A TREATISE OF THE Covenant of grace.: WHEREIN The gradual break out of Gospel grace from Adam to Christ are clearly discovered the differences betwixt the old and new Testament a●● laid open, divers errors of Arminians and others are confuted; the nature of Uprightness, and the way of Christ in bringing the soul into Communion with himself: Together with many other Points, both doctrinally an● practically profitable, are solidly handled. By that faithful servant of Jesus Christ, and Minister of the Gospel, JOHN BALL. Published by SIMEON ASH. I the Lord have called thee in righteousness, and will hold thine hand, and w● keep thee, and give thee for a Covenant of the people, for a light of the Gentiles. Isai 42. 6. But ye are come unto mount Zion and unto the city of the living God, the heaven jerusalem, and to jesus the Mediator of the new Covenant, and to the blood sprinkling, that speaketh better things then that of Abel. Heb. 12 22, ●4. The secret of the Lord is with them that fear him, and he will show the● 〈◊〉 Covenant: Psal. 25. 14. LONDON, Printed by G. Miller for Edwa●d Brewster on Ludgate hill nea● Fleet-bridge at the Sign of the Bible. 16●●▪ To the Christian Reader. Good READER, WE do not conceive it necessary, to give credit unto the ensuing Treatise by our Testimony, seeing the learned, and holy works of the Reverend Author do abundantly praise him in the gate. His Catechism, with the exposition thereof; his Treatise of the life of Faith, together with other Books more lately published, tending to reconcile the differences of these times, do sufficiently witness to the world, both his great abilities and Piety. And if God had been pleased to lengthen his life, we believe, he might have been very serviceable, in seeking to reconcile our present sad differences about Church-Government, because (as we understand) he had thoroughly studied all those Controversies. But seeing the Lord hath deprived us of his help in that kind, we are right glad, that the Church shall have the benefit of any labours, which he hath left for public use, and in special of this subject (the Covenant of Grace) so needful and profitable. And that acquaintance which we had with this faithful servant of jesus Christ, doth incline us with all willingness, to give our approbation of this piece, although our manifold employments have not suffered us to peruse it, so exactly, as otherwise we should have done. We shall desire, that by thy faithful improvement hereof, thy knowledge of the federal transactions betwixt God and his people, through jesus Christ, may be much augmented, unto his honour, and thine everlasting happiness, in him, in whom we are, Thy faithful Friends, EDWARD REYNOLDS. DANIEL CAWDREY. EDMOND CALAMY. THOMAS HILL. ANTHONY BURGESS▪ To the Reader. Good READER, THe worthy Author of this Treatise (who was my very dear and much honoured friend) bequeathed unto me, as a legacy of his love, this, with the rest of his Manuscripts. This piece he prepared for the Press, purposing the enlargement of it, if the Lord had continued his life and health: and I am confident, it would have come abroad better polished; if he having completed it, had then survayed the whole fabric, when set together. Although at the first I was unsatisfied in mine own thoughts, whether I should adventure the printing of it, because imperfect, yet upon the importunity of Friends, being encouraged by the judgement of some Reverend Divines, who had perused it, I have now made it public, without any addition, diminution, or alteration. The subject of the book is excellent, profitable and necessary; even, the mystery which hath been hid from ages and from generations, but now is made manifest to Col. 1. 26. the Saints. That blessed Apostle, who experimentally understood the utmost worth of humane learning, did yet contemn it, in comparison of that knowledge which is taught in this Treatise. I determined not (saith he) to know 1 Cor. 2. 2. any thing among you (among you, knowing Corinthians,) save Jesus Christ. Yea, doubtless, I count all things but loss, Phil. 3. 8. for the excellency of the knowledge of Christ Jesus my Lord. Oh how incomparably sweet and satisfying is it unto a self-studying Christian soul, to be acquainted with the faithful engagements of the Almighty Majesty, unto the poor penitent si●ner, through that Son of his loves, in a Covenant of free, rich, everlasting grace! This Covenant being transacted betwixt Christ and God, here, here lies the first and most firm foundation of a Christians comfort. I will give thee for a Covenant of the people, and will Isai. 49. 8. 2 Cor. 1. 10. establish the earth, etc. All the promises of God in him are Yea, and in him Amen, to the glory of God. Therefore the Servants of the most High (notwithstanding their own changeableness and unworthiness) may hold up their hearts and hopes to enjoy all Gospell-Prerogatives through him, because God hath said, I will make an everlasting Covenant with you, even the sure mercies of David. Isai. 55. 1, 3. The right understanding and the fruitful improvement hereof, will be seasonably supporting and solacing to God's people in these doleful distracted times. We have, through God's mercy, a glorious work, the work of Church-Reformation under hand, now, though difficulties, delays, and oppositions, do cast discouragements upon our hearts, yet from hence, we have heartening. The mountains shall departed, and the hills be removed, but Isai. 54. 10. 11. 12. my kindness shall not departed from thee, neither shall the Covenant of my peace be removed, saith the Lord, that hath mercy on thee. Oh thou afflicted, and tossed with tempests, and not comforted, behold, I will lay thy stones with fair colours, and lay the foundations with Saphires, etc. And when bloody oppressors prevail and prosper, we may thus plead with our God, Have respect unto the Covenant: for the dark places Psa●. 74. 10. of the earth are full of the habitations of cruelty. For the tenor of the Covenant which God makes with Christ and his spiritual seed, runs thus, If they break my statutes, and Psal 89. 31, 32. keep not my commandments: Then will I visit their transgressions with the rod, and their iniquities with stripes. Nevertheless, my loving kindness will I not utterly take from him: nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing that is gone out of my lips, etc. And, As for Zech. 9 1●. thee also, by the blood of the Covenant, I have sent forth thy prisoners out of the pit, wherein is no water. How precious beyond all expressions are the treasures of God's love in the Covenant of Promise! These mines are digged up and discovered in this discourse, many obscure Scriptures, full of rich Gospell-Grace are here interpreted from the original languages, and by a judicious comparing of one place with another. The book (I believe) will commend itself unto the considerate Reader: and because so many godly, learned, well-approved brethren, have been pleased to honour it with their attestation, therefore my further testimony would be altogether needless and unseasonable. If the phrase of speech seem sometimes knotty and unusual, I desire that serious attention may take off that discouragement. A little diligence doth often conquer greatappearing difficulties, and love of truth will make laborious in searching after the knowledge of it. The Lord direct and prosper thy perusal of this Treatise, that thereby thy soul may be edified in grace and comfort, through the accomplishment of his glorious Promises in the Lord our Saviour, in whom, and for whom, I will endeavour to approve myself, June 12. 1645. Thy faithful Friend and Servant, SIMEON ASH. The Contents of the several Chapters. Of the first part. 1. OF the significations of the word Covenant. pag. 1. 2. Of the Cou. God made with man in the state of Innocency. p. 6. 3. Of the Covenant of grace in general. p. 14. 4. Of the Covenant of promise. p. 27. 5. Of the Covenant of promise made with Adam immediately upon his fall. p. 36. 6. Of the Covenant of grace, as it was made and manifested to Abraham. p. 47. 7. Of the Covenant of grace under Moses till the return of Israel from the Babylonish captivity. p. 92. 8. A particular explication of the Covenant, that God made with Israel, and what Moses brought to the further expressure of the Covenant of grace. p. 122. 9 Of the Covenant that God made with David. p. 143. 10. Of the Covenant that God made with Israel after the Babylonish captivity. p. 156. 11. Of Truth and uprightness. p. 166. The second part. 1. Of the New Testament, or Covenant, and how God hath revealed himself herein. p. 194. 2. Christ the Mediator of the New Testament, for whom he died and risen again. p. 203. 3. How Christ hath fulfilled the office of Mediator, or how he is the Mediator of the New Testament. p. 264. 4. How Christ doth bring his people into Covenant, or fellowship with himself. p. 323. 5. How Christians answer to the call of Christ, and so come to have Fellowship with him. p. 345. Errata. PAg. 1. l. 1. marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12. l. 23 r. how that faith which the exact justice in the Covenant of nature presupposeth p. 16. l penult. r. with Christ. p. 37. marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & post. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 41. l. ult. deal is. p. 54. mar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 56. marg. parvo nesciat. p. 70. l. 26. r. challenge that. p. 13 lin penult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 143. lin. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 204. l. 30. positions. p. 258. lin. ult. and then p 262. l. 1. believe not. p. 268. l. 5. deal as. p. 278 l. 11. surrogation. p. 279. l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 280. l. 35. deal which is penal only, not sinful. p. 287. l ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 290 l. 30. payeth. p. 301. l. 13. never. p. 309. mar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. p. 317. l. 20. the former by real union, that is. p. 320 l 2. or which are. l. 3. are the works. p. 330. l. 19 deferred, l. 21. deferred no longer. p. 149. l. 1. 2 Sam. 21. 5. A TREATISE OF THE Covenant of GRACE. CHAP. I. Of the significations of the word Covenant. THE word translated Covenant, some derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 26. 28, 30. & 31 46, 54. of another that signifies to choose, or to eat; because usually they had a feast at making of Covenants: or it is a thing which two choose, and of which they mutually agree and promise betwixt themselves: although the word be used, when one alone doth promise with a simple promise, and so it may be referred to the Testamentary disposition. Others derive it of a root that importeth to cut, divide or smite: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being joined to the word Covenant, signifieth to make or strike covenant or agreement. Gen. 15. 18. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Reg 8. 21. Jer. 31. 31. Gen. 31. 44. LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Edit. Conp▪ disponamus testamentum. LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The holy Ghost in Greek expresseth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sundry ways, as by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 8. 9 Jer. 34. 18. Jer. 34. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 8. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 8. 10. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 9 20. Exod. 24. 5, 6, 7. Numb. 18. 19 2 Chron. 13. 5. Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pactum, salis, firmum stabile, quod rescindi nequit, ut nec salita car● corrumpi, Gen. 15. 9, 10. Jer. 34. 18. Pactum perpetuum hebraicè diceretur, pactum seculi simul utrumque obvium. Sal pecuniae benignitas: ut sal carnem conservat, sic benignitas opes & pecuniam, Et caesa jungebant foedera porca. Virg. In humane affairs also, they use the same word, 1 Sam. 11. 1. 1 King. 5. 12. Vid. Jun. Par. lib. 3. cap. 9 ad Heb. v. 15. etc. Job 31. 1. It is to be understood of a solemn condition to take heed to his eyes. Budae: Comment. ex Aristop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 705. Maldon. in Mat. 26. Genebrard. on Psal. 24. Act. 3. 25. In the same day the Lord made a Covenant with Abraham. Jer. 34. 18. They have not performed the words of the Covenant, which they had made before me. Psal. 83. 5. They are confederate against thee, Psal. 89. 3. I have made a Covenant with my chosen. But else where to promise, appoint or ordain, 2 Chron. 7. 18. As I have promised (or ordained, or covenanted) with David thy Father. And so in the new Testament, the word used by the Septuagint doth signify (Luk. 22. 29) And I appoint unto you a Kingdom. Erasm. Ego dispono vobis regnum. Beza, Ego paciscor. Syr. Ego polliceor. And amongst all Nations, Covenants were established by the oblation of Sacrifice: Example beyond all exceptions, we have in that Sacrifice, wherein God made a Covenant with the people of Israel, and bound them to the obedience of his Law: whence it is also called a Covenant of Salt, that is, perpetual; either, because salt expels corruption, or rather, because salt was used in Sacrifices; as if it had been said, a Covenant being stricken, and such ceremonies used, as are ordinary in making Covenants. Amongst the Greeks also, that it was most usual, appears not only by infinite examples, but by common phrases, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as much as to swear the Sacrifice being slain, or to establish a Covenant. And in Homer, Iliad. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, bringing or bearing those things, which were necessary in performing an Oath, or making a Covenant. The word Covenant or testamental bond or league, which hath in Hebrew the signification of brotherly or friendly parting, and of explaining the conditions of agreement; The Greek Interpreters do frequently and almost perpetually render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a testament or disposition, Psal. 25. 10, 14. Psal. 44. 17. & 50. 16. & 55. 20. seldom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Covenant, Isa. 28. 15. which is used elsewhere, Sap. 1. 16. 1 Mac. 10. 26. 2 Mac. 13. 25. & 24. 26. But in the old Testament, the word Berith is never read for a testamentary disposition, which of the Rabbins, as Drusius witnesseth, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word that signifieth to command, and so to set his house in order, or to make his will, Isa. 38. 1. Which word is yet general, and must be restrained according to the circumstances of the place, Where the LXX. and Theodotio translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Symmaechus and Aquila turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 25. 14. Nor is it a thing unusual with classical Authors of the Greek tongue to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the general signification; For Camerarius citeth out of Aristophan. de Avibus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used for to make a Covenant. The Papists carp at our Interpreters, because they render the word Covenant, rather than Testament: for they would have it to signify a testamentary disposition. But they are deceived, for the signification of the word is more general: and the Apostle Heb. 9 16. argueth not from the simple signification of the word, but the circumstances of the Covenant. In a Covenant and Testament both, there is an ordination and disposition of things according to pleasure: and the Greek phrase in the New Testament doth follow the received Interpretation of the Septuagint; although in this the Covenant of Grace is like to a Testament, that it is not established but by the death of the Mediator as of a Testator. The Covenant in Scripture doth sometimes signify an absolute Promise of God, without any stipulation at all, such as was the Covenant which God made with Noah presently after the Flood, promising freely, that he would never destroy man and beasts with an universal deluge of water any more. Gen. 9 11. And that Covenant of Peace, and everlasting Covenant which Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God made with Phinehas, that he and his seed after him should have the Covenant of an everlasting Priesthood. Numb. 25. 12, 13. Of this kind is the Covenant wherein God promiseth that he will give his elect faith and perseverance, to which promise no condition Jer. 33. 20. annexed can be conceived in mind, which is not comprehended in the Promise itself. Heb. 8. 10. But oftentimes in holy Writ the name Covenant is so used, that in it is plainly signified a free Promise of God, but with stipulation of duty from the reasonable creature, which otherwise was due, no promise coming betwixt, and might have been Psal. 50. 16. Syr. Quid tibi & libris praeceptorum meorum quod assumpseris pactum meum. exacted of God, and aught to have been performed of the creature, if God had so pleased, Psal. 50. 16. and 25. 10. Psal. 44. 17. For a Covenant is quiddam complexum, implying two things, distinguished either re or ratione, the one covenanting, the other restipulating or accepting. As also two parts covenanted. First, the giving of some future good. Secondly, the retribution of some performance. The first without the second, is no more than a Promise: the second without the first is no less than a Law, though the Apostle, Gal. 3. 22. makes another opposition of Law and Promise, nature and faith, works and Christ, for that is from a divers acceptation of the Promise. But when two persons upon these two parts concur, it is that we call a Covenant properly: though tropically sometimes the Promise, and sometimes the stipulation only is noted by the Covenant. Psal. 50. 5. Nehem. 1. 5. Gen. 17. 7, 9 and sometimes the seal of the Covenant is called the Covenant. Gen. 17. 10, 11. This distinction of the Covenant depends upon a distinction of God's love; for there is a love of God towards the creature, whence all the good that is in the creature doth flow, and there is a love of God vouchsafed to the creature, and that for those things which it hath received, not of itself, but of God, as it was beloved with that first love. That we may call primary or antecedent (for distinction sake) this secondary or consequent love. From that flows both the making and fulfilling of the Absolute Covenant: on this depends the fulfilling of the Covenant, whereunto a restipulation is annexed, but not the making thereof. For in the Absolute Covenant there is nothing in the creature that might move God, either to promise, or to perform what he hath promised: but in the Covenant to which a stipulation is annexed, God fulfils what he promised, because the creature exhibits what was exacted, although this that God hath entered into such a Covenant, and promised so great things unto him that performed such and such obedience, that wholly proceeds from the antecedent love, and free pleasure of Almighty God. The essance of the Covenant properly consisteth in the Promise and stipulation: But the words of the Covenant contain obedience required of God, and promised of them in Covenant, and so by a Metonymy are called the Covenant. Exod. 34. 27, 28. Deut. 29. 1. Jer. 11. 2, 3, 4. and 34. 13, 14. The Tables of the Law were the Tables of the Covenant. The Covenant and Law differ, as friendship and tables obligatory to friendship: he that violates these, is convinced to break this: Heb. 8. 1, 2. and the tables of the Covenant of Law are called the Covenant or Testament, and the Book of the Covenant. Exod. 24. 4, 7. 2 King. 23. 2. A Covenant is made betwixt men of those things, which either were not due before, or were not thought to be due, which are made firm, stable and due by the very Covenant, so that by the Covenant new right is acquired or caused, either to one or both, who Covenant betwixt themselves of any matter. Therefore the Covenant of God doth contain new things, great, and in no wise due, which of his mere pleasure God offers unto us. Now where there is huge and infinite disparity, there can be no assurance of this so great a gift, but the certain Word of God, and the assured Promise of him who doth never lie, nor change. That therefore Man should enter into Covenant with God, it was necessary that men should first give credit to the Word of God, and then that they should hope for those things which exceed their capacity, and so at last trusting in God and obeying, they should obtain the good things promised: and Exod. 24. 6, 7, 8. therefore the words of the Covenant may well be put for the Covenant. Nevertheless in making Covenant with the creature God is not tied to verbal expressions, but often he contracts the Covenant in real impressions in the heart and frame of the Creature, which is apparent in the Covenant so often mentioned with the unreasonable creature, and this was the manner of covenanting with our first parents in the state of Innocency: but is mo●t observable in the restored reasonable creature, when God shall put his Laws into their hearts, and write them in their inward parts, Jer. 31. 33. and the more perfect the creature grows, the more real shall the impression be: But yet in all ages of the Church past, and so to the end of the world, God hath ever, and ever will make expressions outward of this his Covenant with mankind. The Covenant is one thing, the name of the Covenant another. For the Covenant includes the whole reason of the Covenant with the circumstances: but the name sometimes is attributed to some circumstances. So the Covenant may be said to be the same and not the same, that which is the same in substance, varieth in manner and circumstances. Deut. 5. 2, 3. and 29. 1. and 4 31. Nor is it a thing unusual in Scripture, that this should be affirmed of one, and denied of another, which is more illustrious in one then in another, though it be common to both, as Matth. 15. 24. Interpreters of Scripture give this rule, when it seems to deny the very essence of the thing, it doth deny only some circumstance or respect, Mark 9 37. He that receiveth me, doth not receive me: which negation properly respects the degrees. Joh. 5. 45. There is one that accuseth you, even Moses, that is, Moses primarily and especially, Gen. 45. 8. God sent me hither: when God and his See Jer. 23. 7. Isai. 43. 18. brethren had done it, but in a divers manner. CHAP. II. Of the Covenant God made with man in the state of Innocence. IT hath pleased God to deal with the reasonable creature, by way of Promise and restipulation, that is, by way of Covenant: In which God himself is one party covenanting and promising, and the whole reasonable creature, the other restipulating and obeying. The thing holden out by God is eternal life with all immediate blessings, the condition on the part of the reasonable creature is free, ready and willing obedience, whether from nature or grace. The causes why God made choice to deal with the reasonable creature in this manner are principally three. First, that the creature might know what to expect from the Creator, into what state soever cast. Secondly, that the same creature might always recognize, and acknowledge what to retribute. Thirdly, Such manner of dealing suits best with the nature of the reasonable creature, and his subordination to the Almighty. But passing by what might be spoken of the Covenant with reasonable creatures, both men and Angels: we will only consider what Covenant God hath made with mankind, because the knowledge thereof doth in special manner concern us, and in the unfolding thereof the Scripture is most plentiful. We read not the word Covenant betwixt God and man, ever since the Creation, both in Innocency, and under the fall: but we have in Scripture what may amount to as much. As in Innocency God provided and proposed to Adam, eternal happiness in the present enjoyments, and calls for perfect obedience: which appears from Gods threatening, Gen. 2. 17. For if man must die if he disobeyed, it implies strongly that God's Covenant was with him for life, if he obeyed. And after the fall, it is most evident, God was pleased to hold this course with man, in all ages and conditions, but with some alterations, as seemed best in his infinite wisdom, and best fitted the present condition of the creature. In this manner hath God afforded both the prime and secondary good unto man under Covenants and seals, that he might have the greater assurance, so long as he walked in obedience: and herein God was pleased to condescend to man's weakness, and for the confirmation of his faith to add Seals to his Covenants, in all times to bind the bargain. The Covenant in general may be described, a mutual compact or agreement betwixt God and man, whereby God promiseth all good things, specially eternal happiness unto man, upon just, equal and favourable conditions, and man doth promise to walk before God in all acceptable, free and willing obedience, expecting all good from God, and happiness in God, according to his Promise, for the praise and glory of his great Name. The Author of the Covenant is God, not God and man, for God doth enter into Covenant with man, not as his equal, but as his Sovereign, and man is bound to accept of the conditions offered by the Lord. There can be no such equality of power and authority betwixt God and the creature, as that he should indent with the most High, but he must accept what the Lord is well-pleased to offer and command. The Covenant is of God, and that of his free grace and love: for although in some Covenant the good covenanted be promised in justice, and given in justice for our works: yet it was of grace that God was pleased to bind himself to his creature, and above the desert of the creature: and though the reward be of justice, it is also of favour. For after perfect obedience performed according to the will of God, it had been no injustice in God, as he made the creature of nothing, so to have brought him unto nothing: it was then of grace that he was pleased to make that promise, and of the same grace his happiness should have been continued. The parties covenanting are God and man: for God promiseth unto man upon condition, and man promiseth unto God what he requireth. In respect of Gods promise the Covenant is called his: but in respect of the conditions, it may be called man's. God promiseth freely to recompense Zech. 9 11. In the blood of thy Covenant. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 the good of obedience, which is already due, and might be exacted without promise of reward; man promiseth to pay that debt of duty, which he oweth unto the Lord, in respect of the manifold relations, wherein he stands obliged unto him. The form of the Covenant stands in a Promise and restipulation, wherein the Lord, though he might have required the whole To will and to nill the same things is the sure bond of all amity and friendship. Now because the communion betwixt God and us is of infinite disparity, therefore his will is a Law to us, and our obedience is true love to him. debt of obedience, without promise of reward, in respect of the good things already bestowed upon the creature, yet to the end that man might yield cheerful and free obedience, he first bound himself to reward the obedience of man, before he bond man unto him in obedience. The Subject of this Covenant in general is man not differenced by special respects: for as the Law was given, so the Gospel is revealed to man. Man in this or that special consideration is the subject of the Covenant, as it is divided for kinds, or altered for circumstances, and degrees: but man is the subject of the Covenant without such particular considerations. The Lord having respect to the mutability and weakness of man's nature, was pleased, as to try his obedience by Symbolical precepts, so to evidence the assurance of his faithful promise by outward seals: but when the creature shall grow to absolute perfection and unchangeableness, such symbolical precepts and outward seals shall cease as needless. The good promised is eternal blessedness with all good things that do accompany it, or belong thereunto: the good required is obedience to the just and righteous Commandment of God, which he as our Sovereign Lord doth claim and call for, according as he shall prescribe and appoint. The end thereof is the glory of God, viz. the praise of his wisdom, justice and bounty. And in all these things the Covenants howsoever divided in kinds, or varied in degrees and circumstances, do sweetly consent and agree. But seeing the Covenant is not one, but manifold, both in kinds and degrees, we must distinguish it, and weigh more diligently what doth agree to every kind, and wherein they agree, and wherein they differ one from another. Some distinguish thus, the Covenant is either of Nature, or of Grace, or subservient to both, which is called the Old Testament. Others thus, the Covenant is Legal or Evangelicall, of works, or of grace. The Covenant of works, wherein God covenanteth with man to give him eternal life upon condition of perfect obedience in his own person. The Covenant of Grace, which God maketh with man promising eternal life upon condition of believing. And this distinction is one for substance with the former: and with that which may be taken from the special consideration of the subject with whom it was made, scil. the Covenant made with Adam in the state of Innocence, or with man after the Fall. We read not in Scripture, the Covenant of works, or of grace totidem syllabis: the nearest we come to it is Rom. 3. 27. the Law of works opposed to the Law of faith; which holds out as much as the Covenant of works, and the Covenant of Grace. For there the Apostle is disputing about justification, and by consequent eternal Salvation, which is God's part to give under a Covenant. But of this hereafter. The Covenant which God made with our first parents, is that mutual contract or agreement, wherein God promised eternal happiness to man upon condition of entire and perfect obedience to be performed in his own person. The Author of this Covenant was God his Creator and Sovereign, who had bestowed many and great blessings upon man, furnished him with excellent abilities, and enriched him with singular privileges. This Covenant God made in Justice; yet so as it was of Grace likewise to make such a free promise, and to bestow so great things upon man for his obedience. God did in strict justice require obedience, promise a reward, and threaten punishment: but yet as bountiful and gracious unto his creature, entire and perfect, if he should so continue. God did in justice proportion the reward and the work, the weight of the blessing promised, and the work of obedience required: but yet I cannot think it had been injustice in God to have given less, or not to have continued so great things to man, so long as he continued his obedience: No, God was pleased to manifest his goodness to man continuing in obedience, no less than his justice, as formerly in creation he had showed himself exceeding gracious to man, above other visible and corporal creatures. This Covenant God made with man without a Mediator: for there needed no middle person to bring man into favour and friendship with God, because man did bear the image of God, and had not offended: nor to procure acceptance to man's service, because it was pure and spotless. God did love man being made after his Image: and promised to accept of his obedience performed freely, willingly, entirely, according to his Commandment. The form of this Covenant stood in the special Promise of good to be received from justice as a reward for his work, Do this and live: and the exact and rigid exaction of perfect obedience in his own person, without the least spot or failing for matter or manner. The good that God promised was in it kind a perfect system of good, which was to be continued so long as he continued obedient, which because it might be continued in the eye of creating power for ever, we call it happiness, life, and everlasting happiness. But upon a supposition of Adam's persisting in a state of obedience, to say that God would have translated him to the state of glory in Heaven, is more than any just ground will warrant; because in Scripture there is no such promise. And if we must not presume above what is written, we may say, Adam should have continued in that blessed estate in which he was created, but as for his translation after some number of years spent on earth, we read it not. In this state and condition Adam's obedience should have been rewarded in justice, but he could not have merited that reward. Happiness should have been conferred upon him, or continued unto him for his works, but they had not deserved the continuance thereof: for it is impossible the creature should merit of the Creator, because when he hath done all that he can, he is an unprofitable servant, he hath Luke 17. 10. done but his duty. The obedience that God required at his hands was partly natural, to be regulated according to the Law engraven in his heart by the finger of God himself, consisting in the true, unfeigned and perfect love of God, and of his Neighbour for the Lords sake: and partly Symbolical, which stood in obedience to the Law given for his probation and trial, whether he would submit to the good pleasure of God in an act of itself merely indifferent, because he was so commanded. Though God had put many abilities and honourable privileges upon man, yet he remained his Sovereign, which by an act of restraint, he was pleased to make man thus exalted to know, which he did by requiring and commanding his creature to abstain from one fruit in itself pleasant to the eye, and good for meat. This was man's Homage-penny, a thing before the command indifferent, unto which he had a natural inclination, from which he was now to abstain, because God (who had before given to man as part of his patrimony, and not as reward of his obedience to this particular restraint, liberty to eat of every tree of the Garden) here interposed himself and reserved this as an Homage unto himself. God in his Sovereignty set a punishment upon the breach of this Gen. 2. 16. his Commandment, that man might know his inferiority, and that things betwixt him and God were not as between equals. The subject of this Covenant is man entire and perfect, made after the Image of God in Righteousness and true holiness, furnished not only with a reasonable soul and faculties beseeming, but with divine qualities breathed from the whole Trinity, infused into the whole man, lifting up every faculty and power above his first frame, and enabling and fitting him to obey the will of God entirely, willingly, exactly, for matter and measure. Whether this was natural or supernatural unto the first man, is a question needless to be disputed in this place, and peradventure if the terms be rightly understood, will be no great controversy. Only this must be acknowledged, that this was Adam's excellency above all the creatures, and that in the fallen creature this quality is supernatural. Unto this mutual Covenant God added a seal to assure the protoplast of his performance and persisting in Covenant with him, and further to strengthen his obedience, with the obedience of his posterity, which upon his breach with God was made void. This Covenant of works made with Adam should have been the same unto his whole posterity, if he had continued as in all after Covenants of God, they are made with Head and Root, reaching unto all the branches and members issuing from them, Rom. 5. 17. 1 Cor. 15. 22, 47. The proportion holding in Abraham to Christ, till the Covenant be rejected in after comers. But this Covenant was so made with Adam the root of all mankind, that if transgressed, his whole posterity should be liable to the curse temporal and eternal, which entered upon his fall. This Covenant was a Covenant of friendship not of reconciliation; being once broken it could not be repaired; it promised no mercy or pardon, admitted no repentance, accepted no obedience, but what was perfect and complete. If Adam had a thought after his breach, that he might have healed the matter, it was but vain presumption, and lest he should rely upon a vain confidence in eating of the tree of life, God drove him out of the Garden. But this Covenant was not peremptory, not the last nor unchangeable. Woe to all the posterity of Adam, if God should deal with them according to the sentence here denounced. When man had plunged himself into misery, it pleased the Lord to reveal his abundant Grace in the Covenant of Grace, of which hereafter. The end of this Covenant is the demonstration of God's wisdom, bounty, goodness and justice, both rewarding and punishing: and it made way for the manifestation of his rich grace and abundant free mercy brought to light in the second Covenant. Three questions may be moved here not unprofitable, nor impertinent. 1. Why in the Covenant of nature (as it is called) Quest. 1 God doth not expressly require Faith, but Obedience and Love. And the answer is, That only by consequent Faith is required, and not expressly in this Covenant, because there was not the least probable cause or suspicion why man should doubt of God's love, for sin had not as yet entered into the world: but in the Covenant of Grace it was contrary, for that is made with a conscience terrified with sin, which could be raised up by none other means, but by the free Promise of mercy, and Faith embracing the Word of Promise, freely and faithfully tendered, and to be received by faith only. Again, in this Covenant is considered, what in exact justice man doth owe unto God: (but he oweth justice and Sanctity:) but in the Covenant of Grace what God reconciled to man in his Son, would offer, and that is bountifully offered. 2. How that Faith, which presupposeth exact justice in the Quest. 2 Covenant of Nature, differs from that Faith which is required in the Covenant of Grace? Answ. Faith, which the exact righteousness of man in the Covenant of Nature, doth presuppose, agreeth with faith which is required in the Covenant of Grace in this, that both are of God, both is a persuasion concerning the love of God, both begette●h in man mutual love of God, because if faith abounds, love abounds; languishing, it languisheth; and being extinct, it is extinguished. But they differ first in the Foundation. For Faith which the Righteousness of nature presupposeth, leaneth on the title of entire nature, and therefore after the fall of Adam it hath no place; for although God love the creatures in themselves, yet he hates them corrupted with sin. No man therefore can persuade himself, that he is beloved of God in the title of a creature; (for all have sinned) nor love God as he ought. But the Faith, of which there is mention in the Covenant of Grace, doth lean upon the Promise made in Christ. Secondly, when both are of God, yes that faith which exact righteousness presupposeth is of God (as they speak in Schools) per modum naturae: But the Faith required in the Covenant of Grace, is of God, but per modum gratiae supernaturalis. Thirdly, the righteousness, which the faith of nature begetteth was changeable; because the faith whence it did flow, did depend upon a changeable Principle of nature: But the Sanctity, which the Faith of the Covenant of Grace begetteth, is eternal and unchangeable, because it comes from an eternal and unchangeable beginning, the Spirit of Grace. But if the Faith and Holiness of Adam was changeable, how Object. could he be secure, or free from distracting fears; the answer is, the mind of Adam, which was wholly fixed, and set in the admiration and sense of God's goodness, could not admit of such thoughts; such cogitations could not creep into it. 3. Whether the Covenant of works stand on foot in the posterity Quest. 3 of Adam, though not in respect of life and happiness, yet in respect of the things of this life? To this some answer affirmatively, because many of them, from some remainders of the forementioned abilities, did many good things for the good of bodies politic wherein they lived. Rom. 2. 13, 14, 15, 16. which God retributes with good things in this life, to some more, to some less, but to all some. And it cannot be denied; but some remainders of God's Image or notions of good and evil, are to be found amongst the Heathen: and that these things, in them who lived without the pale of the Church, have been increased by culture of nature under Discipline, by Arts and Exercises, and might receive improvement by vicinity to the Church; from which they might learn some things to enrich them in this trade: And that God hath bestowed many and great blessings upon them pertaining to this life: But it may be questioned, whether these things come from the compact of works, or be gifts of bounty and Gods righteous administration, for a time respiting the sentence denounced against man for breach of Covenant, and vouchsafing unto him some temporal good things for the use and benefit of humane Society. Yea, it may be worthy consideration, Whether these things be not granted unto them in Jesus Christ, according to the Covenant of Grace, which was made upon the very fall▪ by whom not only the Elect, but the whole frame of nature received benefit. In the Creation God raised up a great Family, wherein he made Adam the head, and all his posterity inhabitors, the frame of Heaven and Earth his domicile, the creatures his servants, this Family upon the fall was broken up, the present Master turned out of his employments, the children beggared, the servants returning to God their Sovereign, and the whole frame of the creature under attainder. God thus defeated, (if I may so speak) sets up a second Family, called the Family of Heaven and Earth, wherein Jesus Christ, the woman's seed, Gen. 3. 19 is the Head, Matth. 28. 18. Ephes. 1. 22. Col. 1. 19, 20. styled the second Adam, Lord of all things in Heaven and Earth, and that with more sovereignty and amplitude of enjoyment then ever the first Adam had; the whole creature being put under his feet. The children of this Family are the faithful, who be the adopted Brethren, Rom. 8. 15. sometimes called the seed. The servants be the wicked, and those of two sorts, either such as attend in the Church, nearer about Christ's person, or further off, as in farme-houses for base offices. The creatures, by a second ordinance from their former Master free, are stated upon Christ, though they bear some brands of evil from the sin of their former Master: the domicile, though not so beautiful, returns to Christ. So the Covenant of Grace, entering upon the breaking up of the former Family, investeth Christ with all as purchaser of the lost creature from revenging justice, and as Lord of all things in Heaven and Earth, who freely conferreth the heavenly inheritance upon the adopted sons and brethren, and vouchsafeth earthly blessings, and some spiritual common gifts to the wicked, which may be called servants, both those that more nearly attend his person, and those that be further off. But of this more hereafter. CHAP. III. Of the Covenant of Grace in general. THe Covenant of Grace is that free and gracious Covenant which God of his mere mercy in Jesus Christ made with man a miserable and wretched sinner, promising unto him pardon of sin and eternal happiness, if he will return from his iniquity, embrace mercy reached forth, by faith unfeigned, and walk before God in sincere, faithful and willing obedience, as becomes such a creature lifted up unto such enjoyment, and partaker of such precious promises. This Covenant is opposite to the former in kind, so that at one and the same time, man cannot be under the Covenant of works and the Covenant of grace. For he cannot hope to be justified by his perfect and exact obedience, that acknowledging himself to be a miserable and lost sinner, doth expect pardon of the free mercy of God in jesus Christ embraced by faith. The condition of the Law as it was given to Adam, excludes the necessity of mercy reaching to the pardon of sin: and the necessity of making a new Covenant, argues the former could not give life, Heb. 8. 7. He that is under grace, cannot at the same time be under the law: and he that waits for Salvation of mere and rich grace to be vouchsafed, cannot expect it as the deserved wages of his good work from justice, and not of mercy. What then may some say, is the Law abolished, or is it lawful for Christians to live as they list, because they be not under the Law? Not so: but the Law hath a double respect: one as the unchangeable rule of life and manners, according to which persons in Covenant ought to walk before and with the Lord, and in this sense it belongs to the Covenant of grace. The other, as it is propounded in form of a Covenant, as if he must necessarily perish, who doth neglect or break it in the least jot or tittle, and in this sense the Covenant of grace and works are opposite. The matter of Evangelicall precepts and of the Moral Law is the same, but the form of promulgation is not the same: the rule is one, but the Covenants differ. Materialy the Law, that is, the matter and argument of the Law, as a rule, stands in force: but if formally it did continue as a Covenant, there could be no place for repentance, nor for the promise of forgiveness, or mercy reaching to the pardon of sin, or the quickening of them that be dead in trespasses. The Covenant of works is of justice, the Covenant of grace is of grace and mercy, which cannot agree and take place in one and the same subject: for he that trieth justice, perceiveth not the force of mercy, & è contra. This might be common to both Covenants, that God doth freely give reward, because he was not bound unto it by any Law, and that is done of grace, which we are not tied unto by Law: but in the Covenant of Grace, he gives the reward of mere and rich grace, and that to the creature which hath deserved Hell. This Covenant entered immediately upon the fall, and so may be called a Covenant of Reconciliation, not of friendship. At the very instant, when God holy and true, was pronouncing judgements upon the several delinquents in the fall, setting down his sentence against the Tempter, both in his instrument the Serpent, and the main Author Satan, he brings in the party who should execute the same, in which execution is unfolded the Covenant of grace for the Salvation of the creature, that the Serpent had destroyed, that God might be known in wrath to remember mercy. At the very fall, and before judgement was pronounced upon the delinquents that were tempted, the Covenant of mercy was proclaimed, that by virtue of this Covenant God might prevent further waste of his creature, which Satan might have wrought upon his new advantage in following his good success, and that the tempted might have some comfort before their judgement, lest they might have been swallowed up of wrath. The Author of this Covenant is God, considered as a merciful and loving Father in jesus Christ: as a Creator he strooke Covenant with Adam in his integrity; as a Saviour he looked upon the poor creature plunged into sin, and misery by reason of sin. The cause that moved the Lord to make this Covenant, was not any worth, dignity or merit in man: for man never had aught, which he had not received; and now by his disobedience, had deserved to be cast off for ever: neither was the present misery into which he had cast himself the cause that moved the Lord to receive man into favour: for the Angels more excellent by creation, as miserable by their fall, he hath reserved in chains of darkness: The sole moving cause, why God made this Covenant, Bonitatis Dei donumest, quod liberare nos voluit: quod verò aliter quam tali modo liberare nos noluit, p●ccatorum nostrorum est meritum. was the love, favour and mercy of the lord Deut. 7. 7, 8. Only the Lord had a delight in thy fathers to love them, (saith Moses) and he chose their seed after them. Deut. 10. 15. When I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, live. Ezek. 16. 6. See Ezek. 36. 32. Luk. 1. 54, 55, 72, 78. This Covenant was made in Christ, in and through whom we are reconciled unto God: for since God and man were separated by sin, no Covenant can pass betwixt them, no reconciliation can be expected, no pardon obtained, but in and through a mediator. Sins were never remitted unto any man, no man was ever adopted into the place and condition of a son, by grace and adoption, but in him alone, who is the same yesterday, to day, and for ever, Jesus Christ, true God and true man. Act. 4 12. Heb. 13. 8. The fall of our first parents was occasion of this Covenant: for Actus nostrae liberationis divinam bonitatem causam habet. Sed aliter actus, exactio, nimirum paenae per modum satisfactionis ca●sam eam habet, quae ad paenam exegendam irritat, id autemest peccatum. God suffered him to slip, that he might manifest the riches of his mercy in man's recovery. Mercy freeing man from misery possible might have taken place before transgression, and have discovered itself in the preventing of sin, and so of misery: but it seemed good unto Almighty God to suffer misery to enter upon man through sin, that he might make known the infinite riches of his mercy, in succouring and lifting him up, being fallen and plunged into a state remediless and desperate for aught he knew. Besides, we may conceive, that Almighty God, upon just grounds disdaining, that such a base creature fall'n by pride, should thus upon advantage of the mutability of his reasonable creature, ruinated the whole frame of the Creation, and trample the glory of his name under foot: and withal looking upon the Chaos which sin had brought, and would further make, if some speedy remedy was not provided; did out of his infinite and boundless love to man (though in the transgression,) and just and dreadful indignation against Satan, give forth this gracious and free Covenant. The form of this Covenant stands in gracious and free promises of all good to be repaired, restored, augmented, and a restipulation of such duties as will stand with free grace and mercy. For the Covenant of Grace doth not exclude all conditions, but such as will not stand with grace. The Covenant which was made of free love, when we lay wallowing in our blood, and which calls for nothing at our hands but what comes from, and shall be rewarded of mere grace, is a Covenant of grace, though it be conditional. So the pardon of sin is given of grace, and not for works, though pardon be granted only to the penitent, and faith on our part, a lively, unfeigned and working faith be required to receive the promise. The parties covenanting are two, and so are the parts of the Covenant, the one in respect of God, the other in respect of man. A Covenant there is betwixt God and man, but no mutual obligation of debt: for such mutual obligation is founded in some equality; but there is no equality between the Creator and the creature, much less betwixt the Lord most high, and man a sinner. If man had never offended, God almighty, who gave him his being and perfection, could not have been indepted unto him, but as he was pleased to recompense the good of obedience, in the creature that never deserved punishment: much less can God be indepted to the creature that hath offended, who can neither endure his presence nor bear the weight of his wrath, nor satisfy Justice, nor deliver his soul from the thraldom of sin. The obligation of man to God is of double right and debt: but it is of rich grace and abundant love, that God doth bind himself unto man. God doth promise in this Covenant to be God and Father by right of redemption, and Christ to be Saviour of them that believe in God by him, and in faith do yield sincere, uniform, willing, upright and constant obedience unto his Commandments. Jer. 31. 31, 32, 33 Deut. 31. 6. Ezek. 36. 25, 26. Gen. 15. 1, 4, 5. Jer. 32. 40. & 33. 9 Heb. 8. 10, 11, 12. Isa. 54. 7. Hos. 2. 19 The stipulation required is, that we take God to be our God, that is, that we repent of our iniquities, believe the promises of mercy and embrace them with the whole heart, and yield love, fear, reverence, worship, and obedience unto him, according to the prescript rule of his word. Repentance is called for in this Covenant, as it setteth forth the subject capable of Salvation by faith, but is itself only an acknowledgement of sin, no healing of our wound, or cause of our acquittance. The feeling of Luke 13. 5. Act. 11. 18. 2 Cor. 7. 10. Ezek. 18. 27●, pain and sickness, causeth a man to desire and seek remedy, but it is no remedy itself. Hunger and thirst make a man to desire and seek for food, but a man is not fed by being hungry. By repentance we know ourselves, we feel our sickness, we hunger and thirst after grace, but the hand which we stretch forth to receive it, is faith alone, without which repentance is nothing but darkness and despair. Repentance is the condition of faith and the qualification of a person capable of Salvation: but faith alone is the cause of Justification and Salvation, on our part required. It is a penitent and petitioning faith, whereby we receive the promises of mercy, but we are not justified partly by prayer, partly by repentance, and partly by faith, but by that faith, which stirreth up godly sorrow for sin, and enforceth us to pray for pardon and Salvation. Faith is a necessary and lively instrument of Justification, which is amongst the number of true causes, not being a cause without which the thing is not done, but a cause whereby it is done. The cause without which a thing is not done, is only present in the action, and doth nothing therein: But as the eye is an active instrument for seeing, and the care for hearing, so is faith also for justifying. If it be demanded whose instrument it is? It is the instrument of the Soul, wrought therein by the Holy Ghost, and is the free gift of God. In the Covenant of works, works were required as the cause of life and happiness: but in the Covenant of grace, though repentance be necessary and must accompany faith, yet not repentance, but faith only is the cause of life. The cause not efficient, as works should have been, if man had stood in the former Covenant, but instrumental only: for it is impossible that Christ, the death and blood of Christ, and our faith should be together the efficient or procuring causes of Justification or Salvation. When the Apostle Rom. 3. ●●, 22 28, 30. Gal. 2. 16. 17. Rom. 4. 2, 3. writeth, that man is not justified by works, or through works, by the Law or through the Law (opposing faith and works in the matter of justification, but not in respect of their presence: faith, I say, and works, not faith and merits which could never be) without doubt he excludes the efficiency and force of the Law and works in justifying: But the particles By and of do not in the same sense take justification from the Law and works, in which they give it to faith. For faith only doth behold and receive the promises of life and mercy, but the Law and works respect the Commandments, not the promises of mere grace. When therefore justification and life is said to be by faith, it is manifestly signified, that faith receiving the promise, doth receive righteousness and life freely promised. Obedience to all Deut. 7. 1●. & 10. 12. jer. 7. 23. Leu. 19 17, 18. Luk. 10. 27 Mar. 12, 30. God's Commandments is covenanted, not as the cause of life, but as the qualification and effect of faith, and as the way to life. Faith that embraceth life is obediential, and fruitful in all good works: but in one sort faith is the cause of obedience and good works, and in another of justification and life eternal. These it seeketh in the promises of the Covenant: those it worketh and produceth, as the cause doth the effect. Faith was the efficient cause of that precious oblation in Abel, of reverence and preparing Heb. 11, 4, 7, etc. the Ark in Noah, of obedience in Abraham: but it was the instrument only of their justification. For it doth not justify as it produceth good works, but as it receiveth Christ, though it cannot receive Christ, unless it brings forth good works. A disposition to good works is necessary to justification, being the qualification of an active and lively faith. Good works of all sorts are necessary to our continuance in the state of justification, and so to our final absolution, if God give opportunity: but they are not the cause of, but only a precedent qualification or condition to final forgiveness and eternal bliss. If then, when we speak of the conditions of the Covenant of grace, by Condition we understand whatsoever is required on our part, as precedent, concomitant or subsequent to justification, repentance, faith and obedience are all conditions: but if by Condition we understand what is required on our part, as the cause of the good promised though only instrumental, faith or belief in the promises of free mercy is the only Condition. Faith and works are opposed in the matter of Justification and Salvation in the Covenant, not that they cannot stand together in the same subject, for they be inseparably united, but because they cannot concur or meet together in one & the same Court, to the justification or Absolution of Man. For in the Court of justice according to the first Covenant either being just he is acquitted, or unjust he is condemned: But in the Court of Mercy, if thou receive the promise of pardon, which is done by a lively faith, thou art acquitted and set free, and accepted as just and righteous: but if thou believe not, thou art sent over to the Court of Justice. Obedience is twofold, perfect in measure and degree, this is so fare required, that if it be not performed, we must acknowledge our sin in coming short: And this God is pleased to exact at our hands, that we might walk in humility before him, strive after perfection, and freely acknowledge his rich grace and mercy in accepting and rewarding the best service we can tender unto his Highness, when in the Court of justice it deserveth to be rejected. 2. Sincere, uniform and constant, though imperfect in measure and degree, and this is so necessary, that without it there is no Salvation to be expected. The Covenant of Grace calleth for perfection, accepteth sincerity, God in mercy pardoning the imperfections of our best performances. If perfection was rigidly exacted, no flesh could be saved: if not at all commanded, imperfection should not be sin, nor perfection to be laboured after. The faith that is lively to embrace mercy is ever conjoined with an unfeigned purpose to walk in all well pleasing, and the sincere performance of all holy obedience, as opportunity is offered, doth ever attend that faith, whereby we continually lay hold upon the promises once embraced. Actual good works of all sorts (though not perfect in degree) are necessary to the continuance of actual justification, because faith can no longer lay faithful claim to the promises of life, than it doth virtually or actually lead us forward in the way to Heaven. For if we say, we have fellowship with God and walk in darkness, we lie and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, 1 Joh. 1. 6, 7. This walking in the light, as he is in the light, is that qualification, whereby we become immediately capable of Christ's righteousness, or actual participants of his propitiation, which is the sole immediate cause of our justification, taken for remission of sins, or actual approbation with God. The truth of which Doctrine St John likewise ratifies in terms equivalent, in the words presently following: And the blood of 1 joh. 1. 7. Christ cleanseth us, (walking in the light as God is in the light) from all sin. But of these things more largely in the several degrees how this Covenant hath been revealed. In this Covenant man doth promise to repent of his sins, and repenting to cleave unto the promise of mercy made in jesus Christ, and in saith to yield willing, cheerful and continual obedience. In contracts amongst men, one may ask more, and the other bid less, and yet they may strike agreement: But it is altogether bootless, for men to think of entering into Covenant with God, if they be no● resolved to obey in all things. The practice of all God's people, who ever made Covenant with his Highness, doth expressly speak thus much, when they solemnly entered into, or renewed their Covenant: for thus they promise, Whatsoever the Lord saith, that will we do, Exod 24. 3, 7. The people said unto Joshua, The Lord our God will we serve, and his voice will we obey, Josh. 24. 23. And they entered into Covenant to seek the Lord God of their Fathers, with all their he art, and with all th●e●r sou●e? That whosoever would not se●ke the Lord God of Israel, should be put to death, whether small or great, whether man or woman, 2 Chron. 15. 12, 13. And the King stood by the pillar, and made a Covenant before the Lord, to walk after the Lord, and to keep his Commandments, and his Testimonies, and his statutes, with all their heart, and all their soul, to perform the words of this Covenant that were written in this book: and all the people stood to the Covenant, 2 Chron. 34. 31. 2 Kings 23. 3. They entered into a Curse, and into an Oath to walk in God's Law, which was given by Moses the Servant of God, and to observe and do all the Commandments of the Lord our God, and his judgements, and his Statutes, Neh. 10. 29. And thus runneth the exhortation of Joshua to the two tribes and half when he sent them home; Take diligent heed to do the Commandments of the Law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his Commandments, and to cleave unto him, and to serve him with all your heart, and with all your soul, Iosh. 22. 5. Which must not so be understood, as if he that did of frailty and infirmity offend in any one jot or tittle, should be held a Covenant breaker: for than no man should be innocent, but the promise must be interpreted according as the Law or rule of obedience is given, which calleth for perfection but accepteth sincerity. In the Covenant of mercy we bind ourselves to believe and rest upon God with the whole heart, so as doubting or distrust of weakness and infirmity, must be acknowledged a sin, but every such frailty doth not argue the person to be a transgressor of the Covenant. And the same holds true of obedience. But of this more largely in the particular manner how God hath been pleased to administer this Covenant. Man then doth promise to serve the Lord, and to cleave unto him alone, which is both a debt of duty, and special prerogative, and he doth restipulate or humbly entreat, that God would be mindful of his holy Covenant or testimony, that he would be his God, his Portion, his Protector, and rich reward. These things be so linked together in the Covenant, as that we must conceive the Promise of God in order of nature to go before the Promise and obedience of man: and to be the ground of faith, whereby mercy promised is received. The offer of mercy is made to man an unbeliever, that he might come home, and the promise must be conceived before we can believe, else we should believe we know not what, and faith should hang in the air without any foundation: but mercy offered is embraced by faith, and vouchsafed to him that believeth. Also the duty which God calleth for, and man promiseth, is man's duty but given of God. By grace man is enabled and effectually drawn to do what God commandeth. The Covenant could not be of grace, nor the good things covenanted, if man by his own strength did or could perform what God requireth. This Covenant was first published, and made known by lively voice: afterwards it was committed to writing, the tables thereof being the holy Scripture. It was made both by word and Psal. 85. 4, 35. Deut. 29. 12, 14. Isai. 54. 9 Heb. 6. 17, 18. Gen. 22. 16. Luke 1. 72. Oath, to demonstrate the certainty and constancy thereof: and sealed by the Sacraments, which on God's part do confirm the Promise made by him: and on man's part are bills obligatory or hand-writings, whereby they testify and bind themselves to the performance of their duty. For manner of administration this Covenant is divers, as it pleased God in sundry manners to dispense it: but for substance it is one, the last, unchangeable and everlasting. One, For Jesus Christ is the same yesterday, and to day, and for ever. The last: for it Heb. 13. 8. succeeded the Covenant of works, but none shall succeed it. In it God hath revealed his whole pleasure touching the Salvation of man, and hath manifested his principal properties, the riches of his grace, wherein he delighteth to be magnified. He that is not saved by the Covenant of Grace, must and shall perish everlastingly. Unchangeable and everlasting: for therein God hath revealed himself, in respect of the things he willeth concerning man's Salvation to be one and the same for ever. There is none other relation and respect, that might give occasion to another Covenant. It was the pleasure of God to show mercy to man miserable; but he will not extend compassion to him that obstinately and wilfully shall contemn the riches of his grace. The Covenant made with Adam in the state of Innocency, is altered for our great good and comfort: but this Covenant is like the Covenant of the day Isai. 24. 5. Psal. 111, 9 and of the night, it stands fast for ever and ever. Though men be unfaithful, God continueth faithful: he waiteth for the conversion 1 Sam. 7. 3. Deut. 4. 31. Jer. 3. 1, 2. Rom. ●. 6. and 11. 1, ●9. of them that go astray, and if they return, he will receive them into favour. The Lord will not utterly cast off that people, whom he hath once chosen, and received unto mercy. And in respect of the life to come, the Covenant is eternal: for after this life the people effectually in Covenant shall live with the Lord Hos. 13. 14. Matth. 22. 32. for ever. Externally this Covenant is made with every member of the Church, even with the Parents and their children, so many as hear and embrace the Promises of Salvation, and give and dedicate their children unto God according unto his direction: for the Sacraments what are they but seals of the Covenant? But savingly, effectually, and in special manner it is made only with them, who are partakers of the benefits promised. And as the Covenant is made outwardly or effectually, so some are the people of God externally, others internally and in truth. For they are th● people of God, with whom God hath contracted a Covenant, and who in like manner have sworn to the words of the Covenant, God stipulating, and the people receiving the condition: which is done two ways: for either the Covenant is made extrinsecally, God by some sensible token gathering the people, and the people embracing the condition in the same manner, and so an external consociation of God and the people is made: or the Covenant is enured after an invisible manner, by the intervention of the Spirit, and that with so great efficacy, that the condition of the Covenant is received after an invisible manner, and so an internal consociation of God and the people is made up. Here it may suffice briefly to mention these things, because in the sundry manners of dispensation, they will come to be discussed more at large. From that which hath been said two things may be gathered. 1. How the Covenant made with Adam, called by some Divines the Covenant of Nature, agreeth and differeth from the Covenant of Grace. They agree in a general consideration of, 1. The Author, which is God only wise, most holy, our supreme and absolute Sovereign. 2. The matter of the Covenant, which is a Commandment and Promise of reward. 3. The persons contracting or covenanting, which are God and man. 4. The Subject not differenced by special respects, for the Law was given and Gospel revealed to man. 5. The form of administration, because to both Covenants is annexed a restipulation. 6. The end, viz. the blessedness of man, and the glory of God manifested in his wisdom, bounty and goodness. 7. As Adam in the state of Innocency was made able to fulfil the Covenant made with him: so is the Covenant of Grace written in the hearts of them that be heirs of the Promise in Christ. They differ, 1. In the special consideration of the Author, cause and foundation of the Covenants. God gave his Law to Adam as bountiful and gracious to his creature entire and perfect, but in strict justice requiring obedience, promising a reward and denouncing punishment. But the Covenant of Grace he made as a loving Father in Jesus Christ, of his mere Grace promising to receive them into favour, that sincerely and unfeignedly turn unto him. The Creation of man and integrity of humane nature, is the Foundation of the former Covenant: but the Redemption of man by Christ is the Foundation of the Covenant of Grace. 2. In the form of Sanction. In the Covenant of Nature there is no Mediator: but the Covenant of Grace is made in Christ, in whom God hath made us accepted. The Covenant of Nature was not promised before it was promulgated: but the Covenant of Grace was first promised, and long after promulgated and established or ratified in the blood of his Son. 3. In the special matter of the Covenants, and that both in respect of the Promise and stipulation. For the Covenant of Nature promised life, but not righteousness: but in the Covenant of Grace God promiseth to tread Satan under the feet, and to write his Law in the hearts of them that be heirs of Salvation. That Covenant promiseth life to them that perfectly obey, but not remission or forgiveness of any, even the least iniquity. But this promiseth forgiveness of sins and life eternal to the penitent sinner believing in Christ, and embracing the free promise of mercy. In that, life eternal is promised as the reward of justice: in this, life and glory as the reward of free and rich grace and mercy. To him that worketh, the wages is of debt; but to him that believes the reward is of Grace. In that God as a Creator doth exact his right of man pure: but in this as a loving Father he doth offer himself to the sinner smitten with the conscience of his sin. In that, life eternal and most blessed is promised, but only animal, to be enjoyed in Paradise, or continuance in that good estate wherein he was set at first of the rich bounty of God: but in the other, translation out of ignominy and death into eternal happiness and glory in Heaven. In the Covenant of Nature perfect obedience is exacted, so that if there be but the least failing in any jot or title, and that but once, a man can never be justified thereby, nor can the breach be made up by any repentance: But in the Covenant of Grace obedience is required, repentance admitted, and sincerity accepted: If a man sin and go astray, if he return unfeignedly, he shall be received into favour. In the Covenant of Nature obedience and works were commanded as the cause of life and justification: in the Covenant of Grace, Faith is required as the instrumental cause of Remission and Salvation, obedience as the qualification of the party justified, and the way leading to everlasting blessedness. The object of obedience in the Covenant of Nature was God: in the Covenant of Grace God in Christ. 4. They differ in the special consideration of the Subject. The first Covenant was given to man pure, perfect, entire and sound, able to do what God required: But the Covenant following was made with man a sinner, miserable and by nature the child of wrath. And so that was a Covenant of friendship, this of firm Reconciliation. 5. In the special and peculiar respect of the end. For the former Covenant was made for the praise of God's wisdom, goodness, bounty and justice. But the Covenant of Grace was made to declare and set forth the riches of God's grace and mercy. In it the wisdom, goodness, power and justice of God is more illustrious then in the former: and the mercy, long-suffering and rich grace of God is greatly magnified, which did not appear or shine forth at all in the former. 6. And in their Effects and Properties. For not the Covenant of Nature, but of Grace doth exclude boasting. By the Covenant of Nature Adam was not advanced above the condition of an honourable Servant. In the Covenant of Grace, man by nature the child of wrath, is made the child of God by grace and adoption. The Covenant of nature was neither the last nor everlasting, but being first made way for a better, and being broken was antiquated or disannulled to our singular comfort: but the Covenant of Grace shall continue firm and immovable for evermore. The second thing to be gathered is, That the Fathers before Christ, ever since the fall of Adam, and Christians in the times of the Gospel, did live under the same Covenant for substance, but not for manner of administration, which is most clear by evident Heb. 13. 8. Rev. 13. 8. Act. 4. 12. and 15. 11. Gal. 3. 29. Rom. 3. 30. Eph. 2. 12. Gen. 15. 1▪ and 17. 1, 7. Leu. 26. 12. Exod. 3. 6. Matth. 22. 32. 2 Cor. 4. 13. Heb. 11. 6, 7, 8. Rom. 4. 12. Heb. 11. ●, 19, 23. testimonies of holy Scripture, and by the very form of the Covenant, which was one before and after the coming of Christ. The same God that calleth us, called them to the hope of eternal life: they were endued with the same spirit, and lived by the same faith: Their Sacraments for substance in signification agree with ours: and they expected an Inheritance everlasting and undefiled. Religion for substance was ever one and unchangeable, and such as were truly religious walked in the same way, and waited for the same heavenly Inheritance and everlasting crown of glory. The Church before Christ may be considered as an heir, or as an Infant, according to the substance of the Covenant, or according to the manner of administration. In the first respect the Church is under the Covenant or Promise, and her people are called a free and willing people, an heir of heavenly and spiritual blessings. In the latter respect she is under the Covenant, in respect of the different administration, and her people are called a servile people in comparison, an heir under Tutors and Governors, not differing from a servant. CHAP. FOUR Of the Covenant of Promise. THe Covenant of Grace is either promised or promulgated Gen. 3. 15. Gen. 12. 1. and 15. 1. and established. Promised to the Fathers, first to Adam, and afterwards to the Patriarches, and lastly to the people of Israel, and that before their coming into the Land of Canaan, and after Gal. 4. 4▪ 1 Pet. 1. 20. Act. 3. 25. Gal. 3. 16. 1●. Eph. 2. 12. their return from the Babylonish captivity. Promulgated, after the fullness of time came. And hence the Covenant of Grace is distributed into the Covenant of Promise, or the New Covenant, so called by way of excellency. For the Foundation and Mediator of the Covenant of Grace is our Lord Jesus Christ, but either to be incarnate, crucified, and raised from the dead, or as already Act. 4 12. Heb. 13. 8. incarnate, crucified, and truly raised from the dead, and ascended into Heaven. For there was never sin forgiven but in him alone, who is the same yesterday, and to day, and for ever. Therefore although before the Incarnation, Christ was only God, he was our Mediator, yet not simply as God, but as the divine person, who should take our flesh, and in it should finish all the Mystery of our Redemption, and therefore he is called the Lamb of God slain from the beginning of the world, and the Fathers by his grace were saved, even as we. In the acts of Mediation three things may be considered. Reconciliation, by which we are accepted of God. Patronage, by which we have access unto the Father. Doctrine, whereby God hath made himself known unto men by a Mediator. This third act might be done before he assumed our flesh, and indeed was done: but the two first did require his coming in the flesh, although the fruit of them was communicated to the Fathers under the Old Testament, by force of the divine Promise, and certainty of the thing to come with God. If it be objected, that the cause is before the effect, and therefore the incarnation and death of Christ must go before the communication of the fruit and benefit thereof unto the Fathers. The answer is, That in natural causes the Proposition holds true, but in moral causes the effect may be before the cause: and so the fruit and virtue of Christ's death was communicated to the Fathers before his Incarnation. But although the Son of God before he was manifested in the flesh, was our Mediator with God (to whom future things are present) because he should be, and therefore for his sake sins were remitted, men did teach and learn by his Spirit, the Church was governed by him: yet the manner and reason of that Mediation was proposed more obscurely, the force and efficacy of it was less, and did redound to fewer. The Covenant of Promise than was that Covenant which God made with Adam, the Fathers and all Israel in Jesus Christ to be incarnate, crucified and raised from the dead: And it may be described the Covenant, whereby God of his mere grace and mercy in Jesus Christ to be exhibited in the fullness of time, did promise forgiveness of sins, spiritual adoption and eternal life, unto man in himself considered a most wretched and miserable sinner, if he should embrace and accept this mercy promised, and walk before God in sincere obedience. God the Father of his mere and free grace and mercy looking upon man in Jesus Deut. 9 5. Gal. 3. 18. Luk. 1. 54, 55. Christ, in whom he is reconciled, is the Author and cause of this Covenant. He hath helped his servant Israel in remembance of his mercy, as he spoke to our Fathers, to Abraham, and to his seed for ever. Thus saith the Lord God of Israel, your Fathers dwelled on Josh. 24 ●. the other side of the flood in old time, even Terah the Father of Abraham, and the Father of Nahor, and they served other gods. And I took your Father Abraham from the other side of the flood, and led him throughout all the Land of Canaan, and multiplied his seed, and gave him Isaac. The condition required in this contract, is the obedience of faith. Remission of sins, gracious adoption in Christ, and the Inheritance of eternal life is promised to believers: and eternal condemnation peremptorily threatened against unbelievers. Christ, whom God hath exhibited in the Gospel, as he was promised to the Fathers in the Scriptures of the Prophets, is the object of this Covenant. The end thereof is the praise of the glorious grace and mercy of God in Christ to come. In this Covenant there is a mutual compact betwixt God and man: God in mercy promising, and man in duty binding himself unto the Lord. It was made with man a sinner, and reacheth to the faithful and their seed, as God hath promised to accept the children of believing parents, upon due and religious tender of them made unto his Highness according as he hath prescribed: but saving effectually it was made with them only, who believe in him that justifieth the ungodly, be the heirs of salvation, and walk in the steps of our Father Abraham. This Covenant doth beget children to liberty, doth administer the righteousness of faith, and the inheritance by faith: hope, peace of conscience, life in Christ, and spiritual joy is the effect thereof. Internally the Spirit doth seal up the truth of this Covenant in 2 Cor. 4 13. Rom. ●. 4, 5. Gal. 3. 18. Rom. 8. 15. Gal. 3. 14. Gen 22. 16. Luk. 1. 73. the hearts of the faithful. For when the adoption and the inheritance pertained to the Fathers under the Covenant of promise, the spirit of adoption and earnest of the inheritance pertained unto them likewise. Externally it was delivered and confirmed by word and oath, and sealed by the Sacraments. For substance also this Covenant was everlasting and unchangeable: The New Testament did not abolish the former, but the former was fulfilled by the latter. And in all these things it doth Psal. 105. 10. agree with the new Covenant: which here only are but briefly named, because the confirmation of them must be sought in the Chapters following. And if the Covenant of Promise, and the New Covenant do thus agree in substance, than it must necessarily follow, That there Eph. 2. 18, 19, 20. and 4. 4, 5. is but one Church of the Elect, the same Communion of Saints, one Faith, one Salvation, and one way of obtaining the same, viz. by Faith in Christ. Secondly, that the Word of God was no less incorruptible seed Rom. 11. 17. to the Fathers and the Israelites then to us: That the Fathers did eat the true flesh of Christ by faith, as well as we in the times of 1 Cor. 10. 2, 3. 2 Cor. 4. 13. the Gospel: That they and we are partakers of the same Spirit: and that the Sacraments of the Jews did signify and seal to them, the same promises of eternal life, which our Sacraments do to us. The Sacraments of the Old Testament were not types of our Sacraments, as sometimes they are called by Divines: but they typified the same things that ours do. For as the Covenants under which they and we lived, were one for substance: so are the Sacraments one in their common nature and signification. Thirdly, that the faithful before Christ were saved by the free mercy of God in Christ, did know God and Christ, had the Heb. 11. 9 Psal. 105. 15. Isai. 51. 6. spiritual promise of life eternal, and were equal to us Christians in all substantial graces of the Covenant. Fourthly, and from the same grounds we may conclude, that the souls of the faithful, who departed this life before the coming of Christ in the flesh, were immediately received into Heaven. For they were taken to glory, and saved as we: Now such as are taken to glory, are taken to Heaven. For the Scripture knoweth Act. 15. 11. no place in which God doth ordinarily display his glory, but Heaven. And what should hinder their translation into the heavenly Jerusalem, when they are removed out of this earthly tabernacle? Not their sins, for they which could not hinder them from Sanctification, fitting them for Heaven, could not hinder them from Heaven: Not want of Faith, who now have that faith which Abraham, and many of them had: No want of efficacy in Christ, he was the Lamb slain from the beginning of the world, he was yesterday, to day, and for ever; his death was effectual to cause them to find pardon, and the Spirit of Sanctification. Not any privilege of Christ: for not simply to ascend into Heaven was Christ's privilege, but to ascend soul and body, as heir of all things, and the Author of Salvation to all that obey him. David is said not to have ascended into Heaven, but that is spoken Act. 2. 34. in respect only that he was not raised in body, and gone into Heaven body and soul, as the heir of all things, and person who was to sit at God's right hand. It is also said, The Fathers received Heb. 11. 39 not the Promise, scil.. of Christ's coming in the flesh to perform the work of our Redemption: but as they received the promise of forgiveness, and of the Spirit of Sanctification, so after their death they were taken into Heaven. They whose Pilgrimage and sojourning ceased with this life, they could not but be in their Country at home after this life. But Heaven is the Country of the Saints; for where their Father is there is their Country. Those who walked as strangers here on earth, because they looked Heb. 11. 13, 14, 15, 16. Heb. 11. 5. 2 King. 2. 11. Luke 9 31. for an heavenly Jerusalem, a City whose Maker was God, they leaving this earth were translated thither. The translating of Enoch, Moses, and Elias seem to figure out no other thing. Christ was the forerunner of Enoch, not in act, in respect of the assumption of his humanity into Heaven, but in virtue and merit. From the beginning of the world, a place was prepared for all, whom God had chosen in Jesus Christ, Matth. 25. 31. and 20. 23. but a place was to be prepared of Christ, for us, in respect of the promised payment, by the force and efficacy whereof the effect was before obtained, but with respect to future labours, which were both certain and present with God. For a moral cause, though it be not present in act, if it be supposed as future, may have its effect. The faithful before Christ, when they removed out of these earthly tabernacles, were received into everlasting habitations. Luke 16. 9 Now if the godly at the instant departed, were bestowed in any place but Heaven, they then did go to mansions, which they were to leave in a short time, even then when Christ did ascend. Our Saviour promised to the penitent Thief upon the Cross, This day shalt thou be with me in Paradise: which if it was not Luke 23. 43. into Heaven, but into Limbus, it was but for a short time; for that was to be broken up within a few hour's space. But to return to the matter in hand, The Covenant of Promise and the new Covenant are so one for substance, that what is in the first for weight and essential, is in all the degrees following, and to be understood, though not mentioned, and whatsoever in any after degree appears as substantial to the Covenant, that was included in the first propounding of it but in sundry accidents, which nothing hinder their substantial unity, they are distinguished. First on the part of the Object, Christ exhibited in the New 1 joh. 1. 1, 2. & 4. 14. Mal. 3. 1. Isai. 59 15. Covenant, is promised as to come in the Covenant of promise. For it was meet the promise should go before the Gospel, and be fulfilled in the Gospel, that so great a good might earnestly be desired before it was bestowed, and that the expectation of them that waited for the consolation of Israel might not be frustrated. Secondly, In the manner of administration and measure of faith. For the knowledge of Christ, and faith in him to come, was more obscure and dark, than the knowledge of him already come, and faith which doth behold him present. The manner of Christ's Mediation was more sparingly and obscurely revealed: his person, the manner of execution of the office of Mediator, and the benefits that we receive in him, more darkly unfolded, sometimes propounded in general words, sometimes shadowed in types and figures, seldom more specially described. And the reason why these things at first were more darkly delivered, may be: first, because things present or past are seen more clearly than things to Heb. 11. 17. come: prophecies be obscure before the accomplishment. 2. The Church was then in her Infancy and rude, not come to her ripe age, the Lord in his infinite wisdom so disposing the matter. 3. It was meet the clear and full revelation of this mystery should be reserved to Christ the chief Prophet. The Author of life was to lay open and make manifest the way to life: Till the way into Heaven was really entered by the true high Priest, after the order of Melchisedech, it was not fully manifested: Heb. 9 8. Under the Old Testament the way into the Holiest was not absolutely shut, but vailed, not altogether untraced, but not fully laid open: because our true and real high Priest had not made satisfaction by the offering up of himself a sacrifice once for all, nor consecrated that new and living way through the veil, that is to say, his flesh. 4. The minds of men were to be held in a longing desire and expectation of Christ: and the obscure revelation of Christ and his benefits did serve to raise their hearts to an earnest desire of his coming, in respect of the clear revelation and great and glorious blessings they might then expect. But in this obscurity we may observe some degrees: Before the Law given by Moses the promise was more obscure: the Law being given, even to the times of the Prophets less clear: in the times of the Prophets even to john the Baptist, more clear. Even from the first giving forth of the promise until the coming of Christ in the flesh, the revelation was more clear, distinct, ample, as the coming of the Messiah did approach nearer and nearer. For the Church by how much it was nearer to her beginnings, by so much it was the ruder, and therefore to be instructed in a more rude form. As the time of the Sun approacheth nearer, or if further off, so is the light that goeth before it, greater or lesser: and as the time of the arising of the Son of righteousness is more remote or nigh at hand, so was the revelation that went before more dim or clear. It was meet and expedient that when the coming of the glorious King of peace and righteousness did draw nigh, the hearts of men should be raised up in desire and expectation of him: But the better they were acquainted with his person and office, the more distinctly they understood the time of his coming, the more lively taste they had of the benefits they should receive by him, and the greater tokens they saw of his glory approaching, the more their hearts would be enlarged to desire and expect him. Moreover it was the good pleasure of God to manifest the riches of his grace, not all at once, but by degrees, as he saw it most expedient for the glory of his great Name, and the good of his people in several ages and states of the Church, of which we shall have occasion to speak largely in the Chapters following. But here two things must be noted to prevent some doubts that may arise. First that clearness of Revelation is twofold. One on the part of the revealer, when the revealer dealeth so, that unless he have a rude hearer, or altogether malicious, it may be understood of the hearer what he meaneth. The other clear, even on the part of the hearer, when it is so great that the rudeness of the hearer cannot hinder, that he should not perceive what is spoken, but his malice only. In the first sense, the revelation of Christ in the Covenant of the promise was clear: but the testimony concerning the Kingdom of Christ could not be understood of a rude hearer before the accomplishment. If it be objected, how then could they be saved? In the second place i● is to be observed, that Christ doth not save as clearly known, but as he is sincerely acknowledged. But when the Revelation was sparing and dark, no man can deny that Christ was truly and unfeignedly acknowledged in the Church of the jews. The word of God is the measure of faith, and that is true and saving faith, which believeth all things which are revealed, and in that manner wherein they are revealed, and therefore the faith of the Fathers was sound and effectual, because they believed what God was pleased to reveal, and after that manner wherein it was revealed of God. A Third difference ariseth from this; for Christ with all his benefits was proposed to the Israelites under types and figures. As Exod. 24. 7. 8. Heb. 10. 1, Gal. 3. 16. Heb. 8. 1, 2 & 9 7, 8, 9, 10, 11. Rom. 3, 25. 1 john 2. 2. Heb. 3. 18. & 4. 1. the Prtiests, Altars, Sacrifices, Propitiatory, were all types of Christ his Priesthood and Sacrifice: and the Land of Canaan a type of Heaven: the Lord leading the jews by the help of earthly things to heavenly and spiritual, because they were but young and tender: which was one cause why the Covenant was more obscure, heavenly things being wrapped up under earthly. But in the new Covenant Christ is offered to be seen with open face; the truth, substance and body of the things themselves is exhibited; and all veil of figures removed, our minds are straight directed to heavenly blessedness. 4. The variety of administration doth offer a fourth difference: Gal. 4. 12. & 3. 13, 25. for the Apostle compares the Nation of the jews to an heir as yet an Infant, that is under Tutors and Governors. The Christian Church to an heir come to ripe years. And from this ariseth a fifth difference, That as an heir not Gal. 5. 1. come to years, not differing from a servant, the Church was held under the Ceremonial Law, from which they that believe in Christ are delivered after the expiration of the time of nurture appointed of the Father. Sixthly they differ in the number of them that are called to the participation of the Covenant. The Covenant of promise was at Deut. 30. 8. Math. 10. 1, 6. & 15. 24. first concluded within the Families of the Patriarches, the rest having excommunicated themselves, and then within the confines or limits of judea: that in the jews there might be a most illustrious type of Election, and of rejection in the Gentiles, that is, of the Church of God and Satan. But the partition wall betwixt jew & Gentile being broken down, the Covenant of grace was made with all Nations. Seventhly, the efficacy of Christ promised is lesser than of Christ Gen. 2●. 18. Deut. 19 8, 9 exhibited. In the Covenant of promise, certain promises concerning corporal blessings, were made unto the Fathers: and external blessings were more esteemed, as Symbols of spiritual and heavenly: But under the New Covenant, blessings spiritual, and the gifts and graces of the Spirit are in more ample and plentiful manner poured upon the Church. Remission of sins though it was certain with God, was less felt under the Covenant of Promise, because the cloud of the Law put betwixt the mercy of God and the eye of the sold; the grace of God was more obscurely revealed, and the means of expiating sin by the death of Christ; as also because remission of sins was not really obtained by our surety, for as yet he had not made the satisfaction promised. The Spirit was poured in less plenty upon the faithful: because joh 3. 34. joh. 1. 16. & 7. 38, 39 joel ●. 28. that benefit was to be reserved to the times of Christ, who was first to receive the Spirit above measure in his humane nature, and thence to derive grace unto all us. The jews as heirs were partakers of the Spirit of Adoption, but tempered with the spirit of Servitude, because they were Infants, under the yoke of the Law, Rom 8. 15. Gal 46. the way to heaven not as yet clearly manifested: But the heir come to ripe years, is altogether led by the Spirit of Adoption. The sense of future glory was also more obscure, because there is more obscure mention of it, and of the way thereunto in the Old Testament. If we speak of some particular persons under the first Covenant, they were endued with greater gifts of the Spirit than many under the New: but more light of knowledge, and greater plenty and abundance of Grace is bestowed upon the Church in the time of the Gospel, if we respect the body of the Church and faithful in General. Eighthly, the seals of the Covenant of promise were in number more, in signification more obscure, in use painful and burdensome, peculiar to some people as the Covenant was, and to continue only until the time of reformation: But the seals of the New Testament are in number few, in signification clear, in use easy, common to all nations, and to endure for ever. And from these grounds it may be concluded, That though the Father's being delivered from the Tabernacle of the body, were made Heb. 8. 6. & 10: 20. partakers of life eternal in Heaven. yet they had not before Christ that perfect state in Heaven, which now we and they are presently possessed of: for they were not to be perfected without us, as neither shall we be perfected before that blessed day of the second Heb. 11. 39, 40. coming of Christ, wherein the body of Christ, that is, the Church, shall be absolute and perfect every way. Not to insist upon this, that the former Tabernacle standing, the way to the Holiest was not fully manifested, and that there must be some proportion betwixt the manifestation of the way unto and sense of the future life, in this life, in them that be of ripe age, and the fruition of it in the life to come: This is certain, the Fathers who died before Christ, did expect in Heaven their Redeemer, on whom they had believed for forgiveness of sin and life everlasting: even as souls now expect the Resurrection of the body, the second appearance of Christ to Judgement, in regard of which things they are not perfected. Now hence followed a want of much light and joy, which on the sight of Christ, God man, entering the Heavens, did redound unto them: as we in earth now have not the fullness of joy which then we shall have, when we shall see the accomplishment of what we expect. CHAP. V Of the Covenant of Promise made with Adam immediately upon his fall. THe Covenant of Promise began immediately upon the fall, and reached unto the coming of Christ in the flesh, which is obscure in comparison of the new Covenant, but in itself receiveth distinction of degrees, according to the several break out of it to the dark world, and the growth from several manifestations of God, as was proportionable to the number and qualities of those, who in succeeding ages should take benefit: so that at first being like a young sapling, it grew to be firm, always a fruitful tree. In Scripture it is delivered unto us under these degrees of growth, both in respect of fuller and more clear manifestation, and as we may suppose of numbers that received benefit by it. First, from Adam until Abraham. Secondly, from Abraham until the Covenant made with Israel upon the Mount. Thirdly, from Moses to Christ: which must be subdistinguished: for the Covenant which God did promise to make with Israel and Judah upon the delivery from the North Country, was to exceed the former Covenant, which he had made with their Fathers, when he brought them out of Egypt. Jer. 23. 5, 6, 7, 8. The first breaking forth of this gracious and free Promise and Covenant was immediately upon the fall, and is expressed in these words, I will put Gen. 3. 15. enmity between thee and the woman, and between thy seed, and her seed: He shall bruise thy head, and thou shalt bruise his heel. Herein God setting down the irrevocable judgement and final overthrow and destruction of Satan, the arch-enemy of his glory, and man's Salvation, God's fearful doomesman: into whose power man was now fallen, he proclaimeth his rich grace and mercy towards mankind in Jesus Christ, the woman's seed, who should break the Serpent's head. In the malediction of the Serpent is included the greatest blessing of God most merciful towards miserable and wretched sinners. In reference to this gracious ancient Proclamation of mercy the Gospel is called everlasting. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apoc. 14. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isai. 58. 12. & 61. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jer. 6. 16. & 18. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deut. 33. 15. Gen. 49. 26. Isai. 54. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jer. 5. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Revel. 14. 6. I saw another Angel flying through the midst of Heaven, having the everlasting Gospel, not in respect of the future, but of the time past, scil. which was promised from the beginning of the world. For as the hills, paths, and desolations are said to be everlasting or ancient, so the Gospel, that is from the beginning. This first Promise of grace and life was published by the Lord himself to mankind now dead in sin, and enemies to God, that as they had heard from him the curse against sin, and saw and felt the same in part executed upon them, so they should hear from him the promise of absolution, lest they should be swallowed up in despair. When they should hear peace proclaimed by the Author of Peace and Judgement, both by him that was immediately provoked and offended by sin, and came now to sentence the transgressors: when they should hear peace proclaimed by him in his own person, by his own voice, it must needs put more life and encouragement into them, then if the glad tidings had been brought by some Messenger, or divulged by some Herald only. The party upon whom the Promises of mercy are settled, is here propounded as the seed of the woman, and under the next degree as the seed of Abraham: called the Angel of the Covenant, The Mal. 3. 1. Eph. 1. 22. Joh. 3. 18. Gal. 4. 4. head of all things to the Church: even Jesus Christ the only begotten Son of God, who being God over all blessed for ever. Rom. 9 5. should come of David and Abraham, and so of Eve Rom. 1. 3. according to the flesh, for she was the mother of all living. Christ God and man is made of God an Adam (often opposed to the first Adam, 1 Cor. 15. 21, 22, 23, 45.) Head, root, common receptacle and store-house, in whom are treasured all good things, which from him are communicated to the faithful. As in Adam our being natural, our hopes of life and death, and in event our condemnation, was received, before ever they came to be applied and received actually in us: So in Christ as in a common store-house every thing is first placed, which afterward is to be imparted to any believer. The first Adam▪ created after the Image of God, but a mere creature only, was entrusted with the Promise of life for his posterity, and betrayed all the body: But now God of Matth. 28. 19 his infinite mercy ordaineth a second Adam, even the seed of the woman, that is, Christ-man, but lifted up above the condition of a creature by union unto the Divine Person, that so as man he might be fit to receive that trust for men, as God he It is clear, that this battle pertained to the woman and her seed on the one party, and to this Devil that spoke by the Serpent, and all the wicked, on the other party. Dow. But than it cannot in special be applied to the Virgin Mary. If the Virgin Mary may be said to bruise the Serpent's head, because Christ was borne of her, by the same reason we may say, she was crucified and died for us, etc. might undergo the burden and charge, which was now greater than God laid upon the first Adam's shoulders. To have put the prime right of the Covenant upon every particular, had left occasion to infinite falls; and withal opened a g●p to dis-union, which the Lord abhorreth: To have chosen out a mere creature, and under the fall, how could he have made satisfaction for sin formerly committed, or free himself from the bondage of Satan? Therefore that the Promise might be sure to the Heirs of Promise, God puts this honour and charge upon Jesus Christ, who was the seed to come, to whom the Promises were made, and in whom all the Promises for all his brethren are Yea and Gal. 3. 19 2 Cor. 1. 20. Amen. The parties who are to partake of the benefits promised, are enclosed in the woman as the Mother of the good, or rather under the former term, the woman's seed. For the word seed Gen. 4. 25. and 21. 13. is sometimes taken for one, but often collectively, which must be judged by the circumstances of the place. Now in this Text by the woman is meant Eve, and by the seed of the woman, the posterity of the woman, those, scil. which degenerate not into the seed of the Serpent, which is proved The Papists read it Ipsa, contrary to all Hebrew copies, and all circumstances of the Text. The Septuagint translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Ch●ysast▪ Hom. 17. in Gen. ha●h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though his Latin Interpreters hath made him say Ipsa. Iren▪ l. 3. advers▪ haeres. c. 38. seem●s to have read it Ipsum. Andradius def. l. 4. Comas. l. 2. c. 15. Cajetan. Steuch●●. Cosmop. in Gen. ●. 3. Pagnine, Ar. Montan●●, Sacraboscus, Francis. Georg. tom. 1. Pathemat▪ probl. 15. Felisius e●ucidat. Gen. 17. 2. Gal. 3. 16. Decal. praec. 1. c. 49. Riber. in Heb. 1. 15. & de Tempt. l. 2. c. 2. Perer. in D●●. cap. Lindan. de oped. genere interpretandi. l. 3. pag. 126, 127. dislike the reading. S●e Cypr. sect. Adversus judaeos▪ l. 2. c. 9 Panel Leo. Sermo 2. de Nativ. Dom. Rainold. praefat. de Idol. Rom. §. 6▪ by the opposition of seeds there made. For as the seed of the Serpent must be taken collectively, so also the seed of the woman, that the opposition may be fit. But by the Serpent's seed are meant not only venomous beasts, but wicked men. 1 Joh. 3. 12. And the enmities fore-spoken of do pertain to all the godly posterity of Eve, even from the beginning, so that the faithful who lived before the manifestation of Christ in the flesh, cannot be excluded, but they must be understood under the name of the seed. Christ peculiarly was the seed of the woman, but the faithful are comprehended under that title also; the seed of the woman is to be taken collectively, but so as it doth comprehend them only, who are not the Serpent's seed, but opposite to them. Christ properly is the seed by which the Promise is to be fulfilled: the faithful are the seed to whom the Promise is made: The Promise is made to the faithful, and they are and shall be partakers of the Promise●. but Christ only is the cause of the blessing to be communicated. Christ and the faithful are comprehended under one kind of seed spiritual, not carnal: but Christ the principal, who in that seed doth so excel, that in him he doth bring all the seed of Abraham according to the Spirit unto unity; the faithful are the seed also, as they shall inherit the Promise in and through Jesus Christ. The work of Christ the woman's seed is to bruise the Serpent's head: which is a phrase of speech fitted to the condition of the Serpent, which is obnoxious to this hurt, when he is compelled to creep on the ground, that his head should be crushed and bruised by the feet of men. And thereby is signified, that Christ should destroy death, and him that had the power of death, that is, the devil, Heb. 2. 14. that he should destroy the works of the devil. Joh. 12. 3●. 1 Joh. 3. 8. And this is true of the faithful al●o by communication with Christ. Christ hath bruised the Serpent's head by his own power: but the faithful overcome by the power of Christ. The victory is common to all the seed: but the author of victory in the seed, is he who is the Head and chief, and to whom as to an Head, the unity of all the rest is reduced. Ye have overcome the evil one, Rom 16. 20. Luk. 11. 21. 1 Joh. 2. 13. By bruising the Serpent's head we must not only understand the deadly wound given to the actors person and his instruments, but the desolation of those works, which the Tempter had by the fall planted in the nature of the fallen creature, as pride, vanity, ignorance, lust etc. 1 Joh. 3. 8. Ephes. 2. 15. Now the nature of the fallen creature is such, that if you continue his being, and remove off him the works of the Serpent, you must necessarily bring in the contrary habits of Grace and goodness, as of knowledge, faith, love, fear and other Graces of the Spirit. So that under this one blessing is comprehended whatsoever is necessary to spiritual blessedness. For if Satan be vanquished, the curse of the Law is removed, sin is pardoned, the Image of God repaired, spiritual freedom and adoption obtained, and everlasting happiness shall in due time be possessed. All these blessings, which concur to make up perfect happiness, are inseparably linked, and the possession of any one is an undoubted pledge of the rest in due season to be enjoyed, So the Apostle saith, God that cannot lie, promised eternal life before the world began, or rather, Tit. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mead. in Ap. 14. 6. ante tempora saecularia, that is, from the beginning of ages, scil. in that famous promise of the blessed seed. It seems somewhat harsh to interpret the word promised, by decreed to promise: and therefore it is better to refer it to this promise made from the beginning of the world. And it is manifest, by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he meaneth nothing but what the same Apostle signifieth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 15. 25. and nothing is signified thereby, but what elsewhere the same Apostle doth intimate by this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 3. 9 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 1. 26. and that notes the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 15. 18. as jer. 28. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 7. 24. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13. 8. are the same. But this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in it own force and propriety doth not signify from eternity, Luk. 1. 70. Act, 3. 21. But how must the Serpent's head be bruised? even by Christ's suffering death to satisfy revenging justice, which was offended by transgression under the former Covenant. This is expounded under this term of bruising his heel by the Serpent and his seed: which work and labour of love is typified in the blood of the Sacrifices, executed in his cross and passion. The devil and all his instruments (the Scribes and Pharisees and Romans whom Christ calleth the children of the devil) laboured mightily to bring him to the cross, supposing they had gotten full conquest when he was The very fight itself was triumph: while the Devil ●an with all his might against Christ; he killed himself. Angry Bees stinging once▪ make themselves drones forever: So Satan. laid in the grave: but when they hoped to have vanquished him, the Kingdom of darkness was utterly overthrown, Satan, sin and death were conquered and taken captive, and whatsoever might be brought against us, was taken away, as the least bill or scroale, Col. 2. 14, 15. 1 joh. 3. 8. 1 Pet. 3. 18. Christ was wounded in the heel: but by the power of his divine nature, he soon recovered of his wound: being put to death concerning the flesh, he was quickened by the Spirit, and liveth through the power of God. 2 Cor. 13. 4. 1 Pet. 3. 18. But by the wound he received, he wounded his enemies irrecoverably: he bruised the head of the Serpent, which wound is deadly, He spoiled principalities and powers, and made a show of them openly. And it is not improbable, that in reference to this promise, that Christ by his death should conquer and subdue the enemies of our Salvation, he is said to be the Lamb slain from the foundation of the world, Rev. 13. 8. For what can we understand by that phrase from the foundation of the world, but from the beginning, which cannot note eternity which is without beginning: for then from the beginning should be as much as before all beginning or without beginning. But seeing the death of Christ to vanquish and subdue the enemies of our soul is published in this ancient and famous promise, ever renowned in the Church of God, in reference to it, it may be said, that he was slain from the foundation of the world. These words do contain a manifest distinction betwixt the seed of the woman and the seed of the Serpent, and a promise of assured victory to the seed of the woman over Satan, and all spiritual enemies to be administered according to the decree of God. So we read, that the names of some are written in the book of life from the foundation of the world, Rev. 17. 8. that God hath saved some, and called them with an holy calling, not according to their works, but according to his own purpose and grace, which was given them in jesus Christ before the times of the ages, 2 Tim. 1. 9 that God hath from the beginning chosen some to Salvation through sanctification of the Spirit and belief of the truth, 2 Thes. 2. 13. In all which passages that choosing, writing and calling is to be understood, which is taught in this famous promise, whereunto they seem to be referred. For the phrase is, from the beginning or the beginning, doth sometimes note the time of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the constitution of the jewish Church, and its policy, presently from the going out of Egypt: as Psal. 74. 2. Remember the Congregation which thou hast purchased of old. LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also the beginning of the dispensation of the Gospel preached of Christ himself: for then a new manner of revelation of the Doctrine of the Gospel was brought in, Luk. 1. 2. Also from the beginning is as much as from the beginning of the world, from the foundation of the world, or at least, little after the beginning of the world, joh. 8. 44. the devil is said to be a murderer from the beginning, and to sin from the beginning. 1 joh. 3. 8. The word beginning absolutely and precisely put, is taken one of these ways, but with an addition or restraint from the circumstances of the Text, it imports some other beginning, as of the preaching of the Gospel, to this or that place or people, or the like; as Phil. 4. 15. 1 joh. 2. 7, 8, 23, 24. But this phrase from the beginning never imports from eternity, in any passage of Scripture: and it is somewhat strange to interpret the beginning of duration by eternity, which is essentially and absolutely without beginning of duration. Now when the Apostle saith, God hath chosen the Thessalonians from the beginning, what can we understand thereby, but God hath manifested some outward declaration of their election, according to this famous promise made to Adam and Eve, that the seed of the woman should break the Serpent's head. Some would refer it to the time that the Gospel was preached amongst them, or to the time of their effectual calling: but the word beginning precisely and absolutely put is never so taken: neither can it be said, that the Thessalonians were chosen as soon as the Gospel was first preached unto them: for it may well be, that it was often preached unto them before they believed: nor from the beginning of their effectual calling, if (as they would have it) the faithful persevering, not simply the faithful, be the object of God's Election. Of the other Texts alleged the same may be said, unto which the foresaid answer can in no sort be fitted: so that we may conclude, in all the fore▪ cited passages there is an apparent allusion to this grand, ancient promise of mercy prclaimed immediately upon the fall, setting forth a manifest difference betwixt the seed of the woman and the seed of the Serpent, according to the election of God. Besides, in these words is employed a Covenant consisting of a promise and stipulation, made not internally alone with the heirs of promise, but externally administered, offered unto and accepted of all the members of the Church, viz. of Adam and Eve, and all their posterity, that were dedicated to God by them, or did accept or receive the promise of mercy. If no Covenant had been made, there could have been no Church, nor pleasing service tendered unto God. If this Covenant had not been externally administered, no unregenerate man could have been in the Church, nor have communion in the ordinances of Religion. But by virtue of this Covenant, Cain as well as Abel offered Sacrifice unto God, as a member of the Church, and after his Sacrifice was rejected he hears from God, If thou d● Gen. 4. ●, 4. well shalt thou not be accepted? which is a promise of the Covenant that took place after the fall; for the former Covenant made no mention of mercy to be vouchsafed to the delinquent upon repentance, nor of acceptance after transgression. Of this Covenant there be two parts; first a promise, 2. a stipulation. The promise is, that God will pardon the sins of them that repent unfeignedly, and believe in his mercy: which he doth truly promise to all in Covenant, and effectually bestow upon them that be heirs of the promise. 2. The stipulation is, that they believe in him that justifieth the ungodly, and walk before him in all wel-pleasing. This may be gathered, because the promise of forgiveness cannot be received, but by faith, and by faith it is that we overcome the world, and vanquish Satan, the enemy of our souls. Thus we read, that by faith the Elders▪ obtained a good report: and that by faith Heb. 11. 2, 4, 6 Abel offered unto God a more excellent Sacrifice than Cain: by which he obtained witness that he was righteous: and that by faith Enoch was translated, that he should not see death: and that Noah became heir of the righteoussnesse which is by faith: which is an argument sufficient, that they understood how faith was required in this Covenant or promise. And seeing it is the property of faith to work by love, and to be fruitful in all good works, of necessity if faith be commanded, obedience is required, though not as the cause of life, yet as the way to life, and the fruit of faith. If we must believe in God, we must also walk with God, and work righteousness. To whom God gives to believe in him, to them he gives to obey, and do all his Commandments; as he doth to all that be effectually and internally in Covenant with his Highness: and of whom he requireth faith in his Promise, of them he exacteth obedience to his Commandment, scil. of all them that be outwardly in Covenant. Thus we find, that by faith Enoch walked with God▪ or walked before God in all wellpleasing. Heb. 11. 