THE Covenant OF grace.: Discovering The Great Work of a Sinners Reconciliation to GOD.  
By JOHN COTTON, Minister at Boston in New England.  
Whereunto are added: Certain Queries tending to Accommodadation between the Presbyterian and congregational Churches.  
Also, A Discussion of the Civil Magistrates Power in matters of Religion.  
By the same Author.  
LONDON: Printed by M. S. for Francis Eglesfield and john Allen, at the Marigold, and Rising Sun in Paul's Churchyard. 1655.   

TO THE Truly Virtuous and Religious, my ever honoured and much esteemed Friend, Mris. Catharine Hodson, The Sure mercies of David;  
IF either Religion or Civility have any virtue to oblige, certainly I am much your debtor; it would be but a Compliment (which usually derives its Pedigree from the vainest assentations) to promise any adequate satisfaction for those many favours you were pleased to make me the subject of. The design of these few lines is to testify to yourself and the world, that I am really thankful, or hearty desire to be so.  
The following Treatise which concerns the Covenant of Grace, I commend rather to your Practice then protection; It's true, it is an Orphan, entertain it for the Father's sake, and I shall undertake you shall gain no mean satisfaction for your pains.  
The two smaller Tracts at the end, are of good use to those for whom they are intended.  
In the first the Reverend Author undertakes a good Office, which is, to become Umpire betwixt dissenting Brethren; Next to their not falling out, the best thing is to agree: I have often thought, that if men did more attend to the interests of grace, and were less particular in their ends, the quarrels about the way would not be so endless.  
As to that latter Tract, about the Magistrates power in matters touching the first Table; Of late days it hath fallen much under Question; wise and good men who have attended to the Scripture with a single eye, have looked upon the Magistrate as The Minister of God, a revenger to Execute wrath upon him that doth EVIL, Rom. 13.4. under the name of Evil comprehending 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Eth. 5. 13.  whatsoever is committed about holy things: Children are commanded obedience to their Parents in all things, Col. 3.20. 
Felius (inquit Augustinus) Reges si suam potestatem ad Dei cultuum maximè dilatandum, majestati ejus famulam faciant. De civet. Dei. 5. c. 14.  All things, comprehend holy things, and the command of a father is less than that of the Supreme Magistrate.  
That which relates in this little Book to the Covenant of Grace, I commend to your special meditations; every truth hath its value, but not of equal concernment unto all.  
Amongst all the parcels of sacred Word, none more justly challengeth our serious study, and affectionate inquisition, than this mystery that hath been hid from ages and Generations, Colos. 1.26. comprehended in the Covenant or Grace, which is a Constellation of great and precious Promises, communicating the most beneficial influences of rich, everlasting and undeserved mercies, by Jesus, Christ the Mediator of the Covenant, to the needs of lost, heavy loaden sinners.  
This is the City of Refuge, and surest Sanctuary, to which distressed souls have always fled, and found security when the ●…owes and the waves of temptation have beat upon them; here they have successfully cast the Anchor of their hopes; for The Mountains shall departed, and the hills be removed, but 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, I will, etc. Isai. 54.10,11,12. They only know how much sweeter than the honey and the Honey comb, the 
Gen. 33.9,11. Esau looks upon his substance, and saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have much, or abundance. Jacob looks upon his portion in Jehovah, & saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have all things. Thus it should be Translated.  large contents of the Covenant of Grace are, who have tasted the grace of that Covenant.  
The spiritual sense which you have of these things, hath been so rightly exercised, that your experience exceeds all the Arguments of knowledge that I am able to administer. But this Covenant being our Grand Charter, and the great reason of our hopes for another life, I refer you to the perusal of the following Treatise, and shall in the mean time bespeak a blessing from Heaven upon your meditations in it.  
I Question not but still you pursue that thriving course in Religion, which many are wanting to themselves in; and that is to keep off from unedifying disputes and Questions, which have added nothing to Christianity, but discord, scruple, and a loss of the vitals of Godliness, besides the expense of precious hours, which you have improved to more considerable advantages. You run well, let nothing hinder you.  
Hold fast that which you have wrought, that you may receive a full reward: Live as much as you can to the interests of another world; For the Land of IMMANUEL is an excellent soil, the purest air is above, where the Spirit breathes freely, and the soul enjoys a condition proportionable to itself, in as much as nothing can fit it, but that which bears some similitude to its being.  
Your warfare is not yet accomplished, as you must wrestle with God by prayers, so you must wrestle with principalities and powers 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de supercoelestibus Eph 6.12. vide Mat. 10.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mei causâ●… illius causa. vide Mat. 26.21. All ye shall be offended because of me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A●OVI [or because of] heavenly things: The nature of Satan is to tempt, and we have that in our natures fitted to comply with any temptation: Let him be conqueror, or conquered, he is restless: He may go away for a season, till God is pleased to let out his chain, and then he comes again. Be we faithful to the death, and there is a Crown of life provided for us. Now the God of all grace, 
1 Pet. 5.10.  who hath called us into his eternal glory by Christ Jesus, after you have suffered a while, make you perfect, establish, strengthen, settle you. So prays  
Your very much obliged Friend in the bonds of the Gospel. W. RETCHFORD●.   

TO THE READER.  
IF either Author or Matter may tend to commend any Treatise, I might take occasion from both these respects to speak to the high commendation of all these three ensuing Treatises; the Authors of them being such as whose commendations are in the gates of all the daughters of Zion, and therefore need not Epistles of Commendation from any others. The Name of Mr. John Cotton (the Author of the two former) being like a precious Ointment poured forth; and although his blessed soul be now amidst the spirits of just men made perfect in the heavenly Jerusalem that is above; yet his holy works and labours left behind him, do (and I trust ever will) speak to the Saints, to the Churches here below, both in the present and also future Generations yet unborn. Neither doth the other (viz. the third, that concerning the Power of Magistrates in matters of the first Table) seem to claim any lower descent, being indeed a Result of a meeting of divers reverend and godly Elders of several Churches in the Masa●…usets Plantation in New-England, An. 1646. where both the head and heart of the forenamed reverend and precious man was also present, amongst those approved workmen who need not to be ashamed.  
And as for the Matter which they do treat of, 'tis the establishment of Peace both Spiritual, viz. of a believing soul with the Lord in the Covenant of Grace, as in the first Treatise: and Ecclesiastical, viz. between the Brethren and Churches of the Presbyterian and congregational way, as in the second: and also Political, viz. between Magistrates and people in point of power and Jurisdiction, about matters belonging to the first Table, as in the third Treatise. How well these things are here spoken unto, I shall willingly leave to the godly and learned Readers to judge.  
I shall only desire to give a brief account of the publishing of them to the world, that the Reader may undoubtedly assure himself that these are neither spurious Copies, nor surreptitiously put forth.  
The Treatise of the New Covenant having been taken from the Author's mouth in Preaching, was afterward presented unto him with desire of his perusal and emendation of it; which being done (and indeed the interlinings of his own hand do plainly testify his correcting of it) he delivered back, not long before his death, into the hands of a Gentleman, (one of the Church in Boston there) who coming over hither, and being about to return, left it with me to take order for the Printing of it.  
That of the Queries I had from the Reverend Author himself (my most Honoured friend) in a letter from him, with liberty (if it might be thought meet) of publishing of it: At my coming over from that Country (which was about a year before his death) he delivered unto me the same for substance, but in another Form, viz. in 12 Propositions, and therefore did then express his unwillingness to yield to the impression of them (being moved thereunto by a Reverend Elder then present with us) by reason (as he said) they were set down by way of Propositions; but afterward the Lord having directed him to mould them in to another model (turning the twelve Propositions into eleven Queries) he was pleased to send them over unto me as here they are presented. He was a man of peace, of a very sweet spirit, and had a special faculty of composing differences in the judgements of Brethren: and thus much I shall crave liberty to testify of him, that, besides the multiplicity of occasions which was constantly upon him, he was not without care about the Peace and welfare of the Churches abroad; and notwithstanding his so vast a distance in body from the Churches and Saints in his Native Country, yet he had great thoughts of heart for the Division of his Brethren here, being seriously studious how to compose and heal their breaches: He hath sometimes said unto me being privately together, Brother I perceive there is a great gravamen which the one party is much offended at with the other, I pray let us study how we may ease and remove it. From that solicitous care it was that he drew up these 11 Queries, unto which (may it be without offence) I shall be bold to add one more to make up the number even and round, the which I do presume that our Reverend and honoured friend would not have been averse unto, had he been on earth, to have been consulted withal.  
The third and last Treatise, being The Result of a Synod at Cambridge (as 'tis styled by the Copy come to my hands) was lately sent over unto me from a Reverend Friend (one that was present at that Assembly) desiring me earnestly (intimating also that 'twas not his own desire only) to procure the Printing of it, as conceiving it might prove, very useful for the present season.  
Now these three little Treatises being in mine hand (through providence) together, and each of them somewhat too small to put forth severally, I was the more willing (especially apprehending them not to be altogether heterogenial) to join in one small Volume, and as they came from one and the same place, so to send them forth as Companions together: and oh that the presence and blessing of the Spirit of Christ may go along with them, making them useful and profitable unto the Readers or Hearers of them!  
THO: ALLEN.   

BOOKS Sold by John Allen at the Rising Sun in Paul's Churchyard.  

NOva Testament. Beza. fol.  
Doctor Holdsworths Works, complete. 4ᵒ.  
Mr. Caryl's fifth Volume, on Job. 4ᵒ.  
Mr. Greenhil's second Voll: on Ezekiel. 4ᵒ.  
Gospel-Liberty, by Mr. Cradock. 4ᵒ.  
Mr. Lockiers Works. 4ᵒ.  
Andrew's catechistical Doctrine. 8ᵒ.  
Simpson of Justification. 8ᵒ.  
Ainsworth's Communion. 8ᵒ.  
Ainsworth's Arrow against Idols. 8ᵒ.  
Welsh Testament. 8ᵒ.  
The Saints Desire, by Samuel Richardson. 8ᵒ.  
Gaul of Witches. 8ᵒ.    

The Contents of the Treatise concerning the Covenant.  


Doct. THat God in the Covenant gave himself to be a God unto Abraham and his seed, and received Abraham and his Seed to be his people, and took Christ to be the Mediator and Surety of this Covenant between both. Page 4. 

In which are these 3 things. 

1 That God gave himself to Abraham to be a God to him and his Seed. 5. & 7. 

Here is considered, 

1 What 'tis for God to give himself to Abraham. 7. 

Viz. 

1 The whole nature of God in his Persons and Attributes. 8.  
2 All the Ordinances, Creatures, and works of God. 10.      
2 The Order of Gods giving in the Covenant. 14. 

Viz. 

1 God doth first give, and not the Creature. ibid.  
2 God also is the first thing that is given. ibid.      
3 The Manner of giving, viz. freely and for ever. 15. 

Obj. But the Lord required that he should give himself back again. Answered. 16.  
Obj. The Lord required him to circumcise his Seed, answered. 17.        
2 How the Lord doth take Abraham and his Seed to be his people. 5. & 19 

By preparing them by a spirit of 

Bondage. 20.  
Burning. 21.    
By taking possession of them by his spirit. 24. 

Which spirit doth 

Convince the soul of unbelief. 25.  
Work Faith, and unites to Christ by some Promise of grace. 26.      
Qu. Whether may not true Faith be built on a Conditional Promise, answered. 29. see 56.  
From Union followeth Communion with Christ in all spiritual Blessings. 31. 

Viz. 

Relative, as 

Adoption ibid.  
justification ibid.    
Positive, wrought in us, as 

Sanctification. 34.  
Glorification. 35.          
3 How the Lord did constitute Jesus Christ to be the Mediator of the Coven: 7. 36. 

By receiving him, the Son of the Virgin Mary, to be one person with the second in the Trinity. ibid.  
By giving him to be a Covenant or a Mediator of it, 

In filling him with all fullness, to be a King, Priest, and Prophet. 37.  
In his performing whatever is required on our parts. ibid.          
Use. 

1 It teacheth the difference between the Covenant of Works & of Grace. 39 

1 In the one, all is given upon the condition of obedience; in the other not. ibid.  
2 The Covenant of Grace is built upon a free Promise of Grace, the other upon something else, as Ordinances, Duties, etc. 40.  
3 In the Continuance: the Benefits of the one (as Justification and Sanctification) do abide, the other not so. 42. 

Two sorts of Hypocrites have a kind of Sanctification. 

Viz Washed Swine, and Goats. 44. 

The Goats fall short of Sheep in two things. 45. 

1 Goats are Capricious, affecting eminency. ibid.  
2 They are Rankish, not having the sweetness of sheep. 47.          
4 In respect of the Mediator, both of the one and the other. ibid.    
2 It yieldeth an Argument against the Body of Arminianism. 48.  
3 God's people 〈◊〉 to respect them that are under a Covenant of Works, and not be hopeless of their Salvation. 49.  
4 It helps to clear sundry Questions about the Covenant. 51. 

1 Qu. What is the first Gift that ever the Lord giveth to the Elect? 52. 

Ans. He giveth Himself, and not saving Preparations fi●st, ibid.    
2 Qu. Whether are the Blessings of the Covenant given before faith to apply them? 55. 

Ans. The Spirit is given to work faith. ibid.    
3. Qu. Whether the Promise wherein the Lord giveth Himself, be absolute or conditional? 56. 

Ans. 'Tis absolute. ibid.    
4. Qu. Whether a man's Union with Christ may be evidenced by his Sanctification? Answered in four Propositions. 58. 

1 Propos. That a Sanctification which the Terrors of the Law may produce, is no evidence of Union with Christ. ibid. 

Here three things are to be attended unto concerning Sanctification. 60. 

1 The Root from which it springeth. 61.  
2 The Rule by which 'tis guided. 67.  
3 The End at which it aimeth. 70.      
2 Propos. That true Sanctification is many times dark unto a Christian. 74.  
3 Propos. That true Sanctification is not discernible before Faith be discerned. 75.  
4 Propos. There is a real Difference between legal and Evangelicall Sanctification; and wherein it lieth. 77.    
5 Qu. Of what use are Promises (especially Conditional) if not to bring us unto Christ? 86. 

Ans. There is a three fold use of them. 

1 Before Union with Christ, both for 

Doctrine. 87.  
Instruction. 88  
Exhortation. 89.     And a threefold Effect also the Promises have before Union. 

Viz. Of 

Illumination. 90.  
Affection, to despise all other things. ibid.  
Conviction, so as to leave without excuse. 91.      
2 In our Union with Christ. 92.  
3 After our Union with Christ, and that many ways. 

Viz. 

1 For Doctrine, that all treasures are in Christ. 96.  
2 For Instruction where to look for Qualifications. ibid.  
3 To stir up to Prayer. 97.  
4 To help to discern our spiritual estate. 98.  
5 To work the Qualifications and Conditions of the Promises in us. 100  
6 To provoke to such Duties as to which blessings are promised. 101.  
7 To strengthen Faith. ibid.        
6 Qu. To what use then serveth the Law of God, which requireth such and such Conditions in us? Is not this to make it void unto Christians, as if they were not under the Law at all? 106. 

Ans. 'Tis of special use both unto them that are 

Carnal, either 

Elected, to make them see their sin. 108.  
Not Elected, to harden them. 111.   Both by their 

Obedience to it. 112.  
Comfort in their Obed: ib.    
Spiritual; being under the Rule of it. 114.   And the effects of their subjection to it, are, 

1 They feel the Fatherly displeasure of God for their transgressing of it. 119.  
2 They believe Gods gracious acceptance of their Obedience unto it. 120.    
2 A Christian is not under the Law, i. e. under the Covenant of it; so as he is not to 

1 Look for life by his Obedience, nor to fear condemnation by the breach of it. 124.  
2 Seek for any blessing from his obedience, nor fear any curse from his disobedience. 128.  
3 Look for Conjugal 

Comfort, from his Obedience 130.  
Divorce, from his Disobedience 130.    
4 

Claim his right to any Conditional Promise by his Obedience.  
Deny himself the Blessing of the Promise because of his disobedience. 132.      
Hence therefore 

1 Let none accuse the Doctrine of the Covenant, of Antinomianisme. 134.  
2 The Servants of God may see how far they are freed from the Law. 136.  
3 Men may come to have some discerning of their spiritual states. 137.  
4 Gods people may learn how to build their Faith and Hope. 138.      
7 Qu. If God gives Himself, and so if his Holy Spirit be in us, what need we Gifts or Grace to work by? 141. 

Ans. 1. We cannot see God without the same. 143.  
2 Thereby we are made fit Temples for the Holy Ghost. 145.  
Qu. But if there be Gifts of Holiness in us, then what need the Holy Ghost to dwell in us? ibid. 

Ans. 1 To keep those gifts in us. 146.  
2 To act them in us. 147.  
3 To witness to us by them, to our comfort. ibid.    
Qu. How are we to employ the gifts of Sanctification in us? 150. 

Ans. 1 See that we receive them from Christ, and that Christ be all in all in them. ibid.  
2 Trust not on them. 152. 

Either for 

The performance of any duty. 153  
Justification from them. 160.      
3 In point of witness, and how. 161.  
4 In point of rejoicing. 162.  
5 We are to grow up in them to perfection. 164.      
9 Qu. How doth God give Himself to be a God Covenant with us? 170. 

Ans. 1 He gave his Son out of his bosom for our Redemption. 171.  
2 He giveth us unto Christ, and Christ unto us. 173.  
Qu. How doth the Father give, and call us to Christ? 174. 

Ans. By his 

Word. ibid.  
Spirit, 

Of 

Bondage. 175.  
Burning. 177.  
Adoption. 184.          
Hence we may learn to discern how we came to saving fellowship and union with Christ. 192. 

There are four sorts that fall short of this Union with Christ. ibid. 

Viz. Such as 

1 Do bless themselves in regard of outward blessings. ibid.  
2 Find comfort in their Reformations, ibid.  
3 Rest in a Faith of their own making 193.  
4 Wait upon Christ for Faith in their own strength. 195.                
FINIS.   

Some Faults to be Corrected by the Reader.  

In the first Treatise.  Page. Line.  1 16 read through. 11 25 read Eschol. 29 14 for penitent, read precedent. 31 2 blot out is it. 33 22 after us, make a period. 38 18 for persons, r. person. 43 26 r. their. 44 22 r. Hypocrites. 46 23 for recrive, r. receive. 48 1 for the, r. their. 49 21 for it is, r. is it not. 51 3 r. prefidence. 53 2 after Christ, make? 60 7 for attained, r. attended.   last line but one, r. no easy. 71  last line, in the marg. for Answ. r. Quest. 77 2 for exposit, r. proposit. 133 10 after 9, 10. make) 150 10 in the marg. for Quest. 3. r. Quest. 8. 197 11 for a as, r. as a. 
In the second Treatis.  Page. Line.  8 18 for as, r. an. 14 23 for quickly, r. quietly. 19 8 r. shall not he be bound 20 6 after abide make this point? 
In the third Treatise  Page. Line.  6  last line but one, make a period after allow. 10 27 r. find. 14  last line but one, for at, r. of. 20 16 for strained, r. restrained. 22 26 for and, r. an. 32 11 for speak, r. seek. 38 8 r. life, making wounds and marks. 52 2 after to, make a comma.  3, 4, 5 blot out all in the parenthesis. 55 3 for arised, r. arrived, 59 24 for for acts, r. of acts. 63 12 for non coactive, r. not coactive.   

The NEW COVENANT, OR, A Treatise, unfolding the order and manner of the giving and receiving of the Covenant of Grace to the Elect. As also: Showing the difference between the legalist and the true Christian. Being the substance of sundry Sermons Preached by Mr COTTON At Boston in New-England, some years since, and corrected by his own hand, not long before his death.  
LONDON: Printed by M. S. for Francis Eglesfield, & John Allen, at the Marigold, and Rising Sun in St. Paul's Churchyard. 1654.   

The NEW COVENANT, OR, A Treatise, unfolding the order and manner of the giving and receiving of the Covenant of Grace to the ELECT.  ACTS 7.8. 
And he gave him the Covenant of Circumcision.  
THis blessed Servant of God, Steven, being called to account concerning what he had said touching Jesus Christ his destroying the Temple, it is the scope of his whole discourse throout this Chapter, to justify the doctrine that he had taught; that though Jesus of Nazareth should destroy that place, yet in so teaching he taught not blasphemy. And this he doth (in way of an holy History or Narration) make evident in the first place from the sweet communion which their Fathers had with God, before either Temple or Tabernacle was built; and if so, than he would not have them look at it as unsafe for them, or as an utter ruin to Religion, if that both the Temple and the Ordinances of the Temple were destroyed in themselves, and fulfilled in him. And first, the passages of Abraham's communion with God, Steven doth relate and maintain, before any of Moses his Customs were known.  
God did effectually call him, which call he did also obey (ver. 2, 3, 4.) though as yet he knew no Circumcision.  
God giveth him a trial of his faith, wherein he found Abraham faithful, ver. 5, 6, 7. God promised to give him the Land of Canaan for a possession, but he gave him not a feet breadth. He promised to give it unto his seed, when as yet he had no Child: and when God gave him seed, yet they should sojourn in a strange Land, and be in bondage 400 years.  
God gave him the Covenant of Circumcision, in the words of the Text; and Abraham in the strength of the blessing of God begat Isaac, and Circumcised him according to God's direction, and all this before Moses gave any Ordinances unto them to keep, and before either Temple or Tabernacle was built. From hence we have heard, That the soul may have very spiritual and gracious communion with God, before it partake in Church-fellowship, or in any Seal thereof; for Abraham's faith was throughly tried, before he had the Seal of Church-Covenant given him. We heard also this propounded, which is the words of the Text, that God gave unto Abraham the Covenant of Circumcision; which Doctrine doth imply in it four principal parts, all of them serving to clear Stevens meaning, and to prove his scope. 

1 The Author and manner of dispensing it, God gave: so it was by gift.  
2 The Articles of it; and they are to be inquired into.  
3 The Confederates; and they are expressed, God on the one side, and Abraham and his seed on the other side.  
4 The Seal of it, Circumcision, which was the Seal of Church-Covenant.    
These four parts do yield unto us so many Notes. The first of them was formerly spoken unto in the last point formerly handled: Now for the second and third parts, to wit, the Articles of the Covenant, and the Confederates, we comprehend them both in this one Note.  
Doctr. That in the Covenant which God made with Abraham, he gave himself to be a God to Abraham, and to his seed, and received Abraham and his seed to be a people unto himself: and the chiefest of this seed, the Lord Jesus Christ, he took to be the Mediator or Surety of this Covenant between them both.  
This is the sum of the Articles, and of the Confederates: What the Articles be, is not here mentioned, but Gen. 17.7. they be (for to speak of Circumcision before a Covenant, it is but a seal to a blank) where the Lord expresseth himself, thus saying, 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 unto thy seed after thee. As for other parts of the Covenant, they were more properly unto Abraham himself, as to be exceeding fruitful, to be the father of many Nations, those things were more peculiarly proper unto Abraham, though they have a moral and universal use and force in all the faithful, whom the Lord doth make fruitful, and giveth them a nail in his Tabernacle. In the Covenant these three things are employed.  
1 God gave himself to be a God unto Abraham, and to his seed. This is such an Argument as the strength and wisdom of men and Angels cannot unfold: It is a Catechism point, and by way of Catechism to be opened (as the Lord hath revealed it) I mean, plainly and familiarly.  
2 God did receive Abraham and his seed to be his people, this is implied and necessarily inferred by the Rule of Relatives; for if God do give himself to be a God unto Abraham, and to his seed, and doth not expressly prerequire it of Abraham and of his seed, that they should give up themselves to be his people; than it must of necessity follow, that the Lord will undertake to receive them to be a people unto himself, and prevent them in that grace, and so he will perform both his own part of the Covenant, and Abraham's part also; according to what we read, Deut. 7.6,7,8. when as they were in a Land of Idols, and the Lord lifted up his hand to have destroyed them there, yet he remembered and wrought for his own Name sake: so that though they were far off, yet the Lord (to make good his Covenant) brought them out of Egypt, and so from one Covenant to another; by all which things it doth appear, that the Lord will keep our part of the Covenant also; and this is necessarily employed, in that he promiseth to be a God unto Abraham, and to his seed; and there is no express Restipulation pre-required on Abraham's part. We see this likewise held forth, Deut. 29.1.13. where the Lord entereth into another Covenant with them, in the Land of Moab, besides the Covenant which he made with them in Horeb, and in this Covenant he doth establish them to be a people unto himself, as well as give himself to them to be thrir God, vers. 13. and as God required it of them, to circumcise the outward man, even the foreskin of their Children, so he will also circumcise them, taking possession of them, and circumcising their hearts, and taking away the stoniness of them, and so fit them to be a Temple for himself to dwell in.  
3 The Lord in this Covenant taketh the chiefest of Abraham's seed, even the Lord Jesus Christ to be the Mediator and surety of the Covenant, and unto him do all the Promises belong: so the Apostle doth expound it, Gal. 3.16.— and so by him are all the Promises and blessings of the Covenant conveyed unto Abraham, and to his seed (his faithful seed) all the world over, and therefore he is called the Mediator of a better Covenant, Heb. 7.22. meaning of the Covenant of Grace, Heb. 8.6. These three things do contain the sum of the Covenant of Grace, and of the Gospel of Jesus Christ, and would therefore be plainly discovered unto Christians, as, 

1 What is the meaning of this, that God gave himself unto Abraham.  
2 How doth he take Abraham and his seed, and make them his people.  
3 How doth he take Jesus Christ and make him the Surety of the Covenant between them both;   for the Covenant is established, and so is a sure, firm and everlasting Covenant. Now in this gift that God gave himself unto Abraham, observe three things. 

1 The Blessing given.  
2 The Order in which it was given.  
3 The Manner of giving it.    
In the Blessing given: When God doth by Covenant give himself to be a God, it doth imply two things.  
1 That God doth give Himself, the Father, the Son, and the Holy Ghost, the whole Nature of God and all the Persons: the Godhead, with all the Attributes of that Nature, and all the Offices of those persons; for it is not a confused God that vanisheth away in a general imagination, but God distinctly considered, in his Persons, Attributes, Properties, etc. Thus the Lord giveth himself to Abraham and to his seed, I will be a father unto you, 2 Cor. 6.18. and that is not spoken unto the Jews only, but unto all the Israel of God: He giveth the Son also, Isa. 9.6. Joh. 3.16. And for the Holy Spirit, Jo. 16.7.13. Isa. 59.21. This is my Covenant with them saith the Lord, My Spirit that is upon thee, and my words that I have put into thy mouth shall not departed, etc. And this is it which the Apostle also saith, Gal. 4.6. Thus the Lord giveth himself unto his Servants from one Generation to another. If therefore the Lord, God the Father give himself, he will not be wanting to draw his people unto the Son, Jo. 6.44. and what is the chief business and work that the Son hath to do about us? No man can have fellowship with the Father, but he must have fellowship with Jesus Christ, so our Saviour himself saith, John 14.6. No man can come unto the Father, but by me: This therefore the Lord Jesus Christ will do for all the elect seed of Abraham, he will open their eyes to see, that the Father did not draw them to damnation or utter desolation (though at first that be their greatest fear) but unto salvation by him. This hath he promised to do, and if it be the work of the Spirit of God to establish us both in the Father and the Son, then will he convince the world of sin, of righteousness, and of judgement, John 16.8, to 11. and so will establish our hearts in the comforts of the Lord our God; and this is that which the Apostle prayeth for the Ephesians, Chap. 3.16. Hence it cometh to pass, that what the Lord would have us to do, he is present by his Spirit to teach us, and to strengthen us, and so to do it for us. All these things doth the Lord work for Abraham, and for his Elect seed: So that look what is meet for a Father to do, or for a Brother to do, or for the Spirit of God to do, that will the Lord do unto his elect ones; and so he giveth all his attributes, and they are even God himself; and therefore when Moses desired to see his glory, and he desired it from the grace that God had showed him, Exod. 34.6. the Lord proclaimed his Name before him, Jehovah, Jehovah, strong, merciful, and gracious, etc. Thus doth the Lord give himself, and all the Persons in the Godhead (as they are truly called) and Attributes, they are no more, nor no other than God himself.  
2 And as God himself is employed; so when God is given by Covenant, all the Ordinances and Creatures, and works of God are given also, for so it was in all Covenants of old time; when Jehosaphat maketh a Covenant with Ahab King of Israel, 2 Kings 22.4. than I am as thou art, and my people as thy people, and my Horses as thy Horses, and all that he hath is for Ahabs' service, as the King goeth, so goeth his strength; so thus it comes to pass, that if the Lord of Hosts be for us, and give himself unto us, than also he gives unto us his Eternal Election and Redemption, and whatsoever he hath wrought for the salvation of his Elect; He hath not so dealt with any Nation (Psal. 147.20.) but only with the Israel of God, unto them hath he given his Laws and shown them his judgements: And for his Creatures, they are all given to be for his People, to whom he hath given himself. If God be a God unto Abraham, then shall all God's people be for him, Melchisedeck shall bless him, Aner, Eshcot, and Mamre, shall be Confederates with him; the Sun, Moon, and Stars shall fight in their courses for the people of God; the Sea shall give way to pass through it on dry ground, What ailed you ye streams of Jordan to go back? Why, all the Creatures of God must stoop unto the people of God w●… he is in Covenant with them. This is that which the Lord promiseth unto his people, Hos. 2.18. to 22. when the Lord shall marry them to him in faithfulness; and 1 Cor. 3.22. This is the large gift of God's Covenant. Nay, and which is wonderful and beyond all comprehension, when I say, all the Creatures and Ordinances of God are ours, the very expression of the phrase doth imply that the Lord giveth himself to be the staff and strength of them; so that you shall see the presence of God in them, he will not only give a man wife and children, and Ordinances, and providences, but he will be in all these, and bless his people in the enjoyment of them all, so as that they shall enjoy God in all. Psal. 16.5,6. The Lord is the portion of mine inheritance. He saw the Lord in what he did enjoy, and when he had any thing it was in God, & when he wanted any thing it was supplied in him. The like did Jacob find, when his brother Esau came against him with 400 men, and the Lord turned him from the fierceness of his wrath; here was the Covenant of Abraham, the Lord gave him the mouth, and arms, and tears of his brother Esau: what saith Jacob to all this? Gen. 33.10. I have seen thy face as though I had seen the face of God. He saw the power and mercy of God in changing the countenance of his elder brother: and that is it which sweeteneth all that a man doth enjoy, the loving-kindnes of God in all, is the blessing of all; and this likewise doth Jacob acknowledge, Gen. 33.5. These are the Children which God hath graciously given thy Servant; and so he looked at them as God's wives, and children, and servants, and Cattles; and this is the very life of the Covenant of Grace, when as the Lord is wrapped up in all his blessings, when as he giveth himself, and in himself his Christ, & in Christ Peter and Paul and all things unto his Church, 1 Cor. 3.22,23. Rom. 8 32. This is the main thing given, God himself, the God of the Covenant, his Persons, Nature, Ordinances, Providences, and now Abraham is made the Lord of the world: and so the Apostle doth interpret it, Rom. 4.13. the Promise that he should be Heir of the world, etc. and this is that which Abraham did receive in receiving the Lord to be his God.  
2 In the Order of giving the Covenant, there is something to be observed.  
1 God giveth first, and not the Creature, it was not Abraham that gave unto God first, for which of all the Creatures shall offer a Covenant unto the Mighty God? Rom. 11.35. the Lord hath the pre-eminence in giving, for what should Abraham give unto God, if God give not something unto him first? He is the first giver.  
2 He is also the first thing in order that is given; for, doth he give the world first, or Ordinances first? or any other spiritual or temporal blessings first? No doubtless, the Lord is the first thing that he giveth by his Covenant, and with himself all things else also, Rom. 8.32. And there is the precedency of Jesus Christ, he is given, and in him all spiritual blessings, as the Apostle saith, Ephes. 1.3. and this for the order of Nature in giving the Covenant: not Obedience first, nor Faith first, nor any thing else first, but himself is Donum primum & primarium, and in him, all his goodness, Exod. 33.19.  
3 For the Manner of giving; in that he giveth himself, there is employed both the freedom and eternity of the gift, firmness therefore and that unto eternity. In that he giveth himself, it must of necessity be done freely; for what can any Creature give to purchase God? If a man could give thousands of worlds they were not enough to purchase or redeem one soul; and if he had millions of worlds to give, what were they all to purchase so great a gift as God himself is? Therefore it must needs be of free gift, for the Creature can do nothing to prevent God. God indeed may give with a purpose to receive back again, as God doth require this of Abraham, that he should have no other Gods before him, etc. Gen. 17.1. But though Abraham shall perform this and all the Commandments in an Evangelicall manner, yet God himself doth undertake in this Covenant to be the Author and finisher of this his faith and obedience, Heb. 12.2. And this doth argue the marvellous freedom of the Covenant of Grace, for the Lord offereth it out of his grace without the foresight of faith or works, for he undertaketh to give both will and deed of his good pleasure, Phil. 2.13.  
Object. But it may be said, Did not the Lord exact it that he should give himself back again? or else God would not give himself?  
Answ. Truly then the Covenant had not been of free Grace, but as you see sometimes great Princes will take in a Neighbour Nation into League with them, and not tell them of it: so doth the Lord deal with his Elect ones, otherwise he should not at all intent it, nor ever give himself unto us, for we are not able to give ourselves unto him, for if Abraham did give himself, it was because God did take him first, and therefore it is that the Apostle telleth us that the Lord took hold of Paul that he might take hold of the Lo●d, Phil. 3.12. I follow after, if that I may &c Deut. 32.6. If we give up ourselves unto the Lord, it is because the Lord hath taken hold upon our hearts first.  
Object. But doth not the Lord require of him to Circumcise his seed the eighth day?  
Answ. So he doth indeed, but the Lord giveth him that also: God the Father seethe it needful for the confirmation of their Faith, and their everlasting salvation, therefore he giveth him Circumcision, and giveth him the grace to circumcise his Children: I think indeed the Lord doth call for many things under a Covenant of Grace, but so as that the Lord 

