Therapeutica sacra shewing briefly the method of healing the diseases of the conscience, concerning regeneration / written first in Latine by David Dickson ; and thereafter translated by him.

THERAPEUTICA SACRA, Translated by the Author; Shewing shortly, The method of healing the diseases of the Conscience, concerning Re∣generation. (Book 1)

CHAP. I.

Of Conscience in general.

SEing our purpose is to speak of the curing of sundry ordinary cases▪ or diseases concerning Regenera∣tion, by a prudent application and use-making of divine Covenants▪ made about and with man, for his coming to eternal life; it is needfull to speak in the entry a little, first, of the nature of the Conscience, and use there∣of in general; next, of the cases of the conscience in general; thirdly, what Regeneration is, and who is the man regenerat; fourthly, of divine Covenants, relating to everlasting happiness; and, fifthly, of the orderly and prudent application of these Covenants in gene∣ral, that thereafter we may descend to speak of appli∣cation thereof in particular Cases the more clearly.

2. As to the first, what conscience is, It hath pleased God, the soveraign Lord and Judge of all men, in the Creation, to put in mans soul a natural power or fa∣culty, whereby he might not only understand the re∣vealed will of God, (the only Lord of, and Law-giver to, the Conscience) not only concerning what he should believe and perform, but also might judge of his own faith and obedience, whether performed or not perfor∣med; yea, and might judge also of the faith and obe∣dience of others, in so far as evidences may be had of their conformity unto, or dis-agreement from, the re∣vealed rule of faith and maners. This power of the soul of man, whether it be considered only in its natu∣ral aptitude and fitness to judge, (though not as yet, or for the time, actually judging) or whether it be looked upon as it is putting forth it self in exercise, we call it by the name of Conscience.

3. The word Conscience is divers wayes taken; for sometime by it is meaned the natural power of the mind, to judge both of our own and others conformity to the rule: and in this larger acception we say, Every man hath a Conscience, that is, every man, whether male or female, whether old or young, whether sleeping or waking, hath a faculty, which may, and sometime shall, judge of their own and others behaviour towards God. Sometime it is taken for that natural power of the mind, putting forth it self actually in exercise, by judging of others; So doth the Apostle take it, 2 Cor. 5, 11. I trust, saith he, we are made manifest in your consciences. But here, in this Treatise, we take Conscience more strictly, as it examineth and judgeth of our selves; for, in this sense, it is most properly called Conscience, or joint know∣ledge; partly, because it supposeth, that God and we know our obedience, or disobedience, to the rule prescribed to us by Him; partly, because Conscience imports, first, our knowledge of the rule; and, next, our knowledge of our behaviour in relation to the rule, and our comparing of these two together, and passing of sen∣tence of our selves answerably.

4. Conscience, as it doth respect our selves, is no other thing, in effect, then the understanding power of our souls examining how maters do stand betwixt God and us, comparing His will revealed, with our state, condi∣tion and carriage in thoughts, words or deeds, done or omitted, and passing jud••ment thereupon as the case requires: So that in the court of Conscience, (which is Gods Depute in us, as it were) these five things are to be considered; 1. the duty of self-examination; 2. the thing we are to examine; 3. the rule whereby we are to examine; 4. the process of the Conscience unto sen∣tence giving; and, 5. the execution of the sentence, so far as the Conscience may.

5. As to the first, the duty of examination of our selves and ju••ging our selves, it is required of us, lest we be judged of God and chastised with sharp rods, 1 Cor. 11. 31. 32. and hereunto we are exhorted, Ps. 4. 4, Commune with your own hearts upon your beds, and be still.

6. As for the second, the thing which we are to exa∣mine concerning our selves, it is one of three, or all the three, in their order; to wit, either our estate, whether we be in the state of nature, under wrath, or not; or whether we be regenerat and in the state of grace through faith in Jesus Christ, or not. Of this speaketh the Apostle, 2 Cor. 13. 5. Examine your selves whether ye be in the faith. Or it is our condition, whether being in the state of grace our present disposition or inclination of heart and affections be such, as becometh a man re∣conciled or not. To this point of examination, Christ doth call the Angel of the Church of Ephesus, Rev. 2. 5. Remember therefore from whence thou art fallen. Or, the thing we are to examine is our deeds, words and thoughts actually done or omitted; the neglect of which examination is reproved, Ierem. 8. c. and Revel. 2. 19, 20.

7. The third thing to be looked unto in the court of Conscience, is the rule whereby we are to examine our selves in all, or any, of the former respects, which is the

revealed will of God in holy Scripture; wherein is set down to us what we should believe, and what we should do, and what is the reward of the obedience of faith, and what is the punishment of disobedience. And here if the Conscience be not well informed, and the rule closly cleaved unto, the erring Conscience may swallow down the grossest idolatry, and cry up Diana for a great god∣dess, Act. 19. 28 and make the murtherers of the Saints conceive, that in killing them they do God good service, Ioh. 16. 2.

8. The fourth thing is, the judicial process of the Conscience, for giving such a sentence of direction for what is to be done, or of absolution or condemnation, in the point examined and found done or not done: which process, if the Conscience be well informed, is after the maner of clear reasoning, by way of Syllo∣gisme, wherein we lay down the rule given by the su∣preme Law-giver, in the major or first proposition. Then we do lay our selves to the rule in the minor or second assumed proposition; and from the comparison of our selves, with the rule, we give out sentence in the third room, which is called the Conclusion. As for ex∣ample, If the Conscience be about to give direction for what is to be done, it reasoneth thus,

What God hath appointed to be the only rule of faith and maners, I must take heed to follow it as the rule.

But, the holy Scripture, God hath appointed to be the on∣ly rule of faith and maners.

Therefore, I must take heed to follow the Scripture as the only rule.

Or more shortly, the Lord hath commanded to re∣pent and turn unto him, (offering reconciliation in Christ) therefore it is my duty so to do.

But in the process of the Conscience unto conviction or absolution, sometime moe, sometime fewer reasonings are used.

As for example, for conviction, the process goeth thus,

That which God hath commanded me, I should have ••one:But, to repent and turn to Him, He hath commanded me;Therefore, I should have repented and turned to God.

Again, He that hath not obeyed the Lord, in repenting of his evil wayes and turning unto God, is under great guiltiness, and worthy of death, by the sentence of the Law;

But, such a one am I, may every impenitent person say of himself:

And, therefore may conclude of himself, I am under great guiltiness, and worthy of death, by the sentence of the Law.

Likewayes, in the process of the Conscience, a humbled person well informed, may reason thus,

That way of reconciliation which God hath appointed a self-condemned sinner to follow, I am bound to follow;

But, this way (and no other) hath God appointed, that the sinner, convinced of sin and of deserved wrath should flee to Christ Iesus the Mediator, that by Him he may be justi∣fied, sanctified and saved:

Therefore, this way of reconciliation, and no other, I am bound to follow.

Again, Whosoever, by the grace of God, in the sense of sin and deserved wrath, is fled unto Christ for righteousness and eternal life and in Christs strength, is endeavouring to give new obedience to the will of God, is undoubtedly a true believer and child of God;

But, such a one am I, may the humbled sinner, fled to Christ, say of himself:

Therefore, I am, by the grace of God, undoubtedly a true believer and a child of God.

And yet again he may go on, to strengthen his faith, and to comfort himself in the Lord, thus,

Whosoever in the sense of sin, poverty and weakness, hath fled to Christ the Redeemer, resolved never to part with Him, and hath consecrated himself, in the strength of Christ, to endeavour to give new obedience to the will of God, he is an heir with Isaac of the promised blessings, and may hope to have them perfectly in possession at last;

But such an one am I, may the humbled sinner, fled to Christ, say of himself:

Therfore, I am an heir of the promised blessings with Isaac, and may hope to have them perfectly in possession at last.

Such a process as this doth the Conscience of the re∣generat man follow, when he reneweth the acts of his repentance, and sentenceth himself worthy of what the Law pronounceth against his sin; and when he re∣neweth the acts of his faith in Christ, through whom alone he is fred from the deserved curse of the Law.

9. As to the fifth thing to be observed in the court of Conscience, which is, the execution of the sentence it hath pronounced; because the Conscience is set over the man by God, as Judge-depute: therefore it goeth about, in the name of God, by and by to execute, as it may, the sentence justly pronounced by it; and accord∣ing to the nature of the sentence, of condemnation or ab∣solution, pronounced by it, it stirreth up divers motions and affections in the heart; some of them sad and sor∣rowfull, some of them joyfull and comfortable. The sad and bitter passions that follow upon the sentence of conviction and condemnation, justly pronounced, are shame, grief, fear, anxiety, vexation and such-like; whereby the guilty sinner is either fretted, as with a worm, or fired and tormented. Of this we have an example in our first parent Adam, who, being convicted in his conscience of sin and deserved wrath, did flee from the face of God, all amazed and a frighted, Gen. 3. 9. 10. The Lord called unto Adam, and said unto him where art thou? And he said, I heard thy voice in the garden, and I was afraid, because I was naked, and I hid my self.

But the Conscience, after it is furnished by the Gos∣pel to absolve the penitent believer fled to Christ, doth stir up more sweet and comfortable motions in the heart, such as are, peace, comfort, joy, gladness, exulta∣tion, confidence, and such like. An example whereof we see in Paul, 2 Cor, 1. 2. Our rejoycing, saith he, is this,

the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.

So the Conscience, after it is wounded by the mans transgression, doth the part of a Iudge, citing the man before its Tribunal; and the part of an Officer, presenting the man at the Bar; and the part of an Accuser, chal∣lenging the man for his transgression; and the part of the Recorder, producing the book of Statutes; and the part of sufficient witnesses, proving and convincing him of the deed done.

Again it doth the part of a Iudge, pronouncing sen∣tence and condemning the convicted transgressour; and the part of a Sergeant and Marshal, binding the condem∣ned wretch; and the part of the Prison and Stocks, pinching and pressing the bound sinner; and the part of the Burrio, scourging and tormenting him.

But the Conscience, after examination, finding the man either innocent and free of the crime, or forgiven and reconciled to God by Christ, after repentance and faith, embracing the Redeemer, it doth the part of an honest Friend, carefully comforting the innocent or pe∣nitent; and the part of an Advocat, excusing and de∣fending the man against all challenges; and the part of Witnesses compurgatours; and the part of the Iudge absolving; and the part of the Rewarder. And so much concerning the nature and use of Conscience, as may suffice our purpose.

CHAP. II.

Of Cases of Conscience in general.

A Case of Conscience, taken in a large sense, com∣prehends every accident which any way affects or qualifieth the Conscience, And in this sense, the perswasion and certainty, which the Conscience may have, the soundness, health and strength of the Con∣science,

may be called Cases and good Cases of the Conscience.

So also, any effect which the Conscience doth work on the soul, such as are peace of conscience, comfort and joy in the heart, may be called Cases of the Conscience also.

But the Cases whereof we are to treat, are the ill Cases of the Conscience, whereby it is fallen from the soundness and streightness it should have, which we call by the name of wounds, diseases, and sickness of the Con∣science: whereunto, that we may descend to speak more orderly, a twofold difference is to be observed.

2. First, we must put difference between a healthy and a sick Conscience. A healthy Conscience is that, which after examination of our wayes, according to the rule of Gods Word, doth justly absolve us, and speaketh peace to us toward God. Of such a conscience it is said by Solomon, A sound heart is the life of the flesh, Prov. 14. 30. by the heart he meaneth the conscience, which ordinarly in Scripture is called the heart And he saith, the sound conscience is the life of the flesh; be∣cause the body is so much in better case, that the con∣science be at peace toward God. And this blessing is allowed upon every believer in Christ, in his orderly walking, 2 Tim. 1. 7. God hath not given us the spirit of fear, but of power, of love, and of a sound mind. A Con∣science in this disposition needeth not medicine, but spi∣ritual nourishment and exercise in all Christian-duties.

A sick Conscience we call, that which either is sense∣less of its own evils and dangers it is in, and sitteth down securely, and resteth without a warrand; Or, which is justly wounded, and labours under the sense of its pain; or, which is unquiet upon mistakes and ignorance of making use of the true remedy: of such a sick Con∣science we are to speak, if possible, by Gods blessing, a word in season may be spoken, to waken a secure con∣science, or to refresh the weary soul, that being recovered from its malady, it may be able to feed upon the bread

and water of life, and work the works of God in the strength of Christ.

3. Secondly, we must put difference between a trou∣bled Soul and a troubled Conscience; for, the Soul is more largely taken then the Conscience. The Soul comprehendeth all the powers and faculties of the man; but the Conscience, as we speak of it, is only one faculty of the mind, judging of the mans moral ill or well-be∣ing; and so all cases of the Conscience are cases of the Soul: but, all the cases of the Soul are not cases of the Conscience. For, the Soul may be troubled while the Conscience is not troubled at all; yea, a man may have a commendable trouble in his soul, when he seeth God dishonoured or His Church in hazard, whereby his conscience is so far from being troubled, that such a ho∣ly trouble strengthens his conscience in his address to God, as is in many places of the Psalms to be seen.

Again, a mans mind may be troubled by sundry na∣tural or civil motives; while the conscience is allowab∣ly quiet, as in losses of things temporal, fears, pains or unexpected inconveniencies occurring; yea, there may be passions and perturbations of the mind in persons that are not capable for the time of the exercise of Con∣science, as may be seen in young infants, and in the elder sort, in fits of feaver, melancholy and phrensie: and yet further, it is possible that passions, perturbations and troubles of soul, may be found without any disease of the Conscience; because our Lord Jesus, in the dayes of his humiliation, was a man acquainted with sorrows, but was not obnoxious to sin or any self-challenging; for, he knew no sin in himself. He had trouble in his soul, but could not have trouble of conscience, Iob: 12. 27. Now is my soul troubled, and what shall I say? ••a∣ther, save me from this hour; but for this cause came I unto this hour. Of the cases of the Soul we speak not here, but of the sinfull diseases of the Conscience.

4. There is also a third difference to be observed be∣tween common cases of Conscience, and these that spe∣cially

concern Regeneration. Common cases com∣prehend all these questions and doubts, wherein the Conscience is seeking light and resolution about the rule of faith and maners, that it may better inform it self about the sense of Scripture, and about the applica∣tion thereof in the point of direction in faith and pra∣ctice. These common cases are of as large extent, as the bulk of Divinity, as large as the Doctrine held forth in Scripture concerning faith and maners: for, there is not any one article of faith or duty prescribed, as a point of piety or righteousness, about which questions may not be moved and cases propounded, wherein the Conscience may seek satisfaction.

Of this hudge great tree, we take but only one branch to speak of, so far as maketh for our purpose concern∣ing Regeneration.

CHAP. III.

Of Regeneration, what it is; and the regenerat man, who he is.

WE speak not here of the regeneration of elect in∣fants, dying in their infancy, God hath His own way of dealing with them; but of the regeneration of those who are capable of being out∣wardly called by the ministry of the Word which we may thus describe,

Regeneration (being one in effect with effectual cal∣ing) is the work of Gods invincible power and meer grace, wherein, by His Spirit, accompanying His Word, He quicken∣eth a redeemed person lying dead in his sins, and reneweth him in his mind, will and all the powers of his soul; convince∣ing him savingly of sin, righteousness and judgment, and making him heartily to embrace Christ and Salvation, and to consecrat himself to the service of God in Christ, all the dayes of his life.

2. The main thing we must take heed to in this work, is to give to God intirely the glory of His Grace and Power and Wisdom, so that the glory of mans rege∣neration be neither given to man, nor man made sharer of the glory with God, but God may have the whole glory of His free grace, because out of His own good∣will, not for any thing at all foreseen in man, He lets forth his speciall love on the redeemed in a time accep∣table; And the glory of His Almighty power, because by His omnipotent and invincible working He makes the man dead in sins to live, opens his eyes to take up sa∣vingly the things of God, takes away the heart of stone, and makes him a new creature, to will and to do His holy will; And the glory of His Wisdom, who dealeth so with His creature as He doth not destroy, but per∣fect the naturall power of the mans will, making the man regenerat, most freely, deliberatly and heartily to embrace Christ, and to consecrat himself to Gods ser∣vice. The reason why we urge this, is, because Satan, by corrupting the doctrine of regeneration, and per∣swading men that they are able of themselves by the common and the naturall strength of their own free∣will, without the speciall and effectuall grace of God, both to convert themselves and others also, doth foster the native pride of men, hindreth them from emptying and humbling themselves before God, keepeth them from self-denyall, doth mar the regeneration of them that are deluded with this errour, and obscureth what he can, the shyning of the glory of Gods grace, power and wisdom in the conversion of men: for, whatsoever praise, proud men let go toward God for making mens conversion possible, yet they give the whole glory of actuall conversion to the man himself, which Christ ascribeth to God only, and leaveth no more for man to glory in his spirituall regeneration, then he hath to glo∣ry in his own naturall generation, Ioh. 3. 5. 6. 7. 8. And the same doth the Apostle teach, Ephes. 2. 8. 9. 10. and, Philip. ••. 13. It is God (saith hee) which worketh

in you both to will and to do of His own good pleasure. And therefore it is the duty of all Christs disciples, but chief∣ly their duty who are consecrat to God, to preach up the glory of Gods free grace, omnipotent power and unsearchable wisdom, to live in the sense of their own emptinesse, and to depend upon the furnitour of grace for grace, out of Christs fulnesse; and zealously to op∣pose the proud errour of mans naturall ability for con∣verting himself, as they love to see, and find the effectu∣all blessing of the Ministery of the Gospel, and them∣selves accepted for true disciples at the day of their meet∣ing with Christ the Judge at His second coming.

3. For opening up of regeneration, these five propo∣sitions must be hol••en. The first is this, the naturall man receiveth not the things of the Spirit of god; for, they are foolishnesse unto him; neither can he know them, because they are spiritually discerned, 1 Cor. 2. 14.

The second is this, it is the Spirit of God which convinceth man of sin, of true righteousnesse and of judgement, Ioh. 16. 9. 10. 11.

The third is this, in regeneration, conversion and quickning of a sinner, God, by his invincible power, createth and infuseth a new life and principles thereof, Psal. 110. 3. Thy people shall be willing in the day of thy power, and, Ioh. 5. 21. and 6. 63.

The fourth is this, the invincible grace of God, working regeneration and a mans conversion, doth not destroy the freedom of mans will, but makes it truely free, and perfects it. Ier. 31. 31. I will make a Covenant with the house of Israel and with the house of Iudah, and will put My law in their inward parts, and write it in their hearts, &c.

The fifth is this, albeit a man, in the act of Gods quickning and converting of him be passive, and in a spirituall sen••e dead in sins and trespasses, yet, for exer∣cising externall means, whereof God maketh use unto his conversion, for fitting him and preparing of him for a gracious change (such as are, hearing of the Word,

reading of it meditating on it, inquiring after the mea∣ning of it, &c.) the naturall man hath a naturall power thereunto as to other externall actions, which sufficeth to take away excuse from them who have oc∣casion of using the means and will not use them, Matth. 23. 37.

For clearing of the first proposition, we must re∣member, that the object of actuall regeneration, con∣version and effectuall calling, is the man elected or re∣deemed by Christ, lying in the state of defection from God destitute of originall righteousnesse, at enimity with God, bently inclined to all evill, altogether unfit and impotent, yea even spiritually dead to every spiri∣tuall good, and specially to convert, regenerat or quick∣en himsel••: for albeit after the fall of Adam there are some sparks of common reason remaining, whereby he may confusedly know that which is called spirituall good, acceptable and pleasant unto God and fit to save his soul; yet the understanding of the unrenewed man judgeth of that good, and of the truth of the Evangell wherein that good is proponed, to be meer foolishnesse, and doth represent the spirituall object, and sets it before the will, as a thing uncertain or vain; and the will of the unrenewed man, after deliberation & comparison made of objects, some honest, some pleasant and some profi∣table in appearance, naturally is inclined to prefer and choose any seeming pleasant or profitable thing, whe∣ther the object be naturall or civill, rather then that which is truly honest and morally good. But if it fall out that a spirituall good be well and in fair colours, described unto the unrenewed man, yet he seeth it not, but under the notion of a naturall good, and as it is cloathed with the image of some naturall good, and profitable for preserving its standing in a naturall be∣ing and welfare therein. So did the false prophet Ba∣laam look upon the felicity of the righteous in their death, when he did separat eternall life from faith and sanctification, and did rent asunder the means from the

end appointed of God, saying, Let me dye the death of the righteous, and let my last end be like his, Numb. 23. 10.

After this maner the woman of Samaria apprehen∣ded the gift and grace of the holy Ghost, and saving grace offered to her by Christ, Lord (saith she) Give me of that water, that I may not thirst again, and may not come again to draw water, Joh. 4. 15. So also did the misbeleeving Jews judge of the application of Christs incarnation and suffering for their spirituall feeding, Joh. 6. 33. 34. 35. for, The naturall man cannot know the things of the Spirit of God, because they are spiritually dis∣cerned, and the naturall man is destitute of the spirit of illumination. 1 Cor. 2. 14. And the wisdom of the flesh is enimity to God: for it is not subject to the law of God, yea, it cannot be subject unto it, Rom. 8. 7. The power therefore of the naturall or unrenewed man is not fitted for the discerning, and loving of a spirituall good, because he is altogether naturall and not spiritu∣all: For, a supernaturall object, requireth a superna∣turall power of the understanding and will, to take it up, and rightly conceive of it: But of this supernatu∣rall faculty, the unrenewed man is destitute, and in re∣spect of spirituall discerning, he is dead, that he can∣not discern spirituall things spiritually.

4. As for the second proposition anent a mans rege∣neration, the Lord, that He may break the carnall con∣fidence of the person whom He is to convert, first, sheweth him his duty by the doctrine of the law and covenant of works, making him to see the same by the powerfull illumination of the holy Spirit, and so taketh away all pretext of ignorance. Secondly, He sheweth him his guiltinesse and deserved damnation wherein he is involved, and so taken away all conceit and imagi∣nation of his innocency, Thirdly, He doth convince him of his utter inability to satisfie the law, or to deli∣ver himself from the curse thereof, either by way of acti∣on and obedience, or by way of suffering and paying of the penalty of the violat law of God: And so overturn∣eth

all confidence in himself, or in his own works. Whence followeth the elect mans desperation to be de∣livered by himself, because he seeth himself a sinner, and that all hope of justification by his own deeds or suffer∣ings, is cut off. Now, that this is the work of the holy Spirit, is plain, Ioh. 16. 8. When the comforter, the spirit of truth, shall come, He shall convince the world of sin, &c. And in this condition sundry of Gods dear children, for a time are keeped under the bonds of the law, under the spirit of bondage and sad conviction.

5. As for the third proposition, the Lord after He hath laid the sin of His elect child, who is to be con∣verted, to his charge by the doctrine of the law, first, openeth up a light unto him in the doctrine of the Gos∣pel, and lets him see, that his absolution from sin and his salvation is possible, and may be had, by flying unto Christ the Redeemer. Secondly, the Lord drawing near hand the humbled self-condemned soul, deals with him by way of morall swasion, sweetly inviting him in the preaching of the Gospel, to receive the Redeemer Christ Jesus, the eternall Son of God manifested in the flesh, that by receiving of Him as He is offered in the Evangel, for remission of sin, renovation of life, and eternall salvation, he may close the Covenant of grace and reconciliation with God. Thirdly, because the fall of Adam hath bereft man of all spirituall and super∣naturall power, till he be supernaturally quickned and converted by the omnipotent power of Gods grace: Therefore the Lord s••peraddeth unto morall swasion, effectuall operation, and formeth in the soul a spirituall faculty and ability for doing what is pleasant unto God, and tendeth to save himself according to the will of God. This infusion of a new life, sometime is called the forming of the new creature, sometime regeneration, sometime rising from the dead and vivification, or quick∣ning of the man, sometime saving grace and the life of God, and the seed of God, having in it the principle of all saving graces and habits, which are brought forth afterward to acts and exercise.

Mean time, true it is, that all men, because of their inborn corruption, have an inclination and bent dispo∣sition to resist the holy Ghost; But when the Lord will actually convert the man, He overcometh and taketh away actuall resistance, and doth so break the power of naturall rebellion that it doth not for ever after reign in him: for, if God did not take away actuall resi∣stance of the man in his conversion, no conversion should certainly follow, and God should be disap∣pointed of His purpose to convert the man, even when He hath put forth His almighty power to work con∣version; But God doth so wisely and powerfully stir up this new infused life of grace, and setteth it so on work, that the understanding and judgement like a counsellour, and the Will like a commanding Emperour, and the active power of the new infused faculty as an officer, do all bestir themselves to bring forth supernaturall opera∣tions. Whence it cometh to passe, that the new crea∣ture beginneth to look kindly on Christ the Redeemer, and to desire to be united unto Him, and doth streatch forth it self to embrace Him heartily, for obtaining in Him righteousnesse and salvation, as He is offered in the Gospel: And so he casts himself over on Christ with full purpose never to shed from Him but by faith to draw out of Him grace for grace, till he be perfected. And here the man that was meerly passive, in his quick∣ning and regeneration, beginneth presently to be active in his conversion, and following conversation: for, God giveth to him to will and to do of His good plea∣sure; And he having obtained by Gods effectuall operation to will and to do, doth formally will and do the good which is done.

6. As to the fourth proposition, when the power of God is put forth, invincibly for the converting of a soul, that invincible working is so far from destroying the na∣turall liberty of the will, that it doth indeed preserve it, and sets it right on the right object, and doth perfect it: For, as when God openeth the eyes of a mans under∣standing,

that he doth behold the wonders of His law, when hee removeth the naturall blindnesse of the mind, and maketh a man see that the Gospel is the wisdom and power of God unto salvation; which sometime he counted to bee meer foolishnesse, he doth no wayes de∣stroy the mans judgement, or understanding, but doth correct, help, heal, and perfect it; So when the holy Spirit doth powerfully and effectually move and turn the Will of the man to embrace the sweet and saving of∣fers of Christs grace in the Gospel, and maketh him de∣liberatly choose this blessed way of salvation, and to re∣nounce all confidence in his own, or any others worth or works, He doth not destroy, but perfect the liberty of the Will, and raiseth it up from death and its dam∣nable inclination, and maketh it most joyfully and most freely to make choice of this pearl of price, and blesse it self in its choice for ever. Therefore, let no man complain of wrong done to mans free-will, when God stops its way to hell, wisely, powerfully, gracious∣ly and sweetly moveth it to choose the way of life; But rather let men beware to take the glory of actuall con∣version of men, from God, and either give it wholly to their idoll of free-will, or make it sharer of the glory of regeneration with God, which glory God will not give to another, but reserve wholly to Himself: for, all men, in the point and moment of regeneration, are like unto Lazarus in the grave, to whom God, by commanding him to arise, gave life and power to arise out of the grave where he lay dead and rotting.

7. As to the fifth proposition, We must distinguish the work of regeneration from the preparation and dis∣position of the man to be regenerat, whereby he is made more capable of regeneration to be wrought in him: for, the materiall disposition of him, fitting him for re∣generation, is neither a part nor a degree of regenerati∣on; for, albeit the Lord be not bound to these prepara∣tory dispositions, yet He will have man bound to make use of these externall means which may prepare him;

because, by the use of externall means (such as are, hea∣ring of the word, Catechising and conference, &c.) a man may be brought more near unto regeneration, as Christ doth teach us by His speech to that Pharisee, who was instructed in the law and answered discreedy unto Christ; Thou art not far (saith He) from the kingdom of God, Mark. 12. 24. This preparatory disposition, in order unto regeneration, is like unto the drying of tim∣ber to make it sooner take fire, when it is casten into it. For, dryness in the timber, is neither a part nor a degree of kindling or inflammation of it; But only a prepa∣ration of the timber to receive inflammation when the fire shall be set to it, or it put in the fire, possibly, a long time after. In these preparatory exercises then, no man will deny, that the naturall man unrenewed, hath a na∣turall power to go and hear a Sermon preached, to read the Scripture, to be informed by Catechising, and con∣ference of Religion and regeneration, whereof God when He pleaseth may make use in regeneration of the man. Wherefore, whosoever in the preaching of the Gospel, are charged and commanded to repent, to be∣lieve in Christ, or turn unto God, they are commanded also to use all these externall means whereby they may be informed of the duty required, and of the means lea∣ding thereunto; in the exercise of which externall means, they may meet with sundry common operations and effects of Gods Spirit, before they be regenerat or converted, whereof the use may be sound not only in, but also after, conversion; And if any man shall refuse, slight or neglect to follow these preparatory exercises, which may prepare him for conversion, he is inexcu∣sable before God and man, and guilty of rejecting of the offer of reconciliation, yea guilty of resisting of the holy Ghost, of which sin and guiltynesse the holy mar∣tyr Stephen chargeth the misbelieving Jews, Acts 7. 51.