5. 6. Gen. 5. 22, 24. And to what end is remission from sin promised, that man set free from the curse of the Law and stroke of revenging justice should wallow in profaneness? No, but that he should serve God in holiness and righteousness all the days of his life. But how doth God require these things at the hand of the reasonable creature fallen, unless he give them sufficient grace to believe if they will? The answer is, man in the state of Innocency, being made after the Image of God, had power both to believe and obey, which being lost by sin, God is not bound to repair. And though he had not justifying faith, because it argueth imperfection and sin, and could not lose what he had not: yet by transgression he brought himself into such a state of bondage and wrath, which could not be removed but by faith in Christ. 2. When God in justice doth shut men up in ignorance and unbelief, and withhold from them both the graces of his Spirit, and the means thereof, his judgements are just, though secret. And if for the sin of man, God may justly cast off millions, and not vouchsafe so much as outward means of Salvation unto them; he may also exact faith and obedience upon promise of pardon and eternal happiness, when he doth not deliver them from thraldom and bondage spiritual whereunto they plunged themselves. Was it injustice in God transmise acceptance to Cain if he did well, when as yet he was not set free from the bondage of Satan. 3. God doth deny nothing to them that be outwardly in Covenant with his Highness, that he is bound to give either in justice or by promise, so that it will be in vain for them to plead with God: for if they come short of mercy promised, it is through their own wilful neglect or contempt. 4. No man is hindered from believing through the difficulty or unreasonableness of the command, or through his own simple infirmity, as being willing and desirous to believe, but not able, which inability deserves pity: but his inability is of corruption and wilfulness: he doth not believe, because he will not, he is unable, because he doth not covet or desire, which is inexcusable. 5. His inability to believe is joined with the wilful refusal of mercy promised and voluntary pursuit of some inferior good, as more to be desired then God's favour. But of this more in the next degrees of the Covenant. Under this Covenant outwardly administered, were comprehended both Adam and his posterity, even so many as he should dedicate unto God, or should accept of the Covenant, until by wilful departure from the faith and worship of God they discovenanted themselves, and their posterity. As the Covenant was after made with Abraham and his seed, and is now made with believing Parents for themselves and their children after them: so was it with Adam, and those that should descend from his loins. They that lived under this administration of the Covenant did offer sacrifice unto God by divine institution and appointment, as is manifest in the example of Abel and Noah. We read not Quemadmodum in terris, quum famulu● aliquid agit, quod non potest nisi juss● Domini, & n● est stultus, omnes intelligunt, eum habere mandatum, etiamsi non dicat. Bell. de Sacr. Conf. l. 2. c. ●. indeed, that God gave any Commandment touching burnt offerings or sacrifices: but without question what they did, was done by divine prescription. What a faithful servant doth on earth, which he cannot do but by command and appointment of his Master, for that, if he do it, we presume he hath the Commandment of his Master, although he do not say so. But Abel and Noah faithful Servants of God, offered sacrifice, which they could not well do, but by the Commandment of God: therefore they were so commanded, though so much be not expressed. All Ceremonies which signify grace are ordained of God, or they be unlawful. But the Sacrifices were Ceremonies which signified grace. It is written of Abel, that by faith he offered a better sacrifice than Cain, and that God had respect unto Abel and his sacrifice: Of the sacrifice of Noah it is said, that God smelled a savour of rest: but in faith the sacrifice could not have been offered, if it had not been prescribed: it should not have been accepted, if it had not carried the stamp of God. For those Sacrifices were the types of Christ, and seals of propitiation and remission of sins in and through the blood of Jesus: which must be perscribed, or they cannot be accepted. These Sacrifices than were instituted of God, and may well be called seals of the Covenant, as they did signify remission of sins in and through the blood of Christ, our true Priest and Sacrifice. Whether God was pleased to confirm his Covenant by any other visible signs or seals, in that state of the Church, is more than the Scripture hath revealed. One question remaineth to be discussed, scil. Whether this Covenant of Promise was made in Adam with all and every Infant that should afterwards be born into the world? There be some that hold the affirmative part, viz. That all Infants, whether borne of believing, or infidel parents, are comprehended under the Covenant of Grace, according to the internal efficacy, though not according to the external administration, so as they be truly and effectually partakers of the benefits promised therein. But the Authors of this opinion do neither consent with themselves in this, nor with the truth. Not with themselves: for they say Christ died for all men considered in the common lapse or mass, in respect of impetration, not of application. But if all Infants be partakers of the Benefits of Christ, he died for them, and so for all men in respect of application: all men are effectually regenerated, justified, sanctified and adopted, until by disobedience they fall from that estate. Again they confess, that God with the Fathers may and hath reprobated the children, which is directly contrary to this assertion. Arm. in Perk. pag. 92. Probas (Perkinse) gratiae rejectionem praevisam, non esse causam desertionis, quia Infantes extra foedus evangelicum morientes, gratiam non repudiaverunt, qui tamen reprobi sunt, & à Deo deserti: At, inquam ego in Parentibus, avis, abavis, atavis, tritavis Evangelii gratiam repudiarunt, quo actu meruerunt, ut à Deo deserentur. Velim enim mihi solidam adferri rationem, cur cum omnes in Adamo contra legem peccaverint, posteri ejus, atque eo ipso poenam meriti sunt & desertionem, etiam infantes in suis parentibus quibus gratia Evangelica oblata est, ac repudiata, non peccaverint contra gratiam Evangelii: Perpetua enim est foederis Dei ratio, quod filii in parentibus comprehendantur & censeantur. And whereas they teach that Christ died for all men in respect of impetration considered in the mass, but not as impenitent, unbelievers, or obstinate, let this opinion stand, and he died for impenitent and unbelievers only in respect of impetration, but for all men in the mass effectually, so as they be actually set into the state of grace, and made partakers of the benefits of Christ's death. It is contrary to the truth. For no such thing can be found in the Scripture. In this first promise we find a manifest distinction betwixt the seed of the woman, and the seed of the Serpent: but that all Infants be of the seed of the woman, that we read not: and therefore we cannot receive it. And when we see by experience, that many thousands are excluded from the external Covenant, and God hath left them without all means, whereby they should come to the knowledge of Christ if they live, we cannot think all Infants effectually to be comprehended within the Covenant, and to be partakers of the good things promised therein. We know God is not tied to the means, nor do we absolutely exclude every particular man from the grace of the Covenant, who is excluded from the Covenant outwardly administered: but we cannot think, they should universally be partakers of the grace of the Covenant, who are rejected and cast off in respect of the external pledges and administration. And if all Infants be partakers of the benefits of the Covenant, it is a wonder the fruits thereof do seldom or never show themselves in them that live; or that God should leave them in such condition, as if they live, it is ten thousand to one, being destitute of all means to bring them to the knowledge of Christ, they shall fall from the grace received, and so plunge themselves into eternal perdition. Whether this opinion will stand with the tenor of the Covenant as it was renewed and further manifested to Abraham and the Israelites after him, we shall have occasion to consider in the Chapters following. CHAP. VI Of the Covenant of Grace as it was made and manifested to Abraham. THe Covenant made immediately upon the fall with Adam and Eve, God delivers it by accident, when he denounced judgement upon Satan, and in that whole passage doth not mention the name of a Covenant: but in the further manifestation of the Covenant of Grace to Abraham, God doth not only of purpose fall into it, and directly look at it, but openly declares the nature of the Covenant. Gen. 17. 7, 8. And what is more remarkable, God would have ● Moses spend many Chapters in opening the special passages of this grand contract betwixt God and Abraham. At the first breaking forth of the Covenant, it was propounded in dark and cloudy terms, not easy to be understood, and most things sparingly expressed, and indeed rather employed then expressed: In this second rise and further manifestation of the Covenant, we have it laid down in a plain and conceivable language to all whom it concerns. Gen. 17. 7. I will establish my Covenant between me and thee, and thy seed after thee in their generations for an everlasting Covenant: and it is fully expressed both in respect of the Head and Purchaser or Undertaker, the confederates in this Covenant, and subfederates, the good things promised, and conditions required therein. That place of Gen. 3. is seldom alleged in holy writ, but now and then by way of allusion: but those of the Promise made to Abraham and his seed often pressed in the person of Christ, not only as Meritor of the Promise, and Satisfier of revenging wrath, nor yet as Maker of the Promises, nor only as Ratifier of the Promises by his death, nor as having the prime part in the Promises as man and Head, but as Treasurer of them for the whole seed of Abraham. For all the Promises of God in him are Yea and Amen, to the glory of God by us. 2 Cor. 1. 20. And Paul, when he had to do with the false Apostles, who would have blemished this free Covenant made with Abraham, by the Covenant of the Law, Gal. 3. 15, 16, 17. he so insisteth upon it, as that in a sort he preferreth this manifestation, and proveth that it was confirmed of God in Christ, and could not be disannulled by the Law. This Covenant was made in form of a Promise to be performed according to the purpose of Election: In thy seed shall all nations of the earth be blessed: and in form of a Covenant consisting of a free Promise and restipulation, I am God all-sufficient, walk before me, and be thou perfect: Gen. 17. 1. And therein the inward force and virtue of the Covenant is to be distinguished from the outward administration, as we are to show hereafter. The Head upon whom this Covenant is settled, both as Undertaker and Confirmer, Purchaser and Treasurer of all good things promised therein, is Jesus Christ: which is more fully expressed and often repeated in this second breaking forth of the Covenant. Gen. 17. 3, 4. and 18. 18. and 22. 18. In thy seed shall all the nations of the earth be blessed: which cannot be understood of the seed collectively but singularly, scil. of Christ, as the Apostle expressly proveth, saying, Now to Abraham and his seed was the promise Gal. 3. 16. made, he saith not to the seeds, as speaking of many, but of one who is Christ. But we must not conceive the Apostles argument to be taken from the Grammatical use of the word- Seed: for that is often put collectively in the singular number: but from the quality of the blessings there promised, which could not be accomplished in any other but in Christ alone. And this is evidently holden out to be the literal sense in other places. Acts 3. 24, 25. But where shall we find mention of the passion of Christ in this expressure of the Covenant unto Abraham, which in the first manifestation was clouded in the phrase of bruising his heel: and is essential to the Covenant of Grace in any overture of it, as containing the price and ransom by which all hindrances are removed, as the Apostle saith, Christ was made a curse for us, that the blessing of Gal. 3. 13, ●4. Abraham might come on the Gentiles. Some answer, that this is thrice put on in the passage of this Covenant with Abraham; first, in the federal confirmation by the figments with the smoking furnace, and burning lamps, which passed between those pieces, Gen. 15. 8, 9, 17. which howsoever it typified the dividing of Abraham's seed in Egypt with their fiery labours and sorrows: yet primarily the type expresseth the torment and rending of Christ Abraham his prime seed, and by the furnace and fiery lamp, the wrath of God that runneth betwixt, and yet did not consume the rent and torn nature. Secondly, they conceive this perpession of Christ was expressed in the blood of the Circumcision. Gen. 17. 10, 11. For they be of opinion, that where God commands shedding of blood in any his ancient Ordinances, it doth fully reach unto the blood of Christ, and his everlasting Testament. The blood which was shed in the signs ordained to seal the Covenant of Promise, what did it signify but the blood of Christ, whereby the Covenant was to be sealed. Lastly, we may find a full expression of his passion in the resolved sacrifice of Isaac, which was typical the death of Christ, and the Ram in his stead: wherein is set forth an Emblem of God's love unto the world, in that he hath truly sacrificed his only Son Christ to take away sin. Joh. 3. 16. And if some of these be not lively expressions, it may seem to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in typo vertit Tremelius ex Syri interpretis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox Hebra●●è 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est, & apud Evang. Matth. 13. 35. Propheta Psal. 78. ●. redditur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. in Epist. ad Hebr. 11. Gen. 17. 4. be employed in the very Promise: for how should the blessing promised come upon the posterity of Abraham, if the promised seed had not borne the curse of the Law, and by suffering removed it, that mercy might be glorious in conferring righteousness and life eternal. In the former Covenant a secret honour was put upon Eve, as she was made (if we may so speak) the first pipe whereby God conveyed the grace of his Covenant unto her posterity, who did not degenerate into the seed of the Serpent. But here the Covenant is made with Abraham, who received it, not as an example only, nor as a type, but as an Ordinance leading unto the conveyance of the same Covenant to all the confederates. In which sense it is plainly spoken to in the Epistles to the Rom. and Gal. and he called the Father of the faithful. Rom. 4. 11, 12, 16. and they which are of the faith the children of Abraham. Gal. 3. 7. the seed of Abraham, Gal. 3. 29. Abraham is not the Father of the faithful effectively, as if he should be the worker of faith in all, or that men should be borne faithful of him: For so God only by the holy Ghost is the Father of the faithful: But analogically for the grace of the Covenant given unto him on that condition and privilege, that as Fathers transfer and pass over their rights and inheritance to their children: so he as a Father should propagate the righteousness of faith and free blessedness to all the faithful by Doctrine, Example and Covenant. So that all who receive this Covenant from God in Christ, do likewise by faith draw it through Abraham, to whom the promise was made, Gal. 3. 16. The Subfederates are described, and by that differenced from all the world, to be Abraham's seed. I will establish my Covenant between Ge●. 17. 7. me and thee, and thy seed after thee, in their generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee. Where these specialties are holden out. That God will be as good a God to Abraham's seed, as he is to Abraham himself, and that whatsoever right by the Covenant was invested upon Abraham, should descend as from a Parent under this Covenant, to all his seed by virtue of this Covenant made with him. But we must distinguish Abraham's seed. For sometime by the seed of Abraham Gen. 18. 22. Gal. 3. ●6. is meant Christ, who is the prime and principal seed, who first entered the Convenant as Purchaser, Maker, Confirmer, and upon whose person it was settled for us all by Abraham. Again, by Abraham's seed are meant all that receive this Covenant from him, whether by outward administration only, or internal force and virtue also. In the eye of God and Scripture all believing Gentiles are the seed of Abraham, which may be called the Christian seed. In thee shall all Nations of the earth be blessed: which Gen. ●2. 3. and 18. 18. and ●●. 18. Rom 4. ●6, 17. ver. 11. must needs be understood of the Gentiles which should believe, and is plainly so interpreted by the Apostle: Therefore it is by faith, that it might be by grace, to the end the promise might be sure to all the seed, not to that only which is of the Law, but to that also which is of the faith of Abraham▪ who is the Father of us all; As it is written, I have made thee a Father of many Nations. That he might be the Father of them that believe, though they be not circumcised, that righteousness might be imputed to them also. And if ye be Christ's, then are Gal. 3. 14, 29. ye Abraham's seed, and heirs by Promise. All believing Jews and Proselytes are comprehended under the seed of Abraham, and may be called the spiritual seed, in opposition to the carnal or natural seed only. This distinction of Abraham's seed spiritual and natural the Apostle plainly specifieth; Neither because they are the Rom 9 7, 8. and 2. 28, 29. seed of Abraham are they all children: but in Isaac shall thy seed be called: that is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed. Besides, all that descend from the loins of Abraham, and all that were borne in his house, and bought with his money are counted Gen. 17. 11, 12, 13. for the seed, though indeed many of them were wicked and profane. Therefore Abraham is commanded to circumcise every manchild, both him that is borne in his house, or bought with money of the stranger, which is not of his seed. Thus Ishmael, Esau, and others were circumcised, counted Abraham's seed, and under Covenant, until they fell away, and discovenanted themselves: but their posterity are not counted for the seed, because they utterly fell away, and departed from the faith. The whole Nation of the Jews descending from Jacob, was accounted the seed of Abraham, until the time of Reformation, though many amongst them were wicked, and ofttimes fell away. I know (saith our Saviour to the Pharisees) ye are Abraham's seed, but ye John 8. 37. seek to kill me, so did not Abraham. In respect of the external administration of the Covenant they▪ were counted the seed: but they walked not in the steps of the faith of Abraham▪ and therefore indeed and truth they were not the seed. And the Apostle speaking to the Jews, who had put Christ to death, saith, Ye are the children of the Prophets, and of the Covenant, which God made with Act. 3. 25. our Fathers, saying unto Abraham, And in thy seed shall all the Kindred's of the earth be blessed. Further it is to be observed, that in all the seed the Covenant reacheth to Infants borne of the seed under the Covenant, which was the reason why they must receive the seal of the Covenant at eight days old. Neither must we put off this, that Infants have only jus foederis, for they be foederati. Your children are holy, saith the Apostle, 1 Cor. 7. 14. Holy by Covenant, though by nature sinful. Indeed it is true they be not capable of many actual enjoyments under the Covenant, nor of actual Faith: but through the free grace and acceptation of God, the Promise of forgiveness, and the Kingdom of Heaven belongeth unto them. So that if any person come into Covenant and procreate children, that man and his issue are foederati, and may grow up into a further body from that beginning. From this we may see the true ground of all Covenants as they receive difference Luk. 18. 9 from the parties enjoying, whether personal, family-Covenants, or national. Personal is the cause of family-Covenants, as Abraham's Covenant, the ground of his Family's entrance: and so the Covenant made with the Family the ground of national, as in the Families of Jacob cast together, made all Israel under Covenant. And herein appears the truth of the former distinction, that the Covenant is made according to internal force and efficacy, or outward administration only. The things on Gods part promised under this manifestation to Abraham and his subfederates are held forth in these and the like expressions: I will make thee a great Nation, and I will bless thee, Gen. 12. 2, 3. and make thy name great, and thou shalt be a blessing. And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all Families of the earth be blessed. Unto thy seed will I give this land. ver. 7. Lift up now thine eyes, and look from the place where thou art, Northward and Southward, and Eastward and Westward. For all the Land Gen. 18. 18. Gen. 13. 14, 15, 16. which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered. Fear not Gen. 15. 1. ver. 5. Abraham, I am thy shield, and thy exceeding great reward. Look now towards Heaven, and tell the stars, if thou be able to number them. And he said unto him, So shall thy seed be. I am the Almighty Gen. 17. 1. 2. 3. 6. 7. 8. ver. 19 God: and I will make my Covenant between me and thee, and will multiply thee exceedingly, and thou shalt be a Father of many Nations. And I will make thee exceeding fruitful, and I will make Nations of thee, and Kings shall come out of thee. And I will establish my Covenant between me and thee, and thy seed after thee, in their generations, for an everlasting Covenant to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the Land wherein thou art a stranger, all the Land of Canaan for an everlasting possession, and I will be their God. By myself have I sworn, saith the Gen. 22. 16, 17. and ●4. 7. Lord, for because thou hast done this thing, and hast not withheld thy Son, thy only Son, That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the seashore, and thy seed shall possess the gates of his enemies. And in thy seed shall all the Nations of the earth be blessed; because thou hast obeyed my voice. The grand Promises of this Covenant are, that God would be the God of Abraham and of his seed, whereby is signified, that God would be to him, what he had revealed himself to be, his King, Psal 33. 1●. and 144 15. Psal.. 4●. 14. Hieron. in Ez. 1. Shad●ai. Sy●. Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtu●erunt, quod nos fortem, r●bustum possumus dicere Is●● 13. 6. and Father, his Portion and Protector; that he would pardon his sin, writ his Law in his heart, lead him into all truth, defend him from all evil, and in due time receive him unto glory. Happy are the people that be in such a case: yea, blessed are they that have God for their God. This God is our God for ever and ever, he shall be our guide until death. And this is employed, in that the Lord expressed himself unto Abraham to be Almighty, or All-sufficient, the nurse of all living things, strong, and potent to do whatsoever he will, who can bring all things to nothing, as he made all things of nothing, can give and take away, give plentifully, abundantly, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gen 49. 25. Gen. 17. 1. and 28. 3. and 35. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pleaseth himself, whose goodness doth copiously reach unto all his creatures. The Sept. Interpreters sometimes express this title by the common name of God: sometimes they omit it altogether, and for I am God Almighty, they translate I am thy God: sometimes they put for it, the God of heaven, Psal. 91. 1. sometimes they render it by a word that signifieth fit, sufficient, strong and potent. Job 31. 2. but most commonly Almighty, Omnipotent, able to do all things, Job 15. 25. and 22. 25. and 23. 16. and 26. 16. and 27. 11. and paraphrastically, who hath made all things, Job 8. 3. Sometimes they turn it heavenly, Psal. 68▪ 15. once they retain the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ezek. 10. 5. and once they use an expression, which comes nigh to self sufficiency and contentation, Job 29. 5. qui materia copiosus est valde. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when God manifested himself to Abraham to be God Almighty, the meaning is not so much to express what God is in himself, as what he would be to Abraham and his posterity: as afterwards when he saith he would be known unto them by his name Jehovah, Exod. 6. 3. thereby is meant that he would give being to the promises formerly made unto them. And in many passages, when the Scripture speaks of the eternity of God, the absolute eternity which respects God himself, is not understood: but that whereby he Psal. 90 2. Psal.. 100LS. 12, 13, 28, 29. Heb. 1. 12. Gen. 12. 2, 3. Act. 3. 25. Gen. 12. 17. Heb. 6 1●. Gal. 3. 8. will show himself eternal in his love and favour and rich grace towards his people. Art not thou from everlasting, o Lordour God, we shall not die. And when the promise was made to Abraham, that in him, or in his seed, all nations of the earth should be blessed, therein was preached the Gospel unto Abraham, that the Gentiles should be turned from their sins, justified by faith, adopted to be the Sons of God, made partakers of the promised Spirit, and receive the Inheritance purchased for the Saints. Unto these spiritual blessings, it pleased God to add the promise Voss. resp. Raven rsp. cap. 23. of many and great temporal good things, which are fully branched out in the words before cited, and may be reduced to these heads. 1. Protection, I am thy shield. The Sept. hath it, I Psal. 3. 4. & 7. 11. Psal. 18. 3. will protect or stand betwixt the and all dangers, that may threaten, or seem to come nigh thee. The like promise is often repeated in Scripture, wherein not simple aid or vulgar manner of protection is signified, but present, certain, effectual defence, nigh N●mb, 23. 10. Deut. 10. Gen. 3●. 13. Jer. 15. 8. Hos. 1. 10. Hab. 1. 9 Isa. 10. 22. & 4●. 19 Jer. 33. 22. Theocrit. Joyll 15. Horat. 1 Car. Od. 2●. Sen. in Med. Ovid Trist. Eleg. 4. at hand continually, and that performed w●th great c●re and promptness of mind. 2. Riches and honour, I will make thee great and thy name shall be great. 3. Multiplicity of seed; I will multiply thee exceedingly. There be three things in Scripture and Heathen Authors, which are used proverbially, to signify an huge and exceeding great number, the dust of the earth, the sands of the sea, and stars of Heaven. And all these are brought to resemble the exceeding number into which the seed of Abraham should break forth, Gen. 13. 16. & 22. 17. Gen. 15. 5. 4. The Land of Canaan is promised as an everlasting possession, and therein holy Government, Church ordinances and other blessings attending thereon: all which are stated upon Abraham and his natural seed by Jacob, and we find verified in them. Touching these blessings we must observe first, that God gave more of the temporal, less of the spiritual to the natural seed in the first ages: but in the latter ages more of the spiritual blessings, less of the temporal and outward to the Christian seed of the Gentiles. Secondly many of Abraham's carnal seed enjoyed the outward blessings, which reached not the spiritual; as infinite numbers that dwelled in the Land of Canaan, and being jews outwardly did partake in outward privileges beloging to the posterity of Jacob. Thirdly, those that enjoyed this outward part of Abraham's blessing and privileges of the Covenant, cannot be called strangers altogether from the Covenant of promise: for the Apostle confesseth, that the carnal jew in his time, was not wholly broken Rom. 9 4. off from the Covenant and the Service of God, with the promises: which may be said of carnal Christians, which live within the pale of the visible Church, with correspondency in some measure unto the ordinances, These enjoying the outward blessings of Abraham, are in the eye of the Scripture reputed to be within the Covenant of grace, whereof we have an apparent proof, Deut. 29. 10. Where all are said to enter this Covenant to the very hewer of wood and drawer of water, amongst whom was the carnal, as well as spiritual seed. Fourthly, it is to be observed, that the possession of the Land of Canaan, as it was a part of their outward happiness, so it was a type of the eternal rest, Heb. 4. 1. as shall be proved more at large hereafter. It may be demanded how the Land of Canaan, which the Israelites possessed for a time, can be called an everlasting possession. The answer is, that the word translated everlasting doth not ever signify that which shall have no end, but an age, term or continuance. It is spoken of the actions and virtues of God: of the time past or future. Of the time past, and so we read of the bounds of ages, Pro. 22. 28. The paths of ages, jer. 18. 15. The days of ages, Deut. 3●. 7. The years of ages, Psal. 77. 5. The deserts of ages, Isai. 58. 12. joshua 24. 2. I held my peace of ●ld, Isa. 42. 14. that is, long time. Of the time to come with determination certain or uncertain, as until the year of Jubilee, as long as he liveth, as long as the Law of Ceremonies is in force, or as long as the earth endureth, and such like, as, He shall serve thee for ever, Deut. 15. 17. and is until the year of Jubilee, Leu. 25. 40, 41. he shall serve them for ever, Leu. 25. 46. that is, all the days of his life. He shall appear before the Lord for ever, 1 Sam. 1. 2●. that is, as long as he liveth. I will praise the Lord for ever and ever, Psal. 145. 1, 2. that is, as long as I shall have any being, Psal, Horat. Serviet, aeternum qui pactones●iat uti. 1 Sam. 1●. 13. 146. 2. So the cares of this age, Matth. 13. 22. is put for the cares of this life, Luk. 8. 14. The Covenant of the Sabbath and Circumcision is called everlasting, Exod. 32. 16, 17. Gen. 17. 13. that is, during the time of the Old Testament, or until the time of Reformation. The earth standeth for ever, Eccles. 1. 4. Psal. 104. 6. that is, as long as the world shall endure, as long as the fashion, tenor or form of the world shall continue, 1 Cor. 7 31. The grave is called the house of ages, or an everlasting house, Eccles. 12. 7. The desolations which shall end in the space of 70 years, are called everlasting desolations, jer. 25. 9 And that which whiles it lasteth, Ovid. Meta. l. 1. Ad ●ea perp●tuum deducite tempora carm●n. is never interrupted, is said to be everlasting, Psal. 25. 6. Thy mercies which are everlasting, that is, which thou always usest, being never interrupted. So it is a perpetual speech, which is never interrupted or broken off, though it may have an end. So that we must wisely consider what doth agree to every place, even to the appointed end, and that rather hidden in the will of God, then made known to men. And if we take the Land of Canaan properly and literally, it was not the everlasting Inheritance of Israel absolute, but relative, not for ever, but for a long time prescribed of God, even until the time of Reformation: But if we look to the thing signified it is an everlasting inheritance to the spiritual seed. These promises were freely made of grace, and of mere grace the blessings promised were conferred upon the seed. For Abraham Josh. 24. 2. himself was an Idolater, when it pleased God to call him out of Vr of the Chaldees, and to make these rich promises unto him. And as Abraham's calling was of grace, so are all the promises made unto him when he was first called. The wages is due unto him Rom. 4. 4. that worketh upon desert, but the inheritance was given to Abraham by promise. Abraham believed God, and it was imputed to him for righteousness. Gen. 15. 6. And if faith be reckoned to Abraham for righteousness, he hath not to glory before God. We read indeed the Lord said unto Rom. 4. 2. Abraham, for because thou hast done this thing, and hast not withheld Gen. 22. 16, 17 thy Son, thine only Son, That in blessing I will bless thee etc. But the same promise God had formerly made to Abraham, and faith in these promises was the cause of his obedience; therefore his obedience was not the cause why God gave the promise. An occasion or antecedent it might be of the renewing of the promise at this time, but it was no cause of the promise itself, nor of the accomplishment. For that whitout which, and before which the promise was, could not be a cause of the promise, or the good promised. Besides, the basis and foundation of this promise is Christ, whose incarnation could not be merited by Abraham's obedience. The particle because, is a note of order and consequence, showing to whom the promise did pertain, not of the cause why it was made, or the good promised should be performed. If it be said, the good promised to Abraham is called a reward. Gen. 15. 1, 2. The answer is, the word reward sometimes doth import nothing, but an absolute and free gift of God, though no action went before to which recompense was due: as Gen. 30. 18. Leah saith, God hath given me my reward, because I have given my handmaid to my husband, Psal. 127. 4. Children are the Inheritance of the Genbrard. in Psal. 126. Lord, and the fruit of the womb is his reward. There is a reward of a debt, such as is due to the workman for his labour upon desert: and a reward of grace, such as God giveth to them who labour in well-doing according to promise. A reward is given to the worker of free grace, but not for his work as the procuring or deserving cause. There is a relation of order and consequence betwixt the work and the reward, that the one goeth before and the other followeth, but not a proportion of equiparancie, price Ali● est compe●satio qu● pr●●no redditur aliud. Alia qua propter unum redditur aliud. Psal. 18. 20. or degrees, that the one should match or purchase the other. A recompense is given to obedience, as comfort and solace to them that suffer for well-doing: but it is not given for their obedience, as wages to the labourer, or lands and possessions for the price paid in hand. Reward is sometimes called retribution: but in Scripture not only the reward of good or evil, but simply good or evil done is thereby signified, though nothing went before to deserve or procure it. Thou hast showed this day how thou hast dealt Gen. 50. 15. 1 Sam. 24. 18. well with me. If I have rewarded evil▪ unto him that was at peace with me. The Lord hath dealt bountifully with me. He hath Psal. 7. ●●.▪ Psal.. 1●. 6. Psal. 103. 10. & 116. 7. Psal. 114. 17. & 142. 7. Isa. 3. 9 2 Sam. 16. 36. Psal. 103. 2. Judg. 9 16. Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod vulgò redditur, retribuere, non semper significat parpari refer, seu idem repon●re, nimirum beneficium pro beneficio, injuriam pro injuria, sed etiam priorem con●erre in aliquem, vel bonum, hoc est, benefacere, etc. Kinch. ad vers. 4 c. 3. Jo●l. Mius in Psal. 13. 6. not dealt with us after our sins, nor rewarded us after our iniquities. Deal bountifully with thy servant. And if a benefit freely vouchsafed be called a retribution, the retribution promised and of grace conferred upon the workers of righteousness, doth not infer dignity or worth in the work rewarded. For when God doth perform his promise of mere grace, he is said to retribute, not that he oweth any thing to any man, or that he can receive any that hath the reason of a benefit, but because he doth good unto them according as of his rich grace he was pleased to promise. And if God be said to render or repay a reward, thence it will not follow, that good works can merit aught at the hands of God: for the word is of fare larger signification, and imports no more sometimes, but to restore to one, that which was his own before; as Matth. 22. 21. Render to Caesar, the things that are Caesar's. Luk. 9 42. It is said of the child that our Saviour healed, he restored him to his father. Luk. 4. 20. He gave again the book to the Minister. Sometimes it is to give without respect to merit or desert; as Matth. 27. 58. Pilate commanded the body to be given unto him. Acts 4. 33. With great power the Apostles gave testimony of the resurrection of our Lord Jesus Christ. Numb. 3. 3. & 36. 2. 2 Chron. 6. 23. where the Hebrew hath nothing but give, the Septuagint translate it render or repay. Moreover, it signifieth to repay according to vow or promise, as is to be seen in many places of Scripture: Deut. 23. 21. Psal. 22. 26. Psal. 50. 14. & 116. 12, 17. Hos. 14. 2. Joh. 2. 10. Nah. 1. 15. That a company of miscreant wretches should be beloved, saved, and a Son shine; reason cannot reach it, religion doth not desire it, nature doth not require it, justi●e doth not exact it, only love hath done it. In brief there is a retribution of justice strictly taken, which is according to desert: Jud. 1. 7. Jer. 32. 18. Exod. 22. 5, 6. and there is a retribution of grace and bounty, which is of favour according to promise, as Ruth. 2. 12. Prov. 13. 21. and 25. 22. not to add, that he that first doth good or evil, is said to retribute; Psal. 137. 8. Psal. 35. 12. So that if God be said to render or retribute according to our righteousness, it is not in respect of the worthiness of our deeds, as if they deserved it, but of his free promise and rich mercy, whereby he hath bound himself to accept of our sincere obedience, and graciously to reward it. As God was pleased freely to make these promises to Abraham, so also to confirm the same unto him by Oath. By myself have I sworn saith the Lord. Wherein God willing more abundantly to show unto the heirs of Promise the immutability of his counsel, confirmed it by an Oath; that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us. Abraham was strong in faith, yet was it not superfluous or altogether needless, that God of his superaboundant love and mercy, should add his Oath to the former promise, for the further settling and assurance of his servant. Here that common saying may be of use, Abundant cautelousness doth not hurt, nay, it is of great profit and behoof. But this is to be further noted, that God had respect to the posterity of Abraham. For Isaac was present then, to whom the promises were confirmed in his father: which, when both the one and the other, aught to inculcate to their posterity, it was a matter of no light moment, that they might holily affirm, that God hath confirmed them both by word and Oath. In this passage, Abraham believed God, and it was imputed to Gen. 18. 6. Rom. 4. 3. Gal. 3. 6. Jam. 2. 23. him for righteousness, both the spiritual good things promised on God's part in the Covenant, and the condition required on man's part, are implied. For the Apostle hence concludes, that Abraham was freely justified by grace through the redemption that is in Christ Jesus: and in this is included all eternal and spiritual blessings, which do accompany each other. For whom God doth justify, them he glorifieth. In the first expression, the thing required on our parts was obscurely implied, and we had much to do to find it out: but in this passage it lieth bare. Abraham believed, etc. This condition in Abraham, the Apostle fully followeth against the Justiciaries of his and our times, opposing it to the condition of works in attaining the blessings of Abraham, strongly proving that this faith made Abraham the friend of God, and a justified person, having nothing to glory in this kind before God, from any work. But seeing this text is so oft alleged and pressed by the Apostles, and so much controverted among men, it is not amiss to handle the words more at large. In the Original word for word they run thus, He believed the Lord, or in the Lord, and he imputed that to him righteousness. The Sptuagint render it, and the Apostles allege it thus, Abraham believed God, and it was imputed to him for righteousness: The word, believed, imports, he thought the words of God to be sure, certain, stable and constant: and signifieth such a belief, as is opposed to fainting: as it is said of Jacob; when he heard the report of his sons that Joseph was alive, his heart fainted, because he believed not: but when he believed, his heart revived. Gen. 45. 25, 26. And David saith of himself, I had fainted▪ unless I had believed, Psal. 27. 13. So that it is a lively motion of the heart or soul assenting unto, and trusting in the word of God as firm and steadfast. Now whether you read the word following, in or upon God, as Arias and Pagnine, or God, as the Apostles allege it; it is all one: for here to believe God, as all circumstances do show, is to put trust and confidence in God, or with lively adherence to stick or cleave Joh. 5. 24. unto the word of God. And he imputed, sc. God, or he in whom Abraham believed, as the construction itself and words following manifestly convince: or, it was imputed, as a Isa. 22. 8. Mich. 1. 7. Ezek. 23. 47. Gen. 50. 20. 1 S●m. 18. 15. Jer. 18. 7, 8. & 49. 30. & 2● 11. Exod. 26, 1. & 39 32. Psal. 40. 17. active verbs amongst the Hebrews are expounded passively. The word translated imputed, is of large signification, and imports to think, reckon, Rom. 6. 11. Psal. 44. 22. Rom. 8. 36. devise, purpose, conclude, Rom. 3. 28. resolve, plot, esteem, foresee, reason, Mark. 11. 31. consult of a matter how it may be brought to pass, look unto, and take care of. But more properly to the matter in hand it is to account unto a man, or repute unto a man, or reckon unto a man any thing to be his, or to be good payment and satisfaction for him in his accounts. And that we may the better conceive the meaning of it in this text, let us consider some other passages in which it is used: Blood shall be imputed unto that man, he hath Gen 38. 15. 1 Sam. 1. 13. Leu. 17. 4. & 25. 5●. Numb. 18. 27. 2 Sam. 19 19, 20. shed blood. This your heave offering shall be reckoned unto you, as though it were the corn of the threshing floor. Let not my Lord impute iniquity to me. Blessed is the man to whom the Lord imputeth not sin. Phineas stood up, and executed judgement, and so the plague stayed, and that was counted to him for righteousness. If the uncircumcised keep the ordinance of the Law, Psal. 32. ●. Psal. 106. 31. Rom. 2. 26. Rom. 4. 11. & 5. 18. Rom. 9 8. 1 Cor. 4. 1. 2 Cor. 5. 19 ● Cor. 12. 6. 2 Tim. 4. 16. shall not his uncircumcision be counted for circumcision. That righteousness might be imputed to them also. Sin is not imputed when there is no Law. The children of the promise are counted for the seed. Let a man so account of us, as of the Ministers of Christ. God was in Christ reconciling the world to himself, not imputing their sins unto them. I refrain, lest any man should account of me, above that he seethe in me. At my first answering no man assisted, but all forsook me, I pray God, that it may not be laid to their charge. Even as David also describeth the Rom. 4. ●. blessedness of the man, unto whom God imputeth righteousness without works. If he hath wronged thee, or oweth thee aught, put Philem. v. 18. Rom. 4. 4. that on mine account. Now to him that worketh, the wages is not counted by favour, but by debt. Here it hinders nothing, that righteousness imputed should simply note out a righteousness of grace and acceptation, whenas the word imputed joined with others noting desert and debt, may signify the clean contrary. For example, when it is said, that God gives gifts unto the sons of Psal 68 18. Eph. 4. 8. men, all understand a free bestowing of good things amongst them: but when he saith, he giveth them the spirit of slumber, Rom. 11. 8. eyes that they should not see, ears that they should not hear: then albeit the word [giving] in itself promiseth some grace, yet being matched with such words, it hath a contrary signification to that which naturally it signifieth: when mention is simply of violent men, and of raveners or snatchers, by and by all that have judgement understand men of wicked life: But when it is said, that the Kingdom of Heaven suffereth violence, and that Matth. 11. 12. the violent catch it away; it is easy to know, that this violence and catching falleth not into the lot of the wicked. Likewise the word profane, soundeth in all men's ears some foul and damnable thing: but when it is said, the Priests profane the Sabbath and Matth. 12. 5. are guiltless, all know that it is no word of reproach. But to reture to the matter, to impute is either to acknowledge that which is truly in one, to be his indeed, and to attribute it to him, or else to attribute that to one which indeed is not his. In general it is to transcribe or transfer and put over the cause of any thing to any one. So Ulpian. in league 1. parag. Item quaeritur, de separat: Sibi imputent, quo minus idoncum fide jussorem acceperint; id est, ascribant & tribuant. Item apud jurisconsult. Imputare significat acceptum seu expensum far, ut imputare sibi debet, qui credulus fuit. Legum. 1. §. dolu●●ff, ●o per quem factum. To impute then is to ascribe a matter good or evil, or the cause thereof to any one, which he hath, or hath not. The imputation of an evil is twofold, just and due, when the evil imputed or the cause thereof is in the subject to which it is imputed: so sin is imputed to him that hath committed it, and folly to him that hath not spoken that which is right, Job▪ 42. 8. and the debt is imputed to him that undertook to make payment, or give satisfaction. Unjust or undeserved, when the evil or cause thereof is not in the subject, as when a fault is imputed to an innocent, and punishment inflicted upon him that neither offended in his own person, nor undertook to be surety for the offendor, 1 Sam. 1. 16. Gen. 38. 15. Plin. lib. 8. cap. 1. The imputation of a good thing is done three ways, by right, grace and injustice: because law, justice and right is opposed to injustice and grace. But here it must be noted, that its one thing to say a man is reputed just, another to say, this or that thing is imputed for righteousness: a man is reputed just, but not imputed just; reputation is spoken of the concrete, imputation of the abstract: imputation is the cause, reputation the effect: Imputation by debt or right is, when that which is inherent in the subject, or due to it, is imputed, as wages counted of debt to him that worketh. But many things due cannot be said to be imputed, unless the word imputation be taken improperly for giving or acknowledgement; as we should improperly be said to impute glory to God for to give or acknowledge. Imputation by injustice is, when righteousness of quality or fact is imputed to an unjust man, and he is acquitted contrary to law. Imputation by grace, when righteousness is imputed to them that be unjust in themselves, and the guilty is acquitted, not of debt, but of grace, yet not against justice, but upon just and equal considerations. Righteousness also is put either for some one individual righteous act, done after a manner pleasing and acceptable unto God, which is called the righteousness of the fact, or it is put for universal righteousness, which is either the matter of justification, or at least the thing required on our part to justification, and is called the righteousness of the person: which latter is here to be understood, as is more at large to be showed hereafter. Now from all that hath been spoken it followeth. 1. That perfect and strict righteousness of quality or work inherent, is and aught to be imputed of justice to the subject in whom it is: but by gracious estimation it cannot be imputed in the place or room of righteousness inherent: for what is accounted by grace, that either is not in the subject, or it is not really that in the room and steed whereof it is accounted. 2. Works of righteousness done in faith after a manner pleasing and acceptable unto God, are of grace imputed to the doer for just and righteous actions, the imperfections that cleave unto them being freely pardoned. Not that works are able to bear the exact trial of the Law, or can stand as the matter of justification before the Lord: but that God in Christ is pleased to accept of our works as good and pleasant, our persons being accepted in his beloved, and the weakness of our works covered by his intercession. Thus Phinehas his executing of judgement was imputed to him for righteousness. Psal. 106. 31. Deve. 6. 25. And thus we read, This shall be our righteousness before the Lord our God, if we take heed to keep all those Commandments. Thou shalt restore him the pledge, when the Sun Deut. 24. 13. goeth down, that he may sleep in his raiment, and bless thee, and it shall be righteousness unto thee before the Lord thy God. 3. Faith or belief may truly be imputed for or unto righteousness, as it is the sole working instrument and relative action required on our part in the Covenant of grace, unto free justification. For by faith alone in Christ, through the mere grace and mercy of God, we obtain full pardon and remission of all our sins, and so our works come to be acceptable in God's sight. 4. The righteousness of one being of grace accepted for, or imputed to another, is righteousness imputative: but this stands not in a bare opinion, or naked estimation without reality or truth, but in a real donation and communicating of righteousness unto him, that is esteemed just. True it is, righteousness imputative is not inherent in them unto whom it is imputed, as in the subject: but it is made theirs by right of donation. 5. It may also be noted, that the word Imputation, hath reference to some other thing, and commonly cometh in betwixt two things, the one the thing which is imputed, the other that Tertul. advers. Gent. Cap. 30 Ita nomen ●mendationi imputatur. Sen. ad Mart. Magno autori suo imputata. Tacit. 1. Hist. Otho. Imp. Quis mihi plurimum imputet. whereunto it is imputed, so that imputation hath relation unto both. And to make this manifest, we may consider these three phrases. The first is, The obedience of Christ is imputed unto justification, conformable to that saying of the Apostle, By the obedience of one man many are made righteous. The second phrase is, Faith is imputed unto righteousness. The third is, Righteousness is imputed unto life. The equivalent whereof we have, Rom. 4. 11. & 5. 17, 18. In the first phrase imputation is betwixt Christ's obedience, as the thing which is imputed, and justification as the end whereunto it is imputed, and it hath reference. In the second phrase, imputation cometh in betwixt faith, as the thing which is imputed, and righteousness as the thing whereunto it is imputed. In the last phrase, imputation cometh in betwixt righteousness itself as the thing imputed, and life as the end whereunto it is imputed. This passage whereof we now speak, is diversely interpreted by Orthodox Divines, but all aiming at the same truth, and meeting in the main, being rather several expressions of the same truth, then different interpretations. The first is, That faith is imputed unto righteousness, that the obedience of Christ apprehended by faith, may be righteousness unto the apprehender. For faith and believing ever implieth the possession of Christ and his obedience in our hearts; and the imputation of faith unto righteousness, is the thing that makes Christ possessed by faith to be our righteousness. Christ's obedience is righteousness in itself, so that it is neither our faith, nor God's imputation of our faith, that makes his obedience to be righteousness: but imputation of faith to us as ours, maketh the obedience of Christ possessed by faith (being righteousness in itself) to be our righteousness. For as the making of that, whereby we obtain possession to be ours, maketh the thing possessed also to be ours: so that imputation of faith (which is a gift supernatural and not within our power) maketh Christ's obedience to be that unto us, which it is in itself though it were never imputed unto us. And to confirm this exposition, that of the Apostle is alleged: With the heart man believeth Rom. 10 10. unto righteousness, and with the mouth he confesseth unto salvation. In which sentence, the Greek word which is rendered [unto] cannot be rendered [for] without darkening, if not perverting the true sense and meaning of that place. For we are said to believe with the heart unto righteousness, in the same sense and meaning, wherein we are said to confess with the mouth unto salvation. Neither is there any reason why faith should be said to be imputed unto righteousness in any other sense, as concerning the word [unto] then we are said to believe unto righteousness: but in all reason the Greek word which we render, unto, must in both these phrases be taken in one and the same sense: that is, as we believe with the heart, to this end that we might by faith (as the only apt and meet instrument, and only convenient and effectual mean to apprehend and possess) attain to the possession of the righteousness of God in Christ: even so the Lord our God imputeth faith to us as our own, to this end that the righteousness which we possess by it, may make us righteous before him, or be righteousness unto us in his sight. The second exposition is, that faith is graciously imputed, reckoned or esteemed for righteousness, or in the place or steed of righteousness, because the righteousness of Christ is imputed to none but believers. For those sinners only are justified before God, who (we speak of them that live till they come to years of discretion) by a sound and saving faith do lay hold of, and rely Quae semper tacentur nunquam affirmantur: Quae affirmantur, dum reliqua tacentur, sola affirmantur. upon Jesus Christ, as he is set forth of God to be a propitiation. Hence it is, that the Covenant of Grace, in steed of the righteousness of the Law required to legal Justification, which is wanting in us by reason of our sins, exacteth no other thing inherent in us, as a cause of Justification, or condition in respect whereof we are justified, but faith alone. And thus in a fit sense it may be said, that faith is of grace accounted, in steed of legal righteousness: not that it is the meritorious or material cause of our Justification, as legal righteousness should have been, if Justification had been by the Law, nor that it is accepted for the perfect righteousness of the Law: but because it is the sole instrumental or conditional cause, required on our part to Justification, in respect whereof we are acquitted from our sins. For in the Covenant of works perfect obedience is required at our hands to Justification: but in the Reputare sive imputare adjustitiam, idem est, quod in justitiae loco numerare. Covenant of Grace nothing but faith on our parts is called for, and that not as the form or matter of Justification, but the instrument only, whereby we receive remission of sins, and are partakers of the merits of Christ. The third Exposition is, that when faith is imputed for righteousness, it is not to be understood materially, as though the dignity, worth and perfection of faith made us just; but relatively and in respect of the object, that is, to us believing righteousness, sc. of Christ is freely imputed, and by faith we receive righteousness and remission of sins freely given of God. And therefore to say faith justifieth, and faith is imputed for righteousness, are phrases equivalent. For faith justifieth not by its merit or dignity; but as an instrument and correlatively, that is, the merit of Christ apprehended and received by faith justifieth, not faith whereby it is apprehended and received, unless it be by an improper speech, wherein the act of the object, by reason of the near and strict connexion betwixt them, is given to the instrument. And with this exposition for substance of matter agreeth theirs, that make an Hypallage in these words; faith is imputed unto, or for righteousness, as if the sense was this, righteousness is imputed unto faith, or the faithful are partakers of the righteousness of Christ. The thing questioned in these expositions is, whether the words must be taken tropically or properly: but the matter and substance of doctrine contained in them, is one and the same. For herein they all agree, that Abraham did believe the whole truth of God revealed, but his belief which was accepted for, or unto righteousness, did respect the promised seed. Abraham believed the power of God to perform whatsoever he promised; he believed whatsoever God plainly promised, and he believed what God promised though fare off, as the giving of the Land of Canaan: but the principal thing promised was, that in his seed all Nations of the earth should be blessed, and belief in this promise was accepted for righteousness. All earthly promises made to Abraham, proceeded from the mere love and favour of God towards him, and many of them were types and figures of spiritual, so that in believing them, he must needs believe the promise of blessing in his seed, which is Christ. Abraham could believe no promise, but he must believe that God is the rewarder of them that diligently seek him: but he cannot believe in God, as the rewarder of them that seek him, unless he have an eye to the promised seed. The righteousness here mentioned is not the singular righteousness of this or that act, whereby a man is said to do justly or righteously, which is called the righteousness of fact: but universal righteousness or the righteousness of Justification, whereby a man is freely acquitted from all his sins, and accepted of God as righteous unto life, which is called righteousness of the person. Faith is not imputed for righteousness, in respect of the worth or dignity of faith either in habit or act, but in respect of its office, whereunto it is ordained in the Covenant of Grace, as it doth embrace Christ, and thereby we are made partakers of the merits of his free and willing, and perfect obedience to the command of Grace. Faith is accounted for righteousness in regard of the object, and is a cause of that Justification which is of grace. A cause, I say, not a bare condition without which the thing cannot be: bu● a cause, not meritorious or material, but instrumental only, receiving Christ promised and offered in the word of grace. For Rom. 3 22. Phil. 3. 9 howsoever our righteousness be called the righteousness of the faith of Jesus, or by the faith of Jesus, faith itself is never called our righteousness. We read that Christ is made unto us of God 1 Cor. 1. 30. Rom. 5. 19 Rom. 10. 4. righteousness, that by one man's obedience many are made righteous, that Christ is the end of the Law for righteousness to every one that believeth, that the believer is justified by him, and by faith in him obtaineth remission of sins. We find also by conference A● God did predestinate Christ of grace to this honour of being God in fellowship of person, and of being the Prince of out salvation: So God in the Covenant he did make with him, and the commandment he gave him of laying down his life, did strike it and fulfil it of grace, not requiring any thing of his Son more than duties of freeobedience, which should of grace have acceptance, etc. Bain. Col. 1. 19 of Scriptures, that to be justified by faith, and to be justified by Christ is in substance all one. And what can be the sense of those places, but this, that Christ is the meritorious and material cause (so to speak) of our Justification, faith the condition and instrument, whereby we receive Christ made of God our righteousness. The Apostle making comparison betwixt the first and second Adam showeth, that as sin cometh from Adam alone unto us all, as he in whom we have all sinned: So from Jesus Christ alone cometh righteousness to all that are in him, as from him that hath satisfied the justice of God, and performed grateful obedience at the commandment of grace, for them all. In which comparison faith never hath the place of our righteousness, but answers in our participation of righteousness in Christ, to that which is the ground of our being partakers in the sin of Adam. For, as we were one with Adam, and in respect of original and nature were in him, and one with him, and so by being in him and one with him, did all in him and with him transgress the commandment of God: even so, in respect of faith, whereby only we are united unto Christ, and spiritually made one with him, and engrafted into him, we all in him did satisfy the justice of God, or are made partakers of the fruit and benefit of his satisfaction. Thus our union with Christ and means thereof, is always to be distinguished from our communion with him, in the participation of his righteousness, as the fruit thereof. Like as our being in Adam, and one with him, is to be distinguished from the fruit thereof, which is communion with him in the participation of his transgression. If faith be only the hand whereby we put on Christ both as a justifier and sanctifier, than it is not the garment of righteousness, wherewith we are clothed. But it is only the hand whereby we put on Christ as a garment, Gal. 3. 27. Rom. 13. 13, 14. Faith justifieth as it embraceth the righteousness of God. But Christ only is the righteousness of God, allowed and ordained of God to be our righteousness. In the third to the Romans and elsewhere, oft we meet with this phrase, We are justified by faith: Now in the fifth Chapter of that Epistle, vers. 17. it is said, that we shall reign in life through Jesus Christ, and verse 19 that by his obedience we shall be made righteous. What in the first place is called Justification and Salvation by faith, that in the other is called making righteous and reigning in life through Christ and him believed on. And so we read, that of faith, and by faith, and through faith we are justified; but we never read for faith we Rom. 3. 30. & 5. 1. are justified, Act. 3. 16. First, Peter saith, His name hath made this man sound, through faith in his name: And then, the faith which is by him, hath given to him this disposition of body. Is it not plain here, that ●aith hath healed him, is as much as his name, or Christ believed on hath healed him: the one phrase expounding the other. Christ brought in everlasting righteousness into the world, Dan. 9 24. But faith was in the world before the coming of Christ in the flesh, Heb. 11. 2. And the Spirit of God in Scripture evidently distinguisheth betwixt faith, and Christ apprehended by faith: saying, The Fathers who believed, received not the promise; that is, Christ the matter of the promise, and consequently of righteousness. Faith they had received: but the promise they had not received: because Christ (in whom their blessedness was promised) was not exhibited in their days. For all b● it by faith they apprehended Christ ●●●cified to come, and the righteousness, which he was to bring unto the world at his coming: yet that righteousness in the substance and matter of it, was never brought into the world. So that the very designing of a precise time for the bringing in of our righteousness into the world, declareth that that righteousness material, is to be distinguished from faith, which was in the world in all ages before it was brought in. For faith was in the world, and did apprehend righteousness, which was to be brought into the world, long before it came, as well as now long after that righteousness performed, it can lay hold upon it to justification. For the faith of God's children before the day of Christ, and the faith of God's children now after the day of Christ did never, nor yet doth apprehend any other righteousness, but that which in that day was brought into the world. For it is as easy to faith to apprehend righteousness to come, as it is to lay hold on righteousness past or bygone: like as our faith apprehendeth many things, yet to come, as our glorification. Vorstius and his followers expound this Text in this sense, Rom. 3. 28. Gal. 2. 16. Rom. 4. 5. Faith, that is, repentance, conversion and new obedience is accounted for righteousness, that is, in the place or stead of legal righteousness or exact obedience, though it be not so indeed. And so they freely confess, Justification by works, which the Apostle saith, is by faith without the works of the Law. But that they might not seem directly to cross the Apostle, they say, we are not justified by the works of the Law, that is, exact and every way perfect, whereunto wages is due by debt; but by works of grace, graciously esteemed for righteousness, when in the rigour of the Law it is not exact and perfect righteousness. But first we read, that God hath set forth Christ to be a propitiation Rom. 3. 24, 25. by faith in his blood, that by the faith of Jesus, we might receive remission of sins: but we find not, that he hath ordained Christ to be a propitation through works, that by works we should be saved. And if God have not taught any such manner of Justification, it is not for us to receive it. We read of two ways of Justification, by faith and works: but of a third manner by faith and works, both as joint causes or concauses, we find nothing in Scripture. Secondly, By the doctrine of faith we are bound to acknowledge and confess that Christ Jesus by his eternal Priesthood, is not only the sole meritorious cause of all grace or righteousness inherent, requisite to final absolution: but these presupposed in the party to be absolved, he is likewise the sole immediate cause of final absolution or justification. Without observation in some measure to all the Commandments of God, we cannot enter into the kingdom of heaven: but we enter not for the obedience we have performed. To what use then doth our inherent righteousness or observance of God's commandments serve us? If it hath been sincere and ●●fained, though imperfect, yet the faith that brought it forth will make a sincere and faithful plea for mercy in the day of trial, in which he that hath been an hearer only, and no doer of the Law, or hath done in part, what God would have done, but not sincerely, nor faithfully, shall not be heard. Our imperfect obedience than is not the immediate cause of our absolution, but the obedience and righteousness of Christ. By the immediate and next cause we understand such a cause as is necessarily accompanied by the effect, and without whose participation the effect never doth, nor can be-fall any: such a cause as whosoever is partaker of, is by participation of it, forthwith absolved; such a cause as who so can probably hope to be partaker of, he may upon the same degrees of probability hope for final absolution; such a cause, as who so doubts or fears, lest he shall never be partaker of in this life, must upon the same terms doubt or despair of his absolution or salvation. But if works be accounted for the exact righteousness of the Law unto us, not the obedience of Christ received by faith, but the works of holiness in us, are the absolute cause of remission of sins and acceptance unto life. And what else do the words sound, as they be interpreted, but, that as exact obedience to the Law, should have been the matter or cause of Justification from justice, so sincere obedience by the estimation of grace, is the matter of Justification by grace. They will say, I know, faith and works are only the condition without which remission cannot be obtained: but faith is not a bare condition, without which the thing cannot be, (for that is no cause at all) but an instrumental cause: and works, if they be any cause of Justification, instrumental they cannot be, but the matter whereupon, and for which we are justified or accounted righteous. Works do not embrace Christ, but if causes of Justification, they must challenge to themselves: and therefore how faith and works should be conjoined as concauses in Justification it is impossible to conceive, seeing the one, that is, faith attributes all In eo q●od solvimus est aliqu●●atio meriti. to the freegrace of God; the other, that is, works, challenge to themselves: the one will aspire no higher, but to be the instrumental cause of free remission: the other can sit no lower, but to be the matter of Justification, if any cause at all. For if works be accounted to us in the room or place of exact obedience in free Justification, do they not supply the place? are they not advanced to the dignity of works complete and perfect in Justification from justice? 3. If faith with works be accepted for righteousness to Justification, than faith justifieth not as it embraceth the promises of mercy, and by it we partake in the merits of Christ's death and obedience, but as it doth give assent to the truth of the Gospel, and adhere and stick to the Commandments: for in that sense it is an act or exercise commanded in the Gospel, and not only as it doth receive Christ and the promise of forgiveness. But in Scripture every where faith in Christ, in the Lord Jesus, or the Gal. 3. 13. 1 Pet. 2. 24. blood of Christ is said to justify, not faith in other promises, threaten, or Commandments. 4. How can it be proved, that in the matter of Justification the Apostle doth oppose faith to works exactly perfect and complete only, and not to the works of grace done according to the prescription of the Law, as it was given to the Jews to be a rule how people in Covenant ought to walk. To him that worketh Rom. 4. 4▪ (saith he) the wages is of debt: but he that worketh is not only perfectly just, but he that is mercenary, that is, to him that worketh for his reward, as if the reward should be given him for his work. For thus the Apostle argues, When wages is given to an hireling or mercenary, it is of debt. But Justification or life is not given of debt, but of grace. Therefore it is not given to him that worketh, or to the mercenary. Properly God oweth nothing to him that fulfilleth the Law either exactly or sincerely, when they do nothing but their duty, and there is no proportion betwixt God and them: but because they seek righteousness and life by works, if God should retribute to them a reward, he should be thought to do it, as it were of debt. The Law was given to be a rule of direction to them that be in Covenant: and works of the Law are works done according to that prescription: which the Apostle here excludes from being any cause of Justification, though he that walks according to this Law, being not an hearer, but a doer of the Law, is blessed in his deed. But of this more at large in the next Chapter. 5. Consider the opposition which the Apostle makes betwixt his own righteousness, which is of the Law, and the righteousness Phil. 3. 9 which is of God by faith. I count all things (saith he) but as d●ng, that I might win Christ, and be found in him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith. If then the righteousness of God through faith be the matter whereupon, or for which we are justified, we are not justified by works: but the righteousness of God through faith is the matter whereupon we are justified. Christ is the end of the Rom. 10. 4. Law for righteousness to everyone that believeth. We are made the righteousness of God in him. The righteousness of the Law is not 2 Cor. 5. 19 here put for works done exactly by the strength of nature; but for works done according to the prescription of the Law, according to which people in Covenant ought to walk, to whom God hath promised, that if they keep his Commandments, they shall be unto him a peculiar people, ch●sen generation, and royal priesthood. Exod. 19 5. Non justificatur homo partim justitia partiali, & imperfect â inb●rente, partim accepti latione imperfecti properfecto. By the righteousness of God to understand remission of sins and regeneration; by faith, faith and works, and by the righteousness of the Law, works done by the strength of nature, is rather to offer violence unto, then to interpret this Text of Scripture. And by the same reason the Popish Glosses upon this Text are confuted as false and vain. Bellarmine would make the sense this, Faith is imputed for righteousness, that is, faith is justice, by which Abraham was justified. For if Abraham was justified by works, he hath whereof to glory in himself. But with God he hath Rom. 4. 2. not whereof to glory. To him that worketh not, faith is imputed for righteousness, therefore faith is not the righteousness of the Law. The Question there disputed is not by what work Abraham was justified: but after he had done many and great works, in the manner of Justification, he presented himself before the throne of grace, not only sub forma pa●peris, but which is more of an ungodly man, to receive absolution from the hand of grace by a true and lively faith. And faith is accounted for righteousness by gracious acceptation: but what is accounted by free favour, that is not truly and really the thing it is accounted for inherent in us. It will be said, Faith was not reputed to Abraham for righteousness, after that he excelled with many virtues having embraced Christ: But the holy Ghost rather testifies, although the excellency of Abraham's virtue was great, whereby he had increased by long perseverance, yet he was not otherwise accepted as righteous unto life, but because by faith he received grace offered in the promise. The faith of Abraham was great and excellent for degree and measure, but it was not accepted for righteousness in regard it was strong and eminent: but because it laid hold upon the promised feed. The faith of Abraham was eminent, but not perfect, and justified him not absolutely as an excellent virtue, but relatively as it received the promise of mercy, not as if Abraham was thereby made perfect by inherent holiness, for then Abraham had whereof to glory in himself, but as in himself a sinner and ungodly he obtained free and full remission of the mere grace and favour of God. So that we may conclude from this passage of holy writ, that Abraham was justified by faith alone: but this his faith though alone in the act of Justification, no other grace coworking with it, was not alone in existence, did not lie dead in him as a dormant and idle quality. Saving faith is lively and operative, attended with every other grace of the Spirit, setting them upon their work, animating and quickening them thereto, and regulating them therein. It stirs up sorrow for sin, and purpose of amendment; it raiseth the soul earnestly to long after, and hearty to crave mercy: it comes to Christ as an humble, poor, penitent petitioner for forgiveness: but that which is done by faith stirring up sorrow, and working by prayer, is not done partly by faith, partly by sorrow, and partly by prayers, but by that faith which doth enforce to pray. For faith leaneth upon the promise, and no promise is made, the condition of prayer being shut forth. Ask, and it shall be given you, Mark 11. 24. Therefore our Saviour Christ being entreated of many that he would heal them, attributeth all the force of their prayers to faith, Thy faith hath saved thee. And so by what faith Abraham embraced the promise, by the same he offered up his Son Isaac. Works then (or a purpose to walk with God) justify as Jam. 2. 22, 23. the passive qualification of the subject capable of Justification, or as the qualification of that faith that justifieth; or as they testify or give proof that faith is lively: but faith alone justifieth, as it embraceth the promise of free forgiveness in Jesus Christ. Abraham's faith was accepted for righteousness, but Abraham himself Gen. 17. 1. is commanded to walk before God, and to be perfect. There be divers phrases in the Scripture of the Old Testament, expressing the same thing for substance: as to walk before God. Gen. 17. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and 24. 40. and 48. 15. 1 Kin. 3. 6. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 116. 9 Isai. 38. 3. Psal. 56. 14. 1 King. 9 4. to walk with God. Gen. 5. 22. and 6. 9 Mal. 2. 6. Mic. 6. 8. to walk after God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 King. 23. 3. Hos. 11. 10. to walk in the name of God. Zech. 10. 12. to walk in the ways of God. 1 King. 3. 14. Deut. 10. 12, 13, 14. wholly to follow after the Lord. i. e. to exhibit full obedience to the lord Numb. 32. 12. Deut. 1. 36. Josh. 14. 14. to stand in the sight of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God. 1 King. 17. 1. to walk in the light of the Lord. Isai. 2. 5. to walk in equity, Isai. 57 2. to walk in truth, in judgement and uprightness. 1 King. 2. 4. and 3. 6. 2 King. 20. 6. The two first phrases of walking with God and before God, the Sept. Interpreters do most commonly render, to please God; though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. now and then they retain the phrase of walking with or before God, or walking after God: and the Apostle seems to have respect Isai. 38. 3. unto their translation, when he doth so allege it, Heb. 11. 5. For he is reported to have pleased God. In the New Testament there be Phrases that import the same thing for substance: as to walk in the truth. 2 Joh. 4. to walk in all the Commandments, Statutes and Ordinances of the Lord. Luke 1. 6. to walk worthy the Lord, that is, as becomes the sons of God. 1 Thess. 2. 12. Eph. 4. 2. and to please him in all things. Col. 1. 10. to walk in Christ. Col. 2. 6. that is to do all after the rule and command of Christ, vers. 6. and set before our eyes his glory, as the white we shoot at in all affairs great and small. To walk with or before God then is to commit ourselves wholly to his care and divine protection both in life and all our actions, and assuredly to persuade ourselves that he is the present and just beholder of all thoughts, words and actions; to reverence him as ever present and beholding all things; to be ready at his beck and command, studiously, readily, cheerfully to receive his Commandments, and at all times reverently to demean and carry ourselves before him: to turn our eyes and fix all our senses upon the Lord, and to attribute what good soever we enjoy, to the Lord alone. In brief, to walk before God, is from a true and sincere heart to believe, think and do whatsoever God prescribeth, and that in such manner as he prescribeth; to attend upon the pure worship of God, and to live holily, justly, unblamably: as they are said to be just before God, who are truly and sincerely just or such as be righteous by way of eminency Luke 1. 6. Luke 1. 15. in comparison of others: what is done sincerely, and elegantly, is said to be done before the Lord. 1 Thess. 1. 3. Luk. 1. 57 1 Thess. 3. 13. Thus Abraham was commanded, and by the grace of God enabled to walk with or before God. Gen. 24. 40. and 48. 15. But sometimes in a peculiar sense, to walk with God is to minister before God. 1 Sam. 2. 32, 33. and to walk before the face of God is to be understood in the same manner: the Metaphor being taken as it seems from two friends, who well agree betwixt themselves, and willingly take their journeys together being at one, and in good agreement. And to go before the Lord is spoken of John the Baptist in a peculiar sense, Luke 1. 17. noting that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he went before him as an harbinger to prepare the way for the Lord, as Kings and Princes have some that go before them, whom when we see, presently we conceive the King himself is not fare absent. In the old Testament there be two words translated perfect, and they be much of the same use; The first noteth that perfection to which nothing is wanting: the other that which is complete, absolute. The force of this word seems to contain in it an heap of perfection: but they are put promiscuously one for the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. other; as Josh. 10. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whole or perfect day is rendered by the Chaldee Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Leu. 23. 15. Septem Sabbatha. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Chaldee Paraphrast. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. are sundry ways translated by the Seventy; as simple or plain. Gen. 25. 27. Jacob was a perfect man, that is, simple, without deceit; blameless, or without reprehension. Gen. 17. 1. Be thou perfect. LXX. blameless. Job 1. 7, 8. and 12. 4. and 9 20. without spot. Psal. 15. 2. Psal. 119. 1, 80. Leu. 1. 3. Psal. 18. 24. to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed. Cant. 4. 7. Pro. 9 7. Ezek. 43. 22. and 45. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. innocent, without mulct or punishment. Psal. 18. 25. Just or righteous: Prov. 28. 18. Josh. 24. 14. 1 King. 9 4. Prov. 11. 1. whole or entire. Ezek. 15. 5. Deut. 27. 6. Josh. 8. 31. holy or godly. Amos 5. 10. Prov. 2. 21. Prov. 29. 10. Prov. 10. 29. Innocent, without fault or malice. Psal. 84. 12. Job 8. 20. Psal. 37. 37. Psal. 101. 2. Prov. 13. 6. pure. Gen. 20. 5, 6. single or sincere. Prov. 10. 9 2 Sam. 15. 11. true. Deut. 32. 4. Prov. 28. 6. Isai. 38. 3. Deut. 25 15. perfect. Deut. 18. 13. Cant. 5. 2. 1 King. 8. 61. and 11. 4. and 15. 3, 14. and full. 2 King. 20. 3. 1 Chron. 29 9 and 2 Chron. 16. 9 and 19 9 and 25. 2. 2 Chron. 15. 17. In the New Testament there be three words usually translated perfect. The first signifieth, that which doth consist of all its parts or members, which are required to any work, so that nothing is wanting, nor superfluous: the Metaphor being taken from even or equal numbers, which may be divided into equal parts. 2 Tim. 3. 15, 16, 17. And the compound word signifieth ●o amend, or repair and set in joint a part lose, or slipped aside. Matth. 4 21. Mark 1. 19 Gal. 6. 1. to fashion fitly and in comely order or proportion. Heb. 10. 5. and 11. 3. Rom. 9 22. to fulfil or furnish. Act. 21. 5. Luke 6. 40. and to perfect and join or bind fast together. 1 Cor. 1. 10. 2 Cor. 13. 11. 1 Thess. 3. 10. 1 Pet. 5. 10. Ephes. 4. 11, 12. The LXX. use this word to give the signification of two others that signify to uphold or underprop and make equal, Psal. 17. 5. Psal. 18. 34. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 second signifieth whole or entire. 1 Thess. 5. 23. james 1. 4. The third perfect, Ephes. 4. 12. james 1. 4, 5. 1 joh. 4. 17, 18. But all these in use import the same thing for substance. A thing is said to be perfect three ways. 1. That is perfect which is entire in all integral parts, firmly knit together, faculties and functions; Animalia nascuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Hist. Ani. l. 7. ca 8. Psal. 139. 16. Leu. 22. 21. Mal. 1. 14. Exod. 12. 5. when there is in all the parts of Sanctification something: as lively creatures are brought forth perfect, Infants complete in all their parts and members are perfect. In this sense perfect is opposed to that which is divided, imperfect, maimed; as an Embryon not yet fashioned in the womb is opposed to a perfect Infant; Pharisaical love as partial, lame and maimed, extending itself to them that loved them only, is opposed to perfect love, which stretcheth itself to friend and foe. Matth. 5. 47, 48. an entire heart is opposed to an heart and an heart, a double heart that makes a major part against itself. 1 Chron. 12. 33, 38. For in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that which is entire, all things do mutually answer one another, do conspire into one: that is not entire which dissents from itself, is not one and whole, or in which there is division and disagreement. Thus Christians sanctified by the Spirit of grace in every power of the soul, the seeds of all virtues being engrafted 1 Thess. 5. 23. 1 Chron. 2● 9 in them, and firmly compact and knit together, so that freely, willingly, and upon advised deliberation they cleave unto the Lord, and without partiality or willing neglect move to all duties of Piety, Justice and Mercy, are said to be perfect, though they be not freed from manifold infirmities, no grace of the Spirit in them be come to perfect growth. An entire, holy, blameless conversation, directed according to the will of God in every place, state, and condition of life, is said to be perfect. Blessed are the perfect in the way. Psal. 119. 1. Keep thy servant from presumptuous sins, then shall I be perfect. Psal. 19 13. I was also perfect before him, and I kept myself from mine iniquity. Psal. 18. 23. It is recorded of Asa, that his heart was perfect with the Lord all his days, though in the same book many infirmities are noted in him. 1 King. 15. 14. 2 Chron. 15. 17. Thus Noah, Gen. 6. 6. Joh 1. 1. Hezekiah, 2 King. 20. 3. are said to be perfect. David to walk in his integrity, Psal. 26. 1. yet these examples must not be referred to the second degree of perfection. The body is entire, when all parts are so knit together, that each is preserved, and fit for his office: the soul is entire, when all the parts of righteousness are riveted together amongst themselves, and in the whole: the conversation is entire, when no office of life is neglected, no precept carelessly forgotten or slighted; when no occasions or occurrences can remove men from their holy purposes undertaken according to God's word. This perfect man is set as opposite to the Jam 1. 6. unstable, double minded, perverse, froward and restless, who are off and on, turned upside down with every contrary wind, divided He that can be contented to be naught in any thing, is naught in every thing. and at odds with themselves; who lop and straiten the Commandments as will best stand with their occasions, take and leave at pleasure, rest in the external acts of piety or justice, or clean departed from God's Commandments. The integrity of the upright shall guide him, but the perverseness of transgressors shall destroy them, Prov. 11. 3. If I say I am perfect, mine own mouth shall prove me perverse, Job 9 20, 21, 22, Who so walketh entirely shall be safe, but he that is perverse in his double ways shall fall in one, Prov. 28. 18. So it is noted of Abijam, that his heart was not perfect with the Lord his God, 1 King. 15. 3. of Amaziah, Vzziah, Jotham, they did that which was right in the sight of the Lord, but not with perfect hearts, 2 Chron. 25. 2. & 26. 4. & 27. 2. 2 King. 14. 3. & 15. 3. and of Solomon, that when he was old, his wives turned away his heart after other gods, and his heart was not perfect with the Lord, as was the heart of David his father, 1 King. 11. 4. 2. That is said to be perfect, which hath obtained an high degree of perfection, not simply, but in comparison of that which is beneath: when a man is so habituated in his course, that he hath attained a facility and constancy in well doing. Children new borne are perfect, that is, entire: but when they be come to ripe age, they are perfect in comparison of themselvs as new born babes. But every growth argueth not comparitive perfection, but that only which is so great, that it may seem to introduce a new form: or when by long practice a man is so habituated in his course, that he hath attained a facility and constancy in well doing. Children are more perfect then Infants new borne, and Striplings than Children: but they are not said to be perfect, because the growth is but small: but when they are come to ripe age, although as age increaseth much may be added, they may be called perfect, because than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they have attained as it were a new form. So to be perfect and absolute, the Philosopher doth attribute to men of ripe age. Arist. Hist. Ani. l. 2. cap. 1. de part. Animal. lib. 4. cap. 10. Strong meat (saith the Apostle) belongeth to them that are perfect, or of full age. Heb. 5. 14. those that have left the Rudiments of Christian Heb. 6. 1, ●. Eph. 4. 11, 12, 13. Religion are called perfect, perfect in respect of them that be babes in understanding, and stand in need of milk. 1 Cor. 14. 20. The Law makes nothing perfect. Heb. 7. 19 because it was a rudiment only which was delivered to children, so that he that is seasoned with the knowledge of the Gospel, is perfect in respect of them that be instructed only in the Law. We speak wisdom amongst them that are perfect. 1. Cor. 2. 6. here some understand men, and by perfect they understand all Christians in general, who are perfect in respect of them that knew not the Gospel: Others them that in special had made greater progress in the faith: others understand the word things or somewhat, that this sense should be, that this wisdom doth consist in perfect things. But however this text be interpreted, the Apostle elsewhere manifestly confirmeth this point, showing that some were perfect in comparison of others, who had not yet attained to perfection. Here it must be remembered, that howsoever the word perfect be referred to knowledge in the mysteries of Religion in the writings of the Apostles, yet it is not seldom referred to practice and manners. In the first reference, they are said to be perfect, who have obtained an high degree of knowledge in heavenly and divine mysteries: In the second, they that teach in deed and fact that they have learned what they profess. Let patience have its perfect work, Jam. 1. 4. that is, let it show its sincerity and constancy in works, that not in words and gestures, but in deed and truth it be approved; that it cannot be overcome in the greatest evils, but doth hold out and remain invincible. He that can bridle his tongue, is a perfect man indeed, Jam. 3. 2. that is, he is not one that is in exercise to learn, which is the mean to perfection, but hath learned indeed what he professeth. He calleth that perfect which is performed in truth and deed, and is not counterfeit: and so ●in is said to be finished, when it is committed, Jam. 1. 15. and every sound, solid, operative grace, is called a perfect gift, Jam. 1. 17. and sincere, unfeigned love, is said to be perfect love, 1 Joh. 4. 18. Christ was made perfect through sufferings, Heb. 2. 10. as he learned obedience by the things which he suffered, Heb. 5. 8. for there is an experimental learning. And to this purpose belongs that speech of our Saviour's upon the cross, It is finished: for hereby was signified, that he had fulfilled all things, which he was to do upon earth, Luk. 13. 32. and they that shed their blood for Christ's sake and for the Gospels are said to be perfected. Thus the patient are called perfect, because patience is a document of a mind most exercised in piety and godliness. So the power of God is perfected in our weakness, 2 Cor. 12. 9 for the virtue of Christ is not perfected in weakness as in the subject, not by infirmity as by the effect: but when it showeth itself in the greatest and principal things. The power of God is not increased, nor diminished: but than it is said to be perfected, when in the judgement of man it doth that which is most hard and difficult. For we live and die in God, and this is of the power of God: but when in the greatest straits, and even in death itself we live and breathe, the power of God doth after a special manner show forth itself, and is perfected in us, that is, doth show itself to be exceeding great, which cannot be conquered or overcome. In the same manner as the Apostle saith, Fath is perfected by works, Jam. 2. 21. not that works do perfect faith, but that faith whilst it brings forth good works, doth manifest how perfect it is: it borroweth not force from works, but in works doth declare what force it hath. Thus the graces of the Spirit are perfected, whilst by the effects it is made manifest how perfect they are. Psal. 19 7. Mat. 5. 48. Psal 18. 30. Heb. 12. 23. 3. That is perfect, which is every way absolute and complete, to which nothing is wanting, nothing superfluous: and so the souls of the just are made perfect in Heaven. In the first degree perfection is necessary to salvation, without which we cannot be partakers of the eternal inheritance: in the second and third degree it is to be striven after, though the latter cannot be obtained in this life. The greatest measure of perfection attaineable in this present life, is an imperfect perfection: but that imperfection is sin; and therefore though we come short, we must strive forward towards perfection, that we might be perfect hereafter. Integrity is necessary, because the most holy God will never give himself to be possessed and enjoyed to a spiritual adultress, who doth affect any other lover more, or besides him. A woman Rev. 14. 3, 4. may have many friends, but one as an Husband: Conjugal love of it own nature, is of that kind, that it must be of one, and cannot be communicated to many. If God be wholly ours, we must be wholly his. And if we join aught with God, or take in aught with him, we do not, we cannot cleave to him alone. When there are two objects upon which the heart is set, it is divided: and men of divided hearts, can have no fellowship or communion with him. We cannot serve God, unless we serve him entirely: he cannot be our Master, if we have any other. Matth. 6. 24. God hears them that pray with their whole heart. Jer. 29. 12, 13. is found of them that seek him with their whole heart. Psal. 119. 2. Deut. 4. 29, 30. takes pleasure in them that be entire in their way. Prov. 11. 20. and accepts their work. Deut. 33. 11. If a Christian be not entire, he can never be perfect in degree: for what is defective in parts, can never be made up by any growth. He can never come to be a perfect man in Jesus Cerist, and every way complete, in whom the work of grace is imperfect and maimed in the parts essential or integral. If a plant be imperfect, it will never be a perfect tree: If a Child be borne maimed or imperfect, no growth of parts received can restore what is defective in nature: If a Christian be sanctified in mind only, or in some affection only, and not in every part, no growth in what he hath obtained, can ever make his sanctification perfect and complete. Integrity is the qualification of a subject capable of final pardon, and eternal blessedness through grace. Remission of sins is received by faith, but faith that embraceth pardon, doth unite and knit the soul inseparably to God, and to the word of his grace, it seasoneth every affection, and stirreth them up to their proper functions according as the word directeth. Blessed is the man whose iniquity is forgiven, and whose sin is covered: Blessed is the man to whom the Lord imputeth no sin, and in whose spirit there is no guile. God will pass by the imperfections which he espieth in the best service of his children, when once he seethe their hearts to be entire and perfect towards him. Hypocrisy drowneth many excellent graces, and causeth God to take no notice of them: but integrity is so well pleasing to his Majesty, that if it be not shaken, he will not see many other infirmities. This is the challenge against the Church of Sardis, I have not found thy works perfect before God. Rev. 3. ●. David had many imperfections, and did often step aside in the way, but he is not accused to break the whole Law in any thing, save in the matter of Vriah, 1 King. 15. 5. The Holy Ghost hath noted sundry defects in Asa, but addeth this of him by way of conclusion, yet his heart was perfect towards the Lord all his days, 1 King. 15. 14. Contrarily in Jehu, after a large description of many excellent things, it is observed, But Jehu regarded not to walk in the Law of the Lord with all his heart; and so his service in destroying Ahabs' house (rewarded with a temporal blessing 2 King. 10. 31. Hose 1. 4. 2 Chron. 30. 15, 19 to the fourth generation) was reckoned murder. Hezekiah is bold to pray in behalf of them that came unprepared to the Passeover, The good Lord be merciful unto him that prepareth his heart to seek the Lord God, though he be not cleansed according to the purification of the Sanctuary. An Husband will bear with many aberrations in the behaviour of his Wife, so long as he is persuaded of the entireness of her heart towards him: and so dealeth the Lord with them that fear before him with all their hearts. Great is the excellency, many the privileges of the entire and perfect man. Better is the poor that walketh in his integrity, Prov. 28. 6. & 19 1. Psal. 1 19 1. Causal blessedness is the pardon of sin; but perfection is blessedness in order to the execution and fullness thereof. The perfect man is actually blessed: but the cause of blessedness is the free mercy of God. Psal. 119. 80. Job. 8. 20. Psa. 37. 18, 19 2 Chron. 16. 9 than he that is perverse in his ways, turning away now on this side, now on that, though he be rich. Integrity advanceth the poor man above the wealthy, and yields him more sound comfort and profit both, than all the riches in the world can. They are blessed that walk in the perfect way: Not they that walk in the way of the Ministry, or of the Magistracy, but indefinitely they which walk in any way allowable by the word, with a perfect heart, be it never so mean or simple, they are blessed. Blessed are the undefiled in the way, whatsoever it be, be it to be the scowrer of Channels, drudge in a Kitchen, or to serve in the Galleys. More particularly. The perfect shall not be confounded. Let my heart be entire in thy statutes, that I be not ashamed. For God will not cast away the perfect man, neither will he take the wicked by the hand. He may seem to neglect, but he doth not forget them that follow after righteousness: he is thought to favour, but he doth abhor the workers of iniquity. The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them, whose heart is perfect towards him: Psal. 18. 25. Howsoever they may be weak in themselves, in him they shall be victorious: his power shall be perfected in their weakness. For Psal. 37. 18. as it is in the Psalm, With the perfect man, thou wilt show thyself perfect: thou wilt not fail him in his need. This is the nature of God, that he frameth himself to the dispositions of men, good to the good, hard to the stubborn, entire to the perfect that wait upon him. The Lord knoweth the days of the perfect, and their inheritance shall be for ever: that is, he seethe to what evils they lie open, what help they need, and ordereth all events to their Prov. 28. 16. & 10 9, 29. special good. He that walketh in his integrity is safe: no danger can overtake or meet a man in that way; because he is under the shadow and protection of divine providence. Righteousness preserves him that is entire in the way, but wickedness overthroweth the sinner, Prov. 13. 6. & 11. 5, 6. Let integrity and uprightness preserve me, Psal. 25. 21. Integrity is a guard, that doth continually keep watch and ward; and doth not only lead men to a good way, and tell them what is their duty, and fit to be performed; but maketh the way passable for them, and them prosperous in it. An entire heart, is a channel or Bark in which the graces of the Spirit are contained, and faith doth swim above all storms and tempests: but a mind void of all integrity, is full of slisters and chinks, that if the most holy liquor of piety be offered, it is poured in and out together and at once. This is the nature of integrity, that by it the soul is entire in itself, and hath a spiritual continuity, which may be shadowed forth by the similitude of things corporal: and therefore so long as integrity is preserved, the heart is apt to contain and keep safe the graces of the Spirit: if it be cracked grace would be lost, should not God make up the breaches of it. A soul destitute of grace, is stark dead; an heart without integrity, not well compacted, is next to death or destruction; as a ship full of holes, or a body unloosed or dissolved. An heart well compact and knit fast together in the Lord (as is the entire) is Prov. 10. 29. valiant and courageous in all dangers, trials, temptations. It is not put out of countenance with slanderous tongues, nor shaken with fear of troubles. Though mine adversary should write a book against me, would I not take it upon my shoulder, and bind it as a crown unto me, saith Job? The hypocrite in peace and security may seem strong and valorous: but let God by some affliction drag him out, as it were by the ears from his lurking hole, and convent him before his tribunal, and thou shalt not see any thing more abject and heartless. Then is that of the Prophet verified, The sinners in Zion are afraid, a fear is come among the hypocrites. Isa. 33. 14, 15. Who among us shall dwell with the devouring fire? Who among us shall dwell with the everlasting burning? But the entire heart, even in this case, holds out confident and courageous. And no marvel, for every man that walketh in his integrity hath the privilege of a triple guard, the guard of God's protection, of the good Angels, and of a good conscience, for his defence against all adversary power. Mark the perfect man, and behold the upright, Ps. 37. 37. Ps. 37. 40. Ps. 91. 11. for the end of that man is peace: for the Lord shall help and deliver him, he shall deliver him from the wicked, and save him, because he trusteth in him. The Lord will defend the perfect, and he hath given his Angels charge over them, to bear them in their hands, and keep them in their ways: In which respect they may say with the Prophet, how many soever rise up against us, they be more and stronger that be with us, than they that rise up against us. Moreover, they are blessed of God with a good conscience, which is as a strong Castle, against which no batteries of the enemy can prevail; he is a most valiant Champion, who will not be daunted with any proud onset of the Adversary, which he knoweth to be weak, and of no strength. As there is nothing more base, or sooner abashed then a corrupt conscience, destitute of integrity: So nothing more bold and hardy than a good and perfect conscience. David in the midst of all his reproaches had the face to profess the name of God before Kings and Princes, without ever being blanked Ps. 119. 23. at their presence. And shall a man so guarded, regard the enmity of any? fear the threaten of any, though never so mighty? be dismayed at any hard condition that he is fallen into for the present? No, he will not be afraid for any evil tidings, for his heart is fixed and trusteth in the Lord. Integrity addeth to the glory of our good actions, even such as are but of the lower sort. There is not the meanest duty whatsoever, which integrity will not set a fair gloss upon, that in some respects it shall be matchable even to works fare greater in their own nature. A poor labouring man that lives by his hands, having performed holy obedience to God therein with an entire heart, may have as much comfort on his deathbed, as the best Minister or Magistrate, whose service in itself is fare more honourable: yea, if his integrity be greater, his comfort also shall be greater. For God regards not so much the matter, as the form of obedience: nor so much the thing done, as the affection wherewith we do it. Wise men regard more the mind of the giver, than the value of the gift. When we first give our hearts wholly and entirely to God, then is our service, how small soever, very acceptable unto his Majesty. It is not the greatness or multitude of those good works which we have done, but the good disposition of an honest and entire heart in the doing of them, that doth bring comfort, as the internal qualification of that faith, which makes a sound plea for mercy before the throne of grace. An halting heart dasheth the acceptance of the most glorious work: an entire heart addeth weight to the basest service. The widow's mite was little in worth, had not her good heart raised its price. In value it came fare short of the superfluities that the rich men cast into the treasury; but her heart was better, and so her gift greater than theirs. When Hezekiah had received the sentence of death, what was his comfort? even this, the conscience of his integrity. O Lord remember how I have walked before thee in truth and with Isa. 38. 3. a perfect heart. This was his refuge, though the good works he had done were in regard of his calling of the highest note, the restoring of the true worship of God, the purging of the defiled Temple and Priesthood; yet he did not comfort himself in these so worthy works, but in the perfection of his heart, knowing well that the work itself, though never so glorious, is of no esteem, if the heart be rotten, perverse or halting. The entire in Prov. 11. 20. heart are the Lords delight, greatly beloved of him for the present, and shall more fully see, feel and enjoy the comfort and happiness of his favour in time to come. The Lord God will Ps. 84. 11. Isa. 60. 19 withhold no good from them that walk in integrity: for he is both their Sun and Shield, he will give grace and glory. As the Sun doth illustrate, cherish and quicken all things with its heat and light: So doth the Lord visit the entire, and refresh them by his Spirit, yea, and as a Shield protect them from all evil. The Prov. 2. 21. Prov. 28. 10. Prov. 20. 7. perfect shall remain in the Land for ever and leave their inheritance unto their children. Who so causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the entire shall have good things in possession, and their children after them shall be blessed. The effect and token of integrity is a settled, wel-advised and deliberate desire, resolution, will and endeavour to be informed, what is good and acceptable in the sight of God, and to direct his ways at all times, and in all places according to rule of righteousness: for he aims at one mark, and pitcheth upon the right object. Prov. 20. 7. The just man walketh in his integrity. It is the commendation of David, that he did that which was right in the sight of 1 King. 15. 5. God, and turned not aside from any thing that was commanded all the days of his life. The fruits of this resolution are these and such like; First, there is no sin though never so dear, precious or profitable, which a perfect Christian would not willingly espy out and judge in himself, I will declare mine iniquity, I will be sorry for Psal. 38. 18. my sin. Secondly, it works a dislike of sin in all, even in those which be most near and dear unto us. Thirdly, It is joined with a continual care to preserve himself 1 Ki. 15. 13, 14. Ps. 18. 23. 2 Sam. 22. 24. innocent from all sin, especially his particular and formerly beloved transgressions. I was perfect before him, and I kept myself from mine iniquity. Fourthly, In all conditions he will look to himself, that he be not carried away with unbridled passions. In regard of several states, men are subject to be transported with divers affections, as with pride, pleasure, security in prosperity, impatience, fretting, discontent in adversity. Wherefore the entire Christian doth ever look to his heart, that it be not distempered with these things. Fifthly, If the heart be entire with God, it will admit his word Prov. 2●. 29. Psal. 119. 24. Psal. ●8. 22. 2 Sam. 22. 23. for direction in all things. Thy testimonies are my delight and my Counselors, that is, they govern my mind and heart, of them I take advice. All thy judgements were before me: and I did not put away thy Statutes from me. Sixthly, They that are entire are said to have fulfilled after the Isa. 14. 8, 9, 14. Lord, that is, fully or entirely to have followed him, Deut. 1. 36. Numb. 14. 24. Seventhly, The perfect man putteth away froward and perverse speeches. The poor that walketh in his integrity is opposed Numb. 32. 1●. to him that is perverse in his lips, that speaketh froward things. Eighthly, His care is to keep himself unspotted of the world, Prov. 19 1. Amos 5. 10. doing that which is honest, pure, praiseworthy in the sight of God and man. This note the Prophet David giveth; for having said, Blessed are the undefiled in the way, he teacheth us to discern Psal. 119. 1, 3. them by this effect, surely they do no iniquity. Ninthly, He will receive evil at the hands of God thankfully, as well as good, and bless his name, when he crosseth his desires, Job 2. 9, 10. and taketh from him what he delights in, as well as when he granteth the desire of his heart in outward blessings. Tenthly, An entire heart is ready prepared to serve God, to part with any thing be it never so dear for Christ, and to suffer any 1 Chron ●●. 19 Mark 10. 21. Mat. 19 21. thing be it never so hard for Christ's sake. Eleventhly, He that walketh in his integrity will deal conscionably at home and abroad, in all duties of his general and particular Ps. 101. 1, 2. Joh. 2. 8. 2 Chron. 28. 9 vocation towards all men. I will walk in the midst of mine house in the integrity of mine heart. I will set no evil thing before mine eyes. Lastly, He presseth towards the mark, and aims at an higher degree of holiness, Phil. 3. 13, 14, 15. One thing I do, I forget that which is behind, and endeavour hard forward towards the mark, 2 Cor. 7. 1. Integrity is the gift of God, infused into the heart by the holy Ghost; but in this respect we may not neglect the means ordained of God for the attainment and preservation of it. God and none but he did place David in the hill Zion, and give Gideon victory over the Midia●ites, as they both well kn●w, and firmly believed: but their belief did not emasculate their minds, or tie their hands from using such strength and valour, as they had. First, Care must be had to furnish the mind with the affectionate knowledge of God in Christ Jesus. And thou Solomon my son, know thou the God of thy Fathers, and serve him with a perfect 1 Chron. 28. 9 heart. The knowledge of God begets in us a similitude of God. When we come to understand what he is to us, we are made to him what he requireth. As when sound knowledge entereth, it stampeth the Image of God upon the heart: for it assimulates the mind to the object seen and discerned. 2. All holy means must be used to incorporate the word into the heart, that it may season every affection, and bear mild universal Sovereignty over us. For the heart is transformed throughout into the nature of the word, and every power of soul is brought into subjection by an unfeigned, sovereign, well-rooted faith, it is entire in parts, though imperfect in degrees. Herein all diligence and pains must be taken by preparation, hearing, meditation, and observation of all unexpected occasions of grief, sorrow, fear, joy, or such like, to bring the word into the affections, that it may sweeten their disposition, and govern their motion. 3. In all endeavours we must include prayer to God in the name of Christ, as a chief associate: for God ordinarily lets in sanctifying grace at the same gate, at which honest hearted prayers go out. 4. The fourth means is, for a man always to possess his heart with the apprehension of God's presence, and so to keep it in his fear continually; to walk with God, as being in his eye, and seeing him that is invisible. This remembrance of God's all-seeing presence, will make men study to approve themselves before God in all their courses, and to stick unto him with their whole hearts. Can the eye of a jealous husband pry into every privy corner of his wife's heart, she would be afraid to hid any strange lover in her secret affection. If but a man, nay if but a child could look into our hearts, we durst not deal doubly and deceitfully. What? God seethe us, and shall we dare to dally with him? Shall I give him part of my heart, and reserve another part for the world, for pleasure, for sin? How should not God find this out? for he searcheth the heart and reins, and understandeth the secret cogitations of every soul. 5. Another means is diligently to review all works of obedience, and our affections in the doing of them: and to observe what discomfort and trouble follows the maimed and defective performance of good duties. And withal when we take ourselves tardy, in an holy indignation to take revenge of ourselves, judging and condemning ourselves before God. The very thinking of the after reckon we must come unto, when we have done our work, will make us take heed how we do it. The remembrance of the loss and punishment they shall sustain, whose works are not perfect before the Lord, will stir up respect to every Commandment. For who is there that useth for all his actions, at the day's end to call himself to a severe examination, as the hard Master doth his servants, that must not needs in the very midst of his actions, reason thus within himself; anon all this which now I do, must very narrowly be looked over, and if the reason why I do it, my affections in doing, the work itself be maimed, halt or suffer defect in the parts thereof, I shall smart for it. O the wrings and secret pinches which mine own guilty heart will give me; yea, the sentence which by Covenant I am tied to pass upon myself, in case my heart be partial to the Lord, and my work deformed? If my work be not perfect, shall I not lose all my labour, and be rejected with it? Lastly, It is good to meditate seriously on the joys of heaven, and the rich recompense of reward reserved for them that cleave unto the Lord with their whole hearts. If the happiness of Saints hereafter do rightly affect, and be sound believed, a man will be contented to part with all that he hath to purchase that treasure. Whatsoever he hath laid next his heart, he will abandon it with detestation, rather than deprive himself of that eternal inheritance, which God hath prepared. To stir up himself to strive after perfection more and more, a Christian must first shame himself for his halting, and make it odious; ah, the division of my heart, the maimedness of my service is so apparent, that I cannot conceal it from my conscience. I have lodged sin, vanity, pleasure, the world in the closet of my heart, which should have been kept entire for the Lord. My purposes for good have been weak, my resolutions variable, ofttimes by occurrences and occasions I have been drawn aside. In holy performances I have served mine onws corrupt affections, and doing what is right, not done it with a perfect heart. Mine affection to good hath been partial, base, deformed; In the greatest matters I have been remiss, precise in lesser: zealous in one, careless in another: ready to run according to inclination, not looking to the direction of the truth. I have sometimes been forward to hear, not so careful to meditate, and make the word mine own; eager and fiery against some particular notorious offences, but not vigilant to bridle rash anger, boisterous passions and indiscreet and idle speeches. My love to the children of God hath neither been pure, nor universal: I have been apt to admire some, disesteem others according as they carry themselves towards me, and fit me in my humour. If he be a cursed deceiver, that having a male in his flock, doth offer that which is halt and lame to the Lord: how justly might I be confounded, who have wickedly departed from my God, and set my affections upon things of no value? Will an husband accept of divided love in his wife? will a Prince regard or take in good part, that which is lame, blind or sick, for a present from his Subject? O Lord, I have dealt exceeding foolishly in tendering such spotted service unto thy Highness. Secondly, He must resolve to keep himself more entirely to Psal. 119. 69. 1 King. 8. 48. the commandments of God for the time to come. I have wickedly departed from my God, but now I will return, and keep his Commandments with my whole heart. What can I tender unto They are blessed who have attained some perfection in the exercise of holiness. Every apprentice deems him happy, who hath the perfect skill of that trade wherein he is exercised. 