1 Worketh those things in them out of Grace, not give Grace out of works:  
2 He will have them know, that those things which they work are nothing without the working of his grace.   It is true, Abraham may circumcise Isaac, but who shall circumcise the heart of Isaac? It is a small matter to circumcise the flesh: so it is a small matter for us to baptise with water, but who must wash us from our sins, save only the Lord our God? So that he doth secretly intimate, that what his poor servants do outwardly, he would do it in effect. The Children of Israel shall at the Lords Commandment march about the City of Jericho seven days together, and not speak a word, and hereby the walls of the City shall fa●l down flat: of what use were these weapons to such an end? what would the Lord show his people hereby? hereby he teacheth them to know by what ability and power to bring mighty things to pass, they shall do duties as the Lord commandeth them, but he himself shall breathe in them to make them effectual: for though we do never so much, yet we cannot reach unto the accomplishment of any good thing. Not by might, nor by strength, but by my Spirit; The Lord therefore by his Spirit must work all our works for us. Here is the freeness of God's Covenant, in that the Lord giveth himself first, Jer. 32 40. You may speak of Conditions in this kind, but the Lord doth undertake both for his own part and for our parts also: for as the Covenant is free, so the Lord will freely maintain and preserve all his Elect, and all from the immutable nature of God; it is not possible that God should lie, Mal. 3.6. Hence springeth our eternity & perseverance (Rom. 11.29.) Phil. 1.6. Though the sense of the Covenant doth require it of Abraham to give himself back again unto the Lord, though that be Abraham's duty, and the Lord doth intent it, yet his intendment is to imply, that he doth receive Abraham and his seed to be his people for ever. Josh. 24.3. Thus (mind ye) the Lord dealeth in the Coven: of Grace, he looketh towards those that look not towards him, as is held forth, Hos. 3.3. where the Lord biddeth the Prophet love a woman that was an Adulteress, and say unto her, Thou shalt be for me, and I will be for thee; This is a branch of the Covenant, when the Lord doth undertake to receive Abraham and his seed unto himself, his giving himself unto them doth breed a reciprocal returning of them unto him.  
Quest. Now it may be demanded, How did the Lord take Abraham and his seed to be his people?  
Answ. By a double Act, as 

1 Of Preparation, not on Abraham's part, or on his seeds part, but on his own part, the Lord prepared them.  
2 The Lord did invest him with the blessings of this Covenant.    
1 For Preparation, the Lord prepareth them by a double work of his Spirit, which are manifest in all the seed of Abraham, Elect of God.  
1 By a Spirit of Bondage, whereby he cutteth off the seed of Abraham from all worldly entanglements and delights; thus God took Abraham, and brought him from beyond the Flood, and so doth he take men off from their Countries and Father's houses, he separates them from all such things that he might draw them unto himself: Thus he dealt with the Children of Israel, and called them to be a singular people unto himself, and yet but in a Covenant of works, Deut. 7.6,7,8. Thus doth the Lord deal with all those whom he receiveth to be a people unto himself; and by this spirit of bondage he draweth them from all their sinful lusts and passions, so as that they can find no hope of mercy in any thing; and this is properly a Seal of the Covenant of works, as the Spirit of Adoption is a seal of the Covenant of Grace, Rom. 8.15. Now by this bondage the Lord first setteth home unto the Consciences of men the weight and danger of their sins, and it is the usual manner of God to give a Covenant of Grace by leading men first into a Covenant of works (as it is his constant manner to work by contraries) and so to thrust men out of doors that they may have fellowship with himself at length; I had a gracious father (will the poor soul say) but now I may go and shake my ears like a poor wretch) for so indeed he is cast out of the Covenant and favour of God to his sense and feeling; but thus the Lord doth even shut him out of doors, that he may open to him another and a better way.  
2 The Lord also Prepareth his people by a Spirit of Burning, which upon a spirit of bondage he doth shed abroad into the hearts of men: This we read of, Mal. 4.1. It is spoken of the Ministry of John the Baptist, which did burn like an oven against all the Scribes and Pharisees, and left them neither the root of Abraham's Covenant, nor the branch of their own good works: he cutteth them off from the Covenant of Abraham, Mat. 3.9. Think not to say that you have Abraham to be your father, etc. and so by cutting them off from the root, he leaveth them no ground to trust on. From their good works the Lord Jesus Christ also cutteth them off, Mat. 6.2.5.16. This was a Spirit of Burning, which the Lord conveyed by the M nistry of Christ and of John Baptist, to burn up all the Hypocrites like stubble, and the beauty of their works was blasted by it; and this is God's usual manner of dealing. Now there are many under a Spirit of bondage, that never came under a Spirit of burning; yet many under a Spirit of bondage do fear the Lord with some kind of reverence unto his Ordinances; for as an Angel of God they received Paul, and yet, for many of them, they were but under the Law, and therefore the Apostle saith, He is afraid of them lest he hath bestowed his labour in vain, Gal. 4.9,10,11. compared with ver. 21. where he saith, Tell me ye that desire to be under the Law, etc. A sign that this bondage under which they were, did not only bind them under fear of wrath, but did bind them also to obey the Ordinances of God with some kind of devout reverence: Now you have many men that rest there, but when the Lord doth carry men further, than he sendeth a spirit of burning, thereby to blast all the fruits and branches of their righteousness, and to burn up all, that under a Covenant of works a man hath wrought; and this is that which the Prophet Esay speaketh of, Isa. 4.4. that the Lord will purge away the filth of the daughter of Zion with a spirit of judgement and of burning. The one is a spirit of sanctification, and the other is a consuming fire, which forceeth them not to build any comfort upon any works that they have done. This may Hypocrites reach unto in their judgements, so as that they may be convinced, that they have neither root within them, nor branch growing upon them, and yet in the mean while they may not come unto a Spirit of Adoption, but hereby also the Lord useth to prepare his people. Some bless themselves in worldly courses, and never come unto a spirit of bondage: some do find comfort in their performances, and never saw the vanity of their own righteousness, but there are those whom the Lord doth carry further unto a spirit of burning, even unto a sensible feeling of God's wrath burning against whatsoever is as stubble (& such is a man's own gifts, and parts, and worth) so that now the poor soul findeth that he hath no root of any good Covenant, but seethe it to be an outward face of the Covenant that he doth rest upon; and now he seethe no green branch of righteousness remaining, but all is blasted and broken in pieces, according to what the Prophet Esay saith, Chap. 40.6,7. and so the Lord cometh to leave a man neither root nor branch, for by a spirit of bondage the Lord blasteth all flesh: but when it cometh unto the goodliness of flesh, that is consumed by a Spirit of burning.  
2 As God thus prepareth us for himself, so he doth give himself unto us, and taketh possession of us by his blessed Spirit. The Father giveth himself and his Son by his blessed Spirit (for the Spirit it is by which he doth visit the hearts of his people) and this is the main blessing of the Covenant of Grace. For the better clearing of it, this may be demanded.  
Quest. How doth the Lord give himself unto his people, and his people back again to receive him?  
Answ 1. They being thus prepared, the Spirit of God taketh up his seat in the soul by making it a Temple unto himself, in the name of the Father and of the Son, and so are they made an habitation of God through the Spirit, Eph. 2.22. Gal. 4.6. And because ye are Sons, etc. where he speaketh not of Sons by actual regeneration, but by God's Eternal Counsel. The same Spirit is also called the Comforter, whom Jesus Christ hath promised to send, John 16.7,8,9. If I depart, I will send you the Comforter, and when he is come, he will reprove the world of sin, of righteousness, and of judgement.: Of sin because they believe not in me. This the holy ghost convinceth men of, to be the greatest misery of the soul, that they have not believed upon Jesus Christ. And look as a Talon of gold or some weighty mettle falling into a Vessel of water, dasheth out all that is in the vessel to make room for itself: So the Lord Jesus Christ coming into the soul, dasheth out all watery confidences, and maketh room for himself, so as that you may say the Eternal God is there; and in very deed, because the heart of man is not only like unto water, but is hard and stony, therefore the Spirit of God cometh like fire, and melteth the iron stone of the heart, and softeneth it into flesh, that now the soul is utterly at a loss not only in regard of his sins, but in regard of his best works also, and is most of all convinced of his unbelief. Now the Holy Spirit of God bring thus shed abroad into the heart, at the very first entrance of it into the soul, us it doth chief convince the soul of Unbelief, so  
2 The same Spirit worketh faith in the soul to yield himself unto the Lord, and the soul being emptied of himself, now the Holy Ghost hath infused Faith to receive the Lord Jesus Christ; and this is a true saving work though the soul thinketh itself in a very sad condition, that he should so long live without believing in Jesus Christ. But he is clearly convinced what his case is, and how vain his best works are; and he lieth under this work not only in his judgement, but in his heart; he now freely submitteth unto the will of God. So that the Spirit of God becometh unto the soul, not only as a Spirit of burning to consume all that is like stubble, but doth also melt the ironstone of the heart, and softeneth it into flesh, that the word may take deep impression in it: Now there is room for Jesus Christ, now faith is wrought there, and now a soul can plead with God by faith in prayer; he seethe there is no former Covenant that he can plead, nor any righteousness of his own, but such as Hypocrites will quarrel for, and rise up to maintain, as they did against John Baptist, pleading their Covenant and their righteousness; with these things a poor soul is not satisfied, but unto you that fear my name shall the Sun of righteousness arise with healing in his wings, etc. Mal. 4.2. Herein is employed such a reverend fear that dare not disaffect this kind of yeeldingnesse to the Son. In the old Testament it is called Fear, in the new Testament it is more generally called Faith; yet the Apostle saith, Rom. 11.20. Be not highminded, but fear, whereby he provoketh them to live by Faith; and indeed it is that, whereby the soul doth yield unto the Lord: and this is indeed our Effectual Calling; the Spirit of God taking possession in our hearts, and working this faith in us, whereby we submit unto the Lord. This is that faith in Jesus Christ that maketh us one with Christ, for our effectual calling bringeth us to be one with him, 1 Cor. 1.9. God is faithful by whom ye are called into the fellowship of his Son Jesus Christ. This fellowship or communion standeth in two things. 

1 In the Unity of the Spirit, 1 Cor. 6.17.  
2 In the receiving of Faith on our parts:   so that by believing (which is the first thing we do) we yield unto the first work of God; when this stronger man cometh, we yield up all our Armour to him, and herein standeth our coming on to be in Christ and in God the Father, by this Spirit of God that taketh possession of the heart, and hath not only burnt up root and branch of our legal righteousness, but hath also melted us unto a soft frame to yield up ourselves unto the Lord, and now we are fit for any duty, the Lord having possessed us with his powerful presence, and this is true spiritual Union between the Lord & our souls. By this faith the Creature doth yield up itself unto the Lord, which is also the work of the grace of God in us, having brought us unto holy union with himself: Now this faith thus wrought in our effectual calling, is not built upon any Conditional Promise (I mean upon any Promise made to any gracious Condition penitent in us) nor can it be built upon any, but upon the Absolute free Promise unto the soul, according to what we read, Isa. 43.22. to 2●. Thou hast not called upon me O Jacob, but thou hast been weary of me O Israel, thou hast not brought me the small Cattles, etc. 
See Calvin l. 3. justi●. c. 2. s. 29.  In all which we see the absolute freeness of the grace of God. So Ezek. 36.26.  
Object. But you will say, Though some may be converted by such an absolute Promise, yet some man's faith may be built upon a conditional Promise, unto a gracious condition.  
Answ. I pray you consider it: If it be a condition, it is to some good Qualification or other, some good work or other of the Spirit of God in the heart of a Christian: Was this work wrought before Conversion or after? Every Christian knoweth, that all works wrought before Conversion are but dross and dung, to apply Promises to such works, were indeed to build upon a sandy foundation. What say you then to works after Conversion? All works after Conversion are fruits of Faith, and if they proceed from faith, than faith went before, than a man's faith was not built upon a conditional promise, how is it possible that it should, when as all works after Conversion are fruits of faith, or else they are no true sanctification, than faith went before in order of Nature, and so was not built upon works, but works upon it. And therefore all our best Divines do carry it thus; That faith closeth with Christ upon a Promise of free grace, otherwise (as saith Calvin) 
Justi●. l. 3. c. 2. s. 29.  my faith would always be trembling and wavering as my works be. Upon a Promise of free grace therefore my faith is built, as upon the Promise of God in Christ reconciling the world unto himself, 2 Cor. 5.18,19. The word is it may be spoken outwardly unto all Christians, but if God do set it home particularly unto any soul, that man receives this gift of God, & it is made his own: first he believeth this Promise of free grace, and then afterward come other Promises that do bear witness unto the right application of that Promise unto the soul: but I am first bu●… upon a Promise of freegrace, or else there is no true closing with Jesus Christ. Well then, being thus united unto Christ, from this Union with Christ, do flow all other blessings and benefits of the Covenant of grace; and from hence springeth Communion with Christ in all spiritual blessings that the Lord hath wrought for us in him, and they are, two of them Relative blessings, as they are called by Divines, and two of them Positive blessings: The two former are laid up in Gods own hand, and are not created in us as the other two are.  
1 For the Relative blessings, they are 

1 Adoption.  
2 Justification.    
And they spring immediately (simul & semel) from the former Union with Christ, for as soon as ever the spirit of God is in our hearts, and hath wrought faith, that we do not spurn against Jesus Christ, now is the Divine nature of Christ in us, and we are now become the Sons of God as Christ himself is.  
Look as in a man's first natural conception, as soon as ever Adam doth live, there is an heir of Adam, even so soon as the soul liveth: So it is in this new spiritual birth, as soon as the Holy Ghost cometh and hath wrought this faith, now is the seed of God in us, and the life of Christ, and the Spirit of God, and now are we the Sons of God, Jo. 1.12. Immediately upon this Union with Christ we are Sons by Adoption, and as we are Adopted, so likewise our sins are now imputed unto Christ, and his righteousness unto us, and so our persons are justified. For how and when was Adam's sin imputed unto us? Psa. 51.5. Behold I was shapen in iniquity, etc. so soon as ever there was life, it was the life of Adam, now the imputation of Adam's sin falleth immediately upon the soul. So when we do receive Christ by this living faith, having the life of Christ in us, we have the righteousness of Christ also imputed to us: for what doth the Child in the womb, though it doth neither good nor evil, but is merely passive, yet sinful it is, and a Child of Adam. So also in this our Regeneration, the soul acteth not, but only receiveth Christ by that faith which the Lord hath wrought in it, whereby also it is made capable of the privilege of Adoption, and so the Lord accounteth us his Children, and imputeth the righteousness of his Son unto us, whereby we are justified. These things do dwell in God's bosom, and the meaning of them is afterward revealed unto the soul, but communicated they are, both that of Adoption, and this of Justification, by the gift of faith wrought in us, but we are still upon the first work of Conversion, wherein a Christian is only passive and receptive, and truly it must needs be so in the first work of God upon us.  
2 Now for the Positive blessings that are wrought in us, they are: 

1 Sanctification.  
2 Glorification.    
When we are called, then are we sanctified, then are we glorified, 1 Cor. 1.2. As in our natural conception, as soon as ever the Child liveth, Adam's sin is first imputed, and then there is a proneness in it to carry it captive unto sin, and to make it backward unto any goodness: so when the life of Christ is dispensed unto the soul, now the Lord cometh to convey with it Justification, and in it pardon of sin, and then there is a proneness in a justified person to be lively in duty. If we live in the Spirit, let us also walk in the Spirit, and by faith our hearts come to be purified, Acts 15.9. and the same Spirit quickeneth us unto holy duties; so that we live, yet not we, but Christ liveth in us, yea the Spirit sanctifying draweth us into an holy Confederacy to serve God in family, Church, & Commonwealth; and this sanctification groweth and increaseth more and more; for as corruption of Nature springeth from the imputation of Adam's unrighteousness, so doth sanctification spring from the imputation of Christ's righteousness and thence floweth a proneness unto that which is good, and a backwardness unto that which is evil; this is Sanctification.  
2 The other Positive gift is Glorification, which we read of, Rom. 8.30. This the Apostle Peter mentioneth, 1 Pet. 5.10. as that whereunto we are called,— and in truth he hath begun the work from the time that he first began to call and sanctify us, 2 Tim. 1.9. From the very first time that God worketh upon the soul graciously, there is a glorious work in that soul, and others may see it though himself seethe nothing that he hath received.  
Thus we see the second branch of the Doctrine opened, how the Lord doth receive Abraham and his seed unto himself, preparing them by a spirit of bondage and of burning, and then savingly by the inhabitation of the blessed Spirit, the same Spirit begetting Faith, we are alive in Jesus Christ, and so come to be adopted and justified in him. Afterwards the same Faith which at first only receiveth Adoption and Justification, doth now begin to stir a little, and to breath forth into gracious desires and some holy mourning, and beginneth now to put forth such works as the Holy Ghost carrieth the soul an end in, working all our works in us and for us.  
Now for the third and last part of the Doctrine, the Lord took the chiefest of Abraham's seed to be the Mediator of this Covenant, unto whom all the Promises were made, Gal. 3.16.  
Quest. If the Lord gave him to be Mediator, how did he constitute him so to be?  
Answ. By a double Act;  
First, by receiving Jesus Christ the Son of the Virgin Mary, to be one person with the second in Trinity, hereby laying a ground of a firm Mediation between God and us: for now cometh Jesus Christ to be of God's Nature, and therefore he willbe faithful unto God, and of our nature and therefore he will be compassionate towards us. And here is the Root of all the life and power of this Mediation, to wit, this personal Union between Jesus Christ and the Father, which maketh up a firm and everlasting communion between God himself, and Jesus Christ.  
Secondly, by Gods giving him to be a Covenant, Isa. 42.6. I will give thee for a Covenant of the people, etc. That is, to be a Mediator of this Covenant.  
1 To receive from God all the Offices and gracious gifts, whatsoever is requisite to a King, Priest, and Prophet, all things he receiveth from the hand of the Father, Col. 1.19. For it pleased the Father that in him should all fullness dwell, thus he becometh a plentiful Redeemer: And as the Lord gave him to be a Covenant, so he giveth him also to work all things needful for our Redemption: partly by his Passion, and obedience unto the death of the Cross, and partly by fulfilling the whole Law, all righteousness for us. The Lord Jesus Christ did fully accomplish whatsoever was requisite for him to accomplish in his own Person.  
2 He doth perform all things needful for the Application of this redemption unto our souls; and to this end, he it is that sheddeth abroad his Spirit into our hearts, John 15.26. & 16.7. and when this blessed Spirit cometh, he applieth unto the soul all the gracious redemption of Jesus Christ, by giving him and all the fruits of his redemption, and by working all those blessed works that the souls of his people come to be partakers of; and so performeth all those Conditions that are required on our parts: If it be needful for us to have faith, he will work it in us: If it be needful for us to live a life of Faith, he will help us so to live, for it is not of ourselves, it is the gift of God, Ephes. 2.9. Thus hath the Lord made him a complete Mediator of this holy Covenant, and whatsoever we receive, we receive it from him; for unto him first as the head of the Church are all blessings given, and unto us all Promises in him are Yea and in him Amen, 2 Cor. 1.20. for though Christ be not a sinner in his own persons, yet in respect of his Members, he is many times lost in them, though not in himself; and poor in them, though not in himself; for us therefore he receiveth the Promises of God, and that is the great security of them, that they are laid up safe in him, and belong unto us if we have Union with the head; and in him we perform whatsoever God requireth, whether we Pray, or Preach, or hear, we do all in the Name of Christ, going forth in his strength and power, Col. 3.17. Thus is the Lord Jesus Christ a firm Surety of the better Covenant, Established upon better Promises, Heb. 8.6.  
Use 1. In the first place, This may teach us a broad difference between the Covenant of works and the Covenant of Grace.  
In the Covenant of works, the Lord offereth himself as a Father, his Son as a Redeemer, his Spirit as a Sanctifier, but this upon a condition of works, Thou shalt have no other Gods but me; and If they shall keep his Laws and obey his voice, than they shall be a peculiar treasure unto him above all people, Exod. 19.5,6. This also they undertake to do, Deut. 5.27. All that the Lord our God shall speak unto thee, we will hear it and do it; But O that there were such an heart in them, vers. 29. When they rebelled, he did not pardon them graciously; but the Angel whom he sendeth with them he biddeth them beware of him, and obey his voice and provoke him not, For he will not pardon your Transgressions for my Name is in him; In the Covenant of Grace he will, but not in this; here is indeed a Conditional Redeemer and Saviour, and so it is expressed, Isa. 63.8,9,10.— with many of them God was not well pleased, almost with none of them, but overthrew them in the wilderness. Thus in the Covenant of works all is given upon condition of obedience.  
2 The Lord giving Himself, his Son, his Spirit upon condition, though it be but to works, yet he is pleased to receive them into some kind of relative Union, expressed Jer. 32.32. Which my Covenant they broke, although I was an husband unto them. He was married unto them in Church-Covenant, this was some kind of Union, he was their God and they were his peculiar people, and yet the Lord cast them off (a Generation of his wrath) from this Marriage Covenant between them and him: from this Union there springeth a kind of Faith, by which the soul cleaveth unto the Lord in some measure, else there could not be this marriage union; and this faith is that which you read Psal. 106.12,13. They believed his words, they sang his praise, etc. So also Exod. 14.31. it is said, They believed the Lord and his servant Moses. This is that faith which men may receive, and yet may Apostate from it, spoken of, Heb. 6.3. to 6. and Luk. 8.13. but all that faith was never grounded upon any free promise of grace, but all was built upon Ordinances and Duties, and upon no higher ground. In the 2 Chron. 13.8. to 12. marvellously strong are the expressions of Abijah when Jeroboam came against him, You think to withstand the Kingdom of the Lord in the hand of David, etc. Where we see what faith he did express, and hereupon (vers. 18.) The Children of Israel were brought under, and the Children of Judah prevailed; and yet this King's heart was not perfect with the Lord his God, 2 Kings 15.3. and yet (mind you) a strong confidence he had that the Lord was with him, and that he would be present with his own Ordinances; there was faith built upon fellowship with Ordinances, like unto that Faith in the Scripture before alleged, Luke 8.13. Men are affected with the word, and believe and find comfort, and all this springeth from that Relative Communion which they have with the Lord, they find refreshing in their way and work, and many times take it for the very Seal of the Spirit of God. All which may and oftentimes is found in Hypocrites; but here's the difference, in a Covenant of works God giveth himself Conditionally; in that of grace, Absolutely; in both he maketh a Covenant, in the one of Grace, the other of works, in which the Voice of the Lord is, If you be true and faithful to me, than I will not remove you, and in this Covenant is Faith found, whereby they lay hold upon the head of the Sacrifice, but not on Christ: it is only built upon such changes as they find in themselves, and will in the end vanish utterly away.  
3 There is a difference also that springeth from the fruits of these two Covenants i●… their continuance; for though in the Covenant of works there be a semblance of Justification and Adoption, and a kind of Sanctification, yet they endure but for a season, and therefore he calleth them Lo-ammi, for ye are not my people, and Loruhamah, for I will no more have mercy, though sometimes they were his people, and he then had mercy on them: They may also have pardon of sin, that is forbearance of punishment for a season, Psal. 78.37,38. Being full of compassion he forgave their iniquity, and destroyed them not, yet they were such whose heart was not upright with him, neither were they steadfast in his Covenant. This is plainly held forth in the Parable, Matth. 18.23. to the end. When the Servant had not wherewith to pay his Lord, he fell down and worshipped him, saying, Lord have patience with me and I will pay thee all, his Lord was moved with compassion and loosed him & forgave him the debt, but when he had not like compassion on his fellow-servant, than his Lord was wroth and charged all his iniquities upon him, and cast him into prison, until he should pay all that was due to him. So that the Pardon is not everlasting, but only respite from outward punishment, and from inward pangs of Conscience many times, and this they take for pardon of sin, and acceptance with Jesus Christ, when indeed they are deluded. So likewise their Sanctification is but for a moment, they come at last to tread under foot the blood of the Covenant wherewith they were sanctified, Heb. 10.29. for Christ was but a Conditional Redeemer unto them; they had only gifts of Tongues, and utterance, and wisdom, and discerning of spirits, and a common Faith; which things are not that Sanctification which is a fruit of saving Faith, but only such gifts as do sanctify them unto the work of the Ministry perhaps, or Magistracy, and fit them for household Government, or the like; and so much Positive work there is in them as doth make them in some measure fit for the work or service they are called unto.  
For a little more explaining of this, Is it the same with that Sanctification which is in God's Children? God forbidden. All the men in the world are divided into two ranks, Godly or Ungodly, Righteous or Wicked; of wicked men two sorts, some are notoriously wicked, others are Hopocrites: Of Hypocrites two sorts (and you shall find them in the Church of God) some are washed Swine, others are Goats.  
1 The Swine are those of whom our Saviour Christ saith, That they return unto their wallowing in the mire; like unto these are such men who at the hearing of some Sermon have been stomach sick of their sins, and have rejected their wicked courses, but yet the swine's heart remaineth in them, as a Swine when he cometh where the puddle is, will readily lie down in it: so will these men wallow in the puddle of uncleanness when their conscience is not pricked for the present: But these are a grosser kind of Hypocrites.  
2 There is another sort that go far beyond these, and they are Goats, so called, Matth. 25.32,33. and these are clean Beasts such as chew the cudd, meditate upon Ordinances, and they divide the hoof, they live both in a general and particular calling, and will not be idle; they are also fit for sacrifice; what then is wanting? Truly they are not sheep all this while, they are but Goats, yet a Goat doth loath that which a Swine will readily break into; but where then do they fall short of the nature of sheep? A difference there is, which standeth principally in these particulars.  
1 The Goat is of a Capricious nature, and affecteth Eminency, his gate also is stately, Prov. 30.30. Agur reckoneth the He-goat among the 4 things that are comely in going: And they are full of Ambition, they cannot abide swamps and holes, but will be climbing upon the tops of mountains; there is not that plain lowly sheepish frame that attendeth unto the voice of the Shepherd, to be led up and down in fresh pastures: they attend upon their ends, and will outshoot God in his own Bow, and therefore when they have done many things for Christ, he will say unto them, Depart from me, ye workers of iniquity. More Eminency they did affect, than they were guided unto. Thus it was with Jehu, who in his zeal for God thought to promote himself, and herein he will not be persuaded of his sin, and therefore going into crooked ways, he cometh at length to cleave unto the sins of Jeroboam the Son of Nebat, who made Israel to sin; yet notwithstanding, you may recrive a Goat into Church-fellowship for all his capricious nature, and he will be a clean creature, and of much good use. The five foolish Mat. 25.2. were all of them Virgins, all of them abhorring Idolatry, and all go forth to meet the Bridegroom, and yet they are foolish and never shall you make them wise, to be all for Christ, only hearing and obeying his voice.  
2 They are of a Rankish nature all of them, specially the old Goats will have an unsavoury relish, far from that pleasant sweetness that is in a sheep; and herein Hypocrites are greatly different from the sheep of Christ, as the Prophet speaketh, Ezek. 34.21, and they mar the Pastures with their feet, and will be at length mudling the fair waters of the Sanctuary also; and in your best sanctification they fall far short of a sheep-like frame of spirit, diligently to hear the voice of the Shepherd, this will not be found in the sanctification of the best Hypocrite under Heaven, they may go far and yet fall away, and this is no Arminianism, but if you search the Scriptures diligently, you will find these things to be true.  
4 There is a fourth difference between the Covenant of works and of grace, in respect of the Mediator, Gal 3.19. The Law was given and ordained by Angels in the hand of a Mediator. Moses was a Mediator according to the works, and this our Saviour telleth the Jews, John 5.45. You have one that accuseth you, even Moses in whom ye trust: And as for Jesus Christ, if he be given to be their Redeemer, it is but according to their works, if they shall obey his voice, but if they shall sinne against him, he will overthrow them body and soul into the nethermost Hell. But now in the Covenant of Grace, Jesus Christ hath Obtained a more excellent Ministry, to be the Mediator of a better Covenant, established upon better Promises, Heb. 8.6. Thus we see in this first Use, the difference between the Covenant of works, and the Covenant of Grace.  
Use 2. I might also here (in the 2d place) from hence gather an Argument against the whole body of Arminianism, for they look at no gift of God, but merely upon the faith or works of the Creature foreseen: If God speak of Election or any other gift of his grace, they tell you it is of Faith foreseen: but we see how contrary it is unto this truth of God, for he giveth himself first in order of nature, before he giveth any thing else accompanying Salvation. He gave us Christ in his Eternal Counsel before Election, and so doth he also in our Effectual Calling; not any Grace before Christ, or power to choose whether we will have him or not have him: but he is God, and first giveth himself, and with him faith, and so worketh our wills unto himself; not otherwise, leaving it unto us to choose whether we will have him to be our God or no. Many things in Popery and Arminianism come to be confuted from hence, and both are utterly rooted out; for in truth they hold forth no more but a Covenant of works: And if we will not grant faith to be the cause of all the blessed gifts of God, they will take it marvellously unkindly, but they were as good deliver unto us another Gospel; for it is not of Grace, that Faith is given us?  
Use 3. This may also teach the people of God, to bear a gracious respect unto those that are under a Covenant of works, and not forthwith to condemn them, as if there were no hope of their Salvation: For God doth not call any into fellowship with himself in a Covenant of Grace, but ordinarily he first bringeth them into a Covenant of works, and casteth them out of doors by a spirit of bondage and of burning, and then bringeth them in by the true door, and Jesus Christ is that door, Joh. 10.9. Though the Children of the Faithful be born under the outward dispensation of the Covenant of Grace, yet if they be not of the Elect seed, they will choose life by their works, and so fall under the Covenant of works, Gal. 4.24. to 30. So will Professors also, Gal. 4.21. yea, the Elect themselves, before their Effectual Calling, will seek life by their works. Hence those that are under a Covenant of works may belong unto the Lord as well as myself, pray for them therefore. Paul was under a Covenant of works, Steven prayeth for him, and as most conceive, that Prayer was effectual unto his Conversion, and Paul was as dear unto the Lord in his Eternal purpose, as Steven himself was: And thus Paul himself speaketh of Onesimus, He therefore departed for a season that he might be received for ever: So may we say of men under a Covenant of works, the Lord may bring any of them home unto himself by dashing all his works in pieces, and showing him the presidence of his Spirit, though the Lord hath melted him formerly in his Prayers, and Preach, and Hearing, and Sacraments, by a Spirit of burning; yet the Lord will discover that he is but hardened by it into another lump of pride against the Lord his God: And the Lord will also pluck away the cawl from their hearts, and then they will have none in Heaven but Christ, nor in the earth in comparison of him, and then the Holy Ghost convinceth them of this sin above all their other sins, that they have not believed on Jesus Christ. Do not therefore censure any such, as to say there is no likelihood that they should have fellowship with Christ, for if the Lord make them to fall down before him, and to yield up their spirits unto the Lord in holy reverence and fear, these have now received some secret smoking affections (besides a Spirit of burning) which the Lord will not quench.  
Use 4. It may serve in the next place to clear up our judgements in sundry passages that do concern the Covenant of Grace, by Answers unto these 6 Questions following.  
Quest 1. What is the first gift that ever the Lord giveth unto his Elect?  
Answ. First of all he giveth Himself, the Father, and the Son, and the Holy Spirit; this is the foundation, and if you shall lay saving Qualifications in the foundation before these, the foundation will lie uneasily, and the spirit of a true Christian shall not lie long in peace, Christ must therefore be first, and with him Faith to receive him; first he will make a Covenant with us, and put his holy Spirit within us, and he cometh in with Faith and Fear that we never may departed from him: He giveth us his Son, and all things else in him, he giveth us in him pardon of sins in our Justification, and in him some degrees of glory also, and in him right unto all the Promises of the Covenant; no other foundation but him. Take him first, for he is the first thing given: He taketh us by giving us Faith, and we take him by exercising our Faith on him.  
Object. But whether doth not the Lord give us some saving Preparations before Jesus Christ, for there be those that are gracious Saints, that have conceived that there are some gracious Qualifications, which the Lord giveth to prepare for Jesus Christ.  
Answ. There be saving graces, which do sanctify us unto God our Father: but whether they do make way for Jesus Christ, there proveth a difference: but you may discern the truth of the point. If the Lord do give any saving Qualification before Christ, than the soul may be in a state of Salvation before Christ, and that would be prejudicial unto the grace and truth of Christ; for if there be no name given under Heaven whereby we must be saved, but only Jesus Christ, nor his name, but in a way of fellowship with him, than it will unavoidably follow, that whatsoever saving work there be in the soul, it is not there before Christ be there; it is true, John Baptist was sent to subdue all flesh by a spirit of burning, which burneth up the Covenant of Abraham, I mean their carnal confidence in it, and all their fruits of righteousness; here were indeed preparations for Christ, but these were not saving, they were still Children of wrath, Ye Serpents, ye Generation of Vipers notwithstanding all this; John did indeed dispense poverty of Spirit, and yet though they had received the Holy Ghost, they were not sensible of it, yet the poverty of spirit was there, unto which the Promise was made, but then Jesus Christ was there also, whether they knew it or knew it not, that is not greatly material in this Argument. But if the Kingdom of Heaven was there, Jesus Christ was there first, otherwise it will prove dishonourable unto the name of Christ. Indeed there is a saving preparation before consolation in Christ, and the manifestation of our gracious union with him; but for our first union, there are no steps unto the Altar, Exod. 20. last. But Christ doth prepare his Tabernacle for himself to dwell in.  
This is in the first place for Instruction concerning what is the first gift, which the Lord giveth unto the soul, before any work or Promise; he giveth saving communion in spiritual union with his Son; this standeth firm from the Tenor of the Covenant, and the nature of it, to my best understanding, and therewith giveth us Faith, and all other saving Qualifications and Conditions, as it is held forth in the Scriptures of God.  
Quest 2. In what order the Lord giveth the Covenant and the blessings of it, whether Faith before them, or those blessings before faith be able to apply them?  
Answ. He doth give himself in working Faith, before Faith can be there, and therefore it is the fruit of the Spirit that Faith is wrought in the soul, and this Faith doth receive the presence of the Lord Jesus Christ himself by his Spirit, and it doth also receive Adoption and Justification: but to be able actually to apply it, our first birth will not bear it: for a man is as passive in his Regeneration, as in his first generation, only the Lord giveth us his Spirit that doth unite us unto Christ, which is received by Faith, together with Adoption and Justification. And yet by the Act of believing we are justified also, Gal. 2.26. that is, manifested to be justified in our own consciences.  
Quest. 3. Whether do we receive the Lord Jesus Christ in an Absolute or in a Conditional Promise?  
Answ. We know the Lord can convey himself in an Evangelicall Commandment, as well as in a Promise, as we find it, Isa. 41.14. Fear thou not worm Jacob, I will help thee, etc. He can also convey himself in a threatening to the Devil, as unto our first Parents he did convey himself, wrapping up a Promise in it, as Gen. 3.15. from whence the Lord gave them to suck a sweet and comfortable Promise of his free grace: And when the like is conveyed in a Commandment, the Lord undertaketh to work that which he so commandeth.  
But now it is questioned, Whether the Promise wherein the Lord giveth himself, be Absolute or Conditional? Faith to receive Christ is ever upon an Absolute Promise, if you will say it is a Promise to a Condition, what kind of condition was it? there is no Condition before Faith, but a conditon of misery, a lost condition, or if a gracious Condition, it is a Condition subsequent, not preaexistent, no Condition before it, whereby a man can close with Jesus Christ: and if it was a Condition after Faith, unto which the Promise was made, than faith was there before, and whatsoever followeth Conversion, is no ground of Faith, but a fruit and effect of it; therefore I say our first coming on to Christ cannot be upon a Conditional but upon an Absolute Promise.  
And if ever the Lord minister comfort unto any man, true comfort upon good grounds is ever built upon a Promise of free grace. If the witness be unto Justification received, it is true indeed, a gracious Qualification, and a Promise to it, may give good Evidence of it a posteriore. And so for Sanctification, if the Lord come to bear witness unto a man's Sanctification, than he doth it from some work or other of his grace in him, as unto Abraham, Gen. 22.12.  
There is a fourth Question which is as a further branch of this fourth Use, which I would not speak to, but that I might through the good hand of God, the better clear things, that we may not stumble in our expressions in any conference about the Covenant of Grace and works.  
Quest. 4. Now forasmuch as you hear of a Sanctification under a Covenant of works, it doth imply that there is a Sanctification that is but transitory, and not everlasting, nor immortal: Whether then may a man evidence his Union with Christ, by his Sanctification?  
Answ. I answer in four Propositions, that I might not leave any occasion of scruple or difference about what is held forth in our Congregation, as being that which doth yield as much Agitation as any other Doctrine that is taught among us, let me therefore shortly and plainly discover it, and let it be so far received, as we see the life, and presence, and truth of the Spirit of God revealing the doctrine of free Grace, according to the Scriptures.  
Prop. 1. That a Sanctification, which the terrors of the Law may produce (that is to say, such a Sanctification as may be found in a Covenant of works) is no evidence or witness of our union with Christ. And I suppose there is no difference there; but though there be no difference in men's judgements in this, yet it is an easy thing for Christians to abuse their Evidence upon this very ground, and as much upon this ground as upon any: For when Christians come to be really wrought upon, and find themselves discouraged from sin, and so reform their lives and give up themselves to obey the word, and find comfort therein (and great consolation many times) in such a case as this, Christians do much differ upon the point; yet I do not know any of all the Teachers in the Country, that withdraw their consents from this doctrine, that such Sanctification, as is wrought in Hypocrites, though it may reach to great improvements, yet it is no evidence of Justification at all. And it hath been handled in another Congregation, and I think not without weight of truth; that to distinguish in men between that Sanctification which floweth from the Law, and that which is of the Gospel, is a matter so narrow, that the Angels in Heaven have much ado to discern who differ: a work fit for Angels to cut the scantling in it, then for the Ministers of the Gospel, though indeed there be great difference of the one from the other. Now though this do not tend to heal any difference in judgement, yet it is useful to heal a misprision of sanctification that may be found in all Hypocrites of this Country, and elsewhere.  
Three things are to be attained unto in all sanctification. 