8. As for the regenerat man, he it is who in the ac∣knowledgement of his sinfulnesse and deserved misery, and of his utter inability to help himself, doth cast away

all confidence in his own parts, and possible righteous∣nesse of his own works, and fleeth to Christ offered in the Gospel, that in Christ alone he may have true wis∣dom, righteousnesse, sanctification, and redemption; and doth with full purpose of heart consecrat himself, and endeavour, in the strength of Christ, to serve God acceptably all the dayes of his life.

For the ground of this description, we have the words of the Apostle, Philip. 3. 3. Where putting a difference between the true people of God, and the counterfit, he saith. We are the circumcision who worship God in the spirit, and rejoyce in Iesus Christ, and have no confidence in the flesh. In which description of the rege∣nerat man, the Apostle first points forth unto us three speciall operations of the Spirit of regeneration, then three duties of the man regenerat.

The first operation of the Spirit of God, the only cir∣cumciser of the heart, is the humbling of the man in the sense of his sin by the doctrine of the law, and cut∣ting off all his confidence in his own worth, wit, free∣will and strength to help himself. So that the man hath no confidence in the flesh.

The second operation, is the infusion of saving faith, making the man humbled to close with Christ in the Covenant of reconciliation, and to rest upon Him as the only and sufficient remedy of sin and misery, so that Christ becometh to him the ground of rejoycing and gloriation.

The third operation, is the upstirring and enabling of the believer in Christ, to endeavour new obedience, and to worship God in the spirit.

As for the three duties of the man regenerat. The first is, to follow the leading of the Spirit in the poynt of more and more humbling of himself before God in the sense of his own insufficiency, and ••shewing of all lean∣ing on his own parts, gifts, works, or sufferings, or any thing else beside Christ; He must have no confidence in the flesh.

The second duty, is to grow in the estimation of Christs righteousnesse and fulnesse of all graces to be let∣ten forth to the believer imploying Him by faith, and comforting himself in Christ against all difficulties, troubles and temptations; He must rejoyce in Iesus Christ.

The third duty, is to endeavour communion-keeping with God in the course of new obedience in all cases, worshiping and serving God in sincerity of heart; he must be a worshiper of God.

As to the last thing holden forth in the Apostles words, which is the undoubted mark and evidence of the man regenerat and circumcised in heart, it standeth in the constant endeavour to grow in these three duties joyntly, so as each of them may advance another: for, many failings and short-comings will be found in our new obedience and worshiping of God in the spirit; but, let these failings be made use of to extinguish and abolish all confidence in our own parts and righteous∣nesse, that our dayly failings may humble us and cut us off from all confidence in the flesh.

But let not these failings so discourage us, as to hinder us to put confidence in Christ; but by the contrair, the lesse ground of confidence we find in our selves, let us raise so much higher the estimation of remission of sin and imputation of Christs righteousnesse, and stir up our selves by faith to draw more strength and ability out of Christ for enabling us to walk more holily and righteously before God; and having fled to Christ and comforted our selves in him, let us not turn his grace into wantonnesse; but the more we believe the grace of Je∣sus Christ, let us strive, in his strength, so much the more to glorifie God in new obedience: And in the circle of these three duties, let us wind our selves up stairs toward heaven: for, God hath promised, that such as wait on the Lord, shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, they shall walk and not faint, Isaiah 40. 31.

In the conjunction of these three duties, the evidence

of regeneration is found. If there be not a sincere en∣deavour after all these three duties, the evidence of rege∣neration is by so much darkned, and short for probati∣on: for, it is not sufficient to prove a man regenerat, that he is driven from all confidence in his own righte∣ousnesse, and filled with the sense of sin and deserved wrath, because a man that hath no more then that, may perish in this miserable condition, as we see in Iudas the traitour, whose conscience was burdened with the sense of sin, but did not seek mercy and pardon. Nei∣ther is it sufficient to boast of acquaintance with Christ, and professe great respect to him, because many do cry, Lord, Lord, who neither renounce their confidence in their own righteousnesse, nor worship God in spirit; for, of such Christ saith, Matth. 7. 21. Not every one that saith to Him, Lord, Lord, shall enter into the kingdom of God. Neither is it sufficient to pretend the worshiping of God in spirit: for, all they who think to be justifi∣ed by their own works, do esteem their manner of ser∣ving of God, true and spirituall service and worship, as may be seen in the proud Pharisee glorying before God in his own righteousnesse, and acknowledging that God was the giver unto him of the holinesse and righ∣teousnesse which he had, Luke, 18. 11. I thank Thee, O God, saith he, that I am not like other men, extortioners, unjust, adulterers, or even as this publican: for, of this man Christ saith, he returned to his house unjustified, that is, a man lying still in sin unreconciled.

Neither is it sufficient to prove a man regenerat, to confess sin and by-gone unrighteousnesse, and to promise and begin to amend his wayes and future conversation; for, so much may a Pharisee attain. And there are many that professe themselves Christians, who think to be justified by the merits of their own and other saints doings and sufferings, and do disdainfully scoff and mock at the doctrine of the imputed righteousnesse of Christ; how many are they also, who think their by∣gone sins may be washen away, and be recompenced by

their purpose to amend their life in time to come? How many are they, who, being willingly ignorant of the righteousnesse of God, which is of faith in Jesus Christ, go about to establish their own righteousnesse as the Jews did? Rom. 10. 3.

And how few are they who follow the example of the Apostle, who carefully served God in spirit and truth, but did not lean to his own righteousnesse, but sought more and more to be found in Christ, not having his own righteousnesse, which behoved to be made up of his imperfect obedience of the law, but that righte∣ousnesse which is by faith in Jesus Christ? Philip. 3. 9.

But that man, who daily in the sense of his sinfulness and poverty sleeth unto Jesus Christ, that he may be ju∣stified by His righteousnesse, and endeavoureth by faith in Him to bring forth the fruits of new obedience, and doth not put confidence in these his works when he hath done them, but rejoyceth in Jesus Christ the fountain of holinesse and blessednesse; That man (I say) un∣doubtedly is regenerat, and a new creature, for so doth the Apostle describe him, Philip. 3. 3.

CHAP. IV.

Of divine Covenants about the eternall salvation of men; and in speciall, of the Covenant of redemption, shewing that there is such a Covenant, and what are the articles thereof.

BEcause the healing of the sicknesse of the consci∣ence cometh by a right application of divine Co∣venants about our salvation: therefore it is neces∣sary, that some measure, of the knowledge thereof be opened up.

1. A divine covenant we call, a contract or paction, wherein God is at least the one party contracter. Of this sort of covenants about the eternall salvation of men (which sort chieflly belong to our purpose) there are three. The first is, the covenant of redemption, past

between God, and Christ God appointed Mediatour, before the world was, in the council of the Trinity. The second is, the covenant of works, made between God and men, in Adam in his integrity, indued with all naturall perfections, enabling him to keep it, so long as it pleased him to stand to the condition. The third is, the covenant of grace and reconciliation through Christ, made between God and believers (with their children) in Christ.

2. As to the covenant of redemption; for clearing the mater, we must distinguish the sundry acceptions of the word redemption: for, 1. Sometime it is taken for the contract and agreement of selling and buying-back to eternall salvation, of lost man, looked upon as in the state of sin and misery. In which sense, we are said to be bought by Christ, both souls and bodies, 1 Cor. 6. 19. 20. Ye are not your own; for ye are bought with a price: therefore glorifie God in your body, and in your spirit, which are Gods. And this may be called redemption by paction and agreed bargain. 2. Sometime redemption is taken for the paying of the price agreed upon. In which sense, Christ is said to have redeemed us, by suffering of the punishment due to us, and ransoming of us. Gal. 3. 13. Christ hath redeemed us from the curse of the law, being made a curse for us. 3. Sometime redemption is taken for the begun application of the benefits purcha∣sed in the covenant by the price payed, Ephes. 1. 7. In whom we have redemption through His blood, even the remis∣sion of sins, according to the riches of His grace. 4. Some∣time redemption is taken for the perfect and full possession of all the benefits agreed upon between the Father and Christ His Son the Mediatour. In which sense, we are said to be sealed with the holy Spirit of promise, which is the earnest of our inheritance, untill the redemption of the purcha∣sed possession, Ephes. 1. 14. and Ephes. 4. 30. it is said, Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption; which is the day of Judgement, when Christ shall put us in full possession of all the bles∣sednesse

which He purchased by bargain and payment for us.

In this place we take redemption in the first sense, for the covenant past between the Father and Christ His Son, designed Mediatour, about our redemption.

3. When we name the Father as the one party and His Son Christ as the other party in this covenant, we do not seclude the Son and holy Spirit from being the party offended; but do look upon the Father, Son and Spirit, one God in three Persons, as offended by mans sin; and yet all three contented to take satisfaction to divine justice for mans sin in the Person of the Son, as designed Mediatour, to be incarnat. Whereby the Son is both the party offended as God, one essentially with the Father and holy Spirit; and the party contracter al∣so, as God designed Mediatour personally for redeem∣ing man, who with consent of the Father and holy Spi∣rit, from all eternity willed and purposed in the fulnesse of time, to assume the humane nature in personall union with Himself, and for the elects sake to become man, and to take the cause of the elect in hand, to bring them back to the friendship of God, and full enjoyment of fe∣licity for evermore.

When therefore we make the Father the one party, and the Son designed mediatour the other party, speak∣ing with the Scripture, for the more easie uptaking of the Covenant, let us look to one God in three Persons, having absolute right and soveraign power according to His own pleasure to dispose of men, looked upon as lying before God (to Whom all things are present) in sin and death, drawn on by ma••s own deserving, and yet for the glory of His grace resolving to save the elect, so as His justice shall be satisfied for them, in and by the second Person of the Trinity, the co-eternall and co-essentiall Son of the Father.

4. This covenant of redemption then may be thus described. It is a bargain, agreed upon between the Father and the Son designed Mediatour, concerning the elect (lying

with the rest of manking in the state of sin and death, procu∣red by their own merit) wisely and powerfully to be conver∣ted, sanctified and saved, for the Son of Gods satisfaction and obedience (in our nature to be assumed by Him) to be given in due time to the Father, even unto the death of the crosse.

In this bargain or agreement, the Scripture importeth clearly, a selling and a buying of the elect, Acts 20. 28. Feed the Church of God, which He hath purchased by His own blood, 1 Cor. 6. 20. ye are bought with a price, and 1 Pet. 1. 18. The seller of the elect, is God; the buyer, is God incarnat; the persons bought, are the Church of the elect; the price, is the blood of God, to wit, the blood of Christ, who is God and man in one person.

This covenant of redemption, is in effect one with the eternall decree of redemption, wherein the salvation of the elect, and the way how it shall be brought about is fixed, in the purpose of God, who worketh all things according to the counsell of His own Will, as the Apostle sets it down, Ephes. 1. unto the 15 verse.

And the decree of redemption is in effect a covenant, one God in three persons agreeing in the decree, that the second Person, God the Son, should be incarnat, and give obedience and satisfaction to divine justice for the elect: unto which piece of service the Son willingly submitting Himself, the decree becometh a reall cove∣nant indeed.

But for further satisfaction, that there is such a cove∣nant between the Father and the Son, as we have said, for redeeming of the elect, Scripture giveth us evidence six wayes.

The first way is by expressions, which import & pre∣suppose a formall covenant between the parties, buying and selling; the second way is, by styles and titles gi∣ven to Christ the Redeemer; the third is, by expressions relating to an eternall decree for execution and perfor∣mance of the covenant of redemption; the fourth is, by representation of this covenant in the Leviticall types; the fifth is, by Christ the Redeemer now incarnat, His

ratification of the covenant; and the sixth way is, by holding forth to us the heads and articles agreed upon, wherein the covenant consists.

The first poof.

AS to the expressions, importing a formall covenant, first, Ephes. 1. 7. it is called a redemption, or a buy∣ing of the elect out of sin and misery by blood, shewing that no remission of sin could be granted by Justice, without sheding of blood, and Christ undertook to pay the price, and hath payed it.

Again, the inheritance which the elect have promised unto them, is called a purchase, importing, that the dis∣poner of the inheritance to the elect, must have a suffici∣ent price for it, and that the Redeemer hath accepted the condition and laid down the price craved for it, Ephes. 1. 14. and so bought back lost heaven and forfeited blessednesse to so many sinners, who other∣wayes for sin, might justly have been excluded and de∣barred therefrom for ever.

A third expression is holden forth, Acts 20. 28. where∣in God disponer and God Redeemer, are agreed, that the elect shal go free for God the Redeemer's obedience unto the death, who hath now bought them with His blood.

A fourth expression is in plain terms set down by Paul, 1 Cor. 6. 20. Ye are bought with a price: God the disponer selleth, and God the Redeemer buyeth the elect to be His conquest, both body and spirit. And Peter more particularly expresseth the price of redemption agreed upon, to be not gold or silver, but the blood of the Mediatour Christ, the innocent Lamb of God, slain in typicall prefigurations from the beginning of the World, and slain in reall performance in the fulnesse of time, 1 Pet. 1. 18. 19. 20. 21.

A fifth expression is, that of our Lord Jesus in the in∣stitution of the Sacrament of His Supper, Matth. 26. 28. This is my blood of the new Testament, which is shed for many, for remission of sins. Here an agreement between

the Redeemer and God disponer, that these many which are the elect, shall have remission of sins for the Redee∣mers ransom of blood payed for them. The purchase of this ransom of blood, He maketh over in the Cove∣nant of grace and reconciliation to believers in Him, and sealeth the bargain with them by the Sacrament of His Supper.

The second proof.

THe second evidence of this Covenant of Redempti∣on past between God and God the Son Mediatour designed, is from such titles and styles as are given to Christ in relation to the procureing of a Covenant of grace and reconciliation between God and us. First, He is called a Mediatour of the Covenant of reconciliati∣on, interceeding for procureing of it, and that not by a simple intreaty, but by giving Himself over to the Fa∣ther (calling for satisfaction to Justice, that reconcilia∣tion might go on) for paying a compensatory price, sufficient to satisfie Justice for the elect, 1 Tim. 2. 5. 6. There is one God and one Mediatour between God and man (to wit, God incarnat) the man Christ Iesus who gave Himself a ransom for all (to wit, elect children) to be te∣stified in due time.

Another title is given to Him by Job, Chap. 19. 24. Where He is called a Redeemer, a near kinsman, who before His incarnation had oblieged Himself to take on humane nature, and to pay the price of Redemption (represented by slain sacrifices) for the elect His kins∣men.

A third title is held out, in that He is called a Surety of a better Covenant, Heb. 7. 22. Whereby is imported, that God would not passe a Covenant of grace and re∣conciliation to men, except He had a good Surety who would answer for the debt of the party reconciled, and would undertake to make the reconciled stand to his Co∣venant. And Christ undertook the Suretyship, and so hath procured and established this Covenant of grace,

much better then the Covenant of works, and better then the old Covenant of grace with Israel, as they made use of it. This necessarily imports a Covenant be∣tween Him and the Fathers Justice, to whom He be∣cometh surety for us: for, what is suretiship, but a vo∣luntary transferring of anothers debt upon the Surety, oblieging to pay the debt for which he ingageth as Surety?

A fourth title given to Christ, is, that He is a reconci∣liation by way of permutation; the atonement, Rom. 5. 11. We have by Christ received the atonement, that is, that which hath pacified the Fathers Justice and reconciled Him to us, is made over in a gift unto us; for, by Christ, procurement we have God made ours, & Christ pacifying God, put, as it were, in our bosome: for, God having sold us to Christ, by taking Christs satisfaction for ours, He hath come over to us as reconciled, and gi∣ven us Christ the Reconciler and the atonement, to be ours. Here is an agreement made between God and Christ, and the condition of the agreement between the parties for our behoof, clearly imported and presup∣posed.

The fifth title given to Christ, is this, He is called the propitiation, 1 Ioh. 2. 2. Whereby God is pacified, not only for the believing Iews, but also for the whole elect World, which should believe in Him. And if He be the pacifying propitiation, then God hath satisfaction in all that His Justice craved from Christ for the elect; and, Rom. 3. 25. He is called a propitiatory sacrifice, where∣with God is so well pleased, that He makes offer of Him to us, and sets Him forth to us for pacifying our Con∣science through faith in His blood, to declare His righte∣ousnesse for remission of sins, without breach of Justice; wherein, what price God required and was payed by Christ, is insinuat and presupposed; for, satisfaction could not be, except the price agreed upon, had been promised and accepted before in Covenanting.

The third proof.

THe third evidence, proving that there was a Cove∣nant of Redemption past before the beginning of the World, is, because the eternall decree of God was fixed about the way of Redemption to be fulfilled in time: for, Known unto God were all His works from the beginning, Acts 15. 18. And whatsoever God doth in time, He doth it according to the eternall counsell of His own Will, Ephes. 1. 9. Now, Christ the eternall Son of God, being made man, laid down His life for His sheep. The Son of man goeth, as it was determined, but wo unto that man by whom He is betrayed, Luke, 22. 22. And whatso∣ever Christ suffered, was by the determined counsell of God, Acts, 2. 23. And God the Son, before He was in∣carnat, declares the decree of the Kingdom promised unto Him by the Father, and of the victories which He should have over all His enemies, and of the felicity and multitude of the subjects of His Kingdom, that should believe in Him, Psal. 2. 7. I will declare the decree, saith He; presupposing therefore the decree of God, of sending His eternall Son into the World, to become a man and to suffer, and thereafter to reign for ever, we must also necessarily presuppose the consent of the Son, making paction with the Father and the Spirit, fixing the decree and agreement about the whole way of Re∣demption, to be brought about in time: for, the same Person, Christ Jesus, who dwelt among men in the dayes of His humiliation, Ioh. 1. 14. Was with the Fa∣ther from eternity: and as by Him all things were made, which were made, Ioh. 1. 2. 3. So without Him nothing was decreed which was decreed, Prov. 8. 22. to 32. which also is manifest in the Apostles words, 2 Tim. 1. 9. He saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Iesus before the World began.

For, as before the beginning of the World, the elect were given to the Son designed Mediatour to be incarnat, and the price agreed upon; so also grace to be given in

time to the redeemed by compact, was given from eter∣nity unto Christ, their designed Advocat. Also, Ephes. 1. 3. 4. 5. we were elected in Christ, unto holinesse and salvation and unto all spirituall blessings, and were pre∣destinat to the adoption of sons by Jesus Christ. And 1 Pet. 1. 18. 19. 20. we are redeemed, not with gold or sil∣ver, but by the precious blood of Christ, who was predestinat before the beginning of the world. Whereby it is mani∣fest, that the Covenant between the Father and the Son, was transacted concerning the incarnation of the Son, and His sufferings, death and resurrection, and all other things belonging to the salvation of the elect.

The fourth proof.

THe fourth evidence of the passing a Covenant be∣tween the Father and the Son, is holden forth in the typicall priesthood of Levi, by the altar and sacrifices, and the rest of the leviticall ceremonies which were prescribed by God: for, as these things were testimo∣nies, preachings, declarations and evidences of a Covenant, past of old between God the disponer, and the Son the Redeemer, about the way of justifying and saving such as believed in the Messiah by an expiatory sacrifice, to be offered in the fulnesse of time, for the re∣deemed; So also they were prefigurations, predictions, prophesies and pledges of the Redeemers paying of the promised price of Redemption. And this agreed-upon-price (because of the perfections of the parties con∣tracters, the Father and the Son) was holden and estee∣med as good as payed from the beginning of the World; and the agreed-upon-benefits purchased thereby to wit, grace and glory, were effectually bestowed on the faith∣full before Christs incarnation, as the Psalmist testifies, Psal. 84. 11. The Lord, saith he, is a sun and a shield, the Lord will give grace and glory, and no good thing will He with∣hold from them that walk uprightly; and, Psal. 73. 24. Thou shalt guide me with Thy counsell, and afterward receive me into glory; and that because the promised price of Redemption was of no lesse worth, to give righteousnesse

and life eternall to believers in the Messiah to come, then the price now payed is now of worth to give for it, righteousnesse and life eternall to these that believe in the Messiah now come, Jesus Christ incarnat. And this do∣nation of saving graces, as remission of sin, and carying on to life eternall, was sealed unto believers in the Cove∣nant of reconciliation, by the appointed Sacraments of circumcision and the paschal lamb.

The fifth proof.

THe fifth evidence of a Covenant past between the Fa∣ther and the Son Mediatour to be incarnat, is this, Christ now incarnat, doth ratifie all these things which the Father and Himself not yet incarnat, and the holy Spirit had spoken in the old Testament about the salva∣tion of the elect, and the price of their redemption, and of the conditions to be performed on either hand; And, as it were of new, doth repeat and renew the covenant which before was past between the Father and Himself before He was incarnat: for, Luke, 2. 49. speaking to Ioseph and His mother when He was about twelve years old, He saith, Wist ye not, that I must be about My Fa∣thers businesse? and, Matth. 3. 13. He presents Himself pledge and surety for sinners before the Father, to be baptized for them with the baptism of affliction, and to fulfill all righteousnesse, as was agreed upon before, vers. 15. whereupon the Father doth receive and admit the surety and His undertaking for payment, vers. 17. and, Lo, a voice from heaven, saying, this is My beloved Son, in whom I am well pleased; and Ioh. 5. 39. He standeth to all things which were testified of Him in the Scriptures; Search the Scriptures: for in them ye think to have eternall life, and they are they that testifie of Me. And vers. 36. He professeth, that all that He doth, is with the Fathers con∣sent and concurrence, and that He came into the World, that He might finish what the Father had sent Him to do and suffer, which He calls His work that He was about. And more specially He shews the agreement past be∣tween the Father and Him before He came into the

world concerning his incarnation, and the discharge of his Mediatory office, and his power to give eternall life to those that believe in him: for, the Father sent him to be incarnat, vers. 37. and that he with the Father, might give eternall life to whomsoever he will, and might quicken the dead, vers. 21. and that he might exercise judgement, authority was given to him as the Son of man, vers. 27. Yea, he sheweth, that it was agreed upon between the Father and him about all the doctrine which he should reach, Iohn 8. 26. I speak to the World these things which I have heard of him; and he sheweth that they were agreed about the price of redemption of the elect, and about his resurrection from the dead, and that his death did fully satisfie the Father, Ioh. 10. 15. As the Father knoweth Me, even so know I the Father; and I lay down My life for the sheep; and vers. 17. therefore doth the Father love Me, because I lay down My life that I might take it again; and, vers. 18. this commandment have I received of the Father. And, Luke, 24. 25. he pro∣pones in short the sum of the covenant past between the Father and himself, speaking to the two disciples going to Emaus; O fools and slow of heart, to believe all that the prophets have spoken, ought not Christ to have suffered these things, and to enter in his own glory? But most briefly he sheweth the whole mater so oft as he calleth the Father his God, and that in respect of the covenant past between God and him to be incarnat, and now incarnat indeed.

The sixth proof.

THe sixth evidence of the Covenant of Redemption, past between the Father and the Son, standeth in the heads and articles of the Covenant wherein they were agreed.

Now there are as many articles of the Covenant, as there are injunctions, commands and conditions requi∣red on the one hand, and promises to fulfill all on the other hand; as many predictions as there are of Christs sufferings, and promises made to the Church through and for Him. Of these many, we shall touch

only at four, whereby the faith of believers in Him may be confirmed about their Redemption by Him, and whereby the erroneous doctrine of them who eva∣cuat the Covenant of redemption of the elect, may be refuted: wherein they teach, that Christ, by His obe∣dience yielded unto the Father, even to the death of the crosse, did purchase no more but a possibility of salvati∣on, and no more grace for the elect then for the repro∣bat, as if He had not purchased a certainty of salvati∣on to be given to any, but had suspended all the fruit of His suffering upon the frail, mutable, inconstant and corrupt free-will of men; so that no man can by their doctrine have more certainty of their own salvation, then they have of the certainty and stability of their own sickle mind and will: and so no more certainty of their own salvation, then of their own perdition. The order we shall keep in speaking of the articles of the Covenant of Redemption, shall be this.

The first article, shall be of the persons redeemed.

The second article, shall be of the price of Redemp∣tion to be payed by Christ in the fulnesse of time.

The third article, shall be about the gifts and bene∣fits purchased for, and to be given unto, the persons Re∣deemed.

The fourth article of this Covenant of redemption, past between the Father and the Son, shall be of the means and wayes whereby the gifts and benefits pur∣chased, may be wisely, orderly and effectually applyed to the Redeemed.

In ranking of these articles, we do not presuppose a priority of one of them before another in order of na∣ture or time; But we choose to speak of them in order of doctrine, for our more easie understanding of the mater.

For, the Covenant of Redemption past between the Father and the Son, is by way of an eternall decree of the Trinity, comprehending all and whatsoever be∣longeth to Redemption. In the decerning of which

decree, there is not a first nor a last, but a joint purpose of God to bring about and accomplish all the heads and articles of the Covenant, each in their own due time, order and way appointed.

The first article of the Covenant of Redemption concerneth the persons redeemed.

THe redeemed in Scripture, are pointed forth under sundry expressions; sometime they are called the predestinat; sometime the elect; sometime these whom God foreknew; sometime they who are called according to His purpose; sometime they that were given to Christ of the Father; sometime Christs sheep; sometime the children of God, &c. But whatsoever name they have, the persons are the same, according to that of the Apostle, Rom. 8. 29. 30. whom He did foreknow, them He did predestinat to be conform to the image of His Son—Moreover whom He did predestinat, them He also called; and whom he called, them he also justified; and whom he ju∣stified, them he also glorified. The number and the names of the persons here spoken of, are the same; and they are called the predestinat, in regard that God hath appointed them to a certain end, to wit, eternall life, to be brought thereunto effectually by certain means for the glory of Gods grace. They are called elect, vers. 33. in regard God in the purpose of his good pleasure, hath severed them from among the rest of men, lying with them in the state of perdition by their own procurement, and hath designed them to be partakers of eternall salvation. They are called foreknown, and written in the book of life, in regard God hath compre∣hended them in his speciall love, no lesse distinctly and unchangeably, then if he had their names written in a catalogue, or book. And they are called given unto Christ, in regard the redeeming of them, and bringing them to life is committed to Christ. But by whatsoe∣ver name they are designed, the persons redeemed are still the same.

2. But whereas the elect, given to Christ, are called

the redeemed, it presupposeth, that they were considered and looked upon as now fallen by their own fault, and lying by their own merit in sin and misery, enemies to God, and altogether unable to help themselves. For, this much doth the notion of Redemption, or buying∣back again import: and that it is so, is clear, because the mercy of God, the grace of God, the good-will of God, is put in Scripture for the only motive and impul∣sive cause of Redemption, Ephes. 1. 7. 8. 9. In whom we have Redemption through his blood, even the forgivenesse of sins according to the riches of his grace, wherein he hath abounded toward us in all wisdom and prudence, having made known unto us the mystery of his will according to his good pleasure, which he had purposed in himself.

3. The Scripture sheweth us that there is an innume∣rable multitude of redeemed persons, and a sort of uni∣versality of them, extended unto all nations and ages and states of men; so that this hudge multitude for whose redemption Christs blood was shed, Matth. 26. 29. is justly called by the name of a world, an elect world, Ioh. 3. 16. to be called out of that reprobat world, for which Christ refuseth to interceed, Ioh. 17. 9. the truth of this mater, the redeemed do acknowledge in their worshiping Christ their Mediatour, Rev. 5. 9. and they sang a new song, saying, Thou art worthy to take the book and to open the seals thereof; for, thou wast slain, and hast redeemed us to God by thy blood, out of every kinred and tongue and people and nation These are the all men whom God will have saved and doth save, 1 Tim. 2. 4. these are the all men of whom the Apostle speaks, 2 Pet. 3. 9. God is patient toward us (to wit his elect) not willing that any of us should perish, but that we all should come to repentance: And this the Apostle gi∣veth for a reason of the Lords deferring his coming, till all the elect should be brought in, of whom many were not yet converted in the Apostles time and many were not yet born, and if Christ should not delay his coming, till they were born and brought in to reconciliation

with God, the number of the elect should be cut short.

4. In no place of Scripture is it said, that all and eve∣ry man are elect, or every man is given to Christ, or eve∣ry man is predestinat unto life; in no place of Scripture is it said, that Christ hath made paction with the Fa∣ther for all and every man without exception; But by the contrary, it is sure from Scripture, that Christ hath me∣rited and procured salvation for all them for whom he entered himself Surety. Their sins only were laid on Christ, and in him condemned, satisfied for, and expiat, Isa. 53. for these, and in their place he offered himself to satisfie Justice, for them he prayed, them only he justifi∣eth and glorifieth: for, the sentence of the Apostle, 2 Cor. 5. 15. standeth firm; in Christ all are dead (to the law) for whom and in whose room Christ did die. And therefore for these his people the law is satisfied: from these the curse is taken away, to them heaven and all things necessary to salvation are purchased, and shall infallibly in due time, yea invincibly be applied.