1 King. 8. ●9. It is a great shame to leap from pale to sprig, and with the moon to change our beliefs. Thou art ashamed to be accounted an inconstant man. his Majesty, less than myself? How can I for shame entreat his favour, unless I cleave unto him with a perfect heart? Can I desire God to be wholly mine, unless I be wholly his? Can I be so impudent as to entreat God to love me with a prime and conjugal love, and give me leave to love sin which he abhorreth, to love other things above or equal with his Highness? Can I look to be married unto Christ in mercy, truth and compassion, if my heart do not affect him above all, and other things in and through him alone? The Lord is a great King, his service must be without spot or blemish. His eye searcheth the heart, and perfectly understandeth all secret motions a fare off, and will give to every one as he knoweth his heart, and according to his ways. Men of place look to have their pleasure done in all things by such as attend upon them: and shall I presume to call myself the servant of the living God, when I do his pleasure in part only and by halves. My obedience cannot be perfect in degree so long as I live here, but through the grace of God it shall be universal, and that I might attain absolute perfection in heaven, I will strive after it in this life. O Lord, I have covenanted to stick unto thy testimonies, and by thy grace I will keep thy precepts all the days of my life, unto thee therefore do I fly for strength, support, acceptance. Create in me, O God, a clean heart, renew a right (constant) spirit Ps. 119. 68 Ps. 51. 10. 1 Kin. 8. 58. Ps. 119. 8. within me; Establish me with thy grace, that I never fall from my integrity. I will keep thy statutes, O forsake me not utterly. In the former overture of the Covenant by God's appointment they offered sacrifice, which was a type of Christ, and seal of remission and propitiation by the blood of Christ, under this expression the same continued: for so we read, that Abraham built Gen. 12. 7. and 22. 9 Altars unto the Lord, and offered sacrifice. But unto this, it pleased God to add other assurances whereby he bond himself to perform the promises which he freely made of his grace, and did establish the faith of Abraham and his posterity. This Covenant God confirmed by federal signs in the segments and fiery lamp. Gen. 15. and then by sacramental signs, as by Circumcision. Gen. 17. which was a seal of promise on God's part, and an homage or fealty in Abraham and his seed binding them unto the service which God required under the Covenant of grace: and Gal. 5. 3. In as much as Circumcision was the sign or solemn ceremony of this mutual league between God and Abraham, and Abraham's seed, it is necessarily employed (by the tenor of the same mutual Covenant) that God should subscribe or seal the league after the same manner, and to receive the fame sign of Circumcision in his flesh, which Abraham and his seed had done. Rom. 4. 11. Rom. 2. 28, 29. therefore the Apostle put this upon them that will use Circumcision after Christ, that they are bound to keep the whole Law, not because Circumcision for the outward act was commanded in the Law, but because it was that homage penny, which tied them to punctual obedience. We may conceive, that God by this Commandment might now prove Abraham's obedience therein, imposing a thing abhorrent to nature, which could not be before sin, because it doth presuppose sin and punishment: And it was a notable pledge of his faith, for if he could believe God in so dangerous and fearful an execution, they might believe him in any other command or promise under the Covenant. Circumcision was not without the shedding of blood, because the Covenant was not yet established in the blood of the Messiah, and that might lead the faithful to the blood of Christ, as assuring the purging away of sin by the same. God could have instituted ● Sacrament which might have agreed to both sexes, but of his infinite wisdom, he made choice of that which could have being i● the males only: but the female was accounted as circumcised in the male: and therefore faithful women were the daughters of Abraham, Luke 13. 16. and the common promise, that God would be the God of Abraham and his seed, did pertain to each sex of his posterity. Circumcision was a seal of the righteousness which is by faith, that which is purchased by Christ, and embraced by faith: It was also a sign of the Circumcision of the heart by the Spirit of Christ, without which the rite did commend no man to God. Deut. 10. 16. which Circumcision of the heart is promised of God as his grace. Deut. 30. 6. and is fulfilled in Christ, Jer. 4. 4. C●l. 2. 10, 11. Phil. 3. 3. And it was a seal of the Covenant, and so of all the promises made therein concerning things temporal to the seed and posterity of Abraham, as they stood in reference to the Covenant of Grace. All that were outwardly circumcised, were not partakers of the spiritual blessings promised, yet was not Circumcision altogether unprofitable unto them: but as they were within the Covenant, so did Circumcision seal unto them the blessings of the Covenant. If they were externally in Covenant only and by profession, it confirmed the promises of the earthly Canaan and some other outward things whereof they were partakers: If they were internally and effectually in Covenant, it confirmed the highest blessings unto them, which they obtained by faith. It appears then, that all are not in Covenant after one manner, nor do all that be in Covenant, equally partake of the same blessings: they that be outwardly in Covenant partake the outward and basest part of the Covenant, they that be truly in Covenant obtain the bighest: but what blessings soever they enjoy, they are given according to the Covenant of Grace, and not of works, given of free bounty to them that yield but partial and feigned obedience, and not merited by their works. But of this more at large in the next Chapter. From all this it followeth, First, that all the faithful are of the same faith with Abraham. The Father and the Sons spiritual be of the same belief: as they do partake of the same spiritual privileges. It is one God that justifieth the circumcision and the uncircumcision, and it is the same faith whereby the Promises of mercy are embraced. Zaccheus is called the son of Abraham, and he believed in Christ as did Abraham. 2. Not only Promises of temporal good things, but of spiritual and eternal were made to the Patriarches in the Covenant of Grace, and sought and obtained by them. They looked for a City whose builder and maker the Lord is. Remission of sins and Heb. 11. 11, 12. life everlasting was preached in the Covenant, sealed in the Sacrament, and typified by the Land of Canaan. To conceit the Fathers to be an assembly of bruit beasts, which looked to be fed with earthly blessings alone, is highly to dishonour them, and lessen the grace and mercy of God towards them. 3. Sacramental phrases, wherein the name of the thing signified is given to the sign, are ancient and familiar; as Circumcision is called the Covenant, and the rock Christ. Why then should our Adversaries stumble at this, that in the Sacrament of the Supper, The Bread is called the body of Christ. 4. In this expression of the Covenant, the spiritual good things promised therein are limited to Abraham and to his seed. But all Infants whatsoever are not comprehended under the seed of Abraham. To say many thousand thousands are excluded from the seals and outward administration of the Covenant, when yet every one is partaker of the good promised in the Covenant, is to speak of ourselves, and not according to the Word of God. We will not tie the grace of God to outward means: but ordinarily we cannot affirm they pertain to the Covenant of Grace, and obtain the highest blessings promised therein, whom God doth not vouchsafe so much as outwardly to receive into Covenant. CHAP. VII. Of the Covenant of Grace under Moses till the return of Israel from the Babylonish Captivity. NOw we are drawing down to Moses his time, and that manifestation of the Covenant of Grace, which was revealed to the Church by his Ministry. The curse of God's revenging justice had now seized upon mankind for many generations, even thousands of years, so that now it was time for God to remember mercy in the midst of wrath, and to break out into a clearer expression of this free gracious Covenant, extended to a people sprung up into a great number, and to be joined together in an outward policy. The Covenant of free grace running down in Abraham's seed was daily cast out, and grew wild, as in the Ishmaelites, Edomites, Syrians, etc. therefore God was now pleased to knit the seed of Abraham together in a stronger, and (as I may call it) a state Covenant, that things might grow better and not worse, The body of the people to whom the Covenant pertained, was now grown populous and numerous, so that either it must grow wild, and come to nothing by it own weight, or else be brought under the Covenant of God into a state and national Church. The Covenant which God made with Israel is called the Old Testament or the Law, not because it was first, as some suppose, but because it was to wax old, and to give place to the more excellent Covenant succeeding, and finally to be abolished. Heb. 8. 13. But here at the first we meet with a great difficulty, How, and whether at all the Covenant of Grace, was manifested by Moses? Some make the Old and New Testament, as the Covenant of works and grace, opposite in substance and kind, and not in degree alone: and that to introduce an unsound distinction, viz. of promise set against Covenant or Testament, as though God conferred Grace unto the Father's only by promise, and not by Covenant, leaving all that Moses puts under Covenant to be the Covenant of works and old Testament, not considering that God calleth his promise of Grace to Abraham a Covenant. Gen. 17. 1. being in every branch a complete Covenant: not adverting that the Apostle (who knew how to speak according to the sense of the old Scriptures) calls the promise made unto Abraham a Covenant or Testament. Gal. 3. 17. and the Covenant of promise, distinguishing the degrees of manifestation. Ephes. 2. 12. Neither can it be proved, that ever God made the Covenant of works with the creature fallen: but whensoever the Scripture speaks of Gods entering into Covenant with man fallen and plunged into sin, and for sin deserving wrath, it must be understood of the Covenant of Grace, as shall be showed hereafter. Others make the Old Testament a Covenant subservient to the Covenant of Grace, and describe it to be that which God made with Israel in Mount Sinai, to prepare them to faith, and to inflame them with a desire of the promise and Evangelicall Covenant (which otherwise had languished in their minds) and to restrain them from wickedness as it were with a bit and bridle, until the time wherein God should send the Spirit of adoption into their hearts, and govern them by the Law of liberty. This they make to agree with the Covenant of nature in this, that in both the one party contracting is God, the other man, both hath a stipulation annexed, and that the same in respect of the moral Law: the promise is the same in general, and both lead unto Christ. But to differ from it in this, that the Covenant of nature was made with all men, but this with the Israelites alone; that was made with man created and perfect in Paradise, and had no preludia: this was made long after with some part of mankind sinners, in Mount Sinai, and had many preludia: that bound to obedience due by the Law of nature, this to the Ceremonies also: in that the enjoyment of life in Paradise was promised, here in the Land of Canaan: the Covenant of nature leads to Christ by accident, as it shows what man doth owe unto God, and what punishment remains if he pay not his debt of duty: the old Covenant leads unto Christ by itself, for that is the true and proper scope thereof, God exacting his due of man for none other end, but that the creature convicted of his imbecility, should fly to Christ. The Covenant of Nature leans upon the Creation and general conservation; the old Covenant upon the Election of Israel, his deliverance out of Egypt, and conservation in the Land of Canaan. The Covenant of Nature was written in the heart; but the old Gal. 4. 24. Covenant did beget to servitude, and so did compel and restrain by force, as when we leave undone what we would do, or do what we would not for fear: that is eternal, this temporary, written in Tables of stone; The thirst after Christ which the Covenant of Nature doth stir up in man, is allayed by the application of Christ either in the Promise, or in the Gospel: but the thirst which the old Covenant stirred up, could not be allayed, but by the coming of Christ in the flesh. With the Covenant of Grace it agreeth, that the Author of both is God, both contracted with man a sinner: both doth show sin: both restrain from sin: both lead to Christ: both the Symbol of the Church: both made by a Mediator, and life promised in both. They differ in these, that in the Covenant subservient, God is considered as reproving sin, and approving righteousness: in the Covenant of Grace, as pardoning sin, and renewing man in righteousness; the stipulation of the old Covenant is, Do this and live: Gal. 3. 12. Of the New, Believe, and thou shalt not come into judgement. Joh. 3. 18. The Old Testament was added to the Promise of Grace, which went before. Gal. 3. 16, 17. and shows sin not primarily, but by experience of humane weakness in keeping Covenant. But the Covenant of Grace doth this primarily, for it teacheth expressly that all men are sinners. Rom. 3. 9, 23. and that his happiness doth consist in the remission of sins. Rom. 4. 6. The old Covenant did restrain from sin by compulsion. Rom. 7. 23. 24. the Covenant of Grace with a free inclination of mind and soul. Rom. 6. 12. The Covenant of Grace leads to Christ directly: the old Covenant indirectly. The old Covenant is the carnal Symbol of the Church of the Jews, the new Covenant a spiritual Symbol of the Church both of Jews and Gentiles. Moses is the Mediator of the old Covenant: Christ God and man Mediator of the new. In the old Covenant is given the spirit of bondage; but the Spirit of Adoption in the new. Rom. 8. 15. The old Covenant was a mean to the end: the new the end itself. The old Covenant did terrify the consciences: the new doth comfort: Man a sinner fallen a sleep is the object of the old Covenant: the conscience terrified with sin the object of the new. The old Covenant shown the manner of worshipping God, but gave not ability: the new Covenant doth both. The old Covenant was an hand-writing against us. Col. 2. 14. the new an easy yoke. Matth. 11. 28. The old Covenant was from Mount Sinai. Heb. 12. 18. the new from Zion heavenly, amiable and pleasant. Psal. 2. 6. The old Covenant excludes the Gentiles: the new admits them. The old promiseth life in Canaan: the new in Heaven. But not to examine these things particularly, by this explication it appears, the Divines of this opinion, make the old Covenant differ from the new in substance, and kind, and not in degree of manifestation, as also did the former. Most Divines hold the old and new Covenant to be one in substance and kind, to differ only in degrees: but in setting down the differences they speak so obscurely, that it is hard to find how they consent with themselves. For most commonly they distinguish them thus: The old Testament promiseth life to them that obey the Law, and condemns all not perfectly conformable: the new doth freely pardon sins, and give Salvation to them that believe in Christ. The old was written by the finger of God in tables of stone: the new by the Spirit of God in the fleshy tables of the heart. The old was the ministry of death, a kill letter: the new the ministry of the quickening Spirit. The old did lay upon the necks of the Fathers an intolerable yoke of rites and commandments: the new doth impose the easy yoke of the Spirit, enduing us with the Spirit of Adoption and liberty of the Sons of God. The old doth involve the Doctrine of the Grace of the Messiah under the shadows of types and rites: the new doth contain the fulfilling of the tips and figures. Moses is the typical Mediator of the Old Testament: Christ is the true Mediator of the New. The old is sealed by the blood of Sacrifices: the new is ratified by the blood of the Mediator the and death of the testator. The Old by oblations did not pacify the wrath of God, nor purge the conscience: the new contains the true propitiation in the blood of Christ. The old was imperfect, intolerable, weak, and therefore to be abolished: the new perfect, easy, and to continue for ever, etc. with other the like before mentioned. And many things herein are spoken truly, but how all these differences should stand, if they be not Covenants opposite in kind, it is not easy to understand. Some few have laboured to reconcile them one of these two ways. First that the Old Testament doth promise life eternal plainly under the condition of moral obedience perfect, that is under a condition altogether impossible, together with an heavy burden of legal rites and an yoke of most strict policy, but covertly under the condition of repentance and faith in the Messiah to come prefigured by tips and ceremonies, that by this form of doctrine, worship and policy, a proud, gross, and stiffnecked people might be more tamed, and convinced of their own unrighteousness: and that by such a pedagogue they might be led to Christ, who was more obscurely manifested under those shadows. The second is, By a distinction of Moses his proposition of the Law from God unto that people: which (as they would) is done either with exaction of perfect obedience deserving eternal life, and threatening eternal curse to all that continue not in every thing of the book of the Law to do it, Deut. 27. 26. or in a comfortable moderation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promising blessings to those who do what they can to perform it. The first is a perfect and exact draught of the Law of prime nature: the second a persuasion and encouragement to corrupt nature to stir up the relics of power and the Image of God upon hope of future good. The first is propounded to all mankind, this to the Church, though others, take benefit by it. In the first the Law breathes nothing but wrath to fallen nature, for that hath no grace nor mercy, Joh. 1. 17. In the second Moses speaks Gospel to the Israelites, for the outward happiness of particulars, and the prosperity of the whole. The first and rigid proposition is of the Moral Law alone, and as it was contained in the first writing, Exod. 20. The second is laid down in Moses whole frame and oeconomy to that people. The first stands in full opposition to the Covenant of Grace, containing a perfect Covenant of works: but the second is and may be subordinate to the Covenant of Grace, as will appear. And this distinction (as they conceive) is further strengthened by the preparation unto the first delivery, Exod. 19 and what strictness was there required in the people to prepare themselves for their persons, and what a straight charge was given not to come near the Mount, lest they die, Vers. 12. in the delivery what terrible voices, lightnings, thunders, fire, etc. with the quaking of the earth, so that neither Priest nor people must come near least they should be consumed of wrath in the giving of the Law, which when the people heard and saw, they could not endure, but desired Moses to be Mediator betwixt God and them, lest if they should hear God, they should die: which was the ground of that Aphorism, Who ever saw God and lived; yea such was the terror that Moses himself said, I fear and quake, Heb. 12. 21. Thus the Moral Law was first given by God: but not written till the second going up, Exod. 24. 12. where God promiseth to find the tables, and write in them with his own finger: and such was the fear of the second delivery, that Moses was glad to lenify the former by reading the judicials, which he had writ, and to offer sacrifice. And thus Moses goes up the second time, and receives the two tables tarrying there forty days. Whilst Moses stayed the people broke the Covenant by Idolatry. God sent Moses down, and by wise providence so ordered, that Moses broke the Tables of the Covenant; and now was all dashed, and Moses to begin again to mediate for this sin in Aaron and the people, Exod. 32. 19 Deut. 9 Hitherto in the delivery and writing of the Law Moral thunders nothing but wrath: and the more Law, the less obedience, till the Law was vailed and shadowed from them in the curse of it. Moses having thus travailed and broken those bare and open Tables, wherein was curse and plague with open face painted, he is called up again. Exod. 34. Deut. 2. 1. but consider with what alteration. For first Moses now must hue the Tables, God would not deal with that, signifying that he would have the Mediator Moses to have more to do with the delivery of the second writing then at the first, which was the prologue to the lenifying of the Law, wherewith man had to do. 2. Moses must bring the Tables up, and God would write the words before written, which shown that God could not, nor would not alter the Law, which was a perfect draught of the first Law imprinted in Adam. 3. Consider that here was no preparation, nor any terror of wonders, but a soft breath of God in this passage, noting this, that God had sufficiently thundered wrath in the former delivery, and now seeks to cover it that the people might hear and obey. 4. Moses must provide an Ark to cover the Tables, which was not only for the safe keeping of the Tables, but to cover the wrath and curse, that the people should not see it, which was the first veil. 5. We do not read that ever the Lord would have either the people or Priest to read these words out of stone, but as they were mollifyed by Moses his transcription, in his books especially; wherein Prince and people were to read the duties of the Covenant and the promises. No more tables, there they are, but deal not with them, there is wrath at the first opening: which was the reason why God smote the men of Bethshemesh with such a slaughter, because they durst look into, and read upon these tables of the Ark of the Lord, 1 Sam. 6. 19 6. We read that God, Exod. 34. 5. when Moses was standing before the Lord with his prepared tables, the Lord descended, and proclaimed, The Lord, The Lord, and said. The Lord God merciful and gracious, long suffering and abundant in mercy and truth, forgiving iniquity, transgression and sin. Thus the Lord would take away the edge of the curse, though he would write it for ends unmentioned. Then the Lord upon the Mount rehearsed the Covenant of grace with Israel, and causeth Moses the Mediator to write it, Exod. 34. 27. And now he had in his hand both the Covenant of works and of grace, the one hid in the Ark, the other open in his hand: the same Commandments, but the one with wrath, the other lenified by God. 7. When Moses came down this appearance of God had changed the skin of his face, that he was glad to put a veil upon him, for otherwise the people could not, nay durst not behold him, but ran from him, as at first from God, when he delivered the Law upon Mount 〈◊〉, which God would have for the very same end, Moses his shining face signifying the curse and wrath of God in the Law, as a mere draught of the Covenant of works, which the people could not behold, his veil signifying the covering of this curse from the eyes of Israel. 8. Consider that till the Law as a mee●e draught of nature's Law was marked and thus vailed at Moses his proposition of the remedy unto these carnal Israelites, in the blood of the sacrifices, writ in the Ceremonial Law, it could not quiet them, nor pacify their consciences. 9 Observe this one thing further, that Moses in the five books doth so shun this rigid proposition of the Law, that the Apostle when he came to deal with the false Apostles about this acceptation of the Law as standing full against the Covenant of Grace and Justification by faith, could find but two testimonies in all Moses, which necessarily convinced this manner of propounding the Law, the one, Deut. 21. 23. the other, Deut. 27. 26. But because this end of the vailing of Moses his face, as tending to signify the curse of the Moral Law, and the vailing of it from the eyes of carnal Israel is called into question by some of prized judgement, and that from the passage of 2 Cor. 3. they spend one proposition in clearing that place to prove that it was the vailing of the Moral Law in the Curse. For first say they, it could not be the vailing of the blood of Christ in the Ceremonials; for the Ceremonies was a sufficient veil to hid that, and to have put an other veil had been against God's love, who would have the people spiritual to look into it for Salvation: one veil was sufficient to hid so precious a treasure. But to the Text, it is plain in the beginning of the Chapter 2 Cor. 3. 3. that the Apostle means the writing of the Law in their hearts, namely the Commandments of the Moral Law by removing the Curse, that the heart may close in with it. Secondly, Vers. 6. The ministry of the Spirit is opposed not to the Cloud of Ceremonies, but to the letter of the Law Moral: for this killeth, so did not the Ceremony, but quickening his measure. Thirdly. Vers. 7. The Ministry of the Gospel is opposed to that which was graven in stone, which was the Moral Law only. Fourthly, Vers. 13. Moses his veil was put on when Moses was read, and not the Ceremonial Law alone, as intending the vailing of the Curse of the Moral Law. Fifthly, That which bears show is Vers. 14. where the Text faith, that the veil was taken away in Christ. It is true that the Ceremonies were removed in the coming of the substance, but is it not as true, and here meant, that the curse o● the Law was removed by the coming of Christ, and so the veil made needless, Gal. 3. 13. But Vers. 15. the veil yet remains when Moses is read, which cannot be the Ceremony vailing the blood of Christ, for that is removed in act: for the Jews sacrifice not for want of an Altar: but it is most true of the veil of the Moral Law to cover wrath. For as it was a mercy to veil it to that people till Christ came, so it is now a judgement Christ being come to shade it. For it might be, if seen, an accidental cause to drive them to Jesus the Son of Mary for a Saviour. But the knot lieth in the 18. verse, But we all &c. where it is thought, and strongly spoken, that the veil signifieth the Ceremonial Law. It is true there is a flat opposition of Christian and Jew, the one with open face beholding Christ, the other not daring to see the glory of the Lord in giving the Law. But all will be evident if it be showed what is here meant by the Image of Christ, which we behold with open face, which is not the blood of Christ vailed in the blood of the Sacrifices, but the Law of God writ in his heart, (promised Jer. 31. 34.) as the head, which is the new command of the Moral Law, set up for us as a glass which beholding by faith, we are changed into the same Image by the Spirit, and now it will appear that the whole Chapter speaks of the Moral Law. Another enforcement of this distinction is from the Apostle Gal. 3. where he disputes against the Moral Law taken as a rigid draught of nature's Law, unto the 23. verse, for otherwise the Law had been no enemy unto him as a branch of the Covenant of Grace: but at the 23. verse he disputes the good ends of it, as propounded with God's moderation. By the Law which we call the Moral Law, Moses and Paul mean the mere draught of the Law of nature, as it hath necessarily affixed eternal life to the punctual performance, or eternal curse to the disobeyers in the least title. For the Law is complexum quiddam, containing in it command▪ and blessing and cursing. Take command without blessing or cursing, and it is no more Law with Moses: take simpl● denunciation of blessing and curse from command, and then it is threatening and promise, but no Law. This abstract of the Law here considered from the rest of Moses his Oeconomy is pure Law flashing wrath upon the fallen creature, and therefore called a fiery Law, or fire of Law, Deut. 33. 3. And for special cause expressed in general by the Apostle, Gal. 3. The Law, that is thus abstracted, was added, because of transgression. For first, in that long course of time betwixt Adam▪ and Moses, men had forgotten what was sin, and had obliterated the very Law of nature. Therefore God sets out the lively Image of it by Moses in this draught and abstract, to which end, all the commands saving too are propounded in the negative, that so men by the Church might know the nature of sin again, Rom. 3. 19 Secondly, God propounds the Law with curse eternal to work death, and to show Gods eternal displeasure against sin, Rom. 4. 15. which was useful not only to the world and wicked in general, but specially to the stiffnecked and refractory Nation, to be as a rod to scourge all their rebellions and backslidings. The Law thus laced with blessings and curse eternal, abstracted from the rest of his frame, makes Moses now to begin to breath blessings, and no less than Gospel. This coming from a pacified God (as Exod. 33. 6, 7, 8.) may be looked on by the fallen creature with comfort, and from this consideration it is that we affirm this Covenant made with the body of Israel to be a Covenant of Grace: for it is one, and therefore never by Moses called Covenants. Again, It cannot be denied, that so fare as it concerned the spiritual I●raelite (whom God especially eyed and for their sakes enfolded the carnal in the compact) it was a Covenant. Thus fare for confirmation of that distinction. But these distinctions seem not to remove the doubt. Not the first, because it cannot be conceived how the old Covenant should as a condition of the Covenant, exact perfect obedience deserving life as necessary to Salvation, and yet promise pardon to the repentant believer: for these two are contrary the one to the other. Not the second, because the Covenant that God made with the Jews is but one, and how should we conceive the Law in one, and the same Covenant to be propounded as a rigid draught of prime nature, and with moderation also, as the Covenant of works, and the Covenant of Grace likewise, when the Covenant is but one, and the conditions the same. Besides, where the Apostles do oppose the Law and Gospel, or the old and new Testament, not only the Moral Law, as it was given upon Mount Sinai, but the whole Jewish pedagogy, or Law of Moses is understood, as it is manifest in sundry passages. Other things to be observed in that explication I will not insist upon at this present, because they will come to be touched hereafter, as we pass along. The Law was never given or made positive without the Gospel, neither is the Gospel now without the Law, although the old Testament be▪ usually called the Law, and the new the Gospel: because the Law is predominant in the one, and the Gospel in the other. Exod. 19 4, 5. Some Divines hold the old Testament, even the Law, as it was given upon Mount Sinai, to be the Covenant of Grace for substance, though propounded in a manner fitting to the state of that people, time and condition of the Church. It was so delivered as it might serve to discover sin, drive the Jews to deny themselves and ●lie to the mercy of God revealed in Jesus: but it was given to be a rule of life to a people in Covenant, directing them how to walk before God in holiness and righteousness, that they might inherit the promises of grace and mercy. This I take to be the truth, and it may be confirmed by many and strong reasons out of the word of God. As first, by the contract of that spiritual marriage a little before the promulgation of the Law, described in these words: Ye have seen what I did unto the Egyptians, and how I bore you on eagle's wings, and brought you unto myself. Now therefore if ye will obey my voice indeed, and keep my Covenant, than ye shall be a peculiar treasure unto me above all people: for all the earth is mine. And ye shall be unto me a Kingdom of Priests, and an holy Nation. These are the words which thou shalt speak unto the children of Israel: whereunto the Prophet Jer. 11. 2, 3, 4. Jeremiah hath reference, saying, Hear ye the words of this Covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem, and say thou unto them, thus saith the Lord Deut. 4. 13. 1 King. 8. 21. 2 King. 23. 2. Book of the Covenant, Ex. God of Israel, Cursed be the man that obeyeth not the words of this Covenant, which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt, from the iron furnace, saying obey my voice and do them, according to all which 24. 7. Deut. 4. 23. & 5. 2. & 9 9 Jer. 3. 16. Hos. 8. 1. Jer. 7. 23. 2 Chro. 6. 11. Ex. 34. 27, 28. Eph. 2. 1, 2. Rom. 5. 10▪ I command you, so shall ye be my people, and I will be your God. And this without doubt is to be understood of the Decalogue, as it was given upon Mount Sinai, seeing Moses himself doth in express words testify it. God himself (saith he) declared unto you his Covenant, which he commanded you to perform, even ten words, and he wrote them upon two tables of stone. In these passages observe, that the Law is called a Covenant, as it is often elsewhere the Covenant of the Lord. What Covenant, but of grace and mercy? even that wherein God promiseth to be their God, and take them to be his people, if they obey his commandments. For since the fall of Adam, the Covenant which the Lord hath entered into with his people, was ever free and gracious: For when all men are sinners by nature, dead in trespasses, and enemies to God, how can a Covenant betwixt God and man be stricken without forgiveness of former transgressions? If in the state of innocency perfect obedience should have been rewarded with life from justice: now that man is fallen by transgression, Chald. Paraph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2. 5. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. 1 Pet. 2. 9 Exod. 19 5. Onkelos, Reges & sacerdotes & multitudo regum & sacerd●tum. Regiae potestatis est praevalere apud Deum, & res illas ab illo au●erre, quarum nulla pridem facultas suit. D Simon. log. c. 10. Basil. 1527. R Sal●m▪ R. Abrah. R. David. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vox Segulah significat rem▪ quandam a●ct ā & charam, five thesaurus fuerit, ●ive res alia qu●cunque. perfect obedience cannot merit forgiveness of sins past, purchase God's favour being justly displeased for sin, and deserve everlasting life. When the wicked and their best works are an abomination to the Lord, it cannot be imagined, that any Covenant should pass betwixt God and man a sinner, wicked, ungodly, miserable, but in and through a Mediator. It was such a Covenant whereby the spiritual seed was made a Kingdom of Priests, an holy Nation, and a peculiar treasure unto the Lord. The word Segullah signifies one's own proper good, which he loveth, and keeps in store for himself, for his special use: a rare and exquisite treasure; a thing desired, dear and singular or proper to a man himself. The Hebrew Logicians call their fift predicable, Segullah: Others interpret the word, a beloved treasure, a glorious thing & to be desired, an holy treasure, a treasure which hath both magnificence, splendour and ornament, Eccles. 2. 8. the peculiar treasure of Kings. Aquila renders it substance: Sym: treasure, or peculiar substance, the Septuagint, plenty of riches, so as it doth import multitude or great abundance: Vatablus, a treasure entirely beloved, 1 Chron. 29. 3. I have of mine own proper good, of gold; of my proper goods of excellency, that which was most dear unto me; of gold most pure and refined, that which is chosen and laid up in a treasury. A peculiar people than is a people entirely beloved of the Lord, which is proper to him, the possession whereof pertains to none other, which he layeth up (as it were) in his treasure, Exod. 19 5. The Chaldee Paraphrast renders it, ye shall be beloved before me. Theod●t. a chief, special, or excellent people: and so Deut. 26. 18. The Paraphrast hath it, he chose to himself Israel his beloved, and in other places. And so other Hebricians, Segullah signifieth, that they should be beloved before him, as a desirable treasure, which Le● judah, peculium. Vata●l. ut thesaurus unicè dilectus prae cu●ctis populis. Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or, abundantia. abundant a●tē ornamenta, quae sunt pretiosa, itaque recondunt etiam, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 2. ●4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2. 9 a King delivereth not into the hands of any of his officers, but keepeth to himself. R. Menachen in Exod. 19 Mal. 3. 17. The Greek translation turns it, a people for peculiar possession. Aqu. a peculiar people, dear and precious, which he will not part withal. In the new Testament both expressions are used: for Paul calleth them a peculiar people: Peter, a people for peculiar possession, which God doth challenge as proper to himself. Vulg. Populus acquisitionis, Eph. 1. 14. This was the privilege of the Jew, which he obtained by this Covenant, and it is often mentioned to the praise of God's freegrace and love towards them, Deut. 7. 6. & 14. 2. & 26. 18. The Lord hath chosen Jacob unto himself: Israel, for his peculiar treasure, Psal. 135 4. But this privilege they could never obtain by the Covenant of works: by it they could never have been a Kingdom of Priests, or a peculiar people: they could never have obtained the adoption, or have inherited the Kingdom of Heaven. These are privileges vouchsafed of mere grace in Jesus Christ, in whom we are adopted, and made Kings and Priests unto God. Calv. I●stit. lib. 2. ca 7. Sect. 7. Rom. 9 4. 1 Pet. 2. 9 Revel. 1. 5. & 5. 10. Exod. ●0. ●. Secondly, in the promulgation of the Law, the Lord proclaims himself to be the God of Israel, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Some hold these words to be the affirmative part of the Commandment, in which the Gospel is preached, and the promises contained therein offered. Others, that it is a Preface to the whole Law, or prefixed as a reason to persuade obedience to the first Commandment. But universally all acknowledge them to be the free Covenant, which promiseth pardon of sin, and requireth Deut. 10. 14. faith in the M●ssiah. God is the God of all creatures, because he made and doth conserve all: but by peculiar right he is the God of his Church, because he hath chosen it to be heir of his Kingdom: whence the people are said to be blessed, that have God for their God. The Covenant of grace is expressed in these Psal. 33. 12. & 144. 15. words, I will be thy God and thou shalt be my people: Wherein God promiseth to be favourable to the iniquity of his servants, and to remember their sins no more: and to bless them with all spiritual blessings in heavenly things. When God then saith to Israel, Jer. 31. 33. & 32. 3●. Ezek ●● 20. I am your God, which brought you out of the land of Egypt; doth he not propound himself as their King, Judge ', Saviour and Redeemer: Spiritual Redeemer from the bondage of sin and Satan, whereof that temporal deliverance was a type. And although Hemming. Syntag. Decal. there be no express mention of a Mediator in the Law, yet it is included in the word of promise, I am thy God. From Evangelicall promises, and the remembrance of them, and a late type, the Lord makes beginning, when he gave his Law. And it is further to be noted, that as these words, I am the Lord thy God, are prefixed to the first Commandment in the Law, so are they annexed Levit. 19 4, 6, 11, 12, 16, 30, 31, 32, 37. Levit. 18. 5. to all others in sundry places of Scripture, as an argument to move to sincere obedience. Lest the Jews should fear (as it cometh to pass in doubtful matters) they hear that the rule of life is prescribed unto them of the true and only God, who is theirs by Covenant. Lest diffidence should make them slack, God comes familiarly, and commends his gracious Covenant unto them. The reason from all this is plain, that Covenant wherein the Lord promiseth, or proclaimeth himself to be the God of Israel, is the Covenant of grace, which God made with Israel. But in giving the Law upon Mount Sinai God promised, and proclaimed himself to be the God of Israel. Thirdly, Christ our Saviour thus reciteth the first Commandment, Hear O Israel, the Lord our God is one Lord, therefore Mark ●2. 29. Deut. 6. 4. thou shalt love the Lord thy God with all thy heart. And Moses in the explication of the Decalogue condemneth incredulity, saying, Deut▪ 6. 16. Exod. 17. 7. Ye shall not tempt the Lord your God, as ye tempted him in Massah; for there they tempted God by incredulity. Where it is most apparent, that in this first Precept we are enjoined to take God to be our God, to choose him to be our portion, to cleave unto him, to trust in him as our only Saviour. And it can hardly be questioned, whether that Covenant wherein we are bound to take God to be our Father, King and Saviour be the Covenant of grace or no? And by the same reason it is manifest, that the Law requireth faith as well as love and obedience, and doth build these upon it as a foundation. It prescribeth faith in the first place, and throughout, namely that we acknowledge God the Lawgiver, to be the Lord our God, the only true God, and testify that faith unto him, by an universal and uniform obedience to that whole Law and every title thereof. The Law was given for this end, that it might instruct us in faith, which is the mother of a good conscience and of love. Christ and faith is the end and soul of the Law, not understood of the Jews. The sum of the Law is faith or love, and both these carry the same sense, because though Moses Rom. 10. 4. Deut. 10. 12. Calv. on Deut. 10. 12. Rom. 14. 23. make mention of love, and Paul of faith, yet that love doth comprehend faith, and this faith doth contain love. Certainly, Whatsoever is not of faith is sin, even all works, though good in show, and for substance seeming agreeable to the rule of the Law, if they issue not from faith, they are vain and hypocritical, if they be not quickened and enlivened by faith, they are but the carcase of a good work. And then if God command not faith in the Law in some sort, why doth he command other things, which without it are frivolous? Our best works are unsavoury before God, if they be not seasoned with faith: For without Heb. 11. 6. faith it is impossible to please God. Therefore the Lord in Covenant commanding the observation of his Law, exacteth faith also, without which the Law cannot be obeyed in an acceptable manner. For when the Law is spiritual, and commandeth true worship and invocation, how can it be observed without faith? Would the Lord have the Israelites remaining in infidelity to observe the Law? Or did he ever allow man since the fall of Adam, to come or have access unto him, but only in the name of a Mediator? Or was life and salvation ever promised to man since the fall, but upon condition of faith in the Messiah? Indeed the condition of obedience, which God requireth and man promiseth, is the chiefest thing urged in the Law: but free and gracious pardon, wherein consisteth the happiness of the Saints is therein promised and proclaimed. They under the old Testament lightly following the letter, mistook the meaning, not looking to the end of that which was to be abolished, whereunto Moses had an eye under the veil. For they perceived not so well the grace intended by the legal Testament, which the perfection of the moral Law, whereof they could not but fail, should have forced them to seek; and the imperfection of the typical Law, which made nothing perfect, should have led them to find: but they generally rested in the work done, as was commanded by either Law, when as themselves were unable to do the one, and the other was in itself as unsufficient to help them. Fourthly, after the giving of the Law a Covenant betwixt God and Israel was established by mutual and willing consent, Deut. 4. 31. Exod. 24. 3, 4. the people promising to obey and do whatsoever the Lord commanded. In the Land of Moab Moses was commanded by the Deut. 29. 1, 9 Lord to make a Covenannt with the children of Israel, beside the Covenant which he made with them in Horeb. This Covenant they entered into was the same that God made with them upon Mount Sinai, even the same that did contain the blessings and curses before pronounced. But this Covenant was a Covenant of Grace, not of works: for God never commanded his people, that he might set them on high above all people of the earth, and that they might be an holy people unto him, to avouch him to be their God by a Covenant of works: Moses would Deut. 29. 12. never have exhorted the people by Oath to bind themselves unto the Lord in a Covenant of works: for that had been to bind themselves unto the most dreadful curses, whereas they were to enter into this Covenant that they might prosper in all that they Deut. 29. 9 do. That Covenant is of Grace, wherein the good things promised are all free and gracious: but it was of grace that God promised Deut. 7. 12. 2 Chro. 6. 14. to be the God of Israel: and therefore the Lord, when he keepeth Covenant with Israel, is said to keep the mercy which he swore unto their Fathers, and when he established them for a people unto himself, and is their God, he is said to perform the Oath, which he swore unto their Fathers, to Abraham, to Isaac, and to Jacob. Deut. 29. 13. The Legal Covenant or Covenant of works cannot be renewed after it is once broken, seeing it admitteth not repentance of sin past, but exacts perfect and perpetual obedience. But this Covenant made with the Israelites might be renewed after transgression, did admit repentance; When thou art in tribulation, and Deut. 4. 30, 31. all these things are come upon thee, even in the latter days, if thou turn to the Lord thy God, and shalt be obedient unto his voice: (for the Lord thy God is a merciful God) he will not forsake thee, neither destroy thee, nor forget the Covenant of thy Fathers, which he swore unto See Deut. 30. 1, 2, 3. 1 Ki. 8. 34, 35. Psal. 106. 45. Eze. 16. 61, 6●. Deut. 30. 11, 12, 13, 14. Rom. 10. 6, 7. them. And if the Covenant after transgression may be renewed, it is of grace. The Law which is written in the heart of the spiritual seed is part of the Covenant of grace: for the righteousness of faith speaketh on this wise; This Commandment which I command thee this day, it is not hidden from thee, neither is it fare off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it. Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayst do it. But the Law given by Moses is engraven in the heart of the spiritual Isai. 51. 7. Psal. 37 31. seed, or people effectually in Covenant, as they are called a people in whose heart is the Law. No man will deny the Covenant which God keepeth with them that love him and keep his Commandments, to be the Covenant of Grace. But the Covenant which Israel entered into, is that which the Lord Dan. 9 4. Nehem. 1. 5. Deut. 7. 12. keepeth with them that love him, and keep his Commandments. Fifthly, the godly Kings and people of Israel repenting of their transgressions and sins committed against God, did oftentimes Josh. 24. 22, 23, 24, 25. Judg. 10. 16. 1 Sam, 7. 3, 4, 5. 2 Chro. 15. 12. 2 Kin. 11. 17. 2 Chro. 23 16. 2 Ki. 23. 3. Neh. 10. 30, 31. 2 Chro. 34. 31. renew their Covenant, binding themselves to the Lord to be his people, and to walk in God's Law, which was given by Moses, and to observe and do all the Commandments of God the the Lord, and his Judgements, and his Statutes, with all their heart, and with all their soul. But Jehoshaphat, Josiah, Nehemiah, and other godly Governors, who were well acquainted with their infirmities, and knew themselves utterly unable to fulfil the Law, would never promise punctual and exact obedience, in hope thereby to deserve eternal life, or to receive it from God as the reward of their perfect service: nor flatter themselves as though they could stand before the Tribunal of God's Justice in their own Righteousness, when upon proof sufficient they saw, that no flesh could be justified in his sight. Without question, they understood, that God of his free grace had promised to be their God, and of his undeserved and rich mercy would accept of their willing and sincere obedience, though weak and imperfect in degree; which is in effect, that the Covenant which God made with them, and they renewed was a Covenant of grace and peace, the same for substance that is made with the faithful in Christ in time of the Gospel. Sixthly, the Covenant that God made with Abraham was the Gen. 17. 1. Covenant of grace, as it is acknowledged: but the Covenant made with Abraham is for substance the same with the Covenant made with Israel upon Mount Sinai: the promise is the same, and the things required the same. For in that God promised that he would be God all-sufficient to Abraham, to bless him with all necessary blessings for this life, and the life to come. In Gal. 3. 8. this he promiseth freely and of his own mere grace and favour to be their God, and make them a Kingdom of Priests and an Exod. 19 6, 7. holy nation unto himself. In that he requireth of Abraham, that he walk with or before him in integrity: In this he covenanteth, that they should obey his voice, and keep his commandments. Deu. 26. 17, 18. Jer. 7. 23. Deut. 10. 12. Jer. 11 3, 4. 1 Ki. 8. 25. 2 Chron. 6. 16. 2 Chr. 17. 3, 6. 2 Chr. 6. 14, 16. Jer. 2. 2. And what is it to walk with God or before God, but to walk in his Law. Seventhly, when God gave his Law unto Israel upon Mount Sinai, he troth-plighted that people unto himself, and himself unto them, and that of his mere love, not of any merit in them. Thus saith the Lord, I remember thee, the kindness of thy youth, the love of thine espousals, when thou goest after me in the wilderness, in a Land that was not sown: Israel was holiness unto the Lord, and Ezek. 16. 8. the first fruits of his increase. When I passed by thee, and looked upon thee, behold thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness: yea, I swore unto thee, and entered into Covenant with thee, saith the Lord God, and thou becamest mine. But if the Law were a perfect draught of the Law of nature, Rainold Apol. Thes. pag. 211. 1 Tim. 1. 5. Act. 15. 9 Rom. 10. 4. Gal. 3. 24. Christum vocat finem i scopum legis; quia lex sues sacrificiis, ritibus, etc. Christum intendebat. Zanch de Redem cap. 11. Thes. 5. li. 1. The Decalogue written with Gods own hand upon two tables, was an Epitome of all Ordinances appertaining to the Covenant. exacting punctual obedience in the least jot and title, as necessary to Salvation, and flashing out wrath against the least transgression, without any intimation of repentance, or hope of pardon, the Lord did not at that time troth-plight himself unto them. Eighthly, the Law requireth faith as well as love and obedience, and doth build these upon it as a foundation. For the end of the Commandment is love, love out of a pure heart, a good conscience, and faith unfeigned. That love which the Law requireth, either towards God or towards man, must flow from a pure heart, and faith it is that purifieth the heart. Christ is the end of the Law for righteousness sake, and the Law is a Schoolmaster to bring us unto Christ. But bring us unto Christ it could not, if it did not point him out unto us, or presuppose him as promised: He is not the end of the Law, if the Law did not direct to him, and require faith in him. He is the end of the Law, as the Law leadeth and driveth us out of ourselves, and from all confidence in any works of the Law, that by faith in Christ we might obtain righteousness. It is not the property of a Schoolmaster to beat and strike, and not to direct or teach. That the ceremonies of the Law did prefigure Christ, direct unto him, and require faith in him, is a thing Exo. 34, 27, 28. confessed and acknowledged of all men. Now the ceremonies are appendices of the Law, especially of the first and second Commandments, Exod. 24. 8. Heb. 9 19, 20, 23. Pigh●disp. Ratisp l. 2. as they were given to the Israelites. And if they require faith in the Redeemer to come, how should we think it to be a thing passed over in silence altogether in the Law. The deliverance of the children of Israel out of Egypt, was a type of our spiritual deliverance from the bondage of sin and Satan, by the power of Christ; as appears by the Ceremony and Sacrament of that corporal deliverance, the Passeover, which was a Joh. 19 36. 1 Cor. 5. 7. figure of Christ our Saviour. Therefore in the first Precept the Mystery of our Redemption by Christ is taught and contained. That particular mercy mentioned in that Precept, taught the Israelites to expect spiritual Salvation in the Messiah promised. In Psal. 1. 1, 2. Psal. 119. 1, 2. Scripture they are pronounced blessed, who keep the Commandments, and observe the Statutes and Judgements of the Lord: but withal their blessedness is said to consist in this, that God Psal. 32. 1, 2. imputeth not sin unto them, that their sins be forgiven, and transgressions covered. The true worshippers of God then are happy, not for their works, but because God is pleased to accept them in Christ, and to pardon their offences. This is the true sense of those promises made to or spoken of them that walk in the perfect way, and do none iniquity. And if life and Salvation be promised to them that observe and keep the Statutes, Judgements and Ordinances of the Lord, not for the dignity of the work, but through the mere grace and mercy of God pardoning transgressions and sins, then is faith in the Messiah taught and commanded in the Law. The true sense and meaning of the Law is to be gathered out of the writings of the Prophets: for the same Spirit that breathed the Law, informed them in what Jer. 4. 1, 2, 3. and 3. 13, 14. etc. Rom. 3. 21, 22. The righteousness of the Law is testified by Moses and the Prophets, etc. Deut. 12. 32. and 31. 12. sense the Law was given, and how to be understood. But by the Exposition of the Prophets it is clear, that the Law as it was given by Moses did admit repentance, and consequently, require faith in Christ. And if the Law did not command faith in Christ the Messiah, then might not the Jews believe in him: for they were forbidden to add any thing thereto, or to take aught therefrom. The Law was to the Jews a rule, according to which they ought both to live and worship God, to which they might not add the least ●ot or title of their own heads: so that either they must not worship, praise, pray unto and believe in God in and through the Messiah, or else faith in him must necessarily be required. The Decalogue, if we precisely consider the things expressed therein, doth not contain many things written of Moses: but as it was a sum and abridgement of the whole Law, whereunto every particular must be referred, and from which, as a fountain it was derived, it is a perfect rule whereunto nothing might be added. And if without faith it be impossible to please God, or to obtain Salvation, the Law which promiseth eternal life to them that keep it, doth require faith as well as love or obedience. For if faith be necessary to Salvation, it cannot be that man a sinner should be justified, if he could keep the Law: because he cannot by future works purchase Redemption from former transgressions. And from all this it followeth, that the Law as it was given to the Jews, is for substance the Covenant of grace, or a rule according to which the people in Covenant ought to walk. The Law is and ever was a rule of life to men in Covenant. Matt. 5. 18. One jot or title of the Law shall in no wise pass, till all be fulfilled: fulfilled in respect of unpartial and sincere obedience, for of that our Saviour speaks, as is manifest by the words following, He that shall break the least of these Commandments, and teach men so, shall be called least in the Kingdom of Heaven: except your righteousness shall exceed the righteousness of the Scribes and Pharisees; that is, righteousness of habit and practice, which is that which the Law, as it is taken in that place, required. Many things are objected to the contrary, which must be cleared before we pass further. As first, it will be said, that in the Law there is no mention made of Christ, without which there is no faith. And what the Law revealeth not, that it commandeth not. But in the Law there is frequent mention of the Messiah, and perpetual adumbration and representation of him, and Heb. ●0. ●● and 8 5. his oblation in washings and sacrifices. The Apostle Paul, where he professedly handleth the chief heads of faith, to wit, that Christ ought to suffer, and rise again from the dead, denieth that he Act. 26. 23. 1 Cor. 15. 3, 4. said any thing besides that which the Prophets and Moses did foretell should come. And our Saviour proved out of Moses, that he must first suffer, and then enter into glory. And no marvel, Luk. 24. 27, 44 seeing Moses by divers types and figures shadowed forth the death and resurrection of Christ, as shall be showed after. But in the Decalogue there is no mention of Christ. Neither is Moses written of Christ, Act. 3. 2●. and 7. 37. Joh. 1. 45. that they should believe in him. Joh. 5. 4●. Many Prophets & just men desired to see his days, Mat. 13. 17. Luk. 10. ●4. jun. in Psal. 122. ver. 4. Abraham rejoiced to see Christ. Joh. 8. 56. Gal. 6. 16. that absolutely true. For when God saith, he is their God, who delivered them out of the Land of Egypt, doth he not propound himself a Redeemer, a spiritual Redeemer of them from the bondage of sin and Satan, whereof that deliverance was a type? But he is not a Redeemer from spiritual bondage but in Christ. Implicitly therefore in these words Christ is contained and proposed unto us, which is done according to the condition of those times, wherein as yet all things were enfolded and wrapped up. And it cannot easily be imagined, how Christ should be revealed in the Ceremonial Law, if there be no mention of him express or implicit in these words. As the Moral Law doth show and discover sin, so was the Ceremonial Law as a bill or bond put into the hand of God, whereby they did acknowledge themselves indebted to his Divine Majesty: and as the Ceremonial Law was a Schoolmaster to point out and direct us unto Christ: so was the Moral a rule of obedience to them that be in Covenant with God: which of necessity doth presuppose the revelation of Christ in some sort. The Ninevites in the threaten denounced against them by the Prophet Ionas did apprehend a promise of mercy to be employed upon condition of their repentance: which promise was made in Christ. And is it any marvel than we should affirm, the knowledge of Christ to be manifested in some sort, in those words of the Law: if we consider the words of the Law, it doth command that we love God above all, and our Neighbour as ourselves: but if we search out the meaning of the words, we shall find it to be such a love as proceeds from faith; and from what faith, but in the Messiah? That is the foundation upon which all works of love are builded. In faith itself or with it, there is a motion of the soul towards, or a desire of the heart to obtain the good promised, joined with an hatred of sin and wickedness, which may be called inchoate love: but true, sound, entire love, whereby we affect God as our Father most nearly conjoined to us, and reverence him as the fountain of all good things and benefits, which of his mere grace he conferreth upon the children of his love, and we daily expect from him, even such as accompany life and salvation: this is the effect of faith, and followeth the apprehension and habitation of Christ in the heart. Faith in Christ is not commanded in the Moral Law as it was engraven in the heart of Adam in the state of innocency: but as it was given to Israel, to be a rule of life to a people in Covenant, it was presupposed or commanded. For the general substance of duty, the Law then delivered and formerly engraven in the heart was one and the same: but not in respect of the subject by whom, the object to whom, or the grounds whereupon obedience was required. Confidence in God was required of Adam by the Law of nature written in his heart. Confidence in God through Christ or the Messiah was required of the Israelites by the Law published upon the Mount. Adam was to perform obedience to the Lord immediately without a Mediator, being himself pure and innocent. But the Israelites being in themselves sinners. ●ould not in their own names perform service pleasing and acceptable unto the Lord. Adam knew he was beloved of the Lord, so long as he continued in obedience, but had no warrant to wait upon his mercy, when he had broken the Covenant of works. But to the Israelites God bound himself in Covenant upon Mount Sinai, promising to be their God, and take them for his people, notwithstanding they were sinners in themselves, which could not be without forgiveness: and this Covenant they might and did renew by repentance after transgression. The Law is not to be confounded with the Gospel, but the sacred and inviolable knot of the one with the other is to be maintained, unless we shall make God contrary to himself. The Law doth not so directly and expressly teach faith in When Paul saith, Faith came by the Gospel: it is to be understood of the manner of propounding, without the inwrappings of types: that the Doctrine was ● taught plainly, without types and figures. Rom. 8. 3. Christ, but require obedience, yet doth it lead us to Christ, and more obscurely command faith in him. The Gospel doth more fully reveal Christ, and the grace of God in him, commanding faith by name: but it doth also urge, press, and exact obedience. Thus sweetly do the Law and Gospel consent together. But here it is to be noted, that faith is commanded in the Law, which exacteth every thing that is good, but it is given to us, not by the Law, but of the holy Ghost. The distinction of the Law and Gospel as they are opposed one to another is clear and evident: but as the Law was given to the Jews it is not opposite, but subordinate to the Gospel. The Law in itself considered exacted perfection of works as the cause of life: but when that was impossible to man by reason of the infirmity of his flesh, it pleased the Lord to make known to his people by the ministry of Moses, that the Law was given, not to detain men in confidence of their own works, but to lead them unto Christ. Whatsoever the Law teacheth, whatsoever it promiseth, whatsoever it commandeth, always it hath Christ for the scope thereof. For though the Law of righteousness promise a reward to the keepers thereof; yet after it hath shut up all men under sin, it doth substitute another righteousness in Christ, which is received by faith, not purchased by the merit of works. And therefore the Apostle doth reprehend the Jews, as perverters of the true sense and meaning Rom. 10. 4, 5, 6, etc. of the Law, when they sought to be justified by their works, and showeth that Moses taught them to look for Salvation in the Messiah, and seek for that righteousness which is by faith▪ Whereby it is manifest, that the Law was given 〈◊〉 be a manuduction unto Christ, in whom we have Redemption from all things, from which by the Law of Moses we could not be justified; and a rule to the faithful according to which they must frame their conversation. For what word was that which Moses saith was near, even in their hearts, but the Law which the Lord gave upon Mount Sinai, and promised to write in the hearts of his people under the Covenant of Grace. And from this ground it is not hard to answer what is further objected against this truth, as, If faith be commanded in the Law, then being justified by faith, we are justified by the works of the Law. For faith is not a work of the Law nakedly and absolutely considered, as it exacteth perfect obedience of man in his own person: but of the Law as it was given to the Jews, to direct them unto Christ, who is the soul and life of the Law. And though it be commanded in the Law, as it is in the Gospel or new Covenant, yet it justifieth not as a part of Regeneration, or an act of obedience and work of Grace by it worth or dignity, but in respect of that office whereunto it is assigned of God, and as it receiveth the promises of mercy. It is a sophistical form of reasoning to say, Faith is commanded in the Gospel, therefore if we be justified by faith, we are justified by the works of grace. The arguments are like, and both faulty. For justification by faith in Christ is opposed to justification by the works of the Law: because he only is justified before God by the Law, whose acts being examined by the Law, are found just and righteous according to that which the Law requireth: but he is justified by faith, who being in himself ungodly, believeth in Christ for salvation. So that according to the Apostles meaning, wheresoever faith be commanded, he is justified by faith without the works of the Law, who is acquitted from sin by the mere and rich grace of God in Jesus Christ received by faith: And to seek justification by works, is to rest upon our works for salvation, as they that answer in all things to that righteousness personal which the Law requireth. Justification by faith, and justification by works are opposite, and so is faith and works: but faith is not opposed to one act commanded, whereby the promise is received, for than it should be contrary to itself: but to works whereby the Law is fulfilled in our own persons: to works I say, not to one work: because no one work can justify, but all are necessary. If it be said, the Apostle doth every where oppose the Law and the Gospel, or the old and new Testament. The answer is from the same ground; that in the Scriptures of the new Testament, the Law as well Ceremonial as Moral is opposed to faith or the Gospel: and yet the Ceremonies of the Law did prefigure Christ, as all men acknowledge. Therefore the Apostle doth not perpetually and absolutely oppose the Law, and the Covenant of grace: for he teacheth expressly, that faith establisheth Rom. 3. 31. the Law. For he understood the force and sentence of the Law to consist in faith: but because the Jews addicted to the latter of the Law, did pretermit the force and life of it, Paul proves the Law so taken and separated from faith, to be the cause, not of life, but of death: as that which did not only want Christ, who is the soul of the Law, but is opposite to him. And therefore Paul doth this, because the Jews, (faith being let pass.) did seek righteousness in the dead works of the Law, and did oppose the Law to the Gospel and Christ, who was the end and scope of the Law. This will be more plain, if we shall examine the particular passages of Scripture, wherein this matter is handled. The Apostle saith, the Covenant from the Mount Sinai gendereth to bondage, figured by Gal. 4. 24. the bondwoman and her son, who were cast out of Abraham's Family. The Apostle his argument may be drawn thus; the same proportion which Hagar the handmaid had to Sarah her Mistress in Abraham's house, the same proportion hath the old Testament to the new, in the Church of God▪ the same proportion which Hag●●s off spring had to Sarahs', the same proportion had the children of the Law, that is, the Jerusalem which then was, unto the Jerusalem which is above, that is, to the children of the Gospel or sons of promise. Now Hagar was sometimes a visible and principal member of Abraham's family, a kind of second wife to Abraham, and Ishmael her son was for a while Abraham's presumed heir: yet after Hagar did begin to despise and contest with her Mistress Sarah, and Ishmael to flout or persecute Isaac, Abraham's heir apparent and son of promise, both mother and son were cast out of Abraham's house, and deprived of all hope of inheritance in the Land of promise. Sarah bearing the type of the true visible Church then on earth, did pronounce that sentence Gen. 21. 10. of Excommunication against them; Cast out the bondwoman and her son, and God ratifying in heaven what she had bound on earth, enjoins Abraham to put her sentence in execution, Gen. 21. 12. The Covenant likewise which God made with this people upon Hagar or Mount Si●●i, was ●s the be▪ trothing of Israel unto himself. The Law of Moses, whilst it was lawfully used was the only Catechism or Introduction, without which there was no entrance into the Church of God. The children of this Covenant, did by virtue of it become the presumed heirs or children of God. But when the deputed or nursing mother came once to contest with the true Spouse of Christ, with the new Testament or Gospel: and after her children, the Jerusalem which then was, began to persecute the children of the Jerusalem, which is above; the mother with her children, that is, the Law with such as sought to be under it, were cast out of the true visible Church, by the Apostles, unto whom ou● Saviour had committed the keys of the Kingdom of Heaven. For it now stood in such opposition to the Gospel, as Hagar did to her Mistress Sarah at the time when ●he and her son committed those misdemeanours, for which both of them were cast out of Abraham's house. The Jerusalem which was on earth, was sometimes, or in some part rather a consort than an opposite or adversary to the Jerusalem which was above. So was the old Testament or Law, and all such as lawfully used it, rather subordinate allies, than foes or adversaries to the new Testament or heirs of promise. They that used the Law as a Schoolmaster to bring them unto Christ, to them it was the Covenant of grace for substance. Unto such as used the old Testament as they ought, only as an Introduction to the new, there was indeed but one Testament: For as the Schools speak, Vbi ●●um propter aliud, ibi ●●um tantu●. But such as rested in the Law, and used it not as a pedagogy to Christ, but sought justification by the observation of the Law Moral or Ceremonial, and opposed Christ the soul of the Law, such were held under damnable b●●dage, and cut from Christ. And in this sense the Covenant made upon Mount Sinai did beget children unto such bondage, for which they ought to be cast out of the Family of God. And in this sense the two dispositions differ, not only in circumstances, but in substance: they be not only two, but opposite. By the way let it be observed, that by the former Covenant upon Mount Sinai, is understood the Law given by Moses, both Ceremonial consisting in divers rites and commandments, and Moral, as the Jews sought to be justified thereby, who refused Christ. The Old Testament then and the New, are sometimes compared and considered by sacred writers, as the thing including and included, the Husk and the Grain. The Gospel before Christ's time, was in the Law as the Corn new set in the ●are. And the Law and the Gospel, and the two Testaments, thus considered, are rather one than two, at least there is an unity of subordination betwixt them. The same Testaments may be considered sometimes as abstracted or severed each from other. Thus the Gospel or New Testament since our Saviour's death and resurrection, is become as pure Corn, threshed and winnowed. The Old Testament or Law (thus severed from it) remains only as the chaff or husk; If we thus consider the Law or Old Testament, as the Jews embrace it, that is, altogether severed from the new, to which alone we Christians adhere by faith, they are not only two, but two opposites or contraries. This opposition or subordination between the Legal and Evangelicall Testament is opened by the Apostle, saying, If the first Covenant had been faultless, then should no place have been sought for the second. F●r finding fault with them he saith, Behold the day's c●me (saith the Lord) when I will make a new Covenant with the house of Israel, and the Heb. 8. 7, 8, ●▪ 10. Jer. 31. 32, 3. ● house of Judah: not according to the Covenant that I made with their fathers, in the day wh●● I took them by the hand, to lead them out of the Land of Egypt, because they continued not in my Covenant, and I regarded them not saith the Lord. For this is the Covenant that I will make with the house of Israel after those days, saith the Lord: I will put my Laws into their mind and write them in their hearts: and I will be to them a God, and they shall be to me a people. But what Law was it, which the Lord promiseth to write in the hearts of his people? was it not the Law given before by Moses? concerning which also Moses expresseth the same promise that Jeremy doth; The Lord thy God will circumcise thy heart, and the Deut. 30. 6. heart of thy seed, that thou mayest love the Lord thy God, with all thy heart, and with all thy soul, that thou mayest live. Now that Law God himself had delivered in writing, and commanded Moses Exod. 34. 1, 27. also to write the same. Therefore the words of the Prophet as touching the writing of God's Law in our hearts, can import nothing but this, that the Laws which were before by the ministry Ezek. 36. 26, 27. 2 Cor. 3. 1, 2, 3. of Moses delivered only in Ink and Paper, should by the power of the holy Ghost, through the faith of Christ be wrought and written in the affections of the heart: that God in Christ would not only administer outwardly the letter of the Law, whether in writing or preaching, but would by the regeneration of the Spirit, give grace inwardly to the obedience thereof. And as the Law written in the tables of the heart, and engraven in tables of stone, is one for substance: so is the new and the old Testament. The Law is not opposed to the Law: but the writing to writing. Writing in tables of stone pertained to Moses or to the Old Testament: writing in the heart to Christ, or the new Covenant. The Law is the same, but otherwise administered in the hand of Christ, then in times passed in the hand of Moses. Moses gave the Law in tables of stone, but could not give power or ability to do what the Law required: but Christ writeth the Law in the heart, and enableth the faithful in some measure to do what he commandeth. And in the same place the Lord by the Prophet showeth, that when he made this Covenant with Jer. 31. 32. the Fathers which they broke, he declared himself to be an husband unto them, or joined himself in marriage unto them. But God never joined himself in marriage unto a people, but by the Covenant of grace. It may be said the Apostle showeth the former Jer. 3. 14. Covenant to be faulty, or that another Covenant was lacking. But that is not mentioned to prove the Covenants to be two in substance opposite one to the other: but because the first Testament did not contain the Image of the things themselves, and therefore was not to be rested in, as if we could be justified by Heb. 10. 1. the works of the Law, or ceremonial observances annexed: but must be used as an introduction to lead us unto Christ, who is the very Image of the things themselves. This first Covenant therefore could not be fulfilled or effectual, but by the bringing in of a second, which was prefigured thereby. For the blood of Bulls and Goats was not available to purge away sin: but did prefigure the blood of Christ, which is effectual to purge our consciences from dead works. The blood of Bulls and of Goats, and Heb. 9 13. 14. the ashes of an Heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, sc. from a trespass merely committed against the Law of Ceremonies: but the bloody sacrifice of our Lord and Saviour Christ, whereof the legal Sacrifices were tips and shadows, was alone appointed of God, and is effectual to cleanse us from all sins committed against the Moral Law of God, and to purify us from such dead works, as, not expiated by his blood, would bring forth everlasting death. Of necessity therefore the first Covenant, because it is of grace, must bring forth a second, Joh. 1. 17. Joh. 5. 46. in which is fulfilled that which in the first is prefigured. The Law was given by Moses, and the righteousness of faith was taught by Moses, as our Saviour testifieth. Why then doth the Apostle in the words following add by way of opposition, but grace and truth came by Jesus Christ? The sense of the place seems to be this, That the Law prefiguring Christ, and redemption in him, and teaching and commanding what oug●● to be done, but neither giving grace to do it, not containing the substance of the thing prefigured, was given by Moses: but grace to do what was commanded came from Christ, in whom also the substance of what was prefigured by the Ceremonies, is fulfilled. But if the Law of Moses sent the Jews to Christ, and directed them how to walk believing in him, but of itself did not give grace or truth, of necessity it must make known Christ 2 Cor. 3. 6, 7, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some books have it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Syr. verba viva Ar. Serm●nem vivum. in some sort, and command faith in him: which is proper to the Covenant of grace. The Law is a kill letter (saith the Apostle) and the ministration of death and condemnation. But the same Law, which is called a dead or kill letter, is styled a lively word, or lively oracles, that is, such as give life: The words of Paul therefore are not to be understood absolutely of the Law, but as it was Act. 7 38. Leu. 18, 5. Ezek. 20. 13. Neh. 9 29. separated from Christ and the Gospel, of men who did rest in the Law, and sought to be justified by it: whereas Christ was the end of the Law, which the Jew's not perceiving, they erred from the truth, and perverted the true sense and scope of the Law. For the ministry of Moses, as it is referred to the mind and counsel of the Lord, is bright and illustrious: but the carnal people could not behold that brightness, and therefore the Law is vailed to the carnal Jew, that he cannot behold the light that shineth therein. Even unto this day, when Moses is read, the veil 2 Cor. 3. 15, 16. is upon their heart. Nevertheless, when it shall turn unto the Lord, the veil shall be taken away. That is, when Israel shall be turned unto the Lord, the veil shall be taken away, that in the law itself they may see Christ, whom now being blind by reason of their indurate mind, they could not fee. For there was a double veil drawn over their eyes, the first of hatred against Christ, the second of the Law itself, in which Christ was revealed, but not so clearly as in the Gospel: which double veil shall be taken Isa. 25. 7. Rom. 4. 15. & 3. 20. & 7 9 away, when they shall be converted unto Christ. The Law worketh wrath, and discovereth sin: yea reviveth it. What the Apostle speaketh of the Law, in these and other above rehearsed passages, is to be understood of the whole Jewish pedagogy, viz. the Law Moral and Ceremonial as it was given by Moses. And as here, the Law is said to work wrath, and terrify: so Psal. 19 7, 8, 9 & 119. 47. elsewhere it is said to cause the soul to return, to enlighten the eyes. and rejoice the heart. Of necessity for the reconciliation of these say of the Prophet and Apostle in show contrary, it Beza in Rom. 2. 27. Calv. in 2 Cor. 3. 17. Col. 2. 13. The ceremonies are visible words preaching Christ, and they preached our guile, and wrath belonging unto us. must be granted that the Law animated by Christ is pleasant and delightful, but as it is barely considered in opposition to Christ and to the Gospel, as it exacteth perfect obedience, but giveth no ability or power to perform what is required, it woundeth, terrifieth, killeth and worketh wrath. Of the Law there is a twofold use and consideration. One as it is a rigid exactor of entire obedience, and hand-writing against us for sin, and thus of itself barely considered, it woundeth, but healeth not, it reviveth sin, but mortifieth it not. The other, as it pointeth to Christ in whom Salvation is to be found, and directeth how to walk in all wellpleasing before the Lord: and thus it is an easy yoke. The Law considered without Christ woundeth, killeth and reviveth sin by reason of our Corruption: But the Law considered in Christ, and as it pointeth unto him, killeth corruption, and converteth the soul. In the Epistle to Gal. 3. 10, 17. Act. 7. 53. The law was given ad ordinationes angelorum, Sir & Are per mandatum, as Rom. 13. 2. as a son is said to do, ad nutum patris: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, Num. 16. 34 or secundum, juxta o●dinationes, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, Gen. 1. 21 parallel to this are Gal. 3. 19 Heb. 2. 2. The reason & truth of these say seem to be, that the Angel which appeared to Moses in the bush, v. ●5. and was with him in the wilderness, v. 39 did out of the midst of the Angels, which did on every side compass him about, give the Law upon Mount Sinai, whereof the Sanctuary was a figure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that decretum vigils. the Galathians the Apostle opposeth the Covenant of Grace to the Law in many things; as that the Law accurseth every one that continueth not in all things, that are written in the book of the Law to do them: that it was four hundred and thirty years after the Covenant, which was confirmed before of God in Christ, etc. But it is to be remembered, that in those passages the Apostle disputeth against the Jews, who trusted in the works of the Law, and thought by the blood of Bulls and Goats to be purged from their sins, or of them that joined the Law with Christ in the matter of Justification, as if Justification had been in part at least by the works of the Law; which the Apostle every where condemns as contrary to the intent and purpose of the Lord in giving the Law. The contrariety then of the Law or Old Testament, even of the Law as it beareth the figurative sprinkling of the blood of Christ, and so pointeth us to him, unto the new Testament, or Covenant of grace, is not in themselves, but in the ignorance, pride and hardness of heart of them, who understood not, or did pervert the right end of the Law, as if it was given for Justification. The Law as it opposed to Christ, doth accurse every one that continueth not in all things, that are written in the book of the Law to do them: because he that trusteth in the Law, is convinced by the Law to be a transgressor: but the Law as given to them that be in Covenant, doth reprove every transgression, and convince every man of sin, who continueth not in all things that are written in the book of the Law to do them, but doth not accurse the offendor in every jot or title, because in Christ sin is pardoned and forgiven. To the Jew, who rested in the works of the Law, and refused Christ, the Law which was given four hundred and thirty years after, did make void the promise, or Covenant confirmed before of God in Christ: But according to the true meaning of the Law, and to them that used it aright, it did not make void the promise but establish it. What the Apostle citeth of the Law out of Deuteronomy, and noteth of the giving of the Law after the promise, is for substance preached by the Prophet Jeremy at the Lords appointment, when he speaketh of this Covenant of grace without all question. Hear ye the words of this Covenant, and speak unto the men of Judah, Jer. 11. 2, 3, 4, 5, 6. and say unto them, thus saith the Lord God of Israel, Cursed be the man that obeyeth not the words of this Covenant, which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron furnace, saying, obey my voice and do them, according to all which I command you: so shall ye be my people, and I will be your God. That I may perform the oath which I have sworn unto your Fathers, to give them a Land flowing with milk and honey, as it is this day: Then answered I and said, so be it, O Lord. Then the Lord said unto me, proclaim all these words in the Cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this Covenant, and do them. This Covenant then, which God made with Israel, was for substance one with that he had made before with the Patriarches, that is, it was a Covenant of grace and mercy: though the Law, to them that rested in the works thereof, and perverted the right use and end of the Law, was a kill letter and ministration of death. CHAP. VIII. A particular explication of the Covenant that God made with Israel, and what Moses brought to the further expressure of the Covenant of Grace. THis doubt being thus discussed, we may proceed with more facility to lay open the particulars of this Covenant. God of his freegrace and mercy made this Covenant with Israel upon Mount Sinai, fifty days after the Israelites were delivered out of Exod. 19 28. Egypt: as fifty days after the deliverance of his people from the bondage of sin and Satan, the same Lord proclaims his Gospel or new Covenant upon Mount Zion in Jerusalem, the Metropolis or Isa 2. 2. Micha 4. 2. Gal. 4. 24. Heb. 12. 18. royal seat of Abraham or David's seed. God, I say, of his infinite love and undeserved mercy did make this Covenant: for if he remember mercy, when he performeth his Covenant, than it was of mere grace, that he entered into Covenant. Also it is of mercy Ps. 103. 17, 18. Nehem. 9 32. Hos. 2. 19 that God doth troth-plight him unto any people; for the promise runneth, I will betrothe thee unto me for ever: yea, I will betrothe thee unto me in righteousness, and in judgement, and in loving kindness, and in mercies. But when the Lord made this Covenant, he betrothed himself unto Israel. And when he made this Covenant, he did more fully proclaim his great name, and make his mercy better known, then formerly he had done, for Exod. 14. 6, 7. aught we find. For he passed by before Moses, and proclaimed, The Lord, the Lord God, strong, merciful, and gracious, long-suffering, abundant in goodness and truth: keeping mercy for thousands, forgiving iniquity, and transgression and sin, and that will by no means clear the guilty, visiting the iniquity of the Fathers upon the children unto the third and the fourth generation. Which glorious description of Almighty God is often Numb. 14. 18. Psal. 86. 15. Psal. 103. 8. & 145. 8. Nehem. 9 17. Jon. 4. 2. Exod. 6. 3. mentioned by Moses, and the Prophets, as the ground and foundation of their faith, hope and comfort. And whereas he had appeared to Abraham, Isaac and Jacob by the Name of God Allmighty: Now he was known to the Israelites by his Name Jehovah: which Name denoteth both Gods being in himself, and his giving of being unto, (that is, the performance of) his word and promise, in which latter respect he here saith, he was not known to the Fathers by this Name, or as the Greek and Chaldee translate it, he manifested not, nor made known this Name. They being sustained by faith in Gods Almighty power, without receiving the thing promised, Act 7. 5. Heb. 11. 9, 10. But now their children should receive the promise, and so have full knowledge and experience of God's power and goodness, and of the efficacy of that his Name Jehovah, which therefore they sung to Isa. 49. 23. & 52. 6. & 60. 16. Ezek. 28. 22, 23 24, 26. & 30. 19, 25, 26. Exod. 19 18, 19, 20. Deut. 5. 4, 22. his praise, upon their full deliverance from the Egyptians, Exodus 15. 3. So upon performance of further promises or judgements, he saith, they shall know him to be Jehovah. This Covenant was given with tokens of majesty and terror: for Mount Sinai was all of it on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and all the Mountain trembled exceedingly, and the voice of the Trumpet was going and waxing strong exceedingly. The Mountains saw the Lord and trembled, Hab. 3. 10. they leapt like Rams, Psal. 114. 4. The earth quaked, the heavens also dropped at the presence of God, even Sinai itself at the presence of God, the God of Israel, Psal. 68 9 Judg. 5. 5. The mountain burnt with fire unto the midst of heaven, with darkness, clouds, and thick darkness, Deut. 4. 11. and from this, it may be, the Law is called fiery, Deut. 33. 2. The Prophets Deut. 4. 35, 36: use the like words to signify the Majesty of God, Psal. 18. 9, 10, 12, 14, & 97. 2, 4. with clouds and smoke God often manifested his glorious presence to his people, Exod. 40. 34, 35. 2 Chron. 5. 24. & 6. 1. & 7. 1, 2. Isa. 6. 4. Revel. 15. 8. And as Princes publish their decrees with the sound of the Trumpet: So God to his ancient people revealed the pleasure of his will, and gave answers unto them in thunderings and voices, Joh. 12. 28. Rev. 4. 5. & 6. 1. & 10. 3. & 8. 5. And hence (it may be) the two reverend Ambassadors of his voice and divine Majesty, are called the sons of thunder, Mark 3. 17. This is noted as one difference betwixt the old and new Testament, Ye are not come unto Heb. 12. 17, 18, 19, 20, 21, 22. the Mount that might be touched, and that burned with fire, nor unto blackness and darkness, and tempest, and the sound of a Trumpet, and the voice of words, which voice they that heard, entreated that the word should not be spoken unto them any more. For they could not endure that which was commanded. And if so much as a beast touch the Mountain, it shall be stoned or thrust thorough with a dart. And so terrible was the sight, that Moses said, I exceedingly fear and quake. But ye are come unto Mount Zion, and unto the City of the living God, and the heavenly Jerusalem, and to an innumerable company of Angels, to the general assembly and Church of the firstborn, which are written in Heaven, and to God the Judge of all, and to the souls of just men made perfect. It may be hereby God would testify his anger and displeasure against sin, not as yet expiated by the blood of the Messiah, and warn the Israelites to deny themselves, stand in awe of his Highness, and cleave inseparably unto the word of his promise. If any man shall think, that Christ the second person in Trinity to be incarnate, who is called the Angel of the Covenant, or Messenger of the Covenant, (scil. by whom it was sent unto Moses) Mal. 3. 1. and the Angel of his presence. Exod. 23. 20, 21. and 33. 14. Isai. 63. 9 did deliver the Law unto Moses, I will not gainsay it: because it is expressly said, that Moses was in the Church in the wilderness with the Angel, who spoke to him in the Mount Sinai. Act. 7. 37. who is called Christ, 1 Cor. 10. 9 And this Covenant of Grace was made in Christ, the promised seed: for God was not the God of Israel but in and through the promised Messiah: whose person and offices are more fully described, whose death and resurrection is more lively typified in this expressure of the Covenant then in either of the former. Had ye believed Joh. 5. 46. Moses (saith Christ himself the Author of truth) you would have believed me: For he wrote of me: that is, Christ was, if not the sole subject, yet the only scope of Moses his writings. And as Moses, so the Prophets that followed after him, who wrote by the same Spirit, and under that expression of the Covenant, did speak of Christ more fully and plainly than he had done before. In the first promise it was revealed, that the Messiah should be the seed of the woman, to Abraham it was made known, that he should be of his seed: but in the writings of Moses we learn, that he was to be both God and man, or that God was to be incarnate, and to have his conversation amongst men, after a more peculiar manner then in the ancient times of the world he had. The promise runs thus, And I will dwell amongst the children of Israel, and will be their Exod. 29. 45, 46. God, and they shall know that I am the Lord their God, that brought them forth out of the Land of Egypt, that I may dwell amongst them: I am the Lord their God. The same promise is renewed or repeated, And I will set my Tabernacle amongst you, and my soul shall not abhor Leu. 26. 11, 12, 13. Ezek. 37. 26, 27, 28. you, and I will walk among you, and will be your God, and ye shall be my people. The Chaldee translateth the first place, I will settle my habitation (or divine presence) amongst the sons of Israel. And where in the Hebrew it is, I will dwell in the midst of the sons of Israel. Onkelos and Jonathan read it, I will place my Divinity. But what Divinity? whether the holy Spirit, or rather the Word, as we read, The Word was made flesh, and dwelled Joh 1. 14. amongst us; when Christ took our nature upon him, and came and dwelled amongst his own, than was this promise punctually fulfilled. Or if it be referred to the habitation of God by his Spirit amongst the spiritual seed of Abraham, as we find the word often used. Rom. 8. 2. 2 Cor. 6. 19 2 Tim. 1. 14. Ephes. 3. 17. Jam. 4. 5. 2 Cor. 12. than it implieth the incarnation of Christ, and his dwelling amongst the Jews, because that was to go before the plentiful habitation of the Spirit in the hearts of the faithful. And if the Evangelists words have not reference to the forecited places, they do allude to a passage in the Prophet Zachary, whence Zech. 2. 10, 11, 12. they may be interpreted. Sing and rejoice, O daughter of Zion, for lo I come, and I will dwell in the midst of thee, saith the Lord: And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of them, and thou shalt know that the Lord of Hosts hath sent me unto thee. The Prophets describe the Psal. 11. 1. Messiah to be the Son of David, and David's Lord, The Lord said unto my Lord; The Chaldee hath it, The Lord said unto his Psal. 110. 1. Word, namely the Messiah or Christ, who is the eternal Word of God, by whom he made and doth conserve all things. And in other places the Paraphrasts put the Word of God, for God or Lord, and that sometimes when the second person in Trinity is not necessarily to be understood, and Isai. 1. 14. my soul. Targ. my word. Jer. 1. 8. I am with thee. Targ. my word. Isai. 45. 17. By the Lord. Targ. By the word of the Lord. Gen. 3. 8. The voice of the Lord. Targe The voice of the word of the Lord, or the word, the Lord Gen. 22 15, 1●. I have sworn by myself. Targe By my word. Psal. 103. 13. The Lord. Targ. The word of the Lord. Psal. 16. 1. In thee. Chald. In thy word. Psal. 103. 18. The Lord hath. Targ. The word of the Lord. Gen. 31. 24. God came to La●an Targ. The word came. So Gen. 20. 3. Gen. 28. 15. I will be with thee. Targ. my word shall be thy help Hos. 1. 7. I will save them by the Lord their God. Chald. I will redeem them by the word of God their Lord. sometimes the word or promise, they so render, as Psal. 119. 76. According to thy word unto thy servant, where the Chaldee hath Memar. And so Psal. 130. 5. And in thy Word (or promise) I trust. But if the second person be not ever meant by the word of God, as the Paraphrast useth it, yet certainly in many places it must be so understood: and that this word was to be incarnate, was most certainly foretell, Psalm. 102. 11, 26. Heb. 1. 10. For the very literal meaning of the Psalmist will enforce thus much, that this place was to be meant of God, not simply or absolutely, but of God incarnate. For the eternal duration of the Godhead is not measurable by days or years, but the incarnation of the Son of God, or his duration in the flesh, may be accounted by number of years for the time past, yet are his years as man to continue without end, without any decay or diminution of that nature which he assumed. And Psal. 68 19 Psal. 103. 13, 14, 15, 16, 17. Tit. 3. 3, 4, 5, 6, 7. if out of any one place of the Psalms, where he doth entreat of the deliverance of the Church, it do appear that the Messiah is true, and very God, by the same reason, wheresoever he speaks of the deliverance of the Church, God and the Messiah shall be the same. But it is most certain in sundry passages, he that is God, is also the Messiah; And for that reason what is spoken of the mercy of God in the Psalm following, may be understood not of the mercy of God absolutely, or considered in the Godhead only, but the mercy of God to be incarnate, to be made King and Judge of the earth, which may be cleared by the very letter and circumstance of the text. For the expected comfort, whereupon this Psalmist pitcheth, is this, The Lord hath prepared his throne in the heavens, vers. 18. and his Kingdom ruleth over all: And this is that Kingdom and that throne, which Daniel foretell, that God long after his time would erect, Da. 2. 44. To be born of God, what is it, but to Joh. 1. 12, 13. be born of immortal seed, & what is that immortal seed, whereof St Peter saith, we are born again, but the flesh and blood of the Son of Isai. 40. 6, 7, ●. man, who is also the Son of God, whose flesh is meat indeed, & whose blood is drink indeed, which nourisheth us not to a bodily, but to 1 Pet. 1. 23, 14. a spiritual and immortal life, which presupposeth an immortal seed. We are begotten and borne again by the preaching of the Word, as by the instrument or means: and by the the eternal word, that is (by Christ himself) as by the proper and efficient cause of our new-birth. Thus much St peter's words in that place will enforce us to grant according to the letter. For having before declared, that the word of God (by which we are borne again) doth live and endure for ever, he thus concludes, and this is the word, which by the Gospel is preached unto you, 1 Pet. 1. 25. Moses also and the Prophets did foretell, that the Messiah (or merciful one, or gracious Saint, as he is called, Psal. 16. 10.) should Psal. 8. 6. H●b. ●. 7. Psal. 16. 10, Deut. 18. 15, 16, 17, 18, 19 Psal. 110. 1, 2, 3. be made for a little time lower than Angels, and after crowned with glory and honour, and set over the works of the Lords hands: that he should suffer death and rise again: be laid in the grave, but not see corruption. That he should be the great Doctor of the Church, a Priest after the order of Melchisedech: the King of Kings, and Lord of Lords, whom God would set upon his holy hill of Zion. His death and resurrection, Kingdom and Priesthood was prefigured by the Sacrifices and Serpent, the Priest hood of Aaron and Kingdom of Israel. But of these things more fully in the new Covenant. This Covenant was made in Christ the promised Messiah, in and through whom the faithful obtained the blessings promised: but according to the administration of this Covenant Moses was the Mediator: and herewith in this expression is embellished above the former. The Law was ordained by Angels in the hand L●v. 26▪ 46. Deut. 5. 5. 27. 28. of a Mediator, Gal. 3. 19 that is, by the labour and ministry of Moses: which though some do●●t of, is yet confirmed from this, that Christ reserves himself to be a Mediator of a better Testament. Heb. 8. 6. There is but one Mediator true and spiritual, scil. Christ: but Moses was a Mediator only typical. The Mediation whereby men are truly and effectually united unto Christ, cannot fall upon any person who is not endued with infinite power and virtue, who is not God as well as man: but the Mediation of Moses was of this use, to show what was the true manner of worshipping God, but did not inspire force and power to follow it, nor reconcile men to God, but propound those things, whence it might easily appear, that there is need of another reconciliation. Moses an Israelite and part of that people with whom God made the Covenant, was comprehended under the one part confederate: but as he undertook the function of Mediator imposed upon him of God, he was not now simply an Israelite, but a Mediator interceding betwixt God and the people Israel, that he might be a more illustrious type of Christ; Moses was called in as a Mediator on both parts: On Gods, when he called him up to receive the Law and all that message which God sent unto the people: on the people's, when they desired him to receive the Law, and they would do it. Further, never was mortal man more near unto God, to whom for this end he is said to appear face to face. He called Abraham friend, but Moses was God's favourite. Deut. 5 5, 27. Again, no man either in love, knowledge, authority so near the people, which makes them idolise him unto this day. Moses thus constituted a Mediator, did first as a Mediator prevail with God for the suspending of his justice, that it should not break out upon the people for their failing in highest degrees in moral obedience. Secondly, with the people he prevailed to bind them in Covenant unto God, and make profession of that obedience Exod. 24. 4, 5, 6. which the Lord did require and call for. Thirdly, he was never denied any thing from God, which was for the good of that people, though God denied some of his requests for himself: but what was needful for the good of that people, specially spiritual Deut. 9 18, 19, 20, 21. and 10. 10. and eternal, that was procured by the blood and mediation of Christ blessed for ever. The Law was given to one Nation, whom God did choose to Ez●k. 16. 8. Psal. 147. 19, 20. be his peculiar people, scil. Israel, with whom God entered into Covenant, and it became his. He showeth his Word unto Jacob: his statutes and his judgements unto Israel: He hath not dealt so with any nation, and as for his judgements they have not known them. Therefore they have not known the Judgements, because God did not make them manifest unto them: as we say, a place is full of darkness; because the Sun doth not enlighten it with his beams: Not that God is the efficient cause of their darkness, but that he doth not hinder or remove the cause of their ignorance, or he doth not shine upon them by the revelation of his Word. That the earth is lightsome, this it oweth to the Sun: but that it is darksome, to itself: God is the Author of all good, the cause of our faith, but ignorance and infidelity are of ourselves. And these words, He hath not dealt so, do import a mere negation, and not a similitude: they deny the thing itself, and not the manner of Psal. 76. 1. Rom. 3. 2. the thing alone, as might be proved by many instances: but this may plentifully suffice, that in the whole Scripture, we shall never find this phrase to note a negation of the manner of the thing, but a negation of the thing itself. So that this is the meaning of the Prophet, He hath not dealt so with any Nation, that is, he hath not revealed his Statutes and Judgements unto them. This Covenant God made not only with the Fathers, whom he brought out of the Land of Egypt, 〈◊〉 with their posterity. Ye stand this day all of you before the Lord your God: your Captains Deut. 29. 10, 11, 12. of your tribes, your Elders and your Officers, with all the men of Israel, your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood, unto the drawer of thy water: That thou shouldest enter into Covenant which the Lord thy God maketh with thee this day: Neither with you only do I make this Covenant, and this Oath: ver. 14, 15. but with him that standeth here with us this day, before the Lord our God, and also with him that is not here with us this day. And that it might be the better established, he gave special charge and commandment, that the words which he had spoken by Moses and the Prophets, should be publicly read, often inculcated, and expounded unto them: and that all his visitations of this people, whether in mercy whilst they obeyed his voice, or in judgement for their disobedience, should be registered to remain Deut. 4. 10. and 6. 6, 7, 8. Psal. 78. 6, 7, 8. upon record as so many ruled cases and precedents, and published and rehearsed unto their children, that they might learn to set their hope in God, and not forget his Commandments. But this Covenant was so made with the Jews, that if any stranger amongst them, or near adjoining Heathen did turn unto the Lord, he was not to be excluded. When a stranger shall sojourn Exod. 12. 48. Deut. 23. 15, 16. with thee and will keep the Passeover to the Lord, let all his males be circumcised, and then let him come near, and keep it: and he shall be as one that is borne in the Land: for no uncircumcised person shall eat thereof. The good things promised in this Covenant are temporal or spiritual: but the temporal as types of spiritual. First God promised to give them the Land of Canaan for their inheritance, and therein length of days, riches, and honour, victory over their enemies, protection and peace. If ye shall diligently keep all these Deut. 11. 22, 23, 24, 25. and 1. 8, 39 Commandments which I command you, to do them, to love the Lord your God, to walk in all his ways, and to cleave unto him: Then will the Lord drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves. Every place Deut. 4. 1, 38. and 6. 18, 19 whereon the soles of your feet shall tread, shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the utmost sea, shall your coasts be. There shall no man be able to stand before you: for the Lord your God shall lay the fear of you, and the dread of you upon all the Land that ye shall tread upon, as he hath said. Thou shalt keep therefore his Statutes and his Commandments which I command thee this day, that it may go well with thee, and with Deut. 4. 40. thy children after thee, and that thou mayst prolong thy days upon the earth, which the Lord thy God giveth thee for ever. And it shall be, and ●. 33. and 6. 3. when the Lord thy God shall have brought thee into the Land which he swore unto thy Fathers, to Abraham, to Isaac, and to Jacob, to give Deut. 6. 10, 11. thee great and goodly Cities which thou buildedst not, and houses full of all good things, which thou filledst not, and wells digged, which thou diggedst not, Vine-yards, and Olive-trees, which thou plantedst not, etc. Wherefore it shall come to pass, if ye harken unto these judgements, and keep and do them: That the Lord thy God shall keep unto Deut. 7▪ 12, 13, 14, 15. thee the Covenant and the mercy which he swore unto thy Fathers: And he will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy Land, thy Corn, and thy Wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the Land which he swore unto thy fathers to give thee. Thou shalt be blessed above all people, and there shall not be male or female barren amongst you, or among your cattles. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, (which thou knowest) upon thee: but will lay them upon all them that hate thee. The Lord thy God bringeth thee into a good Land, a Land Deut. 8. 7, 8, 9 & 11. 14, 15. of brooks of water, of fountains, and depths that spring out of the valleys and hills, a Land of wheat and barley, and Vines and Figtrees, and Pomegranates, a Land of Oil, Olive and Honey. A Land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it: a land whose stones are iron, and out of whose hills thou mayst dig brass. The Lord hath vouched thee this day to be his peculiar Deut. 26. 18 19 people, as he hath promised thee, and that thou shouldest keep all his Commandments: And to make thee high above all nations which he hath made, in praise and in name, and in honour, and that thou mayest be Deut. 28. 1, 2, etc. an holy people unto the Lord thy God, as he hath spoken. Secondly, The Lord promised to choose a place to cause his name to dwell there, and set his Tabernacle amongst them and walk with them. But when you go over Jordane, and dwell in the Land Leu. 26 4, 5, 6, 7, 8, 9, 11. Deut. 12. 10, 11, 12. & 16. 6. which the Lord your God giveth you to inherit, when he giveth you rest from all your enemies round about, so that ye dwell in safety: Then shall there be a place which the Lord your God shall choose to cause his name to dwell there, thither shall ye bring all that I command you. And I Leu. 26. 10, 12. will set my Tabernacle amongst you, and my soul shall not abhor you: And I will walk among you, and will be your God, and ye shall be my people. For the Lord hath chosen Zion, he hath desired it for his habitation: Psal. 132. 13. 14. This is my rest for ever, here will I dwell, for I have desired it. Thirdly, Free forgiveness of sins is likewise promised in this Covenant. This is employed in that he promiseth to be their God: for if he be theirs, he will be favourable to their iniquities, and remember their sins no more. And so much is expressed, when upon repentance and turning unto him, he hath proclaimed himself ready to receive them into favour. If from thence Deut. 4. 29, 30. thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thine heart, and with all thy soul. And it shall come to Deut. 30. 1, 2, 3. pass, when all these things shall come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee, And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children: That then the Lord thy God will turn thy Captivity, and have compassion upon thee, and will return and gather thee from all nations. When thy people Israel be smitten down before the enemy, because they have sinned 1 King. 8. 33, 34. Man as capable of Justification is ● sinner, as be actually receiveth Justification a Believer. against thee: and shall turn again unto thee, and confess thy Name, and pray, and make supplication unto thee in this house: Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the Land. Moreover, the Lord made himself known to be the God, that pardoneth iniquity, transgression, and sin, when he gave this Covenant unto his people. But of this before. Fourthly, Eternal life is promised in the Covenant: for God is not the God of the dead, but of the living: and therefore the faithful Jews, which have God for their God do live still, not Math. 22. 32. Math. 19 17. Luk. 10. 25, 28. in earth, but in heaven. The life which is promised to them that keep the Law, is eternal: but in this Covenant life is promised to them that keep the Commandments. Not only long Psal. 34. 12, 13. life and good days, in the Land of Canaan, but eternal life is assured by the promise to them that keep Covenant, as eternal death and destruction is comprehended under the curse denounced against them that break the Covenant. Express mention of Gal. 3. 13. the King some of Heaven perhaps is not found in the Old Testament: but eternal life is comprehended under the terms of life and blessing, as eternal death under the terms of death and the Curse. Eternal life in heaven, eternal death in hell, the Law noteth, though it do not expressly name them, Which things unless they had been commonly known in the days of our Saviour, the penitent Thief about to die, had not thought of a Kingdom, nor the Lord promised Paradise to him, when he asked a place in the Kingdom of the M●ssiah. But all these promises were made of fre● grace and of free love accomplished. Speak not thou in thine heart, after that the Lord Deut. 9 4, 5. thy God hath cast them out from before thee, saying, For my righteousness the Lord hath brought me in to possess this Land: but for the wickedness of these nations, the Lord doth drive them out from before thee. Not for the righteousness, or for the uprightness of thine heart, dost thou go to possess their Land: but for the wickedness of these Nations the Lord thy God doth drive them out from before thee, and that he may perform the word which the Lord swore unto thy Fathers, Abraham, Vers. 6. Is●●k, and Jacob. Understand therefore, that the Lord thy God giveth thee not this good Land, to possess it, for thy righteousness, for thou art a stiffnecked people. True it is the promises run upon this condition, If ye obey my voice and do my Commandments. But conditions are of two sorts, antecedent or consequent. Antecedent, when the condition is the cause of the thing promised or given, as in all civil contracts of Justice, where one thing is given for another. Consequent, when the condition is annexed to the promise as a qualification in the Subject, or an adjunct, that must attend the thing promised. And in this latter sense, obedience to the Commandments, was a condition of the promise; not a cause why the thing promised was vouchsafed, but a qualification in the subject capable, or a consequence of such great mercy freely conferred. Of them that slip aside and transgress the Covenant, God calleth for and commandeth repentance, that is, it is his will and command, that they be think themselves of their evil do, confess their iniquities, and turn unto the Lord. The frequent and earnest exhortations of the Prophets made to backsliding and rebellious Israel, that she should acknowledge her wickedness, and return unto the Lord, is a full Commentary of that which Jer. 3. 7, 22. & 4. 1, 2. Ezek 18. 27, 28 Ezek. 18 31, 32. & 33. 11, 13. God required of them in this Covenant, in case they should turn away from the holy Commandment. The Lord protesteth by his Prophet Ezekiel, that he hath no pleasure in the death of him that dieth; but rather that he should repent and live: and the same for substance he made known to Israel in the Covenant which he struck with them: sc. that if they transgress and go astray, he doth admit, will accept and approve, nay command their unfeigned repentance, and coming home unto the Lord, that they might live. This question, Why will ye die, ye house of Israel! is put forth to the people in Covenant, and not indifferently to all and every man living: It is manifestly spoken of the house of Israel, whom God had spared, notwithstanding their manifold and great provocations, to whom he not only gave space of repentance, but used means to bring them to repentance, by sending Prophets unto them to admonish them of their sins, to denounce the judgements of God against them for their impenitency, and earnestly to exhort them to cast away their transgressions, that they might live. God then doth approve, and command the return of his people that have gone astray, he waiteth for their amendment, useth means to bring them to the knowledge of themselves, is not wanting to them in any thing that in justice or promise he ought to do for them: but yet it is not his will effectually to bring every man to repentance, whom he doth command to repent. The Commandment of God shows what is our duty, but not what God will work in every man: the commandment lieth upon them that be obstinate and rebellious, but they have not grace to will their conversion or amendment. Nevertheless, we must not think, either that God doth dissemble, or that he is the author of man's impenitency: for man's corruption, pravity and wilfulness is the cause of his going on in evil; and his impotency, is not a mere infirmity, which he doth bewail, but a stubborness, which he doth foster and cherish by all means. The condition of this Covenant (in the sense aforesaid) is faith in the promised Messiah, which is implied in the promise, I will be thy God, and commanded in the precept built upon it, Thou shalt have me to be thy God. For God is not the God of Israel, but in and through the Mediator, neither can Israel take God to be their God, but by faith in the Messiah. In the Prophets we meet with no exhortations more common than these, Trust in the Lord, commit thyself unto the Lord, roll thy burden upon him, lean upon the Lord: but what the Prophet's exhort-unto, that is commanded in this expressure of the Covenant: and trust in the Lord man a sinner cannot, unless it be in and through a Mediator. Israel is commanded to seek the Lord, and walk before him in all wellpleasing. But without Heb 11. 6, 7. Quod addit Apostolus, nondum venisse fidem, Gal. 3. 23. quamd●● Dei populus sub legis custodia detinebatur, id aliò spectat, scil. fides Apostolo eo loco est eva●ge lica fontis misericordiae Dei, Rom. 3. 29. in Christi filij Mediatoris sanguine declaratio, quam fidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat. quip revelationis Christi gradum excellentissimum: eadem prorsus ratione, qua Johan. aj●●at spiritum, John 7. 39 Jer. 31. 33 34. & 32. 