1 From what Root it springeth.  
2 By what Rule it is guided.  
3 At what End it aimeth.    
And commonly under one or other of these three, are put all the differences between the one sanctification and the other.  
I speak it that it may be searched, and (God is my witness) not to unsettle the well-grounded comfort of any soul; but if any have built upon an unsafe ground, or have built Hay or stubble, better it is to know it at first, whilst there is hope in Israel, than when it is too late.  
In those three things formerly mentioned, are all the differences between the sanctification of Hypocrites, and of the Children of God, and they go so close together, that you will say it is an easy matter to discern justification by sanctification.  
1 For the Root of it, the soul having fellowship with Christ, the Holy Ghost cometh into the soul, & worketh Faith in Jesus Christ, and this is the root of all Christian sanctification, Ezek. 36.27. and for Faith, it is that which purifieth the heart, Acts 15.9. & without faith it is impossible to please God, Heb. 11.6. So that Faith must concur unto the rootedness of our sanctification in Christ: And the Apostle doth attribute both these Roots unto both sorts: Unto those Christians that shall afterwards fall away to sin the sin against the Holy Ghost, Heb. 6. They have tasted of the heavenly gift, and were made partakers of the Holy Ghost, that heavenly Gift was Faith, which the Apostle reckoneth chief among the Principles of Christian Religion, vers. 1. A taste they had both of Faith and the Holy Ghost, yet from both these they fall away.  
You know what was said of Saul, 1 Sam. 10.10. The Spirit of God came upon him, and so did it likewise upon Judas and Demas, acting them mightily in their Administrations; and as they were thus carried along by the Spirit, so likewise the spirit of bondage will marvellously prevail with the Sons of men to draw them on to strong works of Reformation, from whence they reap no small Consolation, but think and say (as Abijah did) that the Lord is with them whilst they are with him: And as sometimes David said of himself, I believed, therefore I spoke, so the Israelites also (Psal. 106.12.) believed and sang the praises of the Lord upon the red sea shore, and yet were they but an Hypocritical Generation; and if Hypocrites may work Miracles in the name of Christ (as they did, and expostulate with Christ about it, Mat. 7.22.) then may a temporary Faith work ordinary works in Christianity also: and therefore you shall read (Mat. 13.22.) that there is no fault found with the thorny soil for their want of root, or depth of earth, for the want of both which the stony soil was taxed; but look as it is with the branches of a Vine, what depth of earth the root hath, they have, it being grafted into the Vine though they be but branches of the wild Olive, and will bring forth but wild fruit; for though the branch of the wild Olive be grafted into the fat Olive, and may flourish there, yet will it bring forth his own fruit, but in the root you will find no difference. And yet there is a difference, but it is very hard to be discerned.  
Object. Yes (you will say) there is a plain difference, for an hypocrite is ever full of himself, but a true Christian doth all in faith, he seeketh God daily, and waiteth upon God daily, and these are not the ways of hypocrites.  
Answ. Consider (I pray you) what the Word of the Lord holdeth forth as the Root of this sanctification, and I will go no further than express Scriptures. Isa. 58.2. They seek me daily; and this is spoken of hypocritical Israelites, and for waiting, we often hear it spoken of the five foolish Virgins, that they all went out to meet the bridegroom, Mat. 25.1. though while they tarried long, they all slumbered and slept, and so did the wise Virgins also; and for more particular application of God unto themselves, we find that also Hos. 8.2. Israel shall cry unto me, My God, we know thee; and yet this Israel (in the same Scripture) had transgressed the Covenant, and cast off the thing that is good. And for a further Act of faith, which is a staying a man's self upon God, what saith the Text, Isa. 48.2. They stay themselves upon the God of Israel; and these were obstinate sinners, and their neck as an iron sinew, and their brow as brass: there was not truth and uprightness; True it was not, but how shall we know the difference? Truly it is hard to perceive when men differ, and therefore it is not an easy matter to make such use of Sanctification, as by it to bear witness unto Justification: and it will be a very hard case and much more difficult, when men cannot feel the presence of spiritual gifts, but want spiritual light: and when they do find faith in themselves, they do find it in hypocrites also, even in hypocrites also, even faith to seek the Lord, & faith to wait upon him, and faith to apply him, saying, My God, and faith to stay upon the God of Israel; and yet these men do vanish away in hypocrisy; this hypocrites may do; seeing therefore what easiness of error may befall Christians, whether this or that grace be of the right stamp or no, it will behoove Christians to be wary, for even Eagle-eyed Christians will have much ado so to discern of sanctification in themselves, before they see their justification, as to cut off all hypocrites from having the like in them, for the sanctified frame of God's children, and that which seemeth to be like it in hypocrites, both of them spring from the holy Ghost, and both from faith: but now the Spirit of God hath further work in his own people, beyond what he worketh upon others, though he melteth both, yet hypocrites are melted as iron, which will return again to his former hardness, but his own people are melted into flesh, which will never return to his hardness more, neither can they rest in any measure of softness unto which they have attained, but still are carried toward Jesus Christ: so that the one is a temporary faith, and the other persevereth; though both work in the name of Christ, yet this difference will be found between them, not only when hypocrites come to be blasted, but even in the midden of their profession: As for the faith of the Gospel of Jesus Christ, it is never precedent of its own power, but his strength lieth out of himself in Christ; whereas hypocrites and legal Christians are confident of their faith, that they can make use of it unto such and such ends, they think they need no more but look up to Christ, and their work is at an end; and such strength they find in themselves, as that they do not fear, but that they shall carry an end all their work to God's glory and their own: whereas the strongest faith even of the Thessalonians (whose faith was such, as none of all the Churches went before them) if it be not supplied and strengthened, they know, & the Apostle Paul knoweth that it will warp & shrink. This may we see by comparing, 1 Thes. 1.3. with Chap. 3.2,10. And the faithful people of God, Isa. 26.12. acknowledge Him to work all their works for them. And therefore as there is a real difference in the presence of the Spirit; so also in the work of faith in hypocrites, and the children of God, for the one putteth confidences in himself in the gift received, and the other in Jehovah. This is the first difference of Sanctification.  
2. There is Difference also in the Rule whereby they are guided, though both seek to the word of God & take delight in that, insomuch as you shall not be able to difference them there, yet a great difference there is in the apprehension of the word: the one is so confident of the comfort that he hath in the word, and he will be ready to take it ill at God's hand, if he find not acceptance before him: Now the other see the need they have of the Lord to maintain their comfort for them. This manner of affection we find in David, when the Lord had brought him and his people into a sweet frame and temper of spirit to offer willingly towards the building of the Temple; what saith David now? Doth he think this to be enough? No, no, but he prayeth to the Lord, 1 Chron. 29.18. O Lord God of Abraham, Isaac, and Israel our fathers keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee. Thus is he sensible that these comforts would soon fail them, & they should again wax barren and uncomfortable. And here is the nature of true Consolation in Christ, to look up unto the Lord to preserve and maintain it, and so he is still drawn nearer & nearer to Christ. But now though both attend unto the Word, as their Rule of Sanctification, if you take it in the way, in which the one and the other hold it forth, yet there is a great difference. Psal. 119.6. Then shall I not be ashamed, etc. Here is a Rule; what, may not hypocrites walk according to this rule? Truly they profess no less, and they think it enough, if they have but a Rule in their eye, and therefore under a spirit of bondage they are confident and say, Whatsoever the Lord commandeth us, we will hear it and do it, Deut. 5.27. And what saith Balaam; Though Balaack would give me an house full of silver and gold, I cannot go beyond the Commandment of the Lord, Numb. 22.18. and yet he loved the wages of iniquity; and indeed those that undertake so much in their own strength, they come afterward to be weary of the Lord, and weary of his Commandments: as Amos 8.5. and they say at last, It is in vain to serve God, and what profit is it that we have kept his ordinances? Mal. 3.14. These are but like washed swine, that will crop grass for a while in a fair Pasture, but if you keep them long there, they will not delight in such manner of feeding, but will rather choose to go into the mire; but as for goats they will delight in the Commandments of the Lord, Isa. 58.2. It is not a very hard thing unto them, nor grievous for them to keep solemn fasting days together, they come willingly, they delight to come, therefore the difference will be hardly discovered, and unless you be a Christian of a very clear discerning, you will not find the difference.  
Object. But an hypocrite will not delight in all God's Commandments; if you take Herod, he will delight in John Baptist's preaching, and reform many things, but if it come to his not having his brother Philip's wife, then put John into prison, and in the matter of Herodias off with John's head.  
Answ. We see what hypocrites profess, Deut. 5.27. Whatsoever the Lord commandeth us, we will hear it and do it: But you will say not always. It is true, a difference in time will grow; but while they hold forth universal obedience, where will the difference be discerned? Discerned it will be when the Lord leadeth them forth with workers of iniquity, but many times they may be lead on to their death before they be discovered. And therefore what will the servants of God say? I have seen hypocrites (to outward view) well rooted, & more comfortable than I myself; and for zeal and love, the Galathians would have plucked out their eyes to have done Paul good; they thought themselves blessed in his Ministry, blessed souls, they took themselves to be: Whereas the dear servants of God have much ado to see so much goodness in themselves, as upon that ground to fasten any evidence of their blessedness, because hypocrites will go cheek by jowl along with them.  
Object. But you will say an hypocrite cannot aim at God as his last end, but will out-shoot God in his own bow, and at the highest he seeketh no more than his own salvation, without respect unto the glory of God in it.  
Answ. 3. the end. It is true and in time will appear that every hypocrite thinketh to outreach God in all the gifts that he hath received; but in the mean while it is much that an hypocrite will do, and so much that a poor Christian will be put to much exercise to find a difference between himself and him. Jehu did not only think that he had zeal for the Lord, as he said, Come see my zeal for the Lord of hosts; but good Jonadab did likewise so persuade himself, and therefore did readily join with him in his reformation: and when he proclaimed a sacrifice for Baal, he thought that Jehu would not pollute himself in the Temple of Baal. Thus therefore sometimes it cometh to pass, because that an hypocrite may for a long time find all his own ends attained in seeking the glory of God, as Jehu did: but in conclusion, when a man and his own glory must part, then either he must hold to his own honour, or he must neglect it & keep him close to the honour of God: but in the mean time what can I tell, will an honest soul say, but that I may shake hands with, and bid farewell unto God's glory, when his and mine lie at stake together?  
Answ. But may not a man perceive a plain difference when it cometh to persecution.  
Answ. No: Persecution will not clear the difference, for though the stony ground indeed fell off upon point of persecution, yet the thorny soil did not so: many Papists have died for their Religion, and how much more than may some hypocrites do it, yea, even give his body to be burned, and yet want Jesus Christ, and everlasting salvation by him? 1 Cor. 13.3. Now when a poor Christian cometh, and seethe how much such an one doth magnify God, both in doing and suffering, and yet falleth away, it maketh him conclude, surely I also at the length shall turn away from the Lord. So that whether you look at the Root, or Rule, or Scope and Bend of holiness, an hypocrite will carry all things in so fair a way, that you shall hardly discover him to his very death, and when a Christian comes to measure his own sanctification by this man's, he will verily think the one to be as light as the other, and unless it be one that hath his wits well exercised, marvellous much ado he hath to clear himself in such a point as this. There be that think there is no reality in hypocritical sanctification, but certainly it is a real work, and not a mere counterfeit of spiritual gifts. There are indeed some that do merely pretend it, and do but outwardly make fair weather in their profession, but believe it, it is not so in all hypocrites: there is a real work in some. Heb. 6.4,5. They are enlightened and have tasted, etc. which things are real and not imaginary, God casting in their own ends, and their own glory in their way, the servants of God have given them the right hand of fellowship, and so long they have held out, that it was never known when they did Apostate: yea, and so glorious may this sanctification be, that it may dazzle the eyes of the best of God's children, & especially of poor Christians, and most of all discourage when they are seen to fall away. This very point hath been one principal Root of Arminianism, as another is, that men receive Christ by their own Free will: they are able to prove that there is not only a pretence in hypocrites, but real work, and so indeed the Scripture doth call it, sanctification, Heb. 10.29. Now hereupon they do believe that the very best of the servants of God may departed from and forsake their justifying faith; but therein they show the bleat of a goat, and in so saying they condemn the generation of the righteous: it is true, that the best of their Arminian righteousness may die, for they have known no more but the way of works. Thus much for the first Proposition.  
Prop. 2. That, true Christian sanctification, which is a work of faith, is many times dark to a sincere Christian. It is generally granted to be so in the first conversion, and in time of temptation and desertion, as also when a man looketh at his justification, and at the glory of God; Woe is me, for I am unclean (saith the Prophet Isaiah) at such a time: there is so much power of flesh, even in spiritual Christians, specially in young Christians, so much power in their lusts and in their passions, as will put their best friends to a stand what to think of them, and much more themselves, when as they come to be pressed with the power of their corruptions, specially when they compare with such hypocrites as run away with more freedom of spirit than themselves; for sometimes their corruptions do less appear, and they are more free from temptations, and not exposed to such sinful courses, which sometimes true hearted Christians are subject unto. So a poor Christian is discouraged, & an hypocrite emboldened, seeing himself more sanctified than the other in view.  
Prop. 3. That, true sanctification of a sincere Christian is not discerned by him, nor is indeed discernible, until he first discern his justifying faith. A double ground of it, & so leave it to your christian disquisition and search; they are both taken from the necessity of faith, both to the acceptance of a man's person and work: there is a necessity of the activeness of faith in a man's sanctification; The Lord had respect to Abel, and to his offering, Gen. 4.4. A man's person must first be accepted, otherwise all his work will not go beyond the work of a legal Christian; and without faith it is impossible to please God; no acceptance therefore without faith. It is also necessary to the performance of all spiritual duties; for all sanctification is from that faith which Christ doth convey into the soul: Now if the just man live by his faith, whether it be the life of sanctification, or consolation, than no Christian can discern his sanctification to be lively, but he must discern his faith living in it, he must see his faith deriving strength and grace and life from Christ, or else he cannot approve his sanctification to be the sanctification of the Gospel; for as there can be no true sanctification unless there be faith, whereby the person is accepted, and whereby life is received to act in all sanctification; so there can be no knowledge of sanctification, but there must be knowledge of faith, whereby a man's person is accepted, & whereby strength is conveyed to sanctification: for if a poor soul be doubtful of his acceptance with the Lord, he is where he was, notwithstanding his sanctification, and wanteth comfort, for this doubt remaineth, whether he be accepted or no, which (until the Lord do manifest a man's faith unto him by the revelation of the holy Ghost) he is still at a loss in it; for though true sanctification be an evidence of a man's justification, yet itself must be first evident. Thus we see by this third exposition, that a further light is required to the light of sanctification.  
Prop. 4. Notwithstanding this near resemblance between legal and evangelical holiness, yet there is a real difference between them, and such a difference as is discernible to Christians, whose wit are exercised in the ways of the Spirit, and in the word of God, and is discerned by the revelation or manifestation of the Spirit of God, both of the state and work of good Christians; and that ordinarily also: for I would not count it extraordinary, being that which the Lord by his Spirit doth usually reveal unto his people. A real difference there is both in the Root and in the Rule, and in the Scope which they aim at, and so it will appear to be at the last day. Math. 25.23. Depart from me (saith Christ) you workers of iniquity, I never knew you; though they came and told him that they wrought by faith in him: indeed they stood in some relation to him, but not as members to the head, only as branches to the vine, which may be cut off, and yet the vine not maimed; but if the members should be cut off any one from another, then is the body maimed, but Christ will not suffer his body to be maimed: but take you never so many branches from the vine, and it is not maimed, but will bring forth more: if therefore there be no more fellowship between Christ & a Christian, than between the branches and the vine, you may take them away and yet not hurt the vine. But wherein should this relation stand? It is very hard to conceive, insomuch that those, who have been most exact and diligent to inquire into it, have professed that it is Angel's work; very hard it is so to distinguish them from Gods own children, so as not to discomfort poor christians, nor to embolden hypocrites. We must be tender therefore, that the least of God's children may not want their bread: better leave 99 sheep, than that one poor stray sheep should not be sought after; and better an 100 hypocrites perish, than that one poor Christian should want his portion: and yet it is not meet that hypocrites should allow themselves in the estate and fellowship of the Saints, and yet always bless themselves in their carnal condition. If you shall ask a difference in the Root, both of them are partakers of the Holy Ghost; Hypocrites may have a taste, and a poor Christian will fear that his best fellowship with Christ is but a taste, and that manifold experience maketh good. Wherein then lieth the difference? Doth the Spirit of God leave the heart of an Hypocrite stony and unmelted? It is so indeed with the stony, but not with the thorny soil; for the hearts of some Hypocrites are melted, as iron stones, they may come to melt about their own estates, through fear, and so all those melt that want not depth of earth, as the thorny soil did not; but mind you, they will grow hard again, as iron or lead will do after it is melted. Now look at the Spirit of God when he cometh to work effectually, and he doth not only melt the heart, but taketh away the heart of stone, and giveth an heart of flesh; for it is not enough to break a stone, it will be a stone though it be broken; but when the Lord changeth it into flesh, than it will be hard no more: But though a man may have many temptations, yet the Lord will keep his heart soft for ever. And this is that which I do believe touching the witness of Sanctification unto Justification.  
You see what works of God are found in Hypocrites, and therefore what dangerous deceits we are subject unto, if God be not more merciful.  
Again, you see what state Christians are brought unto, when their Conversion and Faith is wrought in them, and how it is not grounded upon the sight of their sanctification, but is revealed in an Absolute Promise of free grace, and so is the soul built up in the Assurance of its good estate, and groweth faithful through Christ, and not in Hypocrisy: This is the true rest of the soul when it groweth up in a lively Faith in Jesus Christ, and yet resteth not in this, that it is sanctified, but doth look principally after Jesus Christ, and blesseth God for sanctification, making use of it for those ends for which God hath given it, but dares not rest in it as the ground of his blessedness. This is the first difference between Hypocrites and Gods own Servants in the root, though both may work in the name of Christ, yet, as the one is temporary, and the other persevereth, so this difference you shall find between common and sincere Christians, and that not only when Legal Christians are blasted of God, but even then when they do most flourish in their profession. The true Faith of the Gospel of Christ is never prefident of his own strength (though they that have it sometimes be, as Peter, Mat. 26.33,35.) but it is out of himself in Christ, whereas the Legal Christian is confident of his Faith, that he can make use of it to these and these ends which are before him, he thinketh there is no more needful, but to look up unto Christ, and so his work is done: whereas take you the strongest Faith of the Thessalonians, who were grown to such height, that none of the Churches were before them, yet the Apostle doth not think their Faith strong enough, but prayeth for supply of something lacking in their Faith, otherwise when it is at the best, it will warp: whereas one that hath but a temporary Faith, is confident in the strength of that faith, insomuch that it doth not fear, but to carry an end his profession in a safe course to God's glory and his own. Thus we see there is a real difference between the presence and work of the Spirit in an Hypocrite, and in a Child of God. In particular, we see there is a difference in the Faith which is given to both of them; the one hath confidence in himself, the other in Jehovah, Isa. 26.12,13. This is the first difference in the root of their profession.  
2 There is Difference also in the Rule by which they walk, though both seek to the word, and delight in that, you shall not difference them there, yet this difference you shall find in their apprehensions; the one is confident of his comfort that he hath in the word, the other seethe need that the Lord should maintain his comfort for him, 1 Chron. 29.18. David prayeth thus, etc. as being sensible that this their comfortable frame of spirit would soon fail them, and they would quickly grow liftlesse unto such spiritual works as than they had been about; and this is the nature of true Consolation in Christ, it maketh a man to have recover unto the Author of it to preserve it. Now though both attend unto the word, yet here they differ, the one hath enough if he can see the Rule, like to the Israelites, Deut. 5.27. they have enough if they have the rule, but a true Christian, attending rightly unto his rule, findeth it fare off from him to walk according to it, unless the Lord be pleased so to set it home unto him, as that by his power he may be carried an end in obedience unto it: for though he know and see his Rule, yet he wanteth help to rule his heart according to his rule; otherwise though the rule be straight, yet his walking will be crooked, as a child will write crooked, though his line be straight: So a Christian man is sensible how his feet and hands will shake when he cometh to walk or do any thing according to a rule; therefore he doth wholly look unto Christ, as being sensible of his own inability, unless he find help and strength from him.  
3 There is difference also in the scope and End which they aim at; though both aim at the glory of God, yet both cannot attain unto this, to make the glory of God their last end, but the one of these do secretly wind about to his own glory in the end, as Jehu doth, 2 Kings 10.16. Come see my zeal that I have for the Lord, but he bringeth about his own glory by it: and here is the main deceit of the work, he seeketh the glory of God in himself, and in his own hand, whereas the principal care of Gods own people, is and aught to be the glory of God in Jesus Christ. But the Hypocrite his chief care is to have it seen that God is glorified by his hand, Come see the zeal that I have.  
Object. You will say, Is it not a great glory unto God to be glorified by my hand?  
Answ. Yes, but there is a great deceit in it, for many a man will work much, so far as his own glory is wrapped up in his actions, and like it well so long as God may be glorified in him. But all this while he wanteth those single affections after the glory of God, though in the hand of another.  
But how then should a man seek to promote the glory of God? If it be the glory of God in the face of Jesus Christ, that a man seeketh after, he will then rejoice as much that God may be glorified by his brother, as by himself; and that's the spirit of a true Israelite indeed: So that the Name of Christ be magnified, it's no matter by whom, I therein do rejoice, yea and will rejoice, saith the blessed Apostle, Phil. 1.18. If any man therefore aimeth at God's glory, then only when it may be an honour to him in his profession, no thank to him for that; much close work may be found, so long as both are carried an end together: But if when I hear that my Brother glorifieth God, I could have wished that such a thing had been done or spoken by me, & it is the worse, because it is not done by my hands: if that which is the rich goodness to my Brother, be not also my rejoicing, it is because of the core of Hypocrisy in my heart.  
Thus have we seen particularly the difference between legal and Evangelicall holiness.  
We proceed still in the fourth Use, to a fifth Question.  
If Jesus Christ be the first gift that is given to the Children of God, before he giveth right unto Promises, or to me to challenge Promises, yea, before he giveth me any other gifts of his saving Grace: then any soul may ask this Question.  
Quest. 5. Of what use are Promises, if it be not to bring me to Christ? yea especially to what end are conditional Promises made (that is to say, Promises to such and such Qualifications) if I may not take a Promise in one hand, and a Qualification in the other hand, and bring them both to God, and lay hold upon Christ with both hands, in the strength of this Promise made to this Qualification? Thus ariseth the Question, if God give Jesus Christ first, before any other blessing, as we read before, to Abraham and to his seed were the Promises made (he meaneth unto Christ) and all the Promises are in him Yea, and in him Amen: No having of Promises then before Christ. To what purpose are they given, if not to bring me unto Christ? It is a point needful to be known, because we read Promises in Scripture daily, and certainly great use is to be made of them; and if we shall make no other use of them, but to bring us unto Christ, and God hath not sanctified them to that end, than we shall take them all in vain, and the Name of God that is called upon them.  
Answ. There is a threefold use of Promises in Scripture. 