Christ hath not sanctified, consecrat, and perfected all and every one, Heb. 10. 14. only for his sheep pre∣destinat, he laid down his life, Iohn 10. 15. 16. 26. he did not buy with his blood all and every one, but his Church called out, and severed from the world, Acts, 20. 28. he saveth not all and every man from their sins, but his own people only, to wit, whom he hath bought with his blood to be his own, Matth. 1. 21. whom he hath purchased to be his own peculiar, whom he doth purifie, and kindle with a servent desire to bring forth good works, Tit. 2. 14.

Such as Christ hath redeemed, he loveth them infinit∣ly, and counted them dearer to him then his life. But many shall be found to whom Christ shall say I never knew you, to wit, with approbation and affection, Matth. 7. 23.

They for whom Christ hath died shall sometime glory against all condemnation; but so shall not every man be able to glory, Rom. 8. 34. 35.

Christ never purposed to lay down his life for those, whom going to die he refuseth to pray for; only for those who are given to him out of the world will he pray and die, and rise, and will raise them to eternall life, Ioh. 17. 9.

So far is it from Gods purpose and Christs to redeem all and every man, that he hath not decreed to give every nation so much as the externall necessary means for con∣version and salvation, Psal. 147. 19. 20. He sheweth his word unto Iacob, his statutes and his judgements unto Israel; He hath not dealt so with any nation; and as for his judge∣ments they have not known them.

And for this wise and holy course of hiding the my∣stery of salvation from many, even wise men in the world, Christ Jesus glorifieth and thanketh the Father, Matth. 11. 25. I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes, even so, Father, for so it seemed good in thy sight.

The second article.

AS to the second article of the Covenant of Redemp∣tion concerning the price of Redemption, and the sitting of the Redeemer for accomplishing the work of Redemption, God would not have silver, or gold, or any corruptible thing, 1 Pet. 1. 18. He refuseth all ran∣some that can come from a meer man, Psal. 49. 8. But He would have His own co-eternall and only begotten Son to become a man, to take on the yoke of the law, and to do all His will, that He alone might redeem the elect, who by nature are under the curse of the law. He would have Him the second Adam to be obedient even to the death of the crosse, that by His obedience many might be justified, Rom. 5. 19.

This is clearly confirmed by the Apostle▪ Heb. 10. 5. 6. 7. 10. commenting upon the 7. and 8. verses of Psal. 40. In burnt offerings and sacrifices for sin thou hast had no pleasure, then said Christ coming into the world, Lo, I come (in the volumne of the book it is written of Me) to do

thy will O God—by the which will we are sanctified, by the offering up of the blood of Iesus once for all.

2. By Christs obedience we understand not only that which some call his active obedience, nor that only which some call his passive obedience: for, his active and passive obedience, are but two notions of one thing; for, his incarnation, subjection to the law, and the whole course of his life was a continued course of suffering, and in all his suffering he was a free and voluntary agent, fulfilling all which he had undertaken unto the Father, for making out the promised price of Redemp∣tion, and accomplishing what the Father had given him command to do. His obedience, even to the death of the crosse, did begin in his emptying himself to take on our nature, and the shape of a servant, and did run on till his resurrection and ascension. As for these his sufferings in the end of his life, which he suffered both in soul and body, they were the compleating of his for∣merly begun and running obedience, but were not his only obedience for us, or his only suffering for us, for he had done and suffered much from his incarnation be∣fore his last passion and death, but the highest degree of his obedience, whereby he bought deliverance unto us from sin and misery, and whereby he bought unto us, immortality and eternall blessednesse in heaven, was his death on the crosse compleating our ransom.

3. Whereas some have said, that one drop of His blood was sufficient to redeem moe worlds then one, if there wre any moe, it is but an inconsiderat speech, and destitute of Scriptural authority; for when Christ had suffered all things before the time of His death, it be∣hoved Him to be crucified also, Luke 24. 26. but it be∣hoved Him not to suffer more then justice required for a ransom, but only as much as was agreed upon, and no less could satisfie. Now this commandment He re∣ceived of the Father, that He should lay down His life for His sheep, Ioh. 10. 18. For, the wisdom of God thought good, to testifie His own holiness and hatred

of sin, and to testifie His love to the elect world, and riches of His grace toward them to whom He would be mercifull, by inflicting no less punishment of sin on the Mediator His own dear Son (taking upon Himself full satisfaction to justice for all the sins of all the Elect given unto Him to redeem) then the death both of His body and soul for a season.

And indeed it was suteable to His holy and soveraign Majesty, that for the ransom of so many thousands and millions of damnable sinners, and saving of them from everlasting torment of body and soul, no less price should be payed by the Son of God, made man and surety for them, then His sufferings both in His body and soul for a season, as much as should be equivalent to the due deserved punishment of them whom he should redeem; and it became the justice of the infinite Majesty offended, to be reconciled with so many rebels, and to bestow upon them heaven and eternal blessed∣ness, for no less price then the sufferings of the eternal Son made man, whose humiliation and voluntary obe∣dience, even to the death of the cross, was of infinite worth and value; and therefore he yieldeth himself to the sufferings agreed upon in the covenant of Re∣demption, both in body and soul.

Of the sufferings of Christ in His soul.

OUr Lords sufferings in His body did not fully satis∣fie divine justice; 1. because as God put a san∣ction on the law and covenant of Works, made with us all in Adam, that he and his should be lyable to death, both of body and soul, (which Covenant being broken by sin, all sinners became obnoxious to the death both of body and soul) So the redeemed behoved to be de∣livered from the death of both, by the Redeemers tast∣ing of death in both kinds, as much as should be suffi∣cient for their redemption. 2. As sin infected the whole man, soul and body, and the curse following on sin, left no part nor power of the mans soul free; So justice

required, that the Redeemer, coming in the room of the persons redeemed, should feel the force of the curse, both in body and soul.

Ob. But how can the soul die, seing it is, by the Or∣dinance of God in creation, made immortal?

Ans. The death of the soul is not, in all things, like to the death of the body; for, albeit the spiritual sub∣stance of the soul be made immortal and not to be ex∣tinguished, yet it is subject to its own sort of death, which consists in the separation of it from communion with God, in such and such degrees, as justly may be called the death of the soul, from which sort of death, the immortality of the soul, not only doth not deliver, but also it doth augment it and perpetuat it, till this death be removed.

Obj. But, seing the humane sould of our Lord could never be separated from the permanent holiness where∣with it was endued in the first infusion of it in the bo∣dy, and could never be separated from the indissolvable personal union with the second person of the God-head assuming it, how could His soul be subject to any de∣grees of death?

Ans. Albeit the con-natural holiness of the soul of Christ could not be removed, nor the personal union of it be dissolved no not when the soul was separated from the body, yet it was subject, by Christs own consent, to be emptied of strength-natural, to be deprived for a time of the clearness of vision of its own blessedness, and of the quiet possession of the formerly felt peace, and of the fruition of joy for a time, and so suffer an ec∣clipse of light and consolation, otherwise shining from His God-head; and so in this sort of spiritual death might undergo some degrees of spiritual death.

The degrees of the suffering of Christs holy soul.

AMong the depr••••s of the death suffered by Christ in His soul, we may number, first, that habitual heaviness of spirit which haunted him all the dayes of His life, as was foretold by Isa. 53. 3. He was a man of

sorrows, and acquainted with grief. We hear He weeped, but never that he laughed, and but very seldom that he rejoiced.

2. He suffered in speciall, sorrow and grief in the ob∣servation of the ingratitude of them, for whom he came to lay down his life, we hid as it were our faces from him; he was despised, and we esteemed him not, Isa. 53. 3.

3. The hardnesse of mens hearts, and the malice of his own covenanted people, and the daily contumelies and despightfull usage he found from day to day, in∣creased his daily grief, as by rivolets the flood is raised in the river; he was despised and rejected of men, Isa. 53. 3.

4. He was tempted in all things like unto us, and al∣beit in them all never tainted with sin, Heb. 4. 15. yet with what a vexation of his most holy soul, we may easily gather by comparing the holinesse of our Lord with the holinesse of his servants, to whom nothing is more bitter then the firie darts of the devil, and his sug∣gestions and sollicitations to sin: especially, if we consi∣der the variety of temptations, the hainousnesse of the sins, whereunto that impudent and unclean spirit boldly sollicited his holinesse, Matth. 4. and withall, the im∣portunity and pertinacy of the devil, who never ceased, partly by himself, partly by those that were his slaves, and partly by the corruption which he found in Christs disciples, to pursue, presse, and vex the God of glory all the time he lived on earth.

5. The guilt of all the sins, crimes, and vile deeds of the elect, committed from the beginning of the world, was imputed unto him, by accepting of which imputa∣tion, albeit he polluted not his Conscience, yet he bur∣dened his soul, binding himself to bear their deserved punishment.

Now when we see that the vilest sinners, as liars, thieves, adulterers, cannot patiently hear themselves called liars, or thieves, nor bear the shame of the vile∣nesse, whereof they are really guilty, with what suffer∣ing of soul? with what clouding of the glory of his

holinesse, think we that our Lord took upon his shoul∣ders such a dunghill of all vilenesse, then which, nothing could more be unbeseeming his holy Majesty?

6. Unto all the former degrees of suffering of his soul, the perplexity of his thoughts fell on him, with the ad∣miration and astonishment of soul, when the full cup of wrath was presented unto him, in such a terrible way, as made all the powers of his sense and reason for a time to be at a stand. Which suffering of his soul, while the Evangelist is about to expresse, he saith he began to be sore amazed, and also to be very heavy; and to ex∣presse himself in these words, My Soul is exceeding sorrow∣full unto death, Mark, 14. 33. 34.

Obj. But did not this astonishing amazement of Christs soul speak some imperfection of the humane nature?

Ans. It did no wayes argue any imperfection or in∣lake of sanctity in him, but only a sinlesse, and kindly infirmity in regard of naturall strength, in the dayes of his flesh; for, the mind of a man, by any suddain and vehement commotion arising from a terrible object, may without sinning be so taken up, that the swift pro∣gresse of his mind in discourse may for a while be stop∣ped, and the act of reasoning suspended a while: all the cogitations of the mind fleeing together to consult, and not being able to extricat themselves in an instant, may stand amazed, and sit down a while, like Jobs friends astonished. Now our Lord, taking on our na∣ture and our common sinlesse infirmities, became like unto us in all things except sin. Daniels infirmity at the sight of an Angel, was not sin, Dan. 10.

Obj. But doth not this astonishing admiration, sud∣dainly lighting upon Christs soul, prove that something unforeseen of him did befall him?

Ans. Not at all; for, he knew all things that should befall him, and told his disciples thereof, and was at a point and resolved in every thing, which was to come before it came. But this astonishing amazement did

only shew forth the naturall difference between things preconceived in the mind, and these same things presented to sense: for, there is in the mind a different impressi∣on of the preconceived heat of a burning iron, before it do touch the skin, from that powerfull impression which a hot iron thrust into the flesh doth put upon the sense. In regard of which naturall difference between foresight and feeling, between resolution and experience, this astonishment befell our Lord, and in this regard, Christ is said to learn experimentall obedience by these things which he suffered, Heb. 5. 8.

7. Another degree of the suffering of our Lords soul, is the interruption, for a time, of the sensible uptaking and feeling of that quiet and peaceable injoyment of the felicity of the humane nature, given (for the point of right) unto it in its personall union with his God-head, in so far, that in the midst of many disciples, Greeks and Jews looking on him, the vehemency of his trouble did not suffer him to hide his perturbation; for. (Ioh. 12. 27.) our Lord cryed out, Now is My Soul troubled, and what shall I say? and, Mark, 14. 34. made him de∣clare his exceeding heavinesse; My Soul is exceeding sor∣rowfull unto death. In which words he insinuats, that to his sense, death was at hand; yea, that in no small measure, it had seased on him, and wrapped him up in the sorrows of death, for the time, as in a net of which he knew he could not be holden still.

Obj. But did not this hudge heap of miseries take away from the humane nature, the felicity of its union personally with his God-head?

Ans. It did indeed hide it for a time, and hinder the sensible feeling of it for a time, as it was necessary, in his deep suffering; but it did not take it away, nor yet eclipse it altogether: for, as a corporall inheritance hath a threefold connexion with the person owner thereof; so a spirituall inheritance hath a threefold con∣nexion with the believers soul. The first is, of lawfull title and right; the next is, of possession of the inheritance

according to the lawfull right; the third is, an actuall fruition and present feeling of the use of the inheritance. The fruition and felt benefite and use, may be marred or suspended, & the possession stand: and the possession may be interrupted and suspended, and the lawfull right re∣main firm. Christ had not only an undoubted right to this felicity standing unto him, by the personall union, but also a fast possession of it, in as far as the personall union was indissolvable. But the actuall felt fruition in his humane sense and uptaking, was so long interrup∣ted as the humane nature was diverted from this con∣templation for its present exercise, and turned to look toward the sad spectacle of imminent and incumbent wrath: especially when, and how long it was, as it were, bound to the feeling of the present stroke which did fill the soul with sadnesse and grief, anxiety and vexation, without sin.

8. Neither did the vindictive justice of God, pursue∣ing our sins in our Surety, stay here, but in the garden went on to shew unto Christ the cup of wrath, and al∣so to hold it to his head, and to presse him to drink it; yea, the very dregs of the agreed-upon curse of the law, was poured into his patient and submissive mouth, as it were, and bosome, and the most inward part of soul and body, which as a vehement flame, above all humane apprehension, so filled both soul and body, that out of all his veines it drew and drove forth a bloody sweat (the like whereof was never heard) as when a pot of oyl, boyling up and running over by a fire set under it, hath yet further the flame increased by the thrusting of a firie masse of hot iron into it.

Hence came such a wasting and eating up of all his humane strength, and emptying of his naturall abili∣ties, such a down-throwing of his mind, such a faint∣ing and swounding of his joy, and so heavy a weight of sorrow on him, that not only he desired that small comfort of his weak disciples watching with him a little, and missed of it, but also stood in need of an Angel to comfort him, Luke, 22. 43.

It is without ground, that some of the learned have denied the cause of this agony to be the drinking of the cup of wrath holden forth to him by the Father, say∣ing, that the sight of it only and of the perill he saw we were into, was the cause of this heavy exercise: for, the cup was not only showen unto him, and the hudge wrath due to our sin set before him that he should see it, and tremble at the apprehension of the danger we were in, but it was poured into him, and not only on him, that he for the sins of his redeemed should suffer it sen∣sibly, and as it were drink it, that the bitternesse there∣of might affect all the powers of soul and body: for, the Scripture testifies, that not only upon the sight and apprehension of this wrath and curse coming on him, the holy humane nature did holily abhor it, but also that he submitted to receive it, upon the consideration of the divine decree and agreement made, upon the price to be payed by him, and that upon the feeling of this wrath this agony in his soul, and bloody sweat of his body, was brought on.

Obj. But, how could the pouring forth of the Fa∣thers wrath upon his innocent and dear Son consist with his Fatherly love to him?

Ans. Even as the innocency and holiness of Christ could well consist with his taking upon him the punish∣ment of our sins; for, even the wrath of a just man, in∣flicting capitall punishment on a condemned person, put case his own child, can well consist with fatherly affection toward the child suffering punishment; there∣fore it is not to be doubted, but these two can well con∣sist in God, in whom affections do not war one with another, nor sight with reason, as it falleth forth among men; for, the affections ascribed unto God, are effects rather of his holy will toward us, then properly called affections in him; and these effects of Gods will about us, do alwayes tend to our good and blessednesse at last, however diverse one from another in themselves.

9. Among the degrees of the sufferings of Christs

soul, we may number not only the perturbation of his mind and thoughts, but also the perturbation of his af∣fections, and especially his fear; for, his humane nature was like unto ours in all things except sin, and was in∣deed feared when it saw and felt the wrath of God, least it should have been swallowed up by it, and of this fear the Apostle (Heb. 5. 7.) beareth witnesse, saying, who in the dayes of his flesh, when he had offered up prayers and supplications▪ and strong cryes and tears, unto him that was able to save him from death, and was heard in that he feared.

Now, albeit this seemeth the saddest passage of all his sufferings, that he was feared for being swallowed up, yet this his fear is not to be wondered at, nor is it inconsistent with his holinesse; for when Christ assumed our nature (as hath been said) he assumed also all the common and sinless infirmities, passions, and perturba∣tions of our nature: Now it is kindly that the creature, at the sight of an angry God should tremble; for, we read, that the rocks and mountains have trembled be∣fore God, when he did let forth his terrour; and it is na∣turall to man, at the sight of a terrible object, at the sight of a perill and evill coming upon him, but much more already come upon him (especially if the evill and perill be above all his naturall strength) to tremble and fear the worst; and this becometh holy nature very well to fear present death, off-cutting, perdition and swallowing up in the danger, when God appeared an∣gry and was hasting to be avenged on sinners in the per∣son of their Surety, what could the humane soul of Christ gather from this terrible sight, but that which sense and reason did teach? In the mean time there was no place here for his doubting of the issue and his escapeing from being swallowed up; for, naturall fear of the manly nature, arising from the infirmity of the creature, differs very far from the fear arising from the infirmity of faith in Gods faithfulnesse and power; and naturall fear of the worst, can very well stand with the strength of faith to overcome the naturall fear: for, as

the sensitive appetite may abhor a bitter cup of medi∣cine, and cause all the body tremble for fear to take it, while in the mean time, the man by reason is resolved to drink that bitter cup of medicine, because he confi∣dently hopeth to help his health thereby; so naturall fear in Christ to taste of the cup of wrath, could very well consist with strong faith and assurance to be deli∣vered therefrom: for, it is very sutable that faith should as far overcome the naturall apprehension of sense and reason naturall, as reason doth overcome sense in drink∣ing a loathsom and bitter cup of medicine.

And to clear this yet further, that extream fear to be swallowed up of wrath, could well consist in Christ with strong faith to overcome and bear out that terrible wrath, Let it be considered, that as it was needfull Christ should be subject to the infirmity of naturall strength, that he might suffer death; so it was needfull, that he should have strong faith to inable him to bear out, in a holy way, that which he behoved to suffer: for, if on the one hand, Christ had not been weakned, and emptied of all humane strength in his flesh, he could not have been humbled enough for us, he could not have suffered so much, as Justice did exact for satisfacti∣on for us; and on the other hand, if he had not stood firm in faith and love toward Gods glory and our sal∣vation, he could not have satisfied Justice, nor been still the innocent and spotlesse lamb of God, nor have perfected the expiatory sacrifice for us.

Obj. But was he not tempted to doubt by Satan?

Ans. We grant that he was indeed tempted by Satan to doubt, yea we shall not stand to grant that he was tempted to desperation; But we altogether deny, that he was tainted with sin by temptation in the least de∣gree: for, the Scripture saith, he was tempted in all things like unto us, but yet without sin in him or yield∣ing in any sort to any temptation. And seing by the Evangelist, Matth. 4. we understand, that he was tempted in the wildernesse by the devil unto the most

horrible sins that Satan could devise, and yet was not stained or polluted in the least degree, with the least measure of yielding to the sinfull temptations; we need not stand to grant, that he might be tempted, or that he was tempted unto doubting and desperation; for, this was among the most notable and prime temptations, whereby Satan, in his impudent boldnesse, sollicited the Son of God, very God and man in one person, even to doubt of that what Satan knew he was; If thou be the Son of God, saith he. It is true indeed, that we who are sinners by nature and corrupted in all the powers of our soul, cannot be tempted, tossed, and troubled, but there∣in our sinfull nature in some measure may appear, and be polluted: But the mater was not so with our holy Lord, the God of glory, who was separat from sin∣ners; for our impure nature is like to water in a pudle, which being stirred, doth presently become muddy and foul; but the holy humane nature of Christ, was alto∣gether pure, like unto clear and pure fountain water in a glasse, which howsoever it be troubled and tossed, re∣maineth most pure and free of all muddinesse.

Obj. But at least, was there not a conflict in our Lord between his faith, and the temptation to doubting?

Ans. We grant not only a conflict of Christs hu∣mane naturall strength, with the burden of affliction, but also a conflict and wrestling of his faith against the temptation to doubting; for, wrestling doth not al∣wayes argue the infirmity of the wrestler, for the An∣gel who is called God, Hos. 12. wrestles with Iacob, and in God was no infirmity. Again, wrestling doth not argue alwayes infirmity, but doth only evidence the wrestlers power and the importunat obstinacy of an adversary, who being repulsed and cast down, doth not at first leave the field, but riseth up again, insists and presseth on so long as it pleaseth the most powerfull party to suffer the adversary to make opposition.

Obj. But you must grant, that in the conflict of Christs humane naturall strength, with the affliction

and burden of the punishment laid upon him by the Father, he was overcome, and succumbed and died.

Ans. Yes indeed: but we must put a difference be∣tween the conflict of naturall strength with the burden of affliction, and the conflict between faith and a temp∣tation unto sin; in the conflict of holy humane nature in Christ with the punishment of our sins laid on Him, it was not a sin to have his naturall strength overpow∣ered, and to lye down under the burden and to lay down his life and die; but it was a main part of His obedience, it was the performance of His promise and undertaking, to yield himself to Justice and to die for us, that we might be delivered from death eternall. But in the wrestling of His faith with the temptation unto doubting, it had been a sin to have yielded in the least degree, and that which could not consist with the perfect holinesse of the Mediatour, Surety for sinners.

Obj. But, did not the perplexity of His thoughts and the anxiety of His mind, diminish something of the vigour and constancy of his faith?

Ans. It did diminish nothing of the vigour and con∣stancy of His faith; for there is a great difference be∣tween the troubling of the thoughts, and the hesitation or weakening of faith, as there is also a great difference between the perturbations of the mind and the pertur∣bation of the conscience. For, as the mind may be troubled, when in the consideration of some difficulty it cannot at first perceive an outgate, mean-time the conscience remaining sound and quiet; so may the work of the mind's discoursing, be interrupted and at a stay for a time, faith (mean time) remaining untouched, wholly sound and quiet. For example, upon the sud∣den receiving of a wound, or upon an unexpected report of some great losse, such as befell Iob, the wheels of the reasoning faculty may be at a stand for a time, and the conscience in the mean time be quiet; yea, and faith in the mean time, remain strong, as we see in Iob•• first exercise.

Now if this may be found in an holy imperfect man in any measure, why shall we not consider rightly of the exercise of the holy one of Israel suffering in His hu∣mane nature the punishment of our sin?

Let us consider but one of the passages of our Lords exercise, Ioh. 12. 27. 28. Now (saith He) My Soul is troubled: wherein behold the perplexity of His mind, smitten with the horrour of the curse due to us, coming upon Him; then cometh forth, what shall I say? where∣in, behold! reason standing mute and altogether silent, only He lets forth the confession of His perplexity: pre∣sently after this, He subjoyneth Father, save Me from this hour; wherein behold! Holy nature, trembling and shrinking to fall into the wrath of the Father, and ac∣cording to the principles of holy nature, testifying the simple abhorrency of His soul from such an evill as is the wrath of God His Father, which had it not been for love to save our souls. He could not have yielded his humane nature to endure, or bear it: therefore He, con∣sidering that we were but lost for ever, if He should not suffer wrath for us, He repeats the sum of the Covenant of Redemption agreed upon, But for this cause came I unto this hour. And last of all, shuts up His speech and exercise in the triumphing voice of victorious and un∣tainted faith, Father, glorifie thy Name; and here He resteth: wherewith the Father is so well pleased, as that from heaven He speaketh to the hearing of the mul∣titude standing by, I have both glorified it, and will glorifie it again.

10. Among the deepest degrees of the suffering of Christ in His soul, we reckon that desertion whereof Christ on the crosse giveth an account, crying out, My God, My God, why hast Thou forsaken Me? By which speech He doth not mean, that then the personall union of the natures was in him dissolved, nor yet that God had withdrawn His sustaining strength and help from the humane nature, nor that the love of the Father was taken off him, nor that any point of the perfection of

holinesse was taken from him; but his true intent is, to shew, that God for a time had taken away sensible con∣solation, and felt joy from His humane Soul, that so ju∣stice might in His sufferings be the more fully satisfied: And this is the forsakeing of Him here given to us to understand. In which desertion Christ is not to be looked upon simply as He is in His own person, the Son of the Father, in whom He is alwayes well pleased, but as He standeth in the room of sinners, Surety and Cautioner, paying their debt: In which respect He beho∣ved to be dealt with as standing in our name; guilty and paying the debt of being forsaken of God, which we were bound to suffer fully and for ever, if He had not interposed for us.

11. The last degree of Christs sufferings (wherein He may be said to have descended into hell so far as Scripture in the old Testament or the hystory of Christs passion in the new, will suffer us to expound that expres∣sion) is that curse wherein the full wrath of God, and the dregs of that horrible cup was poured forth upon His holy humane nature, while heaven and earth and hell, seemed to conspire to take vengeance on Him, and fully to punish our sins in the person of Him our Surety by that cursed death of the crosse, which was the evi∣dence foretold of the malediction of God lying on Him, in so far as was necessary to compleet the punishment of losse and feeling both in soul and body. And there∣fore not without ground have Orthodox divines taken∣in Christs suffering in His soul, and the detaining of His body in the grave (put in as the close and last part of Christs sufferings) as the true meaning of that ex∣pression He descended into hell: not only because these pains which Christ suffered both in body and soul, were due to us in full measure; but also because that which Christ suffered in the point of torment and vexation, was, in some respect, of the same kind with the torment of the damned: for, in the punishment of the damned, we must necessarily distinguish these three things, 1. the

perverse disposition of the mind of the damned in their sufferings; 2. the duration and perpetuity of their pu∣nishment; and, 3. the punishment it self, tormenting soul and body. The first two are not of the essence of punishment, albeit by accident they are turned into a punishment, for the wickednesse, vilenesse and unwor∣thinesse of the damned, who neither will nor can sub∣mit themselves to the punishment (and put the case they should submit, are utterly unable to make satis∣faction for ever) do make them in a desperat, dolefull condition for ever, though obstinat sinners do not ap∣prehend nor believe this, but go on in treasuring up wrath against themselves, pleasing themselves in their own dreams, to their own endlesse perdition. Of these three, the first two could have no place in Christ: Not the first, because He willingly offered Himself a sacri∣fice for our sins; and upon agreement, payed the ransom fully: Not the second, because He could no longer be holden in the sorrows of death then He had satisfied Justice, and finished what was imposed on Him; and His infinit excellency made His short suffering to be of infinit worth, and equivalent to our everlasting suffe∣ring.

The third then remaineth, which is the reall and sen∣sible tormenting of soul and body in being made a curse for us, and to feel it so in His reall experience. And what need we question hellish pain, where pain and torment, and the curse with felt wrath from God fal∣leth on, and lyeth still, till Justice be satisfied? Con∣cerning which, it is as certain, that Christ was seased upon by the dolours of death, as it is certain in Scrip∣ture, that He could not be holden of the sorrows of death, Acts. 2. 24.

Quest. But what interest had Christ God-head in His humane sufferings, to make them both so short and so precious and satisfactory to Justice for so many sins of so many sinners, especially when we consider that God cannot suffer?

Ans. Albeit this passion of the humane nature, could not so far reach the God-head of Christ, that it should in a physicall sense suffer (which indeed is impossible) yet these sufferings did so affect the person, that it may truly be said, that God suffered, and by His blood bought His people to Himself, Acts, 20. 28. for, albeit the proper and formall subject of physicall suffering be only the humane nature; yet, the principall subject of sufferings, both in a physicall and morall sense, is Christs person, God and man, from the dignity whereof, the worth and excellency of all sort of sufferings, the merit and the satisfactory sufficiency of the price, did flow.

And let it be considered also, that albeit Christ, as God, in His God-head could not suffer in a physicall sense; yet, in a morall sense He might suffer, and did suf∣fer: for, in as much as He, being in the form of God, and without robbery equall to God, did demit His per∣son to assume humane nature, and empty Himself so far as to hide His glory and take on the shape of a servant, and expose Himself willingly to all the contradiction of sinners which He was to meet with, and to all railings, revilings, contempt, despisings and calumnies, shall it seem nothing, and not enter in the count of our Lords payment for our debt?

Obj. But, how could so low a downthrowing of the Son of man, or of the humane nature assumed by Christ, consist with the Majesty of the person of the Son of God?

Ans. We must distinguish in Christ these things, which are proper to either of the two natures, from these things which are ascribed to His person, in respect of either of the natures or both the natures; for, infir∣mity, physicall suffering, or mortality, are proper to the humane nature. The glory of power and grace and mercy, and superexcellent Majesty and such like, are proper to the Deity; but the sufferings of the humane nature, are so far from diminishing the glory of the di∣vine nature, that they do manifest the same and make it

appear more clearly: for, by how much the humane nature was weakned, depressed, and despised, for our sake, by so much the love of Christ, God and man in one person, toward man, and His mercy and power and grace to man, do shine in the eyes of those that ju∣diciously look upon Him.

Obj. But seing Christs satisfaction for sinners, doth not stand in any one part of His doings and sufferings, but in the whole and intire precious pearl, and com∣pleet price of His whole obedience from His incarnati∣on even to the death of His crosse, how cometh it to passe, that in Scripture the whole expiation of our sins, is ascribed so oft to His passion, and particularly to His blood?