33, 34. quae comparatè tantum dicuntur, non autem absolutè, quasi haec nullo gradu jam tum contingerent. faith it is impossible to please God. For he that cometh to God, must believe that God is, and that he is the rewarder of them that diligently seek him. We cannot seek God, nor pray unto him without faith, for to seek God is to trust in him. But all men will confess the Israelites were by Covenant bound to seek God, and pray unto him. As Gideon, Barak, Samson, Jepthah, David and Samuel, through faith subdued Kingdoms, wrought righteousness, obtained promises, etc. So the faithful and true Israelite by faith walked with God, and became heir of the righteousness, which is by faith. As God is one who shall justify the circumcision by faith, and the uncircumcision through faith: without question in the Covenant of Grace he taught the Circumcision to seek justification by faith, and not by the works of the Law. Nevertheless herein God called for, and his Israel was bound to yield obedience to all his Commandments. Strict, exact, perfect obedience the Lord doth require, so that the least failing must be acknowledged to be a sin: uniform and sincere obedience is so required, that without it there can be no Salvation. Perfect obedience is commanded, that if a man will trust in his works to be justified thereby, he must either bring that which is every way complete, or be cast in judgement. Sincere obedience, though imperfect is approved, that the imperfection of their best works being covered, and their transgressions graciously pardoned, they might be accepted by faith in Christ, who is the end of the Law, as righteous unto eternal life. This distinction was formerly propounded, but now is more largely to be confirmed. The Law requires perfect and exact obedience: for secret faults, even thoughts arising from corrupt nature, before they attained Rom. 7. 7. full consent, are therein condemned: and he that trusteth in his works, if he continue not in every thing that is written in the Gal. 3. 10. book of the Law to do them, he is accursed. But to them that be in Covenant the Law was given with such moderation, that sincere obedience was accepted of them, though attended with Psal. 19 12, 13. many imperfections, as is clear by that of the Psalmist, who can understand his errors, cleanse thou me from secret faults, keep back thy servant also from presumptuous sins, let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. The godly Governors and people of Israel were well acquainted with the meaning of the Law, and what obedience should be accepted at their hands: And when 2 Kin. 23. 3. 2 Chro. 15. 12, 13, 14. Neh. 10. 29, 30, 31. they promised, and bound themselves by Oath to walk in all the Statutes, Judgements, and Ordinances of the Lord, or of the Law of Moses, they did neither pervert the sense of the Law, nor promise punctually to fulfil the Law in every jot and title. Therefore they understood the tenor of the Law as it was given unto them, to admit of upright, unfeigned and true obedience, the imperfection that cleaveth unto their best works being graciously pardoned. I have sworn, and I will perform it, that I will keep thy righteous Psal. 119. 106. judgements. Did the Prophet think himself able punctually to fulfil the Law? How will that stand with his Prayer, Enter not into judgement with thy servant; for in thy sight shall no man living Psal. 143. 2. be justified. No, but he knew sincere and willing obedience, which he promised and would perform, should be taken in good part. And this is further apparent by the prayers of the faithful, Judge me, O Lord, for I have walked in mine integrity. Remember Psal. 26. 1, 11. Isai. 38. 3. Neh. 1. 5, 9 Psal. 25. 10. Dan. 9 4. Jer. 31. 32. how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. It never came into the heart of these Worthies to conceit, they had been able to justify themselves before the bar of God's justice in any particular action, great or small, as if it had been without all defect or stain, being tried in the rigour of justice; nor could their integrity ought avail them, if no obedience did find acceptance with God, but that which is every way complete. It is said of Josiah, that he turned 2 Kin. 23. 25. to the Lord with all his heart and with all his soul, and with all his might, according to all the Law of Moses; that he declined not to the right hand, or to the left: Of David, that he kept the Commandments 2 King. 21. 3. of God, and his Statutes: that he kept the Commandments of 1 Kin. 11. 34. 1 King. 14. 8. 1 King. 15. 5. God, and followed him with all his heart, to do that only which was right in his eyes: that he did that which was right in the sight of the Lord, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Vriah the Hittite: and 1 King. 22. 43. of Jehoshaphat, that he turned not aside from doing that which was right in the eyes of the Lord: Of Asa, that his heart was perfect before the 2 Chro. 15. 12. Lord all his days: Of Asa and the people, that they sought the Lord with all their heart, and all their soul. From these passages we cannot prove either that these servants of God did, or that it is possible for men in this life to fulfil the Law exactly, or that the Law is given with such moderation, as that the imperfections which did cleave unto these, and the best servants of God, were no sins: because in phrase of Scripture the words will not bear that weight, it may be confuted by Text itself, setting down several imperfections even in them, who are said not to have turned aside from the Commandments, and it is directly contrary to divers other passages of holy writ. But thence we may sound gather, that the Law as it was given to Israel, doth admit and allow of sincere and unpartial obedience, though it be imperfect and answer not to that exactness which is required. These words, Do this and live, must not be interpreted, as if they did promise life upon a condition of perfect obedience, and for works done in such exactness as is required: but they must be expounded Evangelically, describing the subject capable of life eternal, not the cause why life and salvation is conferred: and by doing sincere, uniform, unpartial obedience, not exact fulfilling of the Law in every title is to be understood. Do this and live, what is it more than this, If ye will obey my voice, and do my Commandments, Psal. 112. 1. ye shall be to me a peculiar treasure. Blessed is the man that feareth the Lord, and delighteth greatly in his Commandments. Psal. 106. 3. Blessed are they that keep judgement, and he that doth righteousness at all times. Blessed are the undefiled in the way, who walk in the Law of Psal. 119. 1, 2. the Lord. Blessed are they that keep his testimonies, and that seek him with the whole heart. Who so looketh into the perfect law of liberty, Jam. 1. 25. and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. To them who by patiented Rom. 2. 7. continuance in well-doing, seek for glory, and honour, eternal life: which passages are to be understood of sincere and upright walking, and show who are justified, and to whom the promises of life pertain, but not why they are justified. And in like manner that of the Apostle, The doers of the Law are justified, may be expounded Rom. 2. 13. Evangelically, not of them that fulfil the Law, which should be justified by their works, but of them that sound obey, who are justified of grace by faith, not for their works. And hence it appears what works the Apostle opposeth to faith in the matter of justification: not only perfect works done by the strength of nature, of which sort there be none at all: but works commanded in the Law as it was given to Israel, such as Abraham and David walked in after they were effectually called, such as without whose presence faith itself could not be existent, such as are necessary in the person justified: these works are opposed to faith, in the matter of justification, not that faith can be without them, but because they cannot be causes together with faith in Justification. And of necessity, if faith be opposite to works exactly perfect, it must be opposite to them that are imperfect and stained in part, that be impurely pure: because the Covenant of Grace calleth for perfection, though it accept sincerity, and in all reason perfect righteousness should rather be accepted for righteousness unto life, than that which is imperfect and falleth short of that which is required. For the better administration of this state and national Covenant, it pleased God to ordain suitable Ordinances for the teaching and applying of this Covenant, scil. of Ministry and Priesthood. The first of these the Apostle openeth, setting down the state of the Gentile and Jew before Christ came, compared both together, and how both stood in comparison to the Church after Christ, in regard of this Ordinance of teaching. As the Gentile Gal. 3. 23, 24, 25. before Christ was a man constrained to live without a shelter: the Jew at the same time is better provided for: for he had the Law taught to cover his head in a storm, that it be not too violent, But we after Ch●ist dwell in well-grounded, yea, seiled rooms, that we need not to fear the blowing, beating, or flowing in of the Sea, rain, or wind, for we have the Ordinances of the Gospel. The Gentiles before Christ ran wild like beggarly bruits without all schooling; the Jew a great deal better for the time being, he had a Schoolmaster to teach and nurture him, even, The Lord did think it good to set forth the state of minority in such kind of attires & habiliments as might best suit with the fancy of minority: and so to teach and cloth his Church with types and Ceremonies, which is a kind of Imagery, and therefore of the two the Jews had more liberty in that kind, than Christians in times of the Gospel. the Law to bring him unto Christ. But happy Christians after Christ living in the University of the Church under the free Tutors of new Ordinances. The Schoolemastership of Moses was a good Ordinance for the body of the people under Covenant with God, as we find this calling needful and profitable in a Commonweal, though inferior to the honour and worth of an University. There was not a man of them undiscovenanted who took not benefit some way or other by this pedagogy. For some were kept thereby from notorious evils, as children that learn little at School, get good in this, that they are kept from shrewd turns. Others get much ability of knowledge, though they never looked at Christ; as some at School learn to write and read, cast account and make a bond, though they never intent any better use of their learning. But the spiritual Jew got some true measure of grace to Salvation, though they reached not to that pitch and measure which is attaineable under the Ordinances of the New Testament; as in some good Grammar Schools those grounds of learning may be obtained, whereby men may be serviceable to the Church or Commonweal in some measure, though they come not to that ripeness and maturity, which may be gotten in the University. For the manner of this pedagogy under Moses, we are not to conceive, that he taught his Scholars in things too hard for their capacity and practise only to set them to others to ask: for it is the part of a bad master to set his Scholars too hard a task, that they might run to their fellows to make exercises, this is the way to nonproficiency. But Moses in the Ceremonial Ordinances did point out Christ, and so as a good Schoolmaster directed unto him; and by showing unto the Jews their weakness and inability, convincing them of sin, terrifying their consciences, he did drive them unto Christ, and informed them how to walk being in Christ, that they might inherit the promise. Thus the Law entered that sin might abound, it discovered Rom. 5. 20. Gal. 3. 19 Rom. 7. 11. and 4. 15. sin, wrought wrath, wounded, terrified and killed, and withal revealed the remedy to be had, not in the Law, but in Christ, that the distressed might not rest in the Law, but seek unto Christ, and live. In a School we must have rods to keep refractory boys in awe, and idle boys to their books, according to the common Proverb, A rod in a School is always in season. This was found with Moses in his School, and used as occasion was offered. The Ceremonies were as an hand-writing against Col. 2. 14. Ephes. 2. 15. The Ceremonies are visible words preaching Christ, and they preach guilt also and wrath belonging unto us, by consequent and to the Jew directly. Ceremonies as they are a mere carnal kind of instructing▪ do witness against us. them, as they witnessed their uncleanness, or bound them to the debt of the Law: and a curse was denounced against them that should not continue in all things that was written in the book of the Law to do them. Schoolmasters must have Apples and toys to train up boys of better and softer natures, who be won with a Nut and lost with the shell: This the School of the Law wanted not in the hand of Moses, as the outward temporal blessings of this life plentifully spoken too, and distributed by the hand of Moses in his Book: The Jews were as Infants and little children that are much pleased with rattles and other toys: and Moses the rather to win and keep them in obedience, doth make large promises of corporal blessings and an earthly inheritance, as did befit the state and condition of that people. But if these prevail not, he hath his Ferula and gentle rod, which is the commination of temporal calamities and judgements to be inflicted upon transgressors. It is expedient a Schoolmaster have some other practices besides Rods and Nuts to break their wills, and make them corrigible and teachable, tractable and gentle, which the Law provided for abundantly, having to do with a stiffnecked people, and stubborn Scholars. Three kinds of impositions Moses propounded unto his Scholars to bear. First, in the pedagogy of the Law he restrained them from some free creatures, whereunto they had strange natural desires, as meats and drinks; making some unclean: as mothers lay Apples before the eyes of their children, which yet they must not touch upon pain of a frown, chiding or whipping, to break their wills, and train them up in obedience. Secondly, He laid before them some other indifferencies, which if they did adventure to use, they must undergo such and such hardship as was not worth the while: their enjoyment not worth the payment, as we read Levit. 15. in many washings and purifications. Thirdly, He prescribed such duties about the free creatures, which were dangerous, painful and costly for the present, if it were possible to bow their uncircumcised hearts: wherein he prevailed, and they profited abundantly. In all which he increased their homage to God, more than at the first in the Covenant of works with Adam, or in any former manifestation of this Covenant. And in these respects the Law might well be called a burden unsupportable, which neither the Jews, nor their Fathers Acts 15. 10. were able to bear. A good Schoolmaster will not scorn to teach rudiments to lesser boys, every letter and syllable: so Moses and his successors taught all the rudiments and legal precepts to all the Jews, wherein though some stick as their furthest perfection, yet some went further to higher degrees, and all learned by them some partial obedience to draw on them and theirs some partial blessings. Of this sort were these, Touch not, taste not. It beseems Col. 2. 21. an able Schoolmaster so fare as he hath ability and authority to teach his Scholar's Greek, Hebrew, Logic, principles of higher learning, especially when an university is not at hand: so Moses in this pedagogy did rise to teach higher things to the spiritual Israel, as the blood of Christ folded up in the blood of the sacrifice, for the purging of their hearts from dead works, and the mortification of sinful corruption in their burnt offerings, that so they might discover how they were delivered from the eternal curse of the Law. Now when his spiritual Scholars felt the bondage of the Law, and came to learn the remedy, the very thing learned was their motive and reward, that they did not so much need rods or nuts, that is, the promise of temporal blessings, or denunciation of temporal judgements, and the want of such learning was a smart rod to beat them. Moses also brought in the Priesthood as a settled ordinance for that present, which for the persons were to succeed him; The things which they had proper were two. First to offer Sacrifices for the people and thereby to cleanse them from the breach of Ceremonial commands put upon them by Moses to testify their homage. But the blood of those sacrifices, was a type of Christ's Heb. 9 9 & 10. 4. & 9 23. blood our true and unchangeable high Priest, whereby the conscience is purged from the guilt of sin, and from all failings in the least and highest degree of moral obedience. And though the carnal Jew saw it not in their sacrifices, yet the spiritual, which brought a right sense of sin and fitting disposition, both saw it and reached pardon in these sacrifices by faith in the blood of Christ tipified by them. And hence we see in what respect, the Gal. 3. 21. Heb. 8. 7. & ●● 13. Law is said to be weak and unable to give life, to purge the conscience, or pacify the wrath of God: because it was not the blood of Bulls or Goats, but of Christ, the immaculate Lamb of God, who through the eternal Spirit offered up himself a sacrifice to the Father, that did purge the conscience, and bring in eternal redemption, which was not shed but tipified under that Covenant, though the spiritual seed by faith laid hold upon i●, and were partakers of the benefits thereof. Secondly, It was the effect of this ordinance to offer up prayers to God for the people upon their Incense. To run into every particular in this kind were infinite. The effect of this Covenant, that it bringeth forth children, but in some kind of bondage, pressed and kept under with servitude. For the heir so long as he is under Tutors and Governors differeth Gal. 4. 3, 4. not from a servant, though he be Lord of all. The Jews were children and heirs, but tutored and kept under with many Ceremonial ordinances and observations as appendices to the Law, expedient for that time and state. But there is a twofold servitude; one to damnation, which shuts the sons of such disposition out of the Kingdom of Heaven, which was figured by the bondage of Ishmael and Hagar. This the Covenant doth not beget in itself, but in them that rejected Christ the soul of the Law, and trusted in their works to be justified thereby. The other of sons, which are held under the nurture of the Law and legal rites, but rest not in them, but by them are led unto Christ; which abide still in the house, and partake of the dignity of sons though under Tutors; and this servitude is an effect of the Covenant thus administered. Under this Covenant the natural seed of Abraham bore the face of the Church and state, and God had promised abundance of temporals, and of spiritual a scantling: But all under the outward administration of the Covenant, were not in like manner partakers of the blessings promised in Covenant. For some had their part in the temporal blessings only, and the outward ordinances; others were partakers of the spiritual blessings promised. But whatsoever good thing any of them enjoyed either temporal or spiritual, it was conferred upon them freely according to the Covenant of Grace, and not for the dignity of their works. It is true, the promise is conditional, if they obey, they shall reap the good things of the Land: but obedience was not a causal condition, why they should inherit, but consequent, what they must do when they should inherit the Land. God would not that his people should live dissolutely in the promised Land: but he gave them not that inheritance for their righteousness. Certain it is also, that God did reward partial obedience with temporal blessings, as he spared some upon their temporary humiliation and feigned repentance: and he permitted some obstinate and rebellious to abide in the promised Land, and take root and prosper for a season: but this he did of his free bounty, that he might perform the Oath which he swore unto the Fathers. So that herein there appears no intexture of the Covenant of works with the Covenant of Grace, nor any moderation of the Law to the strength and power of nature for the obtaining of outward blessings. But rather that God of his abundant goodness is pleased freely to confer outward blessings promised in Covenant upon some that did not cleave unto him unfeignedly, that he might make good his promise unto the spiritual seed, which by word and oath he had confirmed unto the Fathers. In this expression of the Covenant it pleased God to add unto the former, another seal for confirmation of their faith, sc. the Passe-over which was a type of Exod. 12. 1 Cor. 5. 7. Christ, the immaculate Lamb of God, which taketh away the sins of the world; ourtrue Passe-over, who was sacrificed for us, as well as a seal of their deliverance from the bondage of Egypt. And the celebration of the Passeover, was as a grateful remembrance of their most powerful and gracious deliverance from the fiery furnace, and consequently of their possession of that good Land, which the Lord had promised to give them: so was it a testimony of their faith in the blood of Christ, whereby they were set free from the powers of darkness, and the curse of the Law, and restored into spiritual liberty, being made heirs of the kingdom of heaven. And from all this we may see, wherein this expression of the Covenant doth exceed the former, and wherein it differs from, and falls short of the new Covenant: of which in the latter end of the next Chapter. CHAP. IX. Of the Covenant that God made with David. THis Covenant of Grace was further manifested to David, to whom the Lord doth most abundantly and familiarly make known the riches of his freegrace and love. And is this O Lord the manner of men? 2 Sam. 7. 19 Or as Junius readeth it, and that after the manner of men, O Lord God, that is, thou dealest familiarly with me, as a man dealeth with man, Amam: idque secundum consuetudinem hominis seu hominum: (i) ac si amicus cum amico ageret, S●hingler. Huc adducit, Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et hoc, hic agendi modu● conveniens est filijs hominum. q d. ita ●olet amicu● cum amico colloqui & familiariter animi sui sententiam depromere. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Em. Sa. Lex hominis. q d. sic mecum agi●, ut solet h●mo cum amico. 1 Chron. 17. 17. And thou hast provided for me according to the manner of men concerning this excellency, O Lord God, or, thou hast provided for me this excellency, according to the manner of men. I see, for I provide for: for the Hebrews, when they have not compound verbs, do use simple in their stead, Pisc. & aspexeris me secundum rationem hominis (i) humanam [quoad] hanc excellentiam. Engl. according to the manner of high degree or great dignity. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Author of this Covenant is the Lord Hab. 1. 12. Deut. 34. 4. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 18. 30, 37. Isa. 26. 4. 1 Sam. 2. 2. Psal. 18. 32. & 28. 1. & 2 Sam. 2●. 2, 32. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ● Sam. 23. 3. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Sam. 22. 47. Isa. 30. 29. The rock of Israel, Psal.. 8●. 26. The rock of Salvation, Sept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God, the God of Israel, the God that hath bound himself in Covenant unto Israel, who doth watch over them, walk in the midst amongst them, is their shield and buckler, and strong Tower of defence. The rock of Israel, the everlasting rock, that is, the mighty, stable, and immutable foundation and defence of the faithful, who fly unto him, and trust in him. So God is called, the Rock of their Salvation, Deut. 32. 15. Psalm. 95. 1. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rock of their strength, Psal. 62. 7, 8. Psal. 31. 3. Isa. 17. 10. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psalm. 71. 3. Psal. 31. 3. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rock of my heart, Psal. 72. 26. Sept. the God of my heart: and besides him there is none other, Isa. 44. 8. a rock of refuge or affiance, Psal. 94. 22. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 18. 3. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rock and Redeemer are put together, Psalm. 19 15. Rock and Salvation, Psal. 62. 7. This Covenant was made in Christ, and Christ is more clearly manifested in this breaking forth of the Covenant, then in any of the former. As first, that he was God and man in one person; the Son of David, who should come of his loins, and yet David's Psal. 110. 1. Mat. 22. 42, 45. Act. 2. 34. lord The Lord said unto my Lord, sit thou on my right hand, until I make thine enemies my footstool. Then in respect of his humiliation and glorification, his sufferings and exaltation. Thou wilt not leave my soul in grave, nor suffer thine holy one to Psal. 16. 10. Act. 2. 26, 27. & 13. 36, 37. Psa. 8. 6. & 22. 1 Heb. 2. 7, 9 Psal. 110. 1. see corruption. Thou hast made him for a little inferior to the Angels, sc. as concerning his sufferings: Thou hast crowned him with glory and honour. Sat thou on my right hand, until I make thine enemies thy footstool. Also in respect of his offices, that he should be both King and Priest; a King to rule and govern his elect, to bridle and subdue his enemies; I will declare the decree, Psal. 2. 5, 6, 7. Heb. 1. 5. Act. 13. 32, 33. Psal. 110. 2. the Lord hath said unto me, thou art my Son: I will set my King upon my holy hill of Zion. Rule thou in the midst of thine enemies. A Priest after the order of Melchisedech, confirmed by oath, anointed with the oil of gladness. The Lord hath sworn and will Psal. 110. 4. Heb. 5. 8. & 7. 1●. Ps. 45. 7. not repent, thou art a Priest for ever after the order of Melchisedech. God, even thy God hath anointed thee with the oil of gladness above thy fellows, that is, above all Christians, who are thy fellows, consorts and partners in the anointing. To offer up himself once for all a sweet smelling Sacrifice unto the Father, for the sins of his people. Sacrifice and burnt-offering thou Psal. 40. 7, 8. Exod. 21. 6. wouldst not have, but mine ear hast thou boared, or digged open: that is, thou hast made me obedient to thy voice: or mine ear hast thou boared, as thy servant for ever. The Septuagint to make the sense plainer, say, but a body hast thou fitted to me, or prepared me: meaning that his body was ordained and fitted to be a Sacrifice for the sins of the world, when other legal Sacrifices Heb. 10. 5, 10. were refused as unprofitable. Lo I come, or am come, scil. into the world, to give myself a Sacrifice for sin. In the volume, Heb. 10 10. Joh. 6. 38. Psal. 2. 8. or role of thy book it is written of me, that I should do thy will; by the which will we are sanctified, even by the offering of the body of Jesus once. In respect of his kingdom, power, glory, dignity, dominion and rule or government. Ask of me, and I will Psal. 72. 8, 11. givethee the Heathen for thine inheritance, and the uttermost Psal. 89. 30, 37, 38. parts of the earth for thy possession. He shall have dominion from Sea to Sea, and from the River unto the ends of the Land. All Kings shall worship him, all Nations shall do him service. His seed shall be for ever, and his throne as the Sun before me. As the Moon it shall be established for ever: And as a faithful witness Isa. 53. 10. Heb. 2. 13. Ps. 22. 23. in heaven. His seed will I establish for ever; that is, Christians borne of God, which are called Christ's seed and children, as Christ is called the everlasting Father. Thou hast ascended up on high, Isa. 9 6. Psa. 68 18. Eph. 4. 8, 9 thou hast led captivity captive, thou hast taken gifts for men, that is, thou hast given and distributed gifts among men, which are the Ministers of the Gospel, given for the good of the Church. Ps. 89. 34, 35, 36. 2 Sam. 7. 28. Thou hast told this goodness unto thy servant, Psal. 89. 24. My truth also, and my mercy shall be with him, Ps. 132. 11. The Lord swore unto David in truth, Ps. 22. 1. This Covenant the Lord made of his rich mercy and grace, which he confirmed by Oath, My mercy I will not make frustrate from with him, nor deal falsely against my faithfulness. I will not profane my Covenant, nor alter that which is gone out of my lips. Once have I sworn by my holiness, if I lie unto David. Once have I sworn, as God spoke once, Psal. 62. 11. that is, unchangeably: for an oath cannot be revoked, there is no danger of inconstancy. David himself was a type, and did bear the person of Christ, and many things spoken of David, were more properly fulfilled in Christ the person typified, then in David: as, My God, my God, why hast thou forsaken me. They parted my Mat. 27. 46. Psal. 22. 18, 19 Joh. 19 2●, 24. Ps. 41. 9 Joh. 13. 18. Ps 69. 21. Job 29. 28, 2●. garments among them, and for my coat they cast lots. They pierced my hands and my feet. He that eat bread at my table, hath lift up the heel against me. The things promised in this Covenant particularly, above those that were mentioned in the former break forth thereof, are 1. That God would be with him, whethersoever he went, and 2 Sam. 7. 9 Psal. 89. 22, 23. make his way prosperous, and cut off all his enemies from before his face, that he might make him a great Name, like to the name of the great men upon earth. And thus the Lord delivered him from the hand of Saul, and all his enemies, who did oppose him that he should not reign, O ye sons of men, how long will ye turn Psal 4. 3, 4. my glory into shame? How long will ye love vanity, and seek after losing? Selah. Know ye, that the Lord hath wonderfully separated to himself the man that is godly: the Lord will hear when I call upon him. 2. That he would appoint a place for his people Israel, and plant 2 Sam. 7. 10. ● Kin. 5. 3. 1 Chron. 20. 9 it, that they might dwell in a place of their own, and move no more, nor be disquieted any more by wicked people, as in former times. And so God gave Israel rest from all their enemies round about, and settled them in peace and quietness by the hand of David. 3. That when the days of David were fulfilled, and he shall 2 Sam. 7. 12, 1● sleep with his Fathers, he would set up his seed after him, which should proceed out of his body, and he should build an house or Temple for the Name of the Lord God of Israel. I purpose (saith 1 King. 5 5. ● Chron. 20 10 which is called an house of rest, Psal. 132. 8. 1 Chro▪ 28. 2. 2 Chro. 6. 41. and the Lords seat or habitation, Ps. 132. 13 Ps. 68, 17. 1 Kin. 8. 18, 19, 20. Solomon) to build an house unto the Name of the Lord my God, as the Lord spoke unto David my Father, saying, Thy Son, whom I will set upon thy throne for thee, he shall build an house unto my Name. And at the dedication of the Temple he maketh mention of this promise: The Lord said unto David my Father, whereas it was in thine heart to build an house unto my Name, thou didst well, that thou wast so minded: Nevertheless thou shalt not build the house, but thy son that shall come out of thy loins, he shall build the house unto the Lord. And the Lord hath made good the word, which he spoke. I have built thee an house to dwell in, an habitation for thee to abide in for ever. ● Kin. 8. 13. 4. He promiseth to be a Father to David's seed, and take him 2 Sa. 7. 14. Psa. 132. 12. Ps. 89. 26, 27. for his Son. He shall call upon me, thou art my Father, my God, the rock of my salvation. And I will make him my firstborn, higher than the Kings of the earth; that is, the Prince and chief Col. 1. 15, 18. Heb. 1. 2. Just in institut. l. 2. tit. ●9. de baered. qualit & differ. ult. of the Kings, the most glorious and famous of all Kings. As Christ is called the first begotten of every creature, not that he was created before all other creatures, but because he is the Lord, Prince and head of every creature, and hath dominion over all creatures: and so the heir of all things, as heir, is sometimes put for Lord or owner, and pro haerede gerere, is, pro Domino gerere. Haeredes enim veteres pro Dominis appellabant. 5. That his house should be established and his Kingdom for ever 2 Sam. ●. 16. 1 Chron. 22. 16 Ps. 89. 29. Psa. 89. 36, 37. 1 Kin. 11. 38. And if thou harken unto all that I command, etc. I will build the● a f●rme house, etc. before the Lord, even his throne should be established for ever. His seed will I make to endure for ever, and his throne as the days of Heaven. His seed shall endure for ever, and his throne shall be as the Sun before me. He shall be established for evermore as the Moon, as a faithful witness in the heaven: that is, his Kingdom shall be perpetual and glorious. For although the Moon waxeth and waineth and seemeth sometimes to be gone, yet it is continually renewed, and so stable: which is a fit resemblance of the Church, which hath not always one face or appearance in the world, though it be perpetual. And though for the sins of the people and David's house, the state of his Kingdom and house Ps. 89. 30, 31, 32, 33. decayed, yet God reserved still a root, till he had accomplished this promise in Christ. 6. That his house should be as the Morning light, when the Sun 2 Sam. 23. 4. Ps. 132. 15, 16. Her victuals I will bless, her poor I will satisfy with bread, Psal. 18. 28. The Lord hath lightened my candle, that is, given me comfort, joy, prosperity after troubles. 2 Sam. 23. 5. ariseth, the morning I say without clouds, and as the grass of the earth with clear shining after rain: that is, it shall shine with all light of glory and prosperity, and flourish or be green perpetually, as the herbs and grass which is refreshed with seasonable rain and heat. These gracious and free promises God made to David and to his house, and to the whole Kingdom of Israel, not for their righteousness, but of his manifold and great mercy. And as he promised them without consideration of their desert, so of his rich grace and love undeserved, he made them good. For David's house was not such as it ought to be before God, they kept not promise & Covenant: but the Lord was merciful and gracious, he did not forget his truth, nor suffer his mercies to fail▪ If his children Ps. 89. 30, 31, 32 forsake my Law, and walk not in my judgements, if they break 2 Sam. 7. 14, 15. 1 King. 11. 11, 12, 32, 33, 34, 36. Psal. 132. 11, 12. my statutes, and keep not my Commandments: Then will I visit their transgression with the rod, and their iniquity with strokes: But my loving kindness will I not take from him, neither will I falsify my truth. True it is, the Lord did correct the posterity of David for their sin with moderate correction, and for their profit, that they might be partakers of holiness: But even when it did not bud or come on according to that which seemed to be promised, the Lord was most faithful in his promises: for it was their sin that kept them down. And for this (saith the Lord 1 King. 11. 39 to Solomon) I will afflict the house of David, but not for ever: for the whole spiritual kingdom was restored in the Messiah. I will make the horn of David to bud, I have ordained a lamp Psal. 132. 17, 18. 1 King. 15. 4. for mine anointed: that is, I will make the Kingdom and power to increase. For David's sake did the Lord his God give him a light in Jerusalem, and set up his son after him, and established Jerusalem. Yet the Lord would not destroy Judah, for David his 2 King. 8. 19 servant's sake, as he had promised him, to give him a light, and to his children for ever. Great deliverance giveth he unto his King (he is the magnifier of salvations unto his King) and showeth mercy Psal. 18. 51. unto his anointed, to David and to his seed for ever. 7. That the Priests should be clothed with salvation, and the Psal. 132. 16. Saints with joyfulness: that is, the ministration of the Priests should be profitable and saving to the people, which should be an ornament to them, as a garment of honour, and the people should sing cheerfully. The salvation of the person only is not here meant, but the conservation of the ministry; as if it should be said, I will cause that the ministry of the Priests be safe, that it shall not be troubled with ungodly men, nor defiled with the filth of error: and that it shall be effectual in the minds of the godly, and many by the blessing of this ministry may obtain eternal happiness. It may also be applied to the private salvation of the Priests, because they should be defended and protected from above, and adorned with blessings of all kind. Great and precious are the promises which God hath given to Israel in this Covenant: as that God by visible testimonies of his presence would be pleased to dwell amongst them, and not forsake them, that he would hear their prayers, when they prayed before him towards his holy Temple; that the Church and polity of Israel should continue, that it should be effectual, and the people blessed with rest, peace, 2 Sam. 25. 5. Rom. 11. 29. Lam. 5. 19 Gal. 3. 20. 2 Sam. 25. 5. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 23. 5. Isa. 21. 5. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps. 178. 19▪ Psal. 132. 17. Judg. 20. 22. Gen. 14. 8. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & 22. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Leu. 1. 7, 8, 12. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prov. 9 2. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aquin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Th. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Josh. 2. 8. Psa. 50. 21. 1 King. 2. 3, 4. 1 King. 3. 6. 1 King. 8. 57, 58. 1 Chro. 28. 7. I will establish his Kingdom for ever, if he endeavour to do my Commandments. 2 Sam. 23. 5. Psal, 78. 71. Psal. 101. 1, 2. Hodie non imperavi, quia nemini bene seci. joy and blessings of all sorts spiritual and temporal. This Covenant that God made with David is everlasting, that is unchangeable: because the gifts and calling of God is without repentance. His word shall be established for ever in Heaven: and though the course of the promise be interrupted for a time, it shall bud, and spring, and bring forth fruit. It is also a well ordered Covenant in all things, fitly marshaled, disposed or set forth as an army in comely order, orderly addressed, prepared, settled, furnished, directed, firm and sure: that is, the good things promised were all prepared and in readiness, and should be performed in comely order, and fit season. But the ordering of this most desired and saving Covenant, was in the power and pleasure of God, both in respect of his house, the Kingdom, and the whole Church of Christ, who had faithfully promised, and would effectually make good in his own time, whatsoever he had spoken. And it is a sure Covenant faithfully to be kept and observed: a Covenant that God doth remember, taketh heed unto, and will make good for his mercy sake. For the Lord is faithful, and will not deny himself, though we be inconstant, unfaithful and apt to start aside. The condition of this Covenant is, that they should walk in the ways of the Lord, and keep his watch; take heed to the charge of the Lord their God, and keep his statutes and his Commandments, and his judgements, and his testimonies; to walk before the Lord in truth, with all their souls. The Lord our God be with us, as he was with our Fathers that he forsake us not, nor leave us: That he may bow our hearts unto him, that we may walk in all his ways, and keep his Commandments, and his Statutes, and his Laws, which he commanded our Fathers. Particularly, He that ruleth over men, that is, the Israelites, must be just, ruling in the fear of God. And thus it is observed of David, That he f●d Jacob and Israel according to the integrity of his heart, and guided, or led them by the discretion of his hands; that is, with most prudent and discreet administration managed he them. This was that which David promised, I will sing of mercy and judgement to thee, O Lord, will I sing: I will do wisely in the perfect way, oh, when wilt thou come unto me. The Priests they must justly and holily administer their office. Let the Priests be clothed Psal. 132. 9 with righteousness: The Prophet speaks not so much of the righteousness of their persons, but of their office: the first is a great ornament of the ministry, the other more necessary in respect of the body of the Church; sc. that they fulfil their ministry, teaching sound and incorrupt doctrine, exhorting, admonishing, comforting, sacrificing, and performing all other offices and services which the Lord commanded. The whole body of the people, they should walk in holiness, sing of the praises of God, and give up themselves unto God as an holy people, zealous of good works. As for the execution of this Covenant; First, David did fight the wars of God, and the Lord was with him, and did prosper 2 Sam. 7. 2. 1 Chro. 17. 2. 1 Chro. 23. 25. 2 Sam. 5. 9, 10, 12. 1 Chro. 1●. 1, 3. and 16. 1, 2, 3, etc. Ps. 132. 1, 2, 3. A●xia animi sollicitudine. him, until his enemies were subdued, and the people had rest and peace from them that were round about them. 2. He prepared a place for the Ark of the Lord at Jerusalem, and set it there. David prepared a place for the Ark of the Lord, and pitched for it a tent: And he gathered all Israel together to bring up the Ark of the Lord unto his place which he had ordained for it. Remember David, and all his afflictions; how he swore unto God, and vowed a vow unto the mighty God of Jacob. 3. He set the courses of the Priests in their offices, and the Levites 2 Chron 8. 14. and 29. 25. 1 Chron. 23. 28, 29, 30. 1 Chron. 24 1, 2, etc. in their watches, for to praise and minister before the Priests every day, and the Porters by their courses at every gate. The office of the Levites was under the hand of the son of Aaron, for the service of the house of the Lord in the courts, and chambers, and in the purifying of holy things, and in the work of the service of the house of God, etc. So David and the Captains of the Army 1 Chro. 25. 1, 2. separated for the ministry, the sons of Asaph, and Heman, and Jeduthun, who should sing prophecies with Harps, with Viols, and with Cymbals. He appointed also divisions of Porters of 1 Chro. 26. 1●. the chief men, having the charge among their brethren, to serve in the house of the Lord. And of the Levites, Abijah was over the treasures of the house of God, and over the treasures of the dedicate things. And Shelomith and his brethren were over all the treasures of the dedicate things, which David the King; and vers. ●6. the chief Fathers, the Captains over thousands, and hundreds, and the Captains of the Army had dedicated. 4. He made preparation for the house of God, exhorted the Princes, and encouraged his son Solomon unto the work. I have 1 Chro. 28. 11, 12, 20, 21. 1 Chro. 29. 2, 3. prepared with all my power for the house of my God, gold for vessels of gold, and silver for them of silver, etc. Moreover, because I have delight in the house of my God, I have of mine own gold and silver, which I have given to the house of my God, beside all that I have prepared for the house of the Sanctuary. And the vers. 7, 8, 9 Princes of the families gave for the service of the house of God, five thousand talents of gold, and ten thousand pieces, etc. And they with whom precious stones were found, gave them to the treasure of the house of the Lord. And the people rejoiced when they offered willingly; for they offered willingly unto the Lord with a fit heart. 5. God gave Solomon a large heart for wisdom and understanding, to go in and out before the people. Behold, I have done 1 King. 3. 12, 28. according to thy words; lo I have given thee a wise and an understanding 2 Chron. 1. 7, 12. heart, so that there hath been none like thee before thee, neither after thee shall arise the like unto thee. 6. The Lord magnified Solomon in dignity, in the sight of all 1 Chro. 29. 25. Israel, and gave him so glorious a Kingdom, as no King had before him in Israel. And the King gave silver and gold at Jerusalem 2 Chron. 1. 1●. & 9 27. 2 Chron. 9 22. ver. 23. as stones, and gave Cedar trees as the wild fig trees, that are abundantly in the plain. So King Solomon excelled all the Kings of the earth, in riches and wisdom. And all the Kings of the earth sought the presence of Solomon, to hear his wisdom that God had put in his heart. And they brought every ver. 26. 1 Chron. 28. 11, 12, 13. 1 King. 6. 1. 2 Chron. ●. 1●. man his present. And he reigned over all the Kings from the river, even unto the Land of the Philistines, and to the border of Egypt. 7. Solomon built the Temple upon the Mount Mo●iah, the place appointed and appropriated by the Lord, according to the pattern shown unto him by his father David. So Solomon began to build the house of the Lord in Jerusalem, in Mount Moriah, which had been declared unto David his Father, in the place that David prepared in the threshing floor of Ornan the Jebusite. 8. Also he dedicated the house of God, blessed the people, praised God for his goodness, prayed unto the Lord that his eyes ● Chron. 6. ●●, 20, 21, etc. might be open towards this house day and night, even toward this place, whereof the Lord had said, that he would put his name there, that he would hearken unto the prayer, which his servants pray in that place. This prayer of Solomon the Lord answered first by signs of acceptation: for when he had made an end of praying, fire 2 Chron. 7. 1, 2. came down from Heaven, and consumed the burnt offering and the sacrifices: and the glory of the Lord filled the house, so that the Priests could not enter into the house of the Lord, because the glory of the Lord had filled the Lords house. And then the Lord appeared to Solomon 2 Chron. 7. 12, 13, 16. by night, and said to him, I have heard thy prayer, and have chosen this place for myself to be an house of Sacrifice. And I have now chosen and sanctified this house, that my Name may be there for ever: and mine eyes, and mine heart shall be there perpetually. And if thou wilt walk before me, as David thy Father walked, to do according Vers. 17, 18. unto all that I have commanded thee; and shalt observe my Statutes and my Judgements, Then will I establish the throne of thy Kingdom according as I made the Covenant with David thy Father, saying, Thou shalt not want a man to be ruler in Israel. Hitherto things succeeded prosperously, the King going before, the people followed with joy and cheerfulness, and the blessing of God accompanied them. But when they turned aside, and forsook the statutes and commandments, which the Lord had set before them, and went and served other Gods, and worshipped them, than the Lord afflicted the house of David, and the house which he had sanctified for his name, he cast out of his sight, and made it a Proverb and a common talk among all people, and an astonishment to every one that passed by. In this Covenant therefore the internal efficacy and outward administration is to be distinguished: or some things are absolutely promised, or if upon condition so as God will make good the condition; others are conditionally promised, so as they take not effect, because the condition was not made good. In the first sense, God promised a Son to David, who should sit upon his throne, and build an house unto the Lord God of Israel: He promised also to establish his throne for ever: but that took not effect in Solomon, but in Christ, who came of the loins of David, and in whose hand the spiritual Kingdom was established for evermore. I will establish thy seed for ever; and I will build thy Psal. 89. 5. Vers. 30. throne from generation to generation. If you seek for corporal succession in the stock of David, it failed together with the Kingdom: but this eternity is to be found in Christ, who builded a Kingdom, that shall never fade; an heavenly and spiritual Kingdom, which shall not cease, before things that are in Heaven do perish and vanish away, that is, never; not earthly and corporal, which is subject to change and alteration. In this sense 2 Sam. 23. 5. David saith, This was all his Salvation, and all his desire, although he made it not to bud, that is, he rested in this alone, that God would effect and make good his promise; not for their righteousness, (for David's house was not such as it ought, kept not Covenant with God) but for his great names sake. In the second sense many things were promised, which never took effect, and yet God is faithful and true, because the condition was broken. To the spiritual house of David, so to speak, was promised pardon of sin, adoption, comfort, joy, and an heavenly inheritance; all this was made good, for God freely called them by his Spirit, and by his power kept them by faith unto Salvation. Though the house of David lost the Kingdom and government in Israel, yet God preserved his posterity until Christ came, in whom the throne of David was established for ever: for this was absolutely promised. But the temporal glory of David's house, and the peace of Israel was changed, because they changed the ordinances, neglected the charge, and broke the Commandments of God. If his sons forsake my Law, and walk not in my Psal. 89. 31, 32▪ judgements: If they profane my statutes, and keep not my Commandments; Then will I visit his transgressions with the rod, and his sin with scourges. If ye turn away, and forsake my statutes and my Commandments, 2 Chron. 7. 19, 20, 21, 22. which I have set before you, and shall go and serve other gods and worship them, Then will I pluck them up out of my Land which I have given them, and this House which I have sanctified for my Name, will I cast out of my sight, and will make it to be a Proverb and a common talk among all people. And this House which is most high, shall be an astonishment to every one that passeth by it, so that he shall say, Why hath the Lord done thus to this Land, and to this House? And they shall answer, Because they forsook the Lord God of their Fathers, which brought them out of the Land of Egypt, and have taken Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hold on other gods, and have worshipped them, and served them, therefore hath he brought all this evil upon them. David's heart was not perfect with the Lord in the matter of Vriah, and for that cause the sword of God never departed from his house. When Solom●n waxed old, and gave his heart to pleasure, his outlandish wives enticed him to Idolatry: and the Lord rend ten tribes from the house of David. In after times the house of David fell away more and more, the Priests neglected the charge of God, and the people grew profane, obstinate, impenitent: and then the Lord abhorred his people, was wroth with his heritage, and gave his glory unto the enemy's hand. Jerusalem was laid waist and desolate, the Temple burnt with fire, the Princes led captive and made tributary, the aged were despised, the young men made slaves and bond men, maidens deflowered, and children dashed against the walls. They were slain with the sword, burnt up with famine, languished through oppression, misery and sorrow, had in contempt and derision daily, but there was none to pity or comfort them. Nevertheless, the promise of God was firm and sure to all the seed, in respect of the things absolutely promised, for the infidelity of man cannot make the faith of God of none effect. Hence we learn, two things are to be considered in the Covenant, 1. The persons in Covenant according to the external administration, or according to the effectual purpose and internal administration. 2. The good things promised not only temporal, but spiritual. For they are either such as are absolutely necessary to salvation, or such as concern the welfare of a Christian, his peace, joy, cheerful and constant walking with God without offence, and such like. To the first sort, the promises of the Covenant are made sincerely, but conditionally, If they do well they shall be accepted; if they consent and obey, they shall inherit the good things of the Land. To the other being effectually called, all other promises are made absolutely, or at least shall absolutely be made good, because God will give them to do what he requireth. Effectual calling is not of him that willeth, nor of him that runneth, but of God that showeth mercy. It is wrought freely, effectually, certainly, but when, where and as the Lord will, not conditionally, nor according to promise to this or that person. God promiseth he will preserve his Church, and uphold the seed of David: but to this or that person God hath not promised, that he shall be brought home, or gathered to the flock. The Covenant made presupposeth man called, and taking hold of the Covenant, it doth not promise that he shall be effectually wrought upon, and powerfully drawn to lay hold upon the promise. Faith is the gift of God, which he giveth as he pleaseth: but to the believer he assureth all other necessary good things, with continuance in faith, according to his free Covenant. Of good things spiritual there be two sorts, as was said, some absolutely necessary, as faith, repentance, pardon of sin, perseverance, eternal life, and these are all most certainly promised, and assuredly conferred. And though Justification and eternal life be conditional, promised unto and so bestowed upon the unfeigned believer: yet may they be called absolute, because God giveth to the man in Covenant every thing necessary to Salvation. Other things are good in themselves and profitable, as joy and cheerfulness of heart, deliverance from scandalous and reproachful evils, wounding conscience, and grieving the Spirit. And these are not promised, nor evermore bestowed upon the faithful. David may be an instance hereof; He was not preserved from sinne-wasting conscience, and staining the soul, but was recovered from the danger thereof. To repent of the sin, and to be pardoned of free grace, was necessary to Salvation, God therefore vouchsafed this sure mercy unto him. To be kept from falling was not of that necessity, God therefore suffered him to fall to cure pride of heart, make him know himself, and magnify the riches of his grace in his recovery. This is evident from this, that in the Covenant as the Lord promised mercy, which he performed, so he threatened judgement, and destruction against them that did disobey, if they persisted obstinate and would not return. And therefore both in showing mercy, and inflicting punishment, the Lord dealt according to promise. Sometimes when the house of David sinned, the Lord spared them, but then he gave them hearts to humble themselves, and so the judgement was prevented. Thus saith the Lord▪ Ye have forsaken me, therefore have I also left you in the 2 Chron. 12. 5, 6, 7, 8. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hands of Shishak. Then the Princes of Israel, and the King humbled themselves, and said. The Lord is just. And when the Lord saw, that they humbled themselves, the word of the Lord came to Shemaiah, saying, They have humbled themselves, therefore I will not destroy them, but I will send them deliverance shortly, and my wrath shall not be poured out upon Jerusalem by the hand of Shishak. Nevertheless they shall be his servants: so shall they know my service, and the service of the vers. 12. Kings of the earth. And because he humbled himself, the wrath of the Lord turned from him, that he would not destroy him altogether. And also in Judah the things prospered. Sometimes the Lord poured his wrath upon Judah and Jerusalem, according as he threatened, but he let them go on in the stubbornness of their hearts, until they had filled up the measure of their iniquity, and till there was no remedy. So he gave them into the enemy's hand, and suffered his Name to be polluted amongst the Heathen, when he had tried by all means to bring them home, but they would not repent. The Kingdom of David was for ever established, and God preserved a Church and people unto himself, according to his good pleasure, for this was absolutely willed and foretold, but performed according to promise of free grace and love. Thus God is serious in all his Promises and Commandments, according as he is pleased to give them: and effectually brings to pass his own purpose of grace, according to that which he hath promised. With this promise they press the Lord in their captivity, Why dost thou forg●t Lam. 5. 20. 21. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 80. 4. Psal. 126. 1, 2. Psal 4. 7. us for ever, and forsake us so long time? Turn thou us unto thee, O Lord, and we shall be turned: renew our days as of old: Turn us, O God, or restore us, to wit, from sorrow to joy, from captivity to liberty: cause thy face to shine, that is, to be light, cheerful, comfortable: and we shall be saved. CHAP. X. Of the Covenant that God made with Israel, after the Babylonish Captivity. WHen the people of Israel was almost clean destroyed and wasted in the Babylonian Captivity, the Lord by many ample promises did assure, that he would deliver them out of the hands of their enemies, and bring them again into their own land, set up the tokens of his presence amongst them, and delight in them to do them good. Comfort ye, comfort ye my people, saith Isai. 4● 1, 2. Gen. 34. 3. your God: speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that h●r iniquity is pardoned; for she hath received of the Lord double for all her sins: that is, she hath been punished enough and more then enough for her transgressions. Jer. 1●. 18. and 17. 18. Behold, the Lord will c●me with strong hand, and his arm will rule for him: behold, his reward is with him, and his work before him. He Revel. 18. 6. Isai. 40. ●0, 1●. shall feed his flock like a shepherd, he shall gather the Lambs with his arm, and carry them into his bosom, and shall gently lead those that are with young. Fear not thou worm Jacob, and ye men of Israel: Isai. 41. 14, 15, 16. I will help thee, saith the Lord, and thy Redeemer the holy One of Israel. Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. Thou shalt fan them, and the wind Rev. 17. 14. and 19 17. and 20. 8, 9 shall carry them away, and the whirlwind shall scatter them: and thou sh●lt rejoice in the Lord, and shalt glory in the holy One of Israel. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will vers. 18. 19 not forsake them. I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry Land springs of water. But now thus saith the Lord that created thee O Jacob, and he that form thee, O Israel, Fear not; Isai. 43. 1, 2, 3. for I have redeemed thee, I have called thee by thy name, thou art mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. For I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee. Remember Isai. 44. 21, 22, 23. these, O Jacob and Israel, for thou art my servant: I have form thee: thou art my servant, O Israel; thou shalt not be forgotten of me. I have blotted out, as a thick cloud, thy transgressions, and as a cloud thy sins: return unto me, for I have redeemed thee. Sing, O ye heavens, for the Lord hath done it: shoot ye lower parts of the earth: break forth into singing ye mountains; O Forrest and every tree therein: for the Lord hath redeemed Jacob, and glorified himself in Israel. Th●● saith the Lord thy Redeemer, and he that form thee from the womb; vers. ●4. I am the Lord that maketh all things, that stretcheth forth the heavens above, that spreadeth abroad the earth by myself. That frustrateth 25. the tokens of the liars, and maketh diviners mad, that turneth wisemen backward, and maketh their knowledge foolish: That conf●rmeth the word of his servant, and performeth the counsel of his messengers, that saith to Jerusalem, Thou shalt be inhabited, and to the Cities of judah, Ye shall be built, and I will raise up the decayed places thereof. That saith to the deep, Be dry, and I will dry up thy rivers. That saith of Cyr●s, He is my shepherd, and shall perform all my pleasure, 〈◊〉 sayin Isai. 45. ●●. Jerusalem, Thou shalt be built, and to the Temple, Thy foundation shall be laid, Thus saith the Lord, The labour of Egypt, and merchandise Isai. 45. 14, 15. of Ethiopia, and of the Sabeans, men of stature shall come over unto thee, and they shall be thine, they shall come after thee, in chains they shall come over: and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee, and there is none else, there is no God. Israel shall be saved in the Lord with an everlasting ver. 17. Salvation; ye shall not be ashamed, nor confounded world without end. Harken unto me, O house of Jacob, and all the remnant of the house Isai. 46. 3, 4. of Israel, which are borne by me from the belly, which are carried from the womb. And even to your old age I am he, and even to whore hairs will I carry you: I have made, and I will bear, even I will carry and will deliver you. I will bring near my righteousness: it shall not be vers. 13. fare off, and my Salvation shall not tarry: and I will place Salvation in Zion for Israel my glory. Go ye forth of Babylon, flee ye from the Isai. 48. 20, 21. Chaldean with a voice of singing, declare ye, tell this, utter it even to the end of the earth: say ye, The Lord hath redeemed his servant jacob. And they thirsted not when he led them through the deserts, he caused the waters to flow out of the rock for them: he clavae the rock also, and the waters gushed out. The promises to this purpose are very many, and because it was an hard matter to persuade the faint and drooping spirit broken with long and grievous calamities, the Lord is pleased to confirm his promises by sundry arguments, some whereof we will here repeat, because the ample promises of their return, and the repair of the City and Temple, doth give some light what Covenant the Lord made with them after their return. First, God promiseth to deliver them, because they had been beloved of him of old time. I am the Lord thy God, the holy One of Isai. 43. 3, 4, 5, 6. Isai. 46. 3, 4. Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life. Fear not, for I am with thee: I will bring thy seed from the East, and gather thee from the West. I will say to the North, Give up; and to the South, Keep not back: bring my sons from fare, and my daughters from the ends of the earth. Even every one that is called by my Name: for I have created him for my glory, I have form him, yea, I have made him. Secondly, The Lord hath not sold them for price or gain, therefore he might redeem them without money. Awake, awake, Isai. 52. 1, 2, 3. fortem posce animum. put on thy strength, O Zion, put on thy beautiful garments, O jerusalem the holy City; for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust: arise, and sit down, O Jerusalem: lose thyself from the bands of thy neck, O captive daughter of Zion: For thus saith the Lord, Ye have sold yourselves for nought: and ye shall be redeemed without money. Thirdly, By former experience he doth assure them of their future Isai. 52. 4, 5. return into their own place. For thus saith the Lord God, My people went down aforetime into Egypt, to sojourn there, and the Assyrian oppressed them without cause. Now therefore what have I here, saith the Lord, that my people is taken away for nought? they that rule over them make them to howl, saith the Lord, and my Name continually is blasphemed. Therefore my people shall know my Name: therefore they shall know in that day, that I am he that doth speak. Behold it is I. Fourthly, This shall be to the Lord for a name and glory. For Isai. 48. 11. and 42. 8. mine own sake, even for mine own sake, will I do it: for how should my Name be polluted? and I will not give my glory unto another. I will cause the Captivity of judah, and the Captivity of Israel to return, and will build them as at the first. And I will cleanse them from all Jer. 33. 7, 8, 9 Ezek. 36. 22, 23. their iniquity, whereby they have sinned, and whereby they have transgressed against me. And it shall be unto me a Name of joy, a praise, and an honour before all the nations of the earth, that shall hear all the good that I do unto them: and they shall flare and tremble for all the goodness, and for all the prosperity that I procure unto it, etc. Fifthly, That they might not faint through the long and great calamity which went before deliverance, the Prophet in the Name of the Lord, setteth before them the glory and dignity of the Messiah which followed his humiliation. Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very Isai. 52. 13, 14. high. As many were astonished at thee (his visage was so marred more than any man, and his form more than the sons of men) so shall he sprinkle many nations, the Kings shall shut their mouths at him: for that which had not been told them, shall they see, and that which they had not heard, shall they consider. Another Prophet directing the faithful how to behave themselves in that long and grievous Captivity, scil. to wait patiently for the accomplishment of the Promise, because the vision would speak in its appointed season, and not lie, he doth unfold the Doctrine of free Justification by faith in Christ more plainly then formerly it had been expressed in the Law of Moses, adding, Behold, his soul which is lifted up, is not upright Hab. 2. 4. in him: but the just shall live by his faith. Whence the Apostle inferreth, that we are justified by free grace, and not by the works of the Law in the fight of God. In the Original Gal. 3. 11. it is, The just shall live in his faith: but that particle is oft very well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by a Deut. 6. 5▪ Mar. 12. 30. Luke 10. 27. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38. Deut. 32. 21. Hos. 12. 13. Psal. 78. 2. Act. 17. 28. Psal. 18. 30. Matth. 17. 21. Phil. 4. 13. Of, or By: and it is all one whether we read it, The just shall live by, of, or in faith, the sense being, The just shall live the life of grace here, and of glory hereafter in or by faith. That which the Prophet speaketh in general of all the Promises of God, that the godly might certainly and constantly hold, in what thing they ought to rest in the midst of all storms and tempests, and whence they may live securely in the distresses of death, that the Apostle doth specially interpret of Justification and life eternal, which we obtain by faith. The Prophet and Apostle both speak of a lively faith, which is effectual to bring forth good works: but we obtain life eternal by faith, and not by works. To live here is to obtain life or glory, not to lead our life according to the Law, or rule of righteousness: as the drift of the Prophet, and Exposition of the Apostle, opposing the life which is by faith, to that which is by the works of the Law, which could not be, if to live by faith had been to direct our life according to the Law. Though then the righteous man must exercise himself in righteousness, yet he is justified and liveth, that is, obtaineth life eternal by faith, and not by the works of faith. Now the Lord, the strong Redeemer of his people, according Jer. 24. 6, 7. and 50. 20, 34. Ezek. 20. 34, 35, 37. to the word of his Prophets, brought back their Captivity with joy in his time appointed, planted them in their own Land, brought them into the bond of his Covenant, and set up his Tabernacle amongst them. When the Lord (saith the Psalmist) brought back the Captivity of Zion, we were like them that dream. Psal. 126. 1, 2. Then was our mouth filled with laughter, and our tongue with singing: then said they amongst the Heathen, The Lord hath done great things for them. And the Prophet Zachary, As for thee also, by the blood Zech. 9 11. of thy Covenant, I have sent forth thy prisoners out of the pit, wherein is no water. By this great, special, late and new blessing, the Lord did bind his Israel unto him more strongly than heretofore. Behold, the days come, saith the Lord, that they shall no more say, The Jer. 23. 7, 8. and 16. 14, 15. Lord liveth, which brought up the children of Israel out of the Land of Egypt. But, the Lord liveth, which brought up, and which led the seed of the house of Israel out of the North Country, and from all Countries whither I had driven them, and they shall dwell in their own Land. In respect of this late and new blessing vouchsafed, the Covenant that God made with his people now brought back and planted in their own Land, may be called New: but in respect of the Author, matter, form, end, effects, and means of administration, teaching and applying, it was one with the former. Nevertheless, the Covenant which God made with his inheritance upon their delivery from the North Country, did exceed the former which he had made with their Fathers, when he brought them out of Egypt, in divers respects. First, the Mediator in and through whom this Covenant was made or promised, is more plainly revealed, both in respect of his person, humiliation, resurrection, place of his birth, time of his coming, kingly office, and manifest tokens whereby he should be known, then in the former expressions. Behold, the days come, saith the Lord, that I will raise unto David a righteous branch, Jer. 23. 5, 6. and 33. 14, 15. Isai. 40. 2. Zech. 3. 8. and a King shall reign and prosper, and shall execute judgement and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely, and this is his name, whereby he shall be called, The Lord our righteousness. Surely he hath borne our griefs, and Isai. 53. 4. carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted: but he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed: yet it pleased the Lord to bruise him, he ver. 10. hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see the travel of his soul, ver. 11. and shall be satisfied: by his knowledge shall my righteous servant justify many: for he shall bear their iniquities. But thou, Bethlehem Mich. 5. 2. Matth. 2. 6. Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel: whose go forth have been from of old, from everlasting. Seventy weeks Dan. 9 24. are determined upon thy people, and upon thy holy City, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy. Rejoice greatly, O Zech. 9 9 daughter of Zion, shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having Salvation, lowly, and riding upon an Ass, and upon a Colt the foal of an Ass. In the Promise of this Covenant, these and the like descriptions we have of the promised Messiah, by whom the Salvation of the Church is wrought, and in whom all the Promises of God are established. Secondly, Spiritual benefits and the graces of the Spirit were more plentifully bestowed upon the Church, under this Covenant, then formerly. For thus the promise runneth, I will set mine Jer. 24. 6, 7. eyes upon them for good, and I will bring them again to this Land, and I will build them, and not pull them down, and I will plant them, and not pluck them up. And I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me and find me, when ye shall search for me with all Jer. 29. 12, 13. your heart. And I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me, saith the Lord? They shall come with weeping, and with supplications Jer. 30. 20, 21. Jer. 31. 9 will I lead them: I will cause them to walk by the rivers of waters, in a strait way wherein they shall not stumble, for I am a Father to Israel, and Ephraim is my first born: Therefore they shall come and sing ver. 12. in the height of Zion, and they shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock, and of the herd: and their soul shall be as a watered Garden, and they shall not sorrow any more at all. I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit Isai. 4●. 3, 4, 5. upon thy seed, and my blessing upon thy offspring: And they shall spring up as among the grass, as the willows by the watercourses. One shall say, I am the Lords: and another shall call himself by the name of Jacob: and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel. Thirdly, in the very tenor and administration of the Covenant itself it did excel. For this Covenant after it once began, did continue without interruption, until it was perfected by the New Testament properly so called, whereas the former Covenant was broken or did expire. For during the time of the Babylonish Captivity, neither Judah nor Israel had either wandering Tabernacle Jer. 23. 6, 7. or standing Temple: But in this Covenant, God did so assist Zerubbabel in the building of the Temple, that he brought forth Zach. 4. 7. ver 9 the head stone thereof with shoutings, crying, Grace, Grace unto it; He laid the foundation of the house, and his hands also finished it: and the Lord so preserved it, that it continued until Christ taking our nature upon him, came and dwelled amongst his people. I will shake all Nations, and the desire of all Nations shall come, Hag. 2. 7, 8, 9 and I will fill this house with glory, saith the Lord of Hosts. The silver is mine, and the gold is mine, saith the Lord of Hosts. The glory of this latter house shall be greater than of the former, saith the Lord of Hosts: and in this place will I give peace, saith the Lord of Hosts. And so we commonly find the promise of calling the Gentiles, and bringing them into the sheep-fold of Jesus Jer. 16. 19 Christ, is commonly annexed to this Covenant. O Lord, my strength and my fortress, and my refuge in the day of affliction: The Gentiles shall come unto thee from the ends of the earth, and Jer. 32. 37, 38, 39 shall say, surely our Fathers have inherited lies, vanity, and things▪ wherein there is no profit. Behold I will gather them out of all Countries, whether I have driven them in mine anger, and Ezek. 11. 17, 18, 19 Eze. 20. 40, 41, 42, 43. Lam. 4. 22. Thy punishment O daughter of Zion, is finished, he will not add to give thee to be carried away, scil. after thou shalt return into thy Country out of present Captivity. in my fury, and in great wrath, and I will bring them again into this place, and I will cause them to dwell safely: And they shall be my people, and I will be their God. And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them. And I will make an everlasting Covenant with them, that I will not turn away from them to do them good: but I will put my fear into their hearts, that they shall not departed from me. And in these respects, this Covenant which pertained to the old Testament might be called an inchoation of the new: because the old ordinances distilling grace in some measure into the whole Covenant, were to continue, until Christ should be incarnate, and erect a new Tabernacle, which should stand and continue for ever: when a new people should be added to the Lord, and the old ordinances, because of their weakness, being taken down, a new form should be set up, to abide for ever. And from all this, we may briefly observe in what accidents the old and new Testament differ one from another, when for substance they be one and the same. They both flow from the freegrace and mercy of God looking at poor sinners in Jesus Christ. They have both one common matter: the obedience of Heb. 5, 8. Act. 3. 19▪ Eph. 1. 14. faith required, and life everlasting, and all secondary good things promised by the imputation of the righteousness of faith, and free adoption in Jesus Christ. They have both one object Jesus Christ, who being promised to the Fathers in prophetical Scriptures, God hath in due time exhibited under the Gospel. They have both one general end, viz. the praise of the glorious grace of God in Jesus Christ. Both Covenants are struck with mankind, as invested in one and the same real and formal consideration, whither before or after Christ, viz. with sinners, and those which work not, but believe in him that justifieth the ungodly. In both the same spirit sealed up the truth of the Covenants to all under Covenant: for seeing the adoption, and inheritance in some measure belonged to the Fathers in the old Testament, the earnest of that inheritance cannot be denied them. But the new Covenant doth in many things outstrip the old, which do nothing derogate from their substantial and real unity and agreement. First, In the old Testament the Lord did proclaim himself to be merciful and gracious, slow to anger, abundant in goodness and truth, which he confirmed by great and wonderful deliverances of his people out of Egypt and Babylon: but yet at first he gave his Law with signs of Majesty, glory and terror, yea of anger and displeasure against sin and wickedness. But the new Exod. 19 18. Heb. 12. 21, 22, 23. Eph 2 17, 18. 2 Cor. 5. 17, 18. Testament was given with manifest tokens of love, favour and free mercy, God being reconciled in the Son of his love, and therein he hath revealed his superaboundant and transcendent love, mercy and long suffering, as shall be showed hereafter. Secondly, In the old Testament Christ was known to be the seed of the woman, the selected seed of Abraham, his blood and death typified in Moses, his person and office, humiliation and resurrection foretell by the Prophets, but all these were more obscure and dark to the Jews: but in the new Testament Joh. 1. 12, ●●. Rom. 1. 4. Gal. 3. 19 2 Co. 1. 20 he is openly manifested to be the Son of God, made unto us of God wisdom, righteousness, sanctification and redemption, to whom the promise was made, and by whose love & authority, as the great Testator of heaven, they are all made, put forth, ratified & established. Thirdly, The commandments of the old Testament were many Heb. 7. 16. Col. 2. 14, 15. of them carnal▪ standing in ceremonial observances, and containing an hand-writing against them: and the promises were many corporal, as of an earthly inheritance, so that by them their faith was to ascend up to spiritual and heavenly things, and the spiritual promises were obscure, in number fewer, and such as were fare off. But the commandments of the new Covenant are spiritual, Mat. 6. 33. and the promises spiritual, plainly revealed, nigh at hand, ratified by the coming of Christ, particular: earthly things are promised as an additament to them that seek the Kingdom of heaven, and included in the spiritual. Fourthly, Moses was the Mediator of the old Testament, a Gal. 3. 19 typical, imperfect Mediator, as not a right middle person; a Heb. 9 15. 8. 8. 6. & 12. 14. Mediator in respect of the outward administration, and that by the power and virtue of Christ, but the force of that Covenant had foundation in Christ, and it was in and through Christ, that the federates were partakers of the good things promised. But Christ the Mediator of the new Covenant, a true and perfect Mediator, a right middle person between God and man; who hath revealed the Gospel, satisfied revenging justice, brought in everlasting righteousness: who alone is able to remove the guilt of sin from the conscience, repair the lost image of God in his people, bow their hearts to walk in obedience, and procure acceptance to their service. Fifthly, The old Testament was confirmed with the blood of Heb. 9 18, 19, 20. Heb. 9▪ 14. Mat. 26. 28. beasts, because the typical Mediator was not Testator, and so was not to die: but in the new Testament the true and perfect Mediator, was also the Testator, and so the Covenant was confirmed by his precious blood. Sixthly, The Law was written in tables of stone, yet so as it was Exod. 31. 18▪ Deut. 9 10. Deut. 30. 6, 11▪ 12. 2 Cor. 3. 5. Jer. 31. 33. Heb. 8. 10. engraven in the tables of the heart, though not in that plenty and abundance that afterward: for under the old Testament God would have both letter and spirit, but more letter and less spirit. But the Gospel is written in the fleshy tables of the heart, yet so as it is committed to writing: for in the new Testament the Lord would have both letter and spirit, but more spirit and less letter then in the old Testament. Seventhly, The old Covenant was made with one selected Nation, though Proselytes, if any offered themselves, might not be excluded; but in the new Covenant, the world in opposition to Mat. 28. 1● Dan. 7. 14. the Jewish Nations, all Nations, people and languages are taken to be federates. Eighthly, The Law was weak, unable to give life, to purge Gal, 3. 21. & 4. 9 Heb. 8. 7. & 9 13. the conscience, to pacify the wrath of God, and therefore to be abrogated, when Christ was come, whereunto it pointed, and the new ordinances were set up and established: but the Gospel containeth the unsearchable riches of God, is the power of God Eph. 3. 8. Rom. 1. 16. Mat. 26. 28. ● Heb. 9 14, 15. & 12. 24. to Salvation, to continue for ever, and the blood of the new Testament doth expiate sin, purge the conscience, and speak better things than the blood of Abel. Ninthly, The federates under the old Covenant are compared unto an heir under age, needing a Guardian, Tutor or Schoolmaster, little differing from a servant, subject to the bondage of Gal. 4. 1, 2, 3, 4. Gal. 4. 23, 24, 25. the Ceremonial Law, and servitude of spirit, because the curse of the Law was more severely pressed, and the blood of Christ, whereby freedom was purchased more covertly and sparingly revealed: but the federates under the new are grown up unto a ripe age in Jesus Christ, freed from the bondage of Ceremonial ordinances, endued with holy liberty, partakers of the spirit of adoption, whereby they cry Abba Father. But of the privileges of the federates under the new Covenant, and the excellency of that Covenant in the Chapters following. CHAP. XI. Of Truth and Uprightness. IT hath often been said, that God accepteth true, unfeigned and upright obedience, and when the servants of God entreat mercy, we find they allege the truth, uprightness, and integrity of their hearts, to show they were rightly qualified to make a faithful plea for mercy: therefore (I conceive) it will not be out of place here to show what Truth and Uprightness is, and then proceed to the doctrine of the new Covenant. Truth the Septuagint renders righteousness: for uprightness Gen. 24. 49. Isa. 38. 19 & 39 8. Josh. 24. 14. Isa. 45. ●9. Pro. 28, 6. Pro. 8. 20. and integrity they put truth: and for the paths of judgement, they have it, the paths of truth. And in this sense to do truth, Joh. 3. 21. is, not to do perversely, to do right, justice, integrity, as to deal perversely or unjustly, Isa. 26. 10. they translate, not to do truth. In like manner, lies or falsehood, deceit and fraud they translate injustice; as a false-witness, is in them, Job 27. 4. Deu. 19 18. Levit. 5. 22. Psal. 44. 17. Jer. 5. 31. Amos 8. 5. Hos. 12. 7. Luk. 16. 9, 11. Mal. 2. 6. 1 Pet. 2. 22. a witness of injustice, or an unjust witness, they swear falsely, is, they swear unjustly: the Prophet's prophecy false things, unjust things they render it: a false balance, is a deceitful balance, or unjust balance, or balance of injustice. And injustice is opposed to truth, and iniquity or unrighteousness put for falsehood or deceit: the Mammon of iniquity, that is, deceitful riches, is set against the true treasure, which will not deceive. Iniquity was not found in his mouth, saith the Prophet, that is, guile or deceit. The deceitful, the Septuagint translates, the unrighteous and guileful man, Psal. 43. 1. So that these four, Truth, Uprightness, Righteousness and Integrity, do signify the same thing for substance, 1 King. 3. 6. and most certain it is, they be so conjoined, that where one is, the other cannot be wanting. But though the thing be one for substance, that is signified by all these, and they be sometimes used indifferently, yet they note formal and distinct conceits, and so may be considered. Truth implieth or presupposeth these things; 1. Knowledge of Gods will. Truth of judgement goeth before Mat. 16. 12. truth of heart: for corrupt doctrine is as sour leaven, that leaveneth the whole mass, maketh the whole to savour of it. 2. Soundness or solidity in grace, opposite to those superficial and shallow-planted graces, that may be found in temporary Christians, enduring but for a time. This is truth in the reins or Psal. 51. 6. inward parts, which seasoneth the heart throughout, and makes it true, whereas the heart of the temporary is false and unsound; because his graces are superficially or slightly rooted. 3. Sincerity or godly simplicity without fraud, craft or guile, where the inside and outside are one, the heart and mouth equal and well consenting. Truth is an ingenuous life without deceit and dissimulation, Ephes. 4. 15. Holiness of truth is true or sincere holiness, Ephes. 4. 24. To keep the truth, Isa. 26. 2. is to embrace true piety and true virtue without hypocrisy, without lying, or perfidiousness. To serve God in truth, Josh. 24. 14. 1 Sam. 12. 24. is to serve God unfeignedly, from the heart, according to his 1 King. 2. 4. will. To walk in the truth, Joh. 3. 3, 4. is to walk sincerely or in godly simplicity. For truth is ingenuous, void of simulation. And in this sense some understand that of the Apostle, Love rejoiceth in the truth, that is, love sincerely or in truth rejoiceth 1 Cor. 13. 6. with them that rejoice. Truth is opposed to lying and falsehood, and to empty shadows and rites: and thus it may be applied to Eph. 4. 25. Joh. 4. 23, 24. this purpose, as noting a plain simplicity contrary to lying and empty shows. To stay upon God in truth, Isa. 10. 20. is unfeignedly, and not in word to stay upon him. To preach Christ in truth, Phil. 1. 18. is sincerely to preach him: A true heart is single, Act. 2. 46. resolved not in some things, but in all to walk with God, or as the Lord hath appointed. Thus a true Christian hath but one mind, one intention, one delight, one face, one tongue; he is all but one man, all the powers of the soul go but one way. 4. Purity, or clear shining innocency in all things, free from the mixture of leaven in manners or doctrine. The Apostle Peter writeth to the dispersed Jews, to stir up their pure minds: 2 Pet. 3. 1. what is that, but minds furnished and seasoned with an holy perspicuity of truth. Paul prayeth for the Philippians, that they Phil. 1. 9 10. might abound in all knowledge and in all judgement, that they might be able to discern things that differ, that they might be sincere. And the same Apostle testifieth to the Corinthians, he was afraid of them, lest their mind should be corrupted from the ● Cor. 11. 3. simplicity that is in Christ. The word used by the Apostle in all three places signifieth properly something tried by the light of the Sun. And it is a Metaphor (as some suppose) taken from the custom of the Eagle, whose manner is (if we may believe those that writ the natural story) to bring her young out of the nest before they be full fledge, and to hold them forth against the full sight of the Sun; the sight whereof those of them that can with open eye endure, she retaineth and bringeth up as her own; the rest that cannot brook it, and wink at it, she rejecteth and casteth off as a bastardly brood. Others think it rather taken from the usual practice of Chapmen in the view and choice of their wares. A wise wary Chapman that hath to do with a deceitful Merchant, Draper or other, one that keepeth his wares in obscure places, where the defects of them cannot so easily be discerned, or hath false lights, that may help to give a counterfeit gloss to them, he will take no ware of him upon his word, but he will first diligently view it, toss it and turn it to and fro, over and over, try how it is in the midst, as well as at both ends, bring it forth into the light, hold up his cloth against the Sun, see if he can espy any defect or default in it, he knoweth he may easily else be overreached. The like must be our practice in all matters of faith and 2 Cor. 2. 17. manners: and this is to walk in the truth, when we have our conversation honest, and hold the truth of Doctrine purely, as we may endure the trial of the light. Thus the Apostle joineth sincerity and truth together, as one and the same, or as the special 1 Cor. 5. 8. 2 Cor. 1. 12. and general, sincerity being a branch of truth. This is our comfort, that in simplicity and sincerity of God, that is, godly sincerity, we have had our conversation. 5. Firmness and constancy in every holy duty of our general or personal calling, of piety or righteousness. A faithful spirit is steadfast with God: the ground of declining is lack of truth. Their heart was not right with him, neither were they steadfast in Psal. 78. 8. Psal. 78. 37. his Covenant. If the heart be not true, what show soever a man makes, he is but like an Apple, rotten at the core, or as an house built upon the sand, the one of which, though beautiful, will soon putrify, the other, though fairly set, will quickly fall. A man may have many worthy gifts, but if he want sincerity, upon a sudden may be taken from him, both that which he hath, and that which he seemeth to have, & his end be as the figtree, which making only a show with leaves, having no fruit, being cursed, lost even those also, and withered away by degrees, being good for nothing but the fire. For as a stomach ill affected with choler, though never so wholesome meats be received into it, yet it cannot hold them, but is provoked: so where there is this obstruction of the soul, the wilful love of any sinful course, or subordination of grace to boisterous, distempered, earthly passions, pleasures or profits, whatsoever grace is received into the heart, it will not let it rest, but maketh the soul cast it up upon all occasions. Truth and soundness is the preserver of grace received: an honest and sound heart is as a vessel well closed, it will keep and hold the liquor of grace that is poured into it. The course of a true Christian is permanent, and continueth unto the end. This truth or sincerity, is the girdle, whereby all other graces are tied close unto us. So the Apostle in the description Eph. 6. 14. of the spiritual armour, calleth it the girdle of truth. And therefore here also that is true of all men, which we say of children in the Proverb, Ungirt, unblessed. This girdle hath these uses. First, It doth adorn us: for this was the use of the studded belt, which the Soldiers did wear to hid the gaping of the joints of their armour, which would have been unseemly: and nothing doth more adorn a soul, beautify our actions, or raise admiration in them, than sincerity; as our Saviour commending Nathaniel, gave this speech of him, Behold, a true Israelite in whom▪ Joh. 1. 47. there is no guile. Secondly, A girdle doth tie other clothes about us, which otherwise the winds would blow abroad, and would hang but lose upon us: so this girdle of truth doth contain and hold together all other graces, wherewith the soul is arrayed, and unless truth do keep them together, in time all of them will be blown away with the wind of temptation. That grace which was not knit together with honesty of heart, came to nothing in the end, as appears in the Parable. The body, when the soul is once gone, may not long stay above ground, it must needs be buried. The hypocrites graces are but the body of grace, they want the soul and life, which is sincerity, and we cannot think they should long endure. An unsound horse, that hath some secret fault, may carry as good a show as the soundest, and at first for a mile or two, travel as freshly and cheerfully as the best, but at length he tires, and shows what he is: so it is with an unsound Christian, notwithstanding all his shows, fair beginnings, and hopeful entrances, he continueth not. Thirdly, A girdle trussing up the loins moderately, doth strengthen a man, a girdle is put for strength and ornament, Isa. 23. 10. for in the loins is the seat of strength and might, and with a girdle the loins are girded; whence are these phrases, I will strengthen him with thy girdle, Isa. 22. 21. Justice shall be the girdle of his loins, Isa. 11. 5. He girdeth their loins with a girdle, Job 12. 18. and looseth the girdle of the strong, Job 12. 21. She girdeth up her loins with strength, Prov. 31. 17. And the exhortation so often used. Gird up thy loins, Jer. 1. 17. Job. 38. 3. & 40. 7. 2 King. 4. 29. & 2 King 9▪ 1. So this grace addeth great strength to the inner man, as we may see in Job, who when God seemed, and men did fight against him, when heaven and earth seemed to conspire against him, yet this did stick by him, Until I die, I will never take away mine innocency from myself. Job 27. 5. Fourthly, In the Eastern Countries, where they were accustomed to wear long garments down to the ankles, they used to gird them close unto their body, when they had any journey, combat Exod. 12. 11. or labour in hand, lest they should be an impediment unto them. So they were commanded to eat the Passeover with their loins girded, because they had a journey to go, and Elias girded up 1 King. 18. 46. his loins, and ran before Ahab. And so to have loins girt, is to be fitted and prepared for any service, travel or conflict; Let Joh. 13. 4. Luk. 17. 8. Luk. 12. 35, 37. 1 Pet. 1. 13. Act. 12. 8. your loins be girded about, and your lights burning. Gird up the loins of your mind, and be sober. Gird thyself and bind on thy sandales. Thus Christians girded with truth, are in readiness for any spiritual duty, and to encounter with whatsoever adversary power shall withstand them in the course of godliness. Peradventure at the first putting on, this garment may seem somewhat strait▪ nothing easy to wear: but he that is accustomed to go girded, shall find such ease in it, such comfort by it, that he can never be well without it, never at ease, until it be put on. Truth of heart is blessed of God with increase of grace. This is it which maketh the least portion of grace to thrive in the hands of God's children. Their faithfulness in a little, brings them to be Luk. 19 17. owners of a great deal, and to be rulers over much. This brought such a plentiful blessing upon the small beginnings of Nathaniel, to whom Christ, because of his truth in the inward affections, promised an enlarged measure of enlightening, and that he should see greater things. This brought such a comfortable increase upon the dim knowledge of the Eunuch and Cornelius; they worshipped Joh. 1. 47, 50. God in truth of heart, according to the measure of understanding they had received, and in them the promise was accomplished, To him that hath shall be given, and he shall have in abundance: they were led further into that great mystery of godliness, an Evangelist being sent of God to the one, and both an Angel and an Apostle to the other. A true hearted Christian is careful to get, chary to keep, and wary to husband, what grace he hath received, and how should he not then increase from one measure to another? Not that a second grace is given for the right use of the first, but that the condition of grace is such, that one draws another, and for a first given a latter is freely bestowed also, in which continuation of grace, the right use of grace proceeding from it, is contained. Sincerity is strengthened of God to be a means of comfort to a man's soul in his greatest distresses. When Hezekiah was arrested with the sentence of death by the mouth of the Prophet, here was his comfort, and that which emboldened him to look death in the face with more courage; O Lord thou knowest, or remember Isa. 38. 3. J●r. 12. 3. now (for herein I dare appeal to thy Majesty) that I have walked before thee in truth. He had done many worthy things in the abolishment of Idolatry, and in the restitution of the true worship, but in none of these simply took he content, but in the sincerity of his heart and affection in performing of them. So Paul in the midst of all his sorrows, this is his rejoicing, not simply that he had preached, that he had planted Churches, wrought miracles, converted sinners, made Satan to fall down from Heaven like lightning: but that in simplicity and godly sincerity he had his conversation in the world. 2 Cor. 1. 12. This puts▪ a kind of heroical spirit, and Lion-like boldness into the children of God in the greatest trials. Hereupon Paul 1 Cor. 4. 3. was resolute not to pass for man's judgement. Faith depends upon the mere grace of God, and his free promise: but the truer any man's heart is unto God, the more bold and confident is he of the Lords support and comfort, which alone adds undaunted courage in all temptations. The service of a sound Christian is very acceptable to God, be Jer. 5▪ 3. 2 Chron. 30. 18, 19, 20. Joh. 4. 23, 24. Col. 3. 22. Ephes. 6. 5, 8. Rom. 12 8. Psal. 145. 18. Deut. 4. 7. it in outward show never so mean and simple. Are not thine eyes (saith Jeremy) upon the truth. If servants be obedient to their Masters in singleness of heart, they shall receive their reward of the Lord. A cup of cold water given to a Prophet in singleness of heart, shall not be forgotten. The Lord is nigh to all that call upon him in truth; he will hear their prayers, answer their desires, guard and protect their persons. Not the most eloquent prayer, and best set forth in words; but the supplication that is breathed from an honest and true heart finds best acceptation. Many actions otherwise fervent enough, for want of this sincerity are but froth, and vanish then when we stand most in need of comfort: but the meanest work performed in truth of heart, shall not go unrewarded. As in the natural body, the case of the sound finger is better than of the blindish eye: so in the family of God, it is more comfort to be a faithful doorkeeper, than an unfaithful steward. A faithful man shall abound in blessings, that is, he that dealeth Prov. 28. 20. sincerely and truly with men, and is not willing to deceive any in word or deed, carrying himself in all holy simplicity towards God, as he liveth honestly amongst his Neighbours, and that not in one thing, but in all, and is therefore in the Original Text called a man of faithfulness; he shall abound in blessings of all sorts, with plenty so fare as is expedient, with good estimation, with kind friends, with spiritual graces, etc. The more sincerity, the more affinity with God: for truth is a near tie, and hath an uniting power in it. The true and sound Psal, 73. 27, 28. Christian is the Lords near neighbour: so much the nearer, as the wicked are fare off: for God will draw nigh to them, that draw nigh unto him in truth. God is the God of truth, Psal. 31. 5. Jam. 4. 7. Jer. 30. 21. Christ is truth, Joh. 14. 6. the spirit is the spirit of truth, Joh. 14. 17. Truth is one special branch of that Image of God according Ephes. 23, 24. 2 Cor▪ 3. 18. to which man was made. And the greater measure of truth in the inward parts, the more are we (to speak with the Apostle) changed into the Image of God. And the more we resemble God and have communion with him, the more is our affinity with him. Satan ever did, and still opposeth sincerity by persecutions, opprobries, and reproaches, as of pride, hypocrisy, dissimulation, specially when God afflicteth his people, Job. 2. 6, 9 But the more Satan opposeth truth and simplicity, the more should we be in love with it: for Satan would not load it with disgraces if it were not excellent. Satan labours to foist in the leaven of hypocrisy in our daily course, that by little and little he might pick the good seed of righteousness out of our hearts, but our care must be to disappoint him. Here our resistance is to hold us to our own, and pray to God to rebuke him. And here to prevent mistaking we must distinguish the degrees of soundness and simplicity, and the nature of it. In nature the soundness of the godly is true, but in degree weak and imperfect, and therefore now and then through frailty and weakness in the performance of good duties they look more at man then at God, and propound indirect means when they should eye his glory only. But as we say of other sins, so of hypocrisy, it is either reigning, or not. In the hearts of true Christians there may be hypocrisy, but not reigning hypocrisy. David when he said, Blessed is he, in whose spirit there is no guile, did take himself Psal. 32 2. tardy in this evil: and Bradford with others of those most holy Martyrs, do much seek pardon of hypocrisy and carnal gospelling. But sin that reigneth not, must not discourage: and if we have an unfeigned purpose against it, if we grieve for it, if we seek for strength against it, it reigneth not. The effect or evidence of a sound heart is, that being well informed in the truth of God, he doth hearty resign himself to be guided and directed by the Lord, in all things. As Paul prayeth Phil. 1. 10. in behalf of the Philippians, that they might approve things that are excellent, that they might be sincere, and without offence till the day of Christ. And it is noted of Ezra, that he prepared his heart to seek the Law of the Lord, and to do it: and to teach in Israel, Statutes Ezra 7. 10. and Judgements. And from this general spring divers particulars. First, Truth breeds an hatred of all false and corrupt opinions in Doctrine: because sound affections require good judgement and true understanding, and if the understanding that should guide and govern the inferior powers be perverted with error, the heart must needs move out of order. Folly is joy to him that is destitute Pro. 15 21. of wisdom, but a man of understanding walketh uprightly, or directeth himself straight in walking: He can never shoot strait, that takes his aim contrary. The voice of a true heart soundeth thus in David, I hate vain thoughts, but thy Law do I love. I esteem Psal. 119. 113, 128. all thy Precepts concerning all things to be right, but I hate every false way. Secondly, It hath in detestation all false and devised worship, which is nothing but lying pomp and vanity. Ephraim compasseth me about with lies, and the house of Israel with deceit. Truth Hos. 11. 12. seek nearness and acquaintance with God: but in devised worship no comfort or profit is to be found: rather the heart is removed Math. 15. 9 Isa. 29. 14. from God, when men draw nigh to him with their lips. Thirdly, It worketh an universal hatred of all sin, that is, of secret as well as open sins, of lesser sins as well as of greater evils, of such sins as where unto we have special enticements by some particular content or profit, which they seem to promise, as well as of those which afford neither gain, credit, nor pleasure. A true heart hath a costant purpose in no one thing, willingly to sin against God, but rather to endeavour the uttermost in every good way of God's commandments. And as he stands resolved against all sin in general, both simply considered, and in respect of all occurrences, whereby he might be alured or compelled thereunto: so in special against the sin to which he finds himself most inclined, or wherewith he hath at any time been overtaken. Incline not my heart to any evil thing, to practise wicked works with Psal. 141. 4 men that work iniquity: and let me not eat of their dainties. Fourthly, It is joined with a readiness of mind to acknowledge and lay open every sin as soon as it is known to be sin; and a gladness to have the conscience ransacked and ripped up, that whatsoever is sinful may be found out. David spoke it out of experience, when he pronounced the man blessed, in whose Psal. 32. 2. spirit there is no guile: Now this was a branch of that spiritual guile, that he once thought to help himself in evil doing, by holding his tongue; as who would say he would forget it, and pass it over: but he was never well, till he was delivered of that false trick, and fell to the downright acknowledgement of his sin; he never had comfort till he had confessed against himself his wickedness. This he writes for a pattern, and gives his Psalm a title accordingly; To give instruction: and this experience taught him to entreat the Lord to pry into him, as fearing himself that he should deal somewhat Psal. 139. 23; 24▪ over-favourably with himself. Try me, O Lord, and know mine heart: prove me, and know my thoughts, and consider if there be any way of wickedness in me: and to profess himself not only willing to bear, but desirous to be reprehended, if he should step awry. Let Psal. 141. 5, the righteous smite me, it shall be a kindness: and let him reprove me, it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities, or, by how much he shall do that the more, by how much they shall reprove me the more diligently, by so much I shall pray the more fervently for them. When a man loves not those means which tend to the discovery of his heart and life, and to the finding out of his secret sins, or reprehensions whether public or private, or serious and earnest confession of sin before God, there is great cause to suspect that all is not sound within. Fifthly, Truth dealeth not only against this or that branch of corruption, which shooteth out to our disgrace or trouble, but against the root itself. As in Paul we see, the Law of evil which did dwell within him, was his principal matter of conflict. Sixthly, It zealously contendeth for the maintenance of God's pure worship and service. Judah ruleth with the Lord, and is faithful H●s. 11. 12. with the holy One. Judah retaineth the pure worship of God, whose service is perfect freedom, and the truest dominion: for he that serveth the Lord purely, hath rule over Satan and his own unruly lusts. Seventhly, In all service the true Christian strives to approve his heart unto God, and to perform it as in his presence, to the Eph. 6. 19 1 Cor. 14. 15. Rom. 6. 17. 2 Cor. 2. 17. glory of his name. He prayeth with the Spirit, obeyeth from the heart, hears with reverence, speaks as in the sight of God, and doth all things with life and power. Eighthly, In all conditions or estates of life, in all deal secret or open, public or private, at home or abroad, he will carry himself as becomes the Gospel, and study to be harmless, unblameable, and without rebuke before God and man. Do all things without murmur and dispute: That ye may be blameless, Phil. 2. 15. and harmless, the Sons of God without rebuke. Thus a Christian servant will show all diligence in his Master's business, as Eph. 6. 6, 7. Col. 3. 22, 23. Tit. 2. 10. Dan. 6. 4. well absent as present, froward or courteous; and all faithfulness in things committed to his charge, even to the least pin, though he might do otherwise with secrecy and security from men; and that willingly, of conscience, and not for hope of credit or gain. And not so only, but he will reverence his Master, and in heart be that unto him, which he seemeth to be in carriage, and that behind his back which he is before his face. A Christian man will be simple, plain, and just in all his deal, inoffensive in matters of Religion, loving and courteous in all his behaviour, and what he would seem to be towards others in their presence, that he is inwardly, and in their absence. Ninthly, True grace is permanent, and sound Christians are constant in their course, not shrinking in temptation, not starting aside like a broken bow. An hypocrite is wavering in respect of occurrences, halting and divided in respect of objects; in subjection to inordinate passions, powerlesse in the performance of holy duties, wise to hid and cover sin, glorious in empty shows of Religion, apt for advantage to swallow lesser sins without straining, slippery in earthly deal, aiming at wrong ends in the profession of the truth, indulgent to his beloved and darling sins, desirous to seem religious, though he much neglect the power of godliness. But the true Christian is unlike him in all these respects: He is sound and constant, a master of his affections, a bungler to colour or gild over sin, desirous to be good, and in every thing answerable to his profession, faithful in his place, plain in his deal, innocent and harmless, as becomes the child of God; the same man at home and abroad, within and without, openly and in secret, in thought and discourse. This is that truth and sincerity which the Lord accepteth, and the godly strive after, and obtain in some measure. There be three words in the Original translated Right or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 18. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Upright. The first comes of a root that signifieth to be right or prosper, or to direct, Eccles. 11. 6. and 10. 10. and it is translated Uprightness, Equity, Industry, and Profit: of the Septuagint Valour or Fortitude. Sym. Swiftness or speed. Eccl. 2. 21. and 4. 4. and 5. 11. Esth. 8. 5. But it is not to be referred to the act of the mind or heart, but to some external work or deed, which is so cunningly polished and skilfully contrived, that nothing can more be desired in it, or justly be thought wanting. The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word comes of a root that signifieth before or in presence, as Prov. 4. 25. Let thine eyelids look a Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aq. & Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. strait before thee. Prov. 5. 21. For the ways of man are b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. before the eyes of the Lord. See Gen. 25. 21. And it is translated right, equity and uprightness. Prov. 8. 9 They are right to them that find knowledge. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: al. interp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Amos 3. 10. They know not to do right. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isai. 59 14. Equity cannot enter. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isai. 30. 10. Prophesy not unto us right things. Isai. 26. 10. In the Land of uprightness he will deal unjustly. LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isai. 57 2. Each one walking in his uprightness, or before him. 2 Sam. 15. 3. Thy matters are good and right. LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The third word comes of a root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that signifieth to go straight, Prov. 15. 21. 1 Sam. 6. 12. Psal. 5. 8. or to direct, Prov. 3. 6. And this is the most usual and common: Thus God is said to be upright: Thou most upright dost weigh the path of the Just. Isai. 26. 7. To show that the Lord is upright. Psal. 92. 15. The word of the Lord is uprightness. Eccl. 12. 10. Psal. 33. 4. His Judgements are right, or straight. Neh. 9 13. Psal. 119. 128, 137. God made man upright. Eccl. 7. 29 and they that walk according to the word, though they have their infirmities, are said to be 1 King. 22. 43. upright. Psal. 33. 1. Prov. 29. 10. It is diversely rendered by the Greek Interpreters, most commonly right or upright. Psal. 7. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dan. ●1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and 19 9 Isai. 40. 4. Mic. 2. 7. Prov. 11. 6. and 12. 6. Prov. 8. 9 Just. Job 1. 1. Prov. 3. 32. Prov. 17. 20. Numb. 23. 10. Pure. Job 33. 3. Good, or what doth please. Deut. 12. 28. and 6. 18. and 13. 18. True, or unblameable, Job 2. 3. and 1. 8 Job 8. 6. and 41. 7. and 17. 8. Holy, Deut. 32. 4. He that directeth his way aright. Mic. 7. 2. Prov. 14. 11. and 15. 8. Prov. 2. 7. Valiant or courageous, Prov. 15. 19 Holiness, Deut. 9 5. Righteousness and simplicity, 1 Chron. 29. 17. and Truth, Isai. 45. 19 And every where true and upright, or upright and perfect, and truth, uprightness, and integrity, Deut. 9 5. 1 Sam. 12. 23. job 1. 1, 2. Psal. 33. 1. 1 Ki. 3. 6. are joined together as in substance noting the same thing. So that uprightness cannot be taken negatively for the want of unrighteousness only, but positively for truth, and righteousness, or rather that which is equivalent to both. For the Greek strait, Luke 3. 4, 5. the Syriac Interpreter useth a word that signifieth equal, polished, smoothed, made even or pure, coming of a root that is to polish or make smooth, as Masius in Peculio and David de Pomis in his Dictionary teach. And Ferrarius turneth the word pure, sincere, plain, which answereth to that of the Prophet, Isai. 40. 4. In Luke 8. 15. for a good and honest, it hath the same word, as if it was a polished heart, made even and smooth: or if you will, a sound heart, entire and well constituted, and set in frame, as amongst the Arabicks, the root is to heal, or restore whole or entire. Upright or straight is opposed to crooked and obliqne: but to this present purpose, That is upright which doth answer to the rule of the divine Law, concerning the love of God and our Neighbour. An upright man is he who by faith working by love doth study to conform himself to the Law in all duties of holiness, sobriety, justice, or mercy. An upright man is he, who doth not writhe or bend himself, nor (as we say) serve the time or humours of men, but God and his conscience, though nothing forbids him, who serves God and his conscience, to serve the time, when it may be done without detriment to the glory of God or to his conscience. A strait way is shortest betwixt the points. Now the Word of God directeth the shortest and next way to Heaven: and the man that walks in that path, doth walk uprightly. And here it may be noted, that to do what is right 1 Joh. 3. 22. Joh. 8 ● 29. 1 Thes. 4. 1● Rom. 12. 1. in the sight of the Lord, and what is pleasing in his sight, are for substance one and the same, and so a Exod. 15. 26. Deut. 6. 18. and 12. 25. and 13. 18. and 21. 9 1 King. 9 12. Numb. 23. 27. 1 King. 9 12. 2 Chro. 14. 15. translated by the seventy. The Scriptures mention an uprightness of heart, and uprightness of life and conversation. Uprightness of heart is an holy conformity of heart and soul to the good will and pleasure of God. Thus we read, God saveth the upright in heart, Psal. 7. 10. The ungodly shoot privily at the upright in heart. Psal. 11. 2. Shout for joy all ye that are upright in heart. Psal. 32. 11. O continue thy righteousness to the upright in heart. Psal. 36. 10. All the upright in heart shall glory. Psal. 64. 10. Do good, O Lord, unto them that be good: and to them that are upright in their hearts. Psal. 125. 4. Good and upright is the Lord. Psal. 25. 8. His will is the most certain rule of equity and rectitude: and our hearts are then upright, when they stand in an holy conformity to the good pleasure of God. This is sometimes expressed by the phrase of preparing the heart to seek God, 2 Chron. 19 3. 2 Chron. 17. 6. or lifting up the heart in the ways of God. And herein is implied, 1. An holy disposition of mind, will and affections, bending themselves to the good pleasure of God, approving, affecting, exercising readily whatsoever he requireth. I know also, my God, that thou tryest the heart, and hast pleasure in uprightness. As for me in 2 Chr. 29. 17. the uprightness of mine heart, I have willingly offered all these things. 2. A godly fervency of heart, which maketh that in choosing and embracing good things, it is equally more remiss or fiery and strong, as the goodness of the things be greater or less, of greater or less necessity and importance. Thus an upright heart hath respect to every Commandment, but his greatest care is about the weighty matters of the Law, holiness and justice: and the more excellent the duty, the more circumspect and forward is he in the performance of it. The upright love thee, or they love thee in uprightness. Cant. 1. 4. that is, with a strong and vehement love, which is without dissimulation or guile. Therefore (saith David) I esteem all thy precepts concerning all things to be right, and I hate every false way. Psal. 119. 128. 3. An upright mind in all purposes and actions doth aim directly at the right mark, and propose the true end by just and approved means. A right end never hath a crooked rule leading unto it: and a right heart doth neither look awry, nor go by a crooked rule. Thus it is said of Ezra, that he had prepared his heart to seek the Law of the Lord, and to do it, and to teach in Israel Statutes and judgements: Ezra 7. 10. Act. 8. 21. And on the contrary, when Simon Magus would have bought the gifts of the holy Ghost with money, Peter rebukes him, saying, Thy heart is not right in the sight of God. Uprightness of life, is a conversation, way, or course of life agreeable to the word of God in that calling or vocation, wherein God hath placed us. Thus it is said of David, That he walked psal. 37. 14. 1 King. 3. 6. Prov. 14 2. Pro. 29. 27. Isa. 26. 