1 Before our Union with Christ.  
2 In Union with him.  
3 After Union with him.    
1 Before our union with Christ there is a threefold use of Promises.  
1 They are of use for Doctrine, to teach all the people of God, what great and glorious things are laid up in Christ Jesus, even the unsearchable riches of Christ, Eph. 3.8. and this all the Promises of God do hold forth. If the Lord Promise to be your Father, your Husband, your Shepherd, your Head, your Root, if he Promise to be any other blessing in the world to you, what ever Promise you read or hear, the Lord showeth you the unsearchable riches of Christ▪ and that is no vain use of Promises, for a man to know by them the great good things that are treasured up in Jesus Christ by the Father; therefore they are called great and precious Promises, 2 Pet. 1.4. why so? because they declare the great and precious privileges and blessings in Jesus Christ: therefore it is that the Lord will have all his people to look at him in his word and Promises, and to know what great good he hath in store for all them that trust in him, and seek after him in Jesus Christ. Thus all the Promises of Grace declare his excellency: as Cant. 5.10. So do all the Promises declare him to be a plentiful Saviour, and a mighty Redeemer of all his people.  
2 As they are of use for Doctrine, so for Instruction: It is good to know them, but Instruction is a further thing, and distinct from Doctrine, 2 Tim. 3.16. By Instruction men are taught not only what to know, but what to do; to know and see whither they should resort for the enjoyment of all those precious blessings that God hath laid up in Jesus Christ; and this is a precious use of the Promises, that by them the soul should be thus instructed whither to go for life and salvation, Isa. 45.22. Look unto me and be you saved, all the ends of the earth. Here is a direction to me before I know whither to look, I do not only see great things, and so vanish away, but I am directed to look and be saved; thus are we taught of God likewise by his blessed Apostle, Acts 2.38,39. Repent and be baptised, etc. for the Promise is unto you, etc. Thus we are taught by the Promises whither to look for life and salvation.  
3 The Promises serve also for Exhortation, as the Scripture last alleged holdeth forth: For so many blessings as you see propounded in the Promises, so many invitations are there to provoke men's souls to come unto Christ; as old Jacob sometimes provoked his Sons, Gen. 42.1,2. so saith the Lord to the Sons of men in his Promises, Why stand ye gazing in the want of this and that blessing? Is there not pardon of sin, and all manner of blessings in Jesus Christ? Thus is the soul exhorted, not only to look for mercy, but not to rest till he may enjoy it. Though it be not the Promises that can by their own power carry men an end, yet this is the end to which God giveth them, to stir up the Sons of men, not to rest in beholding the good things in the Promises, but to exhort them to provoke themselves and one another, to look after the Lord; thus did the Apostle Peter exhort the Jews, and testified to them of the free grace of God in his Promises, Acts 2.40. and indeed the Promises are strong grounds of Exhortation to stir up the spirits of all God's people to look to Jesus Christ, and to come unto him in whom such abundance of rich grace is laid up. Thus do the Promises of God furnish both Ministers and people, with Doctrine, with Instruction, with Exhortation, in their kinds.  
Now there is a threefold effect that they have in some of all sorts, good and bad, that live in the bosom of the Church.  
1 They have a power of illumination; they will enlighten the minds even of Hypocrites, and men endued with no more than common gifts, as well as the people of God; of such the Apostle speaketh, Heb. 6.4. who were once enlighted, etc. and had tasted of the good word of God; An Hypocrite may have such a taste of Christ in the Promises, and be  
2 So affected with it, that he despiseth all other things in comparison of it; so as that he cometh to resolve for his part never to forgo him; and hath so much confidence in God, that he saith with Haman, Whom will the King delight to honour more than myself? and this illumination he taketh to be a strong and effectual Conversion unto the Lord.  
3 The Promises have a work of conviction, if any man refuse or despise them, they leave him unexcusable, Pro. 1.24,25,26, etc. Thus is their blood justly upon their own head, that refuse and despise the Promises, and they aggravate their condemnation another day; and to this end the Apostle maketh use of a precious Promise of God, Acts 13.38,39,40,41. A strange application of such a gracious Promise; a sign, there is a power in the Promises, even unto this end.  
Thus we see there is a marvellous gracious use of Promises before Union with Christ; as to help Ministers and people with matter of Doctrine and Instruction, and Exhortation; as also to awaken men unto Illumination, and Affection, and Conviction, and to seal them up unto everlasting destruction, if they turn their backs upon them.  
2 As the Promises are of use before our Union with Christ, so In our union with him they are of great use; for when the Lord giveth himself to the soul, he doth it in a Promise; he cometh unto the soul, riding (as it were) upon the Chariot of a Promise, and begetteth Faith back again in the soul by the Promise, whereby we receive Jesus Christ; though before him we can have no Promise, yet in a Promise we do receive him. This is the very first stroke of closing with Christ, he giveth himself, and we take him as he offereth himself, even in an absolute Promise; such a like dispensation of himself we read of, Acts 3.25,26. where Christ is offered in an Absolute Promise of free grace, without any Qualification mentioned, Howbeit many of them that heard the word believed, and the ●umber of the men were about five thousand about three thousand of them believed before, so that here are two thousand that believe upon this Absolute Promise, the Lord Christ is offered to them, and they receive him by Faith. The like we read also, Acts 10.43,44. To him give all the Prophet's witness, that through his name, whosoever believeth in him, shall receive remission of sins. And while Peter yet spoke these words, the Holy Ghost fell on all them which heard the words; to that the Holy Ghost giveth himself, and they receive him in an absolute Promise; and left it should be a matter of absolute doubt unto any, consider thus much, that whereas the Lord doth unite himself to the soul, as a Father to a child, or as an Husband to a wife, it is free: For did you ever know a true real Marriage made in a Conditional Promise? Doth a man say to his wife, If you prove a loving and a kind wife, than I will be thine Husband? Or doth a wife say to her Husband, If you will take me and love and maintain me, and all the children that God shall bless us with, than I will be your wife? Would not your soul rise against such a Covenant as this? Now I beseech you consider whether we shall not put an unspeakable dishonour upon the Covenant of free grace, to conceive and expect, that if we carry ourselves thus and thus, then God will be ours, and we his: But if thus and thus, than he will cast us off; Hath the Lord made such a Covenant with his Elect? Indeed the Lord would have the Jews to know, that though he were married to them, yet he would not continue that Covenant, but upon condition of obedience; when they were disobedient, the Lord gave them a bill of Divorce; but in the Covenant of Grace (spoken of, Hos. 2.19,20.) the Lord giveth himself, and you take him in an absolute Promise; and now the Lord dwelleth in you, and the soul yieldeth up itself unto God, to be wholly at his disposing, and doth not stint nor limit God upon this and this condition, nor doth the Lord so bind us to the performance of any condition, as that if it be not found, the Covenant will be void, yet he requireth many things of us (as an Husband will do of his wife) as to be meek and lowly, etc. but if we fail, the Covenant is not broken; therefore believe it, it doth much dishonour the Covenant of Grace, to lay the weight of our interest in it, upon any Condition by which we might plead our right unto it. I confess that the Lord doth usually give himself in a future Promise, which makes us conceive that it is not so absolute a Covenant: when persons give themselves one to another, they give themselves absolutely, and not in a future Promise, and say, I take thee to be my wife, and I take thee to be mine Husband; but all times are alike unto God, that if the Lord say, I will marry thee to me in tender mercies, and faithfulness, and loving kindness, he doth that for the present, which he promiseth to do; and again it breeds in the soul a Reciprocal Union, that though it know not whether the Lord hath given himself, yet this it findeth, namely, a patiented waiting with hope, that the Lord will show mercy at the length: as when a woman hath a promise of marriage from her Husband, she waiteth in hope until he give himself: so there is an Union or Contract, when the soul doth wait upon God, but when the Lord giveth himself more fully, than he speaketh more plainly, and giveth himself, not in a future, but in a present Promise; and now the soul seethe that the Lord hath gracious fellowship with him, for ever and ever.  
Thus we see that promises are not vain things, but there are great use of them, before our Union all promises are of excellent use: in our Union the Lord giveth himself in an absolute promise only, but to take Christ in a Conditional promise, by virtue of the Condition, is incompatible to a Covenant of Grace.  
3 After our union with Christ, they are of more abundant use. They were of use before we were in Christ, for Doctrine, and for Instruction, and for Exhortation, but now they are of more efficacy in the same kind, and  
1 They serve us for Doctrine, to teach us that there is not only free grace in Christ, but there are gifts of grace in him, and all the treasures of the good things of God are in him, and all the blessings of the promises made unto Qualifications, are laid up in him also.  
2 They serve for Instruction, to direct us whither to look for Qualifications, and the blessings promised unto them also, namely, to the Lord Jesus Christ, to receive the blessing through him, and the Qualification by the same hand; for they are first fulfilled in him: there is no good Condition but it is found in Christ, no blessing thereunto, but it is found in him also; in him therefore they are to be sought for: so that though a poor soul see himself wretched, and blind, and naked, yet he hath an husband in whom all riches are laid up; this he is taught to know by the promise, and directed also to go to Jesus Christ, that enjoying him, he may enjoy all good things in him.  
3 They are of use to stir up unto Prayer, for now I see that all these good things are in Christ, and in him they must be enjoyed, if they be enjoyed at all; hereupon the soul is set a work (the Holy Ghost concurring therewith) to consider, Is there so much grace in Christ, and in him abundantly? Hath the Lord made so many gracious promises unto such and such gracious Qualifications? whether then should I go, either for the one, or for the other, but unto Christ, that he may work in us a spirit of Faith, of Love, and of a sound mind? and whatsoever else we stand in need of? Give unto thy Servant a wise and an understanding heart, saith Solomon, when the Lord bade him ask what he should give him, 1 Kings 3.9. Thus are the Servants of God stirred up by Conditional promises, to seek unto the Lord for the supply of all their wants, for in him are all good things laid up, and by him are they given unto his servants.  
4 They are of use to help us to Know our spiritual state, and means to discern thereof: All these qualifications to which the promises are made, are fruits of the Spirit, and will more or less declare unto you, your sanctified state, which is a marvellous blessing: Upon the promises made unto such conditions, the Lord stirreth up the hearts of his people, to seek for such conditions to which the promises are made, and when the Lord hath given them, he than openeth their hearts to see what he hath given them, and so to discern their sanctified estate. Now I know that thou fearest me, seeing thou hast not withheld thy Son, thine only Son from me; so the Lord saith to Abraham, Gen. 22.12. wherein he bare witness to his work, and this doth fill Abraham with strong Consolation, together with the Oath of God unto him: for now the Lord doth not only know it, but cause him to know it also: so that if the Lord doth but breath in such fruit of the Spirit, if he doth but give power to the soul to do such a work unto which the promise is made, and do make it appear unto the soul to be indeed such by the revelation of his blessed Spirit, then doth the Lord fill the soul with Consolation: But though the Holy Ghost himself doth not so sweetly and strongly breath, and clear up his own Testimony, by the comfort which he giveth unto the soul in such a promise, yet a man by the Promise may (being enlightened of God) discern what God hath done for him; and hereby the soul may stay itself, Psal. 9.18. The expectation of the poor shall not perish for ever: When the poor soul is meekned by God's hand, and the Lord letteth him so discern it, that now he quietly resteth upon the Lord, now the Spirit of God doth help David along to be supported with some stay; and besides the waiting of a Christian upon him, who hath made the promises, doth make him yet more patiented and hopeful. And this is a fourth use of Conditional promises, to strengthen Faith.  
5 They are of use to work all these qualifications in us, to which the blessings are promised, by the exceeding precious Promises, we are made partakers of the Divine Nature, 2 Pet. 1.4. and this is no small work or use of these promises, that from them should spring all our gracious qualifications; for the Lord having promised such blessings in them, these promises being received and enjoyed, and meditated on by us, we beholding them, and the glory of the Lord Jesus in them, are changed into the same Image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. This great power there is in the Promises, to help an end the work of God in the soul of a Christian: so that though they were never given to bring us to Christ, yet to this end they were given, to work all those qualifications in us, to which the blessings are promised. Yea, and they may truly be said to be given to bring us to Christ, in this sense, That though our Faith be not begotten by any promises to gracious qualifications preaexistent in us; yet they may beget such qualifications of Faith, to which promises are made.  
6 They are of use to stir up and provoke Christians to all such duties to which blessings are promised; they stir them up effectually. The Lord maketh a Promise, 2 Cor. 6.17,18. And mark what use the Apostle maketh of it, being a conditional Promise, Chap. 7.1. Having therefore these Promises, etc. let us, etc. implying, that the having of these Promises stirreth up God's people unto duties; and the Lord is wont to breath in them, and so to set forwards the work of cleansing of the hearts and ways of his servants.  
7 They are of use further, to strengthen Faith: for the Lord that hath made such Promises, will accomplish them for his Servants, Gen. 32.9,10. Jacob there putteth the Lord in mind of his Promise, and said, O God of my father Abraham, and God of my father Isaac, the Lord which saidst unto me, Return unto thy Country, and to thy Kindred, and I will deal well with thee; and he was now returned according to the appointment of God, but what now, doth he plead the condition? mind in the next words, I am not worthy the least of all the mercy, and of all the truth, which thou hast showed unto thy Servant? yet now though he pleadeth not any worth at all, yet seeing the Lord had promised such a mercy to him, he prayeth for it, ver. 11. Deliver me I pray thee from the hand of my brother. Thus his faith is strengthened, though he doth not plead any worthiness to receive mercy. So also do absolute promises strengthen faith, and the prayer of faith, 2 Sam. 7.13,14, &c, The Lord there promiseth David, that he would build him an house, and that he would not take his mercy from his Children, this stirreth up and strengtheneth the faith of David, ver. 28, 29, etc. This well ordered and sure Covenant of God was all his stay, and all his salvation though his house was not so with God, 2 Sam. 23.5. So when the Lord promiseth to heal the backslidings of his people, Ho. 14.5. their hearts are strengthened to come unto the Lord, and say, O Lord thy words are true, let it please thee to heal the backslidings of thy servants. Thus by the promises of God, the Faith and faithful prayers of his servants, are both strengthened together.  
Now let me further say thus much, let us rightly discern what use to make of the principal part of the Scriptures, take heed you do not close with promises before we have Jesus Christ in them: especially take heed you make not use of a promise to a gracious qualification, to give you your part in Christ, neither be taken aside to make account that the Lord did give you himself graciously in a conditional promise, for these are aberrations from the Covenant of grace: consider therefore well what the promises be, and what use the Lord would have us to make of them, it is not for a woman to take her husband's inheritance before she take his person; & you know that all the blessings and all the promises are (as it were) the Inheritance of the Lord Jesus, given unto him and to no other but in his name, and therefore there is not any soul under heaven that can challenge his Right in Christ at the first by any promise, till Christ first be given, either in that promise, or in some former: if you know that you are in Christ, you may know that the promises are yours, otherwise you shall not be able to know your right in Christ by your right in the promises; and therefore do not turn them upside down beyond the scope and intendment of the promises of the Covenant of grace: we may take occasion by them to admire the goodness and grace of God, as David did, Psal. 31.19. Thus ought we to consider of them, and whither to look that we might enjoy them, and the blessings in them: If you shall say we have been converted, and have had gracious changes wrought in us; be not deceived, such work may reach no farther than conviction, and you may come to turn your backs upon Jesus Christ. Consider therefore did ever the Lord give himself to be one with you; whensoever the Lord doth strike up the bond of Union, it is in a free promise of his grace.  
Trust not therefore upon every leaning of your soul upon conditional promises, for so you may build upon a Covenant made upon a work, and so you and your Covenant may fail together. But when you read how the Lord hath made such promises to such and such qualifications, then consider, that those things are indeed requisite to be found in you, but who is there in heaven or earth that can work them in you, there is none but Jesus Christ, and unless you have him to be in you, you cannot have any of these things wrought in you. But will a poor soul say, I am not able to reach the Lord Jesus Christ, therefore all the promises do fall heavy upon a man, and he seethe that they are too burdensome, and too weighty for him: he doth not say, here is the qualification, and here is the blessing promised to it, and therefore I will take it to myself, but one that is taught of God, doth forthwith go and pray unto God, that he will set him in the way of those blessings, and that so he will make him partaker of them, he prayeth that God will give him his Son, and that he will adorn him with his grace, as a bride of Jesus Christ. Thus while the soul doth look towards Jesus Christ, and grace in him, the Lord doth secretly transform him into the image of Christ, by working such qualifications in him, and then beareth witness to that sanctification, which is wrought in his heart, thereby enlarging his soul with strong consolation in Jesus Christ; and in the same way it is that the Lord doth strengthen the faith of his people to believe, that all those things, which God hath promised, are accomplished in Jesus Christ, and the Law fulfiled in me so fare as Christ is in me, and therefore I come unto God in prayer to make good those promises unto me, in a right way, which would have been preposterously applied before Christ was given: And this may serve for Answer to the 5th Question.  
Quest. 6. We come now unto a sixth Question. If the Lord do give himself first in the Covenant of his grace, this may then be a doubt and a question in a Christian soul, If God give himself before any blessing, before any promise in order of nature (though he giveth himself always in a promise) if we cannot claim any blessing from God at the first in any conditional promise, therefore not by any condition in ourselves, but as we received all things from God, so we claim all things from him in Jesus Christ, and so do first seek for him, and for all things in him: If thus, to what use then serveth the Law of God, which requireth such and such conditions in us, do we not abrogate the Law, & make it of none effect, and root it out from having any power over Christians? And truly some, under pretence of the Covenant of grace, have thought it altogether bootless to bind Christians unto the Law of God, and to look at it as any part of the direction of their Course. Now because this is an imputation usually reflected upon the Covenant of Grace, let us Consider therefore and inquire to what use serveth the Law of God, if God give himself first unto his people in the Covenant of his grace.  
Answ. Though the Lord giveth himself freely to the soul, and his Son, and all the blessings of the Covenant of grace, without respect unto any work of the Law; yet the Law is of special and notable use unto all the sons of men, both unto them that are not yet brought home unto God by converting grace, and also to those that are regenerate in Jesus Christ. The Apostle Paul did observe that the question would arise upon the doctrine of the Covenant of grace, Gal. 3.16,17,18. For if the blessing of Abraham came upon the people of God by Jesus Christ, to what end then serveth the Law, which came 430 years after? It cannot disannul grace, to make the promise of God of none effect? to what end then serveth it? Some say it is of no use, others say that it is of such use that they had rather renounce the Covenant of grace than it: but the Answer is, it is of especial use both unto spiritual and carnal men.  
First, unto carnal men, and they are of two sorts, some belong unto the election of grace, though they be not yet called; others are not written in the Lamb's book of life, but will in the end finally perish, and the Law is yet of use unto both sorts of them.  
For the Elect, it is of use unto them; to aggravate their sin, and to multiply it unto them as it were, that is to say, to aggravate the apprehension of the heinousness of sin upon their Consciences, and to set home the burden of sin unto their souls, thereby to drive them to feel their great need of the Lord Jesus Christ, whom otherwise they should for ever have despised. Thus the Apostle answereth in the place aforenamed, The Law was added, because of transgressions; that they might clearly appear, and be aggravated thereby, that a man might plainly discern how he hath made himself liable to the wrath of God, by so manifold breaches of so many Commandments in one kind or other: the Law giveth clear knowledge of sin, and so much the more doth it set on the weight of it upon the Conscience, working fear in the heart, Rom. 8.15. And hence it is, that the Apostle telleth us, Gal. 3.24. The Law was our Schoolmaster to Christ; As a Schoolmaster driveth his Scholar through fear unto this or that duty, either to do it himself, or (if he cannot) to get others to do it for him; so the Law of God driveth the soul through fear unto Jesus Christ; not that it doth reveal Christ a Saviour of freegrace, but the soul being once brought down under sense of sin by the terrors of the Law, will readily & willingly hearken unto the news of Christ a Saviour; for being once made sensible of his own inability to redeem himself, and unworthiness to be redeemed from the wrath of God; now is the soul fitted to hear the voice of the Gospel, now is the news of Christ beautiful and glad tidings: And of this use is the Law unto the Elect of God, before they come under the Covenant of the grace of God.  
2. But of what use is the Law unto other men? 

First, the Disobedience of it is of use.  
Secondly, the Obedience of it.    
1. The Disobedience; for if men had not known sin, it had been some pretence, though they had committed sin, but when men have the knowledge of the Law, and yet commit sin willingly, now they have no cloak for their sin, Rom. 1.21. compared with 32. where the Apostle speaketh of the great sin of the Gentiles, and much more of the Jews, Who though they knew God, and the judgement of God, and that they which commit such wickedness are worthy of death, yet not only do the same, but have pleasure in them that do them. When a man shall not only do such wickedness, but bless himself in it, this aggravateth a man's condemnation, if men will not come unto Jesus Christ that they might have life, Joh. 5.40. what saith our Saviour in such a Case, see vers. 45. Moses will judge all those that please themselves in wickedness, and will not turn to the Lord Jesus Christ. Thus there is use of the Law unto disobedient persons, their disobedience will leave them without excuse, when they sin against their consciences, & against the means which the Lord hath administered unto them: for though the Lord never gave them such grace as did accompany salvation, yet such Illumination he did give them, that they needed not to have broken his Law so many ways with such wicked hands as they have done: therefore when they have been enlarged to perform many duties, & might avoid much sin, & yet will sin against their consciences, and tread under foot those means of grace that were committed unto them, It is then most righteous with God, that they should be condemned.  
2. Of what use is the Obedience of the Law unto such, whom God's soul takes no pleasure in? Truly it is of sad and dreadful use unto them, for it serveth to harden them in their sins, (though that be but an accidental use thereof) their sins are thereby made out of measure sinful, Rom 7.13. They harden their hearts marvellously. 