Ans. This cometh to passe, 1. Because the certainty and verity of His assumed humane nature, and the cer∣tainty of His reall suffering, and the fulfilling of all the leviticall sacrifices, did most evidently appear unto sense in the effusion of His blood. 2. Because the expression of His sufferings, both in soul and body, appeared in the effusion of His blood: for, in the garden, while His body was not as yet touched, or hurt by man, from the meer pains of His soul, drops of blood fell down out of all His body to the earth. 3. Because His blood-shed∣ing and death, was the last act of compleeting the pay∣ment of the ransom to the Father for us, which pay∣ment began in His humble incarnation and went on through all His life, and was compleeted in His blood∣shed and death, whereof our Lord gave intimation on the crosse, when He cryed as triumphantly victorious, it is finished.

The use of this article of the covenant of Redemption.

WE have at some length spoken of the price of Re∣demption, and of Christs defraying the debt by His passion. 1. That hereby the merit of our sins, may the more clearly be seen. 2. That the sublimity and ex∣cellency of divine Majesty, offended by sin, may ap∣pear.

3. That we may behold the severity of Gods ju∣stice, till He have satisfaction and reparation in some sort of the injuries done to Him. 4. That the admirable largenesse of Gods mercy may be acknowledged and wondered at.

For in the price of Redemption payed, as in a mirror we may see, how greatly the Lord hateth sin,; how great His love is to the world in sending his Son Christ amongst us; how heavy the wrath of God shall lye upon them that flee not to Christs satisfaction for their delivery; how great the dignity and excellency of the Lord our Redeemer is, for whose cause reconciliation is granted to all that take hold of the offer of grace through him; how great the obligation of believers is to love God, and serve him; and how greatly the glory of all the attributes of God, doth shine in the work of Redemption.

2. By this doctrine, it appeareth how vain and wick∣ed the devices of superstitious men are, who, for pacify∣ing of Gods wrath, have appointed pennances, and pil∣grimages, and self-scourgings, and soul-masses, and pur∣gatory, and such like other abominations, whereof the word of God hath not spoken, but forbidden all the inventions of men, as unworthy conceits, to bring about mens salvation: which inventions tend only to dero∣gat from the dignity of the price of Christs ransom, and to cry down the fulnesse and perfection of the price pay∣ed by our blessed Redeemer Jesus Christ, and to set up other Saviours in his room.

3. Hence also it is manifest, how fit a high Priest is appointed over us, who is touched with our infirmities and temptations; by whom we may have so solid con∣solation in all the pangs of our tormented consciences, and in whom we have a solid foundation laid down to all that flee to him, for setling our faith and hope in the Son of God, who hath of set purpose, with the Fathers consent, suffered so many and great evils that he might redeem us.

4. And hereby we may perceive also how well di∣vine Justice is satisfied, and with what warrand the consciences of the weak believers may be quieted, who so use to exaggerat the grievousnesse and the multitude of their sins, that they forget to put a right estimation upon the satisfaction made by Christ for all that come unto God through him.

The third article.

THe third article of the covenant of Redemption•• past between the Father and the Son, concerneth the benefits, gifts and graces to be given unto the re∣deemed: all which gifts and graces, are summarily comprehended in that one gift of God, spoken of, Ioh. 4. 10. which gift is Christ, who is freely offered unto, and given to, the elect believer for righteousnesse and eternall life, according to what was said, Isa. 9. 6. for, unto us a child is born, a Son is given, on whose shoulders the government is laid, whose Name is called Iehovab, the won∣derfull counsellour, the strong God, the eternall Father and Prince of peace. And, 2 Pet. 1. 3. who according to his di∣vine power, hath given unto us all things which pertain to life and godlinesse, through the knowledge of Him who hath cal∣led us to vertue and glory.

2. The benefits which are appointed for the redeem∣ed, are so conveyed and brought unto them, that first, they are Christs riches which he hath purchased unto the elect, and being resolved to die, that the purchase might be made fast to his people, he hath made his lat∣ter Will and Testament once and again, and left in le∣gacy to all that believe in him, all things which belong to righteousnesse and salvation; and these benefits, in an acceptable time, he effectually applieth and puts them in possession thereof. Of which gifts, we shall name chi••fly three: the first is regeneration, or turning of the man toward himself; the second is the gift of saving faith; the third is perseverance. In which three gifts, the patrons and magnifiers of the power of mans free∣will, do what in them lieth to obscure the glory of Gods

free grace, by glorying that without the speciall grace of God they can convert themselves or not, as they please, so that when God intends their conversion, and useth all means for their conversion, they are able to re∣sist all his gracious operation, and make void his pur∣pose and endeavour. But this covenant of Redempti∣on, past between the Father and the Son, Mediatour and Redeemer, doth decide the question and give them the lie: for, only they whom God did foreknow, did he pre∣destinat to be conform to the image of His Son—and whom he did predestinat, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified, Rom. 8. 28.

Concerning these three gifts.

IT is agreed between God and Christ, that the elect shall be converted invincibly and infallibly, and that saving faith shall be bestowed on them, and that they shall persevere in the obedience of faith so, as they shall not totally and finally fall away from Gods grace.

It is promised to Christ, Psal. 110. 3. that in the day of His power, His people shall be willing; for, albeit the native corruption of their will, opposeth it self and resi∣steth the holy Spirit, when he is using the means to con∣vert them. yet in an acceptable time, the invincible power of Gods free grace toward them, so taketh away all actuall resistance, that the man, unwilling of him∣self, is made most freely and heartily willing to be re∣conciled to God: for, God can both preserve the natu∣rall liberty of the will, and take from it that crooked∣nesse and frowardnesse that is in it; he can infuse and creat in the man a right spirit, and new habits of grace, and can bring forth these habits unto exercise, making the redeemed man not only able to will, but also actual∣ly to will and to do what is pleasant to him, Philip. 2. 13. and, Ephes. 2. 8. we are taught, that faith is not of our selves, it is the gift of God; not of works, least any man should boast. And this gift of saving faith, is bestowed only on the elect; and therefore it is called the faith of the

elect, Tit. 1. 1. and only they believe in Jesus Christ, that are ordained unto eternall life, Acts 13. 48. yea, every one cometh to Christ, who is given to him of the Fa∣ther, Ioh. 6. 37. and no man cometh to Christ, save he whom the Father draweth, Ioh. 6. 44. but they that are not redeemed, do not come to Christ for righteous∣nesse and life, Ioh. 10. 26. ye believe not, saith Christ to some Jews, because ye are not of my sheep, My sheep hear My voice and I know them, and they follow Me.

As for perseverance, the Father promiseth to the Son, that the work of grace shall be firm in all the redeemed ones, or in his elect seed, Isa. 59. 21. as for Me (saith the Lord to Christ) this is my covenant with them, my spi∣rit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth and for ever. And, Jer. 32. 40. I will make an everlasting covenant with them, that I will not turn away from them to do them good, but I will put my fear in their hearts, that they shall not depart from me.

And a speciall command is given unto Christ, for preserving all unto eternall life who come unto him, Ioh. 6. 39. this is the Fathers will, which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up at the last day: which Christ undertakes, that he will faithfully perform, Ioh. 10. 28. while he saith, I give unto them eternall life, and they shall never pe∣rish, neither shall any man pluck them out of my hand, &c. But, that we insist not too long in this argument (whereof the Orthodox divines have written abun∣dantly in their disputations against the foresaid errour) because the adversaries take their pretended arguments from the instability of mens will, in the mater of perse∣verance, and from the freedom and power of mans changeable will in the mater of conversion and saving faith, and from the maner of Gods speaking to the mix∣ed multitude of both called and not chosen, and to them that are both called and chosen, we shall content our

selves for clearing this covenant betwixt the Father and the Son, Mediatour and Redeemer, to make the mater fast concerning the elect, founding their conversion, faith, repentance, perseverance, and salvation, upon the unchangeable covenant of Redemption, fixed upon the setled agreement between God, and God the Son Medi∣atour and Redeemer, as shall be proven from five places of Scripture.

The first proof, is from vers. 13. of Isa. 52. to the end of Chap. 53.

THe first place is Isa. 52. vers. 13. and forward to the end of chapter 53. where we have, first, the two parties contracters, God the Father, and Christ; for, the Father brings forth his confederat Son to be incarnat by covenant, his servant, whom he imployes in the whole work of Redemption, as the meritorious cause and accomplisher of it; behold My servant, saith God the Father by his Spirit, speaking by the Prophet, Chap. 52. 13. Next, both parties are sure of the event of the paction, and of the accomplishing of the whole work gloriously, behold, (saith he) My servant shall deal pru∣dently and prosperously, He shall be exalted and extolled and be very high, vers. 13. Thirdly, he tells the proper price, which Christ the Son shall pay for the Redemption of his people, agreed upon by paction, to wit, the exina∣nition and humbling of the Son incarnat unto the ig∣nominious death of the crosse, that His visage shall be marred more then any man, and His form more then the sons of men, vers. 14. and more particularly, Chap. 53. 2. He hath no form nor comelinesse, and when we shall see Him, there is no beauty that we should desire Him, He is despised, and rejected of men, a man of sorrows and acquainted with grief, &c. vers. 2. 3. He was wounded for our transgressi∣ons, vers. 5. He shall make his Soul an offering for sin, vers. 10.

Fourthly, Christ the Son of God incarnat, is assured and confirmed of the sweet fruit of his passion in the

conversion of many nations, whom he should sprinkle with the blood of the covenant and sanctifie by the wa∣ter of His holy Spirit, Chap. 52. 15. He shall sprinkle many nations, &c.

Fifthly, God and Christ are agreed and well pleased in the conversion of so many as are elected, and given to Christ, to have in Him the right of adoption, Chap. 53. 10. He shall see his seed, that is, He shall regenerat the elect, and make them His children, and see them so, to His satisfaction.

Sixthly, no meritorious nor impulsive cause is found in the persons redeemed, for which the punishment due to them should be transferred upon the Mediatour Christ our Redeemer; for, they should be found in themselves but despisers of Christ, because of His suffer∣ings, Chap. 53. 4. Surely he hath born our griefs, and car∣ried our sorrows; yet we did esteem him stricken, smitten of God and afflicted.

Seventhly, no sin nor meritorious cause of punish∣ment is found in Christ the Redeemer, for which He should be smitten, Chap. 53. 5. 9. He was wounded for our transgressions—he had done no violence, neither was any deceit in his mouth.

Eigthly, peace and reconciliation and healing of our sinfull and miserable sicknesses, and deliverance from wrath, are purchased by the price of His blood, Chap. 53. 5. the chastisment of our peace, was upon him, and with his stripes we are healed.

Ninthly, these sufferings Christ did not endure un∣wittingly, or unwillingly, but by consent, by covenant deliberatly, Chap. 53. 7. He was oppressed, and he was af∣flicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before his shearers is dumb, so he opened not his mouth.

Tenthly, the cause of this covenant, whereby the price is called for an yielded unto, and payed, is the only free grace of God and His good pleasure, Chap. 53. 10. It pleased the Lord to bruise him, He hath put him to grief.

Eleventhly, It is agreed between the Father and the Son, that our sins should be imputed unto Him, and His righteousnesse imputed unto us, and that the redeemed should believe in him and so be justified, Chap. 53. 11. he shall see of the travell of his Soul, and shall be satisfied, by his knowledge, or faith in Him, shall My righteous servant justifie many: for he shall bear their iniquities.

Twelfthly, It is agreed between the parties, that for whom Christ should lay down His life, He should stand intercessour also, for bringing unto them all the purcha∣sed graces and blessings, Chap. 53. 11. he bare the sins of many, and made intercession for the transgressours: the rest of the world beside the elect, He interceeded not for, Ioh. 17. 9. 10.

Hence it followeth, that God and Christ did not bargain for the Redemption of all and every man; no not for the Redemption, conversion and salvation of all and every man to whom the Gospel was to be preach∣ed: for, many were to be called, who were not chosen, to whom the gift of saving faith was not to be given, nor the power of God to salvation was never to be re∣vealed; and this is the observation which the Evange∣list makes upon the 1. of Isa. 53. Ioh. 12. 37. &c. But though he had done so many miracles before them, yet they be∣lieved not on him, that the saying of the prophet Isaiah might be fulfilled which he spake, Lord, who hath believed our re∣port? and to whom is the arm of the Lord revealed? there∣fore they could not believe, because Isaiah said again, (Isa. 6. 9. 10.) he hath blinded their eyes, and hardened their hearts, &c.

Secondly, it followeth hence, that election and Re∣demption were not for the foreseen faith or works of the elect redeemed, but of the meer grace and goodwill of God, and all done for them and in them, contrair to their deservings: for, it is said, Isa. 53. 6. all we, like sheep have gone astray, and the Lord hath laid on him the ini∣quity of us all.

Thirdly, it followeth hence, that it was agreed upon,

that saving grace and conversion and sanctification should infallibly and invincibly come to passe and be given to the redeemed, Isa. 52. 13. Behold, My servant shall deal prudently and prosperously; and, vers. 15. be shall sprinkle many nations; and, Isa. 53. 11. by his knowledge shall my righteous servant justifie many.

Fourthly, hence it followeth, that the agreement is past for their finall perseverance and full salvation: for, Isa. 53. 5. with his stripes we are healed: now our heal∣ing, is our full salvation from our sin and misery, or our deadly sicknesses. And, Isa. 53. 10. the pleasure of the Lord shall prosper in his hand: the pleasure of the Lord is partly our sanctification, 1 Thes. 4. 3. partly, our sal∣vation and glorification, Joh. 6. 39. this is the Fathers will which hath sent me, that of all which he hath given me, I should lose nothing; but should raise it up again at the last day. And to this purpose powerfully doth his interces∣sion serve, from which the Apostle concludes, that be∣lievers shall be perfectly saved, Heb. 7. 25. wherefore he is able also to save to the uttermost, them that come to God by him, seing he ever liveth to make intercession for them.

The second proof is from Isa. 59. 20. 21.

THe second place is from Isa. 59. 20. 21. where, first, we have the parties agreeing pointed at: the Lord Jehovah saith and of the Redeemer He saith, that He shall come to Zion as Redeemer. Next, we have the kind of agreement between the parties, God on the one hand, and the Redeemer with the redeemed, for whom and in whose name he makes the agreement; this is my Covenant with them, but first with Christ, as the words following do shew. Thirdly, we have the party re∣deemed, Zion and Iacob that turn from transgression, which is the mark of true believers in Christ and of the elect, for whom this grace is appointed, as Rom. 11. 7. Israel hath not obtained that which he seeketh for, but the election have obtained it, and the rest were blinded. And, Rom. 11. 26. all this Israel shall be saved, as it is written.

Fourthly, we have the sort of their delivery, which shall be not only by price paying, but also by powerfull and effectuall working, as the originall imports, Rom. 11▪ 26, and, Isa. 59. 20. Fifthly, the benefits bestowed upon the elect, are comprehended under the designation of the redeemed; they are to be turned from their ini∣quity by effectuall conversion, by granting them faith in Christ, repentance and reconciliation. Sixthly, it is shewed how these graces shall be brought to passe, to wit, by application thereof by the word and Spirit of Christ; from which, sanctification, salvation, and the perpetuation of all graces unto salvation, do flow and follow on them; My Spirit that is in thee, saith the Lord to the Redeemer incarnat, and My word which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, &c.

These articles of the covenant of Redemption make expresly, first, against universall Redemption of all and every man: because Christ, as is shewed before, makes his bargain for the elect, and leaves the rest in blindness, and is a Redeemer of none but of these to whom He is a deliverer actually, from whom He turneth away iniqui∣ty and ungodlinesse; which benefits befall none, but the elect and the redeemed.

Next, they make against election for faith and foreseen works, because when Christ cometh to call-in the Jews. He findes nothing commendable in them but impiety and transgression and defection, and whatsoever might provoke Him to reject them; they are turned from trans∣gression.

Thirdly, they make against a meer possible and contin∣gent conversion: for, invincible grace is promised here; for, the word and the Spirit of Christ shall take up a dwelling in them, and not depart from them.

Fourthly, they make against the doctrine of the Apo∣slasie of the saints, and uncertainty of their perseverance, because here it is promised to Christ, that from the heart and mouth of His seed, the word and Spirit of Christ shall never depart.

The third proof is from, Joh. 6. 37. &c.

THe third place is, Ioh. 6. from, v. 37. to 45. where, first, is set down the party contracters in the Cove∣nant of redemption; for, the Elect are given over into the hand of Christ by the Father; All that the Father giveth to me, cometh to me. v. 37.

Secondly, upon the Fathers giving of the Elect unto Christ followeth, in due time, the conversion and saving faith of the redeemed; All that the Father giveth me, cometh to me, saith Christ.

Thirdly the redeemed are committed unto Christ, as to their leading on, preservation and perfecting of their salvation; This is the Fathers will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day.

Fourthly, it is agreed by what means the faith of the redeemed shall be formed in them, which are, the reveal∣ed sight of Christ the Son of God in the Word; the powerfull drawing of the illuminat soul unto Christ, which powerfull draught overcometh all opposition and resistence, because it is omnipotent and invincible: for, no man cometh to Christ, but he whom the Father draweth, v. 44. and that by making them savingly, and in a lively maner see the Son and believe on him. v. 40.

Hence followeth, 1. that it is false Doctrine to teach, that there is an universal redemption unto life of all and every man; because not all, but only some are given, and made to come to Christ; the rest that are not given, come not.

Secondly, it followeth, that Election is of meer free grace; because men come not unto Christ that they may be given, but they are given unto Christ, that they may be brought and come unto him.

Thirdly, by this agreement, the powerfull conversion of the redeemed and their powerfull preservation unto eternal life, is as certain as the power, and constancy, and obedience of Christ unto the Father, is firm and

certain; This is the will of him that sent me, that of what he hath given me, I should lose nothing, but raise it up at the last day, ver. 39.

The fourth proof is, Joh. 10. 14.

THe fourth place is, Ioh. 10. from v. 14. to v. 30. where we see, that the Lord Jesus, the true Pastor of Israel, before he was incarnat, Ps. 23. continueth in that same office now, being incarnat, and gives his peo∣ple to understand this, when he saith, I am the good sheep∣herd.

Secondly, the care and custody of all the redeemed, both converted and unconverted, was put upon Christ, v. 14. 16. I know my sheep, and am known of mine; and other sheep I have, which are not of this fold, them also I must bring in, and they shall hear my voice.

Thirdly, the price of their redemption is clearly agreed upon, v. 15. As the Father knows me, even so know I the Father; and I lay down my life for my sheep.

Fourthly, the Father accepts the price, and is satis∣fied and well pleased with it, v. 17. 18. Therefore doth my Father love me, because I lay down my life, that I may take it up again. &c.

Fifthly, all the redeemed are infallibly converted, but they that are not redeemed are not converted, v. 27, My sheep hear my voice, and I know them and they follow me; and, v. 26. but ye believe not, because ye are not of my sheep.

Sixthly, albeit the redeemed and converted shall not want enemies, who shall go about to mar their perse∣verance and salvation, yet shall they not prevail, v. 28. I give them eternal life, and they shall never perish, neither shall any man pluck them out of my hand.

Hence followeth, first, that the doctrine of univer∣sal redemption of all and every man unto life is false; because only the redemption of the elect sheep is agreed upon, for whom he layeth down his life, v. 15. and the rest are not redeemed nor ordained to life, for these he

speaks to, v. 26. they were not of his sheep, but re∣mained unbelievers.

Secondly, it followeth, that the election of men is not for faith or works fore-seen, but on the contrary, faith is ordained to be given unto the redeemed, because they are elected and given over unto Christ to convert and save them, v▪ 16. other sheep I have, and them I must bring in, and they shall hear my voice.

Thirdly, it followeth, that the conversion of the Elect doth not depend on their will, but upon Christs under∣taking to make them believe and upon His omnipoten∣cy, vers. 16. other sheep I have, and them I must bring in and they shall hear my voice.

Fourthly, it followeth, that albeit the redeemed be∣lievers be in themselves wirlesse as sheep, and weak, and ready to be destroyed, and compassed about with many enemies as sheep among wolves, yet because of the om∣nipotency of the Father and of the Son, that have ta∣ken the care and custody of them, they shall persevere, and it is impossible they should perish or not persevere, Ioh. 10. 28. 29. I give them eternall life; and they shall never perish, and none can take them out of My Fathers band.

The fifth proof.

THe fifth place is, Psa 40. explicat by the Apostle, Heb. 10. 5. 6. 7. where, first, the Spirit of God expounds the covenant whereof we are, speaking, and brings in the parties, God and Christ as speaking one to ano∣ther, and as it were, in our sight and audience, repeating the terms thereof. The price of Redemption is first spoken of, for expiation of sin, not to be forgiven with∣out blood, without better blood then the blood of beasts, Heb. 10. 4.

Secondly, all satisfactions by men, and whatsoever price can be payed by meer man▪ are rejected; sacrifice and ob••••tion thou wouldest not, vers▪ 5.

Thirdly, nothing except only the incarnation of the Son the Mediatour, His obedience and suffering to the

death, could satisfie divine Justice; But a body hast thou prepared Me, vers. 5.

Fourthly, the Mediatour Christ, offers Himself pledge and Surety of His own accord, and takes the condition; then said I, lo, I come, to wit, as Surety to pay the ransom and to do thy will, Heb. 10. 7.

Fifthly, Christ the Surety; not only condescends up∣on the price, but also upon the persons to be redeemed, and their sanctification; by which will we are sanctified, by the offering of the body of Christ once for all: and this price is now actually payed, Heb. 10. 10.

Sixthly, the price being payed, the Mediatour goeth about the application of the purchased benefits, by His intercession, Heb. 10. 12. 13. this man after he had offer∣ed one sacrifice for sin for ever, sat down on the right hand of God from henceforth expecting till his enemies be made his footstool.

Hence followeth, first, that there is no universall Re∣demption of all and every man unto life, because by one offering he hath perfected for ever, them that are sanctified, Heb. 10. 14. therefore they were never redeemed, who are never sanctified; and only they are perfected, who are redeemed.

Secondly, it followeth, that not for any thing in man, neither fore-seen faith or works, are men elected and re∣deemed, because all is rejected that meer man can do, that the meer grace of God may appear in Christs un∣dertaking for men of His own accord; Sacrifice and ob∣lation thou wouldest not, then said I, behold•• I come, Heb. 10. 5. 7.

Thirdly, by Christs death, purchase is made of the infallible conversion and sanctification of the redeem∣ed, and of their perseverance unto perfection. By one offering of Christ He hath perfected for ever them that are sanctified, Heb. 10. 14. and therefore the redeemed can∣not but be converted, cannot but be sanctified, cannot but persevere unto perfection, and that for ever, Heb. 10, 12, 13, 14.

The use of this article is, first, that all these who hear the Gospel, and have in any sort embraced it, should in the acknowledgement of their naturall corruption and perverse wickednesse, humble themselves before God, and pray for, and expect grace according to the promi∣ses offered in the Gospel.

Secondly, that they who are already sensible of their sins and ill deservings, may not run away or be discou∣raged, but so much the rather, fl••e to Christ in whom relief from sin and misery is promised to such.

Thirdly, that they who have fixed their eye on the Son, resolving to cleave unto him, should acknowledge the powerfull draught of Gods almighty hand, who hath caused them to come to Christ, and should upon the begun work of grace, conceive lively hope of salva∣tion, and study to purifie their souls in this hope.

Fourthly, that they who find the instability and in∣constancy of their own free-will, and have experience of their own heart, deceiving them frequently, after they have ingaged themselves by promises and vows to take bett••r heed to their wayes, should not cast away their confidence in Christ because of their own infirmity, but that they should lean lesse to their own strength, and lay hold on Christs power, fidelity and constancy so much the more, for to help the weak at such a dead lift. The Apostle, looking to Christs engagement in the co∣venant, for those who in any measure of sincerity ad∣here unto him, hath said, 1 Cor. 1. 8. 9. Christ shall con∣firm you unto the end, that ye may be blamelesse in the day of our Lord Iesus Christ. God is faithfull, by whom ye are called unto the fellowship of his Son Iesus Christ our Lord.

Fifthly, let us not take the guiding of our own free∣will, but let so many as are fled to Christ, give him the glory of the incli••ing of our heart to his testimonies, and to his obedience in any measure, and know that every spirituall motion floweth from his purchase, and application of what is bestowed on us. And when we find his hand withdrawing, and our heart inclining

to what is not right, let us run to him to right it, in hope to be helped by his grace to fight against whatsoever adversary of our salvation.

The fourth article.

AS to the fourth article of the covenant of Redempti∣on, it concerneth the means and maner how the elect shall be called forth from the perishing world, and be effectually called and turned unto God, so as the world among whom the elect do live, shall not have cause of stumbling justly: for, he hath taken a most wise course so to execute the decree of election and Re∣demption, as he shall be sure to bring in his own to himself, and not open up his counsell in particular to the discouraging of any, as is told by the father, Isa. 52. 13. My servant shall deal prudently and prosper. The chief mean appointed, is the preaching of the Gospel to all nations, commanding all men, where the Gospel is by Gods providence preached, to repent and believe in the Name of Jesus Christ, and to love one another as he hath commanded them, Acts 17. 30. and, 1 Ioh. 3. 23. and they who refuse to obey are without excuse.

Another mean is, the bringing of so many as professe their acceptation of the offer of grace by Christ Jesus, them and their children into the bond of an expresse so∣lemn covenant, that they shall submit themselves to the doctrine and government of Christ, and teach their children so to do, as Abraham the father of believers did, Gen. 18. 19. Matth. 28. 19. 20. make disciples of all nati∣ons, or, make all nations disciples to Me.

A third mean is, the sealing of the covenant by the Sacrament of baptism, Matth. 28. 19. 20. make all na∣tions disciples to Me, baptizing them in the Name of the Fa∣ther, of the Son, and of the Holy Ghost.

A fourth mean is, the gathering them into all lawfull and possible communion with others his disciples, that by their Church-fellowship one with another, they may be edified under their officers, appointed in Christs Te∣stament

to feed, govern and lead them on in the obedi∣ence of all the commands which Christ hath comman∣ded his people in his Testament: by which means he goeth about his work, and doth call effectually, sancti∣fie and save, his own redeemed ones, leaving all others without excuse.

Concerning all these and other means and maner also of executing his decree, it is agreed upon between the Father and His Son Christ, as His holy Spirit hath re∣vealed it to us in Scripture. All which may be taken up in two heads; the one is the agreement about the doctrine, and directions given to His Church; the other is about actions, operations, and all effects to be brought about for making his word good.

Concerning his doctrine, Christ saith, Ioh. 12. 49. 50. I have not spoken of my self, but the Father who hath sent me, he gave me a commandment what I should say, and what I should speak, and I know, that his commandment is life ever∣lasting, whatsoever I speak therefore, eve•••• as the Father said unto me, so I speak.

Concerning actions and operations, and the executi∣ou of the decrees, it is agreed also between the Father and the Son, Ioh. 8. 16. If I judge, my judgement is true▪ for, I am not alone, but I and the Father that sent me; and, vers. 29. He that sent me, is with me, the Father hath not left me alone: for, I do alwayes these things that please him; and Joh. 6. 38. I came down from heaven, not to do my own will (without the consent of the Father) but the will of him that sent me.

In a word▪ the consent and agreement of the Father and the Son Jesus Christ our Lord, is such, that the Son ••oth nothing by his Spirit, but that which the Father ••oth work by the same Spirit from the beginning of the world, Ioh. 5. 17. My Father worketh hitherto and I work; and, Col. 1. 16. for by Christ were all things created that ••re in heaven and that are in earth, visible and invisible, ••hether they be throns or dominions, or principalities, or 〈◊〉〈◊〉 〈…〉〈…〉 created by him and for him. He is al∣pha

and Omega, the beginning and the ending, the first effici∣ent, and the last end of all things. Rev. 1. 8. because for the glory of Christ, the creation, the covenant of works and the covenant of grace, were made, and had, and shall have their full execution, all for the glory of God in Christ, by whom all things were made and do subsist.

CHAP. V.

Of the Covenant of works.

WE have spoken of the first divine covenant, wherein God, and God incarnat are the par∣ties; it followeth to speak of the next divine covenant, to wit, the covenant of works between God and man, Adam and his posterity, made in mans inte∣grity. In which covenant, God is only the one party of the covenant, and man created with all naturall perfections, is the other party. In this covenant, mans continuing in a happy life, is promised, upon conditi∣on of perfect personall obedience, to be done by him out of his own naturall strength bestowed upon him, as the Apostle teacheth us, Gal. 3. 12. the Law is not of faith, but the man who shall do these things shall live by them. And unto this law or covenant of works, is added a threatning of death in case man should transgresse: the sense whereof is ••old by the Apostle, Gal. 3. 10. cursed is every one who doth not abide in all things, that are written in the book of the Law to do them.

The difference between the law, and the Covenant of works.