7. with God in truth and uprightness of heart. And he that walketh in his uprightness, feareth the Lord. He that is upright in the way, is an abomination to the wicked. The way of the just is uprightness. He that speaketh uprightness shall dwell with the everlasting burning. This is expressed by the phrase of going with a right foot. Gal. 2. 14. of ordering our steps aright, Prov. 4. 26. and making even paths for our feet, Heb. 12. 13. Uprightness is an universal and constant cleaving to the Lord, notwithstanding all occurrences that might divert or turn us out of the way. All the upright in heart shall follow it, or, shall follow Isa. 33. 14, 15. him; that is, they shall cleave to the Lord, and go after him continually, and never forsake him, although they endure many and great evils, for his name's sake. An upright heart is an heart fixed and established in respect of the object, or main business, Psal. 94. 15. Psal. 78. 37. Jam, ●. 6. 7. opposite to a double, divided mind, wavering between two different objects, unstable, inconstant, turned with every blast, resolving now this, anon that, one thing to day, another to morrow, this in one company, that in another. And the paths of uprightness are contrary to all crooked ways, which lead unto death. Do good, O Lord, unto those that be good, and to them that are Pro. 21. 8. Prov. 2. 13, 15. Psal. 25. 4, 5. upright in their hearts. As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity. We may take the description of an upright man from the Psalmist in other words, He hath clean hands and a pure Psal. 24. 4. heart, and hath not lift up his soul unto vanity. A pure heart is the foundation of an holy life, and words and works, as it were the building settled upon it. Uprightness is chief commanded, most highly esteemed and principally commended in the Saints. For this cause Israel was called Jeshurun, Deut. 32. 15. & 33. 5, 26. Isa. 44. 2. because uprightness is the thing, which God requireth in every true Israelite. God that trieth the hearts of all th● sons of men, taketh pleasure in uprightness. The froward and unstable are abomination to his highness; 1 Chro. 29. 17. but such as are upright in their way are his delight. The offerings of an upright heart are free and voluntary, which God graciously tendereth, & lovingly accepteth. The Sacrifice of the wicked is an abomination Prov 15. 8. Job 8. 6. Psal. 25. 21. to the Lord: but the prayer of the upright is his delight. God will not cast off the upright, nor leave his soul in adversity. If thou wert pure and upright, surely now he would awake for thee, and make the habitation of thy righteousness prosperous. God will make it known that he doth regard the upright, & though for a time they be in affliction, they shall not be forsaken, or left desolate. Mark the Psal. 37. 37. end of the upright, for the end of that man is peace. The wicked may flourish for a time like the Bay-tree, but suddenly they shall whither. The upright may be kept under for a time, but he shall bud and blossom apace in his season, and his prosperity shall endure. The upright shall dwell in the Land, and the perfect shall Prov. 2. 21. Psal. 37. 29. Prov. 14. 11. remain in it. The righteous shall inherit the Land, and dwell therein for ever. The Tabernacle of the upright shall flourish. The word of the Lord doth always good to them that walk uprightly, Micha 2. 7. God doth pronounce all good to them that live according to his Commandments; instructions will sink into such hearts, the promises cheer and revive them; by the doctrines they are made wise, they increase in wisdom, they grow Psal. 73. 1. from one measure of grace and comfort to another. God is good to Israel, even to them that be of an upright heart; and the word of God doth speak mercy, peace, quickening, and do good to the upright in heart. The integrity of the upright shall (guide and) Prov. 11. 3. preserve them; that is, shall procure good direction from the Lord, both for his service, and for their own happiness, and make them tractable to follow it. Contrary to this is the condition of the crooked and unstable, who are not led by the word, but overruled by their lusts, and therefore misled by them to their undoing. For thus standeth the opposition: the integrity of the upright shall guide them in the way, and so preserve them: but the frowardness of the wicked will keep them from the way, and so destroy Isa. 40. 4. 1 Sam. 12. 13. Psal. 143. 10. ● them. The path of the upright is even, straight, plain, lightsome, good, the next and shortest cut to heaven that can be. I will teach you (saith Samuel) the good and the right way: And the Saints pray, Let thy good Spirit bring me into the Land of uprightness, that is, an even and plain Land, where my feet should not stumble. Teach me thy way, O Lord, and lead me in a plain path Psal 27. 11. (a way of uprightness) that my foot tread not aside, that I do nothing unjustly, to the dishonour of thy name, or offence of mine adversaries. God is both the Sun and Shield of the upright▪ their buckler of defence and comfort in this life, their crown and glory in the life to come. God saveth the upright in heart. He is Psal. 7. 10. Prov. 2. 7. Psal. 25. 21. Psal. 125. 4. Psal. 97. 11. a Buckler to them that walk uprightly. They may pray with confidence, Let integrity and uprightness preserve me, for I hope in thy word. Do good, O Lord, to them that be good, to them that be upright in heart. Light is sown for the righteous, and joy for the upright in heart. Comfort is reserved and laid up in store for them, though hidden for the present, as seed in the ground which will spring and ripen. This life is the seed time of an upright man, the harvest of his comfort shall be in heaven: nevertheless some portion of that heavenly treasure the Lord doth impart unto him on earth. Therefore the upright are called upon Psal. 36. ●0. again and again to rejoice in the Lord, at all times, in all conditions, to rejoice hearty before him. Shout for joy all ye that are upright in heart: praise is comely for the upright: All the upright Psal. 32. 11. Psal. 33. 1. Psal. 64. 10. Psal. 112. 4. in heart shall glory. Unto the upright there ariseth light in darkness, scil. God gracious, merciful and righteous is his light, joy and salvation, or it ariseth, from God, merciful, gracious and righteous, as some interpret it. The secret of the Lord is with the Prov. 3. 31. upright; that is, his secret and hidden wisdom of attaining true happiness. They are of the Lords privy Council, his intimate and familiar friends, whom he will instruct in the way that they Psal. 15. 2. Psal. 140. 13. Isa. 33. 14, 15, 16. should choose. They shall abide in the Mountain of his holiness, and dwell in his presence for evermore. The upright shall dwell with the everlasting burning, and not be consumed. The Lord will astonish them with fears, that give themselves to all manner of sin and wickedness: but as for them that love and follow uprightness, he communicateth himself graciously and familiarly unto them. He styles himself a consuming fire, lest his Majesty and power should be contemned: but whosoever draw nigh unto him with a true and unfeigned desire to please him in all things, they shall feel by the effects, that his presence is most sweet and aimiable. Psal. 112. 2. Neither doth the blessing of God reach to the upright only, but to their posterity. The generation of the upright shall be blessed. But as for the crooked and perverse, it is not so with them: for their sins are uncovered, The froward is an abomination to the Lord, their hope shall perish, they shall be cut off from the earth, they shall be taken in their own naughtiness, and their end shall be accursed. The effects of uprightness are many, but specially these. 1. An heavenly disposition of heart, whereby we are affected to love all good, and hate all evil truly according to the nature and degree thereof, and to have respect universally, not equally to every Commandment. The high way of the upright is to departed Prov. 16. 17. from evil: that is, to departed from evil is the case-way of the upright, in which they walk rightly, fitly, securely or in great safety. The uprightness of David is thus described, that he did according 1 King. 9 4. to all that the Lord commanded him, and kept his Statutes and his Judgements: that he did that which was right in the 1 King. 15. 5. eyes of the Lord, and turned not aside from any thing that he commanded him all the days of his life. Thus the uprightness of Zacharie Luk. 1. 6. and Elizabeth, They walked in all the commandments and ordinances of the Lord blameless. An honest heart mainly desires to please God in matters of justice and judgement, the great and weighty matters of the Law; for God desires mercy and not Hos. 6. 6. 1 Sam. 15. 22. sacrifice, and the knowledge of God more than burnt offerings: and in the duties of his particular calling, because every tree must bear his own fruit, and every man attend to his proper charge: and in such duties, as in respect of time and place be of greater importance, because he must not be wanting to the opportunity: but he takes care withal to be faithful in every circumstance, pin, hoof and nail. These things ought ye to have done. The upright Mat. 23. 23, 2. ● man's assurance and resolution is this, Then shall I not be confounded, when I have respect to all thy commandments: I have refrained Psal. 119. 6. vers. 101. my feet from every evil way, that I may keep thy word. For they do nothing with an upright, heart, that give themselves liberty to transgress any one commandment. If a man shall keep Jam. 2. 10. the whole Law, soil. in outward and external actions, and yet offend in one point, willingly and of indulgence, so as by the Covenant of grace he shall be held a transgreslour, he is guilty-of all. Of frailty and weakness a man may, and the most holy doth break every commandment, and is guilty of none, so as it shall be imputed unto him: But he that habitually, willingly, on set purpose, shall dispense with himself in the transgression of any one commandment, or any branch thereof, he is a trespasser, he shall be accounted guilty. 2. To be upright is to stand, as it were in God's presence, as one of the words doth signify, Isa. 57 2. as was showed before, I 2 Cor. 12. 19 2 Cor. 2. 17. & 4. 2. & 7. 12. Psal. 18. 22, 23. Psal. 119. 16●. have set the Lord always before me, Psal. 16. 8. So David protesteth his uprightness, for all his judgements were before me: and I did not put away his Statutes from me. I was also upright before him, and I kept myself from mine iniquity. And I have kept thy precepts, and thy testimonies: for all my ways are before thee. Thus Job proveth himself to be no hypocrite, as his friends Job 13. 15, 16. imagined; Though he slay me, yet will I trust in him: but I will prove mine own waie● before him. He also shall be my salvation. for an hypocrite shall not come before him. And seeing he walketh as under the eye, and in the sight of the Almighty, therefore in some measure he is alike in all places and companies, because he remembreth well, that God is present in every place, and doth behold and discern all his actions, yea his secret imaginations. 3. The third effect of uprightness is hatred of all sin, of our bosom, delightful, profitable sins, of secret sins, of the sins of our inclination, custom, education, whatsoever, but more in ourselves then in others: and love of good, specially the best and chiefest good, in others, as in ourselves. Homebred sin is most hateful, because most hurtful to the soul, pernicious to our State, dishonourable to God. And it is a good token of a plain and downright heart, when a man is willing to see, ready to acknowledge, and can with eagerness of affection set against his own sin, rather than against the sins of other men. For the love of sin is abandoned, the heart is framed to self-denial, which it hath not by nature, but by grace: and sin will have no pleasure to lodge in that heart▪ where it is thus pursued. But true goodness is lovely in all men, because it proceeds from God, conformeth a man after the image of God, and enableth to the obedience of his commandment: and whose heart is right with God, he cannot but rejoice to see his name glorified by whomsoever. 4. Delight in the most high at all times, in all conditions, prosperity and adversity, evil report and good report, making God the stay of our souls, when oppressing trouble lieth heavy upon us, and walking before him in humility, meekness and fear, when all things prosper according to our hearts desire, and readily performing our vows which we made in the day of our calamity: Job 27. 10. Job 3. 23. and 2. 3, 10. This is a notable effect of uprightness. Thus Job confirmeth his uprightness, in adversity he called upon God, and waited upon his aid: in prosperity he remembered his change, eschewed evil, stood in awe of God, shown mercy to the poor, fatherless and widow, comforted them that were in distress: in both estates God was his delight and his portion. It is a double and crooked heart that starts aside, and varieth in obedience according to outward conditions, that goeth forward or backward, on this side, and on that, as occasion requireth; that praiseth mercy in his need, but commendeth sparing and nearness▪ when he washeth his paths in butter: The upright is resolved of his way, and doth break through all lets and bars whatsoever may be cast before Prov. 21. 29. him in his journey. A wicked man hardeneth his face: but as for the upright he directeth his way. As the ungodly man is obstinate in evil, so is the upright constant in piety, and will not be removed from it. I have inclined my heart to perform thy Statutes, always, even unto the end. Hold thou me up, and I Ps. 119. 112, 117 shall be safe, and I will have respect unto thy Statutes continually. 5. Respect of God's approbation more than the applause of men, resting well contented that we are allowed of him, though disesteemed in the world, is a good sign of an even and polished heart. A good heart regardeth not much, what men think or 1 Cor. 4. 3. 1 Thess. 2. 4. say, so God be well pleased. I pass little to be judged of man's judgement, yea I judge not myself. As we were allowed of God to be put in trust with the Gospel, even so we speak, not as pleasing men, but God who tryeth our hearts. Let the world fawn or frown, speak fair or revile, be quiet or persecute, all is one, a faithful man will go forward in his good course, neither starting aside, nor turning bacl. For the heart that is well directed, seeketh heaven and not earth; the favour of God, not the fair countenance of men; rest in the world to come, not peace in this vale of misery: and thus minding his ●ome prepared in heaven, he goeth on his race, not regarding how little his service is esteemed by earthly men. 6. An honest heart is no less careful to return praise for graces and good things received, then to beg supply of what is wanting. Isa. 33. 1. This is the study of the upright (and it becomes them well) in which they diligently apply themselves, to set forth the goodness, power, mercy, and rich grace of God vouchsafed unto them. 7. To the upright man the hardest things are easy: because they are industrious and cheerful in the works they take in hand, according to the Lords appointment. The way of the slothful is an hedge of thorns: but the way of the upright Pro. 15. 19 is made plain. 8. The downright Christian is careful to shun all appearances, occasions, and provocations unto sin, willing to suffer admonition and rebuke, and constant in the use of all means, that he Job 31. 1. Psal. 141 4, 5. might grow in grace. The means whereby truth and uprightness may be attained and strengthened are; 1. Constant and conscionable dependence upon the preaching of the word, effectual receiving and sound feeding upon it. Desire 1 Pet. 2. 1. the sincere milk of the word, saith the Apostle. He calls the word sincere milk, a milk without deceit: It is in itself truth, having the God of truth for the Author, Christ Jesus the truth for Joh. 14. 6. the witness, the Spirit of truth for the composer of it: and it worketh truth in the hearts of them that hear and receive it kindly. It is mighty to the purging out of that leaven of fraud, which is within us, and to the transforming of us into the image of God, if it be kindly planted and sound rooted in the heart and conscience. Sanctify them with thy truth, thy word is truth. This is Joh. 17. 17. that which begets faith, and faith is that which purifieth the heart. How came the Romans to that heartinesses and sincerity of obedience, which Paul commends so much, was it not by that form Rom. 6. 17. of holy Doctrine which was delivered? Or as we read it sometimes, unto which they were delivered: wherein the truth of God is compared unto a mould into which they were cast, and by which they were transposed into a new form, enabled to walk sincerely and without halting before the Lord. The mind must be truly informed, or the heart can never move aright. But there is no means to come to the knowledge of the truth, but by the word of God, which is the word of truth, and Gospel of salvation. It is truly said, the heart can never be sincere, till it be humbled and broken, and brought to abasement and denial of itself: and what means hath God ordained so effectual, as his word to work this humiliation of spirit? Is not this the hammer which Jer. 23. 2●. Act. 2. 37. 2 King. 22. 19 breaketh the stone? Is not this that which pricketh the heart, and maketh it to melt, and sometimes wringeth tears from the eyes of them that hear it? Besides, what hope that ever any man's disease of a false heart should be cured, until he be brought to the sight of it? Who seeks for health, till he know himself to be diseased? And shall ever any man be brought to the understanding of his defect in this, until he hath been made to see it by the word? What health is to the body, that truth and uprightness is to the soul: now bodily health ariseth from the seed, is preserved by sound and good diet: But the word of truth is the wholesome food, whereby the soul is nourished. The word is a word of uprightness or rectitude, and when it is well learned, and throughly digested, safe lodged, and Jam. 1. 20. close applied, it doth season and regulate the heart and affections, and change them into the nature of it. If we bind our crooked affections close to the word of truth, they will become straight, agreeable unto the word, whereunto they are bowed. And the same word truly embraced, doth inflame the heart with a fervent desire to walk with God in all duties of holiness and righteousness. 2. Thorny cares, vain pleasures, sinful delights must be stocked up and digged out of the heart. Weeds will grow of themselves, if the roots be not plucked up, good corn requireth tillage and sowing both. Perverseness is natural to man corrupt and sinful, and will increase of itself: but uprightness will not prosper, if the fallow ground of the heart be not ploughed, and the roots of worldliness and voluptuousness killed in them. If the world be our treasure, our heart cannot be true and upright with God, for where our treasure is, there will our hearts be. 3. A third means is to possess our hearts with this, and to have it ever in our thoughts, that in all things, especially in matters of Religion, we have to do with God, and are ever in his sight and presence. In our common daily duties to labour thus to perform them with our heart, as in the sight of God, to his glory, is a ready way to get this grace of truth deeply rooted. It is the very main ground of all hypocrisy, that this one thing is not duly thought on. Men forget him that seethe in secret, whose eyes are as a flame of fire, wherewith he pierceth further than the outward face: and hereupon they are not to imagine, that when they have carried the matter smoothly and fairly before men, all is well. The world either applauds them, or accuseth them not, and hereupon they flatter themselves, as if nothing more were to be looked after. Let us then remember this, if we would be true and sincere in our hearts; The ways of man are before the eyes of Prov. 5 21. the Lord, and he pondreth all his paths. This kept the Church and people of God of old in their sincerity, and preserved them from dealing falsely concerning his Covenant; they thought with themselves, If we do thus and thus, shall not God search it out? Psal. 44. 17, 21. for he knoweth the secrets of the heart. And this consideration moved Paul to faithfulness in his Ministry; We make not merchandise of the word, but as of sincerity, but as of God, speak we in 2 Cor. 2. 17. Christ. See what things go together, doing a matter in sincerity, and doing it, as in the sight of God. 4. Society and fellowship with the faithful is a sign of uprightness, and a means of continuance and increase therein. For he that setteth his heart upon heaven, will be careful to draw on and encourage his companion in the same way. Coals laid together kindle each other, and preserve heat the longer: So it is with the faithful linked together in holy communion. 5. It is good to call ourselves to a frequent reckoning touching our carriages, binding ourselves to an examination of them. He that hath a servant, of whose fidelity he maketh some doubt, and whom he desires, if it might be, to reclaim, both for the good of the party, and for his own particular also, that he may be useful to him, he will not let him run on too long before he call him to an account; he considers that to be the next way to make him careless and secure. If he expect ever and anon to be reckoned with, it will cause him so much the more carefully to look unto his business. It is so in this case. The word of God telleth thee, that thou hast with thee a false, cozening, deceitful heart: an heart that will beguile thee to thine utter ruin; it is ever ready to practise with Satan the professed enemy of thy soul, to work mischief against thee: Wouldst thou reform this heart, that it might become useful and serviceable for thee, in the great and important business of Salvation, be sure to call it often to account. It will be good to reckon with it once a day, to see what hath passed it, to examine what thoughts have been framed in it, what purposes, what intents, what acts have been done, as effects and fruits of these inward purposes: surely this tying of thyself to such an often survey, and looking back upon thy heart, will keep it in so much the more awe; and when it is once accustomed to the sweetness which will be felt, when it can give account of care and of obedience, and to the smart and punishment which followeth the remembrance of failing in holy duties, it cannot but be kept in so much the better tune. And to find out the better the guile of our spirit, and crookedness of affection, First consider what ignorance, vanity, folly, infidelity doth still remain in the mind, what stubbornness in the will, benumbedness in the conscience, disorder in the affections: how apt we are to undervalue the true treasure, lose ourselves in base delights, abuse things lawful in excess: how lavish and rash in our speeches, dull and dross in holy performances, pettish and impatient if a little crossed, etc. Secondly, Consider how careless we are of the spiritual action, in those things we perform, as in prayer, hearing the word, receiving the Sacraments, giving alms, etc. To the spiritual, performance of these and such like duties is required a preparation and heavenly disposition of soul befitting such actions, and the Majesty of God with whom we have to deal; as in confession of sin is required grief, shame, humility: in supplication reverence, devotion, spiritual emptiness, whereby the heart is taken off the creature, and driven out of ourselves. But who doth not lightly pass over these duties? which is no better than the wiping of the outside of the dish, not looking to that within. Do we not rush upon prayer without premeditation, give our heart's liberty to rove about, forgetting with whom we have to do? are we not perfunctory in craving God's blessing upon our meat at ordinary meals, and in giving thanks when we are refreshed? etc. Thirdly, Mark that in resistance of sin, we are more sorry, and deal more against this or that branch of Corruption, which appeareth to our disgrace, then against the body of death itself; and against that sin whereunto we are not so much inclined, more than against others no less dangerous, whereunto we are disposed. Fourthly, Consider the course of our affections, and we shall see how unsound we are towards God and our Brethren. If a thing touch ourselves, our blood will quickly be in our nails: If a man know this or that a miss by us, it is very grievous, the shame of it much upbraids us: but things that offend God, and which we know he seethe amiss in us, we can let these pass nothing affected. A sign our love to him is not so sound, our fear of him, and desire of praise with him, not so unfeigned. We should be ashamed to be found often in the same fault before men: but we commit and confess the same sins daily before God, and are not confounded in ourselves. If we speak but an hasty or unadvised word in the presence of some grave and godly man, that might be to our disgrace, our thoughts trouble us: but the offence against God is lightly passed over. We are circumspect to avoid the breach of penal laws, not so careful to watch against the committing of sin against God. We confess sin before God, and seem to aggravate it: but being questioned by men, we turn the fair side outward, and make the best of it. Lastly, Let us observe how frequently our actions are corrupted. In leaving sin many time we leave it not because we hate it as sin, but it hath often broken out to our reproach; our friends persuade us to break it off, it will be for our credit and advantage. We confess our own sins, not desiring to give glory to God, and gain a testimony of a sound heart: but because worldly wisdom doth tell us, It is best to tell our own tale, or it were double folly to make dainty of that all the world knoweth: It will not be for our credit to lessen our fault, when it is fully known; we shall lose the estimation of good men if we seek to hid, excuse, or make light of our offences. Our promises of amendment, when we have been overtaken with sin to our disgrace, have not proceeded from due consideration, nor had due execution accordingly. In the profession of religion we have oft aimed at sinister ends, as praise of men, gain, or the like, Thus in taking up good duties, as orders in our family, we often look not so much at the conscience of God's Commandment, as at this, The eyes of men are upon us, all the world will cry shame, if such things be neglected altogether. Our performance of private duties is fare more dull, superficial, and sleight, then that which is done in the sight and company of others. The presence of men doth oft restrain from many hasty sinful speeches and unwarrantable actions, which we take liberty to speak and do before the face of the most high, and are not ashamed. Our rebukes are carnal, rather because our minds are crossed, then that God is dishonoured. Our obedience is partial, this we do, another thing no less material we pass over without regard: and we mean well many times, and are fervent in a good thing, not merely for sinister respects, and yet not only, nor resolutely for God's Commandment, but more for other considerations then that: And therefore in such cases and trials, we are found to be others, if we examine it, than we would be. We bear with faults in him that is serviceable to our humour, against another not so pleasing in our eye, we are hot and fiery. Sometimes we undertake to deal for some that speak to us, but do it without any hearty well-wishing to him, sometimes not sticking to say to our friend, I must speak to you for fashion, but do as you please. We visit sick ones, but not stirring up the bowels of mercy, we speak a great many phrases of course, our conscience telling us it is otherwise. We make a semblance of reverence, but how fare it is from the heart this may testify, that we can (absent from the parties) use their names proverbially, break jests on them, admit sinister suspicions. We can speak fair to men's faces, when war is in the heart: and when we hate the person, take on as if we sought the disgrace of his sin only. So in fruits of love, we can do this party good sometimes, but it is to keep another under, who else would sprout forth so fare, that his shade would dim our lights: as likewise I will do for such an one, they know good behaviour, they will do their homage, such an one will thank me for it, I am sure it will not be given clean away: He is able to do me a good turn again, etc. In works of mercy we are not discreet, free, compassionate, forward: we seldom consider the necessities of others, stand a loof, if any man will step before us in the work, pretend ignorance, and are glad to hang the burden upon other men's shoulders, that be less able to bear it. Sixthly, After we have discovered and found out the crookedness and unsoundness of our heart and life, we must take up ourselves for halting, bewail it with shame and sorrow, stir up ourselves to more uprightness and sincerity, and fly unto God by hearty prayer to be established and confirmed. Though there may be some relics of hypocrisy in a good man, yet the nature of halting is, it will go quite out of the way if it be not healed. And make strait steps unto your feet, lest that which is halting be turned Heb. 12. 13. out of the way. Ah, the frowardness of my heart, how crooked have my ways been in the sight of the Lord? I have regarded vanity, doted upon transitory pleasures and profits, undervalved the true treasure. The streams of mine affections have been driven with full sail to that which is little worth; but ebb to what they should covet above measure. My whole soul, all that is within me, should have looked continually upon God, and my conversation directed towards him: but my thoughts, desires, affections, words and actions have looked ordinarily, very often, another way. How fare am I from that truth which God requires in the inward parts? what a mass of wicked fraud and deceit is heaped and piled up within me? what rottenness doth lodge still in my breast? what am I but a shop of lies and vanities? Easier it is a great deal to know the number of my hairs, than the running motions of my heart and affections. Oh, the blind corners, the secret turn and wind, the close lurking holes that are therein: upon examination I have found a world of falsehood in my soul, more than ever I suspected or imagined. My cogitations are vain, if not wicked and ungodly, mine affections unsound, mine aims indirect, my course of life palpably gross in dissimulation before God, and towards men. If the members of my body were crooked and deformed; my mouth, face, eyes drawn awry or squint; if one part did swell, another whither and pine away; I should esteem it an heavy cross. But the distemper of the soul is much more dangerous, as the safety of the soul is more precious then of the body. If in a journey I chance to strike out of the way, or fetch compass about, when I might have gone a shorter cut, how am I grieved at my ignorance, that I knew not, or negligence, that I enquired not the right way in time? But in the course of Christianity I have turned aside, and stepped out of the right path to my great loss and prejudice. Did I stand convicted before men for some notorious coozener or deceiver, I could not but take it grievously: but many times I have played fast and lose in the presence of the all-seeing God, pretending his service, when I have done mine own will; offering him the body, when the soul hath been let lose after vanity. I have too long wandered and gone astray like a l●st sheep, but now I will keep the testimonies of my God: For the Commandment is a lamp, and the Law is light, and reproofs of instruction are the way of life. The Commandments lead directly to that life, which deserves the name of life, eternal life. The Traveller takes the next way to his Journeys end: No wise man will willingly step one foot out of the way to Heaven. If our limbs be crooked, we omit nothing that Art or Exercise can do to set them straight: and shall not I take care to rectify my soul, and bring it into right order? Deceit and falsehood is the Image of Satan, who abode not in the truth, most unmeet to be borne by him that is by adoption the son of God. The charge of God is, Be ye holy, for I am holy; be ye perfect, as your heavenly Father is perfect: and hereby may we assure our hearts that we are the children of God, if we be true, as he is true. Truth is the Image of God stamped upon their hearts whom the Lord hath called to be his peculiar people. What soundness is to the body, that is sincerity to the soul: a grace of singular excellency, and excellent use, pleasing to God, and profitable to man. Wise men delight in sound and faithful friends: the Lord takes pleasure in them that be true hearted to his glory. A sound body is fit for labour: a true heart is ready prepared for any service that God requires. The way is not tedious to men, they halt not in it, but through weakness and imperfection: O my soul, the way of life would be most pleasant and delightful, crosses easy to be borne, the comforts of grace most sweet and admirable, were it not that corrupt humours causing distempers, did still breed in thee. Earthly desires, vain delights, unruly lusts are great impediments to the quick and easy dispatch of the Christian Pilgrimage. Sincerity is the girdle of the mind to traffe up these, strengthen our loins, and tie the heart to the work commanded. We buy girdles for the body, and if costly ones we keep them charily: I will seek to Heaven for this girdle of grace, for it is woven there, no shop can serve me with it but that only. O Lord, thou that delightest in the simple and true hearted that cleave unfeignedly unto thy testimonies, create in me a true heart and sincere spirit, that without guile▪ I may stick unto thy testimonies, and do what is acceptable in thy sight. Naturally I am full of falsehood and guile, oh thou that a●t the God of truth, who at the first didst create me after thine Image▪ make me every day more and more like unto thyself in true holiness and righteousness. Then shall I be true indeed, when Christ the giver of truth dwelleth in my heart: Lord strengthen my faith, that being knit unto Christ the way, the truth, and the life more and more, I may partake of his fullness, grace for grace. CHAP. I. Of the New Testament or Covenant, and how God hath revealed himself therein. IN Scriptures New is put for admirable, unusual, not before In ●mnibus linguis penè id novum dicitur, quod aliis succedit: u● n●vus rex, novu● maritus. Exod. ●. 8. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aq. & Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 7. 18. heard of; as Jer. 31. 22. The Lord hath created a new thing in the earth. Isai 42. 9 Behold, the former things are come to pass, and new things do I declare. Isai. 48. 6. I have showed thee new things. And for necessary, noble, illustrious, excellent to admiration or astonishment; as new doctrine, Mark 1. 27. is wonderful, excellent doctrine; a new Commandment, Joh. 13. 34. that is, a necessary and excellent Commandment; new wine, Matth. 26. 29. that is, wine, which by reason of its excellency is had in admiration. And so we read, a new Name, Rev. 2. 17. Isai. 62. 2. and my new name, Follio est ips● facit nova carmina Virg. Eccl. (i) magna & miranda. Serd. Rev. 3. 12. and a new song, Psal. 33. 1. (which by some is interpreted an excellent song) and a new work, or a new thing, Isai. 43. 19 Behold, I will do a new thing. The Apostle John saith, I writ no new Commandment unto you, 1 Joh. 2: 7. but that hinders not the former interpretation of the word new; because it is usual with that Apostle, to use the same word in divers manners. That is said to be new also, which is another or divers from that which was before Christ came into the world, or which was granted to no former age of the world, but to these last times only: as 2 Cor. 5. 17. If any man be in Christ, he is a new creature: old things are passed away, behold all things are made new. And so a new song, is a song, wherein the name of God is celebrated for some new and admirable benefit of deliverance by the coming of Christ; as Isa. 42. 10. Sing unto the Lord a new song, and his praise from the end of the earth. Psal. 96. 1. O sing unto the Lord a new song, sing unto the Lord all the earth. Rev. 5. 9 And they sung a new song, saying, Thou art worthy to take the book. Rev. 14. 3. And they sung as it were a new song before the throne, and before the four beasts. Though now and then that is called a new song, wherein the name of God is celebrated for some new benefit of deliverance at what time soever vouchsafed; as Psal. 40. 3. And he hath put a new song in my mouth, even praise to our God. Again, that is new, which is perpetual, shall never wax old, or vanish away; Heb. 8. 13. In that he saith, A new Covenant, he hath made the first old, Now that which decayeth, and waxeth old is ready to vanish away. And in this sense may that of the Apostle, 1 John 2. 8. well be understood, Again, a new Commandment I writ unto you, which thing is true in him, and in you. In the Covenant of grace God promiseth to put a new spirit into his people. Ezek. 11. 19 not new for the matter, not for the inward form or kind, but the frame and fashion: a new spirit Ezek. 18. 31. renewed in qualities, not changed in substance. And so the faithful are said to put on the new man, which after God is created in holiness and righteousness, Ephes. 4. 24. Col. 3. 10. And in Christ neither Circumcision availeth any thing, nor uncircumcision, Eph. 2. 15. but a new creature, Gal 6. 15. that is, a new man refined, reformed, and renewed by God in Christ Jesus. And it may be, the renewed soul is called the new man, or new creature, because it is noble, beautiful, fresh and vigorous, never to whither or decay with age. And whatsoever we must understand by the new heavens and the new earth promised, Isai. 65. 17. and 66. 22. Revel. 21. 1. the title new seemeth to import the admirable excellency and continuance thereof, never to alter or decay, but to remain before the Lord. In all these respects the Covenant of Grace is fitly called the new Covenant or Testament, Jer. 31. 31. Heb. 8. 8. 2 Cor. 3. 6. for it is divers from that which God made with the Fathers before Christ, most necessary and excellent, never to wax old, or to decay. By it a new light of the doctrine of the Gospel shined to the world, it had new worship, new adoration, a new form of the Church, new witnesses, new tables, new Sacraments and Ordinances, and these never to be abrogated or disannulled, never to wax old. Heb. 8. 13. and it was established after a new manner, by the blood of the Mediator. It is called a Covenant of peace, an everlasting Covenant, which shall not be removed: the Covenant of my peace, Ezek▪ 36 27. and 34. 25. Isai. 54. 10. and 55. 3. Heb. 13. 20. Isai. 61. 8. It is called a Covenant and a Testament. A Covenant in respect of the manner of agreement; a Testament in respect of the manner of confirming. A Covenant in respect of Heb. 9 16. God; a Testament in respect of Christ, who being appointed of the Father Lord and Prince, with full possession of all things necessary to Salvation, died as testator, and confirmed by his death the testamentary promise before made, of obtaining the eternal inheritance by the remission of sins. John the Baptist by the light of preaching was greater than the Prophets, that had gone before him: but properly he was not a Minister of the new Testament, as it differed from the old: wherefore a middle place is rightly assigned to him, being the forerunner of Christ to prepare Matth. 11. 11. the way before him. From the birth of Christ, the things foretold in the old Testament pertaining to the constitution of the new, began to be fulfilled; and that first by his coming in the flesh, afterwards by his administration, and then by his death: by whose death the old Testament was abolished, and the new did succeed in the room thereof. The old Testament was abolished by the death of Christ in right, but not in act. For before the promulgation of that innovation by the sound of the Gospel, they amongst the Jews that did believe in Christ were true believers, though they were zealous for the Law: but after the doctrine Act. ●0. 21. of grace was sufficiently published, they that obstinately did cleave to the shadows and Ceremonies of the Law, did reject the promise and Covenant in Christ. So that properly the Heb. 13. 10. beginning of the new Covenant is to be fetched from that time, wherein Christ hath fulfilled all things, which were shadowed of him in the Law, or foretold in the Prophets, that is, after that Christ was corporally ascended into Heaven, and had sent down the holy Spirit in the visible shape of fiery tongues upon his Apostles, Act. 2. 3, 4. at the solemn feast of Pentecost; For the sum of the Gospel or new Testament is this, that the Ceremonial Law is ceased, and the use of the Law (whereby we were kept in bondage until faith was revealed) abolished: and that Christ being already crucified, dead, buried, and received into Heaven, remission of sins in his blood is clearly, plainly and openly propounded, offered and given to all them that by true and lively faith do believe that he is Christ the Lord and Saviour, and that the Spirit of Adoption is sent into their hearts, who by firm affiance and confidence do rest in the Redeemer, that being taught of God they stand not in need of the legal pedagogy. Surely, that doctrine concerning faith in Christ, cannot strictly be called the Gospel, which did take place, the Mosaical worship as yet in force, and that by the approbation of Christ, those things not being fulfiled as yet, which were preached in the Gospel. For the Gospel is a message of good tidings or things past, which affect the heart with singular joy and cheerfulness. And as the old Covenant was not promulgated without great pomp upon Mount Sinai, the people of Israel hearing and beholding, and swearing unto it, Exod. 19 18. and 20. so it was meet that the New Testament, should be published on a solemn set day, in the assembly almost of all Nati●ns, with great splendour and glory, as it was on the feast day of Pentecost. And before that time the doctrine concerning faith was of that sort, that men were rather called to the future Kingdom of God, then commanded to rest in the present state of things. John the Baptist put over his hearers to▪ Christ, Joh. 1. 26, 27. Luke▪ 3. 16. Mark 1. 7, 8. Matth. 3. 11, 12. Christ invites men to the Kingdom of Heaven, that is, the Evangelicall Government of the Church, as future at hand, but not yet present. Matth. 4. 17. Mark 1. 15. Nay, after he was risen from the dead, although he profess openly and plainly to his Disciples, that all power was given unto him in Heaven and earth, and he command them to preach the Gospel to every creature, Matth. 28. 18, 19 yet he gives them a charge to tarry at Jerusalem, to wait for the accomplishment of the promise concerning the solemn sending of the holy Ghost, and to be endued with power from above, Luke▪ 24. 49. as if they were designed before, but then to be inaugurated, and by extraordinary gifts, many hearing and beholding, openly to be approved. The days immediately following the death and resurrection of Christ, were the days of the Church's widowhood, wherein she sat (for a while) destiture and comfortless, and barren, having neither power to bear, nor to bring forth children. But within ten days after Christ, the Lord, the Bridegroom of the Church, had ascended from earth to Heaven in glory, the holy Ghost came down upon the Apostles in visible shape, in token that Christ's Church was now betrothed unto him, and had received strength to conceive and bring forth, and breasts replenished with plenty of Milk to nourish and feed her children. This was as the Solemnisation of the Marriage, and then did the barren begin to rejoice, that she should be the mother of many children. From this time properly the New Testament took its beginning. The nature of this Testament stands principally in three things. 1. In the kind of Doctrine, plain, full, and merely Evangelicall. 2. In freedom from the curse of the Law, and freedom from Legal Rites. 3. In the amplitude and enlargement of the new Church, throughout all Nations of the world. It may be described, the free Covenant which God of his rich grace in Jesus Christ incarnate, crucified, dead, buried, raised up to life, and ascended into Heaven hath made and plainly revealed unto the world of Jew and Gentile, promising to be their God and Father by right of Redemption, and Christ to be their Saviour; to pardon their sin, heal their nature, adopt them to be his Sons, protect them from all evil that may hurt, furnish them with all needful good things spiritual and temporal, and crown them with everlasting glory in the world to come, if they repent of their iniquities, believe in Christ and through or by Christ in him, and walk before him in sincere, constant and conscionable obedience: which he doth inwardly seize by the witness of the holy Spirit, who is the earnest of their inheritance, in the hearts of the faithful; and ratify and confirm by outward seals universal, plain, easy, and perpetual. The Author of this Covenant is God in Jesus Christ: for none can make these promises but God, none can make them good but his Highness. Therefore the Lord doth evermore challenge this unto himself, that he is the maker of the Covenant: And as it is Jer. 31. 1, 31, 32, 33. called our Covenant in respect of the conditions required, Zech. 9 11. So it is called the Lords Covenant, because he hath made, and will establish it. If ye can break my Covenant of the day, and my Covenant of the night, etc. Then may also my Covenant be broken Jer. 33. 20, 21. with David my servant. Christ also as Mediator is both the foundation and Author of this Covenant, as he is appointed of the Father Lord and King, advanced at the right hand of God to give repentance and remission of sins unto Israel, and as testator Heb. 9 16. he hath confirmed the Covenant by his death. But of this in the next Chapters. God is both the Author of this Covenant, and one party confederate. Fathers, we know, seldom frame Indentures, thereby to bind themselves what they will do for their children, if they will be obedient, but by right of Fatherhood they challenge of them their best service: Lords and great personages seldom indent with their free servants what preferment they shall expect after some term of service and attendance, but if they look for reward, they must stand at their courtesy. But our Lord and Master, to whom we own ourselves by right of Creation, who might take advantage against us for former disobedience, is content to undertake and indent with us, and by Indenture to bind himself to bestow great things and incomprehensible upon us, if we will accept his kindness and bind ourselves unto him in willing and sincere obedience. If you demand a reason of this dealing, none can be given, but the mere grace and rich mercy and love of God. Thus saith the Ezek. 36. 22. Lord God, I do not this for your sakes, O house of Israel, but for mine holy Names sake. I will cause you to pass under the rod, and I will bring you into the bond of the Covenant, etc. And ye shall know Ezek. 20. 37. that I am the Lord, when I shall bring you into the Land of Israel, etc. And there ye shall remember your ways, and all your do, wherein 42. 43. you have been defiled, and ye shall loath yourselves in your own sight, for all your evils that you have committed. And ye shall know that I am the Lord, when I have wrought with you for my Names sake, not according to your wicked ways, nor according to your corrupt do. Man can do nothing of himself to procure his spiritual good. In spiritual things it fareth with him much what as with a child new borne into the world, which being naked can neither provide clothes, nor being provided and laid by him, can put them on: for man destitute of all spiritual goodness, can neither move to help himself, until it be freely bestowed, nor manage and wield it well, when it is of grace vouchsafed, without direction and assistance from God. And there is as little worth or dignity in man to move God to promise him help, as there is ability in man to procure help. There is nothing in man to move God to show mercy, but only misery, which might be an occasion, but can be no cause, either why mercy is promised, or salvation granted. If man had not fallen from grace and state of Innocency, God had never sent his Son to redeem him, nor shown mercy reaching to the pardon and covering of his iniquity: If he had not lost himself, Christ had never come to find and restore him; if he had not wounded himself, he had not been healed and repaired of grace. Man then is a subject on whom God bestows grace, and in whom he works it; and his misery an occasion that the Lord took of manifesting his mercy in succouring and lifting him up out of that distress: but the free grace and love of God is the sole cause of what the Lord hath promised in this new Covenant, and doth give according to promise. And though the old and new Covenant be of the same nature, and from the same fountain, yet the new Covenant is preferred above the old, as fare as Sunne-light before Torch light, in this, that God who makes the Covenant hath more fully manifested the riches of his grace and superaboundant love in Jesus Christ, the brightness of his glory and engraven form of his person, to the federates of the new Testament. In the old Covenant the Lord had made it known, that he was merciful and gracious, slow to anger, abundant in goodness: But in the new Covenant he doth most familiarly reveal himself to be the God and Father of our Lord Jesus, and in him the Father of the faithful: which most sweet and pleasant name doth breathe out unspeakable love and tenderness. Again, though the ancient federates had some knowledge of God's Attributes, as an introduction to the Covenant of Grace, yet they never knew that transcendency of God's love, which is brought to light in the new, mentioned in these and such like passages of Scripture: Behold, what manner of love the Father hath 1 Joh. ●. 1. bestowed upon us, that we should be called the Sons of God. God so loved the world, that he gave his only begotten Son: that whosoever Joh. 3. 16. believeth in him, should not perish, but have everlasting life. He spared Rom. 8. 3●. not his own Son, but delivered him up for us all: how shall he not with him freely give us all things. Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, 1 Tim. ●. 4, 5. and one Mediator between God and man, the man Christ Jesus. They that seek to stretch this speech of the Apostle to the furthest, do yet confess it is spoken of the times of the Gospel: and that appeareth evidently by the reason of the Apostle, confirming that saying, that God will that all men be saved, from this, that God is the God of all men by Covenant, and Christ the Mediator of all men in Covenant, and by the Gospel, the Word of truth, the saving truth of God was brought unto all in Covenant. Besides, in the old Testament the Doctrine of the Trinity of persons in the unity of the God head was more obscurely taught: but in the new Testament we are clearly and most comfortably assured, that the Father, Son, and holy Ghost do sweetly conspire to perfect the Salvation of the Faithful, and confirm unto them the promises of the Covenant; There be three that bear record in 1 Joh. 5. 7. Heaven, the Father, the Word, and the holy Ghost, and these three are one. Go ye therefore and teach all Nations, baptising them into the Matth. ●8. 19 Name of the Father, and of the Son, and of the holy Ghost. If in the mouth of two or three witnesses every word must stand: why should a Christian question or doubt of the promises of mercy made in the Covenant, assured unto him by the Father, Son and holy Ghost. God the Father promiseth, that in his only begotten Son, he will be a merciful Father to all Believers, that he will give him to them for a Redeemer, accept his satisfaction for them, give them his Spirit, and bestow upon them righteousness and salvation. The Son doth promise, that he will be Redeemer of the faithful, by doctrine, merit, and efficacy; that he will deliver them from the power of Satan, bring them into perpetual favour with God, wash them from all the filthiness of their sins, and be unto them, as he is made of the Father, Wisdom, Righteousness, Sanctification and Redemption. The holy Ghost doth promise, that being redeemed by the blood of Christ, by the presence of his grace, he will cleanse them from all inherent sin, and repair the Image of God in them: lead them into all truth and holiness, enable them to cry, Abba Father, seal them for the Lords, and abide with them by his grace and comfort as an earnest of the inheritance, until the redemption of the purchased possession. This Covenant was stricken with all Nations, or the world in opposition to the Jewish Nation: for now the promise made Gal. 3. 8. to Abraham was fulfilled, In thee shall all Nations of the earth be blessed: now the prophecies touching the calling of the Gentiles, Isai. 44. 6 and bringing them to the Sheep-fold of Christ, were accomplished: now the Apostles were sent forth to preach the Gospel to Matth. 28. 19 Mar. 16. 13. Rom. 1. 16. Col. 1. 6, 23. Act 10. 45. every creature: and God gave such a blessing unto the Word, that by their preaching a great part of the habitable world was converted unto the faith. Now upon the Gentiles was poured out also the gift of the holy Ghost, Christ having broken down the partition wall betwixt Jew and Gentile, and abolished in his flesh the enmity, even the Eph. 2. 14, 15. law of Commandments, contained in Ordinances, for to make in himself of twain, one new man, so making peace. The Covenant of promise was first made with Adam and his posterity; not with him as the common parent of all mankind, and so with every man that should come of his loins howsoever in all generations: but with Adam as a believer, and his posterity until by wilful departure from the faith they should discovenant themselves and those that did proceed from them. In like manner it was made with the Patriarches, with Noah, and his posterity: then with Abraham and his family; afterwards with one selected Nation: but under the Gospel all Nations are brought into the bond of the Covenant. All nations, I say, but not every one in every nation, nor every nation in all periods of that time. For many nations have lived, we know, for a long time in infidelity, without the Gospel, without God in the world, aliens from the Commonwealth of Is●ael, and strangers from the Covenant of Grace. And we find the Apostles to make a manifest 2 Cor. 6. 14, 17. difference betwixt the people of God and unbelievers, so that all in their days were not admitted into Covenant, though the Gospel was preached unto them. For they that be in Covenant are in phrase of Scripture the people of God, that is, such with whom God hath contracted Covenant, and who in like manner have sworn unto the words of the Covenant, God stipulating, and they accepting the condition. God as an absolute Sovereign hath right and authority over all men: but in a certain and peculiar reason they are called his people, who receive his Commandment, and acknowledge him to be their Lord and Saviour. And these be of two sorts; for God doth make his Covenant with some externally, calling them by his Word, and sealing them by his Sacraments, and they by profession of faith and receiving of the Sacraments oblige themselves to the condition required: and thus all members of the visible Church be in Covenant. With others God doth make his Covenant effectually, writing his Law in their hearts by his holy Spirit, and they freely and from the heart give up themselves unto the Lord, in all things to be ruled and guided by him. And thus God hath contracted Covenant with the faithful only. The first sort are the people of Rom. 2. 28. God outwardly or openly, having all things external and pertaining to the outward administration. The second are the people of God inward or in secret, whom certainly and distinctly the Lord only knoweth. Experience hath confirmed it, that in the days of the Gospel, the Church of Christ hath sometimes been shut up within narrower bounds and limits, sometimes it hath spread itself over the face of the earth more gloriously, and so much was plentifully foretold in the Scriptures, that such as lived in the times of that great apostasy and falling from the faith, might not be offended at it. What the state of God's Church shall be in these latter days, time will manifest more certainly than we can yet define: but some Divines are of opinion that the bounds thereof shall extend further, and the glory thereof be greater than ever heretofore. And this is not improbable: for when the Apoc. 11. 15. seventh Angel sounded, there were great voices in heaven, saying, The Kingdoms of this world, are become the Kingdoms of our Lord and of his Christ, and he shall reign for ever and ever; which accordeth with that of Daniel, Behold, one like the Son of man, came with the Dan. 7. 13, 14. clouds of heaven, and came to the Ancient of days, and they brought him near before him: And there was given unto him dominion and glory, and a Kingdom, that all people, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. CHAP. II. Christ the Mediator of the New Testament for whom he died and risen again. CHrist Jesus incarnate is the Mediator of the new Testament, a real Mediator, a fit middle person betwixt God and man: a Mediator and testator both, who hath confirmed the Testament with his blood. But seeing the Covenant is made in Christ, and Christ died in some sort for them that be under the Covenant, it will not be out of place first to show for whom Christ died and risen again, and then how Christ is the Mediator of the New Testament, and what is the exaltation and Prerogative of the new above the old Covenant in that respect. Touching the first there be two main opinions of Divines. The first sort hold, that he died for all and every man with a purpose to save. But in the explication of their Tenent they add. Corvin in Mol. cap. 28. Sect. 1. & 4. & 20. 1. That Christ died for all men considered in the common lapse or fall, but not as obstinate, impenitent, or unbelievers. Christ died not, say they, for Cain and Judas, as such, or as they should perish, nor for Abel and Peter as faithful, in respect of the impetration of Salvation: but without difference for them considered Resp. ad Epist. Minist. Walak. pag. 51. Armin. Worst. part. Secunda necess. Resp. Synod▪ declare. sent. remonst. circa Art. Sect. de morte Christi. Thomson. diatr. cap. 4. Corvin. in Mol. cap. 27. Sect. 4. & cap. 12. Sect. 25, 26, 27. in the common state and condition of the fall and sin. 2. That Christ died for all men in respect of the impetration of Salvation, but the application thereof is proper to believers. 3. That Christ died not to bring all or any man actually to Salvation, and make them partakers of righteousness and life; but to purchase salvabilitie and reconciliation so fare, as that God might and would, salvajustitia, deal with them upon terms of a better Covenant, which might well stand although it should be applied to no man, no man should be reconciled or saved by Christ, God should have no Church on earth, or Saint be crowned with glory in heaven. 4. That Christ hath purchased salvabilitie for all men, but faith and regeneration he hath merited for none: because God is bound to give that which Christ hath merited of him, although it be not desired or craved. Exam. Censur. Cap. 8. pag. 95. & Cap. 7. pag. 87 & Respons. ad specul. 11. 107. Other positions they hold, which ●ang not together, nor agree Exam. Cens. with that which hath been mentioned; as that God neither would, nor could by right condemn any man for the sin of Adam, and that Original sin so called, is properly neither sin, nor punishment: And then if Christ died for mankind in the common lapse, he died for them that never had sinned, nor deserved punishment. Again they teach that all Infants, whether of believing Corvin. in Mol. cap. ●8. Sect. 13, 14. or Infidel parents, dying without actual sins committed in their own person, are restored into the favour of God, regenerated and saved: and that because God hath taken all mankind into the grace of reconciliation, and entered into a Covenant of grace Arm. Resp. ad ad Art. 13, 14. with Adam and all his posterity. But then Christ died for all mankind in respect of impetration and application both: and by his death hath actually reconciled all mankind unto God, merited actual regeneration for them, and purchased Salvation, if after they be possessors of these spiritual blessings, they do not fall from them and shake them off by impenitency and infidelity. For Adam and Eve excepted, mankind cannot be considered in the Armin in Perk. pag. 4. common lapse, but as infants only. Further they affirm, that Infants have refused grace in their parents, grandfathers, ancestors, by which act they have deserved to be forsaken of God: which how it can stand with their general position, or that last mentioned, I cannot conceive. Lastly, they teach, that Christ died for the impenitent and unbelievers: for thus they reason, If Christ died for all whom he came to save, and came to save unbelievers, as his words are, I came not to judge, but to save, than he died for unbelievers. How they accord these things, I cannot find; but if we take things as they lay them down, it will plainly follow, that Christ died for all mankind in respect of impetration only, and that he died for them in respect of impetration and application both; that he hath not actually reconciled them unto God, and that he hath purchased actual reconciliation; that he died not for the impenitent or unbelievers in respect of impetration, and that in respect of impetration only, he died only for such. And all this can hardly be reconciled with that they have in their Script. Synod. declare. sent. Rem. circa Art. 2 Gratia haec impetrata est peccat●ribus quatenus in communi lapsus & peccati statu alijsque peccatis, excepta sola impenitentia, considerantur, etc. Sicut fidelibus, quatalibus, fructus impetratae gratiae proprié obtingit, ita infidelibus & rebellibus, qua talibus, gratia impetrata non est, etc. & pag. 312. The second sort of Divines distinguish the sufficiency and efficiency of Christ's death. In respect of the worth and greatness of the price he died for all men: because it was sufficient for the redemption of every man in the world, if they did repent and believe: and God might without impeachment of justice have offered Salvation to every man in the world upon that condition if it had been his pleasure. In the efficiency, as every man, or any man hath fruit by the death of Christ, so Christ died for him. But this is not of one kind: some fruit is common to every man: for as Christ is Lord of all things in heaven and earth, even the earthly blessings which infidels enjoy, may be termed fruits of Christ's death. Others proper to the members of the visible Church and common to them, as to be called by the word, enjoy the Ordinances of grace, live under the Covenant, partake of some graces that come from Christ, which through their fault be not saving: and in this sense Christ died for all that be under the Covenant. But other fruits of Christ's death according to the will of God and intention of Christ as Mediator, be peculiar to the sheep of Christ, his brethren, them that be given unto him of the Father, as faith unfeigned, regeneration, pardon of sin, adoption, etc. and so they hold, Christ died efficiently for his people only in this sense, namely, so as to bring them effectually to faith, grace and glory. Now let us come to examine what the Scriptures teach in this particular. The Apostle writeth expressly, that by the grace of Heb. 2. 9 God Christ tasted of death for all men or distributively for every man. Some refer this to the sufficiency of Christ's death: but all men, cannot be referred to mankind considered in the common mass or lapse: for the words must be understood of the death of Christ as it was suffered in time, and not as it was decreed of God, and of men considered as at that time. But at what time Christ suffered, mankind could not be considered as in the transgression of our first Parents. The Jews were of opinion, that Christ the Messiah was promised a Saviour to them only. How, to impetrate Salvation? No, but to be applied as in Covenant. Now to beat down their pride, the Apostle saith, Christ tasted of death for all, sc. both Jew and Gentile, who stood in relation by virtue of the Covenant, as the Jews did. So that the Apostle speaks of the application of Christ's death, which is not absolutely common to all and every man in the world: and by every man is meant, every man who heareth, receiveth, and is partaker of the fruit and benefit of Christ's death offered in the word of reconciliation: every man who is under the new Covenant, as it is propounded of God in the Gospel and accepted of them. But every man under the new Covenant, as he is under the Covenant, is partaker of the fruit & benefit of Christ's death. That the passage is to be understood of them that apply and possess the fruit of his death, is manifest by divers reasons from the verses precedent and subsequent. The world to come, verse 5. may well be that all, or every man for whom Christ tasted death: but that world to come is that happy age, which the Prophets did foretell should begin at the coming of Christ, whose accomplishment or fulfilling we expect as yet. Beza an not. in Heb. 2. 5. Corvin. in Mal. cap. 29. § 1. Heb. 2. 10, 11. 13 Isa. 53. 10. Heb. 2. 16. They for whom Christ died are in the same Chapter described to be one, that is, of the same nature and spiritual condition with Christ, to be his brethren, such as trust in God, the children of God given unto Jesus Christ, the generation or posterity of Christ, as the Prophet speaketh, whom Christ took by the hand and lifted up from their fall, the seed of Abraham. But these things agree to them only that possess the fruits and benefits of Christ, for whom he died by way of application. If the maintainers of universal redemption consider their own grounds, it will be hard to fit this Text to their purpose: or rather from them the former exposition may be confirmed. For either by all men, they must understand mankind in the common lapse, as fallen in Adam, and then Christ by his death hath restored them into the favour of God, they stand actually reconciled, they be regenerated, and if they die before by actual sin committed in their own person they fall from that estate, are undoubtedly saved: or they must understand all men considered as obstinate, impenitent, rebellious, unbelievers. And then Christ died for all, and every man as obstinate, impenitent and unbelievers: which I cannot find that any of them hath or dare affirm: or by all men they must understand all believers, who apply and possess the benefits of Christ's death, which is that we affirm. They say (how truly I dispute not) his dominion over all men, that they are bound to obey him, and live unto him, is grounded upon his dying for every one. But if that be granted, is it not necessary that his death should be applied to every one in some sort, at least made known unto them in the word of life? For men are bound to obey and live unto Christ, as they will grant, not because he hath impetrated righteousness and salvabilitie, but because he hath entered into Covenant with them, made known unto them the way of life, imparted unto them his blessings, and they have accepted of the condition, and received him to be their Saviour. And these words, By the grace of God, I should think, import more to them, than that velleity or common mercy, or general affection of doing good, which Armin. and Corvin, make natural, and (as they teach) God beareth towards them that he hateth, Corvin. in Molin. cap. 29. Sect. 2. which was the cause why he gave Christ to die for all men: even that free grace and love, whereby he quickens them that were dead in trespasses, and saveth them that believe, Ephes. 2. 5. As for the particle All or every one, examples are usual in Scripture where it is used with fit limitation, though neither all precisely, nor the most part be signified, and that confessed by all sides. But what need parallel places to prove it may be, when the circumstances of the text show it must be limited, and they that most press universal redemption are enforced to acknowledge a limitation in this matter. It is objected, that the holy Ghost speaketh generally in the beginning of the Chapter, What is man? But how to frame any Heb. 2. 6. reason from those words to disprove the former limitation I see not. For this word man designs the nature of man in general, but with relation to the person of Christ, and is spoken of the nature of man, as to be united to the person of Christ, and alleged by the Apostle to prove, that the world to come, is put in subjection unto him as man. And if it be extended further than to Christ as man, it must be restrained unto the faithful, to whom that which followeth may be applied by communication and fellowship with Christ. Again, it is objected, that Christ's dominion over all is grounded on his death: but if that be granted, it is not necessary his death should be simply for all men. For the Apostle speaks of Heb. 2. 6, 7. Phil. 2. 9 Joh. 3. 35. Mat. 11. 27. Christ's dominion, not only over all men, but over all things, the Angels themselves not excepted: but it was not requisite, Christ should die for all things, even for the Angels, as they themselves confess. His power extendeth itself unto all creatures, to whom he can command obedience at his pleasure, and unless they perform it, inflict punishment. For he is made Lord of the world, and all power is given unto him in heaven and earth. Christ hath Sovereignty over all things, and doth rule over all men, the faithful to life, the unfaithful to death, Corvin. in Molin. cap. 12. § 26. This dominion of Christ stands well with reason, is consonant to the Scripture, but was not purchased by his death simply for them. Lastly, It will be said, the Apostle threatneth punishment for not receiving or retaining Christ, and exhorteth to care of it, which argueth general purchase, or else such exhortations and threaten would be without force. Touching the thing itself, it is freely acknowledged that the sufficiency of Christ's death and greatness of the price was such, that God might salva justitia, not only invite all mankind to come unto Christ, but also bring them unto faith and salvation by him, if it had seemed good unto him in his infinite wisdom: and the efficiency of it so great, that God doth seriously invite many that live in the visible Church to come unto Christ and bestow many spiritual gifts and graces upon them, by their own fault unavaleable, to whom he doth not give grace to repent and believe unfeignedly. But exhortations and threaten argue not that general purchase in question. For the obstinate and rebellious, they whose eyes are closed and hearts hardened, least seeing they should see, or hearing they should hear, and be converted; even they are exhorted to repent, and threatened for their impenitency: but I have not found, that the purchase was made absolutely for all such as such. For some rebellious, I can believe that Christ hath purchased not salvabilitie alone, but faith, regeneration, pardon and salvation, because it is written of Christ, That he is ascended on high, and hath led Psal. 68 18. Atque etiam rebels, captiv●● duxisti, ut habitent eum, I●h Deo. captivity captive, and hath received gifts for men, yea for the rebellious also, that the Lord God might dwell among them: or as Piscator renders it, thou hast led captive the rebellious, that they might dwell with the Lord God. But the maintainers of universal redemption have not undertaken as yet to prove general purchase for all and every obstinate, rebellious and treacherous revolter from the Lord. In this place the objection is more vain: for the Apostle might well speak of the application and possession of the fruits of Christ's death, when he exhorteth them that had heard and received the word of truth, to retain and keep that which they had heard. Exhortations and threaten both are useful to them who have not received the truth: for God is pleased by such means to work what he doth exhort men unto: and to them who have received the truth, and do possess the benefits of Christ's death, that they might continue and persevere. And may we not argue more probably, that seeing they are exhorted to take heed to the things they had heard, therefore salvation had been preached unto them, and in some sort received by them. God so Joh. 3. 16, 17. loved the world (as we read in the Evangelist) that he gave his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world: but that the world through him Joh. 1 ●. 47. might be saved. And, I came not to judge the world, but to save the world. Here the motive from which the gift of Christ is derived is The particle Who, is not ever distributive of the subject to which it is attributed. See Rev●l. 2. 25 26. 2 Cor. 5. 15. common love. The word World cannot be taken for the elect only: for than it will be as if it had been said, God so loved the elect, that he gave his only Son, that whosoever of them believed in him should not perish. The world that Christ came to save, was that world into which he came; and that comprehended both believers and unbelievers: and in the same place, it is divided into them that shall be saved, and them that shall be damned: and there should be no force of reasoning in the latter place, if the world did not comprehend unbelievers under it. Thus these passages are urged for universal redemption. But the principal texts speak plainly Isa. 54. 5. De●● totius terrae vocabitur. Vt 1 Joh. 2. 2. Joh. 4. 42 Rupert, Tuit. in Joh. Mundum ●anè quem dilexit Deus, humanum genus accipim●●, id est, vivos & mortuos; mortuos, scil. qui venturum in fide expect averint: vivos, qui in illum, sive ex Iudaeis, five ex Gentibus, credituri erant. of the days of grace, when God sent his Son into the world, and when according to the prophecies and promises made before, the Gentiles were to be called to the faith, added to the Church, and received into Covenant. And the world is taken communiter & indefinitè, for the world, as it is opposed to the Jewish Nation alone, not universaliter pro singulis, for every man in the world of what time or age soever, or of this time in special. The sense than is, In the fullness of time, God manifested so great love unto the world of Jew and Gentile, not of the Jew alone, That he gave his only begotten Son, and in the Ministry of the Gospel, seriously invited them to believe, and entered into Covenant to bestow life and happiness upon condition of their unfeigned faith on Jesus Christ. As God loved Israel, whom he chose to be his peculiar people under the old Testament: so in the times of grace he extended his love to the world of Jew and Gentile. And as amongst the Jews God manifested so much love to the body of that Nation, as to enter into Covenant with them, and vouchsafe unto them the means of grace, but unto some he shown more special love, so as to call them effectually, and make them heirs of salvation: In like manner in the last times or days of the new Testament God manifested so much love to the world, as it is opposed to the Jewish Nation, as that in the ministry of the Gospel he entreated them to be reconciled, and entered into a Covenant of peace with them: but unto some he bore and manifested more peculiar love, in that he called them effectually, and made them heirs of life. Nevertheless, when these Texts be expounded of the days of grace, or times of the new Testament, we must not conceive, that all men now called Gentiles, were in former ages of the Church utterly cast off, and shut out of Covenant, or that the gift of Christ to Jew and Gentile is so restrained to the days of grace, as that he was not given to the faithful, whether Jew or Gentile, in all ages: but that the transcendent love of God in giving his Son to die, and in him receiving the world of Jew and Gentile into the new Covenant is peculiar (specially after the distinction of Jew and Gentile) to the times of the Gospel. This might easily be confirmed, both for the substance of matter, and the sense of these passages, out of their writings that be the stiffest maintainers of the point in hand. See Vorst. Parasc. cap. 4. & 7. Coru. in Mol. cap. 31. § 33. Exam. censur. cap. 8. Vorst. de Deo not. ad disput. 1. Now then let us compare their position, and those texts together, and see whether they consent or descent one from another. First, The love wherewith God so loved man fallen, as to give his Son to die (I speak according to their opinion) is common to all men; an incompleate will and affection, whereby God loved them as men; or a volition and intention of being reconciled. But the love mentioned in this text is a love special to some ages and some men, not common to every man in all ages. It was a special love, whereby the Lord loved the Jews as his peculiar treasure, above all Nations of the earth, in the time of the Law, Deut. 7 6. & 10. 14. & 26. 6. & 32. 8. 2 Sam. 7. 23. 1 King. 8. 53. Psal. 33. 12. & 100 3. & 143. 5. And it is a special love, not common to all ages, much less to every man in every age, whereby the Lord hath loved the world of the Gentiles, in the days of the Gospel, to take them for his people. And this love is true love, though many pervert the grace of God to their own destruction. Secondly, The world for which Christ died was mankind considered as fallen in Adam; for unbelief followeth the death of Christ, cannot be precedent to it. But here the world comprehends unbelievers and impenitent in respect of their present state: and not such only as may fall into unbelief and impenitency▪ even such impenitent and obstinate, as the Scripture saith, could not believe, Joh. 12. 39 Thirdly, The world for which Christ died, (as they teach) doth comprehend every particular man, of what estate or condition soever, in what age of the world soever. But the world in the text doth not comprehend all men of all ages, nor every man of any age yet passed, but the world as it is set against the Jewish Nation only; not comprehending every particular man of the Jews or Gentiles, but so many, and so considered, as they give reason of that opposition. Look in what respects God is said to have chosen the Jews to be his peculiar people in the time of the Law, but now in times of the Gospel to love the world in opposition to that peculiar favour at that time manifested to them alone, in that sense is the world of Jew and Gentile to be understood, and so many comprehended under it. Fourthly, They say, Christ died for the world in respect of impetration or acquisition of righteousness, not of the application of his death. But this world which God so loved, was called by the Gospel, and did enter into Covenant with God, and God with them: The world which Christ came to save was a world in Covenant, and whereunto he preached peace: and so the death of Christ was applied unto them by the word and Sacraments, and received by them in respect of faith temporary and profession. For when God enters into Covenant with a people, and they accept the conditions, and give up their names unto God, they do in a sort apply the death of Christ unto themselves; and possess some fruits and benefits thereof. And therefore, either these passages must be interpreted of Gods giving Christ to die for the world in a special manner, or from them it may undeniably be concluded, that he died not for all mankind. For that which in special love was given in peculiar manner to the world of Jew and Gentile in the times of the new Testament, that is not the effect of common love, given to all and every man in all ages; but God of his special love to the world of Jew and Gentile in the days of the new Testament gave Christ to die for them: therefore of common love he did not give him to die for all mankind of every age and condition. And seeing God loved some, and but some, according to the true sense of these places, so as to give Christ to die, that whosoever believeth in him should not perish, etc. Yea some considered for the present in the state of impenitency, unbelief and obstinacy, and (it may be) given up unto a reprobate sense, Deut. 9 9 & 32 28. whereas he cast off many Nations in former ages, much more particular persons, who never proceeded so fare, continued so long Josh. 24. 2. Psal. 100 3. Isa. 43. 8. & 65. 1. Ezek. 16 3. in these sins as this world had done, must we not of necessity acknowledge some free election or choice according to the good pleasure of God? Certainly, it cannot be concluded hence, that Christ did equally lay down his life for all men without exception, to purchase for them actual reconciliation on God's part. It is here objected, that this world doth comprehend many impenitent Synod de●ens. sent Remonst. circ. Art. 2 pag. 301. and unbelievers, that shall not be saved, and if Christ died for one that shall not be saved, it followeth à pari, that he died for all. And it is true, as many be externally in Covenant, and have all out ward things common with the faithful, who be not true members of Jesus Christ: so also this world opposed to the Jewish Nation, called of God, and admitted into Covenant, doth comprehend many, which in deed and truth be not lively members of Jesus Christ. In like manner many, indeed wicked men and ungodly, living in the visible Church, and under the external Covenant, are called the chosen of God, the people of God, Saints by calling, and so Christ died for them, efficiently, and by way of application, as they be within the Covenant made in Christ, and do partake of those fruits and benefits of his death, which of themselves tend to salvation, but are perverted of them to destruction through their own default. But others comprehended under the world, be faithful indeed, living members of Jesus Christ, sealed by the Spirit, and for these Christ died efficiently in a peculiar manner, scil. to bring them to life and happiness, as already they are called savingly and effectually to faith and repentance. The argument à pari is of no weight, manifestly confuted both by Scripture and experience itself. For to many that perish is the word of Salvation sent, they receive it, profess it, rejoice in it, live under the Ordinances of grace, be partakers of sundry graces of the Spirit: all which be special fruits of Christ's death, special to some, not common to all men: and in which respects Christ is said to die for them. But to affirm the same things of every particular man in the world, is to offend against common sense. If Christ had died for one wicked man that perished, because he had been wicked, or for that reason, there had been some truth in the argument: but some fruits of Christ's death are imparted to some although they be wicked, not because they are wicked, or for that reason. Besides, it is one thing to say, Christ died for some that perish, as they partake the fruits of his death in themselves belonging to Salvation, which is granted, another to say, Christ died for all men, considered as fallen according to the will of God, and intention of Christ as Mediator, with full purpose to purchase for them actual reconciliation on God's part, which is, that they contend for. So that this objection will be of no force, until it can be proved, that impretation is application, they be in Covenant, who be not, nor never were in Covenant; they have the Gospel, who never heard of the Gospel; they have received the promise of Salvation, who are rejected and cast off of God, as aliens from the Covenant; Christ is amongst them, who never had possible means imaginable to come to the knowledge of the truth; and they are enlightened, and have tasted of the good word of God, and of the powers of the life to come, who all their life long have lived in ignorance and infidelity, and not heard that there is a Christ. 2 Cor. 5. 14, 15. We thus judge (saith Paul) that if one died for all, then were all dead. And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. Here the Apostle saith expressly, Christ died for all simply meant, in respect of the impetration of a new Covenant, and salvation according to that Covenant: common misery is concluded from this, that Christ died for all men: sc. that all were dead: which is universally true of every man. And upon this ground he exhorts men to live unto Christ, scil. that Christ died for all men. Some learned Divines not partial refer See Estium in 2 Cor. 5. 14. pag. 586. this to the greatness of the price and dignity of Christ's death, which was sufficient for the redemption of mankind, if they did repent and believe: but the Apostle rather speaks of Christ's death for all in respect of application, event, or effect: for all not simply, but for all to whom the fruit and benefit of Christ's death is offered in the Gospel, and received by faith. Thus Vorstius▪ Vorst. in 2 Cor. 5. 14 loc. come. Illud quoque hic obiter. notandum. Christ died, and was raised up for all men in general, if we consider the amplitude of divine grace offered in Christ: but in respect of the event or effect both are done for all the elect and believers only. And in this latter sense that phrase is used of the Apostle in this place. And this the circumstances of the text will plainly enforce. For he speaks of the death of Christ, not as it was purposed and decreed of God, but as it was actually suffered by Christ, when the fare greatest part of the world, was for present state drowned in Infidelity and Idolatry, wherein they had continued a long time, being rejected and cast off of God. The end of Christ's death and resurrection there named by the Apostle, showeth it is to be meant of the fruit and application, that they which live, should not henceforth live unto themselves, but to him which died for them, that is, that by force of that communion which they have with him their head, being dead unto sin, they should live unto righteousness. But that can agree unto none, who are not partakers of the fruits of Christ; none are fitted by grace to live unto Christ, but they that have put on Christ by faith. That All for whom Christ died, is that world, which God in Christ hath reconciled unto himself, not imputing their sins, ver. 19 whereby is meant the world of Jew and Gentile, of which we have spoken before in the forecited places, which must have the same meaning; and cannot be affirmed of the world universally according to that present state wherein it stood, when Christ suffered. How then doth the Apostle conclude common misery from this, If one died for all, then were all dead? It may well be understood, of death unto the world and sin, and not of death in sin, as if he had said, if Christ died for all, than all that are his, are dead to sin and to the world. The words and scope of the Apostle do both agree well to this interpretation. It hath been alleged, that the words speak of a death passed, not present, as our translation showeth, and so could not be understood of death unto sin. But Vorstius upon that very word noteth, that he understandeth Vorst. in 2 Cor. 5. 15. Scholar all Christians in which the efficacy of Christ's death showeth forth itself, as they also by the example of Christ are dead to sin and the flesh. Confer Rom. 6. 2, etc. 1 Pet. 4. 1. Some foolishly understand this of the guilt of death, that the sense should be, because Christ is dead for all men, hence it is truly gathered, that all men are guilty of death; which is refuted in the verse following. This is Vorstius his censure of that interpretation. As for the words, seeing they speak of the death of Christ applied in the time past, it was requisite these that entreat of the death of sin in them that be Christ's, should be put in the time passed also. And so the words do more confirm, then weaken the interpretation. It is further objected, that it will not agree with the argument of the Apostle, who by Christ's death for all, could not prove all to be dead to sin, nor so much as all the Elect, or all at Corinth. And the drift of the place is to prove, not that all men simply are dead to sin, for that is notoriously false, and was neither taught, nor confirmed by any Penman of holy Writ; nor that all the Elect, or all at Corinth are dead to sin; for he speaketh to the Church or faithful in Corinth, not to the place, or inhabitants universally: but that the faithful, who had believed in Christ, as himself and the converted Corinthians had done, and did for the present, were dead to sin, which he strongly confirmeth from the communion they have with Christ in his death and resurrection, that is, that Christ died for them in effect and event, that the virtue and efficacy of his death did show forth itself in them. If the other Interpretation be admitted, the consequence is good thus, Christ died for all believers, therefore all men by nature are dead in sin: for the state of believers before conversion is the same with the others: and if they by the merit, power and efficacy of Christ's death be delivered from the guilt and dominion of sin, who so is not set free by the death of Christ from the power of sin, must needs be dead therein. Arguments not much unlike we have, 1 Cor. 15. 22. As in Adam all die, so in Christ shall all be made alive. In the first part all simply, in the latter all with limitation, scil. that be in Christ must be understood. See Gal. 3. 22. And Rom. 5. 18. and 11. 32. But of that there is no need to make many words, because the former interpretation is most natural. The 15. verse they say, need not be restrained, because all are bound to live unto Christ. Whether all men be simply bound to live unto Christ, because he simply died for them, though his death had never been signified unto them, I will leave to another place: But the discourse of the Apostle is of them, for whom Christ died, and who believe in him, and in whom the efficacy of Christ's death doth exercise itself. They that are dead with Christ should live unto God. They object moreover, that reconciliation is predicated of the vers. 19 whole world, which is reconciled thus fare through Christ, that God will not deal with man as he might have done, to cast him away utterly without hope, so as he hath the Angels that sinned, but he will accept of him upon terms fitting, according to a new Corvin. in Mol. cap. 28. §. 35. Covenant. In which sense a Father is reconciled to his Son, a Master to his Servant, when he is content upon repentance, submission and amendment to receive him into favour. Upon this Text they would build a twofold reconciliation, one general (as some express it) another special; one not an actual taking away of sins, not actual remission of sins, not Justification, not actual redemption of these or these, but an impetration of remission, Justification, and redemption, whereby God may, his justice not hindering, remit sins to men transgressors, which doth imply another member, to wit, reconciliation, justification and redemption actual. Arm. in Perkin. §. 25. pag. 76. or a reconcileablenesse, whereby men might be delivered from the captivity of sin, or the necessity of thraldom and reconciliation, whereby they are delivered from captivity. Voss. Hist. Pelagian. lib. 7. part. 1. thes. 3. Others call it an actual reconciliation on God's part, and an actual reconciliation whereby it comes to pass, that all sinners do actually please God. Exam. Censur. cap. 8. pag. 59 Vorst. in 2 Cor. 5. 15. and 1 Joh. 2. 2. Christ sufficiently and efficiently doth expiate the sins of all, and reconcile the world to God, quantum in ipso est, that is, as much as pertains to the execution of his office laid upon him by his heavenly Father. What distinction they make of reconciliation, and actual reconciliation, or reconcileablenesse and actual reconciliation, the same may be made of redemption, remission of sins, justification, and adoption, regeneration and sanctification, so that we may distinguish of them also, that there is an actual redemption and redemption, actual remission of sins and remission, actual justification and justification, actual sanctification and sanctification. The term actual remission or reconciliation being set against reconciliation, as the distinct member, doth require, that reconciliation potential be understood, which may be called reconcileablenesse. And then Christ hath not obtained of the Father by his death, that he should remit sins, but that he hath power to remit them: he hath not obtained redemption, but a possibility of redemption, or the redemption purchased is a potential remission of sins: he hath not merited sanctification, but a right that he may sanctify or sanctifiablenesse: he hath obtained also that God might pardon sin, as well as that man might be pardoned or reconciled; and notwithstanding any redemption that Christ hath purchased, every man might perish, and be condemned for ever. But if reconciliation potential or a possibility of remission only be purchased by the death of Christ, how is this made actual by application? If it be actual and effectual, why is it not applied and given to every man? will not God give to every man, that which Christ hath merited and purchased for every man? The merit of reconciliation by Christ, and the application thereof must be distinguished: but for whomsoever eternal redemption is purchased, for them he hath obtained grace and glory, and upon them he will actually confer that grace and mercy, sanctifying them to be a peculiar people to himself. Heb. 9 12. Matth. 1. 21. Joh. 4. 14. Application is as necessary an effect of redemption or reconciliation purchased, as burning is of fire; and there can be no redemption, but of necessity it must bring application, both in respect of God's justice, and Christ's sacrifice▪ Dan. 9 24. Heb. 10. 10, 14. Therefore there is but one reconciliation, and that actual and effectual, though it may be universally proposed in the Gospel: and that particular actual reconciliation is none other but that very same, which God meritory and impetratory hath proposed by the death of Christ. As for the present Text alleged, reconciliation is not predicated of the whole world, taking the world for every man in the world, nor reconciliation put for reconcileablenesse. For it is manifest the Apostle speaks of the world as it was to be considered in the times when Christ suffered, or after, when in respect of present state the fare greater part were impenitent, if not obdurate sinners, aliens from the commonwealth of Israel, without God in the world: and I desire to see that Text of Scripture, where God is said to reconcile unto himself the whole world of impenitent and obdurate sinners, as such; or where we shall find, that all such Eph. 2. 12. Rom. 3. 8, 17. Gal 3. 26. Eph. 2. 3, 4. be brought under a new Covenant. It is also as plain, that he speaks of the surrogation of the Gentiles in the place of the Jews, and is to be understood of the world opposed to the Jewish Nation. That world concerning whom the Lord had spoken before to Abraham, saying, In thy seed shall all the Nations of Gen. 12. 3. and 18. 18. Psal. 2. 8. and 22. 27, 28. Isai. 11. 9, 10. Psal. 72. 11. the earth be blessed: That world, which the Prophets foretold should be added to the Church, and given to the Messiah; This world, I say, which God hath promised to bless, and add to the Kingdom of the Messiah, he hath reconciled unto himself, to wit, as they are blessed in Abraham's seed, actually and effectually. This is the Privilege of the New Testament, that God was Synod. ubi supra. Illi hoc loco per vocem Mundi, intelligantur, ad quos sermo reconciliationis pertinet. in Christ reconciling the world unto himself, as is most apparent in the words next following, and hath committed unto us the word of reconciliation, and by the sentence itself; God was in Christ. But what is proper to the times of the New Testament cannot be attributed to every man in the world, even those that sat in darkness and the shadow of death, before the light did shine upon them. The reconciliation here mentioned is actual, effectual, particular reconciliation, purchased by Christ, published by the Apostles to the world of Jew and Gentiles, and received Meritum Christi subordinatur gratiae dilectionis generali, ex ea enim fluit ordinatio hujus medii, etc. non enim ut vellet nostri misereri fecit Christus, sed ut salva justitia nostri misereri posset. Stegma. pag. 54. Rom. 5. 9, 10. by them in the Covenant of grace. For it is explained by the non-imputation, or remission of sins, (at least as one part or branch of reconciliation) which is a transient act, conferred in time, and inferreth a change of state and condition in the party justified or reconciled, and of other reconciliation betwixt God and man the Scripture speaketh not. And it is to be observed, that the Apostle saith not, Christ hath purchased that God is reconcileable, or actually reconciled on his part, as if before he were irreconcilable: but God was in Christ reconciling the world unto himself, where the world is the subject or matter of reconciliation, which is changed in respect of state or condition, now received into actual favour, whereas heretofore it lay under wrath. In another place the Apostle puts reconciliation by the death of the Son of God, and justification by Christ's blood for the same: where justification cannot be taken for possibility of justification, but for actual justification by faith in the blood of Christ, wherewith Salvation is joined, whereby we are acquitted from the guilt and punishment of sin: and so the justified or reconciled are opposed to sinners, ungodly and enemies. In respect of vers. 6, 8. our antecedent state, we were enemies, when In Scriptura, ut saepè res dicitur, quod paulò antè fuit, ut coeci vident, surdi a●diunt, claudi ambulant, Matth. 11. 5. esurientes, qui prius miserè victitabant in solo sterili, ●sal. 107. 36. Joh. 9 17. leprosus, qui jam mundus est, Matth. 26 6. Virgo, quae jam nupta. Matth. 10. 35. baculus, qui est serpens, Exod. 7. 11. publicanus, qui est Christi discipulus. Matth. 10. 3. & discipulum Christi, qui eum reliquit. Joh. 6. 66 Sic contra saepè in sacris literis res describitur, qualis ●utura est, non qualis nunc est. Ephes. 5. 20. Ita Christi oves dicuntur, qui tunc adhuc erant lupi. Joh. 10. 16. Dei filii, qui tum a●huc erant filii diaboli. Joh. 11. 52. Tarn. exercit. l. 2. Job. 3. 2. 561. reconciled to God by the death of his Son: but by reconciliation we are received into grace, and of enemies made friends and sons. In these passages we cannot find reconciliation put for reconcileablenesse, nor predicated of all the world, nor all the enemies of God, nor in any other Scripture. For though all were enemies before reconciliation, yet all enemies are not reconciled, but they that be converted to the faith. Thus we are taught in the word of truth, to distinguish the state of the Gentiles living in their infidelity without God, from the state of the Gentiles reconciled. But now in Christ Jesus, ye who sometimes were fare off, are made nigh by the blood of Christ, etc. And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby. Eph. 2. 13, 16. And you that were sometimes alienated, and enemies in your minds, by wicked works, yet now are reconciled. Col. 1. 21. Now, scil. the Messiah being exhibited, they are reconciled, and their sins pardoned, the promise of mercy pertaining to them, as well as to the Jews, when formerly abalienati à foedere promissionum, they were not reconciled. And when in the precedent verse he saith, that it pleased the Father by him, (scil. Christ) to reconcile all things unto himself, whether they be things in heaven, or things in earth; he speaks of actual reconciliation, not reconcileablenesse, and all things must be limited, as that signification of the word, and scope of the place doth necessarily require. The sentence is diversely interpreted, some think it not absurd to extend it simply to all things without exception, but especially to reasonable creatures, Angels and men. Others think it must necessarily be restrained to creatures of a certain kind, and interpret it of Angels and men reconciled one to another, who were formerly separated by man's disobedience. Others restrain it to the faithful in heaven and earth, and expound it of Vorst. in Col. 1. 20. Sch & Eph. 1. 10. the Church and men in Covenant, who are received into favour and reconciled by the death of Christ laid hold on by faith. But to interpret it simply of all men penitent, impenitent, believers, infidels, obstinate, separated from God by their evil works, is directly contrary to the Text, and hath scarce a second Author. No man is to be excluded from seeking the benefit of reconciliation: but from the benefit itself the Apostle excludes them that be not in Covenant, and in the state of grace, to whom only this spiritual blessing doth pertain. And in the same manner this and the like words are to be limited in other places. Eph. 1. 10. Rom. 11. 32. And this they must not deny, if they would be at one with themselves: for they say all men are under a new Covenant, and received into favour, and that pardon of sin is promised unto all that shall continue in that Covenant, and not transgress against it. Arm. respon. ad Art. 13, 14. so that to consummate happiness there is need of continuance only in the state, which evermore hath effectual communication conjoined. And restitution into the state of grace, and actual reconciliation, if they be not one thing, they be inseparable. And this doth take away the objection which they raise from the words following, And hath committed vers. 19, 20, unto us the word of reconciliation. Now therefore we beseech you, we pray you in Christ's stead, be ye reconciled to God. For not to say, the Apostle speaks to the Corinthians at that time believers, and in the state of persons reconciled: hath not God committed the word of reconciliation to the Ministers, who are to beseech mankind actually restored into grace, and admitted into the new Covenant, to be reconciled? The word of reconciliation is of use, both to them that be not restored into grace, that they might be called, and to them that be reconciled, that they might continue and be builded forward. That passage of the Apostle, 1 Joh. 2. 1, 2. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sin: and not for ours only, but also for the sins of the whole world, is like to the former, as all men confess, and hath the same answer. For as Christ is our Advocate by office to plead our cause, and defend us against the accusation of all our enemies, so is he our propitiation: But Christ is not the Advocate of every man simply, but of his people. And as he is the propitiation of the believing Jews, so he is of the whole world: 1 Joh 4. 10. but he is the propitiation of the believing Jews, in that God is propitious unto them in Christ, and not propitiable or reconcileable only. He is their propitiation through faith in his blood. Rom. 3. 25. by whom their sins are covered, not coverable, and Cyril. in joh. ●. 11. cap. 19 Aug. tract. 87. in. job. Author de vocat. Gent. l. 2. c. 1. Euseb. Hist. l. 4. c. 15. Estius in 1 Io●. 2. 2. expiated and done away, not expiable only. Therefore the Apostle speaks of the application of Christ's death, and by the whole world, mankind in common considered as under the fall cannot be understood, but the whole world of the Gentiles now called to the faith, and admitted into Covenant. Thus Vorstius himself, though in his common places upon this Chapter, he would understand these words, as if Christ sufficiently and efficiently quantum in se was the propitiation for the sins of all mankind: yet in his paraphrase, he giveth this sense of the Text; Where fore let Vorst in 1 John 2. 2. him consider, that the Lord Jesus is the propitiation for our sins, as who hath purchased full remission of them all for us: And not only for us, who at this time embrace his doctrine, but for all men of the whole world, as many as by faith receive or appehend the blessing of the Gospel offered unto them. In this sense the world is taken, as they themselves confess, Rom. 11. 12, 15. Their fall is Scrip. Syn. pag. 307, 308. See Chemnit. Har. Evang. cap. 8. Quod gaudium erit omni populo. the riches of the world, and their casting off the reconciliation of the world, that is, of the Gentiles converted to the faith, which did make a great part of the world, and before conversion were worldly and profane men. The rejection of the Jews was an occasion, by which the Gentiles, hitherto without that gracious communication, was made rich, and being converted to the faith, did return into favour with God. And the same argument they bring out of the former Text to confute the distinction of Christ's death effectually for some, sufficiently for all, because then the adversative particle, doth lose his emphasis, if the Apostles words be thus understood, Christ died effectually for us, and not only so, but sufficiently for the sins of the whole world, doth confirm the other interpretation; for the adversative should lose it weight, if the sentence be thus resolved, Christ is our propitiation by faith, in whom God is actually reconciled, and not only so, but he is reconcileable to the whole world that lieth not in infidelity. The maintainers of universal redemption think it may strongly be proved by this reason, All men are bound to believe in Christ: but Christ died for all men, that are bound to believe in him; which some propound in this form; Every man is bound to believe, that Christ died for him: but whatsoever a man is bound to believe that is true: therefore he died for every man. But if by believing in Christ they understand nothing but bare assenting to this proposition, that Christ died for all men, and for me as a man, for the impetration of righteousness quantum in se, or to purchase the grace of the Father and pardon of sins, no man is bound to believe it, because it is not revealed in Scripture, much less made known to every man in the world by means sufficient. Every man called, whether he harken to God calling or not is bound to believe that Christ is offered unto him as a Saviour, so as if he believe he shall be saved: but that Christ died for him in particular for the impetration of righteousness, and for every particular man in the world, that he is not bound to believe, because it is not found in Scripture, nor can he believe it, according to their grounds that urge this argument, neither can such persuasion be the ground of justifying faith. I say every man in the world good or bad cannot believe it, as they teach: For either they be considered as in the common Mass, as all Infants, and then they be actually restored into grace; or as impenitent and unbelievers, fallen from the Covenant themselves, (or as Arminius addeth, in their parents) and then Christ died not for them as such. If they be admitted into Covenant, and continue therein, Script. Rem. advers. coll. Hag. art. 2. Christ died for them in respect of application: if they be fallen from that state by impenitency, obstinacy, rebellion, Christ died not for them as such: If they be cast off, and not so much as outwardly called, how can they believe that Christ died for them, specially, when by transgression they have departed from that Covenant, and fallen from that state unto which (they say) they were admitted. Neither can this persuasion be the ground of faith justifying, for many ungodly men are persuaded that Christ died for all mankind, that neither will, nor can, nor ought as such, to believe in Christ, or rest upon him for Salvation: and many believe it not, that believe truly in Christ, and know they believe and that they ought to believe. If by believing in Christ be meant faith justifying, the proposition may be granted with two limitations. First, that under this term they be not comprehended, who never heard of Christ, or had possible, at least probable means to come to the knowledge of Christ, or were admitted into Covenant. So Vorstius seems to limitit, unless (saith he) Christ had died for all that are called, in vain should they all be commanded to believe in him. The Authors of the Synod. cap de Election. A Law not given, or when it cannot be understood, See Synod. de. fens. sent. pag. 33●. Non repugnat, &c doth not bind: Whosoever is bound to believe in Christ, must have the rule of new life, which is the Covenant; which was purchased by the blood of the Mediator, as they dispute. And then he which is not in Covenant, nor ever had the rule of new life, how should he be bound to believe in Christ? The second caution is, that he that goeth on in an evil way, and maketh a pastime of sin, is not called immediately to believe in Christ, nor hath received grace sufficient as such a man, to rest upon him for Salvation. Before they will or can come unto Christ, it must be otherwise with them, they must be prepared of God, who draweth men to Christ, but first (as they say) draws them to mind their souls seriously. A wicked man living within the pale of the Church is bound to believe, as to repent and cease from his evil way; for the neglect of one duty doth not exempt a man Synodal. ubi Supr. arg. 30. Arm. priv. disp. de fide. from another: but so long as he goeth on in an evil course, he cannot lay hold on the promises of mercy, nor embrace Christ as his only Saviour. The hungry, thirsty and burdened, not they which wallow in iniquity are invited to come unto Christ, that they might be eased and refreshed. They are called to believe in Christ for pardon, not that they are already the children of God, and restored into favour. A thirsty and weary man as such, can no more believe that he is the child of God, than a wounded man as wounded can that he is cured; or the man stung with the fiery Serpent, that he was healed, before he looked up to the brazen Serpent. Thirst is opposed to water, and weatinesse to refreshing. A man must believe before he can be in the state of grace, and know he doth believe, before he can believe that he is the child of God, neither of which can be affirmed of the weary as simply such. Thus than I grant all men are bound to believe in Christ: but thence it will not follow, that Christ died for all men equally, to purchase for them actual reconciliation on God's part, and with full and complete will and purpose quantum in se to save them: but only that Christ died for them as an all-sufficient and efficient Saviour, so that in the Covenant of grace salvation might be and is tendered unto them upon condition of true repentance and faith unfeigned. For they to whom the Gospel is preached, and by whom it is professed, are bound to believe what is offered in the Gospel, as it is offered there in, viz. if they hunger and thirst, deny themselves, and be weary of their sins. But it is one thing to deny our works, and rely upon the free mercy of God in Christ, another to believe that Christ died for our redemption in particular. Whosoever is bound to believe hath Christ as an all-sufficient and efficient Saviour, in and through whom Salvation might be obtained, and undoubtedly shall be obtained by him, if he renounce his own works, and fly to the sole mercy of God in Christ, as the object of faith, in order of nature before either the act of faith, or proposal of the commandment to believe: He hath also the rule of new life, and is admitted into the Covenant according to the external administration, wherein Christ is offered as a sufficient and efficient Mediator, so that pardon of sin, adoption and eternal happiness shall redound to all and every one by his death, if they do believe: and as a Mediator by merit and saving efficacy to reconcile them actually unto God that be in Covenant effectually. The word of truth is the foundation of faith, in nature before it, true as it is promised, not made true by faith: but that faith cannot be given to the promise, unless the thing promised be truly existent, and made good before faith, is strange in Divinity. One thing is true, because it is promised: another, because it is foretell, another, because it is simply declared. Those things which are true as related, those things have been whether we believe them or not: and those things which are foretell as true, those in like manner shall come to pass, whether we believe, or believe not. But those things which are true as promised, it is not necessary that they be, unless we believe. For the narration and Arm. pri●. disp. thes. 43. prediction is absolute, but the promise conditional, requiring faith in the hearer. There is this mutual respect betwixt the promise and stipulation, that the promise is as an argument which God useth, that he might obtain of man what he requireth, and the performance of the thing required is a condition without which man cannot obtain the promise of God. But leaving further dispute of this matter, faith in Christ and the commandment to believe in him hath a subject word true in itself, not made true by faith, whereupon it is builded, as true, firm and certain, as any ground of faith in Christ can be desired or conceived. There is one act of faith, whereby we believe that sins are pardonable: this is builded upon this ground, that Christ is an all-sufficient and efficient Saviour, in whose name Salvation is freely offered, by faith to be received. There is another act of faith, whereby we rest upon Christ for salvation: this is grounded upon these and Mat. 11. 28. Isa. 55. 