1. By their Obedience to the Law.  
2. By the Comfort they find in that Obedience.    
For the first of these; the Apostle Paul, Acts 23.1. had kept so good a Conscience, that he knew not any sin against the Law that he had lived in, but though he was unrebukeable, he did count it all loss afterward, Phil. 3.7,8. Those things that before he thought had been his gain, now he counteth them but dung that he may win Christ: when a man attaineth unto outward conformity to the Law, he is then indeed ready to justify himself, and to think that it is indeed good for poor sinful men to look for salvation by Jesus Christ: but for himself he hopeth in his selfe-devotion, and that he is able to save himself; these are such as justify themselves before men, to whom our Saviour speaketh, Luke 16.15. And of whom he saith, that Publicans and harlots shall go into the kingdom of heaven before them. Mat. 21.31,32. For many times you shall have the most deboist and profane more humbled and readier to hearken to the voice of Christ, and sooner convinced of the necessity of the Covenant of grace, than those that are morally righteous by the law, Rom. 9.30,31,32. & Chap. 10.21. Thus the Law becometh a snare unto them, and that which is of singular and wholesome use unto the children of God, is made death unto them. And as their obedience to the Law is thus a snare unto them; So, secondly, the delight and comfort which they take in their obedience, is a greater snare than the other; The stony and thorny soil did hear the word with joy, and so those hypocrites, Isai. 58. did delight to approach unto God; but what followed upon the delight which they took in God, and in holy duties, it made them ready to expostulate with God, why he did not answer them according to their works: the delight which they found did so fill their hearts with Assurance of the grace of God, that they looked at their duties, as so many tokens of the love of God unto their souls; and then when men come to find more comfort in their obedience, than in the grace of God in Jesus Christ, it maketh them ready to expostulate with God touching the worth of their own righteousness. Isa. 57.10. Thou hast found the life of thine hand, therefore thou wast not grieved; So long as a man findeth life and comfort in his own performances, what need can he see to be grieved for the want of Jesus Christ? or at the best, if he do grieve and find his heart comforted in grieving, and delighting in the Course of humiliation, he than thinketh he hath no need of being further solicitous about his spiritual estate. Thus we see that the Law of God is of marvellous use in the days of the Gospel; of great use unto those that belong unto God, to break their hearts for sin, and to drive them to Jesus Christ; and for others, the disobedience of the Law leaves them without excuse, that so disobey it. Again, the obedience of it and comfort in that obedience doth harden the hearts of others from Christ.  
2. But what say you then unto men that are under a Covenant of grace, and brought unto fellowship with Christ therein? of what use is the Law of God unto such? is it utterly antiquated? or is there any more to be done about it?  
Answ. The Apostle answereth this question, when he saith, I am not without the Law to God, but under the Law to Christ, 1 Cor. 9.21. So that (mind you) the Law is of use unto the Apostle Paul, but how? As the Law cometh under Christ, so Paul cometh under the Law; this is the sum of the Answer, but that would be further explained. What meaneth he, when he saith, I am under the Law to Christ? In some sense a Christian is freed from the Law, in some sense he is under the Law; so fare as the Law is any way besides or out of Christ, so fare the Apostle is without the Law; so fare as the Law is under Christ, so fare he is under the Law; keep close to these two principles, and you shall safely avoid rocks on every hand, thus by the use of the Law shall you not go aside to a Covenant of works, nor by attendance unto grace, shall you neglect the Law. How fare is the Law under Christ? When it hath brought the soul nearer unto Christ, and in a remote manner prepared him: the Law is in Christ, and you subject to it in him. 1. As the Law is given by Christ. 2. As in Christ help is given to perform it. First, as the Law is given by Christ, as 1 Thes. 4.2,3.— and many other Commandments he gave them, all which are legal Commandments, and yet the Apostle gave them by the Lord Jesus. So Mat. 5. to the end of the Chapter. Our Saviour would not have us think, that he came to destroy the Law, or the Prophets, but to fulfil them; and to that end he doth there expound the spiritual & true meaning of the Law; that whereas the Pharisees held forth the outward letter of the Law to be observed only, as thinking that unless a man did commit the act of murder, he was not guilty of the breach of the sixth Commandment; and if he committed not the act of Adultery, he transgressed not the seventh Commandment; and so of the rest; Our Saviour Christ expoundeth the Law more spiritually, showing that Anger against a man's brother is a breach of the sixth Commandment, and whosoever shall look on a woman to lust after her, hath committed Adultery with her already in his heart, and broken the seventh Commandment. Thus Christ hath as it were revived Moses; but as the Law given by Christ is not a Covenant of works, but a Commandment of well-doing; and he having given it, we take ourselves bound to be subject unto it. The Apostle also presseth the moral Law upon several relations of men, Eph. 6.1,2,3. etc. It is an honour to Christ, that his servants should be holy, as he is holy; it is for the glory of God, and he requireth it; the Apostle James presseth it, Chap. 2.8. to the end of the Chapter; If you fulfil the Royal Law, according to the Scripture, (Thou shalt love thy neighbour as thyself) ye do well. And again, Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. Thus we see the Apostles of Jesus Christ put it upon Christians to keep the Law of God; and Christ himself beareth witness to the Law, for God will never justify sin to be no sin, though he will justify the person of a sinner  
Now as the Lord Jesus giveth the Law, and as it were reneweth it, so he doth also give his Spirit unto his servants, enabling them to keep it. Jer. 31.33. and Ezek. 36.27. Now this Law would he not write in the hearts of his people, nor give unto them his holy Spirit, enabling them to keep it, were it not his will in Jesus Christ, that the Law should be the Rule of holiness and righteousness unto his people; hence it is that the children of God, though they be not under the Covenant of the Law, yet take themselves to be bound to the obedience of it, for if Christ have given the Law as well as Moses, and if he have ratified it by giving them his Spirit to teach and strengthen them to keep it, though not perfectly, yet sincerely, than they take themselves bound to obey the Law, though they be under the Covenant of grace; for do we make void the Law through faith? God forbidden; yea, we establish the Law; for what need have Christians of free justification by Christ, if they were not bound unto the obedience of the Law by the Commandment of the Law? therefore the free justification of men under a free Covenant of grace doth establish the obedience of the Law; otherwise what need they run to Christ to save them from the Curse of the Law? Why do we still run to Christ for the continuance of our Justification, but that we find ourselves ungodly Creatures against the righteous and holy Law of God? Therefore if God have given men the Law, & his Holy Spirit to strengthen them in the obedience of it, and his grace to save them from the curse of it, than Christians are to know, that they are bound to keep the Law, they lie under the authority of it, and dare not pluck their necks from under that yoke.  
Now there are divers effects springing from the subjection of God's people to the Commandment of the Law.  
1 As they take themselves bound to the obedience of it, so they believe and many times feel the fatherly displeasure of God, when they transgress it; now the transgression of the Law could not bring them under the displeasure of God, unless they were bound unto the Commandment of the Law: This displeasure David was sensible of, Psal. 38.1,2,3, etc. where he makes many complaints, which do all of them spring from the conscience of the disobedience of the Law, which God hath framed in the hearts of his servants, whereby they reflect upon their sin as the ground of all the distempers, which lie upon their bodies or minds. This is the first effect of the subjection of God's people to his Law, they lie under the faith and sense of the danger of the disobedience of it.  
2 They are under the faith and sense also of God's gracious acceptance of their ways, when they are suitable to the blessed directions of his word; not that they can raise therefrom their justified estate, but by the same Spirit of God, whereby they are helped to obey the Commandments of God, they do see the Lords gracious approbation of them in their poor and weak endeavours; for the Lord knoweth the way of the righteous, that is, acknowledgeth and approveth it, Psal. 1.6. When the Lord by his Spirit boweth the hearts of his people unto obedience, than he knoweth and accepteth their obedience, Gen. 22.12. Thus the Lord beareth witness unto his Servants, that he doth accept their works; so that they sensibly know and believe, that the Lord doth acknowledge their poorest and weakest endeavours, unto which they are carried forth by his Spirit, in the Obedience of his word: this the Prophet David confirmeth, Psal. 18.20. to 26. where he speaketh of his righteous dealing with Saul, and whereas his enemies laid it to his charge that he was an enemy unto Saul, the Lord beareth him witness, that he had walked toward Saul with a good conscience; now the Lord having led him an end to deal justly, and righteously, and purely with Saul, having kept him from all the malice and outrage of Saul, and maintained his cause against him, and delivered him out of his hands, whom the Lord had now rejected, herein the Prophet seethe the Lord accepting him, when in the name of his Son, by the power of his Spirit, he is helped to attend unto the Commandments of God. This is commfortable unto a Christian spirit, when the Lord beareth witness unto his soul, that he hath an eye to all the Commandments of God. And all this argueth, that the servants of God, being in a state of grace in Jesus Christ, have looked at themselves as bound by the Commandments of the Law, and as being under the Law to Christ, who hath given the Law and power unto his servants sincerely to keep it, both by writing in their hearts a Law of obedience, and by putting his Holy Spirit within them; for if the people of God were not sensible of their bounden duty to the observation of the Law of God, they would neither have faith nor sense of God's fatherly displeasure, when they negligently break these Laws; neither would they be sensible of God's acceptance of their conformity thereunto. But we know what the Apostle saith, 2 Cor. 1.12. For our rejoicing is this, the Testimony of our Conscience, etc. And truly the Lord doth often bear witness unto the integrity of his Servants, against the oppositions of men. So he did to Abraham, to David, to Paul, and to sundry of the Servants of God, though they are not wont to build their safe estate thereupon: Yet this kind of God's acceptance of their ways and obedience, they do discern, etc. yet in their best obedience, which they do perform, they see the need they have to go unto God for justifying grace, because if they have failed in any one circumstance, their best righteousness is polluted, therefore they have need of Jesus Christ to cover the failings of their most strict performances; this Nehemiah was sensible of, when he had been very faithful in reforming the abuses of the Sabbath, and of many other Ordinances of God; and though the Lord had helped him to undertake the Reformation with much dexterity and success, yet for all this he runneth unto Christ for acceptance and pardon, Nehem. 13.22. And what would he have done if he had been conscious of some gross sin? He would then much more have run to the Lord Jesus. Thus the Law is established by faith, for there is no justified person but is very apprehensive of his sins, and so of his continual need of Christ, whose blood cleanseth us from all sins, John 1.7. and who is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, vers. 9 who is an Advocate (if any man sin) and a Propitiation for our sins, Chap. ●. 1,2. And what do all these things argue, but that a Christian, being under the Covenant of the grace of God, doth submit himself unto this yoke of God. Thus far then a Christian is under the Law to Christ, so far as the Law is under Christ; he is under the Command of Christ, and under his power and displeasure, if he negligently sin against the Law, and unto Christ he runneth for pardon and cleansing, and unto him he cometh for acceptance of his obedience; so that he hath no use of the Law but unto Christ, and in and under him.  
But how is a Christian not under the Law?  
So far forth as the Law is not under Christ, I mean so far as it is without Christ, freely justifying us by his grace, so far a Christian is freed from under the Law. In one word, a Christian man, under a Covenant of grace, is not under a Covenant of works, Rom. 6.14. You are not under the Law, but under grace. He meaneth, not under the Covenant of the Law, nor under the power and authority of the Law, as of their Husband, Rom. 7.1,2,3,4. The husbandly jurisdiction of the Law is taken away. The Law is not made for a righteous man, 1 Tim. 1.9. That is, not the Covenant of the Law; for else we are under the Commandments of the Law to Christ: But the Jewish Teachers taught more, to wit, the Covenant of the Law unto salvation: Not but that the Law is good if a man use it lawfully.  
But how shall a man use it lawfully? for it is not given unto a righteous man, but he reckoneth up the breaches of every Commandment, and unto them it is given; To the lawless and disobedient, to the ungodly and sinners, etc. 1 Tim. 1.9. The Covenant of the Law is given to such (and to none but such) to convince them of their sins against the Law, to humble them to the death, and to drive them out of themselves, and all confidence in themselves.  
But how doth it appear that the Covenant of the Law is not given to the Children of God?  
From hence it is manifest, because a Christian man neither looketh for justification and silvation from his obedience to the Law, nor seareth condemnation, though he fail in his obedience, and this is a fruit of his exemption from under the Covenant of the Law; for if a man should look for life by his obedience to the Law, and fear condemnation by the breach of it, this would bring a man under the Covenant of the Law; for the sanction of the Covenant of the Law is Life to them that obey, and to them that disobey death and the curse; but a Christian looketh not for life by his obedience, and that is plain, Psal. 143.2. Rom. 3.20. Therefore no hope of salvation from our obedience to the Law.  
But me thinks (you will say) a Christian may fear his condemnation, because of his disobedience to the Law?  
Truly this is a great snare, and this doctrine will be scandalous to many a poor soul, but without cause; indeed if God give a man to be under the Covenant of grace, and not to see it, than he may fear; but if a man know himself to be under the Covenant of grace, than he doth not fear condemnation from his disobedience; notable to this purpose is the confidence of David, Psal. 49.5. where the Prophet calleth upon all people in the world to take notice of it, both men of high and low degree: Wherefore should I fear in the days of evil, when the iniquities of my heels shall compass me about? Wherefore? Truly if there be any fear in the world, one would think this should procure it? what should a man fear, if not this: David yet professeth it, and would have all men to know it, that there is no cause therein why a Christian man should fear; wherefore should I fear? etc. Though it should follow you to the Stocks, or to Prison, yet there is no cause why it should make you fear. Men that trust themselves in their wealth, and boast themselves in the multitude of their riches, none of them can by any means redeem his brother, nor give to God a ransom for him, that be should still live for ever, and not see corruption. Had David had nothing but the wealth of his Kingdom, he might have feared well enough, but here's his confidence, vers. 15.  
But will not this make a Christian wanton against God, and cause him to abuse his liberty to hardness of heart?  
No, no, this is the kindly melting of a godly heart, to consider a Redeemers love, drawing him from the power of the grave, and that he should by his sins pierce the Lord Jesus Christ, this melteth him more than all his other sins, especially considering the abounding grace of God, which where sin hath abounded, aboundeth much more. Thus when a man doth not look for life by his own righteousness, but knoweth the Redemption of souls to be more precious than so, this showeth a man not to be under a Covenant of works, and then his very iniquity shall not make him afraid, there is such a state in Christianity, and let all men know it.  
But will not all men think the worse of Christian profession?  
No, David will have all men know it, that they may see the difference between all worldly confidences, and the confidence of Christians; all the glory of worldly men will leave them to be like the Beasts that perish, and cannot redeem their souls, that the Lord only might be exalted in his Redeemed.  
2 As a Christian looketh not for salvation by his obedience to the Law, nor feareth condemnation by his disobedience: So neither doth he seek for any blessing from his obedience, nor fear any curse from his disobedience. And therefore if there be any Promises of blessing made to any obedience (though God should help him to as much obedience as might be) he doth not look for any blessing from that obedience, Rom. 4.4,5,6. He looketh not for his blessedness from his works, though he should perform all the conditions to which the Promises are made, yet he expecteth all his blessing from free Justification and union with the Lord Jesus Christ: Blessed is the man to whom the Lord imputeth not sin; this is the blessedness of Christians. It is true, the Lord doth bless the workings of his servants, and accept them, Mat. 25.34,35,36.— Thus Christ blesseth them, but they are not sensible of their good deeds, so as to expect blessings for their obedience sake, and therefore they make answer, and say, Lord when saw we thee an hungry, and fed thee, or thirsty, and gave thee drink & c? Neither do they fear the curse of God, or that their sins should separate them from God; those that are under the law indeed are cursed, if they do not continue in all things that are written in the Law to do them: But this Curse is removed from the Elect by Jesus Christ.  
3 This also is a third effect of the freedom from the Covenant of works, that a Christian doth not look for conjugal comfort from his obedience, nor fear conjugal divorce, from his disobedience. In a Covenant of works it is with a man as it was with Leah (jacob's wife (who expected love and fellowship from her Husband, because of her fruitfulness, Gen. 29.32,34. but thus doth not a man under a Covenant of grace, for when he hath done all he can, he is ready to say, I am an unprofitable servant, Luke 17.10. and doth not challenge God for any of his dealing with him, he seethe he deserveth not his daily bread, and so looks for no reward from his good works; though the Lord will graciously acknowledge his servants in what they do according to his will, yet they are not wont to plead any such thing, which is very observable in the practice of Jacob, Gen. 32.9,10, etc. where he doth not press the performance of God's Commandment to procure any blessing, but acknowledgeth his unworthiness, and looketh for grace from the Promise of God; Deliver me I pray thee from the hand of my brother, for thou saidst, I will surely do thee good. Nor doth a Child of God fear divorce by his disobedience, though it have been very great. Sometimes the people of God have not only rejected the servants of God, but the Lord himself. 1 Sam. 8.7. But when Samuel had pressed hard upon them for their sin, Cham 12. and they were truly humbled, than Samuel said unto them (ver. 20, 21, 22.) Fear not, etc. Therefore fear you not, he will not cast you off: So that (mind you) a poor Christian doth not fear divorce from his disobedience, for if we should look for blessings from the one, or curse from the other, we walk as not under Christ, but under the Law: But he that is freed from the Covenant of works, is freed also from expecting salvation, or fearing damnation for what he doth: He knoweth the Lord will hid his face from him, if he do evil, but he knoweth the Lord will not cast him off for ever, yet he dares not commit sin, but being under grace, he is the more affected if he shall at any time displease God, and procure chastisement to himself, and by this means the Lord doth mortify his distempers; on the other side, if he do well, he will not say now my Husband will cleave unto me, and dwell with me: No, no, we are freed from the Law, Rom. 7.4. But we were not so, if we look for conjugal love from God for our obedience to the law; it is true, if a man be married to the Law, his obedience unto it will supply comfort unto him, but if we be dead unto the Law, we have no life in it, nor by it, but only in Jesus Christ, from whom we expect our comfort; indeed we are troubled that we should sin against the grace of God, otherwise we look not at our obedience or disobedience to make us accepted or rejected.  
4 And finally, the soul doth not claim his right unto any Conditional Promise by his performance of the condition, nor doth he deny himse fe the blessing that the Promise may reach forth unto him, though he be wanting in obedience to this or that Commandment: Pregnant for this purpose is the example of Jacob (which we mentioned before, Gen. 32.9,10. who though he had a plain and a full Promise of God to do him good, if he would return unto his Country, and to his kindred, yet when he did return according to the word of God, he claimed not his interest in that Promise, for that he had done as God commanded him, but I am less than the least of thy mercies, and yet he cometh unto the Lord for the performance of his Promises: but upon this ground, only for the sake of mercy and truth. Deliver me I pray thee, for thou saidst, I will surely do thee good, vers. 11, 12. So that (mind you) though the soul can make use of a conditional Promise, and come to God for the blessing of it, yet not expecting it in the least manner by virtue of his obedience; and truly this is the freedom of a Christian soul, whereas another man, if he have kept the Commandment, and performed the condition, he than looketh for acceptance from God; as if the Lord make this Promise, that He that confesseth and forsaketh his sin, shall find mercy: This man confesseth his sin unto God, and forsaketh it, and therefore he looketh for mercy: But this is not the manner of God's people, and yet if they look for any mercy, it is in the way of God, but not for their own goodness, their hope is in the faithfulness and freegrace of God; they may make mention to the praise of God, how he hath guided them, and carried them an end in his own ways, yet they challenge nothing for any thing that they have done, but put the Lord in mind of his free Promise; that as of his free grace he hath freely promised, so from the same grace he may make good what he hath promised.  
Use 1. If any therefore shall accuse the Doctrine of the Covenant of free grace, of Antinomianism, and say it teacheth men freedom from the Law of Moses, and if they commit any sin, they plead they are not bound unto the Law; we see how false such an aspersion would be, for all the people of God know that the Lord is an avenger of every such wickedness; There is none under a Covenant of Grace that dare allow himself in any fin, for if a man should negligently commit any sin, the Lord will school him throughly, and make him sadly to apprehend how unworthily he hath made bold to abuse & imbeazle the treasures of the grace of God. Shall we continue in sin that grace may abound? God forbidden. None that have a portion in the grace of God dare allow himself in sin; but if through strength of temptation he be at any time carried aside, it is his greatest burden. 2 Sam. 12.8,9. compared with 13. Hath not the Lord (saith Nathan) done these and these things for thee? Wherefore then hast thou despised the Commandment of the Lord? Then David confesseth, I have sinned. It pierced him to the heart to consider it, that he should abuse his neighbour's wife, and kill her husband, and above all, that he should commit that wickedness against God that had dealt so graciously with him.  
So that the children of the Covenant of grace will only tell you, that they are free from the Covenant of the Law, but not from the Commandment of it: for as it is given by Jesus Christ, and ratified in the Gospel, and as Christ hath given us his Spirit, enabling us to keep it, we are under it, so fare as to take ourselves bound by the Authority of it: and if we do transgress against it, we know it is sin in the sight of God, & therefore it is, that the soul in such a case is sensible of the wrath and displeasure of God, whether it be his own sin, or the sin of his brethren; therefore he runneth unto God for mercy, which he would not do, if he did not know that his desert according to the Law did utterly cut him off from mercy; else would he never pray for pardon of sin, nor rejoice when the Lord helpeth him to do that which is right and just in his sight, nor bless the Lord for strengthening him unto obedience, unless he thought it to be his duty; and therefore.  
Use 2. It is of use also to Teach the servants of God, how far we are freed from the Law; to wit, from the Covenant of it, so that we neither look for justification, nor salvation from it; and let it not be grievous to any soul, that a Christian should say, he doth not fear condemnation by his disobedience, he will be apt to fear in this kind, until he be assured of the favour of God; but when he knoweth his portion in the Covenant, than indeed he doth not fear condemnation by his sin, nor doth he think, that the Lord will cleave unto him because of his fruitfulness: he casteth not off his comfort, nor looketh at himself as divorced from Christ, because of his barrenness, nor doth he look for his daily bread from all his obedience, but expecteth all goodness and blessing from the treasures of the free grace of God.  
Use 3. This may also serve to Teach men some discerning of their own spirits and state; if you look for justification no longer than you are obedient, and fear eternal condemnation, than you are disobedient; if you are afraid of divorce from Christ because of your sins, or if you look for any virtue or challenge right to any promise by virtue of any well-doing of your own, in such a case, either you are under a Covenant of works, or you are gone aside to a Covenant of works; and if ever the Lord open your eyes, and bestow his free grace upon you, you will know your redemption from such dependences as these be. I know a Christian man that hath not been clearly taught the distinct differences between these two Covenants, may be misled into dangerous ways that might tend unto the utter undoing of his soul; but it is a sin of ignorance, and the Lord will not leave his servants, but clear up his truth and grace unto them.  
Use 4. May serve to Teach the servants of God, that desire to walk in a way of constant obedience, how to build their faith and hope; truly if they be grounded upon your own obedience or righteousness of sanctification, if they depend upon you, you will find your hearts ever unsettled: you may find comfort, as under the Law you shall, for the Law will cast in comforts upon a man because of his obedience, if he be married to the Law; but if you shall believe that Christ is yours, and comfort yourselves because you have been by the power of the Law constrained to duties, and restrained from sin, and thereupon build your conjugal communion with Christ, you will find your souls full of sadness and fear ere long; especially if you have true grace in your hearts: and therefore it is the faithfulness and tenderness of the grace of God unto his people, that when Christians come into this Country, though they have been marvellous eminent in our native Country, yet here they cannot pray fervently, nor hear the word with profit, nor receive the Seals with Comfort, they wonder what is become of their old prayers, and hear, and Sacraments, and of their lively spirits in holy duties, truly the Lord hath disenabled them (as it were) from such things, because they did build their union and fellowship with Christ upon them; that so they might know the freedom of the grace of God, that justifieth the ungodly; then will the poor soul be glad to seek after the Lord Jesus Christ, and say (as the people of God sometimes did, Hos. 2.7.) I will go and return to my first husband, for than it was better with me, than now: now the soul will plainly see & discern that he closed not with his true husband when as he built so much hope and comfort upon his duties; therefore he will find himself weak and dead (as it were) to all spiritual duties, and can find no life in them, no comfort from them; and it is the marvellous goodness and free grace of God unto such a soul, whom the Lord will not suffer to bless himself in his works; for if a man should lay the foundation of his comforts in them, and be ready as it were to take it ill, if he should not find God accepting his works; Wherefore have we fasted, and thou regardest it not? Isa. 58.3. If a man rejoice in the sparks which he hath kindled, this shall he have at the hands of God, he shall lie down in sorrow, Isa. 50.11. Whereas the light of God shall graciously break forth unto the servants of God that wait upon him, though they be for present in darkness, and see no light; trust not therefore in any legal comforts, but wait upon the free grace of God, both to justify, sanctify, comfort and glorify your souls. This is the way of constant peace, and if the Lord do at any time check his servants when they walk in byways, it is that he might build them upon a sure foundation, so that their salvation will not lie upon their obedience, nor damnation upon their disobedience. This is the way of constant peace and s●…ety unto all the Israel of God.  
Quest. 7. This Doctrine may serve in the next place to Answer a seventh Question touching the necessity of sanctification. For it may be demanded, If the Lord will give himself unto the soul in the Covenant of his grace, not only his Attributes but his Person, all that is God, is given by virtue of this Covenant; If God hath himself not only chosen us to life and glory, but given his Son to redeem us, and holy Spirit to sanctify us, Ezek. 36.27. What need is there then of Sanctification? for if the holy Ghost will dwell in us, he can take our wits and understandings, and understand all our meditations for us without any such actual concurrence of ours, as might be requisite for that end; if the Lord give himself to be my righteousness and holiness, what need I then these gifts of holiness? so that this in sum is the Question, If the Lord will give unto us himself, what need we these gifts to work any thing, which God is much more able to perform than we can be? this springeth naturally from the doctrine.  
Though the Lord give us himself and his holy Spirit to dwell in us, yet is it needful that we should be endued with all the gifts of the Spirit of grace that do accompany salvation. You will say what need is there then that the holy Ghost should dwell in us, or will not these carry an end our souls unto immortality? Truly we have need that the Lord should give us his holy Spirit to dwell in us, notwithstanding all the gifts of his grace, though they indeed are necessary conditions to be found in the souls of all God's servants, Heb. 12.14. Fellow peace with holiness, without which no man shall see the Lord; as if he made it not only of absolute necessity unto salvation in another world, but for a comfortable condition in this world; follow peace and holiness: as if they were ready to fly away from a man; and indeed the Original word doth imply no less, for [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] doth signify the pursuit of something that fleeth from a man, as peace will many times fly from one, & a man shall have much ado to attain unto it, Psal. 120.6,7. it is not easily attained unto, therefore should not be suffered to departed, but held fast when it is enjoyed: And so for holiness, the Apostle would have us make an holy kind of pursuit after it, as if it were still withdrawing itself from us, which cometh through the corruptions of our hearts, for we are soon weary of holy duties, as prayer, or conference, or the like: if holiness be in any thing, it soon groweth wearisome to flesh and blood; but though our weak and feeble nature will be withdrawing us from holiness, yet the Lord would have us to follow it, and pursue it; and so shall a man be withdrawn from the world, and from the temptations and bad examples thereof: do not say, what, shall we be wiser than our fathers, & is not moderation best in all things? but consider what the Apostle saith, follow still after it, even unto perfection, and his words do intimate the Reason of it, Without which no man shall see the Lord; for what is holiness in its own nature? it is that which giveth God his due, as righteousness giveth man his due; this is a main ground why we are so slow in works of holiness; for were they of another nature, and did they serve our turns more (as we think) we should not then account them tedious; if a man were to sit and tell money all day long, this is for myself (saith a man) and for my profit, and if it were for another, we should not think the time long, it may be, about that work neither: but (mind you) when it cometh to any thing which doth concern the Lord, then it's so far above a man's reach, whatsoever we have to do in the things of God, that we should soon be weary of reaching forth our hands all the day long unto the Lord, and to be constantly for God, from God, and with God in all our actions; our base spirits are soon ready to be withdrawing from the Lord, therefore the Apostle biddeth us, Fellow after peace and holiness without which &c. so that great is the necessity of holiness, and worthy to be followed after; for though a man's own heart, and the world, and men, and Satan withdraw us from it, yet follow after it; for without it no man shall see God; there is a kind of holiness which some men have attained unto many a fair day ago, but 'tis a thousand to one whether it be the holiness that doth accompany salvation, for that holiness is not easily attained unto, but the other will easily cleave close unto a man. Now if you shall ask me,  
Quest. Wherefore the Lord will have us pursue after holiness? and what needeth it? if the Spirit of holiness dwell in me by an Everlasting Covenant (if it did withdraw from us as it did from Adam, it was another matter, but) though it may be quenched in us, yet it abideth for ever; what need then of gifts of holiness?  
Answ. That one word may be sufficient which we find, 2 Tim. 2. If any man purge himself from these evils, he shall be etc. This showeth us why gifts of holiness are requifite to be in God's people, namely, that they might become meet instruments in the hand of God, and fitted unto every good word and work; therefore it is, that the Lord will have us to be filled with all the gifts of righteousness, and fruits of his Spirit; that we might be the more fit Temples for the holy Ghost to dwell in, and this is the principal Reason of the point.  
Quest. If then there be such gifts of holiness, what need the holy Ghost dwell in us? is it not enough that he should shed abroad these things into our hearts? cannot the Lord carry an end the work of our salvation by these gifts?  
Answ. There is need that the holy Ghost should dwell in us notwithstanding. 1. To keep these gifts in us. 2. To Act them in us. 3. To witness unto our souls by these, for our comfort, and the good one of another. Some Scriptures for all these.  
1. That there is need of the holy Ghost, that he should keep these in us. 2 Tim. 1.14. there is a worthy thing committed unto us; how shall we keep it? not by our own wit or wisdom, careful watchfulness and faithfulness (though such things ought not to be wanting) but the charge is, Keep those things, by the holy Ghost which dwelleth in us; we stand in need of gifts to be fit instruments in the hand of God: we stand in need of the Spirit of God to maintain that which God giveth us; though Adam's gifts were in perfection, yet not having the holy Ghost to keep them for him, they all fly from him as soon as ever he had tasted of the forbidden fruit, and left him naked and desperate; therefore in the Covenant of grace, the Lord giveth the holy Ghost to keep strong possession in his servants against the strong man armed.  
2. It's the holy Ghost that Acteth the gifts given to us, and enableth them in us: for the holy Ghost, who keepeth possession, doth derive continued strength into our faith, which putteth life into all the gifts of God: and if you shall ask, how love, and patience, and all the rest of the gifts of God do work? The holy Ghost stirreth up faith to look unto Christ, who returneth strength by his Spirit unto faith, & so faith worketh by love, and by meekness, and by all the rest of the fruits of the Spirit: thus the Spirit of God acteth according to what we read, Rom. 8.14. Come to any holy duty, and it is the holy Ghost that leadeth you along and acteth in you; so Ezek. 36.27. & 2 Pet. 1. 2●. it is the Spirit of God that moveth us to any good work, and that acteth the gifts of his grace in us.  
3. It is the same Spirit of God also that witnesseth to these gifts, and showeth what gifts he hath given us; for such is the blindness of the nature of all the sons of men, and it is a wonder to see, that generally Christians, when the Lord first worketh these gifts in them, not one of a thousand but they think they are in a sad and fearful condition, and so they are very uncomfortable when they have greatest cause of rejoicing. But now lest that we should always mistake that which the Lord hath given us, we have received the Spirit of God, that we might know the things that are freely given unto us of God, 1 Cor. 2.12. He indeed taketh his own time to discover it unto us, to some sooner, to some later; but this is his intendment, that he might honour his grace upon us by all the rich and gracious gifts, which he hath given us. He doth also reveal unto us the duties which he helpeth us to do; ●…om. 9.1. The holy Ghost, that wrought in him this brotherly love, beareth him witness also that he doth not lie, and that he had continual sorrow in his heart, and that he could have wished to have been accursed from Christ, that they might be saved; it grieved him so much that the whole Nation should be destitute of the Lord Jesus Christ.  
Thus we see what need there is that the holy Ghost should dwell in us, to keep all the gifts of his grace in us, to Act them according to his will, and to discover to us what gracious gifts the Lord hath wrought in us, and what duties he hath helped us to do, that we may be able to give Account of them, by the holy Ghost that dwelleth in us, and beareth witness with us. We see there is a necessity both of the gifts of grace, that we may be fit Temples for the holy Ghost to dwell in, and fit instruments for him to work by; there is need also the holy Ghost should dwell in us, for the causes we have spoken unto; And I might add this, to comfort us in all the changes that may come upon us; it is a strong Scripture which we read in John 15.26. When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me (our Divines have no place of more clear evidence to prove the procession of the Spirit from the Father) And the same Spirit testifieth to us, both what mighty redemption he hath wrought for us, and what grace he hath wrought in us; this the holy Ghost shall testify, even he that proceedeth from the Father; and this is the comfort of God's people. Thus we see both these points opened to us.  
Quest. 3. How may we then employ and improve this sanctification which the Lord hath given us, and which he keepeth and acteth in us by his Spirit, and whereunto he beareth witness? How, or to what end shall we employ it, seeing the Lord undertaketh to do these things for us?  
Answ. If the Lord Jesus Christ by his Spirit giveth us these gifts, it is our part then first to see that we do not rest in any Sanctification which doth not spring from Christ, conveyed unto us by his Spirit conveying us to him, the Spirit knitteth us unto Christ, & Christ unto us; he worketh Faith in us to receive whatsoever the Lord giveth unto us, and by the same Faith worketh all our holiness for us, 1 Cor. 1.30. Christ is made unto us, etc. Therefore we are to see him the principal author of all these things in us, and for us; this is the principal comfort of all gifts (Christ given in them) and the glory of all our safety; and so far as any of these lieth in our Sanctification, we ought to see that it be Sanctification in Jesus Christ; and than it is so, when the Lord giveth us to look unto the Lord Jesus in it, and to it in him; and as we look for our holiness to be perfect in Jesus Christ, so we look for continual supply of it from him; and this it is to make Christ our Sanctification, when as whatsoever gift the Lord giveth us, we go not forth in the strength of it, but in the strength of Jesus Christ. There may be a change in the soul, which may spring from a spirit of bondage, and may captivate our consciences unto the Law, that may restrain us from sin, and constrain us unto duty: but such holiness springeth not always from our union with Christ, for there may be a conscience of duty without sense of our need of Christ; as it was with the Israelites at Mount Sinai, Deut. 5.27,28,29. Go thou near (say they to Moses) and hear all that the Lord our God shall say, and speak thou unto us, all that the Lord our God shall speak unto thee, and we will hear it, and do it. They have well said, all that they have spoken, saith the Lord. O that there were an heart in them, that they would fear me, etc. This I say therefore is the first thing to be attended unto, as ever ye would make a right use of your holiness, see that it be such as floweth from Jesus Christ, and that there be not only an heart awed with the Law, but waiting upon Christ to be all in all in us and to us, so shall we neither neglect the gifts of God in us, nor Christ and his Spirit, but shall give due honour unto all of them together.  
2 This may also Teach all Christians, not to trust upon the gifts of their holiness, though they do spring from the Holy Ghost himself, though they be such as are unchangeable, though they spring from Jesus Christ, and knit our souls in union with him; yet trust not in the gifts themselves; the Lord layeth it down as the Apostasy of Israel, Ezek. 16.14,15. Trust not therefore in any of these, but let all our confidence be in Jesus Christ, not in any of the gifts of his Spirit whatsoever. For a little further opening of it.  
1 Trust not in any gifts that you have received for the performance of any duty; for it is not the strongest Christian that is able to put forth a good thought, 2 Cor. 3.5. but our sufficiency is of God, John 15.5. And the Apostle Paul cannot only not do any great matter by his own strength and grace, but nothing at all without Jesus Christ; and therefore he giveth us to understand, that it is God that worketh in us both to will and to do, Phil. 2.13. If therefore we have any new work to do, look to the Lord Jesus Christ afresh by Faith, that he may carry an end all our works in us and for us; otherwise it is not any strength or grace in us, that can produce any good work, word, or thought; and therefore (mind you) the Apostle maketh it a principle of Christian Religion, that the just man liveth by faith, and he often mentioneth it, Gal. 2.20. The life which I now live in the flesh, I live by the faith of the Son of God; where he putteth it into his own experience: Why, did not he live by love, and patience, and zeal? etc. Yes, truly they were lively in him, if ever in any man, besides our blessed Saviour: and yet notwithstanding he never attributeth life to any of these gifts of his, but if he speak of life, he maketh this his universal life, I live by the faith of the Son of God; and I am able to do all things through Christ which strengtheneth me, Phi. 4.13. This is the true savour of a Christian spirit, that when gifts are at the highest, the heart is then at the lowest, 1 Cor. 15.9,10. the Apostle Paul there acknowledgeth himself to be as one born out of due time; for (saith he) I am less than the least of the Apostles, not meet to be called an Apostle, because I persecuted the Church of God; yea but by the grace of God I am what I am and his grace, which was bestowed on me, was not in vain, but I laboured more abundantly than they all, yet not I, but the grace of God in me. This is truly spiritual sanctification, that when the soul is full of the Holy Ghost, and gifts of the Holy Ghost, yet he is like a man in great penury, as having nothing of himself, this is a marvellous spiritual poverty, and you shall ever find (and I desire the Lord would open the hearts of his people to know what I speak) that if Christians have fallen, their greatest falls have been in their most eminent and exemplary gifts. If you shall mark the sins of all the servants of God, they have been chief found in the very exercise of their best gifts; let us take a little taste of them, that we may learn to use our gifts in the strength of Jesus Christ. Abraham a man full of Faith, none went beyond him in the old nor new Testament, yet if you read of any failing in him, it is in regard of the acting of Faith: what made him afraid not once but the 2d time, that his wife would be taken from him by Pharaoh? Gen. 12. by Abimelech, Chap. 20. had not the Lord promised to bless him wheresoever he came, Gen. 12.2. He had so much of the knowledge and grace of God shining in him, that Sarah needed not to have dissembled, and Abimelech (a poor Heathen) could say as much, Chap. 20.16. Behold thy Husband is to thee a covering of the eyes to all that are with thee, and with all other: thus she was reproved: As if he should say, thou needest no shifts and lies for thy protection, and to be a veil unto thee. This a poor Heathen can discern, that a man that hath God with him, needeth no other shifts nor covering to defend and shelter him. Thus we see that these great failings of Abraham were proper acts of unbelief.  
Moses a meek man, none like him for meekness on the face of the earth, there is but one sin storied of him after he came to the Government of that state, and this was his failing, Hear now you Rebels, must we fetch you water out of this rock? so he lift up his hand, & with his rod he smote the rock twice, Numb. 20.10,11. They provoked Moses as meek as he was; sometimes when Aaron and Miriam dealt as peremptorily with him, he was not moved from the meekness of his spirit: But now he falleth into passion, and this was the very sin for which the Lord excluded him out of Canaan, Numb. 27.12,13,14. it was the breach of this royal grace, Chap. 20.12. Because ye believed me not, to sanctify me in the eyes of the Children of Israel, therefore you shall not bring this Congregation into the Land which I have given them. Which words show us the reason of his failing in the grace wherein he so much abounded, Because ye believed me not. The Lord will have him know, that he must live by his Faith in his meekness; if any man think himself to be a meek man, and nothing shall overwrastle him there, if you believe not in God, but in your meekness, your confidence will soon fail you.  
Peter. a man full of courage, and you read of two of his principal failings, and both in point of courage; he failed in the high Priests hall at the voice of a damsel; and in the porch at the speech of another maid, and the third time, at the voice of one that stood by. Math. 26.69. etc. Whereas afterwards, when he lived by faith, he became undaunted before the whole Council, Act. 4.13. Another failing of his in point of courage we read of Gal. 2.12. He feared those of the Circumcision; whereas before he did eat with the Gentiles etc. Thus the Apostle Peter's eminent gifts, did not bring forth their fruits. Know therefore that the best of all your gifts, faith, courage, meekness, wisdom, love to your brethren, will fail, if you trust in them, and you will be most apt to fail there wherein you do most excel.  
If a man be wise, he shall fail in that point, and it may be in nothing so much as in that, even in those things wherein he thinketh he walketh most wisely; and such an one will find most trials in point of his wisdom, and the like will be found in all other graces, and all to this end, to teach the Israel of God to know that no man liveth by his wisdom, nor by any thing in himself, but by Faith in Jesus Christ, whom God hath given unto his people, and who is only able to give new supplies of his spirit unto his servants, to act every gift which he hath given them.  
I might have mentioned the example of Sarah, a meek and a quiet godly spirited woman, subject and obedient to her Husband, and called him Lord, whose daughters you are while you do well, 1 Pet. 3.6. and yet you know, one of her greatest failings was in point of reverence to her Husband, Gen. 16.5. When she saw that she was despised, she said to her Husband, Thou dost me wrong, etc. Where is the reverence of Sarah now? Will you have the daughters of Sarah to imitate her herein? What had her Husband done? There was no fault in him in this matter, she had no reason to tax him upon this point, it was her own Counsel, vers. 2. that he should go in to her maid, that I may have Children by her; therefore there was no colour of any just complaint on her part, yet see this meek spirited woman failed in the point of her meekness herein, and did express no greater failing all her life long, that we read of; she was weak in Faith once, but there was great reason for that, her womb was dead, and her Lord (as she called him) was old also: Nor doth the Angel so much blame her about it, but that action wherein she most failed, was in that grace wherein she most abounded. And though every grace of the Spirit be of great force when the Lord doth act and move it, yet let a man go forth in the strength of his greatest gifts, and if ever his heart fail him, it will be in them. Think not when you have done all you can, that you are worthy of any thing, but say that you are unprofitable servants: For though sanctification be the way wherein the Lord will pour out all his blessings upon his servants, yet he doth require them to boast in none of their excellencies, but look at them all, as freely given them of God; and consider, that the right unto all, springeth from fellowship with Jesus Christ, that so not only the gift itself is grace, but the blessing that followeth upon the gift is grace also; and suppose that we have attained all that we pray for, shall we then exalt our own gifts? No, but let us say with Jacob, I am less than the least of all the mercies and truth which thou hast showed unto thy servant.  
Do not trust, as not upon gifts, nor upon duties performed by those gifts, to reach the blessing; so look not for your Justification from thence at all; for the Apostle is plain, that he looked not for any thing for his righteousness before his conversion; and after his conversion, he counteth it all as dross and dung, that he might win Christ, Phil. 3.6,7,8. And, for our faith, they are not to be trusted upon as grounds of our Faith; for all the gifts of our sanctification are fruits of our Faith; and therefore our Faith is said to work by love, Gal. 5.6. and so it doth by all other gifts of the Spirit, and if they be fruits of Faith, than Faith is not built upon them.  
And thus much of the second Use which Christians are to make of their Sanctification.  
3 There is in the next place a point of Witness, which this Sanctification doth yield, and the Spirit of God with it; the water beareth witness to the blood, and the blood to the water, and the Spirit unto both, 1 John 5.6,7,8. A man's own Spirit beareth witness also, Rom. 8.16. And therefore as a witness of God unto our Faith, we may lawfully hear what it speaketh: But this is the life of a true Evidence, that all these gifts of God do not bear witness any further than a man seethe the Lord Jesus working them in him, and for him; for it is Faith that maketh all the graces of the Gospel active; and it is a condition so requisite, that unless our works be of Faith, and flow from it, they are not acceptable before God, Heb. 11.6. Therefore unless Faith carry an end our works, they are not works of holiness, such as should bear witness to the soul; therefore the Apostle doth stir up the Corinthians unto this mainly, Examine yourselves, whether you are in the faith, 2 Cor. 13.5. And if he do exhort them to Examination, it is in point of Faith, & therefore Reverend Forbes of Middleburgh (who hath written a Sermon upon that Text) saith well, That unless men find faith in their holiness, none of all their sanctification will become a sound witness of the grace of God unto them; but if Faith be found, than you shall see Jesus Christ accepting you, and breathing in you, except ye be reprobates.  
There is a marvellous gracious witness that Sanctification giveth unto him that liveth by Faith in Jesus Christ, if it be in Christ, and work from him, and for him. This only is that sanctification which the Lord commendeth unto his servants to seek after it.  
4 A fourth Use of our sanctification is, that the Spirit of God helpeth us by it in point of Rejoicing; and therefore it is that you shall see the Servants of God rejoicing in their holiness, so doth the Apostle Paul, 2 Cor. 1.12.— This is our rejoicing, the testimony of our conscience, etc. He rejoiceth at what the Lord doth by him, and with him, Gal. 6.4. But what is it that maketh the Apostle rejoice before God? When he rejoiceth in his work before the Lord, you shall ever find him rejoicing at the Lords acting these gifts in him, and blessing him in his work. Let us look upon two or three Scriptures for this end, 1 Tim. 1.12,13. So that (mind you) as he ●eeth God giving him these gifts, and enabling him unto the work, so he blesseth God in that behalf. You shall find him also blessing God that had prospered this work of the Ministry wheresoever he came, 2 Cor. 2.14. The Lord working in him and for him, maketh him to triumph and to overwrastle all the difficulties that he meeteth withal. The Lord had given him gifts, & taught him to exercise those gifts, and doth accept him, and therefore he expresseth himself in a marvellous strong speech, Phil. 1.20,21. I am in nothing ashamed, etc. for to me to live is Christ, and to die is gain. To me to live is Christ; as if he had said, I have no life but from Christ, I put forth no act of life but for Christ; this is the sum of all his conversation; and if Christ be his life, than death will be his advantage, and Christ will be magnified in either.  
Thus we see how the Saints of God have made use of their Sanctification; they are careful to see that it flow from Christ, and yet when they have it they dare not trust in their best gifts for the least duty, neither do they look for their Faith from their best gifts, but they expect their best gifts to flow from their Faith: They make use of the testimony of their holiness when they see Christ in it, and Faith in it, and the Spirit of God carrying them along in the ways and duties thereof. Thus they see their holiness, and take comfort in it, & from the witness of it, as that by which the Lord dispenseth comfort unto his people, when they receive it from the hands of Christ, & by Faith in him, by which they are taught of God to carry an end their whole conversation in his name.  
5 Furthermore, as we receive it from Christ, and trust not in it, but in Christ, and receive the witness of it in Christ, and in the Holy Spirit of Christ; and as we receive joy and comfort also which the Lord doth minister to us in a Sanctified course by his Holy Spirit, so we grow up and perfect our holiness which we have received in his name.  
There is growth in grace, this Sanctification is not bedrid, Christians are not as weak now, as they were seven years ago, nor do they stand at a stay, but go forward in Christianity; and hereupon the Apostle exhorteth the Ephesians, Chap. 4.16. To speak the truth in love, that they may grow up into him in all things which is the head, even Christ: Implying, that men that enter into the ways of holiness, aught to grow on unto perfection in the fear of God, Job 17.9. And many sweet means the Lord hath appointed for this end; the communion of God's people tendeth hereto, Prov. 13.20. He that walketh with the wise, shall learn wisdom: All the Ordinances of God are appointed for this end also, to beget and increase Faith and holiness; therefore a Christian in the use of all these Ordinances, doth not stand at a stay, but is still thriving and growing, and that not in his own strength, but in the strength of Jesus Christ, seeking for his acceptance and help in every duty he goeth about; and this is that the Apostle doth exhort the Colossians unto, Chap. 2.6,7. This ought Christians mainly to attend unto, that as you see the branch, the more juice it sucketh, the more fruitful it is; so also it becometh the people of God to know, that the more need we stand in to be fruitful, the more need we have to derive a continual fresh supply from the Lord Jesus Christ; that by his Spirit renewing grace in us, we may be enlarged, and carried an end in the ways of God; whereas otherwise, the hearts of Christians would soon fail to go on in those things wherein they desire to be growing up unto perfection.  
What is the reason that so many servants of God are not so lively in their profession as they were wont to be many years ago? Truly we attend upon Ordinances, but it is only upon the outward act of them, and not upon Jesus Christ in them; this is many times wanting in the hearts of God's people; but truly if this be our constant frame, and we do not recover ourselves, then is not our sanctification such as floweth from fellowship with Jesus Christ; for you shall find this to be true, that there is no gift of Christ, nor no sanctification accompanying salvation, but it doth knit us nearer and nearer unto Christ; and the more we are filled with true spiritual gifts, the more empty we are of our own strength, and self conceits; and so we ought to be, otherwise we shall constantly find this, that if the Lord do not preserve this empty frame in us, the more full we are of any gift, the more full shall we be of our own strength, and consequently the less need shall we feel of Christ; and if this be our constant frame, it will be a sad argument that our best sanctification will not endure but fall away, unless we be knit unto Christ by the Spirit of his grace; for by all true sanctification we are the more knit unto him, so that if any man would know whether the superscription of Christ and his Image be stamped upon his sanctification, this you shall ever find to be the stamp of the grace of Christ, that the more you receive from him, the more you stand in need of him; in so much that notwithstanding all the gifts of the Spirit, there is not the ablest Minister of the New Testament, but (if his gifts flow from the Spirit of Christ, and knit you unto Christ) you will find as great need to cleave unto Christ, as ever you did the first day when you came trembling into the Pulpit. If therefore we feel ourselves full, so that the more we have received, the more sufficient we are, and go not about the duties we have in hand in fear & trembling, but in selfe-confidence, if this be our usual and constant practice, it is but counterfeit Christianity; I do not say that the gifts are counterfeit, for they are from the Spirit of God, and men may by them be very serviceable to Church and Commonweal, but this is certain, that the stronger and the more your gifts are, if you sit lose from Christ, the emptier your hearts are of him. But you will say, may not a Christian be full of himself, and depend upon the strength of his own gifts? Yes, God forbidden I should deny that, for the best Christians have gone astray in the exercise of their best gifts; and hereupon Abraham hath been wanting in faith, Moses in meekness, Peter in courage, and Sarah in her modesty, they have been so apt to trust upon those graces of God, wherein they have most abounded, that they have principally failed therein: but this you shall find, that (if they have been overtaken once or twice) as the burnt child dreads the fire, so they grow to be more sensible of their need of Christ, more fearful of departing from him, more careful to cleave unto him, that they might grow up in his Name unto all well pleasing in his sight. If therefore there be a sanctification that standeth at a stay in any man, it is a great suspicion whether the gifts thereof flow from fellowship with Christ, or no; if gifts be truly spiritual, a man shall usually grow up in them, Habenti dabitur. Employ them, and multiply them; but if you employ the gifts you have received, in your own strength, and you are now full of your own sanctification, truly this is but frothy work, and doth not convey true nor lively nourishment and comfort: but the comfort and life is to him that in his most spiritual gifts & best performances, is empty of himself, and only full of Jesus Christ, to live or die is his advantage.  
This is the Use which I would commend unto you touching your Christian sanctification. Thus we see sundry things have been cleared from this doctrine concerning the Covenant of grace. There remaineth another thing to be resolved and cleared from the doctrine; for if God in the Covenant of his grace do give himself to be a God to Abraham, and to his seed, It is then to be enquired, How God the Father giveth himself, and how the Son, and how the holy Ghost giveth himself; for these are the fundamentals of the Covenant of grace, and necessary to be opened for clearing the doctrine of it.  
Quest. How God the Father doth give himself to be a God in Covenant to Abraham, and to his seed, that is, to the faithful seed of Abraham.  
Answ. All the Persons in Trinity concur in works ad extra, in works upon the Creature. They give themselves by a Threefold work or Act.  
1. The first Act of God is (having chosen us in his Son) He gave forth his own Son out of his bosom for the redemption of Abraham & his seed; that is the first and fundamental of all the rest that God doth put forth, or any other Person in Trinity, for the applying of the Covenant unto the hearts of his people; And God in giving his Son doth give himself, Isai. 9.6. Joh. 10.30. & 1 Joh. 2.23. Rom. 5.8. Joh. 3.16. And as God giveth us his Son, so he giveth us all things else in his Son, Rom. 8.32. So then this is the first and the great work of God, that he hath given his Son out of his own bosom, to take our nature upon him, to lead a miserable life, and to die a cursed death, and in him hath given all his Attributes, his mercy, and power unto the sons of men; an undoubted sign that God intendeth to give himself in the Covenant of grace unto his people, when he giveth Jesus Christ himself in that Covenant, as he doth expressly, Isa. 42.6. where we may see that God giveth another, even that God the Father giveth God the Son. Thus it is a gift of the Covenant that God giveth his Son to be the foundation of the Covenant, and the chief blessing of it. And Chap. 49.8. He speaketh to the same purpose. No man hath seen God at any time, (Joh. 1.18.) nor can see him; nor will God the Father have immediate fellowship with any creature; but the only begotten Son of the Father, the Lord hath given him that he might reveal him; Thus we may perceive that the Lord is gracious and marvellous gracious in that he giveth us his Son, his dear Son, the second Person in Trinity; and thus he saith to his Elect; I will be a God unto thee, and give thee my Son that shall redeem thee out of all distress and danger. Thus doth the Lord for his people, and it is a clear evidence of his grace, and sheweth that his love unto his people is beyond all banks and bottom; for the Lord to give us his Son, and this Son so soon as he was promised, his people saw him a fare of. Joh. 8.56. Your father Abraham rejoiced to see my day, and he saw it, and was glad. For when the Lord Jesus Christ was promised unto him, Gen. 17.16,17. and the Lord had said unto him, I will bless Sarah and give thee a son of her, yea I will bless her, etc. Then Abraham fell upon his face and laughed; he did rejoice that the Lord would give him a Saviour out of his loins: how it could be brought to pass it may be he knew not, but by a spirit of Prophecy did he discern it no doubt. This is the first work of God in giving himself by Covenant, and this was done long ago before we were borne; he gave him in his eternal counsel when he did elect us in him: he gave him when he sent him into the world. But this is more when  
2. He giveth us unto his Christ by Covenant, and draweth us unto him, and giveth Christ unto us also. And this grace of God cometh nearer us; the other did leave us like lambs in a large pasture, but now as He giveth us unto Christ, so he giveth him unto us, and both in present possession. And this the Father doth, Joh. 6.44. for no man (saith Christ) can come to me, except the Father which hath sent me draw him; and every one that hath heard and learned of the Father cometh unto me. Now this kind of hearing and learning of the Father, is a strange kind of learning which the Lord Teacheth the soul by— when he draweth him unto Christ, an effectual Teaching and powerful. 1 Cor. 1.9. This is your effectual calling; and this is the Lords giving us unto his Son, John 6.37. All this is properly the work of the Father. Men are said to be well given when they give themselves to their books, to their works, and business, but this we may well say, that we are indeed well given when the Lord giveth us unto his Son; for otherwise we are but in all ill state, which way soever we are given.  
Quest. If you shall ask, How the Father giveth us, and calleth us, and draweth us into fellowship with his Son? (for they are Scripture-phrases, and all of them of like value in Scripture-sense.)  
Answ. In a word, The Lord draweth us unto his Son by his Spirit, and calleth, us as by his word, so by his Spirit also, and giveth us by his word and Spirit unto Jesus Christ. In this thing I shall speak no more unto you, than what you have often heard, and I suppose long ago received; As that the Lord calleth his people out of their sins by the light of the Law, and by the Spirit of bondage; he setteth home the Law effectually unto the soul, and thereby draweth us from sin and from the world in some measure, that we have now no mind to those things which before we were full of delight in, whether they be sins against the Law, or sins against the Gospel: it is the Lords usual dealing by his Spirit to set home sins against both in so much that thereby we come to be afflicted with some kind of trembling and fear and torment about our spiritual estate. And thus it was with Saul (who afterwards was Paul) Acts 9.3,4,5,6. when Christ called unto him out of heaven, and challenged and convinced him of sin, he all trembling and astonished said, Lord, what wilt thou have me to do? So it was with the Jailor, Acts 16.29. After the Lord had shaken his heart with an earthquake (which is a sanction of the Law, and a ratification of it, as all God's judgements are) he called for a light, and sprang in, and came trembling to Paul and Silas. Thus the Lord draweth men out of themselves, and their finfull ways by a spirit of bondage, whereby they are convinced of sin, and desert of God's wrath, are greatly and deeply afflicted with fear: concerning which the Apostle Paul saith, 2 Tim. 1.7. God hath not given us the Spirit of fear (or bondage) but of power, of love, and of a sound mind, etc. Such fear also the Apostle John speaketh of, 1 Joh. 4.18. when he saith, Perfect love casteth out fear, for fear hath torment; which cometh from the sense of a man's estate; whereby he is forced to cry out many times, and to say, woe worth my soul, that ever I was borne, for the Lord causeth the to possess all my sins, and presseth me down to the nethermost hell. This is one work of the Spirit of bondage, by which the Lord draweth the soul out of itself and sins, though of itself the spirit of fear goeth no further than to shake a man's carnal confidence; which is accompanied with Anguish and Torment, 1 Joh. 4.18. Rev. 9.3. & 11.10.  
Besides this Spirit of Bondage, the Lord hath another work, which is called a Spirit of Burning, Malipiero 4.1. The day cometh, etc. This is a Spirit of burning; let us speak unto it a little; the Prophet saith, I shall leave them neither root nor branch. There are two things in the root.  
1. The first is the Root of Abraham's Covenant, which this people much trusted upon; and that is it of which John Baptist speaketh, Now the axe is laid to the root of the Tree, etc. and this he spoke (Mat. 3.9.) after he had said, Think not to say within your yourselves, We have Abraham to our father, vers. 8. So that all the confidence that they had in Abraham's Covenant, and Temple, and Tabernacle, and such things, is burnt up, and so they have no root left them to stand upon. And this is one thing intended by the Root. But  
2. Secondly, there is something more in it, for with this Spirit of burning, the Lord by the power of this Spirit doth cut us off from any power of our own natural gifts, and parts, and spiritual gifts also, whereby we thought to lay hold on Jesus Christ; and we are cut off hereby from all the confidences that we have in our own sufficiency; when once the Lord intendeth to bring a soul unto himself; for there is an usual pre●idence that we have in our own state, though the Lord have cut us off from hope in the righteousness of our parents, and from boasting of his Ordinances, yet we think there is some power still left us, and therefore we hope and will seek in our own strength, that the Lord may reveal himself to us in mercy and peace; but when the Lord cometh nearer unto us, he will show us how unable we are to take up the least good resolution, we shall find ourselves, like bruised reeds unable to hold up our heads; for Christ came to seek and to save that which was lost, so that Christ will not declare himself to seek us until we be lost, and therefore he saith, Math. 16.24. If any man will come after me, let him deny himself, and follow me; And according hereunto it is that those converts, Acts 2.37. do cry out when they were pricked in their heart, and said unto Peter, and to the rest of the Apostles, Men and brethren, what shall we do? Hence it is also that the poor souls that came unto Christ, Math. 12.20. were like bruised reeds that could not hold up their heads, for the Lord in this case bruiseth them, & layeth them low, that they see no more hope of mercy, nor likelihood that God should show them any hope. Thus doth the Lord burn up the Root of Abraham's Covenant wherein men trust, and the Root of all our self-sufficiency, that now we find ourselves dried up & our strength consumed, that now we are not able to think as of ourselves a good thought.  
And again the Lord by this spirit of burning doth burn up all our branches also, how fair and green soever they have been; All our fastings, and humiliations, and almsdeeds, and prayers, such things as the Pharisees much boasted in, Math. 6.1,2,3. etc. but these things are all burnt up. The fruit of bondage worketh unto fear, and now all the hope is that a man setteth upon reformation; but if the Lord love a man's soul, he will not let him stay there, but goeth further with him, and showeth him that his prayers and fastings, are all empty and fall short of the life and power of Jesus Christ; but yet the soul is not quite out of hope, though the Law cannot save me, if it cannot, I must get me unto Jesus Christ, and lay hold upon him for salvation; as if all were to be had by faith in Jesus Christ, if once we can lay hold upon him, and nothing else were required but faith in Christ, and thereby my laying hold upon him: I see plainly (saith a man in this case) that there is no hope in me, as hath been rightly observed, and therefore I'll trust upon Jesus Christ, and give up myself to him: but now if the Lord love thy soul, he will not suffer thee there to rest, he will not leave thee so, He will press thee further. How comest thou by faith in Christ? Why, thou tookest it up of thine own accord, thou thoughtest all thy gifts a●d duties were in vain, and therefore now thou wilt believe in Jesus Christ: Is it so easy a matter? Can any man come unto Christ except the Father draw him? And is thy faith any more than a resolution of thine own, when thou wast convinced of the emptiness of thine own gifts and abilities? When this spirit of burning hath blasted this thy faith also, and that by the clear evidence of the Gospel put upon it. Now saith the soul, I see that I am not in Christ, though I said that I would trust in Christ, yet I see, it is not every one that saith, Lord, Lord, shall enter into the kingdom of heaven. Now I see it is not my faith (such a Faith as mine is) that will reach Jesus Christ; it is not a faith of my own undertaking that will serve the turn. I see now Christ alone must work this great work in me, and Christ in the way of his own Ordinances, therefore I must look for it in his word, and in the fellowship of the Sacraments; therefore I will look up unto the Lord in all these, and wait for him, and seek him therein: And I hope I can seek and wait in that way, though I can do nothing else, and so the poor soul maketh account that in time he shall find Christ in the Ordinances, and so hammereth out a faith from thence, and therein blesseth himself. Now (mind you) the Spirit of God (when the Lord God the Father will draw home the soul throughly to Jesus Christ) will burn up all thy confidence; for if thy soul be not utterly lost, so long as it hath any root, or power in itself, it is not come to an utter selfe-deniall; though I cannot work I will believe, and if I cannot believe, I can wait that I may believe, and so here is still the old root of Adam left alive in us, whereby men seek to establish their own righteousness. This old root putteth forth itself, and will not suffer the soul to be wholly from Christ and for Christ alone, and all because there is a sprig of Adam left in the soul; whence it is, that the soul is marvellously apt to have hope and confidence more or less from some virtue or power in himself, therefore it's no small matter to be cut off from Adam; that's contrary to nature; As saith the Apostle, Rom. 11.24. this is a marvellous strong work, when the Spirit of God comes to act things contrary to nature; for nature is fully possessed, that what God commandeth, I am able to do it: nature will not be persuaded to the contrary; If I hear God command any thing, I will do it (saith a carnal heart) and if I cannot do it, I will believe, and if I cannot believe I will wait, and I can wait that I may believe; this is still but nature: Now when the Lord cometh indeed to engraff us into Jesus Christ, this is quite contrary to nature. Why, wherein is it so contrary? I answer, whereas nature is active for itself, now it cometh to pass, that whereas a soul hath been stirring and busy in his own strength, at length the Spirit of God, by the mighty power of his grace, being shed abroad into the soul, doth burn up root and branch, not only the root of Abraham's Covenant, but all the fatness of the root of the Wild Olive, by which we are fat and lively to all spiritual work in our own apprehensions; so that we work in our own strength, until the Lord come and cut us quite down, and make us to see that there is not the least good thought, as of ourselves, and therefore unless the Lord be wonderfully gracious unto us, we cannot be saved, till it come unto this, the soul is not fit for Jesus Christ.  
Thus the Spirit of God may work powerfully in the hearts of men, and burn up their root and branch, and this a spirit of burning may do, and yet leave the soul in a damnable condition for aught I know, and such as many a soul may be in, and yet never come to enjoy saving fellowship with Jesus Christ; therefore as this is one arm of God stretched forth for the salvation of his people, when he draweth them out of themselves, by a Spirit Of 