THe word Law, is sometime taken for the mater or substance of the law of nature, written in the hearts of our first Parents by creation; the work of which law, is to be found in the hearts of their posterity unto this day. And in this sense the word Law, is ta∣ken by the Apostle, Rom. 2. 15. the Gentiles (saith he) shew the wrok of the Law written in their hearts, their con∣science

also bearing witnesse, &c. Sometime the word, is taken for the formall covenant of works, as Gal. 3. 10. as many as are of the works of the Law, that is, under the covenant of works, are under the curse; for, it is written, cursed is every one that continueth not in all things that are written, in the book of the law, to do them.

2. The law as it is taken for the covenant of works, differeth from the law of nature, written by creation in the hearts of our first Parents; first, because the law of nature, written in the heart of man, in order both of na∣ture, and time, went before the covenant made for keep∣ing that law; because the covenant for keeping that law, was not made till after mans creation, and after his bringing into the garden to dresse it and to keep it, Gen. 2. 16. 17.

Secondly, God by vertue of the law written in man•• heart, did not obliedge Himself to perpetuat mans hap∣py life: for, albeit man had keeped that law most acu∣ratly, God was free to dispose of Him as he saw fit be∣fore he made the covenant with him; But so soon as he made the covenant, he oblieged himself to preserve him in a happy life, so long as he should go on in obedience to his law and commands, according to the tennor of the covenant, do this and live.

Thirdly, death was the naturall wages and merit of sin, albeit there had no covenant been made at all: for, sin against God, deserveth, of its own nature, death of soul and body, by the rule of simple justice, whether the sinner had consented to the punishment or not. But man by entering in the covenant actually gave a for∣mall voluntary consent, that death should sease upon him, if he should sin, as Evah beareth witnesse in her conference with the serpent, while she doth repeat the condition put upon the breaking of the particular com∣mand given by God, and accepted by man, Gen. 3. 3.

Fourthly, when the covenant of works is abolished so far, as it can neither justifie, nor condemn the man that is ••led to Christ, and entered in another posterior

covenant of grace, the naturall obligation of the man slandeth still, for taking direction from, and giving obe∣dience to, the law; for, it remaineth still the rule of a mans walking, and it is impossible that a meer man should be exeemed from the authority of God over him, and from subjection due by nature to his Creatour: for upon this account, that man is a reasonable creature, un∣derstanding Gods will about his behaviour toward God, he is alwayes bound for ever to love God with all his mind, heart and strength, and his neighbour as him∣self. Neither can the naturall merit of sin be taken away, nor death deserved be eshewed but by forgive∣nesse of it for Christs merits.

The covenant then was superadded unto the law in the deep wisdom of God: for, this way of dealing with man by a Covenant, was, of its own nature, a most fit mean unto mans felicity, and unto the glory of God.

How the Covenant of God with man was a mean to mans felicity.

THe Covenanting of God with man, tended of its own nature to mans good and happiness.

First, because a singular respect and honour was put upon man, when he was made a confederat friend of God: for, if it be an honour to a mean and poor man to be joyned with a King or Prince in a formal bond of mutual friendship, how much greater honour is it un∣to man, to be joyned in a bond of mutual love and friendship with God?

Secondly, before the making of the Covenant man had no promise made to him by God, but so soon as the Covenant was made, the Lord did freely obliege himself to give, and made to man a right to ask, and to expect of God, with a ground of certainty, to ob∣tain of him such things, as without promise 〈◊〉〈◊〉 he could not ask, or at least, he could not certainly expect to have granted unto him.

Thirdly, before the making of the Covenant, no∣thing hindred the Lord, if he had pleased, to command man to return to dust whereof he was; but after the Covenant, it pleased God, by his own free promise, to obliege himself to perpetuat mans happiness wherein he was made, so long as he should go on in obedience.

Fourthly, by the making of the Covenant, a door was opened, and a fair entry to a higher degree of fe∣licity then he possessed by his creation: for, when a natural life and earthly felicity was given to Adam to enjoy upon the earth, God, by the Covenant, made paction with him upon condition of perfect obedience, to give him a life and felicity super-natural, opposite unto death bodily and spiritual, which was threatned unto him if he should transgress the command.

Fifthly, Adam, by the Covenant, had a sort of help to make him keep the Law written in his heart more carefully and cautiously, and a prop to make him stand more fixed: for, on the one hand, he was advertised and forewarned of the danger of sinning, that he might be∣ware to offend God; and on the other hand, he was encouraged and allowed to serve God more chearfully, and to perform due obedience to God the more dili∣gently: for, in the Covenant, the greatest reward that could be thought upon was set before him, and pro∣mised unto him; to wit, eternal life upon his obedi∣ence and the greatest punishment threatned if he should dis-obey; both which served greatly to move him to be constant in his obedience.

How Gods covenanting with man served for Gods glory.

IN Gods covenanting with man, his glory did notably shine and shew forth it self to man. First, the goodness and bounty of God, did manifest it self therein: for, in making a Covenant with man, the Lord demitted him∣self, and in a maner humbled himself to deal with man for the standing of mutual friendship between him∣self

and man for ever: and when we consider this, as the Psalmist saith, Ps. 8. 4. What is man that thou are mindfull of him? and the Son of man that thou visitest him? So may we say, what is man? or the Son of man that thou shouldest enter in covenant with him?

Secondly, by covenanting with man, God did show his wonderfull moderation: for, God is soveraign Monarch and absolute Emperour over his own crea∣ture, to make of it what he pleaseth; yet, in covenant∣ing with man, he did sweetly temper his supreamacy, seeking, as it were, to reign with mans consent. And when because of his soveraign Authority and abso∣lute Right and Interest, he might have put upon man harder commands and conditions of the Covenant, and these also altogether righteous and just, he choosed to use such moderation, that he would require nothing of man, except that which man should, and behoved in reason judge both a just and an easie yoke, and in ac∣cepting the condition of the Covenant, acknowledge it to be such.

Thirdly, the Lord declared his wisdom in covenant∣ing with man, because when he had made man a rea∣sonable creature, he choosed to draw forth a free and voluntary service, most suteable to his reasonable na∣ture, and that in a most sweet way; to wit, not only by giving unto man a most equitable Law, but also by set∣ting before the man, by way of paction, the highest reward that he could be capable of, even life ever∣lasting.

Fourthly, in covenanting with man, God did most wisely and holily have a respect to the glory of his own, both soveraignty and holiness; because after he had made man by nature good and holy (albeit mu∣table and subject to change, if the man pleased to essay another way) he took course to help the mutability of his free will, not only by setting a reward of obedience before him, but also by a threatniug of punishment, if he should transgress, and so on the one hand and the

other to hedge him in, and guard him against all temp∣tation unto sin, that neither he should be forced by any external power to sin, nor by any counsel or suggestion or moral swasion (whereunto only man was exposed in the tryal of his obedience) should have so strong motives to draw him to disobedience, as the promise of God and the threatning should have force in all reason, to keep him fast to his due and loyal obedience. Thus was Adam fore-warned and fore-armed against what∣soever, without himself, might assault him: for, what reward for disobedience could be offered unto him, so great as the favour of God and everlasting life in the fellowship of God promised to him, if he continued fast in obedience? and what terror could be so great to afright and skar him from sin, as the threatning of death bodily and spiritual, if he transgressed?

Quest. But the profane curiosity of man dareth to ask a reason, why God did not make man both good by nature and immutably good also?

Ans. It is indeed proud curiosity to enquire for rea∣sons of God's holy will, which hath its own most suf∣ficient reason in its self, and may satisfie all his subjects, who will not devilishly prefer their own wisdom and counsel to his: But we shall content our selves soberly to answer the question thus; To be both originally, or by nature good, and unchangeably good also, beseem∣eth God himself only, as his property and preroga∣tive, which it became his Majesty to reserve to him∣self as the fountain of all goodness, and not to commu∣nicat this glory either to Man or Angel in their creati∣on, that the due distance between God and the natural perfections of the creature, should not only be provi∣ded for, but made manifest to the creature also. It's true, Christs humane nature, was so sanctified in his conception, that there was no possibility that sin should be in it; but let us consider, that Christs person which did assume the humane nature into personal union with his God-head, is not a creature; and to assume the

humane nature into a personal union with his divine nature, is the proper priviledge of God over all, bles∣sed for ever. And what the humane nature of Christ hath of holiness, it hath it not of it self, but of grace from the second person of the God-head, who did as∣sume it. And the Angels that stood when the mutabi∣lity of angelical nature was manifested in the fall of many of them, did stand by the grace of free confir∣mation of them in their station.

Fifthly, God in covenanting with man, made way for the demonstration of his most holy Justice in the execution of punishment, which was not only the natu∣ral wages and deserved reward of sin, but also by paction and covenant appointed by mutual consent of parties, if man, so much obliged to God, should break so equitable and easie a command, as was given to try him by, being fore-warned of his danger.

Sixthly, this way of covenanting with man, was a most holy and fit mean to manifest the vanity and insta∣bility of the most perfect creature, except in the exer∣cise of all its abilities and habits, it do acknowledge God, and in every thing less and more, constantly imploy him, and depend upon him.

Last of all, this was a most holy mean to bring forth to light the grace and mercy of God in Christ, provi∣ding a remedy for fallen man before he fell, and to open up the decree and covenant of Redemption in due time to be brought about by Christ▪ to the glory of God in Christ, by whom, and for whom all things were made, Col. 1. 16.

Quest. Had this Covenant of works no Mediatour, no Surety ingaged for Adam and all his posterity?

Ans. No Mediatour was in this Covenant; for, the party on the one hand, was God, and on the other hand was Adam and Eve our common parents, stand∣ing upon the ground of their natural abilities, repre∣senting and comprehending all their natural off-spring; and according to the condition of the Covenant in their

own name and name of their posterity, promising obe∣dience, and receiving the condition of life if they con∣tinued, and of death in case they failed, Gen. 2. 17. In whose sin we all have sinned, Rom. 5. 12.

Now, the necessity of a Mediatour, did not appear in this Covenant so long as it stood, that afterward in the making of another Covenant it might more timou∣sly appear. First, because man, being created holy according to the image of God, was the friend of God while he had not sinned; and again his service, while he stood in obedience, was very pleasant and accep∣table to God, because so long freely and sincerely he served God according to the command and rule writ∣ten in his heart.

Quest. After that his Covenant was broken, was it not abolished altogether, seing it could not now be any longer perfectly obeyed, nor save us who are sinners?

Ans. Albeit this Covenant, being broken on mans part, did become weak and utterly unable to produce Justification by works, or eternal life to us, by our inherent righteousnesse; yet, on Gods part, the bond of this Covenant, doth stand firm and strong against all men by nature for their condemnation, who are not reconciled to God: Wherefore all that are not re∣newed and made friends with God by another Cove∣nant of faith in God incarnat (the seed of the woman, who destroyeth the work of the devil) do lye bound un∣der the bond of this Covenant of works, as Christ testifies, Ioh. 3. 18. He that believeth on me, is not con∣demned; but he that believeth not, is condemned already; to wit, by the force of the Covenant of works violated by them, and are nor delivered from the curse by Christ the Son of God, till they fly to him: And this doth the Apostle confess, speaking of himself and other elect Jews before their regeneration, Ephes. 2. 3. We also were children of wrath. even as others: for, whosoever is not reconciled to God by Christ, against him doth

the sentence of the Law, and curse for violation of the Covenant, stand in force; for, sinning against the Covenant, doth not loose the man from the Covenant, neither from the obligation to obey it, nor from the punishment of breaking it.

Obj. But seing a man is utterly unable to obey the Law, or to keep that Covenant, doth not his utter in∣ability excuse him and dissolve the bond?

Ans. No wayes: Because that inability is the fruit of our sin, and is drawn on by our selves; nor doth God lose his right to crave the debt due to him, because the Bankrupt is not able to pay what he oweth: For, even among men, such as have mis-spent their patri∣mony, are not absolved of their debt because they are not able to pay the debt; yea, even the children of the mis-spender of his goods, do stand debtors so long as the debt is neither payed nor forgiven.

The Covenant of works therefore being broken, the obligation standeth, to make us give obedience so much the more in time to come, and because of the curse pro∣nounced for the breaking of the Covenant in time past, the obligation to under-lye the punishment for by-gone sins doth stand; and so both the obligation to under∣lye the punishment, and the obligation to give obedi∣ence, do stand together, while a man is not absolved from the Covenant of works, by entring in a new Cove∣nant, whereby the debt is payed and the sinner ab∣solved.

Whosoever then conceive, that they may be justifi∣ed from by-gone sins by their own obedience in time to come, either by way of doing or of suffering, they but deceive themselves, dreaming they can do impossi∣bilities; for, the punishment to be suffered for sin by the sinner, is the curse-everlasting of soul and body, seing a meer creature cannot for ever satisfie for his rebellion, how long soever we presuppose his duration under suf∣fering. And for obedience by way of doing perfectly what the Law doth crave, it is utterly impossible, be∣cause

we are carnal, sold under sin, and cannot satisfie the Law; and because we cannot satisfie the Law, the Law becometh weak and unable to justifie and save us, Rom. 8. 3.

How the Covenant of works may be called the Covenant of nature.

ALbeit the Law written by nature in mens heart, differeth from the Covenant for performance of the Law, as hath been shown before; yet, the Covenant of works made with Adam before he fell, tying him to keep that Law, may be called the Covenant of nature.

First, because the Covenant of works is grounded upon the Law of nature, and doth exact nothing of man, save that which God might require of him ac∣cording to the Law of nature.

Secondly, because when the Covenant of works was made with Adam, it was made with all his natural posterity, which was to spring of him by natural gene∣ration; and so the obligation thereof did pass upon all his natural posterity, by the Law of nature, which maketh the child begotten to bear the image of the be∣getters.

Thirdly, that the Covenant of works may justly be called the Covenant of nature, appeareth by the force of the conscience being wakened from its sleepy securi∣ty; for, it challengeth for sin according to that Cove∣nant, and pronounceth the sentence of God's wrath against the sinner: For, the conscience doth acknow∣ledge the Judgment of God, that they which commit such things, are worthy of death, Rom. 1. 32.

Fourthly, because the conscience naturally inclineth a man to seek justification by his own works, if it can any way find pretence for it, as we may see in the Pha∣risee, who in his speech to God, doth judge himself a holy man, because he is not amongst the worst of men, and hath many good works above others to reckon forth and lay before God, Luk. 18. 11.

Fifthly, the inclination of mans heart, to expect a reward of every good work he doth, whether it be in some part reall, or only apparently such, testifieth so much, Iudg. 17. 13. Micah so reasoneth, Now know I the Lord will do me good, seing I have a Levit to my Priest. And how miserably the conscience may be deluded in this case, when men do dote upon their own well-deserving, appeareth in Leah: for, Gen. 30. 18. Leah saith, God hath given me my hire, because I have given my maiden to my husband.

Sixthly, this point is also made manifest by the na∣tural ignorance of righteousness by faith, and affectati∣on to be justified by works, which the Apostle finds fault-with in the Israelits, Rom. 9. 31. They sought righteousness not by faith, but as it were by works: And, Rom. 10. 3. being ignorant of the righteousness of God, and going about to establish their own righteousness (to wit, righteousness by works, according to the tenour of the Covenant of works) they did not submit themselves to the righteousness of God.

Seventhly, the same course followed by Papists and other erroneous teachers, testifieth the natural inclina∣tion of men to seek righteousness by works according to the tenour of the Covenant of works, and not by faith in Christ Jesus, that righteousness may come by grace only: And so are some mens hearts glued to this error, that they do transform justification by faith in justifi∣cation by one work in stead of all, as if the work of faith were the mans righteousness, and not Christ him-himself laid hold on by faith: Not considering, that to the man that renounceth all confidence in any work of his own, and flieth to Christ by faith, Christ is made of God unto that man wisdom and righteousness, 1 Cor. 1. 30.

Last of all, this natural inclination, even of the re∣generat, to seek righteousness by works, doth prove the Covenant of works to be naturally ingraft in all mens hearts, as appeareth in the Galatians, who being instructed in the doctrine of justification by faith in

Christ without the works of the Law, did easily upon a tentation offered, look back, with likeing, to the way of Justification by works, for which the Apostle reproveth them, Gal. 4. 21. Tell me (saith he) ye that desire to be under the Law, or Covenant of works; and ver. 9. But now after ye have known God, or rather are known of God, how turn ye again to weak and beggarly ele∣ments, whereunto you desire again to be in bondage?

Obj. But, the Galatians as it seemeth, did not reject Justification by faith, but, did joyn with it Justificati∣on by the works of the Law, thinking that the safest way was to joyn both together.

Ans. The inconsistency of these two wayes of Justification, the Apostle sheweth, Rom. 11. 6. For, Justification by grace, is no more by works, other∣wise grace is no more of grace, and what Justification is by works, is no more of grace, otherwise work is no more works. And therefore, the Apostle makes the joyning of these two wayes of Justification to be no∣thing else but a plain seeking of Justification by the Co∣venant of works, which cutteth a man off from any benefit by Christ, Gal. 5. 2. and whosoever seeketh to be justified by the Law•• or Covenant of works, is fal∣len from grace, ver. 4.

For further clearing this matter, we may distinguish two sorts of the Covenant of works: The one is true, genuine, and of God's institution, which God made with all men in Adam, for perfect obedience unto God's Law, out of mans own natural abilities. There is another counterfeit, bastard covenant of works, of mans own devising, which a sinner, lying in his sins (unable to do what the Law commands, or to suffer what the Law being broken binds upon him) of his own head devileth, upon other conditions then God hath set, and will have God to take his devised covenant in stead of perfect obedience to the Law, that so he may be justified. Such was the covenant, which the car∣nal Israelits made with God in the wilderness, and

which their posterity did follow, turning the Covenant of grace, whereunto God was calling them, into a covenant of works of their own framing: For, the grace which was offered to them in Christ under the vail of levitical types, figures and ceremonies, they turned into an external service of performance only of bare and dead ceremonies, and into a ministry of the letter and death; for they did not take up Christ to be the end of the Law for righteousness to every one that believes in him, but did think, that both the moral and ceremonial Law was given unto them of God, to the intent that they should do the external works of the moral Law, so far as they could; and when they trans∣gressed the moral Law, they should fly to the ceremo∣nial Law, and make amends for their faults by satisfy∣ing for their sin by the external sacrifice of some clean beast offered to God, or by the washing of their body, and their cloaths. Such also is the covenant, which now adayes many make with God, cutting short, with the old Pharisees, the sense of the precepts of the Law, by ex∣tending it no further then they may keep the same, that so they may make their own inherent righteousness the longer, & conform unto their own clipped rule of righ∣teousness: and this they do by denying themselves to be guilty of original sin after baptism, and by extenuating and diminishing many faults, as but light and venial as they call them, and by devising satisfactions for expia∣ting the sins of the living, by penances and pilgrimages, and of the dead by their sufferings in their imaginary purgatory, that so they may be justified by their works and sufferings. Such also is their covenant, who seek justification by deceased Saints merits, hoping they may so have absolution from sin, and obtain life eternal. And all these sorts of covenants of mens framing, we call bastard-covenants of works, because God will not ad∣mit any other Covenant of works then that which requireth perfect personal obedience. And therefore so many as seek to be justified by works, do stand un∣der

the obligation of perfect personal obedience un∣der pain of death, and will be found not only utterly unable to do any good work, but also to be without Christ, and to be fallen from grace, as the Apostle (Gal. 5. 3, 4.) doth teach us.

Obj. Seing God doth abhor these bastard-covenants of works, and doth well know, that men are so far from performance of the due obedience of the Law, that they are utterly unable before they be reconciled through faith in Christ, to do so much as one accep∣table work, as the Psalmist teacheth, Psal. 14. 1, 2, 3. Why doth the Lord exact perfect obedience unto the Law from sinners? why doth he press so instantly the slaves of sin to perform the duties required in the true Covenant of works?

Ans. The Lord justly doth abhor and reject these bastard-covenants, because they evacuat and make void both the Covenant of works and the Covenant of grace which is by faith in Christ; and he doth press all men to perform perfect obedience to all the commands whereunto they are naturally obliged, to the end that proud men, conceity of their own natural abilities, may find by experience, that they are unable to per∣form the condition of the Covenant of works, and may acknowledge the same, and so dispair of righteousness by their works, and be forced to flye to Christ, and to the Covenant of grace through him, that they may be fred from that covenant; and being justified by faith in Christ, may be enabl••d to begin new obedi∣ence to the Law in the strength of Christs furniture: For, Christ is the end of the Law for righteousness to every one that believeth, Rom. 10. 4▪ And the Law entered, that men might by the Law see and acknowledge that the offence did abound, and then might perceive, that the 〈…〉〈…〉 ••••gr••ce by Christ, did super-abound, Rom. 〈…〉〈…〉 and, 1 Tim. 1. 5. The end of the command, is 〈…〉〈…〉 of a pur•• heart, and a good conscience and faith un∣famed.

This was the end of the promulgation of the Law in mount Sinai, that a stiff-necked people trusting in their own abilities, might be made sensible of their imperfection, by the repetition of the Law. And to this also God super-added the external yoke of the cere∣monial Law, which neither they nor their posterity were able to bear, Acts, 15. 10. that the people per∣ceiving their manifold pollutions and guiltiness, where∣in they were daily involved by breaking of God's Law: might in the sense of the burden lying on them, and of their damnable estate under it, flye to Christ the lamb of God that takes away the sins of the world, as he was, represented and offered to their sight in the sacrifices and burnt offerings.

Of this end of pressing the Law upon proud men, we have an example, Math. 19. 16, 17, 18, 19, 20, 21, 22. In the conference of Christ with the young conceity rich man, who in the opinion of his own inherent righteousness, and of his abilities, was hudgly swel∣led, as if he had already for time by-gone satisfied the the whole Law, and that he was able and ready to do any good work which could be prescribed unto him, for obtaining of eternal life; whose proud conceit that Christ might humble and bring down, he craveth no∣thing but that he would keep the commands: And when the young man denyed that he had broken the Law, he proveth him guilty of gross and vile Idolatry, from this, that he put a higher estimation on his riches than on remission of sin, and did love them more then heaven and fellowship with God in eternal life.

In all this let it be considered, that albeit mens con∣fidence in their works, doth displease God; yet good works do not displease him, but they are so far plea∣sant unto him, that there is no morall motive which may serve to stir up in his people, an endeavour to fol∣low after good works, which the Lord doth not make use of; partly, by setting before them the reward if they obey; partly, by setting punishments before thei••

eyes if they obey not: yea, and the very observation of externall morall duties and obedience, such as may be discharged by the unregenerat man (albeit God in relation to Justification do esteem it polluted and vile) yet he doth sometimes reward their externall works by giving them externall and temporall benefits for their encouragement: for, even Ahabs temporary humiliation the Lord so far accepted, that there-upon He took occasion to delay to take vengeance upon him, 1 Kings, 21. 27, 28, 29. Likewise the Lord useth to recompence the civil justice of Pagans with a temporal reward, yea and to reward the outward dili∣gence of every man in every lawfull occupation, with some answerable outward reward.

The very Pharisees, who for the raising to themselves a fame and higher estimation for holinesse, did take a great deal of pains, in prayers in the streets, and Mercat-places, and other exercises of Religion, wanted not an answerable reward; ve••ily (saith Christ) they have their reward, Matth. 6. 2.

And this course the Lord doth keep, that he may en∣certain and foster the civil society of men among them∣selves, and that His people looking on this bounty of God, may be stirred up the more to bring forth the fruits of faith, in hope of a mercifull promised better reward of grace in the life to come, beside what they may have in this life.

CHAP. VI.

Of the Covenant of Grace.

THe third and last covenant concerning mans eternall salvation, is the covenant of Grace made between God and man, through Christ the Me∣diatour.

Grace, some••imes simply and absolutely taken, is op∣posed to merit; and in this sense, every good thing, which of Gods good pleasure is ordained, or promised,

or actually bestowed on the creature, presuppose inno∣cent, is called Grace: because it is impossible that a meer creature, can properly merit any good thing of God: because the creature neither hath nor can have, that which it hath not received, Rom. 11. 35. who hath first given to Him, and it shall be recompenced to him again?

Sometime Grace is taken for every gift or good, be∣stowed by God upon the ill deserver: in which sense, gists, common to elect and reprobat, are called by the name of Grace, Rom. 1. 5. Ephes. 4. 7.

Sometime Grace is taken in opposition to the pactio∣••all merit of works, or to the reward due by debt co∣venanted, as Rom. 4. 4. To him that worketh, the reward is not reckoned of grace, but of debt. In which sense, that which is given for works, is not given of grace, Rom. 11. 16. and in this sense, we take Grace as it is opposed to the covenant of works: for, the condition of the cove∣nant of works, is the giving perfect obedience to the law; But the condition of the covenant of grace, is the receiving of Christ by faith unto righteousnesse and life, offered in the Gospel, without the works of the law; which covenant, may thus be described. The covenant of grace is a contract between God and men, procured by Christ upon these tearms, that whosoever in the sense of their own sinfulnesse shall receive Christ Jesus offer∣ed in the Gospel, for righteousnesse and life, shall have Him and all the benefits purchased by Him, according to the covenant of Redemption; and that God will be his God, and the God of his children. This covenant of grace is founded upon the covenant of Redemption, past between God and Christ, wherein it was agreed, that all the elect given unto Christ, shall be reconciled in due time to God, and that to this end, this grace should be preached to bring about the reconciliation; and therefore Christ is called the Mediatour of the new covenant, Heb. 12. 22.

Of Infants interest in this Covenant.

Quest. WHat interest have infants in this cove∣nant?

Ans. The same which they had since the first expresse and formall making thereof with Abraham, to whom God promised to be his God, and the God of his chil∣dren, whose children all are, who are in Christ, Gal. 3. 27, 28, 29.

For, of the redeemed some come to age, whom God, having called by the preaching of the Gospel, doth in∣duce and effectually move to embrace solemnly the offe∣red fellowship with God and his saints in Christ, and to consecrat themselves and their children unto the ser∣vice of God. There are other redeemed ones, who die in their infancy, before they come to the use of reason, to whose salvation God hath expresse respect in making his covenant with their parents, that he will not have them excluded from the blessing, when he calls their pa∣rents to him, but in the common offer of grace and re∣conciliation by Christ, he makes the promise jointly to the parents and the children; for, in one sentence, and, as it were, with one breath, He saith, I will be thy God and thy seeds after thee, Gen. 15. 17. whereof the Apostle maketh good use, Acts 2. 39. declaring the promise to be made to the Jews and their children, and to the cal∣led Gentiles and their children. And upon this ground Paul and Silas, timeously did offer consolation to the Jai∣lour, trembling and anxious what way he should be sa∣ved, Acts 16. 31. saying, Believe in Christ Iesus, and thou shall be saved, thou and thy house.

As for the maner how the Lord dealeth with the souls of infants in converting them, the Scripture doth not speak, for this lieth among the secrets of God, which doth not concern us to search after, Deut. 29. 29. It should be sufficient to us, that God in covenanting with the parents, promiseth to be the God of their children. And according to this covenant the Lord complains of

their staying and offering their children unto idols, cal∣ling them His own sons and daughters, Ezek. 16. 20. and upon this ground, in the second command, the Lord promiseth to shew mercy to the thousand generation of believing parents; and, 1 Cor. 7. 14. the Apostle doth call the children of one of the parents believing, holy children, because of their consecration unto God by the believing confederat parent, and in regard of Gods right and interest in them as the children of His own fa∣mily by covenant.

And Christ our Lord upon this ground, doth call the children of confederat parents, burgesses of heaven; of such is the kingdom of heaven, Matth. 19. 13, 14. and because infants are dedicat to Christ, to be taught and governed by Him in His own way and order, they are called disciples, Acts 15. 10. as the disputers for the cir∣cumcision of Christians children, as well as of their pa∣rents, after the law of Moses, do make it manifest: and in the institution of baptism, our Lord gives the privi∣ledge of the covenant unto every nation, no lesse then to the Iews, that by covenant whole nations might be drawn in and given up as disciples to His doctrine, Matth. 28. 29. make all nations disciples by your doct∣rine, baptizing them, &c. that the children with the pa∣rents, might be partakers by baptism, of the seal of the covenant for the righteousnesse of faith, no lesse then the children of Israelites were by circumcision.

Of the means to draw on the making of this covenant.

OF these means we have spoken in the fourth article of the covenant of Redemption, and need not to in∣sist more about them then to name them.

The first mean to draw men into this blessed cove∣nant, and to keep them in it, is the externall revelation of the will of God, for teaching men how great their sin and misery is, and how they may be reconciled and delivered by the grace of our Lord Jesus Christ, and how they may testifie their thankfulnesse (being recon∣ciled)

for such a mercy; which grounds of saving knowledge, are fully and faithfully set down in holy Scripture, and committed to His servants in the minist∣ry, who should in preaching of the Gospel, inform and perswade men to repent and imbrace the grace of Christ, and put on His sweet yoke of obedience upon them.