1. such like promises, Come unto me all y● that labour, and be heavy laden, and I will refresh you. Ho, every one that thirsteth, come ye to the waters. Let him that is a thirst, come unto me and drink. There is a third, whereby we believe that our sins are already pardoned: and this is grounded upon these and such like. He that believeth shall be saved. It is objected, if Christ died not for all men, than a man may doubt, whether he should believe or no? But that scruple is not removed by the contrary persuasion, that Christ died for all mankind in the common lapse: for so Christ died for many men, that neither can nor aught as such to believe: and he that questioneth whether he should believe, doth it in respect of former transgressions, abuse of grace, neglect of the means, and conscience of his own unworthiness, in which case it affords small comfort, and less resolution to inform him that Christ died for all men as sinners, but not as impenitent or unbelievers. But the direct way and course to comfort the distressed and doubting soul in that perplexity, is to inform him that his sins are pardonable, because in Christ forgiveness is offered unto him; that he is particularly called being hungry, thirsty burdened, finding himself destitute both of grace and comfort, to come unto Christ for them both: and being graciously invited, he is without further dispute or delay to cast his soul upon the promises of mercy and come unto Christ, that he might be refreshed. But they are in vain commanded to believe, if Christ died not for them, because they cannot believe. Is it then in vain, that the obstinate and rebellious are commanded and invited to believe, who as such cannot believe? Was it in vain, that God commanded Pharaoh to let Israel go? that our Saviour would have gathered Jerusalem, when the things concerning her peace, were hid from her eyes? Might not men argue by the same reason, that it was in vain for God to entreat and persuade them to believe, when he did foreknow that by such invitation they would not be alured to come unto him? And if they cannot believe; it is not through the unreasonableness or absurdity of the thing commanded, which doth excuse, nor impotency of weakness, as if they would believe, but cannot, which is to be pitied; but impotency of wilfulness and brave affection, the more unable to believe, the more wilful to refuse, which is inexcusable. And though I cannot say, God hath given to every man to believe if he will: Yet sure, God is not wanting to any man in that which either in justice or promise he is bound to give: and did men deny themselves, nourish the motions of God's Spirit, and earnestly desire to believe, without question they should find the Lord gracious. If men believe it is of grace, not only that whereby they are enabled to believe, but whereby they are discerned from other men: if they believe not, it is of themselves, of their own pravity; and they be not further from believing, then from desire to believe. It is objected further, that Christ as he died to impetrate remission of sins for me in particular, is the object of justifying faith. The mercy of God reaching to the pardon of sin in and through Jesus Christ is the object of faith justifying, as it is proffered unto us in the word of life: but it is one thing to believe that mercy is to be had through the death of Christ, and that it is offered unto us in the Gospel, and we called to embrace it, another to believe that Christ according to the complete and full will of God, hath laid down his life for us in particular to purchase for us both grace and glory. Proportionable to the persuasion a man hath of God's willingness to be merciful, is his persuasion of the sufficiency of Christ's satisfaction: and proportionable to his persuasion that God is merciful to him in the pardon of his sin, is his persuasion that Christ died for him in particular. Justifying faith is not without an apprehension of mercy in Christ to be obtained, but implieth not an apprehension of mercy reaching to the pardon of sin already obtained. It is not without an application of recumbency, reliance, or embracing, which presupposeth the offer o● mercy, in and through Jesus Christ to be received, but the application of particular persuasion, that Christ died for me in particular, as well as for any other, or hath purchased for me grace and glory, is Corvin. in Mol. cap. 29. Sect. 24. not required in justifying faith. Some have affirmed, that faith whereby I believe that Christ died for me, is the foundation of faith whereby I believe in Christ: but I should desire better proof than their bare word for it, seeing the Scripture makes the merciful offer of salvation in Christ to the burdened, hungry and thirsty, the ground of this affiance, and that persuasion (according to their positions) may be in good and bad, them that never shall be justified, neither will, nor can rest upon Christ for salvation. To believe that Christ is an all-sufficient Saviour, and that salvation is offered to me in his name, is less than to believe in Christ for remission of sins; and in order of nature goeth before it. But to believe that according to the purpose of God Christ is my Redeemer, who hath purchased for me in particular grace and remission of sins and eternal redemption, and hath actually reconciled me unto God, this is the consequent of resting upon Christ for salvation, and cannot be believed according to the Scripture, unless a man do first believe in Christ: and according as men rest upon Christ superficially or sound with a sovereign and well-rooted affiance, so they believe the other. For when we read in Scripture, that Christ tasted of death for every man, Heb. 2. 9 died for all, 2 Cor. 5. 15. is the reconciliation for the sins of the whole world, 1 Joh. 2. 2. shed his blood for many, Mat. 26. 28. gave his life for the ransom of many, Mat. 20. 28. Mar. 10. 45. purchased the Church by his blood, Act. 20. 28. Ephes. 5. 25. gave himself for us all, Tit. 2. 14. Rom 8 32. for his people, Mat. 1. 21. for his sheep, Joh. 10. 15. for them that were given unto him of the Father, Joh. 17 9, 19 In these and such like passages, by All, the World, Many and Us are meant men in Covenant, partakers of the benefits of Christ, redeemed from all iniquity, and purified unto him as a peculiar people, delivered from this present evil world, Gal. 1. 4. that they might live unto God, 2 Cor. 5. 15. Peter Act. 3. 26. saith to the Jews that crucified Christ, Unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from your sins. But he spoke to them who were in Covenant, the children of the Prophets, and of the Covenant; and as they were in Covenant, so God raised up Christ for them, which cannot be referred to the impetration of righteousness, but the application of Christ's death in some sort. Otherwise, if it be observed, that the Apostle speaks of the Jews according to the present state, when Christ was incarnate, or actually raised from the dead, I think the greatest Patrons of universal redemption will not affirm, that Christ died for every man good and bad, believer or Infidel, obstinate and rebellious, to purchase for them actual reconciliation on God's part, according to that state wherein they stood, when Christ came into the world, or was raised from the dead. Once again, it is objected, that if this proposition, Christ died for all men be not the ground of particular affiance, it can have no ground at all, neither promise of mercy absolute nor conditional, general nor special. But already it hath been showed, that bare assent or belief that Christ died for all men cannot be the ground, much less the only ground of justifying faith, and it may further be made evident by these reasons. First, That is the foundation of faith, whereupon particular affiance leaneth or is immediately grounded. But no man's particular affiance on Christ for salvation, can be grounded on his general belief, that Christ died for all men: because this notwithstanding it may be, he is not allowed, he cannot rest upon Christ for salvation. Again, That is the ground of faith, which doth fully and satisfyingly answer to this question, why do you, and how know you that you are allowed to rest upon Christ for salvation? But the bare belief of this proposition, that Christ died for all men, to save, etc. is not a satisfying and full answer to this Question. Again, This categorical proposition, Christ died for all men, showeth what is done, whether men believe or not, but doth not warrant every man as such to rest upon Christ, nor promise upon condition of faith, what cannot be obtained without belief in Christ. The ground of particular affiance is some word or promise made to man not yet believing, whereby he is assured that as such he is allowed to believe, and that believing he shall receive the free forgiveness of his offences; which promise is in order of nature before faith, tendered to him that believeth not, holding forth free remission upon condition of faith, and is made good to him that believeth. What some speak of a conditional promise made to believers, I cannot comprehend: for if the person must be a believer, before the promise be offered unto him, than faith must hang in the air, and not be built upon the word, neither can faith be the condition required in the promise, but somewhat else; for a conditional promise, the condition being fulfilled, is conditional no longer, but absolute; the condition being performed, the thing promised is applied and possessed, and not barely promised upon condition. What hath been answered to former passages of Scripture, doth open the true meaning of another, much urged in this matter. God our Saviour will have all men to be saved, and to come unto the 1 Tim. 2. 4, 5, 6. knowledge of the truth. For there is one God, and one Mediator between God and men, the man Christ Jesus: who gave himself a ransom for all, to be testified in due time. But All in this place doth not signify universally every man, in every age and condition: but All opposed to the Jews only, all indefinitely, and that in the times of the new Testament, of which the Apostle speaketh. For those All whom God willeth to be saved, he willeth that they come to the knowledge of the truth, scil. the saving truth of God, he vouchsafeth the Gospel unto them, and word of reconciliation. But the word of reconciliation was not vouchsafed to every Nation under heaven in every age, much less to every man; Nor to all Nations in any age, specially since the distinction of Jew and Gentile, before the times of the Gospel. It will be replied, that God was ready to have communicated the Gospel unto them, if they had used well what they had received: but abusing what he had given, it was just to withhold further means from them. But this answer will in no sort fit this place, because the Lords willing that all men be saved, and the actual 1 Tim. 2. 7. communication of the Gospel unto all men are plainly conjoined, and so is Christ's actual giving of himself a ransom for all, both in this and other passages of Scripture. Besides, it is most evident those All, which in this place are meant, are such as 2 Cor. 5. 19, 20 had fearfully abused the common grace received, and withheld the truth of God in unrighteousness, and for which many of them were given up unto a reprobate sense. Of these the Apostle speaking of the times of grace, saith, God willeth that they should come to the knowledge of the truth, not that he willeth to vouchsafe the Gospel unto them, if they should use the common graces well, (for they had fearfully abused them already) but actually to vouchsafe the word of reconciliation notwithstanding such their abuse. Those all whom God willeth to be saved, are they that have ver. 5. God to be their God, and Christ to be their Mediator: but all men in every age have not God for their God. Is he the God of Rom. 3. 29. the Jews only? Is he not of the Gentiles also? Yes, of the Gentiles also? But of the world of Jew and Gentile he is the God, in times of the new Testament, and not of the old. The place is much like that of the same Apostle, for God hath concluded them all Rom. 11. 32. in unbelief, that he might have mercy upon all, that is, not upon the Jews alone, but all believers, both Jews and Gentiles, because there is neither Jew nor Greek, bond nor free, male nor female; but in Christ Jesus they are all one. This was meant of the days of salvation, and the acceptable year which was fore-prophesied, 2 Cor. 6. 2. and began from the ascension of Christ to receive general execution, Act. 13. 46, 47. when according to promise all should be taught of God, Joh. 6. 45. and Christ would draw all men unto him, Joh. 12. 32. Thus Arminius himself, the place Arm. in Perk. entreats of the amplitude of grace exhibited in Christ under the new Testament: and concludes his answer thus, that throughout all ages God hath willed that all men severally should come to the knowledge of the truth, and be saved, as they are comprehended in the Covenant of God, but not as they are fallen from it in themselves or their parents. It is objected, That God willeth that all they should be saved, for whom we are to pray. But we must pray for all men. But the Apostles argument is otherwise, that we must pray for all men, because God willeth that all should be saved, that is, Gods will it is, that the Gentiles should be called, and added unto the Church, the Gospel should be preached amongst all Nations: therefore now pray ye for all men, specially for Kings, because by the good affection of Kings to God's Church, the Church of God is like to prosper fare better than by the conversion of mean persons. But it no way followeth, that God willeth their salvation, because we pray for their salvation. The child prayeth for the Father's health and recovery, when God willeth he shall die. If God should leave us to our own desires, peradventure we should desire, not only that all that now live, but that all that ever lived might have been converted and saved: yea, that the Angels that fell might have been kept from sin, or having sinned might have been brought to repentance and saved. To desire that every one that now liveth might be saved, with submission to the will of God, is no incongruity. But we cannot infer thereupon, that it is the will of God to save every man now living in the world, or to grant them means sufficient to come to the knowledge of the truth. Neither will it follow, that we must pray for every man in the world, in every age, known and unknown unto us, such as we never heard of by relation, because we must pray for All men: for then all must comprehend even those that sin sins unto death amongst the rest, unless we believe that there are no such sinners in the world: and he had need be of a strong faith, and have some extraordinary revelation that believeth that. Then are we to pray for all and every Infidel, obstinate, rebellious person, even the whole Kingdom of Antichrist, that they might come to the knowledge of the truth: but he must be a man of strong faith that can believe that God will give his Gospel to every of these in particular, that they might come to the saving knowledge of the truth. The distinction of antecedent and consequent will, hath no place in this matter, because such are to be understood as have most egregiously abused the common grace of God received. Moreover, we shall never find in Scripture, that the faithful ever made such prayers: but as God hath signified his will and pleasure concerning the calling and gathering of his people, Jews or Gentiles, so they have prayed, as we may pray for the fullness of the Gentiles, and calling of the Jews, wherein we do not exclude any, though Act. 5. 31. a●d 11. 18. we know God hath mercy on whom he will have mercy, and gives the grace of repentance, and to repent also, to whom he please, the habitual grace serving for the one, and the actual and effectual motion of God's Spirit being requisite to the other. Some plead further, The means to this end, that men may have part in Christ, are unlimited, the word written, Joh. 20. 31. and preached, Act. 3. 24, 25, 26, 27. yea, a command to preach to every creature, Mark 16. 15. which Paul understood, and therefore warned every man, and taught every man, Col. 1. 18. to repent, Act. 17. 30. and to believe, Rom. 1. 5. But if all this be granted, nothing will follow which is not freely granted. For as on the one side no man will affirm that Christ died to this end, namely to procure forgiveness of sin and Salvation to all and every one, whether they believe or no; so on the other side, none will deny, but that he died to this end, that salvation and remission of sins should redound to all and every one, in case they should believe and repent. For this depends upon the sufficiency of that price, which Christ paid to God his Father for the redemption of the world. No man denieth, but God made a Covenant with Adam fallen and his posterity, as now with the faithful and their seed: that all mankind had continued in this Covenant, if they had not discovenanted themselves and their posterity; that no man is deprived of the benefits of Christ's death, but through his own sin and corruption: that God is not the cause efficient or deficient of any man's infidelity, but man himself: That men are seriously invited to repent in the Ministry of the Word, and that the promise of Salvation is faithful and true, so that he that believeth shall never perish. These things be not questioned, nor whether some effects or benefits of Christ's death be common to all men, but whether he died equally for all men, to purchase actual reconciliation for them on God's part, and set all Infants in the actual state of salvation, but to procure faith and belief for no man, so that he had obtained the full, immediate end of his death, though no man had ever believed on him, or been saved by him. But that which is assumed in this argument is apparently false, as it is applied. The Covenant of grace is revealed to some, no man being shut forth by name, but if he repent and believe he shall be saved: but many thousands never heard of, never had probable means to come to the knowledge of the Covenant. The commandment to preach the Gospel to every creature, was given to the Apostles in the days of grace, upon the publication of which Covenant, they which formerly served dumb idols, were bound to repent and believe: but that commandment was peculiar to the Apostles, not given till after the resurrection of Christ, after such commandment the Apostles were enjoined to tarry for a time in Jerusalem, nor could they possibly disperse themselves in a moment into every part of the world, nor the world take notice of any such commandment given unto them, or of the doctrine revealed by them. Before that time the Lord suffered the Gentiles for a long time to walk in the vanity of their minds, without the light of his truth: and since that time divers nations have been cast off, left to themselves, as aliens from the Covenant, and deprived of all means to come to the knowledge of God in Christ. And if there were any force in this reason, The means of grace be unlimited, and command given to preach to every creature, therefore Christ died for all men: This must be of greater weight, The means of grace be not vouchsafed unto all and every man: therefore Christ died not for all and every man. For if means necessary to Salvation be not propounded, if they be not, nor ever were called to the faith by the ordinary and only effectual means ordained of God to bring men thereunto, we speak of ourselves, and not according to Scripture, if we affirm, God gave Christ to die for their redemption. Amongst many effects of Christ's death reckoned up in this argument, this is the most general, and all the rest depend upon it: and if the means be not vouchsafed to all, none of the rest can be common to every one. It is a received principle amongst them, that as God loved the world, and Christ gave himself a ransom for all men, or is the propitiation for the sins of the whole world so God willed that the Gospel concerning Christ should be published to all men in the world. Corvin. in Mol. cap. 31. sect. 33. If then the Gospel be not published, or God willed not that the Gospel should be published to all and every man in the world, Christ died not for all and every man. Adam and Noah having received the Covenant, were bound to teach their children, and so successively in all ages: Psal. 78. which had it been observed, none had failed to have the same published unto him. If this be applied to the present purpose, they must teach only, that Christ died for all and every man, if they that be in Covenant, shall carefully observe the charge and commandment of God. And by the same reason they may conclude, that God gave his Son to die, and that with plenary purpose, that no man should ever sinne by ignorance, infirmity, impenitency, unbelief, or any particular transgression: that God purposed to give to every man the plentiful and effectual means of grace, and that every man should actually apply the death of Christ. For if every man successively had obeyed the commandment given to Adam, and fulfilled that charge, the doctrine of salvation had been published to every man, every man had been borne and lived in Covenant, every man had actually applied the death of Christ unto himself, every man had enjoyed all the Ordinances of God: yea, there had been no impenitent person, I might add, properly no sinner but Adam and Eve. Then they could not say, Christ came to save the world, under which infidels must be comprehended, or that he prayed for his persecutors and unbelievers, nor that he came to save his people from their sins: for if this charge had been obeyed, there had been no Infidel, nor persecutor, nor sinner amongst his people, but only our first Parents. And by the same evasion, they may hold that Christ died for all and every man, when he died for no man living, or that ever lived, but Adam only. But this is nothing to prove, that since many Nations have neglected their charge, and being fallen from God have received from him a Bill of divorce, a commandment hath been given notwithstanding unto his servants in all ages, to publish the doctrine of salvation unto every creature amongst all Nations. Adam and Noah were in Covenant, is there the same reason of them and their posterity continuing in the faith, that there is of them that be strangers to the Covenant, shut up in darkness, and never heard the sound of the Gospel for many generations together? It seemeth sufficient to Princes (say they) to publish their Laws in some places, at some times, though they concern all, are for their good, and take hold of them, if they be not observed, leaving it to Parents to teach their children, and every one to inquire for his own good. In this comparison there be divers things unlike, divers that cannot befitted to the purpose, unless it be in a sense contrary. For they say, Laws once sufficiently published bind and stand in force, though unknown, or scarcely possible to be known by some particular men now living in some remote parts of the dominions: And the plain direct reddition is, That God having made a Covenant of grace with Adam and his posterity, all and every man is bound to believe in Christ, and walk in obedience, though he be ignorant of his duty, never received ability to do it, never had means possible to come to the knowledge of Christ: yea, though he be cast off, and left to the hardness of his heart. God hath commanded Parents to teach their children. Who doubts of that? But the question is, whether God hath vouchsafed sufficient means of grace to every man, which is not hereby proved, because God, when he gave his Covenant, enjoined Parents to teach their children. We grant the Lord is wanting in nothing, which either he promised, or in his eternal wisdom and justice saw meet to be done, and that such as be deprived of the means of grace be justly deprived. But we say, as experience confirmeth, that sufficient means of grace hath not been afforded to every man living since the fall of Adam. In the comparison there be many things unlike. For commonwealth are one body politic, in which it is held sufficient to publish Laws in some known places, and at some times, granting space and means that all may learn them if they will. But we speak of such as never were so much as in the outward society of the Church, nor adjoining to them; that never heard of the Covenant of grace, they, nor many of their Ancestors, nor of a people or society professing the true Religion. So that whereas the reason is of the means of supernatural knowledge vouchsafed to them that never heard of the Covenant, or lived nigh unto them that enjoyed the word of reconciliation, the comparison is of men in Covenant, who cannot want possibl● means ●o know the main and fundamental points of the Covenant. Old Laws, they say, not in use, yet in force, scarce possible to be known, do bind: But the question is, of many doctrines in use, which must necessarily be known, or a man cannot be in the number of the faithful so much as in external society. There is not a prohibition to preach or write to any, (say they) unless it was to punish some special sin, as when Christ saith, Cast not pearls before swine; or some others were to be served first, as Christ said to the woman of Canaan, I am not sent, but to the lost sheep of the house of Israel; and Paul, Act. 13. It was needful that the Gospel should be first preached unto you: And it was thus when the Spirit forbade Paul to go into one place, and commanded him to go into another. We might ask unto which of the two cases they will refer that of our Saviour, Into the way of the Samaritans enter ye not. Matth. 10. 5. and, Tarry ye at Jerusalem, until ye be endued with power from on High. Luke 24. 49. during which time, and before the Apostles could disperse themselves, many millions might departed this life, who never enjoyed means sufficient to bring them to the knowledge of God in Christ. And if God have charged his servants, not to cast pearls before swine, and prohibited them for a time to preach the Word of the Kingdom to some people, and in some places, because it is his pleasure to serve others first, why should we not likewise think, that God in justice hath deprived many nations and people of all possible means, whereby they should come to the knowledge of the truth? Let us see how well this fitteth the matter in hand, The means of grace be unlimited, but in two cases there was a prohibition to write, and what is this, but in plain terms to confess, that the means of grace in all ages and times, in respect of all places and persons have not been unlimited? Besides, when no man must take this office of preaching upon him, but he that is called thereunto of God, and no man can show that he hath been called to preach the Gospel to every creature, why may not this be called a prohibition? The last refuge is, That any man might have had the Word, using that little well that God gave. How should he have had it? By ordinary means, or extraordinary revelation. Some are bold to affirm, he should have had it after an extraordinary manner. Others speak of I know not what possibility by traffic, and the like: both sorts utter strange things, and it is reason we should require better proofs then bare affirmations. To him that hath shall be given, is a proverbial speech, whereby our Saviour signifieth, that they who be enlightened by the Gospel, and use well the supernatural gifts they have received, shall be enriched with an happy increase. And that the contemners of the Gospel and grace bestowed upon them, shall have that taken from them which they seemed to have. But that men unregenerate can of themselves use their natural gifts in an acceptable manner, or that God will bestow supernatural, upon them that use their natural gifts minus male, as Arminius speaks, is neither found in the Text, nor confirmed from any circumstance of it. Twice we find the passage used, Matth. 13. 12. and 25. 29. In the first it is manifest, our Saviour speaks of them that enjoyed the Gospel: In the second, of those that used their Talon, whereby gifts not natural, but supernatural are meant: because the Lord doth freely bestow eternal life immediately upon them that use their Talon well, which they will not say, he doth upon them who use their natural gifts minus male. In both places our Saviour shows, how God dealeth with his, giving them a taste of his goodness, whereby they thirst after the augmentation of his grace the more earnestly, when he doth not affect the hearts of all men in that manner. And if natural gifts (which they call common grace) be understood, then for the abuse of this light or grace, God doth not only withhold from men the supernatural means of grace, but takes from them their natural gifts which they had: For so the Text runneth, And from him that hath not, even that which he had, or seemed to have, shall be taken away. And then I would demand, whether Christ died for them that so abused their natural gifts as such, or no? If he did, than he died for many, to whom he vouchsafeth not means sufficient to bring them to salvation, or faith in him. If he died not for them, than he died not for the fare greatest part of the world, in all ages, in respect of the present state wherein they stand as men. And here is to be considered, that in Scripture you shall not find, that God gave Christ to die for any nation, people, or world to whom he sent not the word of reconciliation; nor is any people or nation cast off, and rejected for their impiety, left without the means of grace, given over to the vanity of their minds, without God in the world, ever said to be redeemed by the blood of Christ, or reconciled unto God. In many places we read that Christ died for them that shall, or may perish, for reprobates and castawaies, 2 Pet. 2. 1. There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction, Rom. 14. 15. Destroy not him with thy meat for whom Christ died, 1 Cor. 8. 11. And through thy knowledge shall the weak brother perish for whom Christ died, Heb. 10. 29. Of how much sorer punishment suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace. From which passages they argue thus, He that died for the elect and reprobate, for them that perish and perish not, he died for all men. But Christ died for the elect and reprobate, for them that perish and perish not. The Proposition they take for granted, but it is apparently captious. For he that died for all the elect, and all the reprobate, for all that shall be saved, and all that perish, died for all men: but to die for the elect and some reprobate, is not to die for all men, but for some only. And if they mean it in the first sense, the passages of Scripture will not prove what they affirm; if in the second, it falls short of the question. But suppose they argue thus, some denied the Lord that bought them, and thereby brought upon themselves swift destruction: therefore Christ did not buy the elect only, to save them: If they dispute thus, they conclude not the question in hand, they put more in the conclusion than is in the antecedent, and if they cannot show, that there is the same reason of all reprobates, they must confess it makes much against them: for the thing to be proved is, that Christ died equally for all and every man; and it is one thing to die for the reprobate in some sense, and to die for them with an intention and purpose to save them: and if Christ died for some and but some that perish in a manner not common to all and every man, it is manifest, he died not equally for all men. Let us consider the Texts themselves, 2 Pet. 2. 1. Some denied the Lord that bought them. How? in respect of the impetration of righteousness, or in respect of the application of it? Let the Text speak for itself. These false teachers lived in the Church, enjoyed the Ordinances of God, professed the faith, had known the way of truth, and escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ. 2 Pet. 2. 20. they had turned from the holy Commandment delivered unto them, and it had happened unto them according to the true Proverb, The dog is turned unto his own vomit again, and the sow that was washed to her wallowing in the mire. Therefore the death of Christ was applied unto them, and they were partakers of the fruits and benefits thereof by some kind of faith. They that most urge this place, do thus interpret it. Thus the Authors of the Synodal. def. Sent. Remonst. circ. Art. 2. pag. 358. It is most evidently and invincibly manifest, that those false teachers, of whom Peter speaks, were truly bought of the Lord Jesus Christ, by the knowledge of whom they had escaped the pollutions of the world: or if thou hadst rather, that God the Father by the blood of his only begotten Son had truly bought them, and by his Spirit truly regenerated them. Vorstius in like manner upon this place: first, he Vorst. in 2 Pet. 2. 1. Scholar saith it is indifferent whether thou refer this word bought to Christ, or to God the Father. For both God the Father is said every where to have redeemed us, and Christ to have bought or redeemed us to God: and then he sends us to these places. Act. 20. 28. 1 Cor. 6. 20. Eph. 5. 25. Rev. 1. 5. More plainly in loc. come. following, It is demanded, saith he, how the Lord may be said to have bought them, who deny him. For this seems contrary to those places of Scripture, in which it is affirmed, that the faithful alone, of whom the Catholic Church of Christ consisteth, be redeemed by Christ, Act. 20. 28. Eph. 5. 23. and that the faithful do always remain in the Church. 1 Joh. 2. 19 Some answer (saith he) that those who fall away, were never truly redeemed, nor did ever truly believe. Therefore they think these places and such like are to be taken not according to the truth of the thing; but according to the apearance or opinion: to wit because these Apostates profess the faith for a time, and so feeme both to themselves, and to others judging in charity, to be true believers, when in deed they are nothing less. But it seems more simple, if we say, that some who after fall away, for a time do truly believe: which Christ doth therefore call Temporaries, Math. 13. 21. And then concludes, to take away the show of repugnancy, which seems to be betwixt this and the former places. We must hold, that Christ in act and very deed is the redeemer of the faithful, as long as they be such: although in power, yea and in will he be the Saviour of the whole world. To let pass other things which pertain not to this question, it is plain the Apostle speaks of them for whom Christ died in act, event or application, in which sense they confess he died not for all men, but the faithful only as such. And as these false teachers were called into the Covenant, accepted the condition, believed in Christ, for a time rejoiced in him, and brought forth some fruit, so we confess they were bought by the blood of Christ, because all these were fruits of Christ's death, whereof they were made partakers. As in the Parable, the Lord is said to remit to his servant a thousand Talents, when he desired him, sc. inchoately or upon condition, which Math. 18. 25. was not confirmed, because he did not forgive his fellow servant: so the false Prophets are bought by the blood of Christ, sc. in a sort, as they believed in Christ, but not sincerely and unfeignedly. We Heb. 6. 5, 6, 7. read of some Apostates, that they had been enlightened, and tasted of the heavenly gift, and been partakers of the holy Spirit, who afterwards did revolt from the faith. To these men, their sins were remitted in a sort in this world, and in a sort they were bought by the blood of Christ, but inchoately only, and as they tasted the word of life. Had they eaten the word of life, that is, had they sound and truly believed in Christ, they had received perfect and consummate remission of sins, both in this world 2 Pet. 2. 22. Vt generalis, vox acquirere, pro emere, Act. 7. 16. cum Gen. 25. 10. sic specialis, emere pro acquirere vicissim usurpatur. Apo. 3. 18. 2 Sam. 7. 23. Psal. 26. 11. and in the world to come; they had been perfectly redeemed and reconciled unto God: but because they did not eat, tasted only, they received not perfect remission, they were not perfectly redeemed. To this taste answereth the Sow that is washed, and returneth again to the wallowing in the mire: washed and so redeemed, washed with remission of sins, and so redeemed from sin, inchoately: but because she returneth to the filth of sin, that remission is confirmed, neither in the hour of death, nor at the day of Judgement. The false Prophets were bought as they believed. Had they believed effectually with a sovereign, well-rooted Luk. 21. 28. Rom. 8. 23. Heb. 11. 35. Empti dincuntar. h●e. ut alibi l●quitur scriptura. Exod. 15. 16. Deut. 32. 6. acqui siti, venepe, quod illos Deu● in familiam suam adsci●erit. See Kimedont. de Redemp. hun. gen. cap. 9 pag. 206. affiance, they had been bought saving-effectually: as they believed superficially, so they were bought in act and event, but not unto Salvation. The purchase of redemption goeth before faith, is not made by faith, but applied only: but it is most assured, if men believe unfeignedly, they are redeemed effectually, if they believe not, they are not redeemed: for them that be cast off as aliens, we do not read that redemption was purchased. This interpretation will not seem new, nor strained to them that shall weigh the circumstances of the Text, not to them that urge it, when they shall consider it is their own. It agreeth well with the scope of the Apostle, which is to show the fearful condition of such false teachers, because they in life denied the Lord that had called them into Covenant, which they had accepted, whom they had embraced by faith, by whom they were delivered from the pollutions of the world, in whom if they had believed unfeignedly, without question, they should have been saved: and whom wilfully, not of frailty, they had denied. And is not this a good argument to prove, that by their wilful departure they had brought upon themselves swift damnation. If they were never the nearer heaven by aught Christ had done, the fault was their own: for life was truly promised unto them, whereof they deprived themselves, not because they could not do otherwise, but because they would not receive it, or having received it in part, they voluntarily fell off. What though God never purposed to make them actual partakers of the saving benefits of Christ's death? By his commandment he bond them to believe, by promise he assured them of Salvation if they did believe, he bestowed upon them many spiritual gifts the fruits of Christ's death; and if they fell away, God was no cause efficient or deficient of their revolt: And doth not all this conclude their sin to be out of measure sinful in denying the Lord that bought them. The other places Rom. 14. and 1 Cor. 8. receive the same answer; for they speak of weak brothers for whom Christ died, who were believers, or as believers, for whom Christ died in respect of application. And then this argument doth not hang handsomely together, Christ died for believers in respect of application, therefore he died for all men to impetrate righteousness. If they reason thus, he died for some in respect of application that may perish; therefore he died for all men in respect of impetration, it hangs but loosely: for they themselves will say, Christ died for the faithful only in respect of application, and not for all men, whatsoever we are to think of the condition of the faithful, whether they shall stand, or may perish. Amongst themselves, some that maintain general redemption by the death of Christ, do yet hold, that no lively member of Jesus Christ, can perish, or fall away. And I can hardly see how their positions will hang together, if they do not grant, that though some believers may fall and perish, yet others cannot: But as concerning the weak brothers, such as be true believers, it is possible they should be grievously shaken by offences and temptations, yea destroyed, as fare as lies in the authors of scandal and temptation, and their own frailty: but in respect of the decree and unchangeable love of God and the intercession of Jesus Christ, they shall not utterly perish, but if they be tempted, they shall be supported, or if they fall, God will raise them up again. The Apostles exhortation than is forcible, that they should not offend their weak brother, for this was as much as lies in them to destroy him for whom Christ died. Perditio est ●orbi ac vul●u neris, non mortis. Vorst in Rom. 14. 15. Thus Vorstius paraphraseth the text, offend not him with thy meat, I pray thee, and as much as in thee is destroy him, for whom Christ died. And in his loc. come. upon that Chapter, although the elect cannot perish, the unchangeable decree of God withstanding, yet it is not said in vain, that they perish by our fault, who when they have entered into the way of salvation, being offended with our actions begin to turn from the same. And in loc. come. upon the other place; although Christ will suffer none of his to perish, yet indeed they are said to drive weak Christians into destruction, who do rashly offend them, because to wit offences of themselves do tend to their destruction, to whom they are objected. Lastly, It is objected, that the Covenant in Christ is general, Joh. 3▪ 16. & 6. 30. without respect of others. As the Covenant is general, so is the fruit and application of Christ's death, in and through whom the Covenant is made, that is, proffered of God, and accepted of man. As all and every man is called into Covenant, liveth under the Ordinances of grace, is partaker of the fruits of the Spirit, and applieth the death of Christ, so Christ died and risen again for him. But this manner of Christ's death pertaineth to the event, act or application, which they confess is not common to all men, and is manifest in this, that God entered not into Covenant with every Nation at all times, neither under the Law, nor in times of the Gospel, scil. Act and with the Nations he passed by, and which as the Scripture saith were without God. God expressly declared himself in the time wherein the distinction of Jew and Gentile took place, that he would accept of strangers, as well as any, if they should love and fear his name, Isa. 56. 7. But the Covenant at that time was not made with all Nations, as it was with the Jews, not made known unto all the Gentiles, they did not enjoy means sufficient to come to the knowledge of the truth; That the promises of mercy did at all times belong to them that fulfilled the condition, is needless to be proved: but that the Covenant was made with every man, or that means sufficient or grace to receive the promises was granted to every man, at all times, in all ages if they would, is that which no Scripture testifieth. And that passage of the Prophet, which promiseth the acceptance of the stranger, if he repent and turn unto the Lord, is manifestly spoken of the times of the new Testament, when the partition wall was broken down, as the verses following do convince. In the days of grace the Covenant was more general, then in former times it had been: but God hath not erected his Tabernacle, nor walked amongst all Nations, in every age of these last times, as experience teacheth. How then is the Covenant general, respecting every man? Peradventure they mean no more but this, that every man that will be saved, must be saved by it, and whosoever doth believe, be he bond or free, Jew or Gentile, male or female, rich or poor, he shall be saved, though the Covenant was never made with most Nations of the world, nor accepted by them, nor they had means to come to the knowledge of it, much less grace to perform the conditions: and then to grant the Covenant is general will avail them nothing. There is no force in this argument, the Covenant of grace is made with some, none being exluded, if they repent and believe, therefore Christ died for every man, rather we may strongly Rom. 1. 16. Col. 1. 23. Act. 17. 30. Tit. 2. 14. Luk. 24. 47. argue, Christ died not for every man, because God is not the God of all by Covenant. But the invitation is general, scil. in the days of grace and to them that hear it, and the promise universal to every believer: we add, the invitation is serious, showing what God is well pleased with, and doth approve in us, scil. that which he persuadeth with arguments in themselves forcible to move and incite, and what he will perform, if we make good the condition. We add, that the party invited is passively capable of the invitation, that no man of what state or condition soever is hindered or kept bacl from coming to Christ by any cause efficient or deficient out of man himself, which doth either constrain or necessitate his not coming: and he that refuseth to come, refuseth not through inability, as unable, though unwilling and desirous to embrace it, but willingly preferring some base inferior good before it. But this argueth only the sufficiency of Christ's death, that all men should be saved, if they did believe, and the efficiency thereof, that the members of the visible Church should be invited seriously, and those that be effectually called should inherit the promise. It will be said, to what purpose are they called and invited, if they be as unable to come, as a dead man is to arise and walk. True it is, every man is of himself unable by nature to come unto Christ, and God doth enable whom he please: but this inability is not from any impossibility that is without man himself, either in respect of the thing commanded, or any external cause, or bruit necessity and disposition, but from his voluntary perverseness, which is most blame-worthy. The comparison may be admitted, if rightly interpreted, otherwise it is captious: for sin is the death of the soul not physical, but moral: Man by sin locseth not the faculty of understanding, and willing, but of understanding and willing aright, as in duty he is bound, the object being propounded and revealed with fit and convenient light. It is not therefore all one to invite a sinner to forsake the error of his way, and call upon a dead man to arise out of the grave. The Lord who doth whatsoever he will in heaven above, and in earth beneath, in his deep and unsearchable counsel never absolutely intended to make every man actually and effectually partakers of the benefit promised, for if he had so purposed it, it should have taken effect: nevertheless, the invitation is serious, showing what we ought to do, and God doth approve and desire on our parts: and the purpose of God to give faith to whom he please, and not to all men, is no cause of any man's unbelief, either efficient or deficient, For that man believeth, this he oweth unto God, and that not simply alone, but comparatively in respect of others, who believe not: but that man refuseth the promises of mercy, this is of himself, not of simple or natural infirmity, which might procure pity, but of his own perverseness, and love to some inferior good, different from the good proposed, or contrary to it, and averseness from the circumstances and conditions of the object proposed. They ask, what sign doth God show of desire or approval that men should believe, when he gives them not power so to do. This that he commandeth, intreateth, persuadeth them to repent and believe, waiteth with long-suffering and patience for their amendment, promiseth mercy if they will return, convinceth them of their wilfulness, and though he change not their hearts by the effectual work of his Spirit, is wanting to them in nothing, which in justice or promise he is bound to give, specially when their impenitency is not from lack of grace, but from perverseness. If this satisfy them not, let them answer themselves, how God doth will the repentance of them that be cast off, and left to the hardness of their hearts? How he doth will, desire and approve the conversion of such as he hath blinded and hardened for their sins, even when they are so blinded and hardened; as of Gen. 4. 7. 1 Joh. 3. 12. Mat. 13. 15. Cain, who was of the wicked one, and slew his brother, because God had respect unto his sacrifice, and of the Jews, whose eyes were closed, and hearts hardened, that they should not convert. How is it imaginable, say they, that impossible should be the object of God's desire or approval? The answer is given already, impossible in itself, or in respect of the unreasonableness of the thing commanded, is not the object of God's desire, approval or commandment: but an impossible thing to us in respect of ou● perverseness, may be and is the object of God's commandment, and so of his approval and desire, as he doth will and desire what he doth command. Doth not God exact of the Gentiles given up to the vanity of their minds, that they should seek him in the way, wherein he will be found, if they would be saved, when they have not means sufficient to bring them to the knowledge of the truth, nor grace to believe? Doth not the Lord command, approve, and desire the conversion of many obstinate, impenitent persons living in the Church, who have and do abuse the means of grace, whom for their former and present contempt he doth Isa. 6. 9 blind and harden, whose condemnation is aggravated by this, that they have, and do live under great and good teaching? Doth not the Law exact perfection of them who are under the Law, when it is impossible by reason of the infirmity of the flesh? Is not the rebellion of the flesh repugnant to the Law of God, from which it is impossibe to be freed in this life? In the Covenant of grace, perfection of faith and obedience is commanded, otherwise imperfection should not be a sin: but that is impossible to man, whilst he carries about this body of sin. And if impossible be not the object of Gods will in this sense, he that by custom in evil hath contracted an habit, that he cannot but sin, should not offend, and he that is carried with most violence of mind unto evil, should be least evil. They demand further, how could God approve that such should repent and believe, as do not these things from him, and by the power of his grace, who therefore might glory, as he would have no creature to do? 1 Cor. 1. 30. And it is a most sure thing, God would have no creature to glory in himself, and most true, that faith will not, cannot glory in any thing, but in the Lord, and therefore we acknowledge that God of his grace hath chosen some men to faith and holiness, as in justice he purposed to leave and forsake others for their sin. For if God decreed not to give men faith and repentance, he is not the author of them. For God doth nothing in time, but what he decreed to do before all time. To exclude boasting it sufficeth not to say, that God gives grace, whereby we might believe, if we will, specially if we use our natural gifts well: for that makes ability to believe only to be of God, and that in part procured by ourselves, but faith and repentance to be from the free use of our own will, whereby we are distinguished from others which believe not, to whom God wished as well, and who received as much grace from God, perhaps more. See Groven. dissert. de elect. & fid. praevis. But leaving that matter for the time, to the objection the answer is plain, that as God commandeth wicked men to repent and believe, so he testifieth what he doth desire and approve, but withholding the internal and effectual working of his Spirit, they will not repent through their perverseness. As it is a duty which God requireth, so it is approved, but without his grace it cannot be performed. It is a certain truth, if the wicked do repent unfeignedly, they shall be accepted, but repentance is the gift of God, which without his grace cannot be wrought. As God commandeth repentance, so he doth approve it, but he approves not that men should glory in themselves, because if they return as he commands, it is by his grace. God testified to Cain what he approved, Gen. 4 7. when Cain had not grace at that time to do what God required: nor did the Lord approve, that he should glory in himself, as if he could repent by his own power. It may be asked, to what end doth God invite and persuade wicked men to repent and believe, if he give them not grace to believe if they will. The latter part of that question must be explained, for if this be the meaning, that many men through their own default be left of God without grace sufficient to bring them to life eternal, it is that experience itself confirmeth, in many Infidels who have departed this life, before they had means to come to the knowledge of Jesus Christ. And if God may deny to some both means and grace sufficient to bring them to life eternal, he may justly withhold the graces of his Spirit from them that be called and invited in the Ministry of the word, when grace is freely given, and both the one and other be deprived through their own default. But if the meaning of that latter clause be, that though wicked men should seek and truly desire grace, yet God doth violently withhold it from them, than it is most false, and implies a contradiction, as if men without the grace of God, could truly desire grace. Now the end of this invitation may be considered according to the means and invitation itself, and the will Duplex animi despositio ad fidem & poenitentiam: una fine qua non: scil. ut audia●us Ev●ngelium: formali● altera. of God exacting of man what is good and acceptable, and what in duty he oweth unto God: and in this respect the salvation of the party invited is the end of the invitation: or it may be considered according to the will of God, whereby he doth not only ordain and approve means to such an end, but will so bring to pass that the effect shall follow: or hereby he not only commands them to believe, and others to further their salvation, but willeth effectually to bring them to salvation and draw them unto him by the powerful operation of his Spirit, so he doth not will the salvation of all that be called. As men are called to repent that they might live, and God doth in calling them a vow it is his desire, they would repent that they might live, so the end of the invitation is life and salvation. This is manifest, in that the Lord doth earnestly again and again call upon impenitent and obstinate sinners to repent and believe, protesting that he desires not their death, but rather that they should repent and live, when yet in his just and dreadful judgement he hardeneth their hearts for their perverseness and rebellion, that they cannot repent. But in respect of the good pleasure of God not to give them grace to repent and believe, which of his rich mercy he gives to others, who have abused what they received no less, perhaps more than they, the end is to manifest his justice in them, for the contempt of his grace. For what God doth command, entreat, persuade and promise, that he doth will as he doth command, in ●reat, persuade and promise it. But as God doth justly deny that grace to one, which of his free love he vouchsafeth unto another, so he willeth to manifest his justice in the one sort, and the riches of his grace in the other. Lastly, Some object, that they that are invited must either have Christ, he not dying for them, or miss of Christ though they repent, whereof the former would argue mutability, that Christ should die for men, and not die for them, and the latter would be a breach of promise. A conceit not much unlike, drove Socinus to deny the prescience of God, because whencesoever this prescience cometh, it is altogether certain, and from that is necessarily gathered an antecedent necessity of all things which are done. Socin. Praelect. cap. 8. And in the same form and manner a man may reason from the prescience of God, if God approve the repentance and faith of them, whom he doth certainly foreknow to have no portion or benefit by the death of Christ, then either if they repent they shall have no benefit, which is contrary to his promise, or if they have benefit, then is God deceived, neither of which can be admitted without blasphemy. And the answer to both these cavils is one, that certain it is Christ died for them that believe, and whosoever believeth in him truly and unfeignedly, shall have benefit by his death: but we need not, we cannot say, Christ died for them for whom he died not, or that God is changeable: For it is as sure and true, that they will not repent and believe for whom Christ died not. The connexion is good, if the reprobate do repent and believe unfeignedly they shall be partakers of the benefits of Christ's death: but the simple Propositions are both false; the reprobates do repent, and they are partakers of the saving benefits of Christ's death. Carnal reasonings have brought forth strange monsters in Divinity, and in this particular not a few: It is good for us to acknowledge the wisdom, justice, goodness, mercy and truth of God in all his ways, though we cannot wade into the depth of his counsels. If men give themselves leave to reason thus against the protestations of the Lord, why doth he entreat and persuade them to return? why doth he complain that they will not come unto him? if he give them not grace to come if they will, if he do not enable them: Might they not plead as well against the foreknowledge of God in the same manner, if God certainly foreknow that men will not return upon such invitation, why doth he entreat again and again, sending his Prophets early, and calling upon them, when by the refusal of such mercy, they aggravate their sin, and increase their judgement. Sure amongst men such a course would be accounted idle, unless it was done for a further end. One answer will suffice to both Objections: but when shall we make an end, if we give way to our ignorant and blind imaginations. Now let us come to the second opinion, which is that Christ died, and by his death satisfied the justice of God for all that have believed, do believe, or shall believe; that they, and they only are partakers of the saving benefits of Christ's death. The death and redemption of Christ they deny not to be sufficient for the salvation See Malder antisynod. p. 23, 24 Tapper. in schol. Lovan. Art. 6. Fr. Sonn. l. 3. demonst. Relig. Christ. cap. 19 Heb. 13. 20. Zach. 9 11. Mat. 26. 26. and 20. 28. Mar. 14. 24. Isa. 53. 12. Luk. 22. 20, Heb. 9 28. of all men: nor that it is effectual in many particulars, to some that believe not sincerely: but that, if the will of God, or the event be considered in respect of saving benefits, it was peculiar to the faithful. For Christ the Mediator of the Covenant of grace, died for them only that be comprehended in the Covenant of grace. His blood is the blood of the everlasting Covenant, of the Covenant that God of his grace hath stricken with his Church, and was shed for them that have been, are and shall be called into that Covenant. This is my blood of the new Testament, which is shed for many for remission of sins: For many both Jews and Gentiles, of which the Church was to be gathered. Luke hath it, which is shed for you; and so it was shed for them, and for many of the same spiritual estate and condition with them, for many under the same Covenant. The word many is used for all sometime, Rom. 5. 15, 16, 19 but here it is used rather to distinguish them that be in Covenant, from them that be cast off, and them to whom remission of sins purchased by the blood of Christ Heb. 2. 10, 13. is sealed in the Sacrament, from them to whom it is applied. The remission of sin here spoken of, is not put for remissiblenesse, but actual remission granted and received, for remission in act and application, whereof all are not partakers. If all be taken for the common sort and poor of the people (which yet may be questioned, and cannot be proved by any passage of Scripture, or show of reason) and our Saviour used that phrase to testify his abundant love and humility, in that he shed his blood for the poor and inferior ranks of men in this world, it makes nothing against the former interpretation. For not many mighty, not many noble, but the poor and base of this world are called and admitted into 1 Cor. 1. 21. Covenant. But the faithful only be effectually in Covenant: they that be in Covenant according to the outward administration, do profess the faith, and in some degree are conformable in respect of conversation: they that be truly and effectually in Covenant, do sound and unfeignedly believe. When the Scripture speaks of them that be out of Covenant, it saith they are not known of God, neither do they know God, that is, they are not regarded of God, neither Isai. 55. 5. Exod. 4. 10. Exod. 5. 1. Jer. 10. 20. Isai. 63. 8. Hos 1. 10. Tit. 2 14. Col 1. 21. Gal. 4. 26. Rom. 4. 16. do they regard him: when of them that live in Covenant, it styleth them the people of God, sons or children of God, the sons of the living God, a peculiar people, reconciled unto God, justified unto life; the daughters of Zion and of Jerusalem, who have the Jerusalem that is above for their spiritual mother, the seed of Abraham, who is the Father of us all; And as Jerusalem which is above is the mother of us all, so is Christ said to die for us all, and God to have mercy upon all. Rom. 8. 32. He that spared not his own Son, but delivered him up for us all. Rom. 11. 32. God hath concluded them all in unbelief, that he might have mercy upon all. Rom. 5. 18. By the righteousness of one, the free gift came upon all men unto justification of life, that is, of all them which pertain to the posterity of Christ by spiritual regeneration. It may well be, that all to whom Paul wrote that Epistle, did not unfeignedly believe, but as they professed the Doctrine of Salvation, and in some measure walked according to the policy of the new Jerusalem, and as they enjoyed the Ordinances of grace, whereby Christ was applied, so the Apostle speaks of them as Saints and beloved and faithful. And in the same sense in other places, they are reckoned amongst the faithful, beloved and elect, who believe for a time, and profess the doctrine of Salvation, and partanke the seals of the Covenant, though afterwards they fall away: and as they are called believers, converts, disciples, members of Christ, temples and sons of God; as they are said to be justified, sanctified, and redeemed, so is Christ to have died for them, as he is applied in the Ordinances of grace, and they partake of the benefits of his death. But as for them that be not in Covenant, we shall never read that their sins are pardoned, Act. 10. 43. Joh. 5. 24. Joh. 15. 2. Act. 15. 9 Rom. 5. 1. Rom. 9 25, 26. Col. 1. 21. Joh. 3. 36. 2 Cor. 6. 15, 16, 17. that they are delivered from death, purged from their sins, reconciled unto God, received into favour: nay, the contrary is plainly affirmed of them, that they are not the people of God, that they have no communion with Christ, that they are enemies in their minds by wicked works, alienated from God, that the wrath of God abideth on them, that they are without God in the world; which is never said of them for whom Christ died. The Scripture speaketh expressly, that Christ died for his Church, his sheep, his children, his people, the people or children of God, those that are given unto him of the Father, his brethren. As the Father knoweth me, even so know I the Father, and I lay down my life for my sheep. Joh. 10. 15. Take heed unto yourselves, and to all the flock, to feed the Church of God, which he hath purchased with his own blood. Act. 20. 28. Christ is the head of the Church, and he is the Saviour of the body. Eph. 5. 23. Christ loved the Church, and gave himself for it. ver. 25. He shall save his people from their sins. Matth. 1. 21. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people. Tit. 2. 14. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. Joh. 17. 2. He prophesied that Jesus should die for that Nation; and not for that Nation only, but also that he should gather together in one, the children of God that were scattered abroad. Joh. 11. 51, 52. For both he that sanctifieth, and they who are sanctified are all one: for which cause he is not ashamed to call them brethren, saying, I will declare thy Name to my brethren, Heb. 2. 11, 12. The Church and people of God in themselves considered were sinners, ungodly, enemies, alienated from God, and Christ died for them, not that he found them friends or brethren, or children, but that Rom. 5. 6, 10. he might make them such, as by the participation of the benefits of his death they are made such indeed. The faithful are the seed or children of Christ, which he hath brought forth with pain and travel. Isai. 53. 10, 11. The inheritance of Christ, which he hath purchased by his death, given unto him of the Father, that they might be redeemed from death, and possessed of him for their Salvation. Psal. 2. 8. as the Psalmist elsewhere expounds it, All the ends of the world shall remember and turn unto the Lord: and all Psal. 22. 27. Psal. 72. 11. and 86. 9 the kindreds of the Nations shall worship before thee. And if Christ died thus for his people, seed, inheritance, sheep, and Church, he died not equally for all and every man: for then in his death he considered none to be made his sheep or brethren before others, nor did he purchase grace that one should be made the child of God rather than another. For though grace be distributed, in different degrees, yet that being so common to them that believe and them that believe not, that sometimes the greater measure is given to them that reject and cast it off, it cannot be the cause why one man differs from another. Many things are answered to this argument; As first, that it is Synodal. circ. Art. 2. pa● 3 17. Vorst. amica collat. cum Piscat. s●ct. 26. Gal. 2. 20. not said Christ died for his sheep, or brethren only, and that his dying for them doth not exclude others; as Paul saith, Christ died for him, applying the death of Christ to himself, but not excluding others. But the instance is not like; for these words (for me) are not disjunctive to distinguish Paul from the rest of the faithful, but from unbelievers, or them that were not in the same state or kind. This is a privilege common to Paul with all believers, that Christ died for him: in respect of them than it is not disjunctive, but in respect of them who be not partners in that prerogative, it is disjunctive. Therefore the example doth rather prove the speech to be restrictive, then otherwise: for as these words of Paul, Who loved me, and gave himself for me, distinguish Paul from the company of unbelievers, and so are exclusive: in like manner are these words of our Saviour, I lay down my life for my sheep, restrictive and exclusive. In those Texts there is no exclusive particle expressed, but the proposition for sense is restrictive. For when difference or distinction is contained in some term, the Proposition is for sense exclusive, no less then if it was expressly noted. Thou shalt fear the Lord thy God, him shalt thou Deut. 10. 20. serve, and to him shalt thou cleave: here is no restriction or exclusion expressed, but in sense it is exclusive, Call upon me in the time of Psal. 50. 15. trouble, and I will hear thee: only is not added, and yet for the sense the words are exclusive. In thy seed shall all the Nations of the earth be blessed; though no exclusion be expressed, the Apostle is Gal. 3. 16. bold to interpret it, as if it had been said, In thy seed alone. Whom he foreknew, them he predestinated: this proposition is not Rom. 8. 29, 30. expressly exclusive, is it not then exclusive in sense? When David saith, The Lord is my God, he excludes not the faithful from the same preeminence: but when the Lord saith to his people, I am the Lord thy God, he excludes them that be not in Covenant. Abraham believed God, and it was accounted to him for righteousness: Gen. 15. 6. here is not restriction added, but the proposition is exclusive. Whosoever believeth in Christ shall not perish, but have everlasting Joh. 3. 16. life: doth not this proposition exclude works from being a cause of Salvation, because only is not added? Some answer, that these passages be exclusive, because the Apostle expressly shuts forth works from the act of Justification, Rom. 3. 28. whereas they rather teach, that faith doth comprehend repentance, conversion and new obedience, and that works are not excluded from the act of Justification, but only works done by the power of nature: But leaving that, the proposition is for the matter exclusive, and that the Apostle shows from the thing itself, proving hereby that Abraham, after he had followed the Lord a long time, and yielded obedience to his commandments, was justified by faith without the works of the Law. The words therefore may be exclusive though only be not added: and that they be restrictive is plain by the thing signified: for what is it for Christ to lay down his life for his sheep, or to purchase his Church by his blood, but to bruise the serpent's head, to redeem them from all iniquity, and purify them to be a peculiar people to himself, ●o save his people from their sins, to deliver them from the fear of hell and death, and to bless all Nations of the earth, according to the promise made to Abraham. This needs no further confirmation than the next answer, which they make, that the words be exclusive not in respect of the thing itself, but of the modus: which others express thus, that Christ died for his sheep in respect of the application and event. For if it be exclusive in the modus, exclusive it is as well, though only be not added, as if it was. And the question is not of the sufficiency of Christ's death for all men, in respect of the magnitude and excellency of the price: nor of the efficiency of his death in some degrees, for such as shall not inherit the crown of glory: but of the modus, whether he died sufficientèr & efficientèr quantum in se, for all and every man. That this Modus is excluded, will appear in that we shall never read that Christ died for any but for his sheep, his Church, his brethren, his people, or them that be considered as such in respect of present profession, external administration, and application of his benefits. Unto you is borne this day in the City of David, a Saviour, which is Christ the Luke 2. 11. Luke 1. 68, 69, 70. Lord. Blessed be the Lord God of Israel, because he hath visited and redeemed his people, and hath raised up an borne of Salvation in the house of his servant David, as he spoke by the mouth of his holy Prophets▪ which have been since the world began: That we should be saved from our enemies, and from the hands of all that hate us. Mine eyes have seen thy salvation, which thou hast prepared before the face of Luke 2. 30, 31, 32. all people. A light to lighten the Gentiles, and the glory of thy people Israel. Wherefore in all things it behoved him to be made like unto his Heb. 2. 17. brethren, that he might be a merciful and faithful high Priest, in things pertaining to God, to make reconciliation for the s●nnes of the people. Thou art worthy to take the book, and to open the seals thereof: for Rev. 5. 9 thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. And generally in every place, they, for whom Christ is said to die, are called his elect, his sheep, his people, his brethren, not barely called into Covenant, but received upon their acceptance thereof. The several passages alleged to prove the universality of Christ's death, have been examined already, and found to speak directly to this purpose. But amongst them that be called into, and accept of the Covenant, some be elected simply, others in comparison, some be the sheep and brethren of Christ in truth and sincerity, others in profession and external administration, or in some respect only. And as we must distinguish of the elect and sheep of Christ, so of his dying for them. For he died for all his elect, as they apply and be partakers of the benefits of his death: he died saving-effectually, scil to bring them to grace and glory; according to the election of grace, for his simply elect and people in truth, that is, for them upon whom Salvation should be conferred, and to whom it should be sound applied. So the Prophet telleth us, Christ died, that indeed and most certainly Isa. 53. 10. he might see his seed, and bring many brethren unto God. And if Christ died not for his sheep for this particular end, that by his special grace, and that which is given to none others, they Rom. 9 18. Job, 10. 15. might enjoy the fruit of his death, we must confess, that Christ in this saying doth give no particular comfort to his sheep, and in that whole Chapter: which is absurd. And though sheep and believers materially be the same, formally in this place they be not: for when Christ saith to the Pharisees, Ye believe not, for ye are not of my sheep. Joh. 10. 16. If to be a believer and the sheep of Christ do signify the same thing, he should say, ye believe not, and that which followeth, My sheep hear my voice, and follow me, Joh. 10. 27. should be the same as if it had been said, the believers believe. So that sheep and believers are reciprocal, but formally they are not made sheep by faith, but by election. Moreover the acquisition of righteousness by the death of Christ, and the application thereof, are things to be distinguished, but so inseparably conjoined, that for whomsoever it is acquired, to them it is applied. By his knowledge shall my righteous servant justify many: for he shall bear their iniquities, Isa.. 5●. 11. He bore the sin of many, and made intercession for the transgressors, Isa. 33. 12. By his stripes are we healed, Isa, 53. 5. Who was delivered for our offences, and was raised again for our justification, Rom. 4 25. As by the offence of one, judgement came upon all men to condemnation: even so by the righteousness of one, the free gift, came upon all men unto justification of life, Rom. 5. 18. Who is he that condemneth? It is Christ that died, yea rather that is risen again, Rom. 8. 34. I am come that they might have life, and that th●y might have it more abundantly, Joh. 10. 10. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him, 1 Joh. 4. 9 By the which will we are sanctified, through the offering of the body of Jesus Christ once for all, Heb. 10. 10. For by one offering he hath perfected for ever them that are sanctified, verse. 14. The passages of Scripture are plentiful, which testify application to be the end of Christ's death; for he died to establish and ratify the everlasting Covenant of grace, Heb. 9 15, 16, 17. to abolish him that had the power of death, that is, the devil, Heb. 2. 14, 15. conquer death, 2 Tim. 1. 10. destroy and kill sin, Rom. 6. 10. sanctify his people through the truth, Joh. 17. 19 give life unto the world, Joh. 6. 33. redeem us from the curse of the Law, Gal. 3. 13. and from all iniquity, Tit. 2. 14. obtain eternal redemption, Heb. 9 12. that we might be made the righteousness of God in him, 2 Cor. 5. 21. that he might deliver us from this present evil world, Gal. 1. 4. that being dead unto sin, and alive unto God, Rom. 6. 4, 5, 6. we might not live to ourselves, but unto him which died for us, and risen again, 2 Cor. 5. 15. and that we might receive the adoption of sons, Gal. 4. 5. And it is absurd to reason itself, that Christ by the decree of God should purchase that for men which is not given unto them; that he should acquire what they obtain not: that by divine imputation Christ should die for every man, when the merits of Christ be not communicated unto them: that the promised seed should be given to Abraham, no blessing or multiplication following. If Christ have purchased a new Covenant, faith, redemption, reconciliation for every man, without question they are or shall be delivered from the condemnation and dominion of sin; the Spirit is given or shall be given to abide with them; they ar● or shall be renewed after the Image of God. If Christ be a King, he hath a Kingdom, subjects and territories, wherein he doth exercise his regal power. He is a King not only in personal right, or to punish enemies; but a King to feed and rule a people. God hath given his Son the uttermost parts of the earth for his possession, and shall men withhold it? Shall God give men unto Christ, and shall they detain themselves from him? If Christ came to destroy the works of the devil, (that is sin, as the Apostle shows, 1 Joh. 3. 8. Joh. 8. 41, 44.) and to deliver men from the fear of death and the devil, shall we not think, that Satan is cast down, and death abolished? Christ is a Saviour as in merit so in efficacy, else should his purchase be in vain, the end of his coming into the world be uncertain, his purpose in laying down his life be frustrate, and Christ should merit by the appointment of God, what God doth not give: therefore▪ the impetration of righteousness must not be plucked from the application, nor doth the giving of benefits purchased by the death of Christ depend upon the pleasure of men any more than the acquisition doth. Betwixt the purchase and application of Christ's death, faith comes between: but that faith is merited by the death of Christ, and for Christ vouchsafed to them, for whom he died, Tit. 3. 6. Ephes. 1. 3. Phil. 1. 29. Ephes. 6. 23. Some have answered, that all men are the sheep of Christ, as the dispersed, torn, and devoured of evil pastors and beasts of the field, and the seduced and destroyed are acknowledged to be sheep, Jer. 23. 1, 2. Ezek. 34. 5, 6. But the Prophets speak only of the people of the Jews, which at that time was distinct from the Gentiles, as the flock and inheritance of the Lord: so that hence nothing can be gathered, but that they, who live in Christ's Church and fold, are his people and sheep of his pasture. Again, the Scripture speaks of the sheep of Christ, two ways, according to vocation or according to election. According to vocation they are sheep, who externally pertain to the number of God's people and the Church: according to election, Jer. 23. 3. Rom. 9 27. Ezek. 34. 5, 6. many sheep are without, many wolves within, and many sheep within, many wolves without. Although there be a distinction betwixt the merit of Christ by his obedience even to death, and his intercession, yet one of them cannot be separated from the other: for he maketh intercession for them to his Father for whom he hath merited reconciliation by his death, and we cannot think he should lay down his life for them, for whom he would not pray. If we look unto the signification of the words, Mediator and Intercessor note the same thing: and if Christ have put himself betwixt the wrath of God and man to obtain reconciliation by making satisfaction to offended justice, can it be thought, he will not request, that for the virtue of his sacrifice they for whom he hath satisfied, might be accepted of the Father. If we look to these two functions of Mediation, suffering death and making intercession, they are conjoined in Scripture. It is Christ that Rom. 8. 34. died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. If any man sin we have 1 Joh. 2. 1, 2. an Advocate with the Father jesus Christ the righteous, and he is the propitiation for our our sins. Christ is our Advocate, if he be our propitiation, if we will receive the testimony of the Apostle and not separate things that God hath conjoined. Incredible it is, that Christ out of his incredible love should vouchsafe to lay down his life for them as well as others, for whom, the time of his passion being at hand, he would not power out a prayer. How these two be conjoined in the intention of our Saviour, sc. to pray Joh. 17. 19 for men and to offer himself a Sacrifice for them, may appear by the words of our Saviour himself, for these I sanctify myself, that is, for these am I prepared to offer myself, that they might be sanctified by the truth; for these, that is, them for whom he prayed. And if Christ had intended to offer up himself an holy and propitiatory sacrifice for the sins of all and every man, he would rather have prayed his Father to accept his sacrifice for all men, then profess that he prayed not for all men. For whom Christ hath offered up himself a Sacrifice to put away sin, for them doth he appear before God in heaven: and if he doth appear before Heb. 9 24. God for them, he doth also make request for them But Christ prayed not for all men, professeth that he prayed not for the world. Joh. 17. 9 He prayed for believers and them that should believe hereafter, and testified that he would not pray for the rest. And it must be observed, that he prayeth for them that believe and shall believe, as they were Gods, and of God given to Christ, which formally is not the same with believers, though it be materially. Joh. 6. 37, 39 They answer to this argument, that there is a twofold intercession of Christ, one general for all men that they might believe. The other special for believers, that they might be gl●ified▪ If you ask the ground of this distinction, they say, Christ upon the Cross prayed for his persecutors and them that put him to death, Father forgive them, they know not what they do. But if we search the Scripture we shall find no passage that saith, Christ Luk. 23. 34. prayed for every man that he might believe, nor is probable. For if he ask faith for all men, then absolutely or conditionally: not absolutely; for then all men should obtain faith, because Christ was absolutely heard in whatsoever he absolutely prayed for. If upon condition, doth he then pray to his Father, that they might not resist the first grace offered, or that they might believe, if they do not resist the first grace? But if absolutely he pray that they might not resist, than they do not resist grace: if conditionally, that they might believe, if they do not resist, than he prayeth that they might believe if they believe: for not to resist the first grace is to obey it, that is, to believe. Besides, if Christ pray for all men that they might believe, than also that they might enjoy the Gospel; which is the means of faith: and that either absolutely, and they should enjoy the Gospel, which we know they do no●▪ or upon condition, as the right use of their natural gifts, or the piety of their progenitors, or the like: And then these conditions our Saviour doth pray for absolutely or upon condition, or not at all: If absolutely, than all men should use their natural gifts well, because he is always heard in that which he doth ask absolutely: if not at all, than it is not of grace that men use their natural gifts well, or some grace is given to men without the intercession of Christ. And when the Gospel is vouchsafed to some that abuse their natural gifts, to others not, did our Saviour pray that some should have the Gospel absolutely, some conditionally? or is the Gospel granted to some for the intercession of Christ, to others without it, although he make intercession equally for all men? And if the Gospel be vouchsafed to some that abuse their natural gifts, why doth not God give the grace of faith also without that condition, under which only Christ asked faith for them. Moreover▪ if Christ pray for all men that they may believe, he asketh this for the virtue and merit of his passion, or not. If not, than faith should not be given for the merit of Christ: if he ask for the merit of his passion, than he asketh it without any condition; for Christ d●ed absolutely & without condition for all men, as they teach, & what Christ hath merited for all men, that God giveth absolutely to every man. Christ upon the cross prayed for them that crucified him, Luk. ●3. 34. But that might be of private duty as man, who subjected himself to the Law of God, which requires that we forgive our enemies, and pray for them that persecute us; not of the proper office of a Mediator, who was to intercede for his people by suffering death and making request. It behoved Christ, as he subjected himself to the Law, to fulfil all righteousness, and so to pray for his enemies, but that was not out of his proper office as Mediator, which was to offer up himself a Sacrifice or make intercession, as our high Priest. If any shall contend, that this is to be referred to the proper mediatory intercession of Christ, it will not prove the matter in hand: for he prayed not for all and every man, but for them that crucified him, and that indefinitely, not universally; for them that were present at his crucifying, and in simplicity of heart (and not of affected ignorance (resisting the evidence of the Spirit speaking by Christ, and by miracles giving testimony to his doctrine) in obedience to the commandment of the Superiors, did crucify him, but not for all them that had any hand in his death. He prayeth not that they might believe, if they were not wanting to themselves: but prayeth for forgiveness for them that had abused natural gifts, and supernatural means of grace: so that it cannot be referred to that general Intercession they speak of, with any show of reason. Some answer, the sense of the words is only this, Father seeing they have sinned of ignorance, let them not be punished with that punishment, which the thing they have done deserveth (which was without all hope to be blinded, hardened, and cast off) but let them not for this sin be in this state, but show mercy on them, that they may be in possibility of repentance, pardon, and grace, which intercession answereth Christ's dying, as it respecteth all, which was to possibilitate their Salvation. But this exposition is new and straitened, and cannot be confirmed by any circumstance of the place, or signification of the word forgiveness: and if it be granted, will not suit with their purpose. For Christ died not to possibilitate the Salvation of every man, that had or should abuse natural gifts and supernatural means, as the rulers of the people, which stirred up the people to desire Jesus that he might be crucified, nor prayed for every man, that had so fearfully abused the means of grace by wilful and affected ignorance (if not worse) that he should not be given up to blindness and hardness of heart. If any man shall be bold to affirm either of these, we must desire better proof than his bare word, before we can yield assent. If it be said, the persons for whom Christ prayed were not in a state capable of remission or pardon, because they were impenitent Corvin. in Mol. cap. 27. pag. 7. and unbelievers, Corvinus answereth, that we must understand the condition, if they repent. And by the same reason, he might ask salvation for all men, scil. if they repent and believe. And how then doth this Intercession differ from that, which they say was special for the Salvation of believers. Surely to ask the pardon of their sins that repent, doth rather pertain to special Intercession whereby the salvation of them that believe is prayed for, then to the general, wherein the faith of all men is craved. An example of this general Intercession, wherein Christ prayeth that all men might believe in him, we have (they say) in that 17. of John, ver. 21. That the world may believe that thou hast sent me. Some by the world in that place understand the elect, who then were dispersed abroad, or them that were to be converted from infidelity to the faith. But because the word world in the whole Chapter is taken in another sense, it is most natural in this place to understand it as before, for men that be of the world, not enlightened, or converted to the faith: and the word Believe to be put improperly for to acknowledge or confess. The sense is, that the world, although unbelieving, although Maldonat. in Joh. 17. 21. jansen. hac. 136. an adversary to me, yet seeing the great love and concord of my Disciples, may be compelled to believe, that is, to acknowledge and confess, that I was sent of God, that is, that I am not as now it thinketh, a seducer, but that I am truly sent of the Father; or that the Infidels may by experience be convinced to confess my glory, and be compelled to acknowledge and confess that thou hast sent me a Saviour into the world. This sense is so plain and easy, that we need not seek any further for the meaning: but if we grant it to be meant of true and sound faith, it will not follow thence, that Christ made intercession for every man in the world, that he might believe. For the world is usually taken for men in the world indefinitely, and not simply for every man, nor yet for the greater part of men in the world. There went out a decree from Cesar Augustus, that all the world should be taxed, Luke 2. 1. but this cannot be extended to every nation, much l●sse to every man. The Vide Psal. 118. 10. 1 Chro. 14. 17. Jer. 27. 7. Dan. 2. 38. Matth. 10. 22. Rom. 15. Rev. 18. 3, 23. impure spirits go forth unto the Kings of the earth, and of the whole world. Rev. 16. 14. All the world wondered after the beast. Rev. 13. 3. The whole world lieth in iniquity. 1 Joh. 5. 19 He was in the world, and the world knew him not. Joh. 1. 10. Behold, the world is gone after him. Joh. 12. 19 The Syriac Interpreter, vulgar Interpreter, and Mannus the Greek Paraphrast, add the universal particle and read it, the whole world; But if the world be taken for every man in the world, we must conclude, that every man in the world did follow Christ, and that no man in the world did know him. They ask again, what is it the Intercession of Christ required? Psal. 2. 8. Ask of me, and I will give thee the heathen for thine Inheritance. Is it not for unbelievers to bring them to the faith? and doth not Christ intercede for the coming of God's Kingdom, as he taught his Disciples to do? There is therefore an Intercession of Christ for them that believe. But here we cannot find that general Intercession of Christ they speak of, that every man might come to the faith by fitting means, but for the most part ineffectual. The prayer required in the second Psalm Arminius Armin. Orat. de Sacerdot. Chr. referreth to the prayer which Christ offered to the Father for himself, according to the commandment and promise of the Father. Ask of me, and I will give thee the heathen for thine Inheritance: to which Promise of the Father Christ having respect, said, Father glorify thy Son, that thy Son also may glorify thee, as thou Joh. 17. 2. hast given him power over all flesh, that he might give eternal life to as many as thou hast given him. And from this prayer are to be distinguished (saith he) those supplications which with strong cries and tears he offered to his Father in the days of his flesh: by those he craved to be freed from his Agony, by this he prayeth that he might see his seed, and that the will of God might prosper in his hand. But howsoever it be, the prayer spoken of in that place, is absolute, certain, and effectual: for what God there promised, Christ prayed for in particular, and he was heard therein: and therefore it cannot be applied to that general Intercession of Christ which they would maintain, as every man may plainly see. They further reply, that this Intercession of Christ, Joh. 17. pertaineth to the application of Christ's death; that Christ maketh Intercession for believers: and by the world they are signified, who did or would contemn and reject Christ offered to them in the word of his Gospel; as the word world is used in many other places. Joh. 1. 10. and 3. 19 and 14. 17. & 16. 8, 9 & 14. 22. But if it pertain to the application of Christ's death, it followeth thence, that the death of Christ shall be applied to them, who were given unto him of the Father, that in special manner he might lay down his life for them, seeing Christ offered up himself a sacrifice to the Father for them, and them only, for whom according to his office of Mediatorship he made special Intercession. If by the world obstinate contemners of the Gospel be understood, what shall we think of them to whom the word of reconciliation was never sent, or Christ offered in the Ministry of the Gospel? are they partakers of the benefits of Christ's special Intercession? or is the death of Christ applied unto them? If only contemners of the Gospel be meant by the world, for which Christ would not pray, why should it be interpreted of special Intercession, seeing our Saviour (as they confess) neither laid down his life, nor made general Intercession for such as such, that they might be brought to the faith, or be partakers of the merits of his death? Our Saviour in that his prayer opposeth the world to them that are given unto him of the Father, and as to be given unto him of the Father, notes somewhat precedent to effectual vocation and lively faith, though every one that is given unto him doth or shall believe, so the world notes a state antecedent to wilful contempt, though they that be of this world; if they live under the Gospel, will prove themselves contemners, Joh. 6. 37. All that the Father giveth me shall come unto me; and him that cometh unto me, I will in no wise cast out, saith Christ. But to come unto Christ is to believe in him by effectual vocation, Joh. 1. 10. The world knew not Christ: but they were the world, before they shut their eyes against the light, and refused Christ offering himself unto them. Joh 3. 19 They are the world who are not given unto Christ, are not his sheep, his people, his brethren, believe not in him, be disobedient, cast out, though they never stubbornly contemned the Gospel: because the sound thereof never came into their ears, that light never shined amongst them. And now for conclusion of this argument, let this one thing be added, that if we search the Scripture we shall find no mention of this twofold Intercession of Christ properly mediatory, one general, the other special, which some of late have devised: but that he makes Intercession for all and every of them that are given unto him of the Father, and only for them, and that his Intercession is ever certain and effectual; as when he saith to Peter, I have prayed for thee, that thy faith fail not: and to all the Luke 2●. ●2. Joh. 14. 10. Apostles, I will pray the Father, and he shall give you another comforter, that he may abide with you for ever. And when we hear from Christ himself, that according to the proper office of his Mediatorship he makes Intercession only for them that are given unto him of the Father, we may conclude, that in special manner he offered up himself a sacrifice to the Father for them only. Other arguments are alleged for confirmation of this truth, which who list may read at large in sundry Treatises of this matter ● but it would be too long to insist upon each particular, therefore here I will break off this controversy, and proceed to that which followeth in this intended discourse. CHAP. III. How Christ hath fulfilled the office of Mediator, or how he is the Mediator of the New Testament. IN the fullness of time, the eternal Son of God, took unto him our nature, and became God and Man in one person, that he might be an equal middle person between God and man. The necessity of a Mediator appears in this, that man is guilty, and God true and righteous; If man had continued in his integrity, he had stood in no need of an expiation: if God had been unrighteous in the passages of man's sin, there had been due unto him no just debt of satisfaction. But seeing man created good but mutable, did willingly and by voluntary choice transgress that Law, under the precepts whereof he was most justly created, and unto the malediction whereof he was as necessarily and righteously subject if he transgressed: and God was purposed not to suffer sin to pass utterly unrevenged, because of his great hatred thereunto, and of his truth and the Law which he had established against it: of necessity either God must execute the severity of his Law, whereby the creature should everlastingly lose the fruition of him, and he should likewise lose the service and voluntary subjection of his creature, or some course or other must be found out to translate this man's sins on another's person, who may be able to bear them, and to interest this man's person in that others righteousness, which may be able to cover him. Of necessity a Mediator must be found out to stand between God and man, who must have one unto whom, and others for whom and in whose behalf, and somewhat wherewith to make satisfaction to offended justice: In regard of God towards man he must be an officer to declare his righteousness, and in regard of man toward God a surety ready to procure pardon and deliverance, not by favour or request, but by way of satisfaction. He must be one with us in the fellowship of our nature, passions, infirmities and temptations, that so he might the more readily suffer for us, who in so many things suffered with us: and one with God the Father in his divine nature, that so by the virtue of his sufferings and resurrection he might be able both to satisfy justice, to justify our persons, to sanctify our nature, to purify and perfume our services, to raise our dead bodies, and to present us to his Father a glorious Church without spot or wrinkle. He must be man pure and undefiled; man, that he might suffer, it being no way fit that one having no communion with another, should make satisfaction by suffering for another's fault: Man pure and undefiled, otherwise he could not have satisfied for himself, much less for them that had so grievously offended. He must be man, that he might have compassion on them that come unto God through him: and pure and undefiled, that his Sacrifice being pure and without spot, might be acceptable and pleasing to provoked justice. He must be God that he might bear the weight of God's wrath without sinking under it, be the King and Head of the Church, defend his people against the enemies of their Salvation, send forth his Spirit into the hearts of his redeemed, and receive from them such divine worship as was due to so great and gracious a Saviour. He must be man, our near kinsman, that he might have right of redemption, be a merciful and faithful high Priest, in all things like unto his brethren. He must be God, that by his death he might overcome death, and him that had the power of death, that is, the devil, free us from the guilt of sin, and curse of the Law, and preserve his redeemed unto his everlasting Kingdom. He must be God and man in one person, and so of a middle condition between God and us, in that both the natures of God and man do concur and are conjoined in his person, that he might join God and man in a firm and stable Covenant of friendship and reconciliation: and be the root, fountain and beginning of supernatural and spiritual being, in whom the whole nat●●● of mankind should be found in a more eminent sort than it was in Adam. The horror of sin was so grievous, the curse of the Law so terrible, the price of redemption so great, that a mee● creature could not take away the one, or pay the other: and that man might not fall away as he had done under the former Covenant, our Mediator, who was the foundation of this new Covenant, did assume our humane nature unto his divine person. Therefore the eternal Son of God, being ordained of the Father to this office of Mediatorship, that he might intercede between God and man, and join God and man in one, did assume our nature into the unity of his person, and was born of a woman, that he might save and call sinners, and redeem them who were under the Law, Gal. 4. 4. and shut up under the curse of the Law. The second person in Trinity, the Son of God by nature, the Image of the Father, by whom all things were made, was made man, that he might renew what was disordered by sin, and make us the sons of God by grace and adoption, who were by nature the children of wrath, it being fit our redemption should be wrought by the Son, and sealed by the holy Spirit. For whereas a double mission was necessary, the one to reconcile, the other to give gifts to reconciled friends: the Father being of none, sent his Son, the first proceeding person to take our nature and make satisfaction: the Father and the Son both send the Spirit, the second proceeding person, to seal up them that Christ hath redeemed by his blood. And who was fit to become the Son of man, than he that was by nature the Son of God? who could be fit to make us the Sons of God by grace and adoption, than he that was the Son of God by nature? who fit to repair the Image of God decayed in us, than he by whom at first man was made after the Image of God? Thus Christ was a fit and equal middle person, conjoined by the bands of friendly society, and peaceable agreement with both the parties, God and men, that he might be a Mediator of reconciliation and peace between God and man. He took unto him the sanctified nature of man, that therein he might draw near unto men, and be the root of them that are sanctified; and retained the nature of God, that so he might not departed from God. Here it is questioned, according to which nature Christ is Mediator, whether as man only, or as God and man. That he is a Mediator according to the concurrence of both natures in the unity of his person, it is confessed by all; for if he were not both God and man, he could not mediate between God and man: but whether he be a Mediator according to both natures concurring in the work of Mediation, there be some that make question, Our resolution is, that Christ is Mediator according to both natures, the humane nature doing that which pertained to the humanity, Bellar. de Christ. lib. 5. cap. 7. § Potest tamen. and the divine nature that which pertained to the divinity, but the humane and divine both concurring to produce one act or work of Mediatorship. As the divine and humane nature concur to make one Christ, so the acts of the divine and humane Plura principia ad operationem unam possunt concurrere. Lun. ibid. cap. 7. not. 1. nature, distinct in virtue and operation, by co-operation concur to make up the same work of Mediation. Some of the works of Christ the Mediator, were the works of his humanity in respect of the thing done, and had their efficacy, dignity and value from his divinity, in that they were the works of him that had the divinity dwelling bodily in him: and some the works of his divinity, the humane nature concurring only instrumentally, as the remitting of sins, the giving of the Spirit, the raising of the dead, and such like. The works of Ministry, the Son of God I●n. count. 2. l. 5. cap. 5. not. 29. performed them in the nature of man. It was the Son of God and Lord of life, that died for us on the Cross, but it was the nature of man, not of God wherein he died. The works of Authority and power were all performed by the divine nature, yet not without an instrumental concurrence of the nature of man. Christ suffered as man, but the divine nature did support and sustain the humane. He died as man, as God he overcame death, conquered, and risen again: as man he was made an offering for our sins, the worth and value of the Sacrifice was from the divinity. The two natures in Christ be distinct in their essence and I●n. Paral. lib. 3. in cap. 9 Hebr. properties, and so in their operations, that we must not imagine one action of both natures: but as the natures be united in one person, so the operations concur to make up one work of a Mediator. Many chief, necessary and essential acts concerning our jun. animad. in Bell. contr. 2. l. 5. ca 3. not. 9▪ reconciliation with God, are from the Deity of Christ as from the next, proper, immediate and formal beginning. The Incarnation of Christ is from the Deity, which did assume the humanity, which when it was not, could not assume itself. The manifestation of God was a work truly divine, from the humanity of Christ as an instrument, from the Deity as the true cause. Christ as Joh. 1. 18. Matt. 11. 27. man teacheth as an instrument, and Christ the Word teacheth as Mediator: for he is not only Mediator, who supplieth the room of an instrument: but the Deity did move the humanity as his instrument, that is, personally united, and not as another's. Joh. 10. 18. To lay down his life passively belongs to the flesh, to lay down his life or soul actively to the word. The resurrection of Christ is jun. ibid. cap. 6. not. 1. Rom. 8. 34, and 4 25. Rom. 1. 4. Mar. 2. 10. Joh. 15. 26. and 16. 7. an essential part of our Redemption: but Christ risen not by the propriety of his flesh, but by the power of his Deity. Christ as Mediator performed many divine acts: but the humanity alone cannot be the beginning of a divine act: as Christ as Mediator hath authority to forgive sins, to send the holy Spirit not meritoriously alone, as Bellarmine distinguisheth, but efficiently, to conjoin us unto God, and bring us to salvation. Christ as Mediator is the King and Head of his Church, which dignity and office Meritum Me●●ation●● est, & Mediatio personae. cannot agree to him that is mere man. For the Head is to give influence of sense and motion unto the body, and Christ gives supernatural sense and motion unto his mystical body, and that both by way of efficiency, and by way of disposition, fitting us that an impression of grace may be made upon us. He prepareth and fitteth men to the receipt of grace by the acts of his humanity, A t●ta quidem Trinitate datur Spiritu●: sed ad personam Mediatoris haec actio terminatur quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in which he suffered death, and dying satisfied God's wrath, removed all matter of dislike, procured the favour and acceptation of God, and so made men fit to receive the grace of God, and to enjoy his favour. He imparteth and conferreth grace, by the operation and working of his divine nature, it being the proper work of God to enlighten the understandings of men, and to soften their hearts. If it be alleged, that there is nothing that one person of the Trinity doth towards the creatures, but they all do it, and consequently, that those things which Christ did in his divine nature, pertained not to the office of a Mediator, being common to all the Persons. The answer is, though the action be the same, and the work done by them, yet they differ in the manner of doing it. For the Father doth all things authoritatiuè, and the Son subauthoritatiuè, as the Schoolmen speak; that is, the Father, as he from whom, and of whom are all things; the Son as he by whom are all things, not as ●y an instrument, but a principal efficient. And in this sort to quicken, give life, and to impart the Spirit of Sanctification to whom he pleaseth, especially with a kind of concurring of the humane nature meriting, desiring, and instrumentally assisting, is proper to the Son of God, manifested in our flesh, and not common to the whole Trinity. As the second person in Trinity did assume our nature, and not the Father or the holy Ghost: and as Christ is the Head of the Church, not the Father or the holy Spirit: so he doth give life and sense to the body, and not the whole Trinity. If the special Offices of Christ be considered severally, much more if all of them be considered jointly, it will evidently appear, that both natures must necessarily concur in the formal execution of them. For he cannot worthily perform the office of the chief Doctor of the whole Church, and heavenly Prophet, nor execute the office of an eternal high Priest, that is, offer a Sacrifice truly propitiatory, daily hear the prayers of all his people, and present them before God; nor exercise kingly power and authority in heaven and earth, who worketh to the form of mere humanity, or only as he is man: When in those offices there must be a divine excellency and efficacy. The end of personal union is the administration of his office; Qualis substantia personae, t●● li● & operatie, & qualis operatio, talis substantia. and the personal union of two natures in Christ had not been necessary, unless both had concurred as a formal beginning to that work. For every agent necessarily worketh according to and by its form; whence it followeth, either that the person of the Mediator doth not consist of two natures, or both natures of Christ, as proper forms, do necessarily concur to the proper works of a Mediator, because the proper operations must be conjoined in one work of a Mediator, as both natures are joined and united in one person. There is one God, saith the Apostle, and one 1 Tim. 2. 5, 6. Mediator between God and man, the man Christ Jesus: adding the man Christ, to show that in him were both natures, that is, he was God and man in one person, and so a fit middle person or Mediator. And man may be taken personally, not naturally, it being most usual to name the whole person of Christ from either 1 Cor. 2, ●. nature: as he is called the Lord of glory, when his person is understood. And so in this place, the man Christ, that is, that person, Ia●. animad. in Bell. contr. l. 5. 6. 3. not. 11, 12. who hath that nature by which he is truly called man: and of that appellation there may be divers weighty reasons more, amongst the rest this, that the Apostle would encourage us to put our trust and confidence in him as being our elder brother. By voluntary dispensation Christ is Mediator as God incarnate, and not by nature as God. And according to that dispensation Christ Joh. 17. 3, and: 14. 1. 1 Joh. 2, 1, 2. is Mediator to the Father, who is personally called God sometimes in this respect, and distinguished from Christ as Mediator: and Christ is our Advocate to the Father, but never represented in Scripture praying to the Son or holy Spirit, but the Father only: which dispensation is carefully to be observed, from which we must not departed upon any vain speculation, which humane curiosity might suggest. A Mediator must be a middle person, equally distant, and equally drawing nigh to both parties betwixt whom he doth mediate. Bellarm. de Christ l. 5. c. 2. §. Praeter●a. Ille solus est verè medius inter Deum & hominem, cum utriusq, naturam habeat. And thus Christ God incarnate is a fit middle person, for he draws as near to the Father as God, as to us as man, and is as fare distant from God as he is man, as he is from us as God: and he comes as near to the Father, as he departeth from us: and comes as near to us, as he doth to the Father. But Christ as a just man is not so a middle person, for he comes not so nigh to the Father as just, as he doth to us as man; nor is so fare distant from us as just, as he comes nigh to us as man. Then as Mediator he should be joined to the Father in will only, but in nature disjoined: and be distant from man not in nature, but in quality only: then should he be Mediator, not as substantially one with the Father, but only as he is united to him in will. If it be alleged, that if Christ be Mediator as God incarnate, than he is Mediator to himself, because he is God, and then also he should differ from himself, because a Mediator is a middle person. We answer, it is not necessary a thing should differ from the jun. ibid. cap. 5. not. 1, 3, 5, 15. extremes according to all that in respect whereof it is of a middle condition, but it is sufficient if it differ in some thing from one, and in some thing from another, as is before explained. So the Son of God incarnate by voluntary dispensation differeth not only from the Father and the holy Ghost, but from himself as God only: scil. as man he differeth from himself as God, and as God from himself as man. The whole Trinity being offended with us for sin, was to be pacified, but the Scripture teacheth, Christ was our Mediator to the Father: and we must silence our conceits, and learn of God what to believe. And assuredly if the Father be reconciled, the whole Trinity is reconciled. And further it may be added, that he who according to absolute essence or nature is the party offended, may according to voluntary dispensation sustain the person and do the office of a Mediator: and so Christ was primarily a Mediator to the Father for us, and by consequence and secundarily to the whole Trinity, and so to himself as God. It is further objected, if Christ be Mediator according to his divine nature, than all three persons in Trinity be Mediators: but this is a mere deceit: for the divine nature is taken essentially for the divine nature common to Father, Son and holy Ghost: or personally for the divine essence considered distinctly in the Father, Son and holy Ghost: In the latter sense we say, Christ according to his divine nature is our Mediator, as he was incarnate, and did assume our nature unto his divine person, and not the Father or the holy Ghost. But then (it will be said) he was inferior to the Father: In office it is true, by voluntary dispensation he is inferior, but in nature jun. ibid. not. 13. he is equal to the Father: and nothing hinders but one equal to another in nature, may by voluntary and free choice under-take Phil, 2. 6, 7. an office of inferiority. Being in the form of God, he humbled himself. The Scripture teacheth expressly, that God the Father Joh. 1. 18. & 3. 16. & 3. 13. Rom. 5. 8. Ephes. 1. 7. Col. 1. 14. 1 Joh. 1. 7. & ●. 1. & 4. 10. Act. 20. 28. gave his only begotten Son to death for us: and the only begotten or proper Son of God according to both natures, and in both states is said to administer his office, the property of either nature observed: as also the only begotten Son of God is said to descend from heaven to earth for our sakes, and to suffer death for us, and to have done and suffered other such things: and that by the blood of his Son we are reconciled to God the Father. This office of Mediation Christ hath performed. First, as the great Doctor of his Church by revealing unto us the way to life, even 1 Cor. 2. 7, 8, 9 the last, full, and perfect will of God concerning man's salvation; the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world, unto our glory, which none of the Princes of this world knew: Such things as eye hath not seen, ear hath not heard, or ever entered into the heart of man to conceive: Such as the natural inquiry of Angels could never Mat. 11. 27. Joh. 1. 1●. have discovered. No man knoweth the Father but the Son, and he to whom the Son hath revealed him. No man hath seen God at any time, the only begotten Son which is in the bosom of the Father, he hath declared him. He only it is that openeth the bosom of his Father, that is, who revealeth the secret and mysterious counsels, and the tender and compassionate affections of his Father unto the world. He is said to be a teacher sent from Joh. 3. 2. God, and to be the Lord which speaketh from heaven, and the doctrine which he taught an heavenly doctrine, even great Salvation. The woman of Samaria could say, I know when the Messiah cometh, he will tell us all things: And our Saviour professeth Heb. 12. 25. Joh. 3. 12. Heb. 2. 3. Joh. 4. 25. Joh. 15. 15, to his disciples, All things that I have heard of my Father, I have made known unto you. And in this the new Covenant is lifted up above former expressions of the same Covenant for substance. For God who in sundry times, and in divers manners spoke in times passed unto the Fathers Heb. 1. 1. ver. 3. by the Prophets, hath in these last days spoken unto us by his Son: who is the brightness of his glory, and the express Image of his person; that is, he in whom the glory and Majesty of the Father, Col. 1. 15. otherwise invisible and inconspicuous, doth show forth itself, and that which is hid in the Father as in a ring, is manifested, as on the seal. And as God is manifested in Christ, so was he manifested and made known by Christ. In Christ are hid Col. 1. 3. Ephes. 3. 9, 10. all the treasures of wisdom, and he hath made known the manifold wisdom of God. The discovery of misery and sin is that which sweetens mercy, and gains it esteem: and therefore as the mercy of God was plentifully unfolded, so was the Law laid open, and sin discovered by our Saviour more fully than it had been in the old Testament, that as sin abounded, mercy might abound much more. And where the malady appears hideous and desperate, there is need that we be well acquainted with the sovereign remedy, and hence as the door of the Law and curse is cast quite open, that men might throughly know themselves, so Christ in his person, natures, office and benefits is lively deciphered, that when men feel themselves lost in themselves, they might run unto him for righteousness, grace, life and salvation. Secondly, Christ hath satisfied offended justice, and answered whatsoever the Law had against us. The word satisfaction the Scripture hath not, but the thing signified thereby is plainly noted by the phrases of Redemption, Expiation, Reconciliation, and many such like every where in Scripture. Justice did release the debtor, or the punishment of the person offending: but would not simply release the punishment of the offence, or pardon the fault without satisfaction. If then the guilty be spared, the surety must suffer punishment. It is here questioned, whether God could not pardon sin without satisfaction, or satisfaction be absolutely necessary, the decree and pleasure of God so to have it excepted. Many sound, orthodox and learned Divines hold the affirmative, Martin. de pers. Christi lib. 1. Sect. ex mundi redemp●. p. 154, 155. because justice is essential to God, and it is a righteous thing with God to render tribulation to them that afflict, and that every transgression receive a just recompense, 2 Thess. 1. 6. Heb. 2. 2. Rom. 1. 32. Exod. 34. 7. And if recompense be just, it is injustice to let sin go unpunished. The Lord testifieth, that he that justifieth the wicked is an abomination to his highness: and he will not do what he abhorreth in others, Prov. 17. 15. Isa. 5. 