Bondage  
Burning   towards Christ: So  
2 There is a further work of God in drawing us home throughly and effectually to Jesus Christ, when he giveth the Spirit of Adoption, which reacheth beyond all the former work; he hath cut us off from ourselves, and now we stand in a state quite contrary to nature, and if any saving work be wrought in us, it is quite contrary to nature; if any thing fall upon the heart and soul of a man, to bring his will to this pass, to lie down at God's feet, that he knoweth not what to do, and yet whatsoever the Lord calleth him unto, he is willing, if it were possible to be done, he would run through fire and water to do it: but he findeth himself unable to do any thing, and now he will tell you that to believe is as impossible for him as to build a world: why then bid him wait, wait? saith he, I, but I cannot wait, and if I seek the Lord, I cannot find him, and I see others of God's servants wrought upon graciously, but dead-hearted I, nothing will work upon me; now in such a case as this, the Spirit of God cometh into the heart of a Christian, and taketh possession of the soul for Jesus Christ, and so draweth the soul to Christ, and maketh it there to stay, and there to lie down, and to be willing to be drawn yet nearer and nearer unto Christ, and to be carried an end by him, to take all from him, & to give all the glory to him. This Spirit of Adoption doth give a man a Sonlike frame to lie prostrate at his Father's will, like unto the Prodigal Son, Luke 15.17,18,19. who when he came to himself, and saw how unable he was to provide for himself, and how unworthy he was that his Father should do any thing for him, he came and lay down at the feet of his Father, for he is unable and unworthy of any mercy. Now this stooping of the heart unto God, and yielding unto him to do with us as seemeth good in his own eyes, is such a prostration of the heart, wherein the Lord hath taken possession of the soul, that now a man is led unto fellowship with Christ, that there is None in Heaven but him, none in the earth in comparison of him that the soul desireth after; and now a man waiteth upon Christ to see what he will do for him; and though he cannot tell you that he waiteth, yet he doth wait, that he may be helped of God, to depend upon him. Thus he receiveth all from Christ, and giveth all unto him. This is the Father's drawing of the soul, which is expounded to be the hearing and learning of the Father, of which John speaketh, ch. 6.45. He that hath heard and learned of the Father, cometh unto me; which is, when the Lord hath drawn the soul out of his natural corruptions, legal reformations, pretences of Faith, and waiting upon Christ in his own strength for Faith, if it be wanting: Then when the soul doth lie at his feet to be disposed of according to the will of God, and is in some measure subject unto the Lord, though not so much as he could desire; and therefore now the soul doth not content or bless himself in any gifts or works of his own, but yieldeth himself humbly to the Lord, to work in him both will and deed of his own good pleasure, and to teach him how to seek, and wait, and believe, and long after Jesus Christ, these things he waiteth for: Otherwise until he be thus taught of God, the soul will always think that he can do something; and is not able to come out of himself to utter denial of himself; but if any man will come unto Christ, he must deny himself, even all his own gifts, and parts, and good works whatsoever; for a man is never utterly denied, until there be nothing left of which a man can say, This I am able to do, or this is an hopeful thing in me; and when it cometh to this pass, then will the soul lie down at the will of God, and acknowledge, that if the Lord would never show him mercy, just and righteous are his judgements. Now when the soul and will of a Christian are convinced of these things, as well as his judgement, that now he waiteth upon Christ as well that he may be able to wait and seek the Lord, as he doth for any other good thing from the Lord, he waiteth now upon the Lord for a poor spirit, and cannot perk up himself, no more than a bruised Reed can do. Thus when it cometh unto saving work, the will and soul of a man is so cast down, that a man cannot tell what to make of himself, but there he lieth to see what the Lord will do with him, whether he will reach forth the hand of salvation unto him or no. In this case the soul is left utterly void, and hath in himself neither root nor branch, but seethe how unable he is in himself to believe or wait; nor can he tell whether Jesus Christ be his portion, and now doth the Lord take possession, and fill the empty soul.  
If you ask me how this spirit cometh into the soul to make it thus to stoop unto Christ?  
You shall find that the Lord useth to convey himself unto the soul in some word of Promise of the Gospel that showeth unto the soul the riches of the grace of God in Jesus Christ; something or other is declared of Christ. This word being taught in the public Ministry of the word, or brought to remembrance in some spiritual duty, as Prayer, or Conference, or the like, (for I will not limit the Holy One of Israel) yet usually it is done in the Ministry of the Gospel; and though the Lord doth not limit himself, yet he doth limit us to attend upon the means which he usually worketh by; but whatsoever the way be, this is the manner of Gods working, he doth universally come into the soul in some word or other of his grace; as for instance, that in 2 Cor. 5.19. or that in 1 Tim. 1.15. In some such word of his grace he cometh and putteth life into the soul, and maketh it somewhat quies, and causeth it to see that there is hope in Israel, and the Lord is able, and there is riches enough in Christ to save me. By such kind of work it is that the Lord bringeth the souls of his servants effectually to Christ, and now hath God the Father given us unto him, and until now thou never camest unto him savingly. This is the second Act whereby God the Father giveth himself unto the soul.  
The third act or work followeth both these, as soon as ever the Lord hath given this selfe-denying spirit unto the soul, and hath made it like unto a bruised Reed, or like a Traveller that is out of his way, and willing to take any man by the hand that will lead him into his way again; when the soul is in such a frame, the Lord cometh with a third act of Reconcilement. The first work was of Conviction, the second of Prostration, the third of Reconciliation. This is the third work of the Father, though there is in all these works a concurrence of the whole Trinity, yet some are more proper unto each Person, as our Catechisms teach us, and we are not wont to scruple such expressions in them. God the Father created us, and we cannot expound it; but as God the Father created us at the first, so he doth again create you, or else if we acknowledge it in the one, and not in the other, we do wrong unto God, even to the Father. Well, he is then reconciled unto us, having given unto us the Spirit of his Son; & now he doth pronounce us reconciled unto him, this is the work which is spoken of Rom. 5.10. and this is the work of God the Father, according to that was before alleged, 2 Cor. 5.19. God was in Christ reconciling the world, etc. Now there are two acts of God as fruits that follow hereupon, and both of them done at once upon the soul.  
1 The first is Adoption, whereby he maketh us his Children, as Gal. 4.4,5,6. & John 1.12. So that now we are the Brethren of Christ, and the Sons of the Eternal God; Adoption is properly the work of the Father, but Christ being the natural Son of God, we must be knit unto him, before we can be accounted Sons.  
2 The second is Justification, Rom. 8.33,34. This is the Father's work, and it is principally attributed unto him to forgive our iniquities, and to make reconciliation in Christ Jesus. And look as it is in our natural Being, so soon as ever we have received natural life from Adam, we become the Sons of Adam, and his sin is imputed unto us: so it is in the new birth, as soon as ever the life of Christ is shed abroad into our hearts, so soon are we Heirs of Christ, and the righteousness of the second Adam is imputed unto us now to our Justification, as the sin of Adam before was to our Condemnation.  
Use 1. The Doctrine itself is but an Use, but I desire that we may all of us apply it unto ourselves. It will be a help to us for our Instruction, to Teach us how we came to saving fellowship with God in Jesus Christ, and wherein lieth our spiritual union with Christ, and how it is wrought and obtained; and this is necessary, for as it hath been observed by others, so we may now gather it from what we have heard, that there be 4 sorts of men that fall short of this union with Christ.  
1 You have some that bless themselves in their natural estate, it may be they are rich, and honourable among men: well, they bless themselves in that estate, and will never go any further.  
2 There is another sort that are convinced of the danger of their natural estate, they dare not rest there, and hereupon they fall upon Reformations, and so to duties of Humiliation, and such like, wherein they find (as they conceive) such a blessed change, and so much comfort as doth satisfy them: And indeed God doth comfort men in their Reformations, for God will have no man lose by him, Mat. 6.2,5. Hypocrices have their reward for their Aim and for their Prayers. Herod when he heard John, reform many things, and heard him gladly, Mark 6.20. Here was a great change, and doubtless much comfort in that gladness, yet these men never had the work of God the Father, to burn up all that they had received by any strength of their own.  
3. A third sort go a step beyond these, they have been convinced that they went forth ●o Reformation in their own strength: they plainly see it, and discern it, and therefore they know that it is impossible to be saved by the righteousness of the Law, and that it is not of works, neither of one kind, nor of another; they are convinced that Faith only must do the deed, and upon this ground they will take up Faith to believe in Christ for salvation, and that Faith, which formerly they have pitched upon their good duties, they will now pitch upon Christ; but still it is the same Faith, for the root is not yet burnt up, the old corruption still remaineth in them, and so here is your old faith still translated from one object to another; it was fastened before upon your duties and reformations, and now upon Christ (though by creature-strength) and now a man is ready to plead and say, If God had not loved me, he would never have set me upon such reformations, nor have enlarged me with such comforts, if he had not been well pleased with me in Jesus Christ. And though I have been sometimes burnt up touching my hope in reformation, yet I have translated my Faith to Jesus Christ; but how came you to do that? Why, I saw my hopes in my own reformation would not serve my turn, and therefore I believed in Jesus Christ, and now shall nothing draw me from him, nor pull me from my confidence, for I have built upon some word of God, and some Promise of his made unto such reformation as I have set upon, and is not this true Faith in Jesus Christ? This is far from true Faith, it is no other but a strong fallacy whereby the Devil doth cheat men, and in truth this Faith is but a Faith of a man's own making (that I may so speak) it is no more than a spirit of Burning at the best, that hath burnt up his confidence in his own works, and taught him to resolve in his judgement to believe on Jesus Christ.  
4 There is a fourth sort also that fall far short of Christ too, and yet go beyond all these; they go beyond works, and beyond this Faith also which we have spoken of, which was not a lively Faith in Christ whereby we are justified, but men justify themselves by it, God doth not justify them. Now this fourth sort come plainly to see that their Faith is shaken, and they dare not look God in the face, to justify the truth of their Faith before him; it is true, many an heavenly spirited man cannot tell what will become of him, nor can he tell whether his Faith be sound, but many an Hypocrite also is so far convinced, that he cannot tell what will become of him, nor can he say that his Faith is right, nor that he is able to believe: What saith the soul now in such a case as this? He will say, I see it is not my Reformation, nor my Faith that will serve the turn, what is it then? I see that now I must wait upon Christ that I may believe, and unto him I must seek for help. Is not this soul in a state of everlasting fellowship with Christ? Truly this is that which the Lord many times bringeth the souls of his Servants unto, but he leaveth them not there, if he mean to do them good; for I would examine again, how camest thou to wait upon Jesus Christ? thou hast been driven out of conceit of thy former Faith, and so hast been forced, and hast seen a necessity to wait upon Christ for Faith, or else thou canst not believe; force of Argument hath constrained thee thus far; if thou hast taken up a course of waiting only upon this ground, here is a spark of old Adam still kept alive in thee: Thou art able to seek and wait upon Christ, and yet I cannot promise thee that thou hast any part or portion in him. But a soul will say, Hath not the Lord made gracious Promises to all those that seek for him? Hath he not said that all they are blessed that wait for him? Isa. 30.18. And am not I wrapped up hereby in a bundle of grace and peace? Mind you, there is no promise of life made to those that wait & seek in their own strength, who being driven to it, have taken it up by their own resolutions; though I grant it is true, that every one that waiteth for, and seeketh the Lord aright, is driven unto it by the Lord, yet if ever the Lord mean to save you, he will rend, as it were the call from the heart, I mean he will pluck away all the confidence you have built upon; a as man would rend the entrails of a Beast from him, so the Lord will bring you to a flat denial of yourselves, and that you have neither good will nor deed, as of yourselves: And, you will find, you know not what God will do with you, but this you know, that whatsoever he doth he is most righteous. When the Spirit of God cometh as a Comforter, he will in this manner convince the soul of a man that he hath heretofore hung upon his reformations for hope & comfort, but now he is brought plainly to see and flatly to deny, that he hath so much as one drop of the fatness of the true Olive tree in him, when he most trusted unto his own excellencies. Now a man being thus far brought on, doth not only deny himself in his judgement, but in his will, and is ready to say as David sometimes did, If the Lord say he hath no pleasure in me, here I am, let him do unto me as seemeth him good. The Lord is righteous in all that cometh upon me: this only the soul hath for his support in such a case, the Lord is able to do all for me that I stand in need of: If he show me no mercy, he is just, if he be gracious I shall live to praise him. Now when a man's will is thus subdued, that he hath no will of his own to be guided by, but only the will of God; this is true brokenness of heart, when not only the judgement, but the heart and will is broken. The soul being thus convinced, that neither his working, nor believing, nor waiting, nor seeking, as of himself, will do him any good, there is no mercy that he can challenge for any goodness sake of his own; then cometh the Holy Ghost in some declaration of God's free love, and taketh possession of the heart, and then the soul beginneth to pant after Jesus Christ, and nothing in Heaven but him, nor in the Earth besides him. The soul being thus wrought upon, beginneth to put forth itself towards the Lord Jesus, but the Holy Ghost having taken possession before, helpeth our infirmities, Rom. 8.26,27. He alone must help us, and no other.  
FINIS.   

CERTAIN QUERIES Tending to Accommodation and Communion of Presbyterian & congregational Churches.  
BY Mr JOHN COTTON late Teacher of the Church at Boston in New-England.  
Published by a Friend to whom the Author himself sent them over not long before his Death.  
LONDON Printed by M. S. for John Allen and Francis Eglesfield in Paul's Churchyard. 1654.   

Certain Queries tending to the mutual Accommodation & Communion of Presbyterian and congregational Churches; delivered in 11 Propositions & humbly presented both to the Consideration and Examination of them according to God;  BY Mr JOHN COTTON. 


The 1. Query.  
Whether may it not be safely acknowledged, that the Congregations of Christians subject to Presbyterial Government, preaching and professing the Truth of the Gospel, and not overgrown with ignorant and scandalous Persons, are true and holy Churches of Christ?  
BEcause, such Churches, (for the Matter of them) consist of visible Saints, (at least a principal part of them) especially when they present themselves to sit down before the Lord at his Table. And for the Form; they do agree together in choosing their own Minister, in attending duly to the Ministry of the Word and Sacraments, and in submitting to the Doctrine of the Gospel: which implieth a real and visible (though implicit) profession of the Covenant of grace requisite to Church-estate.  
Object. The Parish-Churches in England were Antichristian, if not in their first Institution, yet at least for these many hundred years; and were never since unchurched, nor new moulded out of their Anchristian Apostasy.  
Answ. 1. The Gospel of Christ was preached and received in England ten years before it was in Rome (as may appear by Gildas, and may be inferred from Baronius also, Annal. Anno Christi 35.5. & 45.1.) and that by the Ministry of Apostles and Apostolic men, who doubtless did at first institute Churches, not after the Pattern of Rome (which then was not a Church) but according to the Pattern of the Apostles.  
2. Neither were they unchurched by the Antichristian Apostasy which afterwards grew upon them (as a Leprosy) but were only corrupted and polluted, even in many fundamentals, both in Doctrine, Worship, & Government, which made them like unto the Israelites under the Apostasy of Jezabel, the generality being carried away by the Corruption of the times, but a Remnant reserved (through grace) which bowed not the knee to Baal.  
3. Since the Beginning of the Reformation, many of the Church-members (by the power of the Gospel) reform to a new estate of visible Saints, and the fundamental corruptions in Doctrine and worship were purged away, and both of them so renewed as that the presence and power of Christ was discerned in the face of the Ordinances. And for the Government, though it give not being (but well-being to Churches, yet) it hath also been growing more and more into better order unto this day. In so much that Protestant Churches have renounced fellowship with Antichrist and his Churches, and have separated from them in Doctrine, Worship, and Government: which if it reach not to a new-churching, yet it is a renuall of their Church estate, and a new moulding of them into a more holy way of Administration of Church-Ordinances; so that now they stand as Churches gathered out of the world both of Antichristians and of Pagans. The Israelites after their Return from under the Apostasy of Jezabel, did neither solemnly unchurch themselves of their former corrupt estate, nor Inchurch themselves into a better new estate; but being called to Repentance by the King's Proclamation, and their hearts being bored of God to submit themselves thereto, though they fell short of a full Purification, yet they were received to the Lords Supper (the Passeover) together with their Brethren of the purer Church of Judah. 2 Chro. 30.18,19,20.   

The 2d. Query.  
Presupposing then the Prerbyterian Congregations to be true Churches, Whether hence It will not clearly follow, that the Ministers called by them (being otherwise men of Ministerial gifts) are true Ministers; and the Sacraments administered by them are true Seals of the Covenant of Grace?   

The 3d. Query.  
Nevertheless, Whether may it not be justly doubted, that the estate of both Churches is sinfully defective; The Presbyterian, partly in their Materials, in case the Members, divers of them, be (not professed Saints, but) either ignorant or scandalous, and apparently carnal and worldly: partly in their Government, by the Presbyters of other Churches; which way of Government, though it had place (in sundry Cases) in the Nationall Church of the old Testament, yea, and in the New Testament, might be practised for a time by the Apostles themselves (who were Oecumeniall Governors of all Christian Churches:) yet the same was never delegated nor commended to the Pastors and Teachers of particular Congregations? The congregational likewise how can they be excused, in case there be any such as do admit all manner of Sects into their Covenant and Communion; and will not allow the Civil Magistrates to proceed to the Censure of seducing Heretics and profane Blasphemers?   

The 4. Query.  
For the Healing of which defects; were it not much to be wished that the Members of Presbyterian Churches, did once publicly profess their Faith and Repentance before their partaking of the Lords Table? (as John Baptists Disciples did before their Baptism, and as Members of congregational Churches do before their Admission:) that so None such as were ignorant or scandalous might be admitted to the Lords Table till they were duly approved to be Men of knowledge, sound in the Faith, and blameless in conversation? And further also, whether would it not much conduce to a more full and clear acceptance of their Administrations, If their Elders in the Classis did put forth no Authoritative Act, touching the Members of other Churches, but consultative only; nor touching their own, but (upon hearing the advice of Fellow Elders in difficult cases) to proceed each one with the Cognizance and Consent of his own Church at home respectively?   

The 5. Query.  
For want or Neglect hereof, Though the Members of Presbyterian Churches should discern some Defects in the Order and Government of their Churches; yet whether may they suddenly break off Communion with them till they have convinced them of their Defects, and duly and patiently waited for their Reformation?  
It may seem No: For if we must take a more delatory course for the healing of a private Brother, in a way of brotherly love, with much meekness and patience; how much more ought we so to walk towards an whole Church?   

The 6. Query.  
Such a Brother, though as yet remaining a Member of a Presbyterian Church yet sensible of the Defects of his own Church, and being otherwise known to be fit, why may he not lawfully and without scruple be received to partake at the Lords Table (as occasion serveth) in a congregational Church?  
For such an one is both a Member of a true Church, and cleansed from the defects of his own Church.   

The 7. Query.  
Yea, suppose a godly Christian do continue Presbyterian in his Judgement, and yet do approve also of a congregational way, and is desirous to join in Covenant with a congregational Church, whether may he not in due order be lawfully admitted and continued a Member of a congregational Church? Yea further, Notwithstanding the different state and way of Presbyterian and congregational Churches, and the Defects which the one or the other may observe or surmise either in other; yet (even whilst they so stand and walk) whether may not the Members of either without just offence, mutually Communicate one with another (as occasion shall be offered) at the Lord's Table?  
The Affirmative seemeth probable; For as Error in Judgement about Discipline is not an Heresy against the Foundation of Christian Religion. And the Apostle instructeth Christian Churches to receive the Christian Jews into their Church-fellowship, who ye● dissented from them about the observation of levitical Rites, which were as much discrepant from the Truth of the Gospel in the Order of worship, as these other be in Order of Government.  
Besides, God accepteth cleanness of heart in his faithful servants in their approaches to his Table, though there be defects in full cleansing, according to the Order of the Sanctuary. 2 Chron. 30.18,19,20.   

The 8. Query.  
If a godly Minister called to Office by a People professing Godliness (whether under Episcopacy, or Presbytery) and afterward repenting of any known sin in his way, shall be desirous of a more pure Reformation; whether may not his godly people acknowledge his Ministerial Calling without sin?  
Why not? For he had the Essence of a lawful Calling before, in the free choice of his godly People, and in his own free acceptance of them and of their Call. Nevertheless, if any of his godly People should stumble at his former Calling, whether may not a more select Company and body of the People renew their Call of him, and there to accept the Concurrence and Consent of the rest of the Congregation? And whether may not he also do well (instead of stiff standing upon the validiy of his former Calling) to condescend to renew his Acceptance of them, yea, and to receive a New Ordination from them, with express designation to the Office, either of a Pastor or Teacher; and that without prejudice or dishonour to his former Calling? For a renewed Act doth not invalidate (much less evacuate) the old, but clear it and confirm it (so fare as there is any thing of God in it) as in Scripture all Ingeminations do. Saul was thrice Ordained King over Israel, 1 Sam. 10.1. & ver. 24. & 11.14,15. thrice to the same Calling, and with several solemnities. Neither is Ordination of the Essence of a Ministerial Calling, but a solemn Adjunct of it; which may be renewed upon occasion of any New spiritual Employment, or Function, Place or People, Acts 13.2,3.   