The second mean is, after application of the Lords word to the hearers for convincing them of sin in them, and righteousnesse in Christ, and judgement to follow, to wit, of absolution of the believer, and of condemna∣tion of such as believe not, To receive into the bond of this covenant of grace, all that appear seriously to consecrat themselves and their children to the faith and obedience of the doctrine of our Lord Jesus Christ, without determining whether they be regenerat for the present or not.

The third mean, is the solemn sealing of this cove∣nant, for righteousnesse of faith and salvation through Christ, by baptizing both the parents that accept the covenant, and their children also; and by exhortati∣ons, promises and comminations, and all other argu∣ments, which may more and more convince them of their need of Christ, and duty of following Him, to fix and strengthen their hearty purpose to cleave unto the Lord. Such as are, the Lords command to believe in Christ and love one another, 1 Ioh. 3. 23. and His threatening, if they believe not, Ioh. 3. 18. and, 1 Ioh. 5. 10. 11.

The fourth mean, is the gathering of these that have imbraced this covenant, into all lawfull and possible Church-communion with other His disciples, and fix∣ing them in their severall congregations, that they may be edified under their Officers, appointed by Christ in His Testament in their most holy faith, and obedience of all His ordinances. And for further clearing the way of Gods bringing the visible Church of Christ in∣to this covenant with Himself, let it be considered.

1. Albeit of those that are come to the use of reason, with whom God doth formally and solemnly make this covenant of grace and reconciliation, many are ex∣ternally only called, and few in comparison chosen, Matth. 20. 21. yet, it is not the will of God, other∣wayes then by doctrine to separat the elect from the rest of them that are externally called, or to make the elects name known to the world: for, the kirk knoweth not, but God only knoweth who are His, 2 Tim. 2. 19. And therefore He hath ordained means common to the elect and reprobat, to bring both unto the externall em∣bracing of His covenant, and continuing externally therein, and He doth bestow gifts both to the one sort and to the other, and He worketh in both the one sort and the other according to His own will; But as for in∣ward and effectuall calling, or speciall saving graces which do accompany salvation, and the speciall opera∣tions of the holy Spirit, He reserveth to the elect and re∣deemed only, to whom in a time acceptable, He reveal∣eth Himself, and sealeth them for His own service.

2. By this wise and holy dealing with the hearers of the Gospel, whereby the Lord so makes good the cove∣nant of Redemption, and bringeth His decrees to passe, as none shall have just reason to stumble; no wonder, that many be compassed within the draught-net of the Gospel, and be moved to enter into this holy and blessed covenant, of whom there may be elect, not as yet con∣verted, whereup on by Gods appointment, followeth a solemn covenanting of all that consent to the condition of the covenant, and professe their faith in Christ: all whom (with their children) Christ translates from the Pagan world, into His visible kingdom and fellow∣ship of His Church militant and grants unto them right to the common priviledges of Citizens, in the order ap∣pointed in His word, that keeping all lawfull and pos∣sible communion with the Catholick visible Church of Christ, they may be edified in their particular congre∣ga••ions, and governed with others by Ecclesiasticall di∣sciplin.

3. Together with these externall means, serving for drawing on the covenant and going on in it, the com∣mon operations of God do concur; common to all the called, both elect and reprobat, and gifts common to both, are bestowed, such as illumination, morall per∣swasion, historycall, dogmaticall and temporary faith, morall change of affections, and some sort of externall amendment of their outward conversation, saving grace being the speciall gift of God to His own.

4. Of this maner of covenanting and taking into Church-fellowship, all the called that consent in a mo∣rall way to the condition of the covenant, regenerat and unregenerat, we have a patern in the Lords covenanting with all Israel, Exod. 19. the covenant is offered to all the Israelites, without exception; all are invited to en∣ter in covenant without exception, arguments, motives and morall inducements are made use of, from their ex∣perience of the Lords goodnesse and gifts given to them before; most ample promises of spirituall benefits, are made unto them, conditionally to be bestowed on them both in this life, and in the life to come, vers. 4. 5. 6. the people embrace the condition of the covenant, V. 7. 8. the people are sanctified, and prepared to receive the ho∣ly commands and will of God, in the rest of the chap∣ter; then, in the 20. chapter and in the rest of the book, the duties of the covenanters are propounded, which con∣cern the acknowledgement of sin and deserved death; and these also which concern obtaining of justification and sanctification by Christ, and which concern their shewing forth their thankfulnesse, all the dayes of their life.

The same covenant, after fourty years, is repeated and renewed by Moses, a little before his death in the land of Moab, Deut. 29. the Lord commands Moses to renew the covenant with all the people, vers. 1. all the people of Israel, are gathered together, regenerat and unregenerat, vers. 2. the sum of arguments and motives to enter in covenant of new, is shortly set down, vers. 3.

the greatest part of the people to be joyned to God in covenant, are openly declared by Moses to be unregene∣rat, vers. 4.

After that, arguments are used to move them, in all time coming, to trust in the Lord and to obey him, to vers. 9. the covenant is made with the heads of the tribes, and elders of the people, and their governours, and with all the men of Israel, with their little ones, with the women, and with the strangers that were in the midst of their camp, vers. 10. 11. the covenant is solemnized with adjuration of all to keep the conditions thereof, vers. 12. 13. the covenant is extended with ad∣juration to the posterity, vers. 14. 15. neither is there any exception made, or exclusion of any that consented to the covenant, whether unregenerat Israelites or stran∣gers, but all are admitted within this covenant.

The same way of covenanting did Iohn Baptist fol∣low, admitting to his baptism the seal of this covenant, all those that came from Ierusalem and out of all Iudea, and from the borders of Iordan, without exception; whosoever confessed their sins, or that they were sinners, and professed they did receive the offer of grace, made in the Name of Christ Jesus, the true lamb of God, that takes away the sins of the world, Matth. 3. 5, 6. and so far was Iohn from waiting for evidences of sa∣ving grace and regeneration, before he admitted them that came to his baptism, into the fellowship of the ex∣ternall covenant of grace and reconciliation, that on the contrair, he made publick profession, that the fan whereby the chaff is separated from the wheat, and the hypocrit discerned from the sincere Christian, was not in his hand, or in any other man or mens hands, but in the hand of Christ Jesus Himself only. And there∣fore (which is worthy to be observed) after he had publickly testified his suspicion of the hypocrisie and old poysonabled is position, in the Pharisees and Saddu∣••es that came to his baptism, and offered to receive the covenant of grace and the seal thereof, vers. 7. forth∣with,

without inquiring into their regeneration and sin∣cerity of heart, he baptized them among the rest, v. 11. and left them to be examined thereafter by Christ Him∣self, whether they were upright in heart or not.

The same way of gathering members of the visible Christian Churches out of the world, did Christs own Apostles follow in His own company, Christ himself being present bodily, beholding and approving their baptizing of multitudes, who after hearing of Christs sermons offered to receive baptism, and went down to the water Arnon, where Christs Apostles did make and baptize moe disciples then John, Ioh. 4. 1. that is, they admitted multitudes into the holy covenant, and sealed the same with baptism, taking no stricter course of exa∣mination of them then John did, but admitting all that craved the benefit of the covenant and the seal of it, though they had no certain evidence of their regenera∣tion, being satisfied, that Christ did not forbid to bap∣tize them, when he saw them go down to the water to be baptized, after hearing His sermon. Now, there is no question He knew their hearts, all of them, and that many of them would afterward shortly make defection from Him, and depart from him, and from his disciples fellowship, as is plain, Ioh. 6. 6, 66, 70.

This way of receiving into externall covenant, all these who receive the offer and the condition of the co∣venant, without inquiring into their election or repro∣bation, their regeneration or unregeneration for the time, (which may be called a covenanting outwardly and in the letter) in the deep and wise counsell of God, is appointed for the gathering and constitution of the visible kirk: for, by this mean, first, God so executeth and perfecteth the decree of election, that in the mean time he hindereth none, of all the hearers of the Gospel from receiving the grace of Christ offered therein. He excludeth no man from embraceing the covenant; but, on the contrair, he opens the door to all that are called, to enter into (as it were) the outer court of his dwel∣ling

house, that they may so draw more near to him; and so he doth not particularly manifest any mans repro∣bation.

Secondly, by this means also he hideth the election of the elect from others, and from themselves till they repent their sins and flee to Christ▪ and bring forth some evidences of their election, in their obedience of faith and begun sanctification.

Thirdly, the Lord makes use of this outward and common covenanting with all receivers of the offer, as a mean to draw the confederat in the letter, to be confe∣derat in the spirit; for, the faith which he requires as the condition of the covenant, he worketh in the elect, if not before, or with the externall covenanting, yet un∣doubtedly after, in a time acceptable, and that by the ordinary means, the use whereof is granted to all con∣federat externally: and so as common illumination is a mean to that speciall, spirituall and saving illuminati∣on; and dogmaticall or historicall faith, is a mean un∣to saving faith; and externall calling, is a mean of ef∣fectuall calling, So externall covenanting in the letter, is a mean most fit, and accommodat to make a man a covenanter in the spirit.

Fourthly, this externall covenanting, wherein God promiseth to be the believers God, and the God of their children, is a mean not only to beget and foster faith in the covenanting parents, for their own salvation, but also a mean to comfort them about the salvation of their infants, dying in their infancy, whether before or after their baptism; and a mean to give them good hope of those childrens blessed resurrection, by vertue of the pro∣mise, because in covenanting, the Lord doth promise to be the believers God, and the God of his children, and doth not exact the condition of actuall faith from their dying infants.

From these grounds, it followeth, first, that some are taken externally and conditionally into the covenant, upon their ingagement unto the righteousnesse of faith,

and their baptism is a seal of their ingagement unto it, who albeit they be not as yet regenerat, yet they are to be esteemed members of the Church, and Christians out∣wardly, Christians by calling, and in the letter, whose praise is of men, as they were also in the Church before Christs coming, Jews outwardly and in the letter, whose praise was of men, commended indeed for so much: but if they came not up to lay hold upon, and follow after, righteousnesse by faith, were not Jews in Gods account, and unto them circumcision was but in the letter, and the sealing of the engagement only, and not of the good things covenanted, Rom. 2. 28, 29.

Secondly, it followeth, that there are some covenan∣ters outwardly and inwardly also, in the flesh and in the spirit also, whose praise is not of men only, but of God also, to wit, such as not only have engaged to ful∣fill the condition of living in the faith, and following after the righteousnesse of faith, but are performers re∣ally of their engagement, and unto those their baptism, is not only outward and in the flesh, but inward also, in the spirit also, approven of God also. Such as were in the visible Church of old, Jews inwardly, perfor∣mers of their ingagement to live by ••aith, Jews in the spirit and not in the letter only, whose praise was of God, and not of men only, Rom. 2. 28, 29.

Thirdly, it followeth, that some are in the covenant absolutely, or without condition required of them for their part, whom God taketh in his own hand absolut∣ly, such as are elect infants, dying in their infancy, for whom, that they might be delivered from originall sin and deserved wrath, Christ hath ingaged and laid down his life, and promised in the covenant to be their God; whom therefore ere they die, he doth immediatly quic∣ken, and sanctifie, and translateth to heaven after death; of such (saith Christ) is the Kingdom of heaven, Mark, 10. 14.

How the externall dispensation of the Covenant of old, dif∣fereth from that which now is under the Gospel.

ALbeit the covenant of grace in it self, be one and the same, from the first preaching of it in Paradise, unto the end of the world, because Christ the Saviour of his people, is one and the same, yesterday and to day and for ever, and because the faith of the elect is of one kind, and was and shall be to the worlds end; yet, the external outletting and dispensation of the covenant dif∣fereth, as it was propounded before Christs incarnation and after it: for, in Paradise this covenant was set forth by way of promise, (according to the articles of the covenant of Redemption) that Christ should assume the seed of the woman, and should suffer in the flesh, or humane nature, and by his power destroy the works of the devil, in favours of his own chosen people, which should militat against the devil under his banner.

2. And least any man should fancy, that the cove∣nant of grace, founded upon this promise, was made with all the posterity of Adam, as the covenant of works was made with Adam and all his posterity the Lord, in the uttering of the promise, did not direct his speech unto Adam and Evah, but to the devil by way of threatning, and cursing him and his seed▪ even all the re∣probat, in the audience of Adam and Evah, that our first parents over-hearing the curse of the serpent and his seed, and the promise of Christs incarnation, in laying hold upon the promiser by faith, might be justified and saved as privat persons, after the same way as other be∣lievers after them should be justified and saved. This their faith in Christ, the Lord did foster and augment by his doctrine taught unto them, and by the prescrib∣ing typicall sacrifices to be offered in faith to God for remission of sins: And the Lord did admit their chil∣dren into the externall fellowship of this covenant, without putting difference between one and another outwardly, as we see in Cain and Abel: of which two,

the one, to wit, Cain, was a covenanter in the fl••sh out∣wardly and in the letter only; for he was destitute and void of saving faith; the other, to wit, Abel, was both outwardly and inwardly a covenanter, not in the letter only, but in the spirit also, indued with lively, justify∣ing and saving faith in Christ to be incarnat, and to die for his own people, as the Apostle testifieth, reckoning him up among believers justified by faith, Heb. 11. 4.

3. After the flood, God did not make the covenant with every man, nor with any family by way of expli∣cit and formall paction, except Abraham and his family only, of whom the Messiah, God the Mediatour, was to come according to the flesh; and with him the Lord confirmed the covenant, by adding unto it the Sacra∣ment of circumcision, as the seal of righteousnesse and justification by faith.

4. In the wildernesse at mount Sinai, that the Lord might make evident the necess••••y of justification by faith in Christ to come, he did repeat the law to works; and to them that did acknowledge their si•••• he did set forth Christ their deliverer, under the v••••l of sacrifices and leviticall types, and the very same is the covenant now, whereunto Christ and his ministers, laying aside the vail of the ceremonies, did openly invite their hear∣ers, that acknowledging their sins, and renouncing confidence in their own power and worth, they should cast themselves into the arms of Christ the Saviour, that through him they might obtain justification and life eternall. We see here indeed a diverse maner of dispensing, and outward managing the making of the covenant with men, but the covenant was still the same, clothed and set forth in a diverse maner, and did no other wayes differ then and now, but as one and the self same man differeth from himself, cloathed sutably one way in his minority, and another way in his riper age.

5. If the covenanters therefore be compared among themselves in respect of diverse dispensations, the cove∣nanters

in spirit after Christs incarnation▪ are in a bet∣ter condition, then the believers before Christs coming; for, the believers before Christ incarnat under the peda∣gogie of the law, did lye under a servitude and bon∣dage as to the outward man, for then the sons and heirs not come to age, did differ nothing from servants, Gal. 4. 1. and in regard of the inward man, they saw the mystery of salvation, albeit savingly, yet more ob∣scurely, for, through the vail they saw the mystery of salvation to be had by Christ; but after Christs com∣ing, the Lord dealt more liberally with believers, be∣cause by their freedom from the leviticall ceremonies, taking away the vail, they may behold with open face the glory of the Lord, as in a mirror, and be transform∣ed into the same image, from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3. 18.

6. But as for what concerns the covenanters in the letter and outwardly only; they are in worse condition after the coming of Christ, then the literall covenanters before his incarnation: for, the unregenerat under the Gospel, are in danger of more heavy judgement, then the uncircumcised in heart were before Christ came, in regard it is a greater sin to neglect and despise Christ speaking from heaven, in the more clear manifestation of himself in the Gospel, then it was before Christ came to contemn the darker doctrine of Moses, Heb. 2. 3. and 10. 20.

Concerning the condition of the Covenant.

IN receiving or admission of persons, who are come to the use of reason into the covenant, these three things are to be observed, and distinguished one from another; first, the condition of the person, desireing to be in co∣venant with God, for reconciliation and grace through Christ; 2. The condition upon which he is entered in covenant; 3. The condition required of him, for evi∣dencing of his sincere covenanting.

The first condition required of the man who desireth

to enter in the covenant of reconciliation, is the ac∣knowledgement of his sins; for, except a man confesse himself a sinner, and unable to help himself, Christ re∣jecteth him, and will have nothing to do with him, for Christ hath said, I came not to call the righteous, but sin∣ners to repentance, Matth. 9. 13.

As for the next, the condition of the covenant upon which the man is received, and whereby the man be∣cometh a confederat, it is his consent to receive the grace offered, even Christ with his benefits, as he is holden forth in the Gospel; or, the condition of the covenant is faith, receiving Christ for righteousnesse and eternall life.

As for the third, the condition required of the man now entered in the covenant, for evidenceing the truth and sincerity of the faith which the covenanter profes∣seth▪ it is the taking on him the yoke of Christ, which he layeth on his confederat people; or, this condition, is the covenanters up-giving of himself to Christs go∣vernment, and obedience of his commands: and all these three, are expressed by Christ, Matth. 11. 28. 29.

First, they that labour, and are heavy laden, are they whom Christ calleth unto a covenant and fellowship of his grace.

Secondly, he propounds the condition of the covenant, to wit, that they believe in Christ, or come unto Him, that in him they may find full relief from sin and misery, and in him full righteousnesse and felicity.

Thirdly, he requires of them who do embrace him by faith, and so have accepted the condition of the co∣venant, that they give evidence of their faith in him, by taking on of his yoke on them; take my yoke upon you, ••aith he.

All these three, a covenanter in the letter externally, will professe to have, and to purpose to follow; but the true covenanters in spirit, have indeed all the three: for, true faith in Christ, or the receiving of Christ offered in the Evangell for justification and salvation, which is

the condition of the covenant, presupposeth the condi∣tion of the man who is called to imbrace Christ, and draweth after it the condition required of the man co∣venanting: for, he that receiveth Christ for righteous∣nesse and eternall life, of necessity must acknowledge himself a man in himself unrighteous, and a lost man, and that he cometh to Christ to be justified, and sancti∣fied and saved by him, and so to persevere in this course unto life eternall.

Of the tearms whereupon this Covenant is offered and pressed in Scripture.

THe terms of the covenant, are diversly propounded in Scripture, Exod. 19. 5. the Lord propounds it thus, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar people unto me, &c.

In these words, the condition required of those that are already entered in covenant is most eminent; for, this people was in covenant from the time of Abrahams covenanting, and was admitted to the Sacraments be∣fore their coming forth of Egypt; and therefore the conditions previous to their entering in covenant, and required for closing the bargain, are not so much insist∣ed on at this time. This condition the people do ac∣cept, and give answer to God by Moses, vers. 8. all that the Lord hath spoken we will do.

Another form and expression, is used, Acts 16. 31. Paul and Silas say to the Jailour, now anxious how to be saved, believe in the Lord, and thou shalt be saved; thou and all thy house. The Jailour accepts of the conditi∣on, and he is baptized and all his house, vers. 33.

The condition of his person taking with guiltinesse, and granting his lost condition is spoken of, vers. 37. the condition of the covenant therefore is propounded in the next room, and is accepted, where-upon baptism is administered unto him.

Psal. 27. 8. In other words the same condition is propounded: the Lord craveth faith, seeking communi∣on

on with God for the condition, seek ye my face; the Psalmist accepteth the condition and answereth, Thy Face, O Lord, will I seek.

Isa. 45. 22. Christ requires faith in these he calleth, and upon that condition promiseth salvation, Look unto 〈◊〉〈◊〉, all ye ends of the earth, and be ye saved: the answer of the believer is set down, vers. 24. Surely shall one say, in the Lord have I righteousnesse and strength.

Likewise the way of making this covenant, is set forth by Christ, offering himself a Saviour on the one part, and the believers receiving Christ on the other part, Ioh. 1. 11, 12. as many as received him, to them he gave power to become the sons of God, even to them that be∣lieve on his Name.

And, 2 Cor. 5. 19, 20. upon this only condition of consenting to reconciliation offered, he summeth up most shortly and clearly the covenant-making, We are ambassadours for Christ, as if God did beseech you by us, we pray you in Christs stead, be reconciled to God. There re∣maineth no more for making of the covenant, but that the hearer do honestly answer, thus, the offer and condi∣tion pleaseth me well, I consent to be reconciled. Now he who consenteth to be reconciled, 1. Granteth his na∣turall enimity; 2. Accepteth Christ the Mediatour, Redeemer, Reconciler, offered to him by God, whose fulnesse is in Christ; And, 3. obliedgeth himself to entertain this friendship all his life after.

Last of all, the making of the covenant, is sometime pressed to be received and followed under the form of a precept, 1. Ioh. 3. 23. this is his command, that ye believe in the Name of His Son Iesus Christ, and love one another as he hath commanded us: In which words the condition, or estate of the person, who is called to believe and enter in covenant, is presupposed: for, it is imported, that he must acknowledge, nor only that he is a miserable sinner, and unable to relieve himself, but also that he is naturally averse from the way of seeking righteousnesse by faith in Christ, and hath need that the soveraign

power of God draw him to Christ. Secondly, the condition of the making of covenant is propounded, which is to believe in Jesu, Christ. In the third room, the con••ition require•• of him that is entered in cove∣nant by believing 〈◊〉〈◊〉: Christ, is, that we love one another as he hath commanded us.

This offered and commanded condition of the cove∣nant of grace, some by the grace of God do accept, and engage to perform, and do perform sincerely, albeit weakly; other some, trusting in their own strength, engage unto the obedience of faith, and with their mouth professe they are sinners, and do believe in Christ, and that they will submit themselves to his Govern∣ment, drawing near to him with their lips, when their hearts are far from him; and such mens faith, changeth not their old disposition and way of living, but it suffe∣reth them to serve their belly, or mammon, or vain glo∣ry, and such other idols; yet because the Church are not judges of the secrets of the heart, they must receive into Church-fellowship, all who confesse themselves to be sinners, and professe they do accept the offer of Christs grace, and promise subjection to his ordinances.

Obj. But how can the Church receive men in Church-fellowship, who are destitute of lively faith?

Ans. The Church is not judge of the heart, or of the secrets thereof, because it cannot see faith in it self, but must look to the profession of faith, and to the fruits thereof in the own order and time; the Church is wit∣nesse to their engagement, but not judges of their since∣rity.

2. The covenant of grace doth not exclude the most vile sinners, if they acknowledge their sinfulnesse, and do solemnly consent unto the condition of the covenant: because, according to this covenant nothing is bestowed on the covenanter, of merit, but of grace only, which the Church knoweth God can give, and sometimes doth give unto counterfit confederats, making them sincere in his own time, and that by the means of the ordi∣nances,

made use of in the visible Church.

3. It is one thing to be a confederat Christian in the letter, externally in the sight of men; another thing to be a covenanter in the spirit, inwardly in respect of the heart and inward man, Rom. 2. 28. and albeit the ex∣ternall covenant doth not bring on righteousnesse and life, except a man be also a covenanter inwardly in his heart, in the sense of sin and imperfection, making dai∣ly u••e of Christ: yet it is certain, that outward cove∣nanting, is an ordinary and blessed mean unto many, to beget and foster faith, and help forth the fruits thereof.

4. It may and should suffice us, that God, in the first framing of a nationall Church, did admit, and commanded Moses to admit all the Israelites in cove∣nant, of whom very few were converted, or reconciled to God in their spirit; and this was not hid from Moses, or from the truly godly in the camp of Israel, as is plain∣ly shewen to us, Deut. 28. 29. where God bears wit∣nesse against the people, that their heart was not accor∣ding to their profession and engagement: and Moses speaketh out this truth in all the peoples audience, while he is renewing the covenant with them, notwithstand∣ing they were unregenerat, Deut. 29.

Obj. But some will insist and tell us, that the visible Church is a society of Saints or regenerat persons, and that they who live in the visible Church, must be visible Saints, whole li••e at least doth not contradict their pro∣fession, and such as by the judgement of charity we must esteem regenerat.

Ans. Christs visible Church, is the company of them that are called out of the world unto him; the compa∣ny of them that are consecrat to God, and engaged by solemn covenant to follow the course of holinesse: By ••••lling they are Saints, albeit many of them may be ••ound polluted in their maners: thus doth God Himself reach us to judge, Psal. 50. 5. Gather unto me my saints, saith He, and who are these? These who have made a co∣••••nant with me by sacrifice. Now, of these, many did

not worship God in spirit, but placed all their religion in ceremonies, and went about by their outward sacri∣fices to pacifie God, and to expiat their sins, as is plain, vers. 7. 8. others of these called saints, consecrat unto God, and joyned with him in a visible covenant, were very wicked, who no wayes behaved themselves as be∣came covenanters with God; and who therefore were to be excluded from the benefit of the covenant, except they repented: for, they hated true holinesse, and did cast the commands behind their back, vers. 16. were thieves and adulterers, slanderers and calumniatours of their brethren, vers. 18, 19. and yet for all this, the Lord doth not exclude them out of the visible Church, but doth in a fatherly maner reprove them, that they might repent and not perish.

2. There is no question, whether all in the visible Church ought to be both in open conversation, and in heart holy, and that they shall certainly be damned and perish, that are not such? but the question is here, about the duty of the Governours of the Church, and of the godly in it, whether they should exclude from Church-membership all who are not regenerat, at least so to be esteemed in the judgement of charity? or, whether all are to be holden for Church-members, and keeped within the Church, who are in covenant with God, and sealed with the seal thereof, to the intent that by doctrine and censures of the Church (so far as may be by means) they may be regenerat, and being regenerat, be helped on in the way of holinesse?

3. There is a difference to be put betwixt the pre∣cepts, concerning the personall sanctification of every man in himself, and the precepts given for the governing of others, and keeping holy society with the called saints, renewed or unrenewed in the visible Church, so far as Gods word giveth light and order: for, it is command∣ed to me and thee, that we pursue peace and holiness, without which none shall see the face of God; but it is not commanded to me or thee, that we should keep

no Church-fellowship in God's ordinances, except with the regenerat. It is not commanded to the Go∣vernours of the Church, that they must examine every person concerning their regeneration; neither are they forbidden to ad••••t any into the society of the Church, save these whom they esteem regenerat: But they are commanded to bring in to the Church, all that oblige themselves to be Christs disciples, with their children, and by the means appointed of God, in doctrine and censures of the Church, to promove their sanctification and salvation; for, so many doth Christs commission to the Pastors of the Church import, Math. 28. 19, 20.

4. Regeneration is not the just measure, whereby to square the dimensions and extent of the visible Church; but, confederation and obsignation of the Covenant by baptisme: For, the Church is Christs visible kingdom, whose visible subjects are all they who solemnly are ingaged to subject themselves to his doctrine and government; and therefore the Church visible, is not to be defined, the company of the rege∣nerat, but the company of the confederat with God, and called unto holiness; among whom, Christ tells us, there are few elect, and so fewer regenerat; and therefore the Church of Christ, is compared to a barn∣floor, whereinto is gathered both the chaff and the wheat, both they that have faith and they that profess faith, out of whom Christ doth gather his own Elect and redeemed ones.

Obj. But at least in gathering of a Church out of the world, respect must be had, that the consenting of the covenanter be serious; and how can the consent be serious, where the heart is not sincere, where the person is not regenerat? Such a mans consent to the covenant, as is without saving faith, is but fained, counterfeit, hypocritical, and such a consent as may hinder the mans regeneration, and do nothing but provoke Gods wrath against the man and the receivers or admitters of him also.

Ans. Serious is sometime opposed to sport or play, and so a mater may be serious which is in earnest gone about, and is not openly histrionical. And sometime, serious is opposed to the intention of fraud and deceit; and so that may be called serious, which is done with∣out a purpose to deceive or beguile the party. But when the consenter to ingage in covenant, speaketh as he thinketh, albeit possibly his own heart deceive him, his consent to the condition of the covenant may justly be called serious, because he intends to deal in earnest, as in a weighty business. And such was the consent of the people of Israel unto the covenant made with God, Exod. 19.

Likewise, counterfeit and hypocritical, is sometime called so, in opposition to that which is reall, true and spiritual: And so all consent to the covenant of Grace, which doth not proceed from the spirit of Regeneration is but fained faith, and indeed is not saving faith; yet, it may be serious and morally honest, like Israels, Exod. 14. 20. and so sufficient to make a covenant, and to tye an obligation on the man to such duties as may lead to salvation.

Again, fained, connterfeit, hypocritical, is cal∣led that which a man purposely doth fain, making shew of that which he knows not to be, being consci∣ous to his own wickedness; and such a fained consent, we grant, doth provoke God against such a person; but the Church is not judge of this, so long as they know not of this gross hypocrisie.

We hold then, that there may be, and usually fall forth, such a morall consent unto the covenant of Grace without saving faith, which may be called a serious, really honest consent, as to the agreement of the mind and mouth of the covenanter, such as is found in ordinary civil contracts, between one man and another, and must be acknowledged to be an ex∣ternal Church-covenanting with God, and with the rest of the members of the Church: and so the con∣sent

in respect to the making a covenant, is not fained, neither is it displeasing unto God in the own kind, al∣beit it be not sufficient or acceptable to God unto the persons salvation: For, so much doth God himself testifie (Deut. 5.) speaking of the Israelits (who were ignorant of the deceitfulness of their own heart, and of their inability to perform what they promised) he saith, (ver. 28, 29.) They have well said, all that they have spoken. Therefore unto the tying a man in this bond of the covenant, this morall honesty, is sufficient, albeit to salvation it is not sufficient, but in order there∣to a mean of God's appointment.