23. God cannot but love his Image, and so he cannot but hate the corruption of it, and severely punish that which is dissentanie from it. This seems to be engraven in the heart of man by nature, that God is just, and that sin cannot be done away without satisfaction: and hence come those many fond devices amongst the Heathen Lex non est aliquid internum in Deo, aut ipsa Dei voluntas, sed voluntatis quidameffectus. Lactant. de 〈◊〉 Dei, cap. 19 Index peccatis veniam dare n● potest, quia voluntati servit alienae. Deus autem potest, quia est legis suae ipse disceptator & judex, quam cum poneret, non uti● ademit sibi omnem potestatem, sed habet ignoscendi licentiam. Senec. Occidere contra Legem nemo non potest, servare nemo pr●ter te. to pacify offended justice: they were ignorant of the true God, and how his wrath and displeasure was to be appeased: but assured of this, that he was offended by sin, and that without satisfaction the sin could not be expiated or done away. For these and such like reasons many have thought, that it is absolutely repugnant to divine justice to pardon sin without satisfaction. Others and those learned and orthodox are of opinion, that the necessity of satisfaction depends upon the will and pleasure of God, and that God by his absolute power, salva justitia, might have pardoned sin without satisfaction. For God might out of his absolute sovereignty not have punished Adam's sin, both because it was against himself, not others to whom he is tied to do justice: and especially, for that the demonstration of his revenging justice springeth not from the necessity of his nature, but from his voluntary disposition, as well as the giving life perpetual, to obedience for a certain space performed. For withdraw that voluntary Covenant, who doubteth, but that had the creature kept his innocency a thousand years, God was free to have annihilated him? Also God is able were he pleased to show his power to turn it to his glory, which men's impotency not attaining, being also forbidden by the Law of their Superior, maketh them that they cannot always with justice forgive, even that wherein themselves are trespassed. If God of his absolute power cannot pardon sin without satisfaction, than not to punish sin is simply a thing impossible, or God in so doing should be deficient or inconformable to the rule of his will: but to let go sin unpunished is simply the omission of a divine act (the decree of God excepted) not deficient or inconformable to any rule of God's will, but rather a peculiar exercise of divine mercy. What absolutely God can will, that he can justly will: otherwise it might be that God can will a thing which is injust, or that he can will injustly. But it was possible for God to will to let sin go unpunished, it is not absolutely repugnant to his divine nature so to will. If God cannot pardon sin without satisfaction, Hae rationes tum demum locum obtinerent, si ita De● putaretur agere ex necessitate naturae, ut solo naturae impetu, citra omnem intellectum, & voluntatis actum, ageret, veluti ignis calefacit ex necessitate naturae. Windel. de mundo Sect. 2. c. 2. Lex agendi necessitas 1. naturae 2. congruentiae. Illa per quam agens ita agit, ut per naturam non possit non agere, estque vel sine cognition, vel cum cognition. Ista per quam agens non potest non congruenter suae naturae agere. than it is necessary that he punish sin by absolute necessity, or sin presupposed, it is of absolute necessity that it be punished; but it is not of absolute necessity that sin be punished, for then God should punish it always in one manner, and as much as he can, as natural agents work: whereas we see by experience, that God doth differently punish the sins of men in this life, the lesser offenders most, the greater lest many times, ever so as their punishments might be increased. Neither can it be said, that the greatness of punishment in this life, doth lessen their punishment in the life to come; for the punishments of the life to come being eternal, can carry no proportion with the punishments of this life. Then it was of absolute necessity that Christ should suffer so many stripes and no more, be forsaken just so long and no longer, continue in his agony so many hours and neither more nor less. Sciendum est, non sequi injustum ex quavis negatione justi, etiam posi●is ●isdem circumstantij●. Non est perpetuum ut id quod justè fiat, non nisi injustè omittatur. The bounty of God to reward obedience is essential as well as justice to punish iniquity: and if God punish iniquity by absolute and natural necessity, of necessity he must reward obedience: if he punish iniquity without divine constitution, he must reward obedience in the same manner. God may inflict a more mild punishment than sin deserveth, therefore at least he may leave some degree of sin unpunished: as also, it is lawful for God to men equal in sin, to grant pardon to one, to punish another according to his deserts. To give reward above merit is not contrary to justice, if it be given of our own: nor to punish mercifully, and less than the fault deserveth, if it be a fault committed against ourselves. And it seems as much repugnant to justice Sunt quaedam Dei proprietates quarum exercitium, tum quoad actum, tum quoad tempu● & modum actus, imo etiam quoad objecti determinationem, pendet a libera ipsus voluntate. Ex promissione jus aliquod acquiritur ei cui facta est promissio: at comminatione apertius dun●axat declaratur meritum poenae in peccante, & jus puniendi in comminante. Cum bonitas & misericordia Dei non minus proprietas ejoo sit, quam justitia: ac quamquam ex misericordia non ●gisset, sed puniisset universos, minimè eo mutabilis, vel etiam immisericors potuerit dici: similiter, neque extra decreti considerationem, mutabilem vel injustum dici potuisse, quanquam ignovisset universis citra illam satisfactionem. Quod is qui deliquit paenam meretur, eoque punibilis est, hoc ex ipsa peccati & peccatoris ad superiorem relatione necessariò sequitur & propriè naturale, ut vero puniatur quivis peccator poena tali quae culpae respondeat, non est necessarium simpliciter & universaliter, neque propriè naturale: sed naturae satis conveniens. Chamier. panstrat. Tom. 2. l. 5. c. 1●. Parker de desc. l. 3. Sect. 56. Wotton de Reconcil l. 1 c 4. V●ss. respons. ad jud. Ravensperg. cap. 28. Isa. 53. 10. Psal. 40. 8. Joh. 5. 19, 30. to accept a surety, as to pardon the punishment; especially that the Son of God, the party offended, should take upon him our nature, and make satisfaction for us. And if God by absolute necessity must punish sin as it deserveth, than it is simply impossible to renew the sinner by repentance, or to annihilate him, because than he doth not bear what punishment his sin doth call for from the hand of justice. Justice is essential to God, so is mercy, bounty, liberality: but God showeth mercy to whom he will & doth good to whom he will freely, not by absolute necessity: only God hath obliged himself by righteousness of fidelity, that is by promises and threaten, which must be fulfilled, to do this or that. Sin though it hath an outward disagreement, such as may be in a creature from the Creator: yet it hath no inward positive repugnancy or contrariancy to God's nature, such as is betwixt fire and water: for than should the divine nature inwardly in itself be worse for the being of sin, and should necessarily nill it. Sin is displeasing unto God, he cannot approve it as good in itself, but it is one thing to be displeased with, or hate sin, another to punish it of absolute and natural necessity; as it is one thing to approve obedience, another to reward it of necessity, It is most true, that God doth not only hate, but punish all sin, but that he doth, not by natural necessity, but by natural congruity, which may stand with the most free will of God, determining to manifest his justice, for the manifestation whereof the punishment of sin was necessary. The hatred of sin and punishment thereof are joined together as a free cause and effect, not as a necessary cause and effect: for God hateth sin at all times, but punisheth it not ever, but in his time or season. But it is not material to dispute this matter in more words; for seeing▪ God hath determined that his justice shall take her revenge, if by breach of Covenant she be wronged, he cannot but punish sin according to its desert, neither may he set us free from the same, but so as wronged justice may receive satisfaction. The decree of God is unchangeable, and the sentence of God denounced against sin must stand firm for ever, therefore punishment must be executed, if the commandment be transgressed. And the reasons of this decree be Omne agens quod agit naturaliter, agit in objectum suae actionis naturaliter receptivum: quare si punire esset naturale (illa nimirum acceptatione, quae secum sert necessitatem) non possit actio talis de persona peccatori● in per sonam aliam transire Neque etiam sapientia Dei, quae in boc negotio max●mè elucet, locum babitura videtur; si per naturam nequisset Deu● aliter ●gere: sapientia enim est electrix mediorum. Luk. 24. 26, 27. Joh. 10. 18. weighty. For hereby God manifesteth his just indignation against sin, and magnifieth the riches of his grace and tender compassion towards the sinner, whom he is pleased to save from deserved wrath. Seeing then God decreed not to deliver man from the sentence of death contracted by sin, but upon satisfaction made to divine justice, and the punishment of sin borne by his surety, of necessity if Christ become a Mediator to intercede for us, he must undertake to pay our debts, and in our room and steed to suffer what we deserved. And as he undertook, so he hath borne the chastisement of our peace, and by bearing the punishment hath taken away our sins. That Christ did undergo the punishment due to sinners, as their surety, is evident in this, that he died for us. For the wages of sin is death, Rom. 6. 23 & 5. 12. which God inflicteth upon none but either a sinner, or him that beareth the person of a sinner: 2 Cor. 15. 21, 22. Col. 1. 14. Eph. 1. 7. Heb. 12. 2. Act 20. 28. Col. 1. 20. Rom. 3 25. Gal. 3. 13. Heb. 12. 24. wherefore seeing Christ in himself most innocent, did suffer death, it necessarily followeth, that he suffered not in his own, but in our name, and satisfied the Father for us. Hitherto it makes, that he suffered not any kind of death whatsoever, but ignominious, violent, judicial and accursed, such as had the sense of God's wrath adjoined. For no reason can be imagined, why Christ should so much dread death, which the Martyrs endured without fear, but that for the time he was deprived of that refreshing of divine grace and favour wherewith they were sustained and confirmed 2 Cor. 4 8, 9 in the midst of the fire. Nor is there any thing, whither we can refer, those tremble of Christ, those groans and tears, in which he was heard, that desire that the cup might pass from him, but to the imposition of our sins, and that conflict with the wrath of God, which followed from it. The death of our Saviour is referred to his unspeakable love towards us, Joh. 14. Rev. 1. 5. Gal. 2. 20. 13. Gal. 2. 20. Ephes. 5. 2, 23. But if he could not but i'd, because he was man, he shown his infirmity in dying, rather than the fervour of his love. For though Christ had loved us unto death, Soc. lib. 3. de Seru. c. 5. yet had he not commended his love in dying, if he died by condition of nature, and had not being innocent laid down his life for us mortal, because sinners. In like manner Christ is said to have Leu. 5. 1. & 10. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 5. 10. Ezek. 18. 20. 2 King. 7. 9 Syr. portavit et ascendere secit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sursum serre. Luk. ●4. 51. sursum ducere. Matth. 17. 1. Mar. 9 2. Heb. 7. 27. Jam. 2. 21. Heb. 13. 15. 1 Pet. 2. 24. carried our sins, and that in his body upon the tree, which in usual phrase of Scripture is to be punished for our sins, and pay the punishment of our sins, Isa. 53. 11. 1 Pet. 2. 24. Leu. 19 8. & 20. 17. & 24 15. Numb. 14. 23. & 30. 16. Lam. 5. 7. Ezek 18. 20. And such a carrying is described to which smiting is adjoined, and the chastisement of our peace, from the translation of all our iniquities upon Christ, Isa. 53. 5. For as it followeth in the same place immediately, He was afflicted, that is, with the punishment due to sin, which was laid upon him, Isa. 53. 6, 7. Whereunto those passages of Scripture might be referred, which say, that Christ made his soul an offering for sin, Isa. 53. 10. that he that knew no sin, was made sin for us, 2 Cor. 5. 21. that he hath redeemed us from the curs of the Law, being made a curse for us, Gal. 3. 13. in which he must of necessity be understood, who bears the punishments of sin. And it is against reason, that he should be said to bear the sins of others, who suffers by occasion of sin only, unless he bear the punishment of sin, and take it upon himself. For who will say, he that suffers loss or damage from the fault of a thief, doth bear his sin, when he doth not bear the punishment of theft, nor is punished for it. The Evangelist translates this saying of the Prophet to corporal diseases, which Christ did not receive upon himself, it is by way of similitude and Math. 8. 16, 177 agreement in the thing itself, although the manner of the thing be divers; as also by such miracles, Christ declared himself to be that Messiah, who was to bear, and by bearing to take away our sins. Moreover the Scripture saith, Christ died for our sins, 1 Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 15. 3. Gal. 1. 4. Heb. 10. 12. 1 Pet. 3. 18. and was delivered to death for our offences, Rom. 4. 23. and for sinners and wicked, Isa.. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 53. 6. Rom. 5. 6. 2 Cor. 5. 21. to be made sin for us, 1 Pet. 3. 18. to suffer the just for the unjust, which import, that sin was the efficient meritorious cause of the death of Christ: for sin cannot Psal 39 12. Psal. 73 18, 19 & 100L. 17. Ephes. 5. ●. otherwise be the cause of punishment but by way of merit, nor can any man be said to be punished for sin, but the meritorious cause of punishing is noted thereby. And those particles applied to other things may note the final cause, applied to sufferings, they point out the efficient or meritorious only, and sins deserve affliction per modum paenae, Leu. 26. 39 Deut. 18. 12. 1 King 14. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 5. 38. Luk. 11. 11. Rom. 12. 17. 1 Cor. 11. 15. Heb. 12. 16. 1 Pet. 3. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the impulsive cause. Rom. 15. 9 2 Cor. 1. 11. Ephes. 1. 16. & 5. 20. 2 Cor. 5. 20. 2 Cor. 7. 4. & 9 2. & 12. 5. 2 Cor. 12. 10. 1 Cor. 1. 4. Jud. ver. 15. Sic Latini, pro beneficijs gratias agere, ulcisci pro injurijs, etc. Christ is said to die not only for our sins, but for us; not for our good alone, but in our room and steed, as the phrase importeth, and the one particle used signifieth opposition or subrogation and commutation, Mat. 20. 28. Mar. 10. 45. Joh. 11. 50. Rom. 5. 7, 8. 2 Cor. 5. 15. Heb. 2 9 1 Pet. 2. 2. and the latter, though sometimes it admit a different sense, in this matter must be expounded by the former, Rom. 9 3. 2 Cor. 5. 20. 2 Cor. 5. 14. Christ died, the Just for the unjust, that is, being just he was substituted for us unjust, and suffered not only for our good, as the Martyrs may be said to do, Isa. 53 9, 10. Rom. 5. 5, 6, 7, 8. 1 Pet. 3. 18. 1 Cor. 1. 13. The same is demonstrated by this, that Christ is said to be the Mediator, who gave himself a ransom for all men, 1 Tim. 2. 5, 6. that by redemption of transgressions which were under the former Covenant, they that are called might receive the inheritance, Heb. 9 15. and the mediation itself is joined to the sprinkling of blood, Heb, 12. 24. so that none other mediation is to be understood, then that whereby parties disagreeing are set at one. Hitherto it is to be referred, that we are said to be reconciled to God by the blood of Christ, Rom 5. 10 11. 2 Cor. 5. 18. Ephes. 2. 16. Col. 1. 20. whereby our conversion to God, is not understood, as if we who hated God before, had now departed there from, and did set our love upon him, but that we which formerly were under wrath are restored into favour, that which caused that separation being taken away by the satisfaction of Christ and free condonation of grace. Therefore Christ is called our Heb. 2. 17. sig. ibi expiati●nem, sedeam quae fit plac●nd●. propitiatory, Rom. 3. 25. and propitiation, 1 Joh. 2. 2. & 4. 10. not a testimony of placation, because God in Christ is made propitious unto us, and not we propitious to God. In Scripture God is said to reconcile the world unto himself, according to the usual manner of speaking, wherein he that offendeth, is therefore said to be reconciled, because as he gave occasion to hatred, so he hath need of reconciliation, and the pacifying of him whom he hath Sophocles in Ajace: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dijs conciliari i ips●s reddere, prop●tios. Punitio omnis qua talis, sive impersonaliter spectata causam habet justitiam Dei. Procata●ctica ver● causa sunt peccata, itidem impersonaliter & in genere spectata, sine determinatione punitio verò quae pro alio est, plane miseri●ordiae divinae opus est: procatarctica vero caus● sunt peccara nostra satisf●ctionem exigentia. Voss. resp. cap. 12. offended: although the reconciliation of them that be offended, be not excluded. The deliverance which we obtain by Christ is called redemption, which was made by the payment of a price, Rom 3. 24. Gal. 3. 13. Ephes. 1. 7. Heb. 9 12. 1 Pet. 1. 18, 19 Matth. 20. 28. Mar. 10. 45. 1 Cor. 6. 20. & 7. 23. and redemption made by a price, can be no other than by satisfaction or substitution, as the Apostle saith, Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. 1 Tim. 26. Faith and repentance and preaching of the Gospel come betwixt, that we might obtain spiritual deliverance from the captivity of sin: but no man will say, that we are redeemed by them, as by a price whereby we obtain deliverance? In the legal sacrifices sins were expiated no other way but by substitution: how much more was Christ, who is the body of those shadows, substituted for the sins of the faithful? Wherefore the Apostle saith, Christ was appointed to make reconciliation for the sins of the people, Heb. 2. 17. that is, that by expiating the sins of the people, he might pacify God; in the same sense wherein the blood of Christ is said to purge the conscience, Heb. 9 13, 14. Therefore the Scripture useth those words in this business, which note recompense and subrogation; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both to pacify and reconcile Gen 3. 20 Prov. 16 14. and to recompense or satisfy, 2 Sam. 21. 3. Exod. 21 30. Psal. 49. 8. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recompense or pay, Gen. 31. 39 In the legal sacrifices there was a typical expiation, but the conscience was not purged, nor sin taken away, or heavenly Heb. 9 9 & 10. 4. & 9 23●. things sanctified by such sacrifices: but the sacrifice of Christ was necessary, by which things of so grea● moment were effected, which was tipified by the legal sacrifices, and was effectual as a moral cause of Salvation, before Christ was exhibited in the flesh. And if the Fathers of the ●l● Testament were saved by Christ, of necessity the satisfaction of Christ was true and real, for when it was not distinctly understood, it could not profit them as an example or confirmation of doctrine, but as a real satisfaction only. If Christ by his death had confirme● his doctrine only, and not Heb. 5. ●. made satisfaction, be had not died as a Priest, whose office it is to offer sacrifice and make atonement: but the Scripture showeth plainly, that Christ is our high Priest, according to the order of Melchizedech, Psal. 110. 4. Heb. 7. 14, 15. who hath offered up himself a sweet smelling sacrifice, Ephes. 5. 2. and sanctified us by one offering up of himself once for all, Heb. 10. 11, 12. And because the sacrifice of Christ may be considered, either as he offered Heb. 9 13, 23. up himself for all the faithful in general, his sheep, and Church, or as every particular faithful man is comprehended under that universality, and the good things purchased for all, tend to the salvation of every singular believer, God would have the first should be shadowed forth by the anniversary sacrifice, and some others which were offered for all the people: the latter by the private sacrifices of every sinner, Leu. 5. Exod. 29. 30. Christ then as Mediator by his death hath made satisfaction for us, and that true, full, real satisfaction, and not by a certain fiction of Law or divine acceptilation, as they call it. For why did God exact the bloody death of his Son, if it had pleased him to rest in any light satisfaction? The Apostle concludes, the sacrifice of Christ to be necessary, because it is impossible the blood of Bulls and Goats should do away sins, Heb. 10. 4. which argument concludes not, if Christ hath satisfied only, as it pleased the Father to accept of his imperfect satisfaction, as if it had been perfect. The satisfaction of Christ was free, because he was freely given to satisfy, but the decree of God presupposed to show his mercy and justice, full satisfaction was necessary: because sin must be punished as the Law requireth, or God is not true as in his promises, so in his threaten. None other wages is appointed for sin but death, Rom. 6. 23. hence he that is dead is justified from sin, Rom. 6 7. But Christ suffered death, and by death made recompense to justice for our debt: and in that he died for sin, he died once, Rom. 6. 9, 10. He tasted death, that by death he might destroy him that had the Heb. 2. 9, 14, 15. power of death, that is, the devil, and deliver them who through fear of death were all their life subject to bondage. But when the Scripture nameth death generally, it comprehends all that which God threatened in that sentence, Thou shalt die the death: that penal death, which is the reward of sin, but not sinne itself: which is penal only, not sinful. Other men's debts are answered divers ways: some answer them simply as redeemers, some as sureties. He that answers them as a surety, must pay the Heb. ●. 6. same sum of money that the debtor oweth. Now Christ is not only our Mediator, but our surety, Heb. 7. 22. and hence the mediation of Christ is called a propitiation. Rom. 3. 25. 1 Joh. 2. 2. and the surety is of debt and justice to make full satisfaction, because he hath voluntarily promised it, and God the Father did in justice exact it. Rom. 3. 24, 25. and 8. 32. In the sufferings of Christ we must consider the circumstances, and substance of his sufferings. The circumstances, as the person of the sufferer, the cause of suffering, and efficacy of the passion: in which respect it was more than the Law required: for the Law did not require that God should die, nor that any one should die that had not finned, nor such a death, and of such efficacy, as not only to abolish death, but to bring in life, and that by many degrees more excellent than that which Adam had lost: but if we respect the substance of punishment, it was that which the Law required, which he paid of love free and voluntary, and yet of justice. Justice requireth the same sum of debt, the dignity of Christ's person nothing hindering: and according to justice Christ made satisfaction. As concerning the substance of punishment, Christ suffered what was due to us, but in the circumstances, which pertained not to the substance of the debt, some thing was pardoned, to the dignity of the person. In this stands the dignity of Christ's person, that he might be fit meritoriously to pay our debt, so fare was it from freeing or acquitting him for any part of our debt. He that knew no sin, was made sin for us, 2 Cor. 5. 21. Surely he hath born our griefs, and carried our sorrows. Isai. 53. 4. When the Scripture speaks so fully, why should humane curiosity limit the sufferings of Christ, as if they were not fully satisfactory, but by divine acceptilation only? Christ suffered not every particular punishment that every particular sinner meeteth withal: but his passion was a common price paid at once for all his people, satisfying justice for all their offences, Rom. 5. 19 Heb. 10. 14. Rom. 8. 33. He bore our sins in his body upon the tree. 1 Pet. 2. 24. We are redeemed by his blood. Eph. 1. 7. The blood of Christ cleanseth us from all sin. 1 Joh. 1. 6. Phil. 2. 8. Col. 1. 20. He hath made peace by the blood Voss. respons. ad judic. Ravens. cap. 6. Robert. Loeus Examen. Eccl. The saur. effigiet veri Sabbath. of the cross. Touching the punishments which Christ suffered, they were not ordinary, but beyond measure grievous, bitter and unsupportable; yea, such as would have made any mere creature to sink down under the burden of them to the bottom of hell. For he suffered grievous things from all the things in heaven, earth and hell. He suffered at the hands of God his Father, and of men; of Jews, of Gentiles, of enemies insulting, of friends forsaking, of the Prince of darkness, and all his cruel and merciless instruments. But whereas of the punishments of sin, some be sins and punishments both, others punishments only: and some common to the nature of man, others personal growing out of some imperfection and defect in the virtue and faculty forming the body, disorder in diet, or some violence offered: and some for sin inherent, others for sin imputed: Our Saviour Christ suffered the punishments that are only punishments, and not sin, common to the whole nature of man, not personal to this or that man; the punishments of the sins of other men, not his own, and that of them that should break off their sins by repentance, not of them that would sin for ever, if they might live for ever. The whole life of our Saviour was a life of suffering, but his special sufferings were those he endured in the Garden, or upon the cross. In the Garden he was in an agony: upon the cross he was pressed with the weight of grievous and unsupportable evils. His agony was that sorrow, wherein his soul was beset round with heaviness and fear even unto death. Thus the Evangelists describe it, He began to be sorrowful, and very heavy. Matt. 26. 37, 38. Then saith he to them, scil. Peter, James and John, My soul is exceeding sorrowful, even unto death. He began to be sore amazed, and to be very heavy, And saith unto them, My soul is exceeding sorrowful Mar. 14. 33, 34. Joh. 12. 27. unto death. Now is my soul troubled. His soul was smitten with horror, that all powers and faculties for a time left their proper functions, and did concur to relieve nature in that extremity; as when a man hath received some ghastly wound, the blood doth at first retire to comfort the heart. But this stay came not from any internal defect, which had been sinful, but from an external cause, to wit, the horror which fell upon him, as the wheels of a Watch may cease from motion without any fault in them, when they are stayed by the hand of the Artificer. He feared also the stroke of the justice of God his Father, sitting on the Tribunal or Judgement seat, to punish the sins of men, for whom he stood forth to answer; this he feared, as a thing impossible to be escaped, in respect of the resolution and purpose of God his Father, that by his satisfactory death, and no other way, man should be delivered. And he declined everlasting destruction, as a thing he knew he should escape without all doubt or uncertainty of event, though not without conflicting with the temptations of Satan, and the enduring of many grievous and bitter things. These passions in Christ were most pure, because he himself was most free from all taint of sin, as if you put clear water into a clear glass, though you shake and stir it never so much, it will raise no mud. The effects of this agony were two; Earnest prayer and bloody sweat. Being in an agony he prayed more fervently. He Luk. 22 44. fell on his face and prayed: He prayed thrice the same words, O my Father, if it be possible, let this cup pass from me: nevertheless, Matt. 26. 39 not as I will, but as thou wilt. As the sense of nature and inferior reason presented death, and the ignominy of the cross unto him, as they are in themselves evil, without the consideration of any good to follow, he desired to decline them. But as superior reason considered them with all circumstances, knowing God's resolution to be such, that the world should thereby be saved, and by no other means, he most willingly accepted of them. Between these desires there was a diversity, but no contrariety: a subordination, but no repugnance or resistance. Consider Christ in private as a man, of the same natural affections, desires and abhorrencies with other men, and the cup as it was very bitter and grievous, and so most justly he feared and declined it, and could not but decline it, unless he had put off the nature and affection of man: But consider him in his public relation, as a Mediator, a surety, a merciful and faithful high Priest, and so he most willingly and obediently submitted unto it. And this willingness in respect of his office was much the greater, and the comfort we may draw from thence the sweeter, because in respect of nature, his will could not but shrink for it. If nature had not necessarily shrunk, sweat startled, and stood amazed at that service, Christ had not manifested so much love and free submission to the command of grace, nor could we have had so much comfortable assurance of the truth of our redemption thereby: for it is impossible the nature of man should conflict with the terrible wrath of God, and not dread and tremble. The Apostle saith, Christ in the days of his flesh, offered up prayers and supplications, with strong crying and Heb. 5. 7. tears, and was heard in the thing he feared. In the New Testament the word signifieth reverence, Luke 2. 25. Act. 2. 5. and 8. 2. Heb. 12. 28. or circumspect caution joined with fear. Heb. 11. 7. Act. 23. 10. but fear is most fit to this place, as it signifieth commonly in good Authors, and by the phrase itself may be confirmed: for he was heard from his fear, as he was delivered from death. The second effect of this Agony was a bloody sweat. In a cold night, when our Saviour lay upon the ground, in the open air, no man being near unto him, no violence offered unto his body, he did sweat clotted blood, in such abundance, that it streamed through his apparel, and wet the ground. Never was there sweat like this sweat, nor anguish of soul like this anguish that ●e then endured. But these I may call the beginnings of sorrow. Upon the cross he uttered that doleful complaint, My God, my Matth. 26. God, why hast thou forsaken me? He complaineth not that his heavenly Father had forsaken his, but him. Formerly he had wept over Jerusalem, and commended his Disciples unto the custody Joh. 17. of his Father, being assured they should be gathered, though for the time dispersed. But the cause of this lamentation was, that being now in the hands of his cruel, bloody, merciless enemies, left to endure the extremity of their rage and fury, his Father for a time withdrew from him that solace he was wont to find in him. The unity of his person was never dissolved, his righteousness or graces were never either taken away or diminished: neither is it possible he should want assurance of future deliverance and present support: but for a time the Father did withdraw the sense of favour and comfort, that his humane nature might suffer what our sins deserved. This dereliction was altogether without sin; because Christ our Saviour brought it not upon himself, but was called unto it, and in the conflict his faith was most firm, not shaken with any degree of unbelief: in which cases only the want of comfort is a fault, scil. when we bring it upon ourselves, or slain it with infidelity. It is here objected, that an innocent person ought not to suffer for a nocent, for guilt is inseparable from sin; The son shall not bear the iniquity of his Father, neither shall the Father bear the iniquity of the son, the soul that sinneth the same shall die. Ezek. 18. 20. For the clearing of this objection, we must note, that there is a twofold manner of guilt, either such as grows out of sin inherent, which is the deserving of punishment, as it is in us: or such as grows out of sin imputed, and that not by reason of union natural; as the guilt of Adam's sin is imputed unto us (which manner of imputation likewise is the foundation of punishment deserved) but voluntary by way of vadimonie and susception. And so guilt is only a free and willing obnoxiousness unto that punishment which another hath deserved. In an ordinary course of providence it is true, the son shall not bear the punishment of the Father's sin; because he is altogether personally distinct, he is not appointed so to do, as Christ was, he is not able to bear them so as to take them off from his Father, as Christ did ours, and already hath too many of his own to bear: but this was no natural or unchangeable Law, and if the will of the Son go along with the Father in sinning, it is not strange, not unusual for him to suffer for his Fathers and his own sin together, as for the continuation of the same offence. More particularly for resolution of the question, whether an innocent person may suffer for the guilty, we must note, first that God out of his dominion over all things, may cast pains upon an innocent person, as it is manifest he did upon Christ, who suffered most grievous things, and death itself; And what ground of complaint could any creature have against God, if he should have created it in fire, and made the place of its habitation, the instrument of its pain? Do not we ourselves without cruelty, upon many occasions put creatures that have not offended us, unto pain? Secondly, it is not universally against equity for one to suffer the punishment of another's sin: We see the Infants of Sodom, Babylon, Egypt, of Corah, Dathan, and Abiram, were involved in the punishment of those sins of which themselves were not guilty. The Lord reserveth to himself the punishment of the Fathers upon the children. Exod. 20. 5. and 34. 7. He punished the sins of three hundred and ninety years all together. Ezek. Lam. 5. 7. 4, 2, 5. I'm committed the sin, and yet Canaan was cursed 2 Sam. 1●. 13, 14. for it, Gen. 9 22, 25. The sin was Gehezi's alone, and yet the Leprosy cleaved not to him only, but to his posterity. 2 King. 5. 27. For the sin of Saul, his sons are hanged up before the Lord. 2 Sam. 21. 8, 14. Achan trespassed alone, but he perished not alone, but his sons and his daughters, and all that he had with him. Josh. 7. 24. The sin of crucifying Christ was the sin of the Jews in that age alone, and yet wrath is come upon them to the uttermost, even unto this day, Matth. 27. 25. 1 Thes. 2. 16. vid. 1 King. 21. 21. and 14. 10. Judg. 9 56. 1 King. 2. 33. Jer. 22. 30. And if it be not unjust to punish one for another's fault, and grant impunity to the offendor, it is not unjust to punish the innocent for those faults, which are remitted to the guilty, 2 King. 8. 9, 10. 1 King. 21. 21. For it is essential to punishment that it should be inflicted for sin, but not that it should be inflicted upon him that hath offended. Thirdly, that an innocent person may thus in justice and equity suffer for a nocent, there is required (besides the acts of ordination in the supreme, of submission in the surety, and of consent in Actus cui poena inest, est actus nocivus: qui nec omnibus, nec in omnes concessus. Quare ut poena sit justa, requiritur ut actus ipse poenalis sit in potestate punientis: quod ter contingit, aut antecedenti jure ipsius punientis, aut justo & valido consensu ejus de cujus poena agitur, aut ejusdem delicto. the delinquent) first, an intimate and near conjunction in him that suffereth, with those that should have suffered. Several unions and conjunctions there are, as Politic between the members and subjects in a state: and thus the people were punished for David's sin. 2 Sam. 24. 14, 17. and in a commonwealth universally sinful, a few righteous men may as parts of that sinful society be justly subject to those temporary evils, which the sins of that society have contracted. See 1 Sam. 12. 25. Natural, as between parents and children, so the Lord visited the sins of Dathan upon his little ones. Numb. 16. 27, 33. Valer. Max. de Dion. Siculo. Plutarch. de sera Num. vindict. Mystical, as between man and wife, so the Lord punished the sins of Amazia● the Priest of Bethel, by giving over his wife unto whoredom, Amos 7. 17. And we see in many cases the Husband is liable to be charged and censured for the exorbitancies of his wife. Stipulatorie and by consent, as in the case of fide jussores & obsides, who are punished for the sins of others whom they represent, and in whose place they stand as a caution and muniment against injuries which might be feared, as we see in the Parable of a Prisoner committed to the custody of another person. 1 King. 20. 39, 42. So the surety is punished for the debtor. Possessorie, as between a man and his goods, and so we find that a man was to offer no beast for a sin-offering, but that which was his own. Leu. 5. 6, 7. Besides, there is required in the innocent person suffering, that he have a free and full dominion over that from which he parteth, in his suffering for another. As in suretyship, a man hath free dominion over his money, and therefore in that respect he may engage himself to pay another man's debt; but he hath not a free dominion over himself, or his own life; and therefore he may not part with a member of his own in commutation, for another's, (as Zaleucus did for his son) nor be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to lay down his own life for the delivering of another from death, except in such cases as the Word of God limiteth and alloweth. Now all these things hold in Christ in a special manner. There is a most near conjunction between him and us. He conversed amongst men, and was a member of that Tribe and Society amongst whom he lived, and therefore was together with them under that Roman yoke which was then upon the people, and in that relation paid tribute unto Cesar: He had the nature of man, and was subject to all humane and natural infirmities without sin. He was mystically married unto his Church, and therefore was answerable for the debts and misdemeanours of his Church. He entered into Covenant, and became surety for man, and therefore was liable to man's engagements. He became the possession in some sort of his Church, whence it is that we are said to have him. 1 Joh. 5. 12. not by way of dominion (for so we are his. 1 Cor. 6. 19) but by way of communion and propriety. He was Lord of his own life, and had therefore power to lay it down, and to take it up. And this power he had (though he were in all points subject to the Law as we are) not solely by virtue of the hypostatical union, which did not for the time exempt him from any obligations of the Law, but by virtue of a particular command, constitution, and designation to that service of laying down his life. This commandment have I received of my Father. Joh. 10. 18. Moreover, he had power ample enough to break through the sufferings he undertook, and to assume his life, and former condition again. I have power to lay it down, and I have power to take it up. And therefore it was most just and righteous, that Christ in himself innocent, should suffer for us in ourselves guilty, which doth more plainly appear, in that all parties are glorified, and all parties are willing and well-pleased. All parties are glorified: The Father is glorified in the obedience of his Son. Joh. 12. 27, 28. John 17. 4. The Son is glorified by the Father. Joh. 17. 5. Heb. 2. 7. crowned with glory: and the sinner glorified, being received into favour. joh. 17. 24. All parties are willing; the Father is willing, for by his Ordination he appointed Christ unto it. Act. 4. 27, 28. and in his love and compassion bestowed Christ upon us. joh. 3. 16. by his divine acceptation he rested well pleased in it. Matth. 17. 5. and by his wonderful wisdom fitted it to the manifestation of his glory and mercy, to the reconciliation of him and his creature, and to the exaltation of his Son. The Son is willing, he cheerfully submitted unto it. Heb. 10. 9 and freely loved us, and gave himself unto us. Gal. 2. 20. The sinner is willing, and accepteth and relieth upon it. The sum of all is this, By the most wise, just, and merciful will of God, by his own most obedient and voluntary susception, Christ Jesus, being one with us in a manifold and most secret union, and having full power to lay down, and to take up his life again, by special command and allowance of his Father given him, did most justly, without injury to himself, or dishonour to or injustice in his Father, suffer the punishment of their sins, with whom he had so near an union, and who could not themselves have suffered them with obedience in their own persons, or with so much glory to God's justice, mercy and wisdom. And though the will of God being ever just, is to us a sufficient cause of what God willeth, and the reason thereof be to us unsearchable: yet in this matter we can assign just and weighty reasons of this will of God out of the Scriptures. God will not execute the severity of his Law, because he is merciful, slow to anger, and ready to forgive. His free and everlasting love, and infinite delight which he hath in mercy, disposeth him abundantly to pardon, and exercise loving kindness in the earth. Exod. 34. 7. Micha 7. 18. jonah 4. 2. 2 Chron. 30. 9 Psal. 86. 5. Psal. 103. 8. Isai. 55. 7. jer. 9 24. and 31. 20. Luke 6. 36. Rom. 2. 4. And if the Lord should utterly destroy all men, there should be no Religion upon earth, as man should everlastingly lose the fruition of God, so he should likewise lose the voluntary service and subjection of his creature; john 15. 8. Ezek. 33. 11. For these reasons God purposed not utterly to cast man off, and pour upon him deserved vengeance: but withal he purposed not to let sin go unrevenged, and that for these reasons. First, because of his great hatred thereunto. He is of purer eyes then to behold evil, he cannot look on iniquity, Hab. 1. 13. it provoketh abhorrency in him, Psal. 5. 6. Zach. 8. 17. Rev. 3. 16. Amos 5. 21, 22. Isa. 1. 13, 14. And what is more convenient then to testify how much sin is displeasing unto him, which is done most conveniently by punishment, Exod 32. 10, 11. Numb. 11. 1. & 16. 22. Joh. 3. 36. Impunity hath this in it, that it makes that sins be l●sse esteemed: as fear of punishment is a ready way to keep men in awe. They that have written of the relaxation of Proxima sunt idem ac tantundem. Laws do note, that those relaxations are best, to which some commutation or recompense is annexed: because by that means the authority of the Law is preserved, and obedience given to that reason, which was the cause of the Law. And hence we may gather a second reason, why God would not pardon sin without satisfaction, sc. his truth and the Law which he had established against sin, which he will in no wise abolish: one jot or title shall in no wise pass from the Law, till all be fulfilled, Matth. 5. 18. For it is altogether undecent, especially to the wisdom and righteousness of God, that that which provoketh the execution, should procure the abrogation of his Laws, that that should supplant and undermine the Law, for the alone preventing whereof the Law was before established. Also God will have men always to tremble before him, and by his terror to be persuaded from sinning, 2 Cor. 5. 10, 11. and therefore he reserveth to himself entire the punishment of sin, that men might always fear before him, Matth. 10. 28. Luk. 12. 4. The omission of punishment after the publication of the Law, doth detract somewhat from the authority of the Law, with the subjects: God therefore willing to show mercy to the creature fallen, and with all to maintain the authority of his Law, took such a course as might best manifest his clemency and severity, his hatred of sin, care to establish the Law, and tender compassion towards them that had gone astray. And hereby the love of God towards them that are spared is the more illustrious, that he spared them, who rather than he would not punish sin, would give his only begotten Son to die for sin. It is objected again, that God doth freely remit and pardon sin, therefore he willed not that Christ should make satisfaction: because free remission will not stand with satisfaction. And most sure it is, that God is favourable to our iniquities, jer. 31. 34. but God hath set forth Christ to be a propitiation through faith in his blood. Rom. 3. 25. Act. 10. 43. Luk. 1. 68, 69, 70. There is a twofold payment of debt: one of the thing altogether Remissio est absoluta in qua Creditor sibi satisfieri non vult: & conditionata, in qua Debitor obligatione debiti solvitur at satisfactione aliunde interveniente. Stegma p. 505. Noxa sequitar caput. Gen. 2. 17. the same, which was in obligation, and this ipso facto freeth from punishment, whether it be paid by the debtor himself, or by the surety. Another of a thing not altogether the same, which is in the obligation, so that some act of the Creditor or Governor must come unto it, which is called remission: in which case deliverance doth not follow ipso facto upon the satisfaction. And of this kind is the satisfaction of Christ: for in the rigour of the Law, the delinquent himself is in person to suffer the penalty denounced. Every man shall be are his own burden, Gal. 6. 5. In the day that thou eatest thereof, thou shalt die the death. So that the Law in the rigour thereof, doth not admit of any commutation, or substitution of one for another. And therefore, that another person suffering may procure a discharge to the person guilty, and be valid to free him, the will, consent and mercy of him to whom the infliction of the punishment belongeth, must concur, which in respect of the debtor is remission; and his overruling power Qui solvit hoc velle debet, ut debitor liberetur. Rom. 3 24. Tit. 2. 14. Manet nihil ominus gratuita Dei gratia. 1. Ratione decreti gratuiti. 2. Ratione doni gratuiti, & 3. Ratione acceptationis gratuitae: quod tale consiliam invenit quod tale medium dedit, quod satisfactionem talem acceptavit. Col 2. 13. & 3. 13. Eph. 4. 31. See Act. 25. 11, 16. 2 Cor. 2 7, 10. must dispense, though not with the substance of the Law's demands, yet with the manner of execution, which in respect of the Law is called relaxation. Remission therefore is not repugnant to antecedent satisfaction: but only to that payment of the thing due, which ipso facto doth deliver and set free. It may be added that of grace Christ was ordained to be our surety, that at the commandment of grace he made satisfaction, and that his mind and will in satisfying was, that grace might justly glorify herself in pardoning offences, and not that pardon should be given of justice. And so the satisfaction of Christ is full and perfect, and our pardon is every way free and gracious. And seeing every one may impose a Law to the act depending upon his own free will and pleasure, he that prayeth for another, and he that admitteth the payment of one thing for another, may covenant, that remission shall follow presently, or after a certain time, purely or upon condition. And this was the will and pleasure of Christ making satisfaction, and of God admitting satisfaction, and this the Covenant, that God should pardon sin, not presently in the very time of Christ's passion, but when man is turned unto God by true faith in Christ, humbly entreating pardon. To forgive sin, is not opposite to th● accepting of that satisfaction which is freely admitted, when it might be refused, and to which he upon whom the benefit undue is conferred, doth confer nothing. It is further objected, that Christ satisfied not justice fully, but by divine acceptilation only: because he suffered but for a time, whereas we deserved to die eternally. Sundry answers are made to this doubt. Some say his suffering for a time was more than if all mankind had suffered eternally, in respect of the excellency of his person. But the worth and excellency of his person, was neither to dispense with time, nor grievousness of his punishments, but to make the passion of one available for many. Otherwise if it might have dispensed with one degree of extremity of punishment due to sin, it might also have dispensed with two, and consequently with all. Others answer, that the punishments of sin eternally remaining, must according to the rules of divine justice, be eternal: but it is no way necessary, neither doth the justice of God require, that the punishments of sin repent of, ceasing and forsaken, should be everlasting. For as Divines note, there are three things to be considered in sin; the aversion from an infinite and incommutable good; the inordinate conversion to a finite good, and the continuing in the same, or ceasing from it: and to these several things in sin, there are three several things answering in the punishment of it. For to the aversion, which is objectively infinite, there answereth the loss of God, which is an infinite loss. To the inordinate conversion of the sinner to things transitory, there answereth a sensible smart and grief intensively finite, as the pleasure the sinner taketh in the transitory things he inordinately loveth is finite. To the eternity of sin remaining everlastingly in stain or guilt, or continuance of it for a time, answereth the eternity of punishment, or the suffering of the same, but for a time. Now our Saviour Christ suffered only for those sins, which he meant to break off by framing the sinners to repentance, and therefore it was no way necessary for the satisfying of divine justice, that he should endure eternal punishment. A third answer is, that Christ suffered for a time, because he suffered to satisfy, and so to overcome upon the cross, he triumphed meritoriously over principalities and powers, therefore his sufferings could not continue for ever, but must have an end. For in suffering he had not satisfied justice, nor conquered the enemies of our salvation, if he had lain under the punishment of our sins eternally. But this showeth the reason why Christ suffered but for a time, rather than how his suffering for a time could satisfy the justice of God for ever, which had deserved eternal death. The fourth answer is more full and free from exception, that Christ suffered but for a time, because it was impossible he should be held under of the sorrows of death, Act. 2. 24. The wicked suffer eternally, because they being cast under the curse, they cannot deliver themselves, and justice will not set them free: but Christ in suffering did overcome, and delivered himself, so that his sufferings continued but for a time. In kind his sufferings were the same with those, which in us should have continued for ever, Chamier. Tom. 2. l. 5. cap. 12. Sect 4. although they did not continue: wherefore? because they had an end not of themselves, or their own nature, but of the power of Christ. He overcame those punishments which had been altogether eternal, if he could not have overcome. Lastly, it is objected, that if God did elect and choose some men to grace and glory in and through Jesus Christ, Christ needed Synodal. Dord. ubi supra. not, nor yet could make satisfaction for them; for in as much as they were beloved of God, we cannot conceive how satisfaction should be needful or could be made for them. Thus some dispute with great confidence, but little strength. For this Proposition, God loveth whom he hath chosen, or to choose is to love, doth admit a double sense: one this, whom God doth elect, them he loveth, or willeth well unto them, in time to make them actual heirs of grace and glory in Jesus Christ, and thus it is most true, Illi tantum à parte ante ratione Dei n●gant meritum Christi & effectum electionis illud constituunt, ita ut Deus prius homines elegisse, postea sic absolutè electis Filium tanquam salutis medium d●disse dicatur▪ St●g● pag. 49● and doth not exclude, but infer the necessity of satisfaction; another sense may be, that whom God doth elect, them he doth love as made actual heirs of grace and glory by the influence of his love, and in this, it should exclude the necessity of satisfaction, but so it is not to be admitted. It is not absurd to say, the elect are in grace with God in respect of ordination or appointment; but after are brought into grace by Christ in respect of the actual collation and communication. When Christ is said to reconcile us unto God, the meaning is not, that God did then first begin to love, or will well unto us, as if he did hate and will to damn us before: for than we must admit a proper change in the purpose and internal will of God proceeding from an external cause, which is contrary both to Scripture and sound reason: but whereas formerly we lay under wrath deserved by sin, now we are received into favour and friendship with God. For reconciliation is a transient act, done in time, which infers a change in the creature reconciled, a change of state, not of qualities, and follows the obedience of Christ, as the effect the cause, and which God imparteth to believers. Reconciliation, as the Scripture speaks of it, imports not any change in God, nor the external good will or love of God, which remains in himself, and worketh not any change in the creature: but a blessing granted to us in time, that we who were the children of wrath by nature, should be the Sons of God by grace; we who were enemies, and hated in respect of the effects of wrath, and desert of sin, should be made friends and dear to God, the enmity being taken away by the blood of Christ. And from hence we may learn how the new Covenant in many things hath the prerogative above the old. For wherein Moses mediated it was by the power of Christ, but Christ was that one Mediator, who mediated from his own authority and immediate power. Moses was called by God and the people, but an imperfect Mediator, as not a right middle person: but Christ was a fit middle person both God and man, partaking the nature both of the offending and offended party, and so a middle person not only in office, but in nature, willing and fitting to mediate. Moses by reason of his weakness, was neither powerful with God, nor yet fully compassionate and powerful with the people: But Christ was man for the whole body of his brethren to prevail for them: and man with his brethren, to be fully sensible and compassionate, Heb. 2. 17. Again, he was man with God to present a perfect ransom or price of reconciliation: and he was God with man to bow them sufficiently to accept the reconciliation offered. Moses stood in need to mediate for himself, as for the people: but Christ having no controversy for himself, mediated only for the people, and hath perfected, wherein Moses wanted. For he fully bows and circumciseth the hearts of his brethren to seek atonement and to walk suitably: He doth remove the guilt of sinfully from the conscience of the offending brethren, Heb. 9 14, 15. He is potent with God to satisfy revenging Gal. 3. 13, 14. justice by presenting his blood to remove the curse of the Law, that those which are called might receive the inheritance. He alone hath in his own person performed obedience to the broken Law of God, and fulfilled all righteousness: and by his cross hath canceled the hand-writing that was against us, and broken down the partition, and slayed hatred and enmity betwixt the brethren, Ephes. 2. 14, 15. But of this more hereafter. The Fathers received Heb. 11. 13, 14. not the promises, but saw them afar off, and were persuaded of them, and saluted them with great sweetness: but under the new Covenant we have received the promise, God hath sent his Son into the world, borne of a woman, and made under the Law, and openly manifested him to be the Son of God. And if Gal 4. 4, 5. the appearing of Christ God and man, did add much to the joy and comfort of the Saints in glory: the manifestation of Christ in the flesh must add to the faith and comfort of them, that waited for the salvation of Israel. The Incarnation of Christ was the day of his Coronation, and of his espousals, wherein in special manner Cant. 3. 11. he contracted him unto his Church. Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of heart. The Father's expected deliverance from the curse of the Law, and to inherit the promises in and through the Messiah: and the Sacrifices did prefigure, and Prophets foretell the death of the Messiah; but we may well think, the faithful did not distinctly understand, how the Saviour promised, was to satisfy justice, and by death to overcome him that had the power of death. But in the new Testament we learn expressly, that Christ is made of God unto us wisdom, righteousness, sanctification and redemption, how he satisfied justice by one oblation of himself, removed the curse of the Law, destroyed him that had the power of death, purchased the promised Spirit, and ratified all the promises of the Covenant by his death and bloodshed, Heb. 9 15. Thirdly, He is entered into heaven, appeareth before the Father, and maketh request for his people: unto which there is pre-required a power and prevalency over all his enemies, to break through the guilt of sin, the curse of the Law, and the chains of death, with which it was impossible that he should be held. And this power of Christ was showed in his Resurrection, wherein he was declared to be the Son of God with power, Rom. 1. 4. and in his ascension, wherein he led all his enemy's captives, Ephes. 4. 8. and in his sitting at the right hand of God, fare above all principalities and powers, Ephes. 1. 19, 20. All which did make way to the presenting of his Sacrifice before the Mercy-seat, which is the consummation of it, and without which he had not been a Priest. We have such an high Priest (saith the Apostle) as is set down at the right hand of the Majesty in the heavens, for if he were on earth he should not be a Priest, seeing that there are Priests which offer gifts according to the Law, Heb. 8. 1, 4. Christ our high Priest having offered up himself an expiatory Sacrifice once for all, by his divine power risen again from the dead, and is entered into the very heavens, to appear in the presence of God for us, Heb. 9 24. Levit. 16. 11, 15. It was the same continued action, whereby the Priest did offer without the holy place, and did then bring the blood into the holiest of all, Heb. 13. 11. For the reason why it was shed was to present it to the mercy-seat, and to show it unto the Lord there. Heb. 9 8. Inchoari potest functio veri Sacerdotis stante▪ typico Sacerdotio & perfecta esse non potest illo stā●e Oblatio peracta in terra perfectissima f●it, sed perfectione partis non perfectione totius▪ Aliud est offer in terra, aliud peracta▪ oblatione manere in terra. Heb. 1. 3. & 10▪ 5, 6 & 9 1●. 1 Cor. 5. 7. So Christ's act or office was not ended, nor fit to denominate him a complete Priest, till he did enter with blood and present his offering in the holiest of all not made with hands, Heb. 9 24. And therefore he had not been a Priest if he should have continued on the earth, for there was another Priesthood there, which was not to give place but upon the accomplishment of his; for the whole figure was to pass away when the whole truth was come. Now Christ's oblation was the truth prefigured in the Priests sacrificing of the beast, and his entrance into heaven was the truth prefigured in the Priests carrying of the blood into the holiest of all. And therefore both these were to be accomplished, before the levitical Priesthood did give place. Some refer this to the oblation of Christ, whereof they make two parts; the one expiatory, when Christ suffered upon the cross: the other presentatory, when he doth appear in heaven before God for us: the one of killing or suffering, the other of ostension: the one finished on earth, when Christ suffered without the gate: because as no sin, so no punishment can come within the holy place: the other performed in heaven, satisfaction being Heb. 13. 11, 12. first made on earth. The first was not a preparation of a Sacrifice, but a Sacrifice: the latter was not so much a Sacrifice, as the commemoration of the Sacrifice made: for appearing in heaven is not properly a sacerdotal act, unless it lean upon the virtue of the Sacrifice performed: the first was an act of humiliation; the latter. Heb. 10 8, ●●. of glory: the first performed once for all: the latter done continually: that the explatory Sacrifice or obtaining of redemption: this the application of redemption. The Sacrifice consisted in the Videtur etiam spect are consuetudines Regum & judicum inter homines. Reges enim soederati in suis aulis matuo habent Legatos pacis obsides, qui quamdiu apparent in Regis conspectu, firma stat confoederatio. death of Christ alone, the application thereof is grounded upon Christ's death as its merit, but effected by the life of Christ as its immediate cause. When the Apostle saith, Christ appeareth before the Father for us, the expression is borrowed from the custom of humane Courts; for as in them when the Plaintiff or Defendant is called, their Attorney appeareth in their name and behalf: so when we are summoned by the justice of God to defend ourselves against those exceptions and complaints, which it preferreth against us, we have an Advocate with the Father, even Jesus Christ the righteous, who standeth out, and appeareth for us. 1 Joh. 2. 1. It consisteth in two things; First, his appearing or presenting of his person in our nature and in his own, as a public person, a Mediator, a sponsor and pledge for us; as Judah was both a Mediator to request, and a surety to engage himself to bear the blame for ever with his Father for his brother Benjamin, Gen. 43. 8, 9 And Paul for Onesimus a Mediator, I beseech thee for my son Onesimus, Philem. 9, 10. and a Sponsor, If he hath wronged thee, or oweth thee aught, put that on mine account, I will repay it, ver. 18, 19 So Christ is both a Mediator and surety for us, Heb. 7. 22. and 8. 6. Secondly, the presenting of his merits as a public satisfaction, for the debt of sin: for the justice of God would not be entreated or pacified without satisfaction, now that is for ever, because he shall not cease to appear. The Intercession of Christ is his gracious will, fervently and immovably Heb. 7. 25, 28. Rom. 8. 34. Heb. 7. 25. desiring, that for the perpetual virtue of his Sacrifice, all his members might be accepted of the Father, whereunto answereth the consent of the Father, in whose bosom he is, who heareth him always, Joh. 11. ●2. and in whom he is well pleased, Mat. 17. 5. who called him to this office of being as it were master of Requests in the behalf of his Church, and promised to hear him in his Petitions. Rom. 8. 34. 1 Joh. 2. 1. This Intercession of Christ is general and particular, for all and every faithful man. I pray not for the world, but for all that thou hast given me, Joh. 17. 9 for all that shall believe, vers. 20. Simon, Simon, Satan hath desired to winnow you as wheat, but Exod. 28. 21. I have prayed for thee, Luk. 22 31, 32. As the high Priest went into the Sanctuary with the names of the twelve Tribes upon his breast: So Christ entered into the holiest of all with our persons in our behalf, and doth carry all his people upon his breast, and presents his desires unto his Father for them. It is also heavenly and glorious: for our Saviour doth not fall upon his knees or prostrate himself before his Father, as in the da●es of his humiliation: for that is not agreeable to that glory he hath received, and to which he is exalted: but after a manner befitting his glory, doth present his good will and pleasure to his Father, that he may thereunto put his seal and consent. It is a praying not out of private charity, as the Saints pray one for another in this life, but out of public office of mediation, by a public person set up, not only to pray for the Church in general, but to present the prayers of particular men to God in their behalf; Quia enim pij● perpetuò littgandum fit cum Satana, mundo & car●e, ac etiam ipsa lege & ira Dei, ejuso probationibus ac mora in exaudiendo, ipse Spiritus S. illos consolatur & instituit, ut Advocatus in foro clientem. Dicitur ergo Paracletus, Alvocatus & Patro●as, qui suo clienti in per●culo judicij ad ●at eum consclatur, instituit, pro eo etiam loquitur & deniq omnibus modis illi patrocinatur. not out of humility, which is a proposing of requests for things unmerited, which we expect of mere grace, according to the free promise of God; but out of authority, which is the desiring of a thing so, as that he hath with all a right jointly of bestowing it, who doth desire it. True Intercession as it is a public and authoritative act is founded upon the satisfactory merits of the person interceding: He cannot be a right Advocate, who is not a propitiation too. The Spirit is our Advocate by energy and operation, by instruction and assistance, as by his counsel, inspiration, and assistance he enableth the faithful to plead their own cause. But Christ is our Advocate by office, as he taketh upon himself the cause of his Church, in his own person applieth his merits in heaven, and furthers the cause of our Salvation with his Father. The Spirit maketh interpellation for men in and by themselves, emboldening them in their fears, helping them in their infirmities, when they know not what to pray, and giving them access unto the Father, Ephes. 2. 18. Heb. 10. 15. 19 Rom. 8. 26. Ephes. 3. 16. and is their Advocate, as he leadeth them into all truth, and teacheth them so to plead their cause, that they have wherewith to defend and comfort themselves, Joh. 14. 16. against the criminations and tyranny of the world, Joh. 16 7 8 But Christ by his Intercession applieth his satisfaction made, and lays the salve to the very sore. And so the Intercession of Christ implies three things. The perpetual vigour of his sacrifice; the will of Christ fervently desiring that all his members might be accepted for the virtue of his sacrifice: and the will of God resting well pleased with us in his beloved Son. The Saints on earth pray mutually one for another according to God's commandment, not in their own names, or for their own merits, but for the merits, and in the name of Jesus Christ: but the Intercession of Christ is no ways reciprocal, he prayeth for all and every one that is given unto him of the Father, and that through the virtue of his sacrifice, but they pray not for him. This Intercession of Christ is ever effectual, because the Father heareth and answereth him, and as he hath a power to intercede for us, so hath he power to confer that upon us for which he intercedeth. I will pray the Father, and he shall give you another Comforter, Joh. 14. 16. If I go not away the Comforter will not come unto you, but if I depart, I will send him unto you, Joh. 16. 7. Christ as man praying for himself, was heard in that which he feared, though the Cup did not pass from him: but Christ as Mediator is ever heard in the particular which he desireth. Many and great benefits come to the Church of God by the Intercession of Christ Jesus. 1. Hereby the faithful are assured of protection and defence against the continual temptations, assaults and accusations of all their spiritual enemies, Satan and the world. Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh Intercession for us, Rom. 8. 34. I pray that thou wouldst keep them from evil, Joh. 17 15. But are not the faithful subject to evils, corruptions and temptations still? how then is that part of the Intercession of Christ made good unto us? For the understanding hereof, we must know that the Intercession of Christ is a vaileable to the faithful presently, but in a manner suitable and convenient to the present estate and condition of the Church, so that there may be left room for another life, and therefore we must not conceive all presently done. As the Sun shineth on the Moon by leisurely degrees, till she come to her full light; or as if the King grant a pardon to be drawn; though the grant be of the whole thing at once, yet it cannot be written and sealed but word after word, and line after line, and action after action: so the grant of our holiness is made unto Christ at first, but in the execution thereof, there is line upon line, precept upon precept, here a little, and there a little; such an order by Christ observed in the distribution of his Spirit and grace, as is most suitable to a life of faith, and to the hope we have of a better Kingdom. I have prayed for thee, that thy faith fail not, saith Christ to Peter, yet we see it did shake and totter: the prayer was not that there might be no failing at all, but that it might not utterly and totally fail. 2. Hereby they are assured of the pardon of their daily infirmimities, and their rising again if they fall. If any man sin of infirmity, he hath a pardon of course granted, for Christ is his Advocate to plead his cause, 1 Joh. 2. 1. If any man slip of weakness, he shall rise again, for Christ hath prayed for him, that his faith might not fail, Luk. 22. 31, 32. 3. All the workings and comforts of the Spirit in our hearts which we enjoy, are the fruits of Intercession. I will pray the Father, and he shall give you another Comforter, or Advocate, that he may abide with you for ever, even the spirit of truth, Joh. 14. 16, 17. who shall lead the faithful into all truth, and enable them to plead their cause against the calumnies of the devil, and accusations of the world: who doth teach them to sigh and groan unto God for mercy, speak unto his highness in prayer, furnisheth them with wisdom and prudence in every condition, directeth them to grapple in all temptations, serve God in all estates, raiseth the desires to heaven, formeth Christ upon the heart, inflameth with the love and comfort of the truth, healeth, reneweth, reviveth, preserveth, strengtheneth, supporteth, and sealeth up unto eternal life. 4. The fourth benefit is free access to the throne of grace, and assured hope of all blessings here, and heaven hereafter. Seeing then that we have a great high Priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession, and come boldly unto the throne of grace, Heb. 4. 14, 16. And again, This man after he had offered one Sacrifice for sins for ever, sat down on the right hand of God, from henceforth expecting till his enemies be made his footstool: from whence the Apostle inferreth, Having therefore boldness to enter into the Holiest by the blood of Jesus, and having an high Priest over the house of God, Let us draw near with a Heb. 7. 25. true heart, in full assurance of saith, Heb. 10. 12.— 23. 5. The prayers and works of the faithful are sanctified and accepted in the sight of God, the imperfections that cleave unto them being covered and removed; as the high Priest in the Law was to bear the iniquity of the holy things of the children of Israel, that they might be accepted, Exod. 28. 36, 38 Christ is the Angel of the Covenant, who hath a golden Censor to offer up the prayers of the Saints, Rev. 8. 3. And this is a benefit which runneth through the whole life of a Christian: all the ordinary works of our calling (being parts of our service unto God, for in them we work as Servants to the same Master) and works of mercy and righteousness, are unto us sanctified, and to the Father made acceptable, notwithstanding the adherency of sin unto them, by reason of our imperfections, by the intercession of 1 Joh. 2. 1, 2. his Son, who hath made us Priests to offer our Sacrifices with acceptance upon this Altar, Rev. 1. 6. 1 Pet. 2. 5. Isa. 65. 7. Phil. 4. 18. 6. The sixth benefit is fellowship with the Father and his Son, I pray for these, that as thou Father art in me, and I in thee, they also may be one in us, Joh. 17. 21. 7. Continuance in the state of grace, and strength against sin, so that the faithful shall not finally be overcome, is the gracious and comfortable effect of Christ's intercession. I have prayed for thee, that thy faith fail not, Luke 22. 32. Father I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me, Joh. 17. 24. Some may say, in our Saviour's prayer for Peter there was somewhat singular. And every example is singular, and so this as an example: but it contains nothing singular which is not common to all the faithful, and such as are given unto Christ of the Father: for than we must say, Christ prayed so for Peter, as he prayed not for his people who stood in more need of his Intercession then Peter, (if the matter be weighed according to the judgement of men,) who had obtained many privileges. And if Peter's faith shall persevere, because Christ prayed for him, they for whom Christ makes intercession that their faith may not fail, they shall continue in faith unto the end. If they say, this privilege was granted to Peter as an Apostle: than it was granted to all the Apostles: but this privilege was not common to Peter and Judas. It remains then that it was given to him as a faithful Apostle, and so agrees to all the faithful with him. And the things which Christ asketh for his Apostles are to be distinguished: for some things are simply necessary to Salvation, as that they might be saved from evil, and sanctified by the truth; others which pertain properly to the Apostolical office. Now when Christ asketh things necessary to Salvation, he prayeth not for his Apostles as Apostles, but as faithful and beloved. For what things are asked for this or that man, as he executeth this or that office, they properly respect that office: but whatsoever things tend directly to the salvation of the Soul, are not to be reckoned amongst the things which are peculiar, but which are common. Further they object, that Christ ever prayed Christ's Intercession is not for the faithful as faithful, but as given unto him of the Father: for Christ hath prayed for them that they might believe: Christ's Intercession is not conditional: for then that condition is purchased by the blood of Christ or not. If not, than some spiritual blessing is necessary for us, which Christ hath not purchased. If yes, than Christ doth not desire his might receive what he hath purchased. If Christ's Intercession be conditional, than what is the condition, and whether is that purchased by his death, or of ourselves. for the absolute perseverance of believers, but after a sort, and upon condition. But the prayer of Christ is certain, and not suspended. They for whom Christ prayed do not love the world, but that they love not the world, is an effect of Christ's prayers, not a condition required in them that he might pray for them. Some prayers raci●ly include a condition in him for whom we pray, as if we pray God to give eternal life to a sinner, we presuppose faith and repentance: because without faith and repentance life cannot be given, nor desired: but some prayers presuppose no condition in him for whom we pray, as when we pray God to give faith or repentance to any man. Now the Intercession and request which Christ maketh for the faithful doth presuppose no condition; for he prayeth not simply that life might simply be given to the faithful, but that they might be kept from evil, and if they be kept from evil, they must persevere in the faith: for to fall from the faith is the greatest evil. Neither can it be said that Christ prayeth for them that would persevere, but he prayeth that they should persevere: for the object of the thing for which we pray, must be distinct from the thing itself prayed for. No man would pray for men to persevere if they do persevere: but rather that they might persevere, which otherwise would not. Yet they reply, Christ prayeth that his Apostles might be kept from evil, as he had kept Judas. Joh. 17. 12. Belike than Peter had no greater assurance of his recovery, nor the rest of the Apostles of their perseverance in the faith, than Judas had. Judas was given to Christ in respect of his office and ministry, but not as an heir of Salvation, or as the faithful are said to be given; The particle translated But, in that clause (But the child of perdition) is not ever an exceptive, but an adversative in many places; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 2. 16. Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ. Matth. 12. 4. Which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lawful for him to eat, neither for them that were with him, but only for the Priests. See Gal. 1. 7. 1 Cor. 7. 17. Rev. 9 4. and 21. 27. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 1. 2, 4. Gen. 18. 15. the Hebrew particle in lo and ki in, which the Septuagint turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 22. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 24. 38. Isai. 59 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 King. 5. 17. is used adversatively. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Syriac Interpreter useth, is now and then put for an exceptive, in which sense usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followeth it, but without it, it is most commonly an adversative. For the Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Pro nobis unicus interpellat in coelo, praestat cum patre quod postularat à Patre: quia Mediator est & Creator: Mediator ut poscat, Creator ut tribuat. Smaragd. in Act. Apost. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is the same with the Hebrew In lo. And so in this place, Judas is opposed to them that were given unto Christ, and not excepted from that number, as if he had been given also. We may therefore conclude that our Saviour prayed for the certain perseverance of them that were given unto him, or that they might be kept from evil, and that he was heard in that which he desired. Fourthly, Christ being advanced at the right hand of his Father, doth exercise his Kingly office, both for the comfort of his chosen, and the bridling and repressing of his and their enemies. This is noted by his sitting at the right hand of the Father: which was foretold by the Prophets, The Lord said unto my Lord, Sat thou at my right hand, until I make thine enemies thy footstool. See Deod. in Psal. 110. 1. Psal. 110. 1. Act. 2. 34. Matth. 22. 43, 44. Luk. 20. 42. and by our Saviour himself: Ye shall see the Son of man sitting on the right hand of power. Mark 14. 62. And accordingly it was accomplished, This man after he had offered one sacrifice for sins for ever, sat down on the right hand of God. Heb. 10. 12. Thus Christ is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand at the right hand of God. Act. 7. 56. to be at the right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hand of God. Rom. 8. 34. 1 Pet. 3. 22. to sit at the right hand of God. Mark 16. 19 to sit on the right hand of the power of God, Luk. 22. 69. and to sit down on the right hand of the Majesty on high. Heb. 1. 3. The right and left hand are proper differences of corporal positions: but figuratively the right hand is put for power, strength, counsel, work, aid, love and fidelity; as Psal. 26. 10. Their right hand is full of bribes. Psal. 144. 8. 11. Their right hand is a right hand of falsehood, that is, either confidence in their own power will deceive themselves, or they will deceive others to whom they promise succour and assistance. 1 Sam 14 19 Is not the hand of joah with thee in all this? Gal. 2. 9 They gave to me and Barnabas the right hands of fellowship. And being applied to God it notes his power, strength, aid, Majesty, glory, sovereignty, and divine authority. Psal. 44. 3. Thy right hand, and Isai. 48. 13. right hand to span the heavens. thine arm, and the light of thy countenance, because thou hadst a favour unto them. Psal. 77. 10. This is mine infirmity, but I will remember the years of the right hand of the most High: where we find God's hand, that is, his power opposed to the infirmity of his servant. My infirmity and weak faith made me apt to sink under the sense of God's displeasure, but when I called to mind the experiences of Gods former power in like distresses, I recollected my spirits, and was refreshed again, Psal. 89. 13. Strong is thy hand, and high is thy right hand. Psal. 20. 6. He will hear him from his holy heaven, with the saving strength of his right hand. Psal. 21. 8. Thy right hand shall find out those that hate thee. Psal. 118. 16. The right hand of the Lord is exalted, the right hand of the Lord doth valiantly. Psal. 17. 7. Show thy marvellous kindness, O thou that savest by thy right hand them which put their trust in thee. Psal. 48. 10. Thy right hand is full of righteousness. Psal. 138. 7. Thy right hand shall save me. Psal. 139. 10. Even there shall thy hand lead me, and thy right hand shall hold me. Hab. 2. 16. The cup of the Lords right hand shall be turned unto thee. And God strengtheneth, and helpeth and upholdeth his people by the right hand of his righteousness. Isai. 41. 10. that is, by his power and faithful promises, which in their weakness strengthens them, in their fear and flagging helps them, in their sinking and falling upholds them. Therefore also God's right hand is called the right hand of Majesty, Heb. 1. 3. and the right hand of power. Luk. 22. 69. To sit properly betokeneth a site of body opposite to standing, or moving: but figuratively it signifieth to rest, stay, dwell, inhabit, rule or govern, as Psal. 27. 4. One thing have I desired of the Lord, that I will seek after, that I may sit, or dwell, in the house of the Lord all the days of my life. 1 King. 1. 30. He shall sit upon my See Luke 24. 49. Ruth 1. 4. Matt. 23. 2. throne in my stead. Prov. 20 8. A King that sitteth in the throne of judgement, scattereth away all evil with his eyes. Isai. 16. 5. And in m●rcy shall the throne be established, and he shall sit upon it in truth. To stand or sit at the right hand is an usual phrase in Scripture. By the former divers things are noted; First, to resist, oppose, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinder the endeavours of any one; Psal. 109. 6. Let Sat●n stand at his right hand, scil. to stay or hinder that it might not move, to infringe, or weaken his endeavours. Zech. 3. 1. And he shown me joshua the high Priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him. Secondly, to assist, defend, protect against enemies and manifold Vid. 1 Chron. 6. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 16. 10. dangers, whereunto men are subject. He shall stand at the right hand of the poor, to save him from those that condemn his soul. Psal. 109. 31. I have set the Lord always before me, because he is at my right hand, I shall not be moved. Thirdly, they are said to stand at the right hand, that obtain the next degree of honour with him at whose hand they are said to stand. Psal. 45. 9 Upon thy right hand did stand the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Queen in gold of O phyr. For the second, Great Kings and Princes do set them at their right hands, whom they specially love, favour, or honour; and whom they mind to advance to the chief degrees of power and authority under them, or to be as it were in their stead, and in office to represent their person; The King risen up to meet Bathsheba, and bowed himself unto her, and sat down on his Throne, and caused a seat to be set for the King's mother, and she sat on his right hand. Ad dextram Dei sedere, est proximam post Deum potesta. tem habere. Verbum sedere Regni significat potestatem. Hieron. in Eph. cap. 1. 1 King. 2. 19 To sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father. Matth. 20. 21, 23. By Christ's sitting at the right hand of his Father, is noted that great honour and glory, plenitude of power, and judiciary office or dominion, which God the Father hath given unto his Son, after his manifestation in the flesh, in his Nativity; and justification by the Spirit, in his Resurrection: for then amongst other dignities, he was received up into glory. 1 Tim. 3. 10. It may be described, the highest and supreme degree of Christ's exaltation, wherein he hath received of the Father, excellent glory, dignity, power and dominion, and is actually made the head of his Church; and Lord and Ruler of all things both in heaven and earth. Who is gone into heaven, and is on the right hand of God, Angels, and authorities, and powers, being made subject unto him. 1 Pet. 3. 22. He hath s●t him on his own right hand in the heavenly places, fare above all principalities and power, and ●ight, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be head over all things to the Church. Eph. 1. 20, 21, 22. Th●u hast put all things in subjection under him, he left nothing that is not yet put under him. Heb. 2. 7, 8, 9 Unto which of the Angels said he at any time, Sat on my right hand. Heb. 1. 13. which the Apostle expounds, He must reign till he hath put all enemies under his feet. 1 Cor. 15. 25. By this sitting at the right hand of the Father, not the propriety of his humane nature; but the exceeding glorious state of his person is signified. We have such an high Priest, who is set on the right hand of the throne of the Majesty in the heavens. Heb. 8. 1. Set down at the right hand of the throne of God. Heb. 12. 2. His divine nature could not possibly receive any intrinsical improvement or glory, all fullness of glory essentially belonging thereunto: but so fare forth as it was humbled for the administration of his office, so fare it was re-advanced. He emptied and humbled himself, not by emptying and putting off his divine glory, but by suffering it to be over-shadowed with the similitude of sinful flesh, and to be humbled under the form of a servant: and he is magnified at God's right hand, as he doth manifest and show forth his divine glory in his humane nature, which before was covered and shadowed therewith, as with a veil. And however we cannot say the Deity or divine nature was exalted in any other sense then by evident manifestation of itself in that man who was before despised, and accused as a blasphemer, for that he made himself equal with God, yet by reason of the communication of properties from one nature to another in the unity of one person, it is true that as God saved the world by his blood, and the Prince of life was crucified, and the Lord lay in the Grave, so God was at the right hand of Majesty exalted again. The humane nature of Christ is most highly exalted, as he hath obtained a new eminency and dignity over all creatures, which in respect of his humane nature he never had before: he hath an ample and immediate claim to all that glory which might in the humane nature be conferred upon him. This glory, dignity and dominion Christ received from his Father according to his eternal decree and Covenant. He sits at the right hand of his Father, and from his Father he received his power, authority and rule. Christ is a King both by the providence, and by the good will and immediate consecration of his Father. The Father loveth the Son, and hath given all things into his hand. joh. 3. 35. He judgeth Dan. 7. 14. Matth. 11. 27. Joh. 17▪ 2. no man, but hath committed all judgement to his Son. joh. 5. 22. that is, hath entrusted him with the actual administration of that power in the Church, which originally belonged unto himself, He hath made him to be Lord and Christ, Act. 2. 36. and raised him up to sit on his throne, ver. 30. Him hath God exalted with his right hand, to be a Prince, and a Saviour, for to give repentance to Israel. Christ's natural Kingdom doth belong unto him as God coeffentiall and coeternal with the Father. Christ's dispensatory Kingdom is his by donation as Mediator. Matt. 18. 19 Rev. 1. 1. Dedit autem haec jesu Christo, quatenu● Med●atori, now ut coessentiali filio. Joh. 17. 5. Haec ordinem magi● docent, quo Deus cognitione● Ecclesi● impertit, quam origi●em scienti● respe●●●ilii. Act 5. 31. He hath ordained him to be a judge of quick and dead. Act. 10. 4●. He hath appointed him over his own house. Heb. 3. 2, 6. He hath crowned him, and put all things in subjection under his ●●it. Heb. 2. 7, 8. He hath highly exalted him, and given him a name above every name. Phil. 2. 9 Therefore he calleth him my King, set up by him, upon his own holy hill, and that in the virtue of a solemn decree. Psal. 2. 6, 7. Therefore to sit on the right hand of the Father doth not note glory and dominion properly divine, which doth belong to the Son as coessential and coeternal with his Father, and is his by nature: but glory and dominion next unto that which is essentially divine, which belongeth to Christ as Mediator, and which is his not by nature, but by donation and unction from his Father, being made the Head of his Church, a Prince of Peace, and King of Righteousness. This glory and dominion was given unto Christ: and so was not that eternal glory, natural and essential, which he had with his Father before the foundations of the world. This glory Christ had not before his ascension into heaven: but the other as it is natural, so it was from everlasting. Saint Paul and Peter do construe it by reigning immediately over every creature, till the Mystery of our redemption shall be finished, 1 Cor. 15. 25. Psal. 110. 1. The setting Christ in the throne of Majesty, Heb. 1. 3. and 8. 1. and 12. 2. at the right hand of the throne of God, the making of him Christ and Lord, Act. 2. 35, 36. and 5. 31. It is not then Si sessionen● Christi non pro jure tantum regende ecclesiae, sed pro ipso regnandi actu accipiamu●, cooperatio illo, de qua agit●r, par● ipsius sessionis rectè vo●●bitur. Mart. de person. Christ. p. 11 87. Psal. 110. 1. Joh. 5▪ 27. the might of divine sovereignty over the creatures which is given unto him, for this doth so follow the nature of God, that it is necessary with every person that hath this nature. This the Son could not relinquish, this he cannot be taken unto, as which doth necessarily agree to him, as God blessed for evermore. What is it then? A right of executing immediately and in a manner appropriate to this person, the sovereign dominion of God, over every creature. This sovereignty is given to the person of the Son both as God and man now ascended: as God, for it is a power which none that is a pure creature can take or execute: As man, because it is given him now ascended into heaven with his humane nature, and is to be executed by him as man; for his manhood doth concur as an instrument working with his Godhead in the administration of it. The meaning then of this phrase is not to be admitted to Neque per ejusdem essentiae communicationem, neque per physicam aliquam transfusionem se● transitionem ●e subjecto in subjectum, sed per solam ejusdem personae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. equality to the divine nature, for this Christ ever had as God, and could not but have: neither to be admitted into the divine blessedness setledly to enjoy it: for Christ as God ever had and could not but have that essential beatitude. Neither doth it import thus much, That the humane nature of Christ is elevated to this honour, that it may freely use the divine Attributes, omniscience, omnipresence, omnipotency, so as to become by them omniscient, omnipresent, omnipotent no less properly than the divine, though after a manner fare otherwise; the divine nature being thus by natural necessity: the humane being thus by union with the divine, by gracious communication of these unto it, with liberty to Non essendo, sed habendo, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non per naturam, sed per gratiam, non in seipsa, sed persona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. use them for the perfecting of itself. So that according to this opinion, the humane nature of Christ is made omnipresent with the omnipresency of the divine nature, not as a thing subjectively inhering in it, but so really communicated with it, that it is made truly omnipresent by it, though the divine Attribute never go forth of the nature of God, in which as the proper subject they grant it immovably inherent. The ground of this error is, that they suppose upon the union of the two Vrsin. tom. 2. de lib Concord. cap. 8. p. 598. Inseparabilis unio non inducit coextensionem duarum in Christo naturarum: quip quarum una finita est, altera infinita. T●t● Christ●● sed non totum Christi est ubique▪ Sicut caro habet immensitatem, i. arctè c●pulata est immenso verbo, non minus verbum habet finitionem, i. arctè unitum est carni fiaitae. Martia. de person. pag 637. Dici de ●liquo requirit inesse: ergo si verè praedica●tur de humana natura, verè etiam eide● inesse ●p●rtet, sive per naturam, sive per gratiam, sive ut in subjecto primario sive secundari●. natures in Christ a real communication of divine Properties to follow, as that the humane nature is made truly omnipotent or omniscient, not by any confusion of Properties, nor yet by any bare communion and concourse of it to the same effect, each nature working that which belongeth to it with communion of the other, but by a real donation, by which the divine omnipotency doth so become the omnipotency of the humane nature, that it may work omnipotently with it, no less than the divine nature doth itself. But the union cannot cause the humane nature partake more in the Properties of the divine, than it causeth the divine partake in the Properties of the humane. Again, if a true and real communication did follow of divine attributes, it must needs be of all, as eternity and infiniteness, seeing these are the divine essence, which can no way be divided. Beside in the union of soul and body which is personal, the life of the soul is not communicated with the body, but an effect of it only. And to what end should created gifts serve, when now more noble Properties do enter? Not to mention that infinite perfections cannot perfect finite natures, no more then reasonable perfections can make perfect unreasonable creatures. Finally, this opinion maketh the divine Properties become instrumentary faculties as it were to a finite nature. The place where Christ fits at the right hand of his Father, in respect of his Humanity, is in heaven: because where that is, there it is also inwardly glorious in itself, and hath in itself, Luke 24. 51. Mark 16. 19 Hebr. 4. 14. Act. 1. 11. 1 ●e●. 3. 22. as in a subject, his power, and worketh by that power within the sphere of it finiteness, not severally from the word, but with it, and in it. He is at the right hand of God in the heavens, Ephes. 1. 20. in the highest places, Heb. 1. 3, 8. above, Col. 3. 1. This his Sovereignty is a consequent following on his Ascension into Heaven. Look as Kings are crowned in the chief Cities of their Kingdoms, and keep their residence in their Palaces near unto them: so it was decent that our Saviour should be crowned in this heavenly Jerusalem, and keep his residence as it were in his heavenly Mansion. There Christ sitteth at the right hand of God, where he appeareth for us, where he maketh intercession for us: But Christ appeareth for us in Heaven: Heb. 9 24. and 8. 4. and in Heaven he maketh request for us, and from Heaven we 1 Thess. 1. 10. Isai. 66. ●. expect the Lord Jesus. Phil. 3. 21. God is infinite, Heaven is his throne, and the earth his footstool: but the humanity of Christ is finite, and not every where present: Christ is ascended above these visible heavens, above them and without them, but he sitteth at the right hand of the Father in the highest heavens, above them, not without them. So the Cherubims were over the Ark Ephes. 4. 9, 10. Heb. 9 5. of the Covenant, and yet they stayed upon the Ark, as the place. Heaven is one thing, heavenly glory another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exod. 25. 21, 22. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est id, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in coelo est, Heb. 9 23. Heb. 8. 4. Ita coelum dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a Mac. 3. 39 Job 22. 12. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 16. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isai. 33. 5. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 15. 20. corpora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 2. 6. Ephes. 6. 12. and 2. 2. Joh. 3. 11, 12. Ignat. Epist. 11. Psal. 68 34. When a finite nature is in heaven, it is not in earth. Christ is not so supra omnes coelos, ut sit extra illos, & none in eyes: extraterras tamen; quia mundum bunc reliquit. Eidem carni duplex isque contrarius existendi modus tribui non potest, sc. localis & illocalis, seu physicus & hyperphysicus. as earth and earthly misery. Heb. 11. 13. Joh. 14. 2. But whilst we say, Christ is in heaven, his presence in earth, in the Church, in the midst of his enemies is not excluded. For the same Christ, who is man, is also God and every where. Christ in his body is in the heavenly and triumphant Church, absent from the earth: by his infinite Deity he is present together in the earthly militant and heavenly. But concerning his Body we may truly conclude, because he is in heaven, therefore it is not every where: for Christ cannot be said to be made every where in the heavens, without a contradiction, no more then to be made infinite within limited bounds of being. This being taken for granted, that heaven can signify nothing but a place limited for the extent of it. Christ as God and man hath power of rule over all things, by the essence of his Deity he is every where; by the essence of his humanity now he is in heaven: but he ruleth every where by the ministeries of his domination. Where as man at the right hand of the Father, there he is said to be as man in respect of place: and if where he sits as ruling, there also he be in all places in his body, he is also in his body out of his body: than which nothing is more absurd. Christ is received into Heaven, and sitteth at the right hand of God, by a mediatory action, which he executeth according to both natures, the word working what pertaineth to the word, and the flesh what appertaineth to the flesh. Christ is Mediator, as God and man: and glory hath redounded unto him as God and man: and living in this glory he ruleth and governeth his Church as God and man. He ascended into Heaven in his humanity: he sitteth at the right hand of God as Mediator in respect of both natures; he worketh together with the Ministers of the word by his divine and every where present efficacy. The first thing implied by Christ's sitting at the right hand of the Father, is the filling of his humane nature with supernatural gifts of knowledge, power, etc. and whatsoever doth any way pertain to the administration of his office. God, his God hath anointed Psal 45. 7. Heb. 1. 9 him with the oil of gladness above his fellows. In respect of us these gifts may be called infinite, but simply they are not, because they are things created, the effects and works of the holy Spirit, Joh. 3. 34. Isa. 11. 2. Men sura est divisio quaedam donorum: at in Christo plenissima copia & ubertas Ephes. 4. 7. Rom. 12. 3. 1 Cor. 12. 8, 11. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Labour immensus. Ou. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dolour immensas Senecae dicuntur. Joh. 1. 16. Non deplendo aliquidex ipsius neque imme●sitate neque dimensione, sed implendo nostram indigentiam ab ipso. absolutely they are finite, comparatively infinite. He received the Spirit above measure, that is, the whole Spirit, all the gifts of the holy Spirit, in higher degree than any creatures, men or Angels, in full abundance. That is said to be done in measure which is done sparingly, moderately, in proportion: for he that gives bountifully or largely doth not measure or number what he giveth, but poureth out copiously, as we say, from the full heap or with both hands. And that which is plentiful, abundant, full, is said to be above measure, not that simply and absolutely it is infinite, but in comparison. By that which is given, and not by measure, not that which is infinite, but that which is whole and entire is signified. And of his fullness we all receive, grace for grace: we so receive of his fullness, that his sufficiency is no whit diminished: our want is filled by him, but his fullness is not emptied by us. The Sun is not greater, if it be beheld of many, not the less, if of fewer: the same is true of the righteousness of Christ imputed. The Sun doth not decay by motion; an Angel is not wearied with the service of God; Christ man is not wearied with the care of the Church, nor his store and plenty wasted with that which he doth every day impart unto his Church, not as a material beginning, but as an efficient. In himself Christ shall ever have sufficiency, and in respect of us perpetually redundance. But the same wisdom and holiness, which Christ hath in himself he doth not infuse into us, but he doth work in us by his efficacy, wisdom and holiness answerable or proportionable in a sort. Numb. 11 25. With such gifts we are adorned as our head, but not with so great. 2 Pet. 1. 4. Christ is the anointed, and doth anoint us: but we are only anointed, the redeemers of others we are not. The fountain of grace is in Christ alone; the stream flows to the faithful: but the stream is from the same fountain, though less than it. Christ is anointed above his fellows. The things here compared are Gal. 4. 6. Psal. 45 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. Plus seu amplius prae consortibus Vulg. prae particibus. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox Gr. & Heb sig. participationem quamcunque rei alicujus pluribus communi●. Heb. 7. 13. & 2. 14. 1 Cor. 10. 21. Heb. 5. 13. 1 Cor. 9 12. Christ and his fellows, and the mean wherein they are compared is the anointing: for which the Lord is called Christ, and we Christians: together anointed, not together anointing. We are like to Christ, and shall be liker unto him, but equal in dignity we are not, nor never shall be. Concerning his office Christ hath no fellow, he alone is Mediator: as concerning his person, there is none in heaven or earth, who dares to boast that he is the fellow of Christ: But according to his humane nature, the faithful are his fellows, whom he doth acknowledge for brethren. Our union with Christ, and the union of the humane nature with the Word differ in kind and in very deed: but both these are freely effected of God, and the one is like to the other, although the one do fare excel the other. Christ is anointed as our head with most abundant grace: we as his members in degree convenient for us. The fullness of grace is of two sorts: First, in respect of the grace itself: And secondly, in respect of him that hath it. The fullness of grace in respect of grace itself, is then, when one attaineth to the highest and uttermost of grace, both quoad essentiam & virtutem, intensiuè & extensiuè: in the essence and virtue of it intensively and extensively, that is, when he hath it as fare forth as it may be had, and to all effects and purposes whereunto grace doth or can extend itself; as he is said to have life perfectly, or the fullness of life, that hath it, not only in the essence, but according to all the operations and acts of life, sensitive, intellectual, rational, spiritual and natural. This kind of fullness of grace is Tho. Sam. T●e●. par. ●. qu 7. Art. 9 proper to Christ only. The fullness of grace in respect of the subject or him that hath it, is then, when one hath grace fully and perfectly according to his estate and condition, both intensively to the uttermost bound that God hath prefixed to them of such a condition, and extensively in the virtue of it, in that it extendeth to the doing and performing of all those things that may any way pertain to the condition, office, or estate of such as are of his place and rank. Or we may say, there is a fullness according to measure, the fullness of a measure or vessel, a fullness for themselves only, a fullness of activity, courage and resolution: and so Luk. 1. 15. & ● 55. Act. 6. 3. 1 King. 7. 1●. John the Baptist, Steven and others are said to be full of the holy Ghost, of wisdom and understanding. But fullness without measure, like the fullness of light in the Sun, or water in the sea, which hath an unsearchable sufficiency and redundancy for the whole Church, is proper to Christ alone. So that as he was furnished with all spiritual endowments of wisdom, judgement, Eph. 4. 8. Isa. 11. 2 & 61. 1. power, love, holiness, for the dispensation of his own office: So from his fullness did there run over a share and portion of all his graces unto his Church. Certain it is our Saviour from the very Col. 2. 3. Christ as man knows God more fully than all the creatures, though not so fully as God is known of himself. But the Apostle speaketh not of the manhood of Christ only, but of his whole person; nor of his manhood as in the time of his humiliation, but of Christ now glorified. In every age Christ had actually given him all such gifts as might fitly stand with the mystery of his humiliation. Luk. 2. 52. time that he took our nature was perfectly sanctified, and received the Spirit above measure: but the personal union did not endow the humane nature with the real titles of the divine; otherwise Christ's strength as man should have been infinite from the womb: and his body should have been every where. And it would be less unreasonable to say, that his body is at this day infinite, and his humane nature every where, then that his wisdom or knowledge as man, should have been infinite, or as great whilst he was in the womb as now it is. If the divine nature did not communicate his infinity to the humane, nor make the Son of God so complete a man for strength or ability of body from the womb, as at thirty years he was, what reason have we to imagine, that our blessed Lord and Saviour did not as truly grow in wisdom and knowledge, as he did in strength and stature of body. Simple nescience can be no sin in any child, nor in any man, unless it be of those things which T●● fuit corpus unitum D●●tati, quam anima. Heb. 5. 8. Obedientiam didicit ex ijs quae passus est, quam sc. res ardua & gravis sit, in tam ac●rba & ignom●n●osa morte sufferen●a Deo par●re. Mark 13 32. Ma●. 2●. ●9. he is bound to know: but proficiency in wisdom and knowledge is to the Sons of men a praiseworthy perfection: which must not be denied unto our Lord and Saviour in his infancy or his youth, no more than he is to be rob of any royal attributes now he is made King. That he was without all stain of sin, the most holy Sanctuary of the most holy and blessed God, is steadfastly to be believed. But that he had the same measure of knowledge at his circumcision which he had and gave proof off when his Parents found him in the Temple, or at his Baptism, as since his resurrection and ascension he hath, this the Scripture testifieth not. As man he was ignorant of the day of judgement, which now in heaven he knows, as all other things pertaining to his office. However therefore our Saviour had the habit of all knowledge from the beginning, yet he had not the act and use of it. That which some See Maldonat. in Luk. 2 40. Quod voluntatem concernit, omnes virtutes ta●e incrementum in ea accep●runt, quale in creaturam cadere potest Jun. Th●ss. Theolog. 29. answer, that Christ by infused knowledge knew all things, and after attained another kind of knowledge, which they call acquisite is not so fit, because knowledge acquired and infused of the same things is of the same nature and condition, and two forms or qualities of one kind cannot be in the same subject. The second thing implied in Christ's sitting at the right hand of the Father is to be admitted into divine blessedness, setledly to enjoy it. Christ as God ever had, and could not but have that essential beatitude: and that blessedness which he receiveth as man is not to have end. The good that is in an intellectual nature is of two sorts: the one of virtue, the other of sweet, joyful and pleasing delight: And though both these concur sometimes, as in the fruition of God in heaven, wherein the perfection of virtue, and fullness of joy and delight do meet together: yea and though every thing that is virtuous be delightful, yet it is not so much the height of virtue, as of delight, that is judged happiness. Now our Saviour Christ was joined to God by the affection of virtue or justice, and Vt mori corpus Christi potuit, & tamen cum unionem, tum eff●ctus quosdam De●tatis participare: Ita & mori mortem suam & derelinqui anima potuit, & tamen uni●ne sua, & hujus unionis effectis frui. Can ●●● 〈◊〉 lib. 12. cap. 1●. Ma●donat in Mat. 26. Isa 5●. 4. Joh. 4 6. H●b. 4. 15. Joh. 14. 23. Prov. ●5. ●5. Chamier tom. 2. lib 5. cap 20. Nullus comprehensor est obnoxius ul●●s calamitatibus. could not be divided or separated from him, no not for a moment, because he could not but love him, fear him, trust in him; but by the affection that see●eth pleasing content in enjoying those ineffable delights and pleasures that are found in God our Saviour as man might, and was for a time divided from God. Moreover our Saviour Christ in his life time here on earth, so restrained and kept within the closet of his secret Spirit, the happiness that he enjoyed in seeing God, that it should not spread farther, nor communicate itself to the inferior faculties of his soul, or impart the brightness of it to the body, but it was subject to misery and passion. The godly in this life do taste not only some hope of heavenly life, but the first fruits of this heavenly joy. The Church and every Saint is heaven: the soul of the righteous is heaven. Our Saviour was both viator and comprehensor, blessed in this life, with that blessedness, which is not to be had but in heaven: but now our Saviour advanced on the right hand of God, is admitted into that incomprehensible, glorious, settled blessedness, never to suffer the least eclipse for one moment, which doth communicate itself to I'm panst. tom. 2. lib 4. cap 4 and 5. Ma●. 17. 2. 1 P●t 1. 11. Heb. 12. 2 Phil. 3. 21. Verè contr●stari, dolere, & pati non potest, cui divina ●e●t●tud● & impassibilitas verè & reali●er communicata fuit. Vrsin. Tom. 2. confess de person. Christ. pag. 407. all powers of soul and body, that it is and shall remain for ever incorruptible, impatible, immortal, increased with strength and nimbleness, shining with brightness and glory celestial and divine. Thirdly, our Saviour Christ as man is taken to have prerogative before every other creature. For this phrase of setting at his right hand, noteth the pre-eminence of him, as next to God himself: that look as one made a King, hath a dignity above all persons named in his Kingdom, Dukes, Earls, Lords: So our Saviour taken up as man to this kingly dignity, must needs be in pre-eminence before them. It is no wonder, for this nature essentially appertaineth to that person, which made all these things, visible and invisible. Again, every person, the nearer he is in conjunction of blood to an earthly King, the more he hath prerogative Col. 1. 16 Joh. 1. 3. Heb. 1. 2, 3. Revel. 4 ult. above others, more disjoined: so this created nature, seeing it is made one personally with God, by how much it is more nearly united, by so much it is fit that it should have prerogative before others. Not to speak, that being heir of all things, it is meet that he should be before all, who are but parts of his inheritance, and having more excellent endowments, I mean created gifts than any other, it is meet he should have the first place before all other. Christ is set fare above all principality, and power, and might, and domination: which words are commonly understood of the Angels, but the two first words may fitly be interpreted as names of excellency found in this present world. For principalities and powers when they are put for angelical natures, they are not termed so simply, but with an addition to the place; but these words put for humane excellencies, we read them simply, without any thing added. And this distribution of power named in this world, and in that to come, Ephes. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, principatus dicuntur. Rom. 8 38. Luk. 12 ●●. Significat etiam turmas. 1 Sam. 11. 11. Eph 3. 10 Sept. Job 1. 17. and 6. 1●. Sept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3 ●. Col. 1. 16. Dr●s. praeter. in Rom. 8. 38. Deod ibid. respecteth something in this enumeration forenamed, the former these two first named, the latter the couple following. Fourthly, Christ not only as God, but as man hath power above Heb. 1. 2. every creature: As Mediator he hath received a power imperial over every creature: which is apparent in this, that the Apostle saith, Christ is so placed above all, that all are subject under Ephes. 1. 21. Heb. 2. 8, 9 Matth. 28. 19 Duplex est Christi dominium. 1. Essentiale, quod ab aeterno habet commune cum Patre. 2. Vicarium seu Mediatorium quod habet a Patre, in cujus locum quasi succedit. Camer. in Heb. 1. 2. his feet. To me is given all power in Heaven and earth: that is, pour whereunto every creature is subject. He speaketh of it as done, because it was immediately to be performed. This person as God, receiving by voluntary dispensation this honour from the Father, that he should in an immediate and appropriate manner execute government over all creatures in heaven and earth; the same person as man participating in this Kingly divine authority, so fare that he should instrumentally concur in executing all that judgement which Christ according to his divine nature did principally effect. Though the Father and the Spirit have a right and sovereignty over the creature, yet they do not immediately execute this in such manner as the Son doth, who hath received a right of executing immediately and in a manner appropriate to his person, the sovereign dominion of God over every creature. The Son by voluntary dispensation sent by the Father, did empty himself of exercising and showing forth his right and dominion over every creature: and the Father by voluntary dispensation doth resign to the Son the immediate execution of all power over every creature, till that time that all things be subdued under him. This the Scripture doth lay down, as in regard of earthly powers Rev. 1. 5. they are subject; for he is ruler of the Kings of the earth. He hath this royal state written on his thigh, as it were King of Kings, Lord of Lords, Rev. 19 16. That he hath power over the Heb. 1. 4, 6. col. 2. 10. Angels is plain, both by the reverence they do him, and their obedience towards him. Every knee boweth unto him, the evil Angels yield signs of subjection, either deceitfully to wrong ends, or by force compelled, though their state is such they cannot do it religiously as the other. And if Christ have power to send forth, dispose of, and employ the Angels, he hath power to take account how that he setteth them about is discharged. The evil Angels could not enter the Swine without his leave, and they are subject to his judgement: when the Saints shall judge the Angels, what power hath Christ himself this way? And as for the excellencies on earth, they all receive their power from Christ, and are at his dispose: yea the Apostle saith, He is crowned with glory and honour, and all things are put under his feet: Heb. 2. 7, 8. Joh. 17. 