The 9 Query.  
If the godly Members of a Congregation formerly subject to Episcopacy, but repenting of their sinful subordination thereunto, and (being studious of Reformation) have solemnly Covenanted to endeavour the same, and have chosen their former godly Ministers (one or more) into the Pastors or Teacher's Office; Whether may not those Ministers withhold their Ignorant and carnal Hearers from the Lords Table (though they had their consent to their Election) until they be able to discern the Lords Body, and befit to receive it without profaning it? But yet, in the mean time, whether may they not dispense some other Ministerial Acts unto them, as to Preach the Word, and also to Catechise them and their Families? And if hereby they shall attain unto so much knowledge of the Principles of the Doctrine of the Gospel, as to profess before the Church both their need of Christ and his Covenant to themselves, and the Seal thereof unto their Seed, and also their own Duty of subjection unto Christ in his Ordinances; and shall likewise be found free from any open scandal, or else openly judge themselves for the same; Whether may it not be lawful for the Minister to admit them to the Lords Table, and their Children to Baptism?  
For it is not with such as with Ishmael and Esau, who though they were borne in the Church, and sealed under the Covenant of Circumcision, yet when they grew up to years, the one mocked at the Heir of the Covenant, and the other despised the Birthright of the Covenant; and so the one was cast out, and the other withdrew himself from the fellowship of the Church, and both of them deprived their children of Circumcision. But such is not the Case here of these we speak of; but rather they are like the Seed of the Israelites, who though many of them were not sincerely godly, yet whilst they held forth the public Profession of God's People (Deut. 26.3. to 11.) and continued under the wing of the Covenant and subjection to the Ordinances; They were still accounted an holy Seed (Ezr. 9.2.) and so their children were Partakers of Circumcision. Yea further though themselves were sometimes kept from the Lords Supper (the Passcover) for some or other uncleanness, yet that debarred not their children from Circumcision.  
Against this, may it not seem vain to stand upon a Difference between the Church of Israel and our Churches of the New Testament, in that theirs was a Nationall Church, and ours congregational? For the same Covenant which God made with the Nationall Church of Israel and their Seed, It is the very same (for substance) and none other which the Lord maketh with any congregational Church and our Seed. When the Jews and their children were cut off from the fatness of the Olive, we and our children were engrafted into their room and estate, Rom. 11.17,19. so that we are now become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coheires, concorporate, and compartners with them of the same promise in Jesus Christ, Eph. 3.6.   

The 10. Query.  
When any Christians desire to be admitted into the Church, & the Covenant thereof, whether is it regular that the Elders should take all the Trial of them in a private Consistory alone? unless it be in way of preparation, that so they may more fitly and safely commend them to the public Trial of the whole Church? But were it not meet, that the last Trial of Members, upon which they (being approved) are received either into the Church in a congregational way, or to the Lords Supper in a Presbyterial way, should be transacted before the Church?  
For as no Members are to be cast out of the Church-Communion, but by the Judgement and Consent of the Church (as well the Brethren as the Elders) so none should be received into the Communion of the Church, but with the approbation and Consent of the Church.   

The 11. Query.  
Whether is it just matter of Offence, If a Member of any Church, which lieth under the Leaven of Corruption, after the use of all good means for the healing of the corruptions of his own Church (be it Presbyterial or congregational) and after long waiting for the same in vain, shall at the length (for the peace and Comfort of his own Conscience, and out of conscionable Desire to walk before the Lord in all purity) quickly and orderly remove his Relation, and adjoin himself to a Church more reform, yet not condemning the Church (as no Church) from which he removeth?  
For if a man may remove his habitation for outward easments and conveniences, and then the removal of his Relation is easily granted without offence: Then why may he not, for the ease of his Conscience, remove his Relation, though not his Habitation? unless his Habitation were Jure divino, an inseparable Adjunct to his Relation, or his relation to his Habitation? Christians (as Brethren) are called of God to bear one another's Burdens, Gal. 6.2. If it be a Burden to stay in Communion, let his Brethren ease his Burden with a Dismission.   Glory be to God in Christ Jesus, and Peace to all his Israel.  

UNto the aforesaid Queries of the Reverend Author, this also may briefly be added, to make up the number round.  

The 12. Query.  
Whether it be unlawful, or may be truly accounted a necessary cause of Disorder or Confusion for godly Christians, living in several Precincts or Parishes (not far distant, but so as they may ordinarily meet together in one place) to join in Church-fellowship together, for mutual spiritual edification?  
That 'tis a very convenient and desirable thing for the Members of a particular Congregation, to inhabit and dwell as near together as they may, in regard of their meeting together upon all occasions, and of mutual watchfulness over each other, and of spiritual helpfulness unto one another, is easily granted by all: yet it will not therefore follow, that 'tis an unlawful and disorderly thing for them to have their Abiding and Residence in divers Precincts and Parishes.  
Indeed 'tis true, that it hath been accounted by the Prelates and the Prelatical party, a very disorderly and unlawful thing, and that which did expose to the greatest of their spiritual censures, for people ordinarily to go to the Assemblies of Christians out of their own Parish. But their Account doth not make or prove it to be so: neither doth it seem really and in truth to be so: For,  
1 The Constitution of Parochial or Parish Churches, is not of Divine, but of humane Institution, and that too in the very darkest times of Popery and Superstition, viz. about 700 years ago, as learned Mr. Selden (in his Book of Tithes, ch. 9) seems to intimate. So that although it may seem a disorder, (in regard of that limitation of Parishes) for the Parishioners of one place to join themselves unto the Church Assemblies in another; yet not in regard of any thing appearing to the contrary from the Scripture, which is the rule for Christians to walk by, especially in matters belonging to Church-Administration, and Government. Neither will it (I suppose) be affirmed by any intelligent Christian (who understanding in any measure the true Nature of a particular Church) that Parish-bounds are the constituting cause of a particular Church or Congregation; for it cannot be maintained that every individual person living in such a Parish bounds, is therefore a Member of that Church there, except it can be proved, that professed Turks, or Jews, or Indians (who through providence may be brought into the Land, and so necessarily reside in some Parish or other, there being hardly any parcel of ground free in any part of England, from belonging to the bounds of some Parish or Town) are as real and true Members of the Church there, as any Christian man or woman in the Parish. I conceive it neither any solecism or Paradox to affirm, that there may be a Parish where there is no true Church of Christ, and a true Christian Church where there is no Parish.  
2 It may seem too great a bondage and slavery, both for any Church (whether Presbyter: or congregational) to be forced to receive all into fellowship in all the Ordinances, who have their habitation or residence in the same Parish bounds with them: and also for particular persons to be necessitated to be of this or that particular Congregation, in fellowship with such Members, and under the Ministry of such a man, which they cannot find so suitable to their spirits, and so profitable for their spiritual edification, as some others, which may not be far off from them. And whereas it may fall out (which possibly may come in here as an Objection) that the Minister, under whom a man liveth, is taken away by death, and another one called into his place and Office by the generality of the Church, who may be as unsuitable unto the Spirit of this or that Brother, as the Minister of the Parish where he dwells, or as any other, shall not be bound to submit to the choice of the Church, or must the Church suspend their choice upon the Negative vote of any one Brother? In such a case 'tis lawful for that dissenting Brother, who cannot call such a man to be his Minister, nor own him as his Pastor or Teacher, to desire a Letter of dismission to some other Church and Officer, whom he can more freely and comfortably close in his spirit withal, and I suppose that Church, with whom he hath fellowship at the present, is bound to yield unto his equal and just desire, that so they may part in a loving and brotherly manner. We do generally allow every servant so much liberty for his outward comfort and advantage, as to choose his own Master, in whose Family, and under whose Government and inspection he is to live, and why should not Christians also (being made freemen by Christ) have as much liberty for their spiritual comfort and edification, to choose the particular Church under whose teaching and inspection they are to abide: And why else hath the Lord (out of his infinite goodness and wisdom) given out diversity of gifts to divers of his Servants in the Ministry, but to suit the variety of spirits and dispositions in his people? Every lock not agreeing with every key; as our Reverend Author was wont to express himself, speaking of this very thing.  
3 Experience doth also testify, de facto, that such a course is possible to be used and practised without making such disorder and confusion, as is conceived by some: For notwithstanding it be practised by some Churches (not only congregational, but Presbyterial also, and Classical) to have their Members scattered up and down in several Precincts or Parishes, yet there have not any such confusion and disorder followed thereupon: as we have seen by the constant practice of our Brethren in the Congregations both of the Dutch and French here amongst us in England, as viz. in London, Norwich, Canterbury, Colchester, and in such other places where they do inhabit; who although they be dispersed throughout the Cities and Towns where they live, yet are not thought, nor ever were by any (except possibly by some of the Lordly Prelates, who out of their superstitious zeal did seek to undermine and dissolve their Congregations) to be any occasion of disorder and confusion by their Meeting together in their holy Assemblies, from all parts of the Cities and Towns where they dwell. And why might not the like liberty be allowed unto the English themselves, without any just fear of disorder thereby? There seems nothing but custom against it, for had it been but the practice and course of the English, as it hath been of the other, certainly it would not be accounted more disorderly than theirs is.  
Only if (while the division by Parishes do continue) men do allow and contribute, not only toward the Poor, but also toward the Preaching of the word in their several Parishes, that the word may be dispensed all the Land over, I should not gainsay it, as I suppose the brethren both of the French and Dutch have been wont to do, in the several Parishes where they live.  
Finally, Brethren be of one mind, live in Peace, and the God of Love and Peace shall be with you.    
FINIS.   

The RESULT OF A SYNOD AT CAMBRIDGE IN New-England, Anno. 1646. CONCERNING The 

Power of Magistrates in matters of the First Table.  
Nature & Power of Synods; and other matters thereunto belonging.    
LONDON Printed by M. S. for John Allen and Francis Eglesfield in Paul's Churchyard. 1654.   

The Result of the Disputations of the Synod, or Assembly, at Cambridge in New-England, Begun upon the first day of the 7th Month, An. Dom. 1646.  
About the power of the Civil Magistrate in matters of the first Table; and also about the grounds of Synods, with their power, and the power of calling of them. Being drawn up by some of the Members of the Assembly, deputed thereunto, and being distinctly read in the Assembly, it was agreed thus fare only, That they should be commended unto more serious consideration against the next Meeting.  


TOuching the Question of the Civil Magistrate in matters of Religion, we shall crave leave to narrow and limit the state of it in the manner of the Proposal of it, and shall therefore propound it thus.  
Quest. Whether the Civil Magistrate in matters of Religion, or of the first Table, hath power civilly to command or forbid things respecting the outward man, which are clearly commanded and forbidden in the word, and to inflict suitable punishments, according to the nature of the transgressions against the same, and all this with reference to godly peace?  
Answ. The want of a right stating of this Question, touching the Civil Magistrates power in matters of Religion, hath occasioned a world of Errors, tending to infringe the just power of the Magistrate, we shall therefore explain the terms of the Question, and then confirm it in the Affirmative.  
By [Commanding, Forbidding, and Punishing] we meant the coercive power of the Magistrate, which is seen in such acts. By [Matters of Religion commanded or forbidden in the word, respecting the outward man] we understand indefinitely, whether those of Doctrine or Discipline, of faith or practice; his power is not limited to such matters of Religion only, which are against the light of Nature, or against the Law of Nations, or against the fundamentals of Religion; all these are matters of Religion, which may be expressed by the outward man, but not only these; therefore we say not barely thus [In matters of the first Table] but join therewith [In matters of Religion] that all ambiguity may be avoided, and that it may be understood as well of matters which are purely Evangelicall, so far as expressed by the outward man, at well as of other things. And we say, [Commanded or forbidden in the word] meaning of the whole word, both of the Old and New Testament; exception being only made of such things which were merely Ceremonial, or otherwise peculiar to the Jewish polity, and cleared to be abolished in the New Testament: By which limitation of the Magistrates power to things commanded or forbidden in the word, we exclude any power of the Magistrate, either in commanding any new thing, whether in doctrine or discipline, or any thing in matters of Religion, which is beside or against the word, or in forbidding any thing which is according to the word.  
1 Hence he is not to mould up and impose what Erastian form of Church polity he pleaseth; because if there be but one form commanded now of God, he cannot therefore command what form he will.  
2 Hence he is not to force all persons into the Church, or to the participation of the seals; because he is not thus commanded.  
3 Hence he is not to limit to things indifferent, which are neither commanded, nor forbidden in the word, without apparent expediency or inexpediency of attending the same. By that expression [clearly] commanded or forbidden in the word, we understand that which is clear, either by express words, or necessary Consequence from the Scripture; and we say clearly commanded or forbidden in the word. Not simply that which the Magistrate or others think to be clearly commanded or forbidden; for they may think things commanded, to be forbidden, and things forbidden, to be commanded; but that which is in itself in such sort clear in the word, de jure, the Civil Magistrate in these days since Christ's ascension, may and aught to command and forbid such things so cleared in the word, albeit the facto, ofttimes he do not. [Suitably inflicting punishments according to the nature of the transgressions] This clause needeth not much explication, being so plain of itself; some things commanded and forbidden in the Law of God, are of a smaller nature in respect of the Law of man, and in this respect 'tis true which is often said, that De minimis non curat lex, i. e. Man's Law looks not after small matters, but other things commanded or forbidden in God's Law, are momentous, and of a higher nature, and though small in themselves, yet weighty in the consequence or circumstance. And in this case if he inflict a slight paper punishment when the offence is of an high nature; or contrariwise, when he inflicts that which is equivalent to a capital punishment, when the offence is of an inferior nature, he doth not punish suitably. There are sundry rules in the word in matters of this sort, as touching the punishment of Blasphemy, Idolatry, Heresy, profanation of the Lords day, and sundry other like matters of Religion, according to which Magistrates of old have held, and others now may observe proportions, in making other particular Laws in matters of Religion, with sanctions of punishments, and inflicting the same, they inflict suitable punishments: Only let it be here remembered, that though we grant the Civil Magistrate his power thus to command, forbidden and punish in matters of Religion, clearly re●ealed in the word, ye● it is one thing what he may and must do, and another thing when and how he must exercise his power to all persons under his Jurisdiction; for some such persons may not be at all acquainted with the true God, or have any knowledge of Christ, or of the word, but as yet are Pagans: Now touching such, the Magistrate should take care, that the best means be seasonably and wisely used with them, according to their capacities, to bring them first to the knowledge of the true God, and of his word, and to convince them of the falsehood & vanity of their gods, whom they worship, etc. and afterwards, as there is cause, to put forth acts of his coercive power towards them, as Scripture-rules and examples will allow others, though they are Christians, yet such as are not clearly instructed or enlightened in matters clearly set down in the Word; in this case the civil Magistrate is to inform and convince, and not to proceed suddenly till all just means are used to leave him convinced, of which it is more meet for the Magistrate than for the offending person to judge, who it may be will never say he is convinced. We live in times wherein many men are perversely carried, and will regard no reason, but go full against the light of it, and of common sense too, sometimes rather than confess the truth when convinced of it; such an obstinate fool is not to be answered according to his folly by any further reasonings, Pro. 26.4. A whip is fit (saith Solomon) for such a back. By this, which hath been already spoken touching the acts and rule of the Magistrates coercive power in matters of Religion, the impertinency and invalidity of many objections against this his power will appear, as,  
1. That thereby the civil Magistrate is made the Church's King, and Lawgiver; which would be true if he might command or forbid any thing, which was not first commanded or forbidden of the Lord, who is the Church's Lawgiver, which we say he may not.  
2. That thereby he is made to have dominion over men's faith; when he doth no more by our position but press them to that faith, which he, that hath indeed dominion over the same, hath prescribed.  
3. That thereby tyranny is exercised over men's tender consciences, and true liberty of conscience is infringed; when as he de jure commands nothing but that which, if men have any tenderness of conscience, they are bound in conscience to submit thereto, and in faithful submitting to which is truest liberty of conscience, conscience being never in a ●…er or better estate of liberty here on earth, than when most engaged to walk according to God's Commandments.  
4. That thereby Christians become servants of men; when the Magistrate only is to enjoin what his Master and theirs hath commanded, or to forbid the contrary, and consequently in submitting thereto are but servants to Christ in man.  
5. That thereby men are made hypocrites and time-servers; as if to command men to walk according to the Word, and to forbid the contrary, were to make men so contrary to the Word as are time-servers and hypocrites.  
6. That thereby a sluice is opened to let in all manner of false religions, and corrupt opinions into the Church: supposing the Magistrate be of any false religion, or corrupt in his judgement; yea, that were the way to set up a Pope in a Christian Commonwealth, for Religion must turn as he turns. When as the question is touching the Magistrates power of commanding or forbidding not what he in a Popelike way shall please, or what his own spirit shall like best, but what God hath commanded or forbidden in the Word; and the position subjecteth him to the Word as to the supreme Law, and doth not set him up Popelike above the Scriptures, or allow him to make his sense of scripture, to be Scripture, or to make humane traditional Cannons to be as much of force as Scripture to bind men's consciences etc. but the position rather condemneth any such power as gular, usurped & not approved of God, which swerveth from that rule of the exercise of his power in matters of religion; namely, the Scriptures; and the contrary to that objected would rather follow, that if there must be no King or civil power among God's professed Israel, coercively to restrain forbidden evils in Religion, than every man would hold and do as he list, as if every one were a Pope; and than Micah's Idolatry and any other abominations may be set up.  
7. That thereby the civil Magistrate is put upon many intricate perplexities & hazards of conscience, how to judge in and of matters of Religion.  
But this doth not hinder the Magistrate from that use of his coercive power, in matters commanded or forbidden in the first Table, no more than it doth hinder him from the like power in matters of the second Table; none being ignorant what perplexing intricacies there are in these as well as in the former; as conscientious Magistrates find by daily experience; yet such as object this will not deny this power in the latter, and why then in the former; the objection proveth the difficulty of his knowing of God's mind in his place, and if it had been objected against Church-Officers power in Churches, or the power of Parents and Masters in their families, it would have proved the same; but it follows not, its difficult for a man in authority to know the utmost of his duty in his place, therefore it's not necessary for him to do his duty in his place.  
They which inaugurated Joash to be King, 2 Chron. 23.11. they put upon him the testimony (as the Hebrew words used to be expounded) to show that it was his duty as a King not only to know the testimony or book of God's Law, but authoritatively to establish what was written in it.  
8. That thereby persons are put upon acting with doubting consciences; the Magistrates Injunctions being ofttimes not clear to such as are to obey them, and so they are thereby compelled to sin. When the position affirmeth this power in matters cleared in the Word, which if not cleared to this or that subject in a Christian Commonwealth, that is his own fault, by his own ignorance of matters which he is bound to know, to bring any such snare upon his conscience, and in such a case he may desire the Magistrate to use the best means to clear up the matters enjoined or forbidden, to be commanded or forbidden in the Word; but neither of these hinder but that the Magistrate is to command or forbidden that which God hath commanded or forbidden; even that which Christ hath commanded or forbidden, should not then be urged upon men's consciences by Church-Officers, or Church-censures be executed against obstinate gainsayers, because through error in judgement, and corruption in conscience, men will say th●…nd after all means used for convict●…, they may still affirm that they think otherwise, or at best that they still doubt of the matters in question, yea albeit the matters be fundamental.  
9 That hereby Christians are discouraged from seeking more light or hindered from embracing or following such new light as the Saints expect in these latter days. When as its evident that the commanding and forbidding things cleared in the Word, to be good or evil, doth neither express what light men have from the Word, nor discourage from more light in & from the same, as not in matters of the second Table, so neither of the first.  
10. That thereby conscientious men especially, will come to suffer, because Magistrates may think things commanded or forbidden of God, and accordingly ratify them by their authority, which God did never command or forbidden, when as the question is not concerning Magistrates enjoining what they think, but what is the mind of God; nor can the pressing of the mind of God commanding what he requieth, and forbidding the contrary, be any just or proper cause of suffering to men truly conscientious.  
The Magistrate may indeed through mistake command or forbid things, respecting not only the first but the second Table. But this doth not deprive civil Magistracy therefore of coercive power, as not in matters of the second, so neither of the first Table; but in this case Christians must be content to suffer in either, albeit withal the Magistrate do break his rule.  
11. That thereby we shall encourage and harden Papists and Turks in their cruel persecutions of the Saints; whereas for the Magistrate to command or forbid according to God, as it is not persecution, so neither doth it of itself, tend to persecution. Power to press the Word of God and his truth, doth not give warrant to suppress or oppress the same: the times are evil indeed when the pressing of obedience to the rule shall be counted persecution.  
12. That thence are caused all the wars in Christendom at this day; when it is evident that the pressing men to obey the will and word of God in matters either of the second or fi●st Table, is not of itself any cause of war, but the lusts rather of such as abuse their power contrary to the Word.  
By this already spoken we have seen the ruin of twelve of our opposites Castles in the air, imaginarily framed to withstand the civil Magistrates coercive power in matters of Religion.  
Let us now in the next place consider at the object of this coercive power of the Magistrate, which in the state of the question we call the (outward man) the things wh ch the civil Magistrate, as such, doth command or forbidden, he commandeth or forbiddeth with immediate respect to the outward man. The Magistrate as a Magistrate looketh immediately at the external acts of the body, and not at the internal acts of the soul, it's his property as a civil Ruler to attend only the duties and sins which appear in the walk of the outward man. Thus Calvin, Beza, Chemnitius, Gerard, and other Protestant Divines generally.  
Quest. Hereby also other objections receive answer; as first, Must Magistrates punish any man for being of a corrupt judgement, or barely for an error in his judgement, or for having a corrupt hear, and sundry lusts in it?  
Answ. We say no: because whilst he keepeth his opinion to himself, and whilst his lusts are confined within his breast, he is to be left to the sword of the Spirit, and to the Word of God, thereby only to be convinced; the Magistrates power only extending to the outward man, but if either his mental errors, or heart's lust break out into open expression and view, and become scandalous and spreading, than they become breaches of rules by the outward man, yea, tend to infringe that outward godly peace, of which he is to be a preserver, and so in both respects he is to deal with the same.  
Object. 2. Must a Magistrate command men to believe with all their heart, to repent and mortify their sins and lusts?  
Answ. We say no: because these appertain to the inward man and soul of man, to attend so fare as they are inward, but if we speak of any outward profession of these, so fare he may command as to profess the faith by coming to hear the Word, and to repent by public fasting and prayer. And if Princes have no power in such external things, then have they no power instrumentally to remove the wrath of God from their Kingdoms by general humiliations.  
Briefly now of the manner and means of the exercise of this power, included in that phrase [civilly] we say not ecclesiastically, as if he might put forth his power in a Church way, & by Church-weapons or censures, but civilly or in a civil way or by civil censures or punishments.  
Whence also other objections are answered, as that the weapons of our warfare are not carnal but spiritual; and that Paul showeth a way of redressing all offences, 1 Cor. 5.5. 2 Tim. 2.25. and Faith comes by hearing, and not by whipping: when these places rather intent and show a Church way of healing Church offences: and do no more exclude a Political way of healing offences in a Christian Commonwealth, than an economical way of redressing disorders in the Family; so the other place showeth a spiritual means of drawing men to the Faith; so that neither are pertinent to the case of the Civil power, acting civilly; nor doth this Assertion, That the Magistrate is to be a terror to all evil works, (applying the same to evil works forbidden in the first Table) any more exclude the use of Church-discipline therein: than it doth in matters of the second Table, if applied thereunto; for the Church may proceed in her way to censure Ecclesiastically one and the same thing, whether it be against the first or second Table, which the Magistrate doth punish civilly.  
The last thing to be explained in the state of the Question is, touching the coercive power of the Magistrate, namely, Godly peace. Now by Godly peace (to which the Magistrate immediately looketh) we mean a peaceable living, as in all honesty, so in godliness, as the Apostle hath it, 1 Tim. 2.1,2. So far as any matters of Religion, coming under the Magistrate's cognizance as a public Officer in the Commonwealth, do either further or hinder such a peace of a Christian Commonwealth, so far is he to put forth his coercive power accordingly.  
Hereby also, with reference to things before explained, other Objections may receive answer, as  
1 Will you have Magistrates put forth their coercive power to the full, in Laws, with Sanctions of punishments; as that men shall pray in their Families, so long, or so oft, or else suffer? That a Minister in preaching, if he exceed a just hour, he must suffer, and the like? we say, if either the matters be merely circumstantial, or if they be matters of less moment, and such as do not of themselves any way infringe public peace, or that they are not pertinatiously & tumultuously maintained to the disturbance of public peace, in all such like cases, wherein the Civil Magistrate's end is not entrenched upon, he may not exercise the coercive power of his Authority, with sanction, or execution of punishments.  
2 Will not this Thesis' arm and stir up the Civil power in Old England, against godly Orthodox one's of the congregational way: or exasperate Civil power in New England, against godly, moderate, and Orthodox Presbyterians, if any such should desire their liberty here? we conceive not, except the civil disturbance of the more rigidly, unpeaceably, and corruptly minded, be very great; yet betwixt men godly and moderately minded on both sides, the difference upon true and due search is found so small, by judicious, Orthodox, godly, and moderate Divines, as that they may both stand together in peace and love; if liberty should be desired by either sort here or there so exercising their liberty, as the public peace be not infringed: The state of the Question in the explication thereof, will rather quench then kindle any such coals against either: If indeed persons professing either the congregational or Presbyterial way, will shelter or close, either with other Blasphemous, Heretical, or Schismatical Tenants, which tend to break the peace of the congregational way there where a Presbyterial way is authorized to be the general way of the Churches, or the Presbyterial way here, where the congregational way is authorized to be the general way of the Churches, there they may be strained by the power of the Civil Magistrate, as disturbers and breakers of godly peace, the conservation whereof is the Civil Magistrates end and work, unto which he is to attend.  

Having thus cleared the state of the Question, we shall now come to some Arguments from Scripture, which confirm the Affirmative part of the question so stated; and the Arguments are taken some from the old, some from the New Testament. Of the former sort there are three.  

From the Old Testament.  

Argum: 1  
1 In that it is evident that Rulers of old, and those Rulers in the Commonwealth of Israel, they are commended in Scripture for the exercise of such power in the matters of the first Table; and therefore it is according to the mind of God that now civil Rulers do the like. Abraham, who was not an ordinary master of a family, but a Prince among them, Gen. 23.6. He is commended for laying the force of his command upon those under his power, in matters of Religion, Gen. 18 19 And if he had been considered as a Master, yet less would not be granted that way to a Ruler of a Commonwealth, than of a Family, but rather more. Job as a civil Ruler, as a King in an Army of persons under his command, did not leave each of them to choose out their own way of Religion or justice, but he chose it, he determinatively set it down for them. I sat as King in an Army, I chose out their way, etc. Job 29.25. The King of Ninivey, with his Princes, did not barely commend that duty of fasting and prayer, to his people, as very convenient to be attended, yet leaving them to their liberty to omit the same: but he positively commands the same, that the wrath of God might be prevented, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Jonah 3.7. The word is used for a coercive command or decree, Ezra 4.21. & 6.11. Dan. 3.10,11. & 29. & 6.7,8,9. & 13. and the act of the civil Authority of Ninivey, having so much influence into the people act, Jonah 3.5,6, & 7. verses compared, is implicitly commended by Christ, in his commendation of the repentance of the men of Ninevey; and so of the King and Princes of Ninevey, whose hearts were so thoroughly touched, as to improve their authority to further that civil work of Ninevy's repentance. The examples of Moses Joshua, David, Solomon, Asa, Jehosaphat, Hezekiah, Josiah Nehemiah, etc. are obvious to every ordinary eye, which looks into the Scripture.  
Object. They of old were Types, therefore their examples are not now of force for our imitation.  
Answ. We suppose the Objection intends not by Type, and exemplar for imitation, as Type in a general sense is used, 1 Cor. 10.6. compared with 11. for this were to overthrow the scope of the Objectors, but rather it meaneth a Type strictly taken, namely that they in that exercise of their power, did but shadow out Christ's Kingly power; but of this the opposites give only a barren assertion, without proof, and that will not carry it. But we shall answer it more particularly.  
1 Then such may as well say, those Rulers did shadow out Christ in the exercise of their power in matters of the second Table, and therefore are not therein imitable, which none will affirm. Solomon typed out Christ in subduing of enemies, relieving the oppressed, procuring the peace of the state, Psal. 72. Must not Princes therefore do the like?  
2 Those that make that Objection, they use to put it thus, The Kings of Israel were such Types; but such an one was not Abraham, nor Job, nor Nehemiah, who by a Coercive Law enjoined the sanctifying of the Sabbath, Neh. 13. nor the King of Ninevey, nor was that wicked King of Israel, Ahab, a type of Christ, which should have put that blaspheming Benhadad to death [whence that sharp reproof of him for not doing it, 1 Kings 20. To say nothing of Darius & Nebuchadnezars Decrees this way, which are recorded in way of commendation thereof, Ezra 6. and Dan. 3.29.  
3 Solomon himself (who if any were types of Christ therein, he was) setteth it down by direction of the Spirit as a moral duty of each King indefinitely, that (howsoever the facto, many do otherwise, yet de jure) he scattereth away all evil with his eye, Prov. 20.8. meaning all public evil which cometh within his ken; as a King or public person, whether the evil be against the first or second Table; unless any make exception, and say, that either there are no sins against the first Table coming under the Magistrates view, or though they do, yet they are not evil.  
4 It was a stated doctrine in the time of Job (who by the most judicious is thought to live before Moses) and it is attested and approved by the Holy Ghost, that sins against the first Table, as Idolatry, was iniquity to be punished by the Judges, Job 31.26,27,28. as well as sins against the second Table, as Adultery, ibid. vers. 9 and 11.  
Object. Those Rulers of old did thus as Members of the Nationall Church of the Jews, the same persons being Members of Church and Commonwealth; but it is not always so now.  
Answ. 1 Then at least where Magistrates are Members of Churches, they may in these day's exercise such power.  
2 Though they were Members both of Church and State, yet they were to put forth their Coercive power civilly, not as Members of the Church, but of the State, else it had been to confound Church and State, yea, to make God (which directed to it) to be the author of that confusion.  
3 They were to punish such to whom they stood in no Church relation at all, but merely Civil, for sins against the first Table. Hence Ahab was blamed for not punishing Benhadad blaspheming God, as if a God of the Hills, but not of the valleys: Hence Nehemiah's resolution to punish even any of those strangers which should profane the Sabbath, chap. 13.  
4 Job, and those Judges mentioned in his time, as bound to punish Idolatry, were no Members of the Jewish Church.  
Object. If you make the example of the Princes of Israel, acting Coercively in matters of Religion for Magistrates imitation, why do not you make the Levites a pattern also to Ministers now, to act as they did civilly, in civil censures?  
Answ. 1 It's not clear that the Levites d d act any further than by counsel, or at most by some general consent to that which the Princes were formally to Act.  
2 If the Levites did act in matters of the State by a peculiar liberty, it doth not follow, that this can invalidate the Ruler's power, then acting in matters of Religion; as if by a peculiar liberty also, unless the Objection could be bottomed on the proportion betwixt the Levites then, and the Rulers then: Thus, that as the Levites which by special liberty (proper to those times, and so not imitable now) did intermeddle in matters peculiar to Magistrates, so the Magistrates than did intermeddle in matters peculiar to the Priests, by a liberty proper to those times; and this would be cross to express Text, 2 Chron. 26.16. where Vzzias meddling with Priestly matters of offering Incense, is made a transgression against the Lord, for which he was afterward ruined.  
3 We make the Levites intermeddling juditially in Civil matters, therefore not imitable, because what they are supposed to do that way, was by a liberty peculiar to that time; but we make the example of the civil Rulers acting their Coercive power in matters of Religion, imitable, because not peculiar to the Jewish Church, as appears, in that what power they that way exercised, the same in substance did Job, and other Judges in his time, by Divine direction and approbation, put forth; yea the judicial act of Nabuchadnezzar in punishing Ahab and Zedekiah with death, not for their Adultery only (a sin against the second Table) but for their false doctrine (a matter of Religion) was of God's appointment, Jer. 29.21. with 23. and hence by God's appointment was this execution of God's vengeance on them, made a proverbial Curse, vers. 22.   

Argum: 2  
A second Argument is, in that it's recorded as a most desperate and accursed estate of old, that they had no King or chief Ruler in Israel, to restrain, as Adultery, and Murder (sins against the second Table, Judges 19.1. with chap. 20.) so Idolatry (a sin against the first Table, chap. 17.1. & 18.1. compared) but every man had his liberty, to do what was right in his own eyes.   

Argum: 3  
The third Argument is, in that it is recorded as a matter of special guidance and direction of God, and acknowledged by Ezra, inspired by the Spirit, as a special mercy of God to his people, that Artaxerxes an Heathen King, had an heart to put forth his coercive power enjoining things commanded of God, and forbidding, with sanction of suitable punishments, the evils, whether against the Laws of the King, or against the Laws of God, whether concerning Religion, or righteousness: whence we argue, that this use of the civil power was of God of old, and therefore the same is as well of God now. Artaxerxes was indeed an instrument in the hand of Christ, but not therefore a Type of Christ: Nor was this of the nature of a mere Jewish judicial Law, because injoining punishments, moral offences being punishable; and yet not therefore of a mere judicial nature, or merely against a judicial Law; besides this act of Artaxerxes respected civil matters, and matters of the second Table (which none will challenge as not imitable) as well as matters of Religion. And that which some object, that he did this for fear of wrath, rather confirmeth the morality of the use of such power, than otherwise. For what ground of fear in not putting forth such coercive power, if the omission of it were not sinful? Yea, if the use of such a coercive power in matters of Religion, were not according to God's mind (as our opposites say) he might rather more groundedly have feared God's wrath for such an high offence, as usurpation of a power which the Lord disliked, and forbade.  
Thus much of the first head of Arguments from the Old Testament; those from the New follow, and they are four.    

From the New Testament.  

Argum: 1  
The first is taken from Rom. 13. If God will have every soul in and of the Churches, and that of Rome, as well as others, to be subject to civil Magistrates, as being powers ordained of God, v. 1. an Ordinance of God, v. 2. a terror not to good works, but to evil, v. 3. the ministry of God for their good, v. 4. and that for conscience sake, v. 5. Then Magistrates are to put forth coercive power in such matters of Religion, respecting the outward man. But the former is true, ergo, the latter.  
Object. All this may be true, and yet verified only in matters of the second Table, and is extended to matters of the first, yet only to such things as are against the Law of Nations, or the light of Nature, and so no proof of that for which it is urged. He is a terror to evil works, but it is not said he is so to all evil works.  
Answ. 1 If all this be restrained according to the intent of the Objection, then is none to have praise, approbation, encouragement from Civil Authority, by reason of matters of Faith, or of Religion, but for matters of righteousness only: or if for any matters of Religion, yet only for such as stand with the light of nature, and Law of Nations, as the third Verse must be Expounded. For if it be supposed, that it is an act of Justice (whereof the Magistrate is Minister) to distribute rewards in any matters of Religion, that appears in the walk of the outward man, and respect godly peace in way of encouragement, it must needs be an act of like justice, to distribute punishments to the contrary. The Magistrate being, according to the Apostles distribution, a Minister of God, as well when he encourageth good, as when he represseth and punisheth evil.  
2 The Objection would make only offences against the rules of the second Table, or at most, those that are against the Law of nature and Nations (which come under the view of the Magistrate, as a public Minister of God) to be evil works, and not other sins of like public cognizance & concernment, respecting other matters of Religion. For if both sorts of offences are evil, he being a terror to evil works indefinitely, which come to his public cognizance, he is a terror ex officio, to both; and it is vain to say, he saith evil works, not all evil works; for so he saith, he is not a terror to good works, but saith not, to all good works, and therefore if that indefinite (good works) be not equivalent to that general (all good works) he may then it seems be a terror to some good works which come under his public cognizance.  
3 We are yet to speak of that limitation, where the New Testament alloweth the civil Magistrate power, as in matters of righteousness, so in matters of Religion; so far namely as the light of nature, and Law of Nations extendeth in matters of the outward man, which come to his public view: but restraineth him from meddling further in any matters of Religion, of like public cognizance and concernment. That Scripture ground of this distinction and restriction, would be produced.  
Object. I, when Paul wrote this Epistle to the Romans, their Rulers were Pagans, and what coercive power was it likely they would put forth in any matters of Religion, unless against the true Religion, as undermining their Paganism; Crying down the same as worship of Devils, and teaching them to cast off their Heathen Gods as no Gods? They did not look at Jesus Christ as their Supreme Lord, but as a new upstart God in comparison of their Roman Gods; and to make penal Laws against false doctrine or Religion, had been to make Laws against themselves as well as others, and to make Laws against the present light of their own consciences.  
Answ. This no way weakeneth, but strengtheneth what we have said: For if even those Pagan Rulers in Paul's time, were (by their Office Ministers of God) then bound to improve their Authority for the ratifying and establishing of his Laws, and for those of the first, as well as second Table, and then bound by their Office (as Ministers of God) to rule for him, and the exacting of his rule in and over their subjects. And that they did not know, and do thus, it was their sin. Many of them thought plurality of wives, fornication, rash divorces, incestuous marriages, usury, etc. no sin, and it may be said, if they had made Laws against these, they had made Laws against themselves, and the light of their own consciences, as thinking in their seduced, blinded consciences, that these were lawful; yet all will say, they were all Ministers of God, and bound to know and do otherwise. Nero is branded for a beastly person, a Lion, in that he abused that Authority of his, which of right should have been improved for encouragement of Paul in his Ministry and doctrine, to be a means to endeavoure to destroy and devour him, 2 Tim. 4.17.   

2 A second Argument is taken from 1 Tim. 2.1,2. We are to pray that we may have such Magistrates as may act Authoritatively in matters of Religion and piety, as well as of righteousness and honesty; therefore it is the mind of God, that civil Magistrates should put forth their power in the one as well as in the other.  
Object. Yea but some have said, If you now allow civil Rulers power in matters of Religion, they will persecute us.  
Answ. The Apostle doth not answer; pray therefore in these persecuting times of Romish Emperors, that they may not meddle at all coercively in matters of Religion, as being to usurp power not belonging to them; but rather pray that they may use this power which they have aright, or as we may peaceably exercise acts of Religion, as well as honesty; nor doth he say, pray that they may deal in matters of Religion negatively, that is, so as authoritatively to hinder any from disturbing any Christian in that which he taketh up for truth or piety; or in any opinion which he may hold, and yet be a godly man; no more than he saith, pray that they may deal so in matters of honesty, as to hinder any from disturbance in any supposed course of honesty, yea in any acts of dishonesty, which may be incident to one, that yet in the main is godly, for that were to pray to be let alone in all ungodliness or dishonesty: Nor doth he say, pray that every one may live according to his Conscience, or hold out any opinion, Tenent, or practice, suiting with his conscience, so it raze not the foundation of godliness; but pray for them, that we may live in all godliness peaceably, or that we may with quietness and encouragement so carry it, as will stand with godliness itself, yea with godliness in the highest degree of it, or any part of it, in all godliness.   

A third Argument is taken from Isa. 49.23. which though a Scripture of the Old, yet respecting the days of the New Testament, and the substance of the Argument stands thus. It is the mind of God that civil Rulers in the days of the New Testament should Authoritatively act in spiritual things, which are to the Church as milk; therefore it's his mind that in these days they should act Authoritatively in matters of Religion, we say to act Authoritatively, because to act as Fathers and Mothers, and therefore not to act merely alluringly (as some say) or in a general way of countenance, but coercively: Fathers act fatherly in commanding, in forbidding, and in punishing, as well as in kissing, and giving good words; in taking the rod, as giving an Apple; nor doth he say, they should be Nurses, as if they were to take upon them to act officially in Preaching or in administration, whether of Church seals, or of Church censures. The nature of the similitude forbids it. Nurse-fathers' cannot give milk to the Child, but Nurse-fathers', and Nurse-mothers', to take Authoritative care, what milk either Church-Officers, or any others yield forth to the Church, to see that it be good, and accordingly to reward and encourage it, to look that it be not bad, but coercively to restrain it, at least from being milked forth to the Church's hurt: Albeit if kept within the breast that bred it, it is out of their cognizance; nor is this spoken of Heathen Rulers, as Pagans, not Christians, but of such which though as civil Rulers they command in matters of Religion, or righteousness, yea as Members of the Church they obey the Church, stooping to its doctrine and discipline so, they lick up the dust of the Church's feet.   

4 A fourth Argument is taken from Zech. 13.2,3,4,5,6. it is Prophesied of as an approved act, of the zealous Members of the purest Churches to be in the days of the Gospel, to make use of the coercive power of the civil Magistrate in matters of doctrine (a matter of Religion:) therefore it's the mind of God that in these days such coercive power in matters of Religion should be exercised; nor may any here restrain these words to Church-censures, it being not the use of the Holy Ghost to express Church-censures greater and lesser, by taking away the life, wounds, and works in the hands, but rather proveth that power of civil Authority to inflict death in some cases of false doctrine, and some other reproachful corporal punishments, in some cases of errors which are not of moment as the other.     

Thus much for the Arguments proving the Position; we shall briefly now take off two or three general Objections, and then come to a close of this Question.  

The weapons of our warfare are not carnal, but spiritual: Therefore no such use now to the people of God of such carnal weapons as the penal Laws or censures of Civil Magistrates in matters of Religion.  
It's the unhappiness of the most of the Arguments in the late Pamphlets and Pleas for Liberty, used against this Coercive power of the Magistrate in some cases which we plead for, that if they be forcible, they conclude universally, even against that coercive power which our opposites allow to him in matters of the second Table, and so far also of the first, as in things against the light of nature, and Law of Nations: And of this we have a taste in this Argument; for besides the mistake of applying this, as if meant of other persons, then of Church Officers (contrary to the very scope of the Text) the Argument concludeth against the use of Civil Magistrates power by Civil Rulers in matters of the second Table, as well as of the first, because spiritual weapons are as weighty to pull down strong holds against the second Table, as well as against the first: Of like nature is that Objection, Christ's Kingdom is not of this world, this (if of any force) excluding wholly, takes away the Magistrates power in both Tables.   

Object. 2. The Church hath sufficient power to reach her ends, in curbing or curing offences in any matters of Religion; therefore what need is there of such coercive power therein of the Civil Magistrate.  
Answ. 1. Suppose it were granted, that therefore the Church, as a Church, stood not in need thereof: yet the Church, considered as a Civil Society, stood in need thereof, and so far the state of the question were yielded. Or what if the Church had no need, yet in respect of other subjects enjoying the light of the Gospel, though not actually of the Church, as persons not yet joined to any Church, or such as are actually cast out of the Church, that power might be most needful; else they might vent things as well against the light of nature, as Law of Nations, or deny things obstinately, which are fundamental, albeit not against the light of nature, or Law of Nations; as for example, that Jesus Christ is the Redeemer and only Mediator; that the Scriptures are the word of God, etc. should yet not be restrained: yea, that were to suppose some under the shining of the Gospel, left of the Lord in a lawless condition (in respect of any Authority to restrain them) in matters of Religion; the Civil power may not meddle with them, and Ecclesiastical cannot, as not being actually of the Church.  
2 The Church hath sufficient power to reach her ends, in curbing and curing offences of the second Table; yet none will thence conclude, that therefore no need to the Church therein, of the Coercive power of the Magistrate.  
3 The Church aimeth at restraint from infection of others, as well as amending the parties themselves; now supposing the Church casting out a person for obstinate holding of Heretical Tenants, yet the Church cannot now restrain him any further in any Ecclesiastical way, but that he may now do more mischief in spreading his Tenent then ever, unless the Magistrate also exercise his Coercive power.  
4 The Church may in case by clamorous noise, made in the Assembly, or otherwise by faction, be hindered from the exercise of its power to cencure, and so although it have power enough to act, yet it will need the Magistrates help to exercise that power, unless we durst plead as some (it seems do) that in this case the Elders may act by corporal force to redress it, as Phineas the Priest did, in killing Zimri, and Cozbi, disturbing the Congregation, on then humbling themselves before God; but we say, that was extraordinary, as was the act of Samuel in cutting Agag in pieces; of Elijah in putting Baal's Priests to death; and Peter's act against the life of Ananias and Saphira; nor would we plead the Priest's example, 2 Chron. 26. in thrusting out Vzziah out of the Temple, or such like Arguments; supposing that the Priests of old, and the Levites might, by a dispensation peculiar to those times, be allowed more liberty of acting in matters of a Civil nature, both in the great Synedrian, and other where, than any of us dare say is imitable by, or allowable to Churches, or Church Officers now.   

Object. Thirdly and lastly, the tares are commanded to be let alone, Mat. 13.29,30. Therefore what Authority hath the Magistrate to restrain or punish men now under the Gospel, but rather to leave Christians to the liberty of their own Consciences?  
Answ. This is a Parable, and therefore to be taken in the scope and substance, and not according to the circumstances thereof, as Peter Martyr noteth in this case. Now the scope of part of the Parable, is not to be a direction unto us, what we shall do in point of exercise of any power with us, but contains simply a doctrine of providence; what God will order to be the condition of his visible Church in this world, and therefore to show, that Christ intended not any rule of precept of our duty in this sentence of the Parable, vers. 29, 30. (Nay let both grow together) he doth not in his after exposition of the several branches of the Parable, insist at all on the branch mentioned, to give any explication thereof; and if it were any direction, it must either look to Civil or Church power; if to Civil power, then since the tares are expressly interpreted to be the Children of the Devil, and such as offend, and do iniquity, and are as reprobates to be burned, or damned, vers. 38. Then the worst wretches that live, Murderers, Buggers, Traitors, etc. must be all let alone in their sins, and only left to Christ's Judgement at the last day. And our opposites have least reason to stretch this Parable, as respecting any restraint of the use of the Civil power, when the very scope of it, is not to tell us touching the state of the Civil Kingdom in this world, but rather of the state of the Kingdom of God, or the Ecclesiastical part of the world (the visible Church) and if it look at any restraint of the use of power, it striketh rather at the use of Church power; but if it look at Church power, than the Churches are not to censure Heretics, no, not though obstinate, contrary to Titus 3. No incestuous, adulterous, covetous Church-members; contrary to 1 Cor. 5. And that the Parable never intended any abridgement of either powers in the just exercise thereof, is evident in that it speaketh  
1 Of such an extirpation of Offenders as is only possible to Angels armed with Christ's power; and  
2 Of an universal extirpation of all, and every reprobate, from among the company of the Elect; neither of which hinders, but that  
1 To such particular offenders as may be rooted up by Civil and Church power, without danger and hurt to godly ones; as are obstinate seducers, Heretics, and they may and ought so to be.  
2 Such particular Offenders, which by their continuance amongst God's people, do overrun, and over-top them, in such sort as they are hurt and endangered by them, and they cannot grow and thrive spiritually by reason of them, they may & aught to be rooted out by both powers; for if there be any force in the Parable in this way, it is to show, that the tares are to be suffered, in reference, not to the hurt, but to the good of the wheat; so that which tends to the corrupting, blasting, and destruction of the wheat, is therefore to be removed, because hurtful and pernicious to the wheat; so that our opposites would gain nothing to their cause, by pressing this Parable, as directory that way to us; but we rather (upon the reasons before going) conceive it to be set down not as a direction, or any Command of Christ enjoining us thus or thus to do; but as a doctrinal instruction, that God may and will in his providence suffer for a time, mixtures of good and bad together, elect and reprobate, in his visible Church; nor are we to fret, or be discontented at his providence in it, or to think that by any course we can take, it will be otherwise, whilst, and where ever we are in this world; like to that speech of Paul, 1 Cor. 5 10. Now in the close of all, let it be considered whose doctrine doth most infringe true liberty of conscience; those which would have every Christian left to the liberty of his own conscience, in matters of Religion, which at least are not against the light of nature, Law of Nations, or those that maintain the forenamed power of the Magistrate; for suppose the Magistrate be a Christian, he must be left to the liberty of his Conscience too, as well as others: Now if left to the Lesbian warping rule, what if he in his own Conscience, through temptation and error, be in most things a Papist, which may stand with the Law of Nature and Nations, or suppose he in Conscience deny Jesus Christ to be the Mediator, or such and such Books in the Old and New Testament to be the word of God, yea, or that there is any use of the Scriptures, but we must only depend on Revelations; and herein the Law of nature and Nations leaves him: Now he in Conscience thinks, he is bound to establish this as a Rule to all others, which to him is the truth; and in conscience to oppose all contrary doctrine, what then will become of subjects liberty? The word is not made the rule to regulate this Ruler's Conscience, according as we say it should; for if that were so his Rule, there were a remedy and way to bring him to the Rule; but his conscience, judgement, and fantasy, touching the Rule that is by this Tenent made his Rule, according to which he must be left freely to act without restraint. The mischiefs necessarily following this, if once cried up, we leave to such of our opposites sadly and seriously to consider of.      

The Nature & Power OF SYNODS.  

The Second Question.  
Quest. 2. WHat be the grounds from Scripture to warrant Synods?  
Answ. In answer to this Question, we shall propound to consideration three Arguments from Scripture, and five Reasons.  

Arguments.  

Argum: 1  
Taken from Acts 15. An orderly Assembly of qualified Church-messengers (Elders and other Brethren) in times of controversy and danger, concerning weighty matters of Religion, for the considering, disputing, finding out and clearing of the truth, from the Scripture, and establishing of Peace amongst the Churches, is founded upon Acts 15.  
But a Synod is an orderly Assembly of qualified Church-messengers (Elders and other Brethren) in times of controversy and danger, concerning weighty matters of Religion, for the considering, disputing, finding out, and clearing of the truth, from the Scriptures, and establishing of peace amongst the Churches. Ergo, A Synod is founded upon Acts 15.  
Distin: 1 For the confirming of this Argument, three distinctions are to be premised, and some Objections to be satisfied. The first distinction is for the clearing of the question; the other with the satisfaction to the Objection, for the clearing of the Text.  
The necessity of Synods is either 

1 Absolute.  
2 Respective.    
Synods are not necessary Absolutely, i. e. unto the being, but respectively, i. e. unto the well-being of Churches.  
Distin: 2 In this Synod some things are first Extraordinary, and not Exemplary, some whereof were certainly so, and the rest may seem to be so unto divers. As 

1 The Quality of some of the Members, sc. Apostles, v. 6.23.  
2 The Style, v. 28.  
3 The manner of the Imposition of their Sentence, as immediately and politically binding, at least as some Expound the place.  
4 The Object upon whom they imposed the keeping of their Decrees, viz. absent Churches, vers. 23. chap. 16.4. some of which were neither called, nor had ordinary Members, or Messengers there.    
Others were Ordinary, ergo Exemplary, as 

1 The public meeting of Church-messengers, Elders, and other Brethren.  
2 The propounding of matters to be considered.  
3 The disputing of them, v. 7.  
4 The joint resolutions of the questions, out of, and according to the Scriptures, v. 15, 16.  
5 The declaration and delivery thereof unto the Churches, to be accepted of, and kept by them, Acts 16. v. 4.  
6 Order in all.    
The Apostles were Elders and Members of every Church, ergo, here were assembled Elders and Messengers of all Churches, ergo, in some respect it may be called an universal Counsel.  
Distin: 3 Hence look upon what was extraordinary, so it may warrant the greatest Counsel; look upon what was ordinary therein, and so it warrants the smallest Counsel.  
In this Synod are to be considered the 

Substantials: Matter and Form.  
Circumstantials': Constantly, such as necessarily accompany every Synod. Occasionally, which accompany the Synod pro hic & nunc (i e.) according to the circumstances of this time and this place.    
That which is commanded as continually binding, Acts 15. is the circumstantials of a Synod, the constant circumstantials, and such occasionally as are to edification, pro hic & nunc. These two last distinctions rightly applied, may satisfy many lighter Objections, which we shall not therefore trouble the Reader with.   

Argum: 2 Taken by proportion from Gal. 2.2.  
If in times of Controversy, about weighty matters of Religion, the Assembling together of Apostles (who knew the truth before they came on to the Synod, and one of them was greater than all particular Churches) was needful for the testifying to the carrying on of the truth (which is less than the finding out, testifying to, carrying on of the truth) if warranted out of the Scripture; then the Assembling together of Churches by themselves, or by Church-messengers (either of which is a Synod) to the finding our, testifying to, and better carrying on of the truth, is warrantable out of the Scriptures.  
But in such times of controversy, the Assembling together of Apostles (one of whom was greater than all particular Churches) for the testifying to, and better carrying on of the truth, is warranted out of the Scripture, Gal. 2.2.  
Ergo, In such times of controversy, the Assembling together of Churches by themselves, or by the Church-messengers (either of which is a Synod) for the finding out, testifying to, and better carrying on of the truth, is warranted out of the Scripture.  
The Argument proceeds from the greater to the lesser, thus; If the truth in times of weighty controversies had need of the help of the Assembling together of Apostles, then in like times it hath much more need of the Assembling together of Churches. If Apostles at such times had need of the help of other Apostles, than Churches in like times had need of the help of other Churches.  
Such Assemblies, the examples whereof are recorded and approved in the Scripture, are warranted out of the Scriptures.   

Argum: 3  
But the orderly Assembly of the qualified people of God, for the considering of matters of Religion, in times of weighty controversies, are such Assemblies, the examples whereof are recorded, & commended in the Scriptures, erg. The orderly Assembly of qualified persons for the considering of matters of Religion, in times of weighty controversies, is warranted out of the Script:  

Minor proved.  Ezra 7.14. Ezra inquires of the Lord (id est) consults of the worship of God. 1 Chron. 13.2. David consults with the Congregation concerning the carrying of the Ark to its place. 2 Chr. 30.2. Hezekiah had taken Counsel of all his Princes, and all the Congregation on in Jerusalem, to keep the Passeover in the second month. The approved examples of the godly, of imitable and useful nature in practical cases, is a rule unto us.    


Reason 1 From the Causes.  
When the cause of a Synod remains, there opportunity being had, the warrantable use of Synods remains. But under the Gospel the causes of Synods remain, ergo.  
Under the Gospel the use of Synods is warrantable.  
The Causes of Synods are either preventing, removing of, or recovering from errors and divisions; or providing for, preserving of, or restoring of truth and peace in matters of Religion.   

Reason 2 From the End of Synods.  
Where there is use of the Ends of Synods, namely to clear and declare the truth from scripture, in times of weighty controversy, there the use of Synods is warrantable.  
But under the Gospel there is use of the end of Synods, namely to clear and declare the truth from Scripture, in times of weighty controversy, ergo.  
Under the Gospel the use of Synods is warrantable.  
Preeminency of knowledge, concerning Church matters, is in the Synod; hence the question is arised to the Synod.  
Church Authority is only placed in the Churches; hence the cause remains with the particular Churches.   

Reason 3 From the Communion of Churches.  
That which is the greatest external means of the Union of Churches, in one judgement, and consequently an especial help to preserve communion of particular Churches, is of warrantable use.  
But a Synod is the greatest external means to Unite Churches in one judgement, by conferring apprehensions for the concurring in the same Sentence: ergo, a Synod is of warrantable use.   

Reason 4 From the Efficacy of Church-Administrations.  
That without which particular Churches in divers of their Administrations are in danger to run in vain, is of warrantable use:  
But without the approbation of other Churches for the end whereof Synods are an especial means, particular Churches are in divers of their Administrations in danger to run in vain, from the example of the Apostles, Gal. 2.2.  
Ergo, Synods are of warrantable use.   

Reason 5 From the Nature of Church-matters.  
If the weighty Transactions of each particular Church are such (and so concerning particular Neighbouring Churches) as that it is meet that all Neighbouring Churches should be acquainted and consulted with thereabout, and Synods be the fittest means for that end; then Synods be of warrantable use:  
But the weighty Transactions of all particular Churches are such (and so concerning all particular Neighbouring Churches) as that it is meet that all neighbouring Churches be acquainted and consulted with thereabout; and Synods be the fittest means to that end, ergo, Synods are of warrantable use.  
Quod tangit omnes, spectat ad omnes. The Cognizance of that belongs to all, whose practice concerns all.    

Objections against the urging of that Synod, Acts 15. as an example warranting our ordinary SYNODS.  

Object. 1. Paul and Barnabas, and the other Brethren sent by the Church of Antioch, were sent unto the Elders and Apostles, vers. 2. but we do not read that the Churches were sent unto, which in ordinary Synods order calls for.  
Resp. 1. Though it be not in so many words expressed that the Churches were sent unto, yet it cannot be denied but they might be sent unto implicitly, though not explicitly.  
2 'Tis not to be doubted, but that the Church of Antioch, and the Church of Jerusalem, walked by the same rule: As therefore Paul and Barnabas went not to this Assembly without the cognizance of the Church of Antioch, so we may well think the Apostles and Elders at Jerusalem came not to this Assembly without the cognizance of the Church of Jerusalem.  
3 Considering the extraordinary power of the Apostles: It is a sufficient acknowledgement of the liberty of Churches, that they had orderly and seasonable notice of the Assembly, were present at it, and were joined together with the Apostles in the conclusions of it; all which are manifest from the Text, either in express words, or just Consequence from thence, vers. 4.22,23.   

Object. 2. Our Synods consisting only of such Members as are Messengers of Churches, seem not to be exemplified by that, Acts 15. because that Assembly was constituted not of Messengers of the Church of Antioch, and the whole Fraternity of the Church of Jerusalem.  
Resp. 1. It's not to be doubted but the Apostles and Elders were present, according to the desire of the Church of Jerusalem, and so were as Messengers.  
2 'Tis all one upon this point, whether a Church be present by the Fraternity itself, or by their Messengers: If conveniency of the place, and transaction of affairs will permit, 'tis at the choice of the Fraternity to be present immediately, or to send their Messengers.  
3 What the Fraternity of Jerusalem did here, the like may the Fraternity of any Church in like cases do with us; as the Church of Cambridge (for instance) now if they please.  
4 Where the Fraternity is present formally, there the Messengers are present virtually.  
5 In such cases where the presence of the Fraternity immediately, or sending of Messengers are occasional circumstances (of which before) 'tis in the liberty of the Fraternity to do as they judge most for their Edification.   

Object. 3. The judgement of the question in our Synods or Assemblies, ordinarily proceeds jointly from the Messengers of all Churches; at least the major part of them. But the judgement concerning matters agitated in that Synod, Acts 15. seems to proceed from one part thereof only, namely the Church of Jerusalem, as appears by the Letters sent from thence, not mentioning any part of that judgement, as proceeding from the Church Messengers of Antioch.  
Resp. 1. We may distinguish between the Synods passing for acts of judgement upon the Question discussed, and the sending of that judgement passed by the Synod. That the Messengers of the Church of Antioch did judge jointly with the Church of Jerusalem, concerning the matters agitated in that Synod, appears thus: In every regular discharge of the duty of the Church-messengers in a Synod where there is a concurrence of ability, right, and duty, to pass an actual judgement, as declarative to the truth, there was an actual judgement.  
But such was the case in this Synod, ergo.  
The Reason why the judgement of the Church of Jerusalem, and not of the Messengers of the Church of Antioch, is only made mention of in the letter, might be, because the judgement of the Church-Messengers of Antioch was already known to the Church; nor had they any doubt of their Messenger's concurrence with the Church of Jerusalem in the present Conclusions; if there were any doubt in that respect, they were personally present to satisfy it.  
2 Because the contrary minded had already signified their non acquiescence or not resting, either in the judgement of the Church of Antioch, or their Messengers, in the delivery of the Decrees of the Synod unto Churches, there appears not any cause out of the Text, to doubt the delivery of the same, as the joint judgement of them all, but the contrary.   

Object. 4. A party may not be a Judge. Paul and Barnabas were parties in this business, Acts 15. ergo.  
Resp. 1. Paul and Barnabas here are not properly parties, in that they act not their own case, but the case of the truth, & that as sent from the Church.  
2 Though they be supposed to be parties, yet it's not universally true, that a party may not be a Judge.  
As 1 In case the party offended be a society: or some public person equivalent.  
2 In case the party in such acts of judgement, be freed from error; which was the present condition of the Apostles, guided in their administrations by an infallible spirit.   

Object. 5. This Synod, Acts 15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vid. Schindl. Lexi.  so speaketh, as having power to lay the truth of God (cleared and declared by it) as a burden upon the Churches, v. 28. which our ordinary Synods seem not to have power to do.  
Resp. The notion or term [burden] may be taken politically (i. e.) for a truth imposed by virtue of Church power and Authority: this though the Apostles as Apostles might do, yet if they did so in this place (which we rather conceive not) it was extraordinary, and Consequently not Exemplary.  
Or the word Burden, may be taken for the charging of the Church to receive and yield Obedience in the Lord unto the truth, discussed, cleared, and orderly commanded to them: In which sense if we take it here according as it's taken in divers places elsewhere, Pro. 30.1. & 21.1. Rev. 2.24. than the stile or manner of speaking is exemplary.     

OF THE POWER OF Synods.  
The Third Question.  
Quest. 3. WHat is the Power of a Synod?  
Resp. The Power of a Synod Is 

Decisive  
Directive, &  
Declarative   of the truth, by clearing and evidencing the same out of the word of God; non coactive, yet more than discretive.  
For the better understanding hereof, consider that Ecclesiastical Power is  
1 Decisive, in determining by way of discussion and disputation, what is truth, and so consequently resolving the Question in weighty matters of Religion, Acts 15.16,28. & 16.4. This belongs to the Synod.  
2 Discretive, in discerning of the truth or falsehood that is determined; this belongs to every Believer.  
3 Coactive or judicial (for we omit to speak in this place of Official judgement) in judging of the truth determined Authoritatively, so as to impose it with Authority, and to censure the disobedient with Ecclesiastical censure, 1 Cor. 5.12. Mat. 18.17. This belongeth to every particular Church.  
The judgement of a Synod is in some respect superior, in some respect inferior to the judgement of a particular Church; it is superior in respect of direction; inferior in respect of jurisdiction, which it hath none.  
Quere. How, and how far doth the sentence of a Synod bind?  
Answ. We must distinguish between the Synods declaration of the truth, and the political imposition of the truth declared by the Synod.  
The Synods declaration of the truth binds not politically, but formally only, (i. e.) in foro interiori (i. e.) it binds the conscience, and that by way of the highest institution that is merely doctrinal. The political Imposition of the truth declared by the Synod, is Ecclesiastical, or Civil: Ecclesiastical, by particular Churches, and this binds not only formally, but politically, in foro exteriori, i. e. it binds the outward man, so as the disobedient in matters of offence, is subject unto Church censure, affirmatively, towards their own Members; negatively, by non communion, as concerning others, whether Church or Members. 
Supremi Magistratu● approbatio est supremum (ut soquuntar) arrestum. Fr. Hom. disp. 18. Th. 4. & disp. 17. Thes. 3.  Civil, by the Magistrate strengthening the truth thus declared by the Synod, and approved by the Churches, either by his mere Authoritative suffrage, assent, and testimony, (if the matter need no more) or by his authoritative Sanction of it by Civil punishment, the nature of the offence so requiring.  
In this orderly proceeding of the Churches, and Civil Magistrate together in their respective political imposition of the truth cleared and declared by the Synod, we are to be understood to speak of such a place wherein the Christian Magistrates walk together orderly, referving Ecclesiastical binding power to the particular Churches, where either there is no Magistrate, or the Magistrate is wanting in his duty; as also civil power to the Christian Magistrate, where the Churches are wanting to their duty.   

The Fourth Question.  
Quest. 4. To whom belongeth the power of calling a Synod?  
Answ. For satisfaction to this Question, we shall propound one distinction, and answer three Queries.  
Distin: The power of calling Synods is either 

Single 

Authoritative, belonging to the Magistrates.  
Ministerial, belonging to the particular Churches.    
Mixed 

When both proceed orderly and jointly in the use of their several powers.      


Arguments, proving the Authoritative Power of Calling SYNODS, to belong to the Magistrate.  
1 Because the Magistrate is Custos utriusque Tabulae, i. e. Charged with the custody of both Tables; That he is keeper of the second Table is granted, that he is keeper of the former, is sufficiently proved in the first Question.  
2 From the recorded and approved examples of godly Kings in the Scriptures: David, 1 Chron. 23.2. Hezekiah, 2 Chron. 29.4. Josiah, 2 Kin. 23.1,2.  
3 From the nature of such great Assemblies: Though Synodical Assembling be spiritual, yet mere assembling of a multitude together (which a Synodical Assembly presupposeth) is a Civil act, and therefore cannot in good policy be suffered without the consent of the Magistrate.  
4 From the necessary (though not essential) requisites to the being of a Synod, as place, time, manner of meeting, peace, all which need the consent of the Magistrate in case of violent disturbance: the Churches as such, having no civil power to defend them, cannot but want the assistance of the Magistrate, that they may meet and transact the matters of the Synod in safety and quietness.  
5 From the proportion that the Magistrates Con-coactive or calling power of a Synod, holds with his confirmation of the conclusions of the Synod; the same reason that warrants his confirming power for the better strengthening the observation of the conclusions of the Synod, warrants his calling power for the better being of the Synod.   

Arguments proving the Ministerial Power of Calling Synods (which may be fitly called a power of liberty, because Churches therein have no Authority one over another) to belong unto the particular Churches.  
1 From that famous example, Acts 15. where the Synod meets, and site, without the call of Civil Authority; there being then no Christian Magistrate.  
2 Because the power of the constitution of Synods, as properly such, firstly resideth with, ariseth from, and lastly returneth to particular Churches.  
3 Because the power of the Magistrate tends not to the being, but to the better being of Synods; and added thereunto is accumulative, not privative (i. e.) it adds strength to it, but takes not any power from it: Hence a Synod may in ease be without any consent of the Magistrate, but cannot be without some consent, explicit or implicit, of the Churches.  
4 Because the Lord Jesus hath invested the Churches with sufficient Ecclesiastical power in the best Ecclesiastical manner, to attain their Ecclesiastical end, which yet were not, if they had not power of themselves by joint consent to call a Synod.    

Queries.  

Query 1 In what case may the Magistrate proceed to call a Synod without the consent of the Churches?  
Answ. The Magistrate in case the Churches be defective, and not to be prevailed with, for the performance of their duty, (just cause so requiring) may call a Synod, and the Churches ought to yield obedience thereunto.  
But notwithstanding the refusal, he may proceed to call an Assembly, and that for the same end that a Synod meets for, namely, to consider of, and clear the truth from the Scriptures, in weighty matters of Religion: But such an Assembly called and gathered without the consent of the Churches, is not properly that which is usually understood by a Synod, for though it be in the power of the Magistrate to Call, yet it is not in his power to Constitute a Synod, without at least the implicit consent of the Churches: Because Church-Messengers, who necessarily presuppose an explicit (which order calls for) or implicit consent of the Churches, are essential to a Synod.   

Query 2 In what case may the Churches call a Synod without the consent of the Magistrate?  
Answ. In case the Magistrate be defective, and not to be prevailed with for the performance of his duty; just cause, providence, and prudence concurring: The Churches may both Call and Constitute a Synod: The Reason why the Churches can Constitute a Synod without the consent of the Magistrate, although the Magistrate cannot constitute a Synod without the consent of the Churches, is because the essentials of a Synod, together with such other cause, as is required to the being (though not so much to the better being) of a Synod, ariseth out of particular Churches: as appears from the following Enumeration of the Causes thereof: 

The Essential Cause: 

Remote The Authoritative Call of the Magistrate.  
Next The Ministerial Call of the Churches.    
The Material Cause: The Members of the Synod (i. e.) qualified Church-Messengers.  
The Formal Cause: The meeting together of such Church-Messengers in the name of Christ.  
The Final Cause: To consider of, and clear the truth in question from the word of God.     

Query 3 In case the Magistrate and Churches are both willing to proceed orderly in the joint exercise of their several Powers, whether it is lawful for either of them to call a Synod without the Consent of the other?  
Answ. No; they are to proceed now by way of a mixed Call (i. e.) orderly and jointly in the use of their several Powers. That which learned Parker speaks of the Power of particular Churches, concerning Calling of SYNODS, holds also in this case concerning the Power of the Magistrate; Their Powers are divers, yet in respect of exercise they ought not to be divers, nor divided the one from the other, as before.  
The Church's desire, the Magistrate Commands; Churches act in a way of liberty, the Magistrate in a way of Authority. Moses and Aaron should go together, and kiss one another in the Mount of GOD.      
FINIS.   

Courteous Reader;  
BY reason of the Death of the Reverend Author, and the far distance of his loving Friend (the Publisher of this Book) some faults may have escaped the Press, for the which the Printer desireth excuse.  
Vale.