Now, that there is such a thing as we call morall in∣tegrity or honesty, which differeth from the true Christians spiritual honesty, or sincerity, it is plain from these places of Scripture, which speak of this integrity of heart in such persons as were not re∣newed, because they intended no other thing then they pretended. Thus Abimelech excuseth himself to God when he took away Sarah, Abrahams wife from him, thinking Sarah had been his sister and not his wife, Gen, 20. 6. In the integrity of my heart and innocency of my ••••ads, have I done this. And this the Lord doth ac∣knowledge to be true, ver. 17. So also the captains that came with their companies to David in Ziklag, are said to have a perfect heart, because they were mo∣rally honest, and resolved, as they professed, upright∣ly to make David King, and to help him in the war, and not betray him, 1 Chron. 12. 33. 38.

Of the sundry wayes of mens framing of the covenant of Grace.

AS we told there was a covenant of works, one tru∣ly so called of Gods institution; and another false sort of covenant of works, of mans framing: So it is also in the mater of the covenant of Grace, there is one truly so called, and another sort false and coun∣terfeit of mans framing. That which is of Gods fra∣ming

is the covenant, that God makes with the Church, for giving righteousness and life by faith in Jesus Christ: that which we call a counterfeit cove∣nant, is the covenant, which men frame unto them∣selves upon any other condition then faith: Such was the counterfeit covenant of the false apostles, who cor∣rupted the Gospel-covenant among the Galatians, whereof the Apostle Paul complaineth, Gal. 1. 6, 7. challenging them, that they had forsaken God, who cal∣led them to the grace of Christ, and were turned over to another Gospel, that is, to another covenant of grace, then the true one, which is only one, and not various, but by the troublers of the Church was changed into another frame; for, the true covenant, was perverted and corrupted by these who went about to joyn toge∣ther Justification by works, and Justification by grace through faith in Christ: which two sorts of covenant, are inconsistent, and do mutually overthrow one ano∣ther; So also did the Pharisee (Luke, 18. 11, 12.) cor∣rupt and pervert both the covenant of works and the covenant of grace; he corrupted and perverted the co∣venant of works, because he put up to God some ex∣ternal good works for the perfect obedience of the law; and he perverted the covenant of grace, because albeit he did acknowledge the grace of God, and gave him thanks for giving him ability and power to do good works, and for infusing habits of piety and justice in him; yet, he exalted himself, and took the thanks and praise to himself who had made good use of these ver••uous habits, God, I thank thee, (saith he) that I am not like other men, &c.

2. Like unto this fault, is the errour of many, of whom some makes the act of faith brought forth by the power of natural free-will, to be the condition of the covenant, contrary to the doctrine of the Gospel, which makes saith infused, to be the gift of God, re∣nouncing its own righteousness and the merit of all works also, and resting on Christ, to be the conditi∣on:

For, the sentence of the Apostle, standeth firm and unmovable, Rom. 11. 16. If it be by grace, it is no more of works, &c.

Other some make this the condition of the covenant, that Christ should pay for mortal sins by his own tem∣poral sufferings, and so take away everlasting punish∣ment, but will have the sinner himself to pay for veni∣all sins by temporal sufferings, partly in this life and partly in purgatory.

Other some dream of framing the covenant of grace thus, if a man do all the good he is able, and hath a will to serve God better then before, they conceive, that God must take the will for the perfect dead, and so for good payment.

Which counterfeit conditions, and other such like inventions of self-pleasing conceits, are all of them no∣thing else but the adulterating both of the covenant of works, and of the covenant of grace appointed of God, by which inventions men deceive themselves to their own perdition.

Now, that such perverting of the covenant of works and of grace, are rife & frequent among men, experience may prove: For, before Christs coming, this was the way of carnal Israelits, Rom. 10. 3. and Rom. 9. 30. For they being ignorant of the righteousness of God, went about to establish their own inherent righteousness, and would not subject themselves to the righteousness of God. And of the Galatians, it is said▪ chap. 5. 4. Christ is become of none effect unto you, whosoever of you are justifi∣ed by the Law, ye are fallen from grace; that is, ye who seek righteousness or justification by worke, have re∣nounced so far as in you lyeth grace to be had by Christ; and experience daily sheweth the same dispo∣sition in many professed Christians.

Quest. Are not then such corrupters of the covenant of grace loosed from their obligation, wherein by their baptism they were tyed to seek righteousness by faith only?

Ans. No: for, albeit by so doing they prove them∣selves to be corrupters and falsifiers of their covenant, to their own perdition, if they repent not; yet they stand obliged still before God to their covenant sealed in baptism: For, the covenant of God with man, cannot be dissolved by mens treachery, and without Gods consent, not only because the covenant of God, with men, in regard of the perpetual equity thereof, hath in it a perpetual obligation, but also because the soveraign dominion of God, hath the force of a law to oblige them whom God hath taken in among his people, that being once his confederat subjects, they should remain still his subjects: For, as circum∣cision was a seal of covenanted righteousness by faith, So baptism is a seal of the same covenanted righteous∣ness by faith, whether the covenanters remain con∣stant unto their covenant or not, as we see in the Is∣raelits, who albeit they were polluted with idolatry in Egypt, and albeit they proved rebellious in the wilder∣ness, and in the land of promise were found often guil∣ty of breach of covenant; yet, still in the Scripture they are called God's people, and the Lords interest and right in them, stood fast, and their right also un∣to the external priviledges of the citizens of God's kingdom, remained fast also, untill the time that for their open and obstinat rejecting of Christ, the chil∣dren of the kingdom were cast out and were broken off the true olive tree: So also, the obligation of the bap∣tized, who turn the true covenant of grace in a••o••her of their own framing, doth still stand, tying them to perform the condition of the true covenant: and their right to the external priviledges of the confederat, doth remain still in some sort▪ even when they are inter-dy∣ted from the honourable possession thereof by excom∣munication: For, the Apostle teacheth us, that the excommunicat remain, as to their ecclesiastick state, (albeit not as to their present ecclesiastick condition) citizens and members of the Church, and subject

to Jurisdiction ecclesiastick, and to Christs discipline; because when they are judged, and are under censure, they are said to be within the Kirk, and not without it, 1 Cor. 5. 12. What have I to do to judge also them that are without? do not ye judge them that are within? And these that were delivered unto Sathan, as to their present external condition, remained notwithstanding, as to their external state, the domesticks of God, under the discipline of God's house, and were pressed by the censure laid on them, to learn to cease from their sin∣full course, and specially from these faults for which they were censured and corrected by their excommu∣nication, 1 Tim. 1. 20. Hymeneus and Alexander were given over to Sathan, that they might learn not to blaspheme; that is, that being humbled and brought to repentance they might return to the acknowledge∣ment of the truth and to a reverent speaking of holy things, and so the right to be counted brethren and members of the Church (albeit under censure, restraint and dis-respect till they repented) was not taken alto∣gether from them, even under excommunication; nor yet were the private duties of charity, due to brethren in that fearfull condition, to be altogether denied un∣to them, even when the possession of the former ho∣nour of blamelesse brethren, was taken from them; for, the Apostle will have them, albeit excommuni∣cat, to be esteemed still censured brethren, and not looked upon as enemies, •• Thess. 3. 14, 15. If any man obey not our word by this epistle, note that man (to wi•• by putting the censure of excommunication on him) and have no company with him, that he may be ashamed▪ yet count him not as an enemy, but admonish him as a bro∣ther; and this is so much the more carefully to be obser∣ved, that the constitution of the visible Church of such and such members, and the use of excommunication may be the better understood: least the excommuni∣cat, being over-burdened by the sharpness of the cen∣sure, should seem to themselves altogether excluded

from Church-society, and so despair of returning to the full possession of their priviledges, but might know, that the right of citizens of the city of God, was reser∣ved unto them, and was to be restored by way of posses∣sion after their repentance, and that they were not cut off from the Christian charity of the brethren, no not when they were lying under the sentence, that they might so much the sooner return to repentance and to the possession of their Ecclesiastick honour.

Obj. But here there ariseth a greater doubt and ob∣jection, how, and upon what reason God doth require the condition of faith, which men cannot perform, ex∣cept it be given of God, as the Apostle testifieth, Ephes. 2. 8. you are saved of grace by faith, and that not of your selves, it is the gift of God?

Ans. The equity of the duty required, doth not de∣pend upon mens present power or strength, of whom the condition is required, but upon this ground, that ability was given to Adam, and to his posterity in him: for, all injoyned service, and so the duty of believing in Christ, is founded upon mans naturall obligation to obey the morall law; for, by vertue of the first com∣mand, Adam was bound, and we in him, not only to believe the word of God already revealed unto him, but to believe also every word of God to be revealed, and he was bound to give unto God the glory of all his attributes, not only of these which already did shew forth themselves in his works, but also of these attri∣butes, which as yet did not put forth themselves in actu∣all exercise: for as it cannot be denied, that man was bound to give God the glory of his avenging justice, upon his threatning to inflict the punishment of death in case man should sin, albeit he could not see the exe∣cution of it before he fell; So also it is manifest, he was bound to give God the glory of his goodnesse and mer∣cy, albeit no object of shewing mercy was yet to be found: and that partly, because it was his duty to give the glory of all perfections unto God, whereof mercy is

one; and partly, upon the experience he had of Gods manifested goodnesse in his creation, and Gods making a covenant with him about eternall life, upon so easie and equitable tearms: upon the same ground, even af∣ter the fall, Adam was bound not to despair, nor flye, nor hide himself from God, from whom it was impos∣sible he could escape.

It cannot then be reasonably denied, but man by the law of nature, is bound to give credit to God when he speaketh, and bound to trust in God when He offereth himself as a friend and a father to him, and when God bids him seek his face, he is bound to obey him, and seek his face, and to follow after more and more near communion with him.

It is true indeed, that Adam in his integrity, could not formally and actually believe in God as a Redeem∣er: partly, because this mystery was not yet revealed; partly, because he, not having yet sinned, had not need of a Redeemer or of remission of sin; but yet, the pow∣er and ability of believing in God, according as God should let forth his will, and the power to adhere unto God, and rest on his goodnesse and good-will, was gi∣ven to man in his creation: for, this perfection was a part of the image of God, wherein man was created, even as the habit of shewing mercy on the miserable (though such an object was not to be found, while man continued in the state of innocency) was a part of that original holinesse in him; and if this ground hold not, sinners by their sinning once, should make them∣selves free to sin for ever after, and exempt themselves from all the duties of the morall law, upon this pre∣tence, that they were unable to give obedience to it, which is most unreasonable. And, 2. Because the hearers of the Gospel esteem themselves able to per∣form the condition of the covenant of grace offered, and to believe in Christ, yea and to give credit, or not, to what is preached unto them, as they see reason; is it not equitable then to put all men to it, who judge them∣selves

able to perform what is required; to the end that after experience, and tryall taken of themselves, they should either acknowledge their naturall inability to believe in Christ, and so go seek of God the gift of faith, or else be destitute of all excuse, if they shall not do what they conceive and professe themselves able to do?

Thirdly, it is equitable to crave faith from them who are able to promise morally the obedience of faith, and are able to use the externall means leading unto true faith; for, the Lord Himself followed this way in his covenanting with the Israelites, Exod. 19. where the Lord propounds the condition of the covenant, and pro∣miseth to be their God, if they should hearken to His voice, vers. 5. 6. the people did accept the condition, and undertook to perform it, vers. 7. 8. and upon these tearms the covenant was made with them morally, in an externall way, which did bind the obligation fast upon them.

Fourthly, by preaching of the covenant of grace, God doth ordinarly bestow grace, and grace for grace, on the redeemed in a time acceptable; and in craving the condition, the Lord giveth grace to accept the con∣dition, and to perform it; and this course is very su∣table to Gods soveraignty or supremacy, sutable to His wisdom and his justice, and sutable to the freedom of his grace: for, it becometh the absolute supremacy of God, and the liberty of His most holy▪ will, to send the Gospel only to whom He will; it becometh his wis∣dom, where ever He doth send the Gospel, to make of∣fer of grace indifferently to all the hearers, whether elect or reprobat, that all may be tryed, whether they please to receive the offer or not; It becometh his justice to withhold grace from such as refuse the offer of it; and it becometh his wisdom, mercy▪ grace, truth and ju∣stice, both to exact from the elect, for whom Christ did satisfie, the performance of the condition of the cove∣nant, and in the mean time, by the offer of grace, to make them sayingly to believe, using the command of

believing in Christ for a fit mean to beget faith: hence it is, that saving faith is given only to the elect; which faith therefore, is called the faith of the elect, Tit. 1. 1. Hence it is, that the elect are called heirs of the promises, Gal. 3. 29. and children of the p••omise, Heb. 6. 17. part∣ly, because they are the children promised to be brough∣in to Christ, Isa. 53. 10. partly, because by the promi••¦ses they are regenerat to a new life, and by believing in Christ, they obtain righteousnesse and eternall life: for, 1. Pet. 1. 23. they are called begotten again, not of corrup∣tible seed, but of the incorruptible seed of the word of God.

Quest. If it be asked, since faith is so necessary, what is the object of faith?

Ans. We answer, the truth of God revealed in Scrip∣ture, or God speaking in Scripture, and promising eter∣nall life upon conditions holden forth in these promi∣ses: among these promises, some pertain to the cove∣nant of works, such as, Gal. 3. 12. do this and live: and, Matth. 19. 17. If thou wilt enter into life, keep the com∣mandments; and sundry other particular promises of blessings, both spirituall and temporall annexed unto the promulgation of the Law; which promises do serve to encourage them to make good their underta∣king if they be able, as they conceive they are, and to humble them when they shall find by experience, that neither threatning nor promises can make them to ful∣fill that law. Beside the promises annexed to the co∣venant of works, there are other promises, which per∣tain to the covenant of reconciliation, and tend to the making men embrace the covenant of grace, and to continue therein, such as these which are propounded in the Gospel, for giving unto the believer all the sure mercies of David, and the benefits purchased by Christ. And of this sort, some are more generall, some more speciall▪ some of them belong to this life, some of them to the life to come: for, true godlynesse comprehending faith and the fruits of it, hath the promises both of this life, and of the life to come: of all these promises, the

foundation and fountain is the covenant of Redempti∣on (whereof we have spoken, Chap. 4.) wherein Christ promiseth to the Father to do his will, and the Father promiseth to Christ as Mediatour and head of the Church, in favours of the redeemed, that he shall see his seed and be satisfied, and the pleasure of▪ the Lord shall prosper in his hand: upon this covenant of Redemption, all the promises, made to the Church, do depend, whether they be absolute promises, whe∣ther conditional promises, whether qualified promi∣ses, which are like unto conditionall. Absolute pro∣mises we call (for example) such as do promise abso∣lutely the taking away the heart of stone and the con∣version of the Elect, and their perseverance and salva∣tion, Ier. 31. 31, 32. &c. and 32. ver. 40. Such are the promises of gathering, edifying propagating and perpetuating of the Christian Church to the worlds end, as Math. 16. 18. Upon this rock I will build my Church, and the gates of hell shall not prevail against it. Which sort of promises, do serve to move men to come and embrace Christ; and after men have fled to Christ, in whom all the promises are Yea and Amen, the believer may make application and comfortable use of all the precious promises of righteousness and eternal life, set forth in the Gospel. Conditionall promises are such, as make offer of Christ and reconciliation to the hearers of the Gospel, upon this condition, that in the sense of sin and fear of wrath, they ••lye to Christ as the only and sufficient remedy of sin and misery. Qualified promises like unto conditionall, are these that have in them some qualification of the person who is already a believer, and do seem to make that qualifi∣cation or designation of the believer to be a condition of the blessing promised therein: which promises, if they be well considered do pre-suppone the qualified person, to whom the promise is made, to be both a believer and also to be evidently endued with the na∣med quality; as for example, Math. 5. Blessed are

the mercifull, the peace-maker, the meek, the mour∣ners, the poor, the sufferer of persecution for the Gos∣pel, or for Christ, &c. which vertues, if the person be not a believer in Christ, do as yet signifie nothing in him, nor do not intitle the man to this Gospel-blessed∣ness; and being the designations of believers, they give the persons endued therewith, encouragment to go on and encrease in that grace and all other graces, that they may thereby more and more give evidence of their being reall believers: Such also are the promises which are made to the confident waiters on God, re∣joycers in God, lovers and fearers of God, &c. In which promises, grace for grace to be derived out of the fulness of Christ, is promised to the believer. Some promises design fit persons to enter in covenant, and do invite them to come to Christ, Such as are, come unto me all ye that are weary and heavy loaden, Math. 11. 28. And Ho! every one that thirsts, come to these waters, &c. Isa. 55.

And besides these promises which contain the condi∣tion of the covenant, made to them who embrace the condition, and do already believe, such as is, they that believe in me, shall not perish, but shall inherit eternall life; there are also promises conditional, serving to make men who profess faith in Christ to be reall and stedfast in the covenant wherein they are at least outwardly, and solemnly entered, such as, Ioh. 15. 7, 10. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you, and if ye keep my commands, ye shall abide in my love, &c. And, Ioh. 12. 26. If any man serve me, him will my father honour; and, Ioh. 14. 21. he that loveth me▪ shall be loved of my father; and I will love him and manifest my self unto him.

Obj. Seing it is certain, that the condition of the covenant of grace, is not the doing of one or moe works, but faith receiving Christ offered, without respect to our works, as any part of the condition; and seing the condition of the covenant, is not the having,

or exercising of such and such vertues, but the recei∣ving of Christ through faith unto righteousness and eternal life, by the man who hath renounced all con∣fidence in his own works; how cometh it to pass, that such conditionall promises are made to them that are indued with, and do exercise, such vertues?

Ans. Albeit the endeavour to work good works, or the exercise of such and such vertues prescribed by Christ, cannot be the condition of the covenant (for then no man could close covenant with Christ till first he shall find these vertues in himself, and have given proof of his constant exercise thereof) yet such conditi∣onal promises are made use of after a man hath closed covenant with Christ by faith, as conditions required in a true believer, to evidence the sincerity of his faith. And that because many make pretense of their faith in Christ, and yet do turn the grace of God into wanton∣ness, and do no wayes set themselves to new obedience unto God law, and are no wayes careful to bring forth fruits suitable to professed repentance, but are in∣dulgent to their vitious and fleshly lusts, and in effect do renounce all endeavour to exercise good works in stead of renouncing a carnall confidence in good works: Therefore God doth put the endeavour to ex∣ercise Christian vertues on all professed believers, as a condition distinguishing a sincere believer from an hy∣pocrit, least any man should please himself, because he is externally in the covenant of Grace, while, it may be, as yet his faith is but a dead faith, not work∣ing by love: Against which sort of pretended belie∣vers Iames (chap. 2.) disputeth. Such conditional pro∣mises are directed toward them that are outwardly al∣ready in covenant, and do serve for these severall uses.

First, that such as both profess faith in Christ and are endeavouring the duties required in such conditio∣nall promises, may acknowledge, that they have obtained of the Lord grace for grace, grace to be∣lieve

and grace to bring forth the fruits of faith.

Secondly, that the honest hearted may be encou∣raged te set upon these duties, and may hope to be fur∣nished for them, out of the rich fountain of Christs grace, Iohn, 1. 16.

Thirdly, they serve to make such as believe in Christ, when they feel the in-lake of any such commanded du∣ty, or the bitter root of any vice in themselves, to humble themselves in the sense thereof, a••d to flye more earnestly to Christ the Redeemer, that first they may be covered with his righteousness, and then from him receive the power of the holy Ghost, to bring forth good fruits, as he hath promised, Ioh. 15. 5. If ye abide in me, ye shall bring forth much fruit.

Fourthly, they serve to make believers in Christ sub∣ject themselves to the order of the operation of the holy Ghost who giveth grace for grace, and worketh one grace before another in his own order, as the foresaid promises do import

Fifthly, they serve to stir up believers in Christ, to the love and exercise of such and such vertues, in the hope of the promised reward.

Sixthly, they serve to move believers to joyn one vertue to another, for certifying themselves of their own calling and election by their growth therein, 2 Pet. 1. 3, 4. 12.

Last of all, they serve to make these who are desti∣tute and void of such qualifications, and are careless to have them, manifest to themselves and others, that they are blind, and cannot see a far off: and that they have for∣gotten that they were in baptism▪ ecclesiastically purged form their old sins, 2 Pet. 1. 9.

Obj. How can this offer of grace to all the hearers of the Gospel, and the solemn making of a covenant with all that profess they do accept of the offer, stand with the doctrine of election of some, and reprobation of others, or, with the doctrine of Christs redeeming of the El••ct only, and not of all and every man?

Ans. The election of some and reprobation of others, was made clear of old by Gods making offer of grace unto, and covenanting with, one nation only, and not with any other. Psa. 147. 19, 20. He shewed his word unto Jacob, his statutes and his judgments unto Israel; he hath not dealt so with any nation, an•• as for his judg∣ments they have not known them.

2. And the offer of grace to all hearers of the Gos∣pel, and covenanting with all that profess to accept the offer, do consist with the election of some only, as well now as of old when God made a covenant exter∣nall and conditional with all Israel, of whom the great part were not elected to life, and of whom it is said, albeit they were in number as the sand of the sea, yet a remnant of them only were to be saved Isa. 10. 22. For, by this course, God was not frustrat of his purpose and fruit of his covenanting with the mixed multitude of Israelits; for, the Elect by faith obtained righteous∣ness and life, but the rest were blinded, Rom. 11. 7.

3. This common offer of grace to all the hearers of the Gospel and the making of a morall covenant with all that do profess that they accept the offer, may stand with the doctrine of Christs redeeming the Elect only, no less now, then of old, when Christ did make offer of grace to them that were not his sheep, Ioh. 10. 26. and did receive sundry in among his disciples in exter∣nal covenant, who did afterward forsake him, Ioh. 6. 66. but yet he did save, and doth save all his Elect sheep whom the father hath given unto him, Joh. 10. 65.

And however this doctrine soundeth harsh in the ears of many, when they hear of any reprobat or not elected, or when they hear that Christ did not lay down his life for all and every man, but for the Elect only, and proud men cannot submit themselves to the truth; yet this doctrine, is found to be most true: for, Christ the Redeemer, teacheth us, Math. 22. 14. that many are called and few are chosen. And the Apostle teacheth us the same, for (Rom. 9. 15.) he citeth

Moses to prove the point; I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion; and, ver. 18. God hath mercy on whom he will have mercy, and whom ••e will he hardeneth. And the Evangelist (Ioh. 12. 37, 38, 39, 40.) teacheth us, that there is a number, to whom God hath decreed not to give grace to believe in Christ, albeit they shall hear him preached unto them, from Isa. 6. 9, 10. but to the Elect only, ver. 13. And, chap. 53. 1. he teacheth, that few shall believe in Christ, yea, none save the Elect, to whom the arm of the Lord shall be revealed. And our Lord Jesus teacheth the same, Ioh. 6. 37, 44. that all the Elect shall come to him, and that no moe then the father shall powerfully draw un∣to him, can come unto him.

Obj. But there is another forged way of propound∣ing this covenant which sundry learned men hold forth, who have made many disciples and followers of their opinion, because of the seeming plausibleness of their doctrine: wherein they teach, that Christ Jesus hath died not only for all sorts of men, but also for all and every man, as well for them that perish as for them that are saved; and that albeit he hath not pur∣chased righteousness and life eternal determinatly to any man, yet he hath purchased by this universal redemption, power to every mans free-will, to be∣lieve in Christ and persevere in his obedience, without any speciall operation of the holy Spirit in one more then another. And this power of mans free-will, wherewith every child of Adam they say is born, they call by the name of universall grace, albeit in effect it is nothing but universall unrenewed nature, common to every man.

Ans. We answer, how learned soever the teachers of such doctrine seem to be, yet in this doctrine they are not taught of God: Over such mens learning and wisdom, Christ doth glory (Math. 11. 25.) saying▪ I thank thee, O father, Lord of heaven and earth, because

thou hast hid these things from the wise and prudent, and hast revealed them to babes: even so Father, for so it seemed good in thy sight. Therefore of such doctrine we say, that it is false, and contrair unto Scripture, how plau∣sible so ever it seem to proud sinners, yea it is a mock∣ing of Christ, and an hinderance of mens repentance and conversion unto God.

1. Their doctrine is contrair to Scripture, because contrair to the covenant of Redemption wherein the Father and the Son Mediatour, are agreed upon the persons to be redeemed, to wit, the elect only, given un∣to the Son to be redeemed; and agreed upon the price of their Redemption, to wit, the obedience of Christ, even to the death of the crosse; and agreed upon the graces and gifts to be given to the elect, to wit, all sa∣ving graces, as faith, repentance, perseverance, and whatsoever belongs to righteousnesse and eternall life; and agreed upon the means and way of gathering in the redeemed, out of all tongues and kindreds and nations, prudently and prosperously, as is proven from Scrip∣ture, Chap. 4. and shall be more confirmed in the next following chapter.

2. Their doctrine it mocketh Christ, because it char∣geth Christ with folly in His making covenant so, as neither Gods justice nor mans common wisdom, would allow, to lay down the price of his blood, and not be sure who should be saved by his blood, to pay as much for Iudas as for Peter, to redeem all and every man, and yet put the disposing of the benefit of Redemption, and fruit of his death out of his own hand, into the hand of mens free-will, to make of it something or nothing as they pleased; to buy a possibility unto men to save themselves actually, without the speciall grace of the holy Ghost, and to cut himself off from having the glo∣ry of the actuall conversion of sinners, as far as he is from the blame of mens remaining in sin and infideli∣ty; for, they say he hath purchased alike power to all and every mans free-will, to beleeve or remain in infi∣delity

as they please; if they use it ill, bear they the blame; if they use it well, they have the praise. They make him to lay down his life for all and every man, and to purchase unto all and every one, power to be∣lieve in him, and yet never to purpose to make offer of the Gospel to the thousand part of men. These and many moe blemishes they cast by their doctrine upon the wisdom and power, and grace of our Lord Jesus, who is infinitely wise and holy in all his doings.

3. This doctrine is a great hinderance of mens re∣pentance and conversion unto God, and to the exercise of all holy duties; for, whosoever believeth this their doctrine, he cannot renounce nor deny his own wit, worth, and ability, that he may come humbly unto Christ and follow him, but he must stand to this con∣ceit of himself, which this doctrine teacheth him: yea, such a man cannot say to God in humble and hearty prayer, open mine eyes, that I may behold the wonders of thy Law, and teach me thy statutes; he cannot in earnest say with David, incline my heart to thy testimonies, and not unto covetousnesse: for, he hath (in his conceit) this power of free-will in himself, by common gift to every man, he cannot heartily thank God (if he seem to himself to do any good) for giving him both to will and to do of his good pleasure; for, this he hath in his own hand, as this deceitfull doctrine perswadeth him.

Obj. But some there are who maintain the decree of Redemption, and covenant between God and Christ (which in substance, is one with the decree) to be ab∣solute, concerning the powerfull and invincible con∣version, perseverance and salvation of the elect; but concerning the rest of the world, they tell us of a con∣ditionall decree of saving every one who shall believe in Christ Jesus, which doth make some difference from what is said before.

Ans. There is indeed an offer to be made to all the hearers of the Gospel, to whom God in his providence doth send his messengers, who are appointed to make

offer of peace and reconciliation through Christ, upon condition of hearty receiving it, even to such as the Lord knoweth will reject the offer altogether; against whom, his sent messengers, are to shake off the dust of their feet, for a witnesse against them, Matth. 10. 13. 14. 15. which accordingly was done by Paul and Bar∣nabas, Acts, 13. 46. 51. and our Lord made offer of himself to his covenanted people the Jews, who did not receive him, Ioh. 1. 11, 12. and this is to be done ac∣cording to one of the articles of the covenant of Re∣demption, concerning the prudent way and maner of Christs singling forth his own elect, from the rest of the world; But this doth no wayes import, or infer, an universall conditionall Redemption or any conditi∣onall decree of God: for, there is a vast difference be∣tween a conditionall decree of God, and a decree for bringing about Gods purpose, by offering peace unto men upon a condition. A conditionall decree presuppos∣eth, that God is not resolved what to do about them to whom he shall make offer of peace upon condition, but that he doth suspend the determination of his own will, till the offer be made, and the man hath refused or accepted of the condition propounded unto him; which sort of decree cannot be in God, to whom are known all his own works, and all mens works from the beginning, Acts, 15. 18. and who doth all things ac∣cording to the determinat counsell of his own will, Ephes. 1. 11. But a decree to offer peace, upon condition of believing in Christ, is a wise mean both of hiding and executing his own secret decree, and puting the persons to whom he makes the offer unto tryall; that after the drawing forth of the naturall enimity and backward∣nesse, which is in all men to come unto Christ, till they be drawn by God, He may have mercy on whom He will, and take the refuse at the hands of others for the glory of His justice and grace, according as He hath determined in Himself. The one way determineth man, as God willeth; the other way determineth God,

as man willeth. Moreover such a conditionall decree concerning all the rest of mankind, beside the elect, is inconsistent with the Scripture, and the way of Gods dispensation toward the most part of mankind: for, it was not Gods purpose to make the offer of grace, up∣on condition of believing in Christ, to all and every man, Psal. 147. 19. 20. He sheweth his word unto Ia∣cob, His statutes and His judgments unto Israel, He hath not done so with any nation. And as for His judgments they have not known them. This same doth Moses insinuat, Deut. 4. 7, 8. and for his dispensation, experience in all ages sheweth, that the grace of the Gospel, is not offer∣ed to all and every one, and so they cannot be said to refuse the condition, who never have the offer of grace upon condition; for, our Lord giveth us ground so to reason, speaking of them who should refuse the offer of the Gospel, Iob. 15. 22. if I had not come and spoken un∣to them, they had not had sin, (to wit, the guiltinesse of rejecting the offer made in the Gospel) but now they have no cloak for their sin. Wherein also he giveth a reason wherefore the offer is made to them, whom he knew would refuse the offer, to wit, that they may be rendered inexcusable, and be without the cloak or pre∣tence of this alleageance, that if they had gotten the offer, then would they have believed and repented: for, this is the pride of Adams posterity, they conceive they can believe and obey God, if he shall be pleased to re∣veal His will to them. And this is sutable to the co∣venant of Redemption; which, because it was not made for the saving of all and every man, therefore it was not Gods purpose to reveal his Gospel, and make offer of his grace to all and every one, but out of all sorts of men to call effectually the elect, sending the Gospel where they live, or bringing them to the place where the Gospel is preached, that the predestinat might be of purpose effectually called, and justified and sanctified and saved, Rom. 8. 28, 30. and because the elect and predestinat were to live in the civil society of

the rest of the world, it was agreed and decreed, that the offer of the Gospel, should be made to all indiffe∣rently where God should send his messengers, because God had determined to bring about the salvation of the elect, so wisely and holily, as none of the hearers of the Gospel should be stumbled, or hindered from em∣bracing the offer made to all the hearers indifferently, without letting any man know of his election, till he have received Christ offered to him and other self-con∣demned sinners, or declaring any man reprobat in par∣ticular, to whom he maketh offer of grace.

Obj. But except we grant an universal redemption and the universal grace (as they call it) of the power of free-will to all and every man, how shall we satis∣fie our selves about Gods dispensation toward them, who live without the Church, strangers and aliens from the commonwealth of Israel?

Ans. As for the elect among them, either they shall be brought to the hearing of the Gospel where it is preached, or the Gospel shall be sent unto them where they do live; and for the rest, the Lord dealeth with them on the terms of the covenant of works, the po∣wer of keeping whereof, albeit they have lost in Adam, yet they are not loosed from the obligation and penalty of violating thereof, and even they have not laid aside the proud opinion of their ability to follow vertue, and ••shew vice as they please. And the course which God followeth concerning them, the Apostle sheweth us, Rom. 2. 12, 13, 14, 15. As many as have sinned with∣out the written law (saith he) shall perish without the law, &c. for, when the gentiles which have not the law (to wit, the written law given to the Church) do by nature the things of the law; these having not the law, are a law to themselves.

Obj. But if the doctrine of redemption of the elect only unto life, be maintained, and power of free-will to believe and obey the Gospel, be not given to every man, specially of these that have the offer of the

Gospel, and that without any speciall operation of the holy Ghost, how can it be said, that God dealeth just∣ly, in earnest and fairly, with miserable sinners, when he exhorts, requests and obtests all that hear the Gospel, to come to Christ, and persevere in obedience of the faith, when he knoweth that none of them have power to believe or obey, and that to many of them he hath no purpose ever to give grace to repent and believe that they may be saved?

Ans. First, what can the patrons of the power of mens free-wil, speak against the justice and goodnesse of God▪ when they hear his complaint against Israel, Psal. 81. 8, 9, 10. &c. Hear O my people, and I will testi∣fie unto thee O Israel, if thou wilt hearken unto me, there shall be no strange God in thee, neither shalt thou worship any strange god; I am the Lord thy God, which brought thee out of the land of Egypt; open thy mouth wide, and I will fill it; but my people would not hearken to my voice, and Israel would none of me, So I gave them up to their own hearts lust, and they walked in their own counsels. What can they say against Gods justice and fair dealing, when he, having drawn forth to light, by his long con∣tinued preaching of his word, the obstinat enimity of the reprobat multitude against him, opened up his de∣cree against all that sort in the sad message committed to Isaiah, Chap. 6. 9, 10. Go and tell this people, hear ye indeed, and understand not; see ye indeed, but perceive not: make the heart of this people fat, and make their ears heavy, and shut their eyes, least they see with their eyes, and hear with their ears, and understand with their heart, and con∣vert and be healed, vers. 13. yet there shall be a tenth part, the holy seed, (to wit, the elect) shall be the substance thereof? And of this prophesie use is made, when the multitude of misbelievers was like to obscure the glo∣ry of Christ, Iob. 12. 37, 38. to 42. they heard the offer of grace preached by Christ himself, and saw his manifold wonders, yet they believed not, neither could they believe, because God had rejected them▪ as

Iohn doth prove from the prophesie of Isaiah.

Secondly, Is it not fair dealing, when the Lord pro∣fesseth, that his word shall be preached, and his won∣ders manifested (for the elects cause, albeit they were but as a tenth part) to a cursed and reprobat multi∣tude, who should hear and see without his blessing, and in his dispensation, doth in effect as he hath professed? As it is a reasonable answer of a husband man and Gardener to his child, asking him, why he beats the whole sheaf and watereth all the Garden, seing the sheaf is most part straw and chaff, and the garden full of weeds, to say to his child, that he beats the sh••af, that he may sever the corn from the straw and chaff, and that he watereth the ground, where herbs and weeds do grow together, that he may make both to come up above ground, and after that, may pull out the weeds, and foster the herbs for the masters use? So it is a reasonable answer to such as cavil against the preaching of the Gospel, to a mixed multitude of elect and reprobat, to say that the Gospel is preached to both, for the conversion of the elect, and bringing to light the hatred of the reprobat against God, and the offer of his grace.

Thirdly, we grant the Lord knoweth mens wicked∣nesse and inability to obey his commands, and their naturall enimity against him; but he knoweth also, that all men by nature are proud and puffed up with the conceit of their own wisdom and righteousnesse, and ability, so as they will not acknowledge their sin∣fulnesse, nor be sensible of their misery and danger of perdition, but do entertain a high esteem and opinion of themselves, and in speciall this, that they love God above all things, and that they can do any thing com∣manded, at least in such a measure as may reasonably satisfie God, as is to be seen in the example of the Isra∣elits undertaking, Exod. 19. therefore, God, in His wis∣dom before he convert any man, doth pull down this false conceit, by putting his ability to proof by the

preaching of the law, to the intent, that as the Lord knoweth what is in man, so man may know it also both in his own and other mens experience: and this is brought to light yet more clearly by the preaching of the Gospel, wherein albeit God make the precious offer of life and salvation to every hearer of the Gos∣pel, if he will acknowledge his sin, and betake him∣self to Christ; yet no man of himself will either be∣lieve or receive the offer, but will go on in his own counsell and wayes, till God by his grace convert him. This sicknesse is common both to the elect and the re∣probat, but when the naturall perversnesse of both is manifested, God cometh and maketh the difference of the one from the other, out of his meer grace, by draw∣ing the elect powerfully to Christ and letting the rest go on to their own perdition in his righteous judg∣ment. And our Lord doth so expound the mater, Ioh. 8. 47. He that is of God, heareth Gods words; ye therefore hear them not, because ye are not of God.

Fourthly, the Lord professeth plainly, that in the dispensation of his word and works of providence, he intendeth the tryall of men, and the discovery of their hearts to themselves and to others; and what fairer dealing can there be then this? for, Exod. 16. 4. He tells them, that he will rain down Manna upon them, to prove them, whither they will walk in his law or not: and, Exod. 20. 20. He tells them, he will give them his law and preaching of his word, to prove them, that his fear might be before them: and, Deut. 8. 2. that the dispensation of his providence toward them, all the fourty years in the wildernesse, was to humble them, and to prove them, to know what was in their heart, whether they would keep his commands or not: and, Deut. 13. 1, 2, 3. that he would suffer false prophets to arise among them, to prove them, and to try whether they would love the Lord their God with all their heart. And to this same intent, we are advertised, that Christ should be not only a tryed

stone, but also a stone for tryall, set for the ruine of some, and raising up of other some, Isa. 28. 16, 17. and, 8. 14. compared with Luke, 2. 34, 35. for, by this maner of dispensation▪ the Lord maketh manifest, that both the elect and reprobat are concluded under sin and unbelief of themselves▪ and that no man can come to Christ, except the Father draw him, that he may have mercy on whom he will have mercy. And this maner of probation of men by a common offer of grace un∣to all, is a part of that prudence, whereby Christ, by his conditionall promises and exhortations, and the preaching of the Gospel to all hea••ers, maketh all these that are outwardly called, to be without excuse, and fisheth forth the elect out of the sea of sin and misery, and out of the society of those that perish: of which prudence, Isaiah speaketh, chap. 52. 13. Behold, my ser∣vant shall deal prudently and prosper, and be extolled, and be very high.

Wherefore this wisdom of God in converting the elect, without giving cause of stumbling unto any of the rest, is rather to be admired and praised, then to be disputed against, as we are taught, Rom. 11. 33, 34, 35, 36. O the depth of the riches, both of the wisdom and knowledge of God, how unsearchable are his judgments, and his wayes past finding out?

Obj. But for all this, the carnall wisdom of proud men is such▪ as neither is it subject to God, nor indeed can be, but standeth in hostile enimity against him, and will not be quiet, but when it heareth what is said, Rom. 9. 18. that God will have mercy on whom he will have mercy, and whom he will he hardeneth, will say, as it is, vers. 19. why doth God yet find fault? for, who hath resisted his will? this doctrine, say they, doth hinder mens repentance altogether.

Ans. We answer with the Apostle, vers. 20. Nay but O man, who art thou that replyeth against God? whe∣ther dost thou compear procuratour for the reprobat and for Satan the enemy of God, to quarrell and dis∣pute

with God anent his righteous decrees? If thou wilt avow this, we leave thee and all such proud and presumptuous misbelievers of plain doctrine to reckon with your Judge. But if thou speak only for thy self, we shall let thee see, that this doctrine shall not hinder thee from repentance. If then thou shalt say, I will not dispute against God, but do desire earnestly to be satisfied about my self, for I believe, that many are re∣probat and few are chosen; and my fear is, that I be found of the worst sort, and do not know how to rid my self of my doubts and fears. For answer, we shall deal with thee in a friendly maner; and, first, we put thee in remembrance, that God hath served an inhibi∣tion on all men, not to medle with the secret counsell of God, Deut. 29. 29. The secret things belong to the Lord our God, but these things that are revealed belong unto us and our children for ever. Therefore do not hearken to this suggestion, but go about thy duty. We ask then, first, art thou convinced of thy sin and ill deser∣ving? If thou say, I am a sinner, and cannot answer for one of a thousand of my by gone sins, for which God may justly, and I fear he shall in effect reject me, we answer unto thee, it is to good purpose that thou are so far convinced of sin, as to judge thy self worthy of death, and utter exterminion from his mercy: mean time be comforted thus far, that thou art not of the number of those who confide in their own righteous∣nesse, nor of the number of them who trust in their own strength, or power of their free-will.

We ask again, doth thy by gone life displease thee? and wouldst thou have thy sins forgiven, and thy self reconciled with God? doth Christ, offering himself in the Gospel, please thy soul, when thou hearest from his word, that he craveth nothing of thee, save that thou welcome his offer, and consecrat thy self to him, that so in him thou mayest have righteousnesse and sanctification and salvation? If thou answer, that the searcher of hearts knoweth thy hearty desire to be re∣conciled

to God in Christ, to live before him hereafter as a reconciled child, there is good hope of salvation for such a one as thou art.

Thirdly, we say, seing thou hast heard the law con∣vincing thee of sin, and hast believed Gods word so far, why dost thou not believe him also, when in the Gospel thou hearest his offer and call unto all self-condemned sinners, to come unto Christ, and rest their weary souls upon him? who hath excepted thee from the embracing of mercy offered in Jesus Christ? look therefore what his word saith to all sinners flying for refuge unto Christ, who is the hope set before sinners, and leave him not, whatsoever be thy fears; for, he that hungereth and thirsteth for righteousnesse through Christ, shall be satisfied.

CHAP. VII.

For a further clearing and confirmation of the doctrine about the three Covenants, from Jer. 31. and Heb. 8.

THe prophet Ieremiah giveth us a short com∣pend of the former doctrine anent these three covenants, chap. 31. vers. 31. &c. whereof the Apostle giveth a clear commentary, Heb. 8. vers. 6, 7. &c.

As to the covenant of Redemption, it is here pre∣supponed to be past, as the Apostle, expounding this place of Ieremiah, giveth us to understand, while he sheweth us, that the covenant of grace was no other wayes purchased, then by the Mediation of our Lord Jesus, transacting about the covenant of Redemption with the Father. And that he may give us to under∣stand this,

1. Christ is called the Mediatour of a better covenant, Heb. 8. to wit, of the covenant of Grace.

2. The covenant of Grace is designed by the name of a Testament, which giveth us to understand, that Christ the Mediatour, did not obtain the making of

this covenant on a lesse price then the laying down of his life, that all the benefits contained in these better promises, might first be his goods, to dispone upon, as he pleased; and that he being resolved to die, did make his Testament, and leave them all in legacy to the re∣deemed, his heirs and assigneys, designed from eternity.

3. The Mediatour making his Testament, is called Iehovah, not a meer man, but God to be incarnat, making an unchangeable Latter-will or Testament, which of necessity required the death of the Testatour, that it might be ratified, Heb. 9. 15, 16. and the death of a Testatour not a meer man, but the Son of God to be incarnat and to die, who had life in himself, that he might lay down his life, and take it up again.

4. The goods which he purchased according to the covenant of Redemption, and left in legacy to his heirs, are all and every blessing which do belong to godlinesse and life eternall, as remission of sin, and writ∣ting of the law in their hearts, &c.

5. The redeemed, and designed heirs, are not all and every man, but the elect only, these that were to be saved only, and who were to be effectually called, and indued with the saving knowledge of God, who from the least to the greatest, were all of them to know the Lord: not such as were the reprobat fathers, nor their unbe∣lieving children, but the chosen society of the Israel of God and of Christs family, the house of Iudah, which is the tribe of Christ; for, the Apostle doth extend these promises unto the covenant between God and the elect, to be gathered under the Evangel unto Christ, out of Jews and Gentiles.

As to the covenant of works, it is certain, first, that God made a covenant of grace in substance, and upon the mater with the fathers that were brought out of Egypt, as we may gather from the consideration of the parties and articles of that covenant: for, albeit God repeated the covenant of works, and declared the force of the law, for binding the curse upon all trans∣gressours

thereof; yet he did presse the law on them in order unto their reconciliation, by the sacrifice of the Lamb of God, to be in due time offered up, and did teach them, that Christ was the end of the law, for righteousnesse to every one that believed.

2. It is certain, that in the framing of this cove∣nant of grace, between God and the visible Church of the fathers, God did make the promises of righteous∣nesse and eternall life and spirituall blessings, under the vail of temporall types, upon conditions more hard and difficile in appearance, then the new covenant doth require: for, this the Apostle sheweth to us plainly, Heb. 8. 6.

3. It is certain, that the un-believing Fathers did not take up, nor understand the covenant of Grace, but turned it over in a covenant of Works, which is mani∣fest by comparing the words of Ieremiah and the com∣mentary thereupon by the Apostle: For, Ieremiah saith, that they did transgress the Covenant, albeit God did shew himself a husband unto these un-believing Fathers; that is, they changed the covenant of Grace in a cove∣nant of Works of their own framing, and transgressed that Covenant also. And the Apostle saith, they did not continue in that covenant, because they changed it to themselves in a covenant of Works, according to which Covenant God did deal with them: for, in stead of being a husband to them, he exacted of them the pe∣nalty of the broken covenant of Works, and Lorded it over them, and did not regard them. Heb. 8. 6. For, they sought after the righteousness of works, and not to have righteousness by faith; and therefore did he despise them, and dealt with them after the tenor of the covenant of Works. And it is observable, that the words of Ieremiah do comprehend the Apostles mean∣ing; for, the words may bear both, that God was a husband unto them▪ to wit, in making a covenant of Grace with them; and that he dealt with them as a Lord over them, by exacting of them the penalty of the

broken covenant of Works, and of the rejected cove∣nant of Grace.

As ••o the covenant of Grace, the Apostle speaketh of it in express termes, first, by Gods promising that he would make a new Covenant with the house of Israel and Iudah.

Secondly by his setting better promises before them then these were which were made to the Fathers in the wilderness.

Thirdly, by his giving no other cause of bestowing so great blessings on them, but his own good-will and pleasure.

Fourthly, by his requiring no other condition of them but saith, that they who feel in themselves, the want and need of the promised blessings, and are con∣vinced of their own unworthiness, might give credit unto God that maketh the promise, and so embrace the promises, and apply them to their own use.

As to the external dispensation of the Covenant, it is certain, first, that it was common to all that were exter∣nally called, to all the members of the visible Church: for, the covenant made in the wilderness with the elect Fathers and reprobat, with the believers and un-be∣lievers, with those that rejected the covenant of Grace and the offer of Righteousness by faith, and with those who looked through the vail afar off to Christ coming, and were saved, was one and the same.

2. It is certain, that the external form of the cove∣nant of Grace, was more obscure and vailed over by the types and figures of the levitical ceremonies before Christ came; but after his coming, it was propounded in clearer and better promises.

3. A day is set, to wit, the fulness of time, when these shadows and typical figures should be abolished, and the grace of God should be set before his people, to be looked upon with open face.

4. And yet, the grace of God was not so hid and obscurely propounded to the Church before Christs

coming, as it could not be taken up by the children of God; for in the midst of the shadows and dark typs the star-light of gracious promises did shine, and the doctrine of the new Covenant, was in substance hol∣den forth by the Prophets; and one instance thereof doth appear in this place of Ieremiah.

As to the internal covenant of Grace, first, these things which are promised in that Covenant, do de∣clare in what state God doth find men whom he doth convert and draw into covenant with himself; for, when the Lord taketh in hand, that he will write his law in their heart, that he will teach them himself to know him, by the teaching of his Word and Spirit; and that he will forgive their sins, he pre-supposeth, that lawless rebellion did reign in them, with blindness of mind and hardness of heart; and that the Elect, by nature, are without law, without God, without faith, before he reform them according to the Articles, or te∣nor of the covenant of Redemption.

2. Albeit, by nature, the law be written in mens hearts, as to the knowledge of sundry moral duties, and so far as is sufficient to make them inexcusable for their contraveening these sparks of light, Rom. 1. ••0. and, 2, 14. 15. Yet, the writing of the law, here promised is spiritual and super-natural, inlightning their minds by the light of Gods Spirit, and renewing their heart; and, in effect, the thing promised is actual conversion of them.

3. And seing conversion is here promised by Christ the Testator absolutely, he hath taken in hand abso∣lutely to effectuat it: for, it is not said, I will put my law in their heart if they please to suffer me, but deter∣minatly, I will put my law, I will write my law in their heart and inward parts, that is, I will make them wil∣ling who were averse, and obedient to my law who were rebellious.

4. Christ, the Testator, doth in all this, not satisfie himself by promising the illumination of the mind and

the inclining of the heart, for a time; but promiseth also to make a solid and permanent work of it, by making them persevere, which is imported in the words I will put, and I will write it; for, to write it, is as much as to fix and ingrave it, that it may remain.

5. The chief head of the Covenant, and which in substance doth contain all blessings, is set down in these words, I will be their God, and they shall be my people: for, by this promise, right is granted unto the true heart∣convert and confederat, first, unto God himself, then unto all his benefits, whereof he hath need, in order to righteousness and eternal life: for, they whose God the Lord is, they do live, and shall live for ever, as Christ saith, God is not the God of the dead, but of the living, Matth. 22. 32. And all particular promises, what are they else but explications of this great and first promise, and applications thereof to his childrens cases in par∣ticular?

Gifts of the Spirit are promised here, and indue∣ments whereof disciples have need, whereof pilgrims going home to that heavenly city have need: yea, the Spirit himself is promised to them, who is to remain with them to the end of their life, as a directer and leader, They shall all know me, saith the Lord, that is, as Christ doth interpret it, They shall be all taught of God, Joh. 6. 45.

7. The Lord sheweth here, that he will deal with men, in their regeneration and reconciliation, as with reasonable creatures, by preserving and not destroying them in their simple naturals, by maintaining and not over-turning the liberty of their free-will; I will make a Covenant, saith he, with the house of Judah. Now a Covenant is a free and voluntar Contract.

8. He sheweth, that he is Lord and Over-ruler of mans will, who can turn it about as he pleaseth, and that he is not hindred nor impeded to execute and bring to passe, whatsoever he hath purposed to do, by the va∣riable contingency or differency of mans will, but can

work upon the will of man, and by the will of man, what pleaseth him; and by second causes, whether working freely and contingently, or by a naturall ne∣cessity, can wisely, holily and powerfully bring about his own purpose in his set time; the dayes come, saith he, wherein I will make a covenant with the house of Israel. Wherein he taketh upon him the effectuall work of co∣venanting, promising not only for his own part, but also for the elect of Israel and Judahs part; for, his promise is, that it shall come to passe, that by inclining their will unto reconciliation, they shall willingly con∣sent unto a covenanting with God: for, he saith, I will make a covenant with them; he saith not, if they will, but absolutely, I will make them close a covenant with Me heartily.

9. The party to be converted and to enter in cove∣nant, is not all men, nor every society, but the Church, Gods own family; not every nation, but Gods people, chosen out of all nations on the whole earth, I will make a covenant with the house of Israel: as it is also cleared, Deut. 7. 6, 7▪ 8.

10. The Church of Christ under the Gospel, as the Apostle looketh on this place, is comprehended under the name of Israel and Iudah; partly, because Israel hath the priority of all other people in Gods covenant; and partly, because all the Christian Church of the Jews and Gentiles, is comprehended under the name of the house of Iudah, which is Christs tribe, whereof he came, who is the prince and head of all believers and confederat persons, reconciled to God; and part∣ly, because the Israelits or Jews, have this prerogative above all other people and nations on the earth, that of that race of people, the posterity of Abraham, Isaac and Iacob, there shall be in all ages some elected per∣sons till the great bulk of the now scattered people turn Christians, and till the end of the world, Rom. 11. 5.

11. No age, old nor young, no sex, man nor wo∣man, nor any externall difference of men that can be

put between one and another in this life, doth exclude any man from the benefit of this covenant, or com∣mend a man to God that his person should be respected of God, but all and every one whom God shall ex∣ternally call, may safely accept the offer of grace, and joyn themselves to Jesus Christ; for, the grace of God here, is extended unto all degrees and sorts of men, from the least to the greatest.

12. In the mean time God knoweth his own, man be man, both great and small, and with the same love, doth embrace them all; for, the promise is, that all those elect who are known to God, shall know him from the greatest even to the least.

13. The great obstacle which may be supposed to exclude any from coming in to God through Christ, is here removed; to wit, the greatness and multitude of by-gone sins, cast up against the in-coming of some when they are called: The mercy and grace of Christ the Testator, taketh this doubt out of the way, say∣ing, I will forgive their iniquity, and their sins I will no more remember, Jer. 31. 34.

14. This promised remission, the Lord will not have limited nor abridged, neither by the number of sins, nor grievousness thereof, nor kinds of sins, but he purposeth and promiseth to take away all iniquity by forgiveness, and to forget their by-gone sins, ver. 34. And confirmeth this by repeating the promise of not casting them off who shall acknowledge him, ver. 37.

15. From this promise the Apostle (Heb. 10.) draw∣eth this consequence, that under the Gospel, or new covenant, there is but one offering for sin; which offering cannot be repeated, in regard that full remis∣sion thereby is purchased: For, (ver. 14.) he saith, by one offering he hath perfected for ever them that are sancti∣fied, and this he proveth from the words of the cove∣nant, ver. 15, 16, 17. whence he concludes, ver. Now, where remission of these are, there is no more offering for sin.

16. If any shall ask for the cause of so rich mercy and grace covenanted, he shall find none in man at all. The only cause is set down here, to wit, the will and good pleasure of God, I will forgive their iniquity, saith the Lord, and their sins will I remember no more, that is, I will have mercy on whom I will have mercy.

17. Because the Lord our God and Mediatour, is here making his Testament, wherein also he taketh up∣on him to be executor of his own latter will, and to perform all that is promised, therefore in confirmati∣on, he subscribeth and sets down his name, Ier. 31. 35. Thus saith the Lord; and that his subscription may be of weight with all men, he designs himself by his stately stiles or titles, taken from his creation and government of the creatures, Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the starrs for a light by night, which divideth the Sea when the waves thereof roar; the Lord of hosts is his name.

This he saith, least the faith of his people should be shaken by their looking to impediments and difficulties, and that they may gather strength and courage to go on in the Lords way constantly, when they consider the power of God in the workmanship and government of the world.

18. Unto his subscription, he addeth, both wit∣nesses and pledges of his promises, ver. 36. If those ordi∣nances depart from before me, saith the Lord, then the seed of Israel (which comprehendeth the seed of Abrahams faith) shall cease from being a nation before me forever, ver. 36.

19. Last of all, least any man, in the considerati∣on of the grievousness of his sin, or of the apparent im∣possibility of performing these promises, should doubt, of remission of sins to be granted to the confederat, or of the perseverance of the true believer, or of the perpe∣tuation of the Church, the Lord bids his people that

come in to him, be confident and quiet, ver. 37. say∣ing, If heaven above can be measured, and the foundations of the earth searched out beneath▪ I will also cast off all the seed of Israel for all that they have done, saith the Lord, Now, both these are impossible, that we can measure the heavens, or search the bottom of the earth: There∣fore it is impossible, that this covenant and the promi∣ses made therein, should fail.

The maner of dispensing the new covenant outwardly and inwardly.

AS to the dispensation of this covenant, both out∣wardly and inwardly, first, this promise of a new covenant, is a challenge against the mis believing fathers, who slighted the offer of grace and followed after the covenant of works, seeking righteousness by works; which covenant of works, they were not able to perform and it served unto them only for their con∣demnation: This the Apostle doth collect from this place of Ieremiah, Heb. 8. 8. He found fault with the fathers.

Secondly, the Apostle observeth the wonderfull mercy of God, that while he is finding fault with the incredulity of the fathers, who lived under this old covenant, he will avenge this their incredulity, igno∣rance, foolishness and ingratitude, by telling them, that he will make a new covenant and give them that were then living a taste of it, for recovering them, finding fault with them, he saith, the dayes come, that I will make a new covenant.

Thirdly, this covenant of grace m••de with the Church, is procured by Christ, to this end, that the covenant of Redemption might be brought unto a reall accomplishment by the covenant of Grace. This ob∣servation is grounded upon this, that Christ is called the Mediatour of this better covenant, Heb. 8. 6. For, he will draw up a clear covenant of grace with his people, that the blessings purchased unto them accord∣ing

to the covenant of Redemption, may be applyed unto them by this covenant of grace and reconcilia∣tion.

Fourthly, the preaching of the promise of this new covenant, is a most fit mean to draw on and close this covenant of grace between God and his people, who are the called according to his purpose: This observa∣tion is gathered from Ieremiahs preaching and Pauls preaching of this unto the hearers of the Gospel, to this very intent and purpose.

Fifthly, in the promising and preaching of this co∣venant of grace, God will have all mens opinions, thoughts and conceptions about this mystery, limited unto, and depending upon, his mouth alone, reveal∣ing the same in his Word: This observation is gather∣ed from the Lords invitation of all men to take heed what he is to say, and what he is to let forth in this mater, Behold the dayes come, saith the Lord, wherein I will do such and such things, which now I fore-tell I will do.

Sixthly, both the making and way of making a covenant with man, dependeth absolutely on God either to make a covenant or not, to make what cove∣nant he pleaseth to make, upon what conditions he pleaseth, and with what persons he pleaseth to make his covenant. No man ever preveened God, desiring him to make a covenant, but God did preveen all men, he preveened Adam once before his fall, and again by preaching the Gospel in his audience after the fall, he preveened the fathers in the wilderness, he preveened his posterity, that have lived or shall live in the latter dayes, promising to make a covenant with those who were not come into the world, but were to come long after the promise.

Seventhly, the Lord will have all men to under∣stand, that the end of his covenanting with men, both in that old dark form, and in the new clear form, is his own glory