2. Camer in Heb. 7, 8. Par Ibid. Antithesis est inter Christi statu● sedentis a● dextram Patris, & expientu in cruse peccata nostra. The Apostle speaks of that dominion which Christ received over all the creatures of God, none excepted: but if all things be subjected to the feet of Christ, is not the humane nature every where? No: for the phrase in Scripture is not to be understood of subjection local or corporal, but imperial; sc. that the man Christ is King of heaven and earth, having all things subjected to his command. This power and glory which Christ as man received is not infinite simply, for than it should be the deity itself, which he should not have had in the state of humiliation: but the deity he had before, not by habitual infusion, but by personal union. And if Christ by virtue of the hypostatical union had received all fullness of the Godhead, that is, all divine Properties, as some interpret it, it is not possible he should have received greater or more ample glory: for greater than that which is infinite cannot be bestowed. But the Scripture speaketh expressly, that Christ as man was truly and really glorified, or that he obtained that glory and Majesty which before he had not, sc. as man. And if the humane nature be infinite or eternal of necessity the Incarnation of Christ, and sitting at the right hand of the Father must be really the same, if they be not abolished, and the humane nature made equal unto, if not the same with the divine. The right hand of God absolutely considered must not so be interpreted, as if it was all one with the phrase of sitting at the right hand of God. For by the right hand of God is signified his power, wisdom, protection, providence, etc. but by the other, the exaltation of Christ, and communication of Majesty and rule, which he may exercise and show forth every where, without the omnipresence of his humane nature. Neither are we to imagine that Christ hath all things or places or times so subjected to himself, that he doth forthwith change their natures by this subjection, Col. 1. 19 & ●. ●. Vorst. Deo placuerit in Christo (●.) per Christum, i●habitare totam pleni●udinem, be totam ecclesiam. much less that he doth make them to be and not to be at the same time; as to make all places to be one indivisible title, or all times to be one point: for so it should be divisible and indivisible, the same and not the same together. It is objected, that the fullness of the Godhead dwelleth bodily in Christ, that is, the whole essence, Majesty and glory of God dwelleth in the humane nature. And we are to conceive the person there spoken of, sc. the beloved Son as man, as incarnate. The reason is, because the second person in Trinity, the Son of Tota Dei plenitudo est universa Dei voluntas & Majestas, quatenus a nobis cognosci & potest & debet. Id. Vrsin Vbi supra Pag. 601. Omnis plenitudo Deitatis inhabitat in Christo homine, non sicut in alijs sanctu, gratia tantum in habitationis seu assistentiae, nec reali communicatione seu confirmatione, se● real un●one cum humanitare; sic ut unitae sint duae naturae inseperabiliter & personaliter. 2 Cor. 6. 16. God absolutely considered, hath all fullness, not by voluntary dispensation, but by natural necessity, in as much as the eternal Father never was, nor could be without his eternal Son, God with himself. In Christ his person there is a threefold fullness: the first fundamental, sc. the fullness of the divine nature, which doth personally dwell with that manhood in Christ, whence it comes to pass, that this man is truly called God, that is, the manhood taken into fellowship of the self perfect and eternal person of the Son of God, so that it is become as a part of his person. The second is the fullness of office, to which even Christ man is called. For in regard of his humane nature now united to the second person, he is man called to be the Christ of God, that is, anointed our Prophet, Priest and King. The third the fullness of created or habitual graces, wherewith the soul of Christ is filled, which are not divine properties, (for no created gift can be a Property divine) but effects which the Godhead worketh distinct from it, as the soul giveth life to the body. Now for the dwelling of all fullness in Christ man, the latter two are in him subjectively: the former, that as the Godhead doth dwell in Christ man, not as in the Saints by relation of love and communion of the effects of it in grace; nor as in the glorified Saints in regard of abundant love manifested in the gift of glory; nor any such simple cohabitation: but it dwelleth in the manhood as with a nature which is taken to unity of person in the Son of God, and so is through grace become of the substance of the second person. So that Christ as man hath the second person of Trinity, God with the Father and Spirit dwelling personally in it: so that this manhood is essentially and substantially coupled with the deity in unity of one self-perfect and eternal person. Christ man is fitly called God, and therefore in Christ man the Godhead is said to dwell properly: but Christ his humane nature may not be said to be God, and therefore the Godhead is not so fitly said to dwell in the humane nature as in the person denominated after it, that is, in Christ man It will be said, if Christ rule in the midst of his enemies, than it must follow that he is every where present. But that is spoken of the person, and not of the manhood alone, Psal. 120. 2▪ and what is said of the person doth not necessarily belong to both natures. And Christ's dominion over all things doth not require his corporal presence with all things. According to his divine nature, he is every Joh. 8. 58. Christ in respect of his divine nature is every where present without addition: and by the spiritual and effectual presence of his body, he entereth the souls, and strengtheneth the hearts of all the faithful, by the power of his grace and truth of his promise, Ephes. 1. 22. Col. 2. 10. 1 Cor. 11. 3. Christ is the firstborn. Col. 1. 18. Heb. 1. 2, 4. and heir of all things. 2 Cor. 4. 5. where present according to the effects of his providence, wisdom, power, grace, etc. according to his humane nature he is essentially in heaven, and now only in heaven, but his dominion is over all things: which doth not denote sovereignty, power or omnipresence essentially divine, but glory and Majesty next to divine, as was said before. The fift thing implied in Christ's sitting at the right-hand of the Father is, that in special he is the head of his Church. The word Head is used sometime for one who in any kind is before or above other: and in this large sense, Christ is the Head of the Angels, that is, their ruler or governor, one that is above them; man is the Head of the woman, Christ of man, God of Christ. But here it signifieth that Christ is so over his Church, that he is in a more near and communicative sort conjoined with it, as the head is with the body and members. Look as the King hath a more intimate and aimiable superiority over his Queen than over any other subjects, so it is here in Christ our King, whose dominion towards his Church, who is his Spouse and Queen, is more aimiably tempered and nearly affected, then is his government over any other. Christ hath taken the self same holy and spiritual nature with his Church, standing as well of that which is outward and sensitive, as of that which is inward and intellectual. The faithful are united to him here by knowledge of faith and love, such as Christ himself by his Spirit begettet● in them, as hereafter by glorious light and love. He doth communicate unto them that whole life of grace and glory, which they have or shall receive; direct and move them outwardly by his signifying will, and inwardly by sending his Spirit, which moveth with efficacy to that which he showeth; and followeth them with aides inward and outward, lest their faith should be prevailed against. Though betwixt the faithful and Christ's natural body there be a bodily distance, yet the Spirit which cometh from Christ doth so join them with him, that nothing cometh twixt him and them. The same life of grace for kind, which is in Christ, is in every faithful soul, as fire Caro Christi no● vivificare dicitur, quatenus pro mundi vit● data est, & fide a nobis manducatur: hoc est, per modum merite simul & ejusmodi efficaciae, quae Mediatoris personae propriè conveniat. Regnat ubique Deus & homo, divina & humana volunta●e ac nutu. Filius vivit prop●●r Patrem. Joh 6. 57 F●lius à Patre habet aeternam & increatam vitam; ut homo quoque ab codem beatam cre●tam v●●am habetiut Mediator vitam beatam nobis carnis suae troditione in mortem acquisivit, & divina sua virtue in nobis effccit. Gal. 3. 14. See Field of the Church. 1● 5. cap. 16. Sobin. art. 3. de person Christ. p. 316. Petimus ut Christus nobis velit dare spiritam, idque●am humana quam divina sua voluatate; & tamen non petimus ut secundum humanam naturam ab ipso procedat incorda nostra Sparke S seu ut humana per ipsum operetur, nam etiam processio Sp. S. & operatio per●psum est proprium Dei talis opus: alterum ad intra, alterum ad extra: sed ut etiam humana voluntate velit hanc operationem Dei tatis suae in nobis Heb. 1. 6. Ps 9 7. Phil. 2. 10. Rò 14. 11. Isa 45. 23 Joh. 5. 22. Psal 2. 12. Joh. 3. 15, 16, 17 18, 36. Joh. 6 29 & 12. 36. Joh. 14. 1. Rom. 15. 12. Mat. 12. 21. Act 7. 50, 60. 2 Joh. 3. Rev. 1. 4, 5. Ro. 1. 7. Syr. 1 Co. 1. 3. 2 Co. 1, 2. Gal. 1. 3. Ephes. 1. 2. 2 Tim. 1. ●. kindled & fire kindling is of the same nature. And Christ having fullness of grace and glory for all his, he cannot be but most ready to communicate with them every thing for their good. Christ is the Head of his Church, both as God and man our Mediator. For did not the divine nature, which is the fountain of all life natural and supernatural dwell with this man or humane nature, we could not be enlightened or quickened by it. He that eateth my flesh (saith Christ) hath life in him; not that this nature of itself can do these things, but because the Deity dwelleth with it, and by it as by an instrument joined personally with it, doth properly and efficiently work these things. The omnipotent power of creating spiritual graces is not in the humane nature, nor the omnipotent actions which doth produce them, do or can proceed from the humane nature: but they are in God only, and from God in and with the humane nature, working to the same effects, according to its property. Christ's humane nature hath both understanding and will whereby he worketh, and is an internal instrument united within the person of God the Son, as a part of his person in a sort, yea more nearly: but these divine works, which Christ the Mediator worketh, the chief virtue and action, which properly effecteth them is in God, not communicated really with the other nature, though it doth work them in this humane nature with it, yea and by it, as a most nearly conjoined instrument, which within the person of God the Son hath his proper actions concurring in an inferior degree of efficiency to that which the divine nature properly and principally worketh. God worketh graces, Christ man worketh the same: the divine nature createth them and infuseth them into this or that man, through Christ man being as a common conceptacle or conduit-pipe. The humane nature worketh them not by powerful creating them, but by taking away sin and the cause, that so way might be made for this promised Spirit; by interceding Mediator-like for them; and by willing the going of such graces from him, as who is with God the Son but one worker, though a distinct principle of working, that is, though distinct in nature, yet the same person. He therefore worketh them as his own works, from his own power: for God's power is by unity of person made his, the divine power not being without him, as the power of another person than he is but being personally with him. And those things which his humane nature worketh, which are wrought after his humane nature, the works not of an humane, but a divine person: for though the nature, according to which they are wrought, be humane, yet the person working is the person of the Son of God. Hence it is that Christ-man doth give graces authoritatiuè & effectiuè, yea according to humane action doth effect them in the highest degree that an instrumental operation can effect any thing. St Paul gives graces by laying on of hands with prayer, ministerialiter, not as his work, but as entreating it from God in Christ, and signifying what God doth in Christ; not from any power any way within his person, but the power of another; not as conjoined with God, as the body with the soul, but as an instrument with God. Christ the Head of his Church is over all, to whom all things are subject. He who must be a saving head to us, there is great need he should be over all. Can he not bind that strong one, and cause him redeliver his possession, how should we ever be set at liberty? Can he not dissolve the work of Satan, swallow up death, create life and quickening in us, our case were lamentable? The sixth thing implied is, That Christ God and man is the object of divine odoration. Let all the Angels of heaven worship him. All knees shall bow unto him. All shall honour the Son, as they honour the Father. Ye believe in God, believe also in me, saith our Saviour. In him shall the Gentiles trust. So Steven called upon the Lord Jesus saying, Lord Jesus receive my spirit. And the Apostles in the entrance of their Epistles desire grace and peace from God the Father, and from our Lord Jesus Christ, not the Lord of Jesus Christ, as some Heretics would corrupt the text: and so in the shutting up of their Epistles; The grace of our Lord Jesus Christ, 1 Cor. 15. 23. Gal. 6. 18. 2 Cor. 13. 13. Phil. 4. 23. 1 Thess 5. 28. 2 Thess. 3. 18. Philem. v. 25. 2 Tim. 4 22. But some object that if adoration be due to Christ God and man, than it will follow, that the humane nature is omniscient and almighty: which followeth not, because that which is spoken of the concrete or whole person, is restrained to the one nature, which should not be. The person adored or called upon is man, but the humanity itself only or solely, or in itself properly taken, is not the proper subject or object of that worship. Albeit we may and should adore the man Christ with divine worship, yet may we not adore his manhood, or his flesh and blood. Because though the man Christ be God, yet his manhood is not God, and by consequence not to be worshipped with that worship which is properly and essentially divine. Again, if adoration agree to the humanity of Christ, then may his humanity help and save us. But the humanity of Christ cannot help and save us: because omnis actio est suppositi, whereas the humane nature of Christ is not suppositum. None of those who defend the adoring of the humanity of Christ with divine worship, do well and warrantably express their opinion. First, Some of the Schoolmen have found none other respect Aquin. 3. q. 25. Art. 2. wherefore the manhood of Christ can be said to be adored, except this, that the flesh of Christ is adored by him who adoreth the word incarnate, even as the King's clothes are adored by him who adoreth the King. And thus they make the flesh of Christ to be adored only by accident. Ego vero (saith the Archbishop of De Rep. Eccl. lib. 7. cap. 12. n. 43. Spalleto) non puto à quoquam Regis vestimenta, quibus est indutus, adorari. And why doth he that worshippeth the King, worship his clothes more than any other thing that is about him, or beside him, perhaps a Hawk upon his hand? etc. There is no more but the Kings own person set by the worshipper to have any state in the worship, and therefore no more worshipped by him. Others devise another respect wherefore the manhood of Christ may be said to be worshipped, namely, that as the divine worship agrees only to the Godhead, and not personis praecisè sumptis, i. Fr. S. Clara Expos. art confess. Angl. art. 28. sub ratione formali constitutiva personarum quae est relatio, but only as these relations identificantur with the essence of the Godhead: so the manhood of Christ is to be adored, Non per se praecisè, sed prout suppositatur à Deo. But if by suppositatur they mean (as they must mean) that the manhood is assumed into the unity of the person of the Son of God (for otherwise if they mean, that the manhood is made a person, they are Nestorians) that which they say cannot warrant the worshipping of the manhood with divine worship: because the manhood, even after this assumption and hypostatical union, is still for all that a creature, and a distinct nature from the Godhead, so that it cannot yet be said to be worshipped with divine worship. Dr Field layeth out a third way: for whiles he admitteth the phrase of the Lutherans, who say not only concretively, that the Of the Church lib. 5. cap. 15. man Christ is omnipotent, but the humanity also: he thus distinguisheth; when we speak, saith he, of the humanity of Christ, sometimes we understand only that humane created essence of a man that was in him, sometimes all that that is implied in the being of a man, as well subsistence as essence. But this distinction is as if a man should say, sometimes by blackness I understand blackness, and sometimes the subject wherein it is together with the blackness itself. An abstract is no more an abstract if it have a subsistence. It is the tenet of the School, that though in God Aqu. ●qu 13. art. 1. the concrete and the abstract differ not, because Deus & Deitas are the same, yet in creatures (whereof the manhood of Christ is one) they are really different. For the concrete signifieth something complete subsisting, but the abstract (such as humanity) signifieth something not as subsisting, but as that whereby something is. Wherefore when some say, the flesh of Christ is to be adored, the speech is not proper, but figurative: because properly Polan. Syntag. lib. 6. cap 16. the flesh, secundum se, is not adored, because it is a creature, but God manifested in the flesh. But here it is to be noted, that the Scripture speaketh of worship which is graciously communicated of the Father to Christ as Mediator, and not simply of that which is given unto him as the only begotten Son of God. As God Phil. 2. 9 J●h. 5. 26. hath exalted him, so he hath graciously communicated this honour and dignity of worship unto him as God and man. The adoration of Christ may be considered two ways: either as it doth respect Chemnit. harm. cap. 46. the essential properties of the Godhead alone, or the properties of both natures and the office of Christ. If it respect the properties of the Godhead alone, adoration is predicated of the person denominated from either, or both natures, and is understood to be true of that person according to the divine nature, as the essential properties themselves are understood to be true of that person according to the divine nature. But if adoration respect the properties of both natures, and the office of Christ, it is spoken of the person according Solmius. art. 3. de person. Christ. pag. 3. 6. to both natures, and is understood to be true, but the difference of both natures being kept. For we ask blessings of Christ God and man, in performing whereof, we desire and understand that he do what is proper to the Deity according to the Divine, and proper to the humanity according to the humane nature. For as the office, so adoration respecting the office, doth not take away the difference of natures, that is, doth not confound or equal the natures, or the properties of the natures. So we crave of God, that he would intercede for us, which he doth according to both natures, because Intercession is the office of the whole person: which parts in this office he performs one way according to his Deity, another according to his humanity, and so of the rest. CHAP. FOUR How Christ doth bring his people into Covenant, or fellowship with himself. CHrist being appointed of the Father the King and Head of his Church, and after a most excellent manner thereunto anointed and advanced of the Father, and having subjects given unto him, it cannot be but he must have his Kingdom and subjects. He is a King as in personal right, so in act: He hath his Kingdom and territories wherein he exerciseth his regal power. He is a King as to punish enemies, so to feed and govern his people, Joh. 17. 6. which are given unto him to be made obedient unto his Sceptre. The way whereby Christ enters upon his kingdom, is ever by Conquest. For though the souls of the Elect are his, given by free donation, purchased with a great price, yet his enemies have Psal. 68 28. Rom. 8. 7, 8, 10. Joh. 3. 5, 6. As for the works of the Spirit, the fruits of faith, etc. if he have any at all in him, they proceed only of the holy Ghost. Hom. 2. part for W 〈…〉 s. the first possession, which must be cast out by strong hand; and his people themselves by nature rebellious, unwise, disobedient, until they be subdued and brought into subjection. High imaginations must be abated, and proud rebellious lusts battered and beaten down, before Christ come to rule and reign in the soul. The conversion of the nations to the faith of Christ is made by an holy war, destruction, and desolation; wherein the King of kings fighteth against, subdueth, and bringeth under the disobedient, which formerly did rise up against him. But this wasting or desolation is not the loss of temporal life, or spoiling of corporal goods, or any outward desolation which is seen with the eyes, or heard with the ears; but a most happy desolation, whereby pride and haughtiness of mind is depressed, and the mind lifted up to things above; the power of the flesh is quelled, and the Spirit doth gather strength; the edge of vices is dulled, and all kind of virtue doth bud and blossom: and where the flesh did rule, the Spirit doth rule. But what then, doth Christ compel men to subject themselves unto him? In no sort, but of unwilling he makes them willing, totally or throughly willing. The people of Christ are free and Psal. 110. 2. Exod. 35. 21. 2 Chro. 30. 8. Joh. 6. 45. Isai. 55 5. 1 Chron. 28. 9 voluntary, who offer themselves willingly unto the Lord, and yield themselves unto his service. Therefore they are said to come unto Christ, to run unto him, to serve him with a perfect heart, and a willing mind. Men are gathered into the Kingdom of Christ by effectual holy vocation, whereby Christ doth not only invite them by his Word to repent and believe, but by his Spirit doth assuredly bring 2 Tim. 1. 9 them unto himself, or unto the participation of the Covenant of mercy. Vocation according to the purpose of God is free, not Rom. 8. 28. depending upon any precedent condition on our part required, or whereby we are fitted or prepared to receive grace offered, nor upon the good use of any natural gift vouchsafed. Justification is of grace by faith in Christ, and so is Salvation: but Vocation is of free grace without any condition at all. It is not of him that Rom. 9 16. willeth, nor of him that runneth, but of God that showeth mercy, who of his rich mercy quickeneth them that are dead in sin, and Eph. 2. 4, 5. Isai. 65. 1, 2. Mat. 11. 25, 26. saith, Behold me, to them that inquire not after him; and hideth the great things of the Gospel from the wise and prudent, but revealeth them unto babes, according to that good pleasure of his will. Thus Abraham was called, when he served other gods: Josh. 24. 2. Act. 9 6. Matt. 9 9 and Paul when he breathed out threaten against the Saints: and Matthew when he sat at the receipt of custom. The persons called into fellowship with Christ, are all and only they that are given unto him of the Father. To these Christ Mat. 11. 27. Rev. 3. 20. Joh. 10. 11, 15, 16. Joh. 17. 9, 20. Joh. 10. 28. and 17. 2. revealeth the Father; these open unto Christ, and he cometh unto them: for them he hath laid down his life; they shall hear his voice; for them he hath prayed that they might believe through the Word, and unto them he will give eternal life. The Subjects called in the Kingdom of grace, or under the new Covenant, are Jews and Gentiles, both near and fare off, but specially the Gentiles, when the Jews were broken off Matt. 8. 11, 12. Act. 2. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Constat enim praep●sitionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejusmodi adverbiis adjunctam saepè vacare, tali● junt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sta●●, subitò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adhuc, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, semel. Act. 17. 30. and 28. 28. and 13. 46, 47. Rev. 5. 9 for a time. Many shall come from the East and West, and shall sit down with Abraham, and Isaac, and Jacob in the Kingdom of Heaven, and the children of the Kingdom shall be cast out into utter darkness. The promise is made to you, and to your children, and to all that are afar off, even as many as the Lord your God shall call. To all that are afar off, that is, to the Gentiles, at that time removed from the Covenant, but in time to be brought back, or gathered to Christ's fold. The time of ignorance God regarded not, or was highly displeased with, but now he admonisheth all men every where to repent. Be it known therefore unto you, that this Salvation of God is sent to the Gentiles. Christ therefore is said to be the light of the Gentiles, that he should be the Salvation unto the end of the world. In this sense is that of the Apostle to be understood, Who will that all men shall be saved, and come unto the knowledge of the truth: for there is one God, and one Mediator betwixt God and man, the man Christ Jesus. Thou hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. The term or point from which they are called, is Satan, sin, 2 Tim. 2. 26. and the world; Satan as a Tyrant holds men captive at his will, until Christ that is stronger than he, bind him, and cast him out. Satan holds them captive through ignorance; having put out Act. 26. 18. 2 Cor. 4. 4. Eph. 2. 2. Rom. 6. 13, 14, 17. their eyes of understanding, and through their inordinate affections, and lusts, whereby they are drawn aside: whilst we are under the Law, sin hath dominion over us, that we obey it in the lusts, and give up our members as weapons of unrighteousness to commit wickedness. The subject or matter of Vocation, are men natural, worldly Tit. 2. 12. 2 Pet. 1. 4. Eph. 8. 11, 12, and 5. 14. Joh. 5. 25. 1 Pet. 2. 10. Gal. 1. 4. Eph. 4. 17, 18. animal, carnal sinners, strangers from the life of God, dead in sins, and therefore unworthy to be called, and not only unable to make answer, but wilful and rebellious to resist and refuse the call and invitation of the Gospel; Men walking in the vanity of their mind, having their cogitations darkened, serving dumb idols. If it be said, the Scripture mentioneth some that were worthy Mat. 10. 11, 12, 13. of their calling or of peace that was offered. That is not to be understood of any worthiness of gracious acceptation that can be in a natural man, upon the good use of natural abilities and endowments, but of a further measure of light, which the Lord imparteth to them that are in part enlightened already. He speaketh of the Jews, amongst whom many were godly, but to whom greater light was to be granted, the Messiah being exhibited. He speaks not of the difference betwixt these to be called, and others not to be called effectually, but of the difference between some called already, and such as were of the number of them that were not called. The godly will not deny himself to be a lost sheep, as he had need to be converted more and more▪ If then the subject of Vocation be man a sinner, captive, dead in 1 Pet. 2. 9 Ephes. 2. 1, 2, 3, 4, 5. 2 Pet. 2. 20. Rom. 6. 17, 18. trespasses, than the bound or term from which he is called is the state of life animal, and of sin and misery, because of sin, scil. from guilt and condemnation, from the power and servitude of sin. The term unto which he is called is God, or Christ, righteousness, and Salvation, or eternal life. God the Father in his Son is both the author and the term of Vocation; he of his 2 Tim. 1. 9 1 Cor. 1. 9 1 Cor. 1. 17, 18. 2 Cor. 5. 18, 19, 20. Eph. 1. 3, 4. Joh. 1. 14, 16. 1 Thes. 2. 12. Rom. 8. 28, 29, 30. rich grace and mercy in Jesus Christ calleth us to come unto himself, from whom we had strayed and departed. Christ also is the author of Vocation, and the term whereunto the called do come. They are called unto the state of grace and supernatural good, and all spiritual blessings in this life, communion with Christ in whom is the fullness of grace and truth, and the state of glory and consummate fruition of God. Vocation is partly external, partly internal. Externall, by the Ministry of the Word, ordinarily propounded by men, extraordinarily propounded immediately of God to the mind and will without the help of man. God doth sometimes use the ministry of private persons to bring men unto faith and repentance, Jam. 5. 20. and he is pleased to bless the word of Exhortation or admonition spoken by them: but ordinarily he maketh use of his messengers and servants to that purpose. Therefore our Saviour sent Mat. 28. 19, 20. 1 Cor. 3. 5, 6, 7, 8, 9 2 Cor. 6. 1. 2 Cor. 3. 3, 6. 1 Cor. 3. 5. Eph. 4. 11, 12. forth his Disciples to preach unto all nations: and the Ministers are called Gods Fellow-helpers or Labourers, Planters, Waterers, Ministers by whom the Church believeth. I deny not but in some cases men may be converted by reading, or studying the Scriptures, seeing it is the matter and not the manner which doth convert: and it cannot be showed that God will not work by reading, when the preaching of the Word is not neglected. The knowledge of arts and tongues may be acquired by good books, but most ordinary by instruction by lively voice: and best, when both are exercised with diligence and care: and so by the reading of the Scriptures a man may obtain faith, but most commonly it cometh by the hearing of faith, though they profit most that join both together. The instrument of Vocation is the Word of God, or the Gospel of Jesus Christ: I mean, the whole doctrine of the Covenant, 2 Thes 2. 13. Gal. 3. 2. Heb. 2. 1. Rom. 10. 17. Isai. 53. 1. Gal. 1. 22. Rom. 15. 19 and 2. 16. and 16. 25. 2 Cor. 5. 18, 20. 2 Tim. 1. 9 Act. 8. 5. 1 Cor. 2. 23, 24. 2 Thes. 2. 13, 14. and not simply the promises of forgiveness and eternal life in Jesus Christ; which is called the hearing of faith, and the word of faith, and the preaching of faith, the Gospel of Christ, the preaching of Jesus Christ, the word of reconciliation. So life and immortality is brought unto light through the Gospel: and the Apostles wherever they came preached Jesus, who unto them that are called both Jews and Gentiles, is the power and wisdom of God. God from the beginning (saith the Apostle to the Thessalonians) hath chosen you to Salvation, through sanctification of the Spirit, and the faith of truth, whereunto he called you by our Gospel, to obtain the glory of our Lord Jesus Christ. If the sight of misery be necessary to effectual calling, that is manifested by the Gospel: for it teacheth, that without faith it is impossible to please God; And if man stand in need of a Saviour, he is lost in himself; so the prescribing of the remedy doth discover the malady. Without hope of pardon there is no true turning unto God: but the Gospel propoundeth mercy to them that humble their souls and contesse their sins. If men may be persuaded and drawn to come unto Christ, alured and enticed by fair and sweet promises, than the Gospel is the sole instrument of Hos. 2. 14. Ep●. 2. 17. conversion: but conversion is a fair or slattering persuasion, if I may so call it. Terrors drive no man unto God of themselves, but rather from him, unless he be pleased to work by them: and gentle persuasions may prevail, if God vouchsafe to put in with them. God doth freely give his Word to whom he please, as long as he please, and in what manner it seemeth best unto him in his infinite wisdom. He gave his Law unto Jacob, his Statutes and Judgements unto Israel, he hath not dealt so with every Nation. The Psal. 147. Act. 17. 30. times of ignorance God regarded not. Greater things were done in Capernaum, Chorazin, and Bethsaida, then were done in Mat. 11. 23, 24. Tyre and Sidon, Sodom or Gomorrah. Paul was forbidden to preach the word in Asia: and the Disciples, to enter into the Act. 16. 6. Mat. 10. 5. ways of Samaria. Greater means God doth vouchsafe to them that are worse, and more means to them that be more obdurate Ezek. 2. 7. and 3. 7, 8, 11. Act. 13. 46. in their sins; like to them that are unlike, and lesser to them that be not so deeply plunged into profaneness. For God doth exhort them, that they might be inexcusable, that they might know a Prophet had been amongst them; that it might be for Ezek. 2. 5. Matt. 24. 14. Isai. 6. 9, 10. Mat. 13. 14, 15, 16. Rom. 9 23. Luke 2. 34. a testimony against them, that they might be hardened, and that the glory of God might be manifested in the vessels of wrath. Thus Christ is set up for a sign, that shall be spoken against, and for a rock of offence, 1 Pet. 2. 7, 8. The Word is a moral instrument of conversion, which God is pleased to use, without which he doth not ordinarily work, but it hath no power of itself to work: and therefore conversion is the immediate work of the holy Ghost, notwithstanding the means which God useth in the turning of a sinner. Natural instruments being moved have some power to work of themselves, or by their own faculty; moral not so. The Word is a fit instrument, though of itself it have no power to produce the effect. For though conversion be not a bare moral persuasion, yet it is effected by persuasion, or at least not without persuasion. In the change God dealeth with man as a reasonable creature or instrument, which is to be renewed by grace, and alured by promises, sweet, pleasant, profitable, firm and sure. Now the Word is very fit to convey those admirable and most forcible persuasions from the ear unto the soul. The Word is more generally published in the times of the Gospel and Kingdom of the Messiah, than it had been in former ages. God is in Christ reconciling the world unto himself, 2 Cor. 5. 19 and hath committed unto us the word of reconciliation: the Gospel which hath been preached unto every creature under Heaven, Col. 1. 23. that is, to all Nations, Jews and Gentiles, and to all sorts, and sexes, noble, base, learned or unlearned, bond or free. And thus Col. 1. 6. Mat. 28. 19, 20. Rom. 10. 21. it did come unto them, they not minding it, or having it once in their thoughts. And hereof this is an argument, that it cometh, not where it is sought, but where it is gainsaid. The Spirit was more abundantly poured forth upon the Church after the Resurrection of Christ: The Pastors of the Primitive Churches were faithful and diligent: the primitive Christians did 1 Thes. 1. 8. not hid their candle under a bushel, but did shine as lights to others, and labour their conversion: and the Gospel like the Sun for clearness, did spread forth the beams of light more abundantly. The Gospel is more glorious than the Law or truth of God manifested in the old Testament: that was as a Candle, that could not spread it light fare, this as the Sun disperseth his 2 Cor. 3. 5, 6, 7, 8, 9, 10, 11. beams fare and nigh. It is the ministration of life, a quickening spirit, the ministration of righteousness, which shall endure for ever, and in this respect it doth exceed in glory, it is a Gospel full of glory. If the types of Evangelicall things were glorious, how much more glorious must the Gospel itself needs Gal. 1. 27. Jam. 2. 8. 2 Cor. 3. 8, 9 1 Thes. 2. 12. 1 Pet. 1. 12. be? The Gospel is called a glorious Mystery, a royal Law, a ministration of glory, nay, glory itself; a glory which draweth the study and amazement of the most glorious creatures unto it. The publisher of the Gospel, is Jesus Christ, the only begotten Son of God, who being in the bosom of the Father, the truth Joh. 1. 18. itself, and most familiarly acquainted with all his Counsels, hath revealed and brought it to light. The matter itself, is great Salvation, such as eye hath not seen, Heb. 2. 3. 1 Cor. 2. 9 care hath not heard, nor ever entered into the heart of man to conceive: News from heaven touching righteousness and life eternal, through faith in Jesus Christ. God's wisdom, power, goodness, mercy, grace, long-suffering, etc. are gloriously set forth in the Gospel. The main subject, is Christ, the brightness of his Father's glory, Heb. 1. 1, 2, 3. Col. 1. 19 the Image of the invisible God. This word propounded by the ministry of man is not only preparatory, as if an other word, which may be called consummatory, must be suggested by the Spirit unto the mind. For the holy Ghost doth not enlighten the soul by his internal action into any other acknowledgement of Christ, then that which is contained in the Word externally proposed, or affect the heart with other senses, than which are proposed out of the same Word. Faith is Rom. 10. 14, 15, 16. 17. by hearing, that is, by preaching, and preaching by the Word of God, that is, by commission or edict from God. But this preaching did perfectly contain all things consummatory for the sanctification Joh. 17 17, 20. Joh. 14. 16. Joh. 15. 15. & 17. 8. Joh. 1. 18. & 3. ●2. Joh. 16. 13. of the Church, even all things which Christ taught to his disciples, which he had heard of the Father, and were delivered unto him, who was in the bosom of the Father; all truth, whereby not the Apostles only, but the whole Church, even to the end of the world, shall be sanctified. The wisdom of God in a mystery, even the hid wisdom, which God had determined before the world, unto our glory, the glory of the universal catholic Church: the wisdom which none of the Princes of this world hath known: which containeth those things which 1 Cor. 2. 7. vers. 8. vers. 9 vers. 10. vers. 12. Ephes. 3. 8, 16. 1 Cor. 2. 16. 1 Cor. 2. 14. vers. 6. Joh. 7. ●9. Act 2. 33. Joel 2. 28. Act. 1. 16, 17. Joh. 16. 7, 8. Joh. 26. 13, 14, 15. He shall receive of me: Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, è scientia mea, ijsque quae ipse novi. 2 Cor. 3. 6. Gal. 3 15. Heb. 8 13. 2 Cor. 3. 8. & 3. 9 God hath prepared for those that love him, all that love him, and not only them that were in the Apostles time. The wisdom containing the deep things of God, even the things which God hath freely given to his Church, called, the unsearchable riches of Christ, the riches of his glory. The wisdom which is the very mind of Christ, and the knowledge whereof is called, the very knowledge of the mind of Christ: of which the spiritual and perfect men are only capable. The plentiful pouring forth of the holy Spirit was differed until the glorification of Christ, and he being glorified, it was to be differed no longer. Christ being exalted at the right hand of the Father, he obtained the promised Spirit above measure, and poured it forth in such plentiful measure, as had not formerly been bestowed upon the Church, so that then was fulfilled what was foretold by the Prophet Joel, I will pour my Spirit upon all flesh. That Spirit is the Spirit of the Father alone, and of Christ, and will plead the cause of none but of Christ, in all this age of the world, as the Advocate of Christ against the world: He shall not speak of himself, but whatsoever he shall hear, that shall he speak, and shall show it unto you. So that after the Apostles there shall be no new inspiration necessary to Salvation, unless we shall say, there shall be another Christ, or another Comforter. The Apostles in respect of their office were able Ministers of the new Testament, of the Spirit, not of the letter, of righteousness, and not of condemnation: Able Ministers furnished with sufficient gifts, and so with sufficient knowledge: of the Testament, which is not to be abrogated, whereunto nothing must be added: of the new Testament, which shall not be antiquated, or disannulled: Of the Spirit, and by inspiration taught those things, which agree to the most perfect and spiritual: and of righteousness, which is the last, immediately conjoined with life eternal. The Prophets speak of the times of the Messiah as the times Joh. 4. 25. Isa. 2. 1, 2. Heb. 1. 1. Act. 2. 17. 1 Pet. 1. 20. Gal. 4. 1, 2, 3. 2 Cor. 5. 17, 18. Col. 1. 19 & 2. 9 2 Cor. 3. 10. 2 Cor. ●. 11. Mat. 24. 14. Rom. 8 7, 8, 9 1 Cor 1. 21. 2 Cor. 3. 9 Act. 13. 26. Rom. 1. 17. Heb. 2. 3. 1 Pet. 1. 23, 25. Col 2. 2, 3. Col. 1. 25, 26. 1 Joh. 1. 3. Non enim novis revelationibus nunc regitur ecclesia Bellar. de verb Dei l. 4. cap. 9 of clear light and revelation, after which no new inspiration is to be expected. When the Messiah cometh, he will teach us all things. The times of the Messiah are called, the last times, which are the times wherein that Doctor of righteousness is promised, after whose coming we are to look for no clearer or fuller revelation of divine mysteries. So the Apostle saith, Christ was manifested in the last days, to wit, in the times of the Gospel. The time of the Messiah was that time appointed of the Father, wherein the heir was no longer to be an infant under tutors and governor's, but as of ripe age he should live under the guidance of the Spirit: of whom, as by the Spirit of liberty, being enlightened, he should with open face, as in a glass, behold the glory of God. The Doctrine of the Gospel inspired into and preached by the Apostles, is most glorious, the Gospel of the glory of Christ, who is the Image of God, and the brightness of his glory, in whom it pleased the Father, that all fullness should dwell: in comparison whereof the Law is not glorious: which shall be preached in all the world until the end come, and shall continue without abolition. The Apostles preached the word of faith, righteousness and life, the word of salvation, and power of God unto salvation, even great salvation, and the immortal seed which doth endure for ever, even Jesus Christ, in whom are hid all the treasures of wisdom and knowledge, that the whole Church might have communion with the Father and with the Son: But the Word of faith, righteousness and life, the immortal seed, the Word that doth reveal the ministry of Christ fully and entirely, is a word consummatory and not preparatory: in communion doth consist perfection or consummation. And Titus Bostorum Episc. ad Luc. 10. In Hospitium duxit, hoc est, in ecciesiam, quae omnes capit, omnes complectitur. in these respects the calling of Christians to the state of grace, is more excellent than the calling of the Jews; as the instrument of their calling is more excellent. The same Word for substance was delivered to both, but not for full and clear manifestation. In the Gospel, Christ, the promises, heaven and life is more distinctly revealed and fully propounded. God dealt with the Jews as with children young and tender; with Christians, as with men grown to age, and come to some ripeness. The Neque hic amplius secundum legalis umbrae, tipicique cultus a●gustias audiemus, Non intrabit Ammonita in ecclesian Dei, aut Moabita. Audimus autem, I●e, & docete omnes gentes. Isai. 54. 13. Jer. 31, 34. Heb. 8. 11. 1 Joh. 20. 1 Joh. 2. 21, 24. bounds of the Church are now extended to all nations, and all men are invited to repentance, that they might live. It may be questioned, whether the word be not fruitless and unprofitable, seeing the Lord promiseth in Covenant, that men should not teach every man his neighbour, but they should be all taught of God. But the internal teaching of the holy Ghost, is not to be severed from external instruction by the holy Scripture: for than it should follow, that the Scriptures were written in vain, that in vain we were exhorted to read the Scriptures, yea to give attendance to reading, exhortation and doctrine; and that the ministry of the Word was altogether fruitless. But the Apostles themselves plainly declare, that the reading of the Scriptures, and ministry of the Word, and writing to them that were anointed by the spirit, was not useless and unprofitable. Such passages of Scripture then are to be understood comparatively, and not as simple negations, and show what plenty of knowledge Isa. 11. 9 & 54. 13. 1 Cor. 1. 7. & 2. 10. Joh. 6. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gen. 32. 28. 1 Sam. 8. 7. Eph. 6. 12. We wrestle not against flesh & blood, i only. Act. 16. 14. 2 Cor. 3. 3. 1 Pet. 1. 22. God would pour upon his Church in the times of the new Testament, leading the true children of the Church by his blessed Spirit into all truth necessary to Salvation. The like phrases are often found in the Scriptures, and the adversitive particle [but] is not put as exceptive: But the anointing, i. e. except as. Internal Vocation is by the operation of the holy Spirit effectually enabling and drawing us unto Christ; enlightening the mind, and affecting the heart, seriously to attend unto those things which are spoken, and by faith to receive and embrace them. The principal effectual help which maketh us come to God by belief, is the efficacy of God's Almighty power put forth to such a purpose. It is the effectual working of God's Almighty Col. 2. 12. 2 Cor. 4. 6. power, which worketh faith in us to Salvation. For the creating us anew in Christ, is a greater work, then giving us our natural being in Adam, and therefore may not be ascribed to any power Eph. 2. 1, ●. Luk. 11. 20, 21. 2 Tim. 2. 26. that is not almighty. We are by nature dead in trespasses, held in bondage by strong powers, whom none but the strongest can overmaster; and by believing we are lifted up to an estate without comparison more excellent than that we formerly received. Now to bring us from death, under which so mighty ones held us captive, to such a life so unutterably glorious, must needs be the working of a power almighty. Besides, so fare as God doth intent to work, so fare he putteth forth his omnipotent power to accomplish: but God doth intent to make some before other some come unto him: and therefore he doth stretch out the arm of his power to effect this. A second help is the inward illumination and inspiration wrought in us, by which as the internal Word God speaketh in the mind. The conversion of sinners is called, a conviction, because it is ever wrought in us as we are reasonable and intelligent creatures, the judgement going before is a director what to choose. And if the mind of man were once throughly and in a spiritual manner (as it becometh such objects as are altogether spiritual) Saepe fit, & intellectus haefitanter suadeat, & langu●de tractet habenas, aut serò se ad judicandum applicet. Ex adverso autem app●titus sensitivi saepe tam subitò & tam ve●ementèr concitantur, ut voluntas ab apperitu impulsa jubeat intellectum judicare ex appetitus imperio. possessed of the adequate goodness and truth, which is in grace and glory, and did consider it deliberately, both simply and in comparison, with all circumstances and occurrences, and did apply itself to the serious study and thought thereof, the heart could not utterly reject them. For humane liberty is not a brutish, but a reasonable thing: it consisteth not in contumacy and head-strongnesse, but in such a manner of working, as is apt to be regulated, varied, or suspended by the dictates of right reason and sound judgement, if things be distinctly and certainly apprehended, seriously weighed and pondered, and the thought thereof preserved and kept in mind. The only cause why men are not willing to submit unto Christ, is, because they are not throughly, and in a manner suitable to the excellency of the things, enlightened in their mind, or they do not keep in mind and thought that which they are taught in the Word of God, and cannot but know in some sort. Sinners in Scripture are said to be blind, simple, fools, brutish, inconsiderate, that remember not that God seethe them, consider not their latter end. Sin is natural, not as nature is opposed to liberty, but as nature is opposed to grace: 1 Cor. 2. 14. Rom. 8. 5, 6. 2 Cor. 11. 3. 1 Tim. 2. 14. And so without Christ and the holy Spirit, miserable, natural or mortal men would sinne necessarily. The first sin of our first parents was an error: for whatsoever a man doth will, that he doth will being led by certain reason, true, or in appearance. The act of willing hath in it power whatsoever is subject to it, but itself is not in it own power, but in the power of reason, whose prescript it doth follow, whether right or corrupt. Necessarily good is preferred before evil, and the greater good certainly and distinctly known before the lesser, but not known it is not preferred with equal necessity. The will is not enforced of itself, either of itself resting, or forcing itself: for than it should be in act and not in act, at one and the same time: The will cannot bend into the direct contrary: for than it might most willingly desire that condition which it certainly knew to be most miserable, and refuse that condition which it most certainly and distinctly knew to be most blessed: Nor suspend of itself, without the intervention of the understanding, because the will is not the mistress of itself, but of the act, which depends upon the inferior faculties. They that know the gift of God, they desire and ask it. They that know God, they will trust in him, and keep his Commandments. They that are taught of God, they will come unto Christ: and faith is lively and operative to draw men to the love of God, and obedience to his precepts. The act of judgement is twofold: 1. Natural, which ariseth from the sharpness or dulness of the wit. 2. Moral, according to which we are said to be good or evil. There be two degrees of light. 1. Directing and warning what is to be done. 2. Persuading and effectually moving forward the will. This persuasion is, when with such force the holy Spirit doth accompany the Gospel, that it doth not only move the will, but move it effectually or throughly, and beget faith lively and well rooted. What the mind judgeth best, the will followeth as best; what less good the mind judgeth, the will less followeth. What the In singulis quidem actionibus vo●unt as regitur ab intellectu: in genere tamen volu●tas ī aperat intellectui, nec intellectus fe applicat ad intelligendum, nisi jussut à voluntate. 1 Cor. 8. 2. Joh. 17. 3. mind judgeth the greatest evil, the will doth specially avoid: what it judgeth a less evil, it doth less flee from. Unless the mind should either wax idle, or lose the reins to the affections (which must needs proceed from a most grievous and most perverse error of the mind) right reason would obtain not only by right, but in deed and fact, the command and rule. Knowledge is either prescribing or persuading, true, and solid: either of the thing simply considered, or of the thing considered with all his circumstances, certain, just, profitable and pleasant, answerable in some sort to the nature, excellency and use of the thing known: And in this case, the heart is not overruled, contrary to the full, spiritual, and infallible evidence of divine truth, seriously thought upon, unto a practical judgement. This is the learning of Christ, the teaching of the Father, the knowing of things which pass knowledge. Christ is not known▪ if he be not acknowledged as he is propounded; what perfect Si ignorare accipitur pro non attendere, dici potest voluntatem humanam vix unquam peccare sine aliqua ignoratione: quia quando vo●untas peccat, intellectus ut plurimum aliud agit, nec attendit ad regimen voluntatis. knowledge doth perfectly, that imperfect knowledge doth imperfectly: As the end acknowledged cannot be refused, by like right, neither can the means acknowledged, the means, I say, necessary, only necessary, and without which there is no possibility or likelihood to obtain the end. For will is a reasonable appetite, and therefore doth not stir from such a good as is fully and spiritually represented unto it with evidence, certainty, profit, and delight, as the most universal, adequate, and unquestionable object of the desires and capacities of an humane soul, and that both simply and in comparison: for the freedom, and willing consent of the heart is not lawless, or without rules to moderate it, but it is therefore said to be free, because whether out of a true judgement, it move one way, or out of a false another, yet in both it moveth naturally in a manner suitable to its own condition. If it be objected, the heart being unregenerate is utterly averse unto any good. The answer is, that it is true, the will must not only be moved, but renewed and changed, before it can yield to Christ. But withal, God doth never so fully and spiritually convince the judgement in that manner, without a special work of grace upon the soul, whereby the will is framed and fashioned to accept, embrace, and love those good things of which the mind is thus prepossessed. The third help is a formal cause, a free gracious disposition or Scimus non impetrari remissionem ante prece: ●ed dic●, decretam esse ante preces, & eam peti precibus, quamvis sit decreta. P. Malin. de e●ect. ex fide pag. 316. habit of faith, by which the will is inclined agreeable to the disposition of it, to come unto God. This habit is necessary, because without it the will being in bondage, stained and defiled, it is altogether unable to will or desire that which is spiritually good. If there could be a will without such habit, man might perform the act of a man spiritually alive, before he was made alive. So that the full answer to this question, viz. what is that effectual help, whereby I come to God? is this: It is a mixed thing, standing partly of that almighty power of his, put forth for my good, partly of that inward Word and inspiration by and with which his power is put forth; partly in that spirit of faith and supernatural life, which his almighty power through his Word bringeth forth in my soul. What was that help whereby Christ made Lazarus able to come to him out of the grave of natural death? The principal, was Christ's power; the instrumental, his voice; the formal cause immediately helping to it, or working it, was the spirit of natural life, which the power of Christ by his Word restored to this dead corpse, which now was fallen. And thus we have the effectual help or grace, by which we come actually to convert, which are all given from God's free grace and favour towards us. And when God doth infuse the habit of faith into the mind of one of ripe age, he doth cause him actually to believe, as the nature of the thing itself and condition doth manifest. For if the Spirit by enlightening the mind and renewing the heart do persuade and move the soul effectually to embrace, adhere unto, and love the Lord Jesus Christ, than the condition of the thing will not bear, that grace should be given effectually, but the act and motion of the soul must necessarily follow. But though the connection of these two be indivisible, yet the flexion or turning itself is not indivisible, or in a point or moment, but it may be sooner or slower, more speedy in one, more remiss in another. The will is necessarily bowed or bended, but more vehemently in one, more slackly in another, freely or willingly in all that are turned, and yet necessarily. And this first thing is well to be noted, for from hence we may gather in what standeth the efficacy of grace, effectual to Conversion, viz. In God's effectual power put forth to execute his intention, which he hath of converting some actually before other some. It Quaestio non est de irresistibilitate, sed de insuperabilitate finali. Nam quomodo traberemur gratia irresistibili, cum id ipsum quod nolumus Deo resistere, ●it ipsa Deigratia? Illud ipsum velle resistere, nihil ali●d est quam resistere. doth not stand in any congruity or temperature of grace, correspondent to our nature. For this doth argue there is inward, an incorrupted, connatural disposition to receive grace. This maketh the effect of Conversion as much, if not more to depend on the active capacity of the will, as on the grace of God: For it maketh the grace of God work it morally and externally by persuasion only, and the will of man from a power within itself, which doth more inwardly enter the effect of Conversion than the other. It may be questioned, in what order doth the Spirit make us come unto God, whether immediately, or by some preparation going before? wherein it is further to be considered, what that preparation is, or wherein it consisteth? To the first branch of the Question it is truly answered, that God doth use so to work our coming to him by belief, that he doth first, for the most part prepare us thereunto. As before we engraft a Sciens we cut it and set it for incision: and if a Timberlogg lie sunk in mud, men set to their tackle, first to draw it out of the mire, before they lay it on a Cart to carry it away. Thus God doth by his power often work some preparative change in a sinner, before he doth by his power and word work the spirit of faith in them, and make them come unto him. So God by afflictions is said to boar the ear, and prepare to conversion. 2 Chron. 33. 11, 12. Act 2. 37. When Manasseh was humbled in great misery, he sought the Lord. Thus by conviction of sin, others were pricked in heart, and said, What shall we do to be saved? and then speedily they received the Gospel believing. Sometimes by extraordinary terrors rising from external accidents, yea hidden natural causes, God is pleased to bring men nearer unto him. Thus the Jailor Act. 16. 26, 27. was prepared to receive the Gospel by the shaking of the Castle, and that fear he fell into, supposing the prisoners had been fled. And Paul himself by an extraordinary vision was brought to Act 9 6. great astonishment. Sometimes by restraining grace or common gifts, which make men for degree nearer, that is, in their kind and state not so much removed, as others in the same kind and state with them: God doth prepare men thus: Christ said to the young man, who was nigh and unconverted, Thou art not fare Mar. 12. 34. and 10. 21. from the Kingdom of God. Nay God may by giving a man up to the height of some sin, or sins, prepare him to conversion; as Paul and Manasseh, the one left to persecuting, the other to those horrible outrages. And God in wisdom knew it best for Peter, to give him up to be tempted of Satan and left to himself to deny his Master, for the curing of his self-confidence. Physicians by ripening diseases make way to cure them; for sick matter is never more easily brought away, then when in ripeness and quantity it exceedeth. Concerning this matter let these conclusions be remembered. First, These preparations are not absolutely necessary: for we see God doth give sanctifying grace to Infants, in whom none of these preparatory operations can take place. Secondly, We do not find that they have been always used, though perhaps it be a thing most commonly falling forth. How was Matthew called? even at his custom: and he followed presently▪ Mat. 9 9 Luk. 19 6. not as Judas, but as a true convert of Christ. So Zacheus upon the very call, came down hastily, and received Christ joyfully. So it is said of Lydia, God opened her heart, that she attended Act. 16. 14. unto those things which Paul spoke. For life and death being such contraries, as have no third thing between them, which doth partake in them both, the one may be changed into the other without any thing preparatory. The entering of grace doth expel corruption, and spiritual quickness in newness of life is the mortification of sin. Terrors do not drive men to Christ of themselves, nor stir men up to embrace the promises: and God is able to draw men unto Christ by the allurements of the Gospel. By Evangelicall enticements men may be alured, as well as driven Hos. 2. 14. by the convictions and comminations of the Law. Thirdly, All things which God doth prepare to the receiving of grace and coming to him, they make not of themselves any thing to the introducing of grace, farther than God intendeth this effect by them. Fear of hell, conscience of sin, never such afflictions, moral parts, and all gifts, which may be without sanctifying grace and true belief; many have all these, who yet never turn unfeignedly unto God. When the sickness is grown greater in quantity, this absolutely taken maketh the patiented further off health. The feeling of the disease is no part of the recovery, though the Physician may work by it. Frenzy in itself is no preparation to health, but to the Physician, who can work on the patiented more fitly in this taking then in a deadly Palsy, it may be a preparative to health. Thus to be like an aguish man on his good days, or like to some madmen in the time of their intermissions, is in itself as fa●re from state of health, as otherwise: but yet the Physician may use such a state, as a way to health, choosing rather to deal wit● him in this taking, then in the fit. And so it is not the height of sin, nor the fear of hell, nor a moral course of life, that of themselves can make nearer the state of grace, but only in regard of God, who doth intent to turn them hereunto. Afflictions of themselves profit not, if God open not the ear: fear and horror drive to despair, if God support not: virtuous life, according to the light of nature, turneth a man further from God, if he add not thereunto the effectual work of his Spirit. And all, or any of these in regard of God's intention, may prepare man to receive the Gospel or the grace of effectual vocation. Fourthly, A man that is sunk deeper into sin may be converted with less sorrow or legal terror, as the Thief upon the Cross, and he that hath not so grievously offended may be kept longer under: for the ripeness and abundance of the humour may make way for the more speedy removal thereof, when it is for the safety of others, that have not gathered so much corruption, to be kept under for a season. Fifthly, A Christian must not quarrel his conversion, because he hath not been terrified or brought so low as others, or kept under so long: for it matters not how deeply thou hast been wounded, but how sound thou hast been cured: It is not material what pain thou hast felt, but whether thou be brought unto Christ. Sixthly, Christians in temptations or distress must not desire or pray, that God would terrify them, or humble them with deep apprehensions of his indignation: for they know not their own strength, whether they be able to bear it, if God should deal severely; they forget that it is God that must make all afflictions profitable, and that of themselves these things tend to despair and hardness of heart: and it is no small unthankfulness to complain of the Physician's care, because he is inclined to deal tenderly with you. Godly sorrow is to be cherished, and so is the desire of, and prayer for more tenderness of heart: but when we pray for more horror, we rely too much upon ourselves, and yet consider not our own weakness. Seventhly, This preparation is neither saving grace, nor a thing between nature and grace, done by the external aid of the Spirit. It is not saving grace, because it is that, whereby God is pleased to bring us to Christ, and not that, whereby we are renewed to believe, or engrafted into Christ. Nor a thing between nature and grace; as if the Spirit without any habit of grace, did lift us up to the supernatural acts of belief, hope, love: for than we should be-lifted up to acts of life without the habit, which is to make a blind man see without sight, and to make us bear good fruit without sap, or before we be good trees. Eighthly, These things may dispose us to faith, but not to justification immediately: because the smart of the wound may provoke to seek a plaster, but serveth not to the curing of it. Justification is of the free grace of God through the blood of Jesus Christ, and not through any habit of grace infused into us: much less through fear of hell, or initial hope, or desire, or such like. Ninthly, Where the effectual raising up of the heart to faith beginneth, there God's preparative works take an end: for as that which prepares the ground for seed now ceaseth, when the seed is to be sown: So all these, which as they are preparations fit the soul for God's effectual calling to be given, they have their end, when this immortal seed comes to be sown in us. The second Question is, whether the efficacy of grace depend upon the liberty of will; not whether grace hath its intrinsical virtue to work after the manner of grace, or a supernatural agent from the liberty of the will; which all men deny. Though if grace incline the will to a vital and internal ac● it takes away some degrees of indifferency, and addeth some weight of disposition rather to will, then to nill. But the Question is, whether grace effectual do leave the will at liberty actually to resist it or no; or whether it be from grace, or the liberty of will that this man doth assent, and not another, why grace in the second act is Motion's efficaces conceptu quidditativo includitur actuale obsequiumillius qui efficaciter movetur: alioqui motio illa esset sufficiens, non efficax. Eze. 36. 24, 26. Deut. 30. 6. Col. 2. 11. Ezek. 11. 17. Jer. 24. 7. & 31 33, 37. Isa. 54. 10. & 50. 20, 21. Phil. 4 13. 1 Joh. 4. 4, Ephes. 3. 16. Deut. 29. 4. Isa. 44. 3. effectual to the producing of conversion in Peter, and not in Judas. If grace take away the stony heart, than it removeth in us whatsoever should resist or make head against the Spirit: for the will cannot resist when corruption is removed, and to resist the application of grace sufficient, is no small part of a stony heart. A cause in power only, is not a cause, but a cause in act applied, which is then sufficient, and not potent only to do somewhat, when applied in act it bringeth forth effect; sufficient I say, not physically, but morally, presupposing the actual application of it to that purpose. And on the other side, if the heart of stone be not taken away, sufficient grace was not actually applied of God for that special effect: for a fleshy heart cannot be received by a stony, but the stony is removed by the fleshy: There is the same reason of that grace of conversion, and of the grace that followeth after conversion: but the grace following conversion borroweth not its efficacy from the liberty of the will. That which God promiseth to do, cannot be the condition of the thing promised, because the promise is precedent: but God promiseth to give a new heart, and to put his Spirit into the inner man, and that not for their sakes, but of his freegrace. And this promise God did Ezek. 36. 32. fulfil daily in the Church of the Jews, but more sparingly according Isa 40. 40. Luk. 3. 6. J●●l 2. 28. Act. 2. 16, 17. Ephes. 1. 19 1 Pet 1. 5. to the measure of grace, the fullness whereof was reserved unto the times of the Messiah. That which the omnipotency of God is put forth to work in the creature, that the creature cannot resist. But God putteth forth his omnipotency, that by the effectual working thereof, he may bring us to believe. To say that notwithstanding God's helping grace man may resist, is to put grace in man's power, not to put man's will under the power of grace: to make man able to frustrate God's counsel touching his conversion, and make God a liar in that which he hath sworn touching the gathering of his people. The work of conversion is wrought in the will, not from any natural power of suffering, but from the obedience in which it is to God's almighty power, which it cannot but obey, and come to any thing whereunto he will bring it. For the will hath no natural inclination to suffer any thing, both for the being and manner of it above nature, as in the eye now blind there is no natural power to receive sight. And if there were a power natural to receive conversion, than there must be some agent in nature able to work conversion: for there is not found a power natural of suffering in any thing, but there is found a power correspondent working upon it. But to leave the efficacy of grace to the liberty Servas beri instrumentum est, sed non necesse est ●erus determinet singulos actus servi. A● omnis causa subordinata ita Deo, ut quodlibet instrumentum passivum agenti libero, etc. of man's will to choose or refuse, that doth make the will no instrument subject to God's power, but giveth it power to do as it will, when God hath done all he may unto it. If God do not apply and determine the creature to will and work that which he worketh in the creature, than the creature is the cause why God worketh, and consequently why he willeth the conversion of man. For God's concourse working this or that, must either go before the will, and so cause it to will, or else it must follow accomplishing that which man willeth. But the will of man hath no causal force on God himself, nor doth his will follow or attend upon the will of man. If the efficacy of grace depend upon the liberty of man's will, than God doth not certainly foreknow the conversion of man. For God cannot know this or that man's conversion certainly from eternity, but he must see it certain in himself, willing it, or in the causes of it, or he must see it from all eternity, as being present to himself out of the causes. But if the efficacy of grace depend upon the liberty of man's will, God doth not certainly will and determine the conversion of man, Certitudo mentis absque omni entis certitudine & necessitate est impossibilis. Quis Deo determinationem tribuerit, au● rationi à Deo moraliter ad●ibitae, quando tota causalitas determinativa, quanta quanta est, nec à Deo, nec à ratione proficiscatur? Joh. 6 37. Jer. 31. 34. Isa. 54. 13. 1 Cor 4 7. Effectus producti in ●ec objecto & non in illo non sunt tribuendi causae communiter agenti. 1 Thes. 2. 3. Ephes. 2. 2. nor is it determined in its causes or circumstances: and that he hath these things, as existing forth of their causes from eternity to eternity, co-existent with him, is an unconceivable absurdity. God doth see what a free creature will do, being set in such and such circumstances, because he doth see how his power would determine him in such and such occasions: but to make him see determination, when neither himself hath any way determined, when the circumstances do it not, when nothing in the free creature doth determine him, is to make him see that, which neither in the creature, nor in himself is to be seen. They that are given unto Christ of the Father, and taught of the Father, they come unto Christ freely, but necessarily withal, not in respect of the liberty of will, for necessity flows not there from, but the efficacy of grace: they come unto Christ, they are not so disposed, that they might come or not come. A common cause doth not distinguish: but if grace be common to them that believe, and them that believe not, it is only the common cause of conversion, and doth not separate the believer from the unbeliever. Men are said to sanctify, purge and free themselves, as the instruments of God, and free agents subordinate to grace predetermining: but the Scripture never saith that man is the cause, separating himself from the number of reprobates externally called in like manner with himself. Conversion, as it is an act supernatural in us, should be the effect of divine vocation: but the cause of comparative vocation should be the mere will or pleasure of the creature. Grace and liberty cannot be mixed together in the partiality of the cause, because liberty (as the Patrons of that opinion hold) is a free, indifferent, elective cause: but grace, a cause determinate to produce one effect. The use of grace is the application of actual grace to act. But if the efficacy of grace depend upon the liberty of man's will, neither grace preventing nor co-operating doth apply grace to it work: not preventing grace, because no mere power, as such, doth actuate itself: nor co-operating, because in order of causality it goeth not before the efficiency of the will. If God give to believe, and not only power Phil. 1. 19 to believe, to believe, and not only to believe, when we will to believe; then by grace he determineth the will to believe, suffer, will; and the efficacy of grace is reduced unto God, willing and determining. And if he work in us both to will and to do, Phil. 2. 13. Mat. 11. 27. not according to the liberty of our will, but his own good pleasure: if to will and do, inclinably, rightly and well, and not so as we may resist, than he determineth the will to will and do by his grace. To what end do the promises and threaten tend (may some man say) if God do work all things by his effectual power in them that believe? To what end, but that men might be saved? But God doth that which pertaineth to a King and Lawgiver towards many, when that which pertaineth to the secret and unutterable dispensation of his grace, he doth not do: that is, he invites many in the Ministry of his Word, and external administration of the Covenant, whom he doth not inwardly instruct and draw, taking away the blindness and hardness of the heart. But then the invitation is a giftlesse gift. Not so neither, but rather he is a most unthankful servant, of a perverse mind that he Deus sic movet hominem ad bona opera, ut homo cognoscat & vetit, & Deo monenti & moventi ultrò morem gerat Nec tantum Deus agit cum voluntatibus nostris, sed etiam per voluntates. Isa 53. 10. Isa. 45. ●, 12. Psal. 8. 8. Ps. 72. 8, ●, 10 Ps. 100 1, 2, 3. Jer. 23. 5, 6. cannot obey: For this inability is no cause of disobedience, proceedeth from no fault of the faculties subject to the mind and will, from no natural quality of the matter necessitating, but the mere wilfulness and perverseness of the soul. The invitation of God is not so hard, that man cannot fulfil it, if he would; nor wicked, that we cannot will to do it without sin: but lawful, just, honest, and such as if man would he could not but execute, so fare as he truly judgeth it ought to be willed and executed. If the efficacy of grace depend upon the liberty of man's will to things opposite, than the promises of God the Father made to his Son might all be frustrate; That he should see his seed: that the people should come unto him from the North, and the West, and from the Isles: that he should possess the Gentiles as his inheritance: that his dominion should be from Sea to Sea: that a willing people should come unto him, etc. But the Covenant of God with his Son cannot be made void and of none effect. If (some may object) conversion be so the Determinatio Dei est externa, aequiv●ca, no● vitalis, principalis. Humana verò, interna, univoca, vitalis, & subordi●ata. Deus ita utitur voluntate, ut ipsa voluntas sese electiuè, vitaliter, & ex practico rationis judicio agate. Deus pr●mò. principaliter & ab aeterno actum liberum, ut futurum, & liberè ponendum determinat, sed non ad alium sed ad ●undem numero actum, ad quem voluntas in tempore determinavit ●ese. Causa actus liberi est potentia determinata non simpliciter potentia. Deus sic movet res necessarias, ut non fiant contingentes: & sic movet res co●tingentes ut voluntarias, ut non adimit eye contingentiam & voluntatem. Quando superior causa est physica & a legesoluta, & inferier moralis, & legi subdita, esto quod superior physica influit in inseriorem, tamen si in●erior est libera, rea esse potest in●erior, & non superior. Virg. Aeneid. 8. & fati● egere volentem. work of God, than man doth not repent and believe, but God. But this followeth not: for repentance is the gift of God, but the act of man. God is the cause of willing, efficient, but not formal: the cause external and effective, but not vitally efficient. The determination of God external, and vital volition differ as cause and effect: for he worketh in us to will: but volition doth not work to will: the determination of God as efficient is external, and respecteth the will in the first act of its influx, but vital determination is internal, and respecteth good to be chosen or to be desired. In man not converted two things are to be considered; native contumacy, and the not curing of that native contumacy. The native contumacy, is of themselves, as darkness from the earth: the not curing of this contumacy is of God, as a cause physical, because he can cure it, but doth not; but not as a Moral cause, because he is not bound to heal or cure it. The effect of God not curing this native contumacy, is only a negative non-conversion physical or not culpable, as a moral effect. The absence of the sun is the cause why the darkness of the night is not removed, but the darkness itself is not from the sun. Fault is a moral defect, and cannot arise but from a moral cause and deficient. Culpable non-conversion is a consequent of Gods not curing our native contumacy, but no effect thereof, as of a moral cause: because God is not bound to remove it either by Law, debt, justice, promise, or Covenant, and betwixt the resistance of the Spirit, and God's not-conversion, the free willing of the corrupt will, and voluntary love of native contumacy doth intercede. Not only ability to believe, but belief itself is merited by the death of Christ, and for Christ vouchsafed to them, who are called according to his purpose. In this vocation of a sinner God doth so administer both his Word and Spirit, as he knoweth it becometh both his justice Rom. 9 24, 25, 26. & 10. 17, 18, 19, 20. Rom. 11. 25, 29, 30, 32, 33. and mercy in Christ, always reserving to himself full and free power to call whom he please, according to the good pleasure of his will, But this distribution of vocation into external and internal, is not a distribution of the kind into its specials, but shows rather what doth concur to that work of vocation, 1 Cor. 3 5, 6. Rom. 1. 5. whereunto obedience is willing and freely yielded. This vocation is instituted and administered according to the eternal decree and purpose of God: for known unto God are all Act. 15. 18. his works from eternity: and God doth nothing in time, which he decreed not to do from all eternity. Whosoever therefore is Ephes. 3. 5, 6, 9, 11. Jam. 1. 18. 2 Tim. 1. 9 called in time, he was predestinated from eternity, that he should be called, and in what state, place, time, manner, means soever a man is called, he was predestinated to be called in that state, at that time, by those means, and neither sooner, nor later, nor otherwise: for the execution cannot vary from the decree, but the note of changeableness must be ascribed unto God. The company of them that are called effectually is the Church, which is visible and invisible, as this vocation is inward and outward; Rom. 10. 10. visible, which doth profess with the mouth, and invisible, which doth believe with the heart: as man is distinguished 1 Cor. 4. 16. into inward and outward. And as vocation inward and outward are not two callings, but one and the same: so the Church visible and invisible are not two Churches, but the same Church differently considered. Christ hath not two Kingdoms, but There is but one Lord, one Temple, one Ministry. Hieron. ad Nepotian. de vit. Cler. Bilson. Perpet. govern. cap. 11. one Kingdom, one body, one Church, whereof every one that is savingly called is a living member. The work of grace and heavenly calling is that which giveth being to the Church, and make it a different society from all other companies of men whatsoever. By effectual calling and the answer of the soul unto God calling, men are admitted into the Kingdom of Christ or Church of God; every one that is thus called is of the Church; and every one of the Church is thus called. He that is not thus called is not of the Church, and he that is not of the Church is not thus called. He cannot be out of the Church, who is in Covenant with God: nor can he be a member of the Church, who is not in Covenant. The sheep of Christ by predestination and eternal purpose are gathered into this fold, some sooner, others later, some after one Joh. 10. 16. Mat. 20 3. 5. Act. 11. 18. Gal. 3. 28. Rev. 5. 9 Psal. 68 18. manner, some after another, of all nations, kindreds and ongues, Jews and Gentiles, bond and free, male and female, near and fare off; such as have lain longer and ●●●ke deeper into sin; and such as have been preserved from the pollutions of the world. The end of this vocation as it is the work of God calling, is, that they who are given unto Christ of the Father, should freely and willingly answer to God and Christ calling, and so become the confederates of God by Christ the Mediator of the New Testament, and being faithful and confederate, they should love, fear, honour, worship and obey God in Jesus Christ. In respect Pro. 1. 24. Heb. 3. 7, 8. Rev. 3. 20. Eph. 2. 11, 12, 13. Jer. 32. 38, 39 Luk. 1. 74, 75. Deut. 6. 4, 5. Phil. 2. 12. Ephes. 1. 6. Act. 13. 47, 48. of the outward invitation, it is their office and duty to answer to the call: In respect of the inward and powerful work of the holy Ghost, they are certainly enabled and drawn to come unto Christ, and give up themselves unto him. Another end remote, is the Salvation of the elect, and the glory of God, in which respect calling to grace is a means ordained of God, and according to the ordinance of God necessary to the communication of Salvation: and the answer of the called, is a condition requisite and necessary for the obtaining of that end, according to the ordinance and appointment of God. The glory of God, most wife, good, merciful▪ just and powerful doth so Rev. 4, 8, 9, 10. & 5. 8. 9, 10. brightly shine forth in the communication both of grace and glory, that it doth worthily draw the minds of men and Angels into admiration, and lose their tongues into the praise and magnifying of God. E● si respects singulorum qui pe●e●nt, optabile esset ut homo non peccasset, respectu tamen universalis boni, c●jus potius habenda fuit ratio, non debuit Deus potentiam suam ex●rere ad impediendum ne peccaretur. Opposite unto this vocation, is, 1. That God doth suffer some to walk after the vanity of their own hearts, and blindness of their minds, and doth not invite them to come unto him, or exhort them to repent. Thus God regarded not the Gentiles in the days of their ignorance, but gave them up to the lusts of their own hearts. And at this day, many nations are shut up in ignorance, and have not heard so much as the sound of the Gospel for many generations. It is true, the Lord calleth them in a sort by his long-suffering and patience, and by the works of providence, in that he filleth their hearts with food and gladness, but by the promise of mercy he is not pleased to speak unto them. 2. Some that be outwardly called, they contemn the counsel Luke 7. 30. Act. ●3▪ 46. Act. 7. 51. Psal. 81 12, 13. Isai. 63. 10. and 6. 9, 10. Joh. 12. 37, 38, 39, 40. Ezek. 20. 25. Per statuta m●la intelligi possunt leges Ethnicorum, vel lex Dei, quae ipsis in perniciemcessit. of God, put away from them the Word of grace, resist the Spirit of God speaking unto them in the mouth of his Prophet, whence followeth blindness of mind, hardness of heart, efficaciousness of error that men should believe lies, a reprobate sense, and delivering into the power of Satan. Jer. 4. 20. Thou hast seduced this people; scil. by false prophets promising them peace, which God promised not; and giving them up to the efficacy of error, as a punishment of former transgression. 3. God doth call some by the Gospel, and bestow upon them divers spiritual good things, though not such as accompany Salvation. And thus some do hear, and receive, and rejoice in the Word, and bring forth some fruit, but not to ripeness or perfection. CHAP. V How Christians answer to the call of Christ, and so come to have Fellowship with him. IN the matter of Salvation it pleased God to deal with man by way of stipulation and promise, and so likewise in his calling to the participation of the Covenant. For though this Vocation be every way free, gracious and absolute, as the Spirit worketh where he listeth, yet in the Gospel, which is the instrument of Vocation, it pleaseth God to propound both the condition, which he requireth, and the promise which he hath made. The promise, as an argument to move us the rather to give ourselves unto Christ, and to do what is required. The prescription of what he requireth, as that condition, without which we cannot obtain, and by which most certainly we shall obtain what good is promised. Effectual Vocation on God's part is the powerful invitation and assured drawing of the weary and thirsty soul unto Christ, that in him it might find refreshing and comfort. The answer on our part, is a free and willing coming unto Mat. 11. 28, 29. Joh. 6. 44. and 6. 35, 37. Christ, that in him we might be satisfied; the embracing of Jesus Christ, and lodging him in our bosom. And therefore that which first of all receiveth that Vocation, is faith, whereby we believe, that if a man perform the condition, he shall possess the promise, if he come unto Christ, he shall be satisfied: but if he perform not the thing required, he shall not enjoy the promise; he shall not be satisfied, if he drink not the water of life. And not only so, but he shall continue poor, naked, blind, miserable, captive, a prisoner, an alien from the Covenant, and without God in the world: nay, he shall be punished with contrary evils, according to the nature of the Covenant divine, where there is no promise without a commination contrary to it. This faith is grounded upon the free and gracious Covenant, whereby God is pleased to bind himself first unto us, before he bind us unto himself, that his promise might be apprehended as the ground of our faith, upon which we should firmly believe: And upon the Isai. 55. 1, 2. Joh. 7. 37. Rev. 22. 17. free and gracious invitation of Christ generally made to all and every poor, thirsty, languishing, fainty soul, parched with the sense of wrath, and withered for lack of the sap or fruit of grace, to come unto him for ease and sweet refreshing, to the contentation and satisfying of their souls: to come and drink of the waters of life freely. Where let it be observed, that Thirst and Dryness, in phrase of Scripture, doth note the want of good things, as Isai. 29. 8. Psal. 42. 1. Isai. 32. 2. and 55. 1. Psal. 143. 6. on the contrary, absolute good, whereby the desire of soul and body may be satisfied, is usually compared to waters. To thirst, is from a total defect of the Spirit of Grace, or a defect of the whole Spirit of Grace tormenting the soul, to desire it. And so not to thirst for ever, and the graces of the Spirit to remain Joh. 4. 14. and 7. 38. in us for ever, or that water, to be in us a fountain of water springing up to life eternal, is one and the same. In Heathen authors, to thirst, is exceedingly to desire, but for the most part that desire comes from some tormenting want. Artemidorus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Cyrus willing to declare his ardent desire of doing good to others, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. Sitio aliis gratificari. In which signification it is used by the Latins also. Cic. pro Planc. Deinde sitientem me virtutis tuae deserüisti. Apud Horat. Sitis argenti. Apud Juvenal. Sitis famae. Apud Claudian. Sitis praed●. And the opposition that is betwixt thirst and water will evidence the same. For water, if we respect the use which it affordeth to the earth and to bodies, doth make fruitful barren fields, purify things polluted, quench or water them that are dry, and sweetly refresh them that boil with heat: And therefore if water metaphorically signify comfort and refreshing, wherewith the soul is recreated and rejoiced: Thirst, which is opposite to water, doth denote a soul dried up with grief, spent with the heat of God's indignation, and tormented with the vexing or molesting want of grace and consolation. To be weary and heavy laden, is to be faint or tired under some burden, labour, Deut. 25. 18. ● Sam. 17. 2. and 23. 10. Psal. 6. 7. See there. journey, disease or work. But tiredness and fainting, weariness and trouble are no parts of health or ●ase; no more than the sight, feeling, or knowledge of the disease is any part of the cure: weariness and fainting is neither part, degree, nor preparative to refreshing, if in itself considered. And here the doubt touching the precedency of faith and repentance may easily be determined. For if faith be taken largely or generally for a belief of the promise, if we repent and receive it, than faith is before repentance: for there can be no turning without hope of pardon, nor coming home by hearty sorrow, without some expectation of mercy. Thus the Exhortations run, Turn unto the Lord, for he is merciful and gracious. Repent, for the Kingdom of God is at hand. But if faith be taken more strictly, for that faith or belief whereby we receive, embrace, or rest upon the promise of God in Christ Jesus for pardon and forgiveness, than repentance goeth before pardon: for no remission is promised to Mark ●. 4. Luke 24. 47. be enjoyed but upon condition of repentance; and if the penitent only be immediately capable of pardon, than pardon is received by a penitential faith. If repentance be necessary to Justification, of necessity it must go before justifying faith; because faith and justification are immediately coupled together. It is impossible to come unto Christ without repentance, but to come unto Christ is to embrace or receive him sound and effectually to the refreshing of the soul. Coming unto Christ is a lively motion of the soul, wherein arising from sin, it draweth nigh or approacheth unto Christ, that in him it might be satisfied. The motion is one, but the points are two. For in drawing nigh unto Christ, the soul ariseth from sin: which may be called repentance. Of the signification of the word, I will move no question at this time: but take repentance for a coming unto Christ by true, godly sorrow, from whom we had formerly departed by sin and wickedness, to the extreme hazard of our souls. The Author of repentance, is God in Jesus Christ. Repentance 2 Tim. 2. 25. Jer. 31. 18. is the gift of God, but the act of man. It is man that repenteth and not God: but it is God that giveth repentance, enableth, and moveth man to repent. Regeneration is the act of God: repentance the act of man. In subject they both agree; for he that is Ezek. 36. 25. regenerate doth also repent, and so on the contrary: but in their formal consideration and peculiar nature they are distinct. Christ also as Mediator is the principal cause of repentance: for him hath God exalted to give repentance unto Israel. And seeing repentance Act. 5. 31. Act. ●1. 18. is not to desperation, but to life and Salvation, it cannot be without all respect of Christ, in whom only we have deliverance from the condemnation and dominion of sin. Repentance is the effect of Christ's death and intercession. As he hath purchased pardon of sin for us, so repentance also, otherwise we should be Isai. 53. 5. partakers of some saving grace, or blessing, which Christ did not purchase for us. The Spirit of God is not undeservedly called the Spirit of Christ as Mediator, convincing the Conscience of sin and unrighteousness, and discovering unto the heart the grace of the Gospel. The Word of the Kingdom or Covenant is the instrument of repentance, as that which discovereth sin, and holdeth forth hope of pardon, and intreateth, persuadeth, and encourageth the weary and burdened to draw nigh to God by Jesus Christ. FINIS. A Table directing to some principal things in the foregoing Discourse. A ABraham, how the father of the faithful, page 50. who meant by Abraham's seed, ibid. and p. 51 Adam, whether to be translated into heaven if he had stood, p. 10 Though he had been rewarded in justice, yet not of merit. ib. A double obedience required of Adam, viz. natural, and symbolical, p. 10 why God forbade Adam the eating of the tree of knowledge, ibid. whether Adam's perfection in Innocency were natural or supernatural. p. 11. God's Covenant with Adam a Covenant of friendship, not of reconciliation. ib. Adam how he could be secure, seeing his condition was mutable p. 13. Adam in Innocency, whether he had power to believe, p. 44 Adoption, the Jews partakers of it, yet had it tempered with servitude. p. 35 Acceptilation, whether Christ satisfied not God's justice fully, but by divine Acceptilation only, seeing he suffered but for a time. 291 Affiance, the ground of particular affiance, is some word or promise made to a man not yet believing. p. 229 Agony of Christ without any sinful distemper. 282. the effects of it. 283, 284. Betwixt his desires in his agony, a diversity, but no contrariety. ib. All in Scripture sometime signifies neither all precisely, nor the most part. 208 B BEcause what it signifieth. p. 57 The phrase from the beginning, or the beginning, what it imports. p. 42 Believe, whether every man be bound to believe that Christ died for him in particular, p. 222, 223. etc. He that goeth on in an evil way is not immediately called to believe in Christ. 223. Things that are true as promised, it is not necessary that they be, unless we believe. 225. That man cannot believe, is not through impotency of weakness, but impotency of wilfulness. 226. Belief that Christ died for all men cannot be the ground of justifying faith, 228. what sign God gives of his willingness to have men believe, when he gives them not power 245 Believers and Christ's sheep, how they differ. 255 Bellarmine confuted, who saith, the faith whereby Abraham was justified, was justice. p. 72 But, not ever an exceptive, but oft an adversative. 302 C CAnaan, how said to be an everlasting possession. p. 55 Caphar, what it signifieth. 279 Carnal Christians their privilege. 55 Carnal reasonings: to be avoided in divinity. 249 Cause, an immediate or next cause what. p. 70. A moral cause, though not present in act, yet if supposed future, may have effects. p. 31 Circumcision, why with blood, and why ordained, seeing both sexes not capable of it. p. 90. what it was a seal of. ibid. Circumcision not unprofitable to those that were not partakers of the spiritual blessings. 91 Christ more darkly revealed in the Covenant of promise, and why. p. 32. Christ Mediator, and testator both, 203. for whom he died and risen again, whether for all and every man with a purpose to save, or for all in respect of the sufficiency of the price, not efficiency. 204, 205, 206, etc. No man hindered from coming to him by any cause efficient, or deficient out of himself. 244. Both natures concur in him necessarily as a formal beginning in the works of Mediation. 269. How he is inferior to the Father, 271. our sins laid upon him. 276, 277. and he substituted for the sins of the faithful. 279. Satisfaction made by him, and that real, and not by acceptilation, ib. and 280, 281. How the Church is said to have Christ, 287. His appearing before his Father for us, what it imports, 296. How he is King. 306. In Christ's person a threefold fullness. 317. How Christ was Mediator before his Incarnation. p. 27. Christ the common store-house, in which every thing is first placed, that is to be imparted to believers. p. 38 Church- members, the Covenant externally made with every one, parents and their children. p. 24. & 29 Church of the elect only one. p. 30. sometimes the bounds of it narrower, sometimes larger. 203. In the latter days, it is probable, the bounds of it will be larger than heretofore. ib. Commandment, God's Commandments show whatour duty is, not what God will work in every man. 134 Conditions of two sorts. 133 Conversion, though not a bare moral persuasion, yet not effected without persuasion, 328. Conversion of a sinner called conviction, and why. 333. what is that effectual help whereby a man comes to God. 335. wherein stands the efficacy of grace effectual to conversion. 336. whether God a cause of man's non-conversion. 344 Covenant, several derivations of the original word, p. 1. Covenant of salt, what. p. 2. Acceptions of the word Covenant. p. 3, 4. The essence of the Covenant, wherein it consisteth. 4. Covenant and law how differ. ib. There may be a Covenant without verbal expressions, p. 5. yet there have been always expressions in the Covenant with the reasonable creature, ibid. The Covenant is one thing, and the name of the Covenant is another, p. 5. Causes why God is pleased to deal with the reasonable creature in a Covenant- way, p. 6. A Covenant with man in Innocency, though the word Covenant not to be found. p. 6. The Covenant betwixt God and man in general described. p. 7. The Author of the Covenant, God, not God and man, ib. The Covenant is of grace, even where reward is promised of justice, ib. & p. 9 The subject of the Covenant is man, and how. 8. Covenant of works and grace no where in Scripture totidem syllabis, 9 Covenant of God with man, not one, but manifold and sundry ways whereby they are distinguished, 8. Of the Covenant with man in Innocency, p. 9 Covenant of works whether still on foot in the posterity of Adam, in respect of temporal good things, p. 13. Covenant of grace, what. 14. Impossible to be under the Covenant of works and grace at once. 15. Covenant of grace divers in administrations, one in substance. 23. Covenant of nature and grace how they agree and differ. ib. Covenant of grace to be considered as promised, and as established, p. 27. Covenant of promise, what. 28. Covenant of promise and the new Covenant, how they differ, viz. eight ways, p. 32. Christ more darkly revealed in the Covenant of promise, and why, ib. Covenant of promise when it began, and how long it continued. 36. The degrees of it. ib. the parts of it. 43. who contained under it. 45. the Covenant of promise, whether made in Adam with every infant that should be born into the world. p 46. Covenant of grace as manifested to Abraham, p. 47. what peculiarly to be observed therein, ib. the grand promises of it. 53. the temporal promises. 54. Covenants personal, family-Covenants and national. p. 52. Covenant with Abraham how confirmed. p. 90. All are not in Covenant in one manner. p. 91. Covenant of grace under Moses till the return out of the Captivity. p. 92. Covenant of works whether made with man fallen. 93. Obscurity among Divines in differencing the old Covenant and new 95. Covenant made with Israel particularly explicated, and what Moses brought to the further expressure of the Covenant of grace, 122. God's Covenant with David. 143. etc. In this Covenant Christ more clearly manifested then before. 144. The things promised in this Covenant. 146, 147. The condition of it. 149. The execution of this Covenant. 150, 151. etc. In this Covenant some things promised absolutely, some conditionally, 152, 153. Two things to be considered in this Covenant, 154. Covenant made with Israel, after the Babylonish Captivity, 156. etc. The promises of this Covenant, 158, 159. etc. In what sense this Covenant may be called new, 161. Wherein this Covenant exceeded the former, which God made when he brought them out of Egypt, 161, 162, 163. Of the new Covenant or Testament, and how God hath revealed himself therein. 194. See New Testament. D DOubting, what the right course to take with him that doubts, whether he should believe, because of his former transgressions. 226 Dead, to what purpose invitations made to them that are dead in sins. 244 Death inflicted on none but sinners, or him that beareth the person of a sinner. 276 Debt, a twofold paying of a debt. 290 Decree of God to punish sin, the reason of it. 276 E ELect are in grace with God, in respect of Ordination and appointment, though after brought into grace by Christ, by actual collation and communication. 292 Examination of ourselves necessary. p. 87. a means to attain and preserve uprightness. 188 Exhortations to all import not a general purchase of salvation for all. 208, 209. they are useful both to them that have received the truth, and to them that have not. 209. to what purpose exhortations and invitations are to persuade men to believe that have no power. 247 Externall blessings more esteemed of under the Covenant of promise, and why, p. 34 F FAith, why not expressly required in the Covenant of nature, p. 12. Faith which the righteousness of nature presupposeth, how it differs from the faith required in the Covenant of grace, p. 12. Faith the alone cause on our part required of justification and salvation. 18. In what sense it is imputed for righteousness. 63. Three divers opinions of orthodox Divines about the imputation of Faith. 64. 65, 66 Faith hath not the place of our righteousness, but doth answer in our participation of Christ, to that which is the ground of our being partakers of Adam's sin. 67, 68 Though faith be commanded in the law, it followeth not, that being justified by faith, we are justified by the works of the law. 114. Faith, whether that Christ as be died to impetrate remission of sin for me in particular, be the object of justifying faith, 227. Faith justifying is not without an apprehension of mercy in Christ to be obtained, but implieth not an apprehension of mercy in the pardon of sin already obtained, 227 Faithful, all of the same faith with Abraham, 91 Father, though the same work be done by Father and Son, yet a difference in the manner of working, 268 Fathers, before Christ and Christians in the time of the Gospel, under the same Covenant for substance. 26 Fellows, how the faithful are called Christ's fellows. 311 Fellowship with the Saints a sign & means of uprightness. 188 Fullness of grace of two sorts. 311 G GIving doth not always import an act of grace, p. 61 Gospel, why meet that the promise should go before it. 32. Grace bestowed more plentifully under the Gospel, how to be understood. 35. Gospel, in what sense called everlasting, 37. How faith is said to come by the Gospel, seeing it was commanded in the law, 113. The law, as given to the Jews, not opposite to the Gospel, ib. Gospel strictly taken, or the new Testament, when it took its beginning. 197, 198. Good, that the intellectual nature is capable of, is double, 313 Graces how given by the hand of the Apostles, how by Christ, 320 Guile of our spirits, how to find it out, 187. etc. how to take up ourselves for it, 192 H HAnd, right hand what it signifieth in Scripture. 303 Head, how Christ is the head to his body, 318 Heart, a double heart what, 185. signs of a good heart. ibid. Heathens, some remainders of God's Image in them, and many temporal blessings vouchsafed them, whence it cometh to pass. 13 Heaven, The fathers that died before Christ, had not that perfect state in heaven, that now they have, & we are presently possessed of, and in heaven they did expect their redeemer, 35 36. The Kingdom of Heaven not expressly mentioned in the old Testament, 132 Heavenly things wrapped up under earthly in the old Testament. 33 Humane nature of Christ most highly exalted, 305. Christ as man hath a prerogative above every creature, 214. He is set above all principality, and power, and dominion, and what signified hereby. 214. He hath a power above every creature. 215. The man Christ is King of heaven and earth, 216. yet this power is not infinite simply, ibid. Humanity of Christ whether to be adored. 321 I IEhovah, what it denoteth. 123 Jews, why made a national Church, 92. they had a double vail ●ver their eyes, 120. An illustrious type of election in them, 33 Incarnation of Christ, whether necessary to go before its effects, and benefits, 28. Incarnation of Christ the day of his coronation, and espousals, 294 Impute, what it signifieth in Scripture, 60, 61. Imputation of a good thing three ways. 62. Imputation and reputation how differ, ib. Certain corollaries about imputation. See Faith. 62 Infants holy by Covenant, 52 Integrity, see Uprightness, the necessity of it, 80, 81, 82, 83. It sets a fair gloss upon the meanest actions, 83. The effects and fruits of it. 85. Means to attain it. 86, 87, 88 How a Christian is to stir up himself to attain Integrity. 88, 89, etc. Impotency of man such that he can neither move to any thing of himself that is good, nor manage grace, when vouchsafed. 199. Impossible, how that which is impossible may be an object of God's desire and approbation, 245. Innocent, whether an Innocent person ought to suffer for a nocent, the question largely handled, 284, 285, etc. It is not universally against equity for one to suffer the punishment of another's sin, ib. That an innocent person may justly suffer for a nocent, what is required, 286. Intercession of Christ, whether well distinguished into general, and special, 258. Intercession of Christ, what it is, 296. It is general, and particular, heavenly and glorious, 297. It is founded upon his satisfactory merits, ibid. It implieth three things, 298. It is not reciprocal. ibid. The benefits of it to the Church, ibid. and 299. How the faithful come to be subject to evil and misery. Christ interceding for them, ibid. Whether Christ prayeth for the absolute perseverance of believers, or only upon condition, 301. Invitations of God, man's perverseness only the cause, why he answereth them not, 343. Israel, why called jesurun. 180. Judgement, whether the will follow it, 333, 334. 335. the act of Judgement twofold, ibid. Justice of God cleared in requiring that, of man fallen, which he hath no power to do. 44. Justification cannot be by faith and works, as concauses, ●o. Justification is by faith alone, not by that faith which is alone. 73. K KIngs why specially to be prayed for, 231. Kingdom of Christ, he entereth always on it, by conquest, 323. yet useth no compulsion, 324. men are gathered into this Kingdom by vocation, ibid. Knowledge of God begets in us a similitude of God, 86. Christ saveth not as clearly known, but as sincerely acknowledged, 33. L LAW called fiery, why, 101. and 124 The Law as given upon mount Sinai was a Covenant of grace, proved at large, 102, 103, 110. The Law never given without the Gospel, nor the Gospel without the Law, 102. The Law requireth faith, as well as love and obedience, 105. 106. etc. The Law to be expounded according to the sense the prophets give of it. 110. In the Law frequent mention of the Messiah, 111. Faith in Christ commanded in the Law, though more obscurely, 113. Law and Gospel in what respects opposed. 115, 116, 117, 118, 119, 120, etc. Law, a double use of it, 120. How it is said that the Law entered that sin might abound, 139. Whether the Law be abolished to them that are under the Covenant of grace, p. 15. Learning of Christ, what, 334. Limbus patrum, no such thing, p. 30. yet the fathers before Christ had not that perfect state, which now they have, and we are presently possessed of, p 35. Love of God toward the creature, a double distinction of it, 4. M MAny sometimes put for all, 250. Mediator, the necessity of one, 264. What an one the Mediator must be, ib. Why the second person was Mediator, rather than the first or third, 266. According to which nature Christ was Mediator, ib. A Mediator, what, 270. Whether Christ a Mediator to himself, ib. whether, if Christ be a Mediator according to his divine nature, all the three persons be not Mediators, 271. Mediation of Christ, three things to be considered in the acts of it, p 28. How Christ hath performed the office of mediation, 271. Means not vouchsafed to all, and therefore neither the rest of the effects of Christ's death, 233. Measure, what to do a thing in Measure, 310. Ministry of the Jews, and the end of it, 138. Misery in man the occasion, but no cause of God's mercy towards him. Messiah, the times of the Messiah times of greater light, 331. Moon, a fit resemblance of the Church, 147. Moses, whether the Covenant of grace were manifested by him, 93. The shining of his face, what it signified, 94. How and in what sense he was a mediator, 127, 128, 165. N NAtural gifts, whether they may be so used, that God will bestow supernatural, 237. Negations in Scripture imply not always an absolute denial, p. 5 New, what it signifieth in Scripture, 194. A new song, what. ib. A new commandment, what, 195. New man, what. ib. New Testament abolisheth not the former, but the former was fulfilled by the latter, 29. Covenant of grace, in what respect called a new Covenant, or Testament, 195. Why it is called a Covenant, and why a Testament, 196. New Covenant when properly it began, 196. New Testament published on a solemn day, in the Assembly almost of all nations, 197. New Testament, the nature of it stands in three things, 198. A description of it, ib. The authority of it, reason why God made it, 199. New Covenant preferred much before the old, though both of the same nature, and from the same fountain, 200. The promises in it assured by Father, Son, and holy Ghost, 201. was stricken with all nations in opposition to the Jews, ib. made with some externally, others internally, 202, 203. The prerogative of the new Covenant above the old, 293, 294, etc. O OAth, when the Saints bound themselves by oath to walk in all the statutes of the law, what they meant, 135. why God confirmed his promise to Abraham by oath, 58 Obedience, under what notion required in the Covenant, 19 It is twofold, perfect and sincere, 20. Obedience perfect is commanded, though not rigidly exacted, and why, 21. It is in vain to think of entering into Covenant, if not resolved to obey in all things, ib. Obscurity in the knowledge of Christ under the Covenant of promise, and the degrees of it, and reasons, p. 32 Old Testament what, 92. difference betwixt the old Testament and new. Old Testament abolished by the death of Christ, in right, not in act. 196 P PAsseover, when and to what purpose instituted, 142 Peculiar people, who, 103 The Pedagogy of the Jews illustrated largely by comparison of a Schoolmasters dealing with his Scholars, 138, 139, 140. Perfection, what it imports in Scripture phrase, 75. A thing is said to be perfect three ways, 76, 77, 78, 79. Prayers not to be made for all men, 231. Christ's praying for those that crucified him, was of private duty, not out of his office of Mediator, 259. some prayers suppose a condition in him for whom we pray, some none, 301 Personal union, the end of it, 269 To prepare the heart to seek God what, 179 Preparations, whether the spirit makes us come to God immediately, or by some preparations going before. 336. Nine conclusions concerning such preparations, 337. etc. This preparation is neither saving grace, nor a thing betwixt nature and grace, 339 Priesthood, the end and use of it, 138, 141 R REading, God may work by it, when that preaching is not slighted, 327 Reconciliation, imports no change in God, 293 Redemption; universal redemption, the controversy concerning it largely discussed, 204. thorough the chapter, and objections answered. The deliverance we obtain by Christ is called Redemption, and was made by the paying of a price, 279 Religion, for substance ever one and unchangeable, 27 Remission of sin, though certain, yet less felt in the old Testament, 35. Remission, what. 290. It is not repugnant to antecedent satisfaction. ibid. Repentance, how called for in the Covenant of grace, 18. Necessary, and must accompany faith, yet no cause of salvation, 19 Revelation, a double clearness of revelation, 33 Reward, how taken in Scripture, 57 Right, or upright, by what words expressed in the original. 177 Righteousness diversely taken. 62. Righteousness imputative, is not putative. 63. Righteousness of the fact, and of the person. 66 S SAcraments of the old Testament no types of the Sacraments of the new, 30. Sacraments of the old and new Testament how they differ, 35 Satan, God's indignation against him, some cause of the Covenant of grace, 17 Sacramental phrases, wherein the thing signified is given to the sign, are ancient and familiar, 91 Sacrifices, what typified by the blood of them, 40. the fathers before the law that offered them, had commandment from God for them, 45. sin expiated in them by substitution. 279 Satisfaction, why God would not pardon sin without it, 288, 289. How free remission stands with satisfaction, ib. How it could be necessary for those, which were beloved of God, 292. The word satisfaction not to be found in Scripture, but the thing is, 272. whether God could not have pardoned sin without satisfaction, 273, 274, etc. Seed, how variously taken in Scripture, 36 Segullah, what it imports. 103 Serpent's head, how bruised by Christ and his members. 39, 40 Servitude double, 141 Sheep of Christ spoken of two ways in Scripture, 257 Sin, the discovery of it sweetens mercy, and hence the law was more fully discovered by Christ then it had been afore. 272. Though it hath an outward disagreement, such as may be in a creature from the Creator, yet it hath no inward positive repugnancy to God's nature, such as is betwixt fire and water, 275. Three things to be considered in sin, 291 Sincerity, and Truth, and Uprightness. It is a comfort to a man in his greatest distress, 172. It puts an heroic all spirit into the people of God, ib. The service of the sound Christian is acceptable. ib. The degrees and nature of soundness or sincerity, ib. etc. The effects of a sincere heart, 174. Nine signs of sincerity, 174, 175, etc. Sat, To sit, what it imports in Scripture, and what it is to sit at the right hand of God, 303, 304. Christ's sitting at the right hand of God, what, 305. The place where he sits, 308. Six things employed in Christ's sitting at the right hand of God, 310. 321 Socinus, the ground why he denied the prescience of God, 248 Spirit, The plentiful pouring of it, deferred till the glorification of Christ, 330 Spiritual good things of two sorts, 155 Sufferings of Christ, two things to be considered in them, viz. the substance, and circumstances; for substance they were what the law required, but for the circumstances, they were more, 281. His sufferings were beyond measure grievous, 281. punishments of sin of two sorts, and which of them Christ suffered, 282 T TAught of God, what it means, 332 Temporal blessings in a greater measure, and spiritual in a less, given to the natural seed in the first ages, 55 Testament old and new, in what accidents they differ, being for substance the same, 163, 164 165, etc. Of Truth and uprightness, 166. Truth, what it imports, ib. It presup. poseth five things, 167, 168, 169. Truth, compared by the Apostle to a girdle, in what respects, 169, 170, 171, etc. Time may be served, 178 Trinity, the doctrine of it obscure in the Old Testament, 201. V Union, and communion with Christ, how distinguished, 43. Union, several sorts of union & conjunction of one person with another, 286. Union of the two natures in Christ cannot cause the humane to partake the properties of the divine, 308. Vocation, by it men are called into Christ's kingdom. It is free, not depending upon any precedent condition, persons called to fellowship with Christ, who, 324. The subject or matter of vocation what, 325. How men are said to be worthy of their Vocation or calling, ib. and 326. It is partly external, and partly internal, ib. Sometime it is wrought by the ministry of private persons, 326. The instrument of Vocation. 327. Internal Vocation, how wrought, 332. Vorstius confuted, who saith, that faith and repentance and new obedience is accounted for righteousness, 69. uprightness, necessary, 80, 81, 82, 83. See Integrity. uprightness of heart and life, 179, 180. An upright heart is fixed in regard of the object, 180. The effects of uprightness, 183, 184, 185, etc. The means whereby it may be attained and strengthened, 186, 187. W TO Walk before God, what, 73, 74. To walk in Chr. what, 74. Wicked men, what benefit they have by Christ, 13, 14. Will, whether the efficacy of grace depend upon the liberty of the Will, 340. They that are given to Christ, comefreely yet necessarily, 342. How men are said to sanctify and purge themselves, 342. God determineth the Will to will and do, by his grace, 343. Works and faith cannot be joined as concauses in justification, 70. What Works be opposed to faith in justification, 137. Word a moral instrument of conversion, 328. It is not only preparatory, as if there were another Word suggested by the spirit, which might be called consummatory, 329. Word signifieth the second person, in many places of the old Testament. 125, 126. World to come what, 207. world that Christ come to save, what, 210. Whether the whole world be reconciled to God by Christ, 216, & 217. etc. world is usually taken for men in the world indefinitely, not every man in the world, nor yet the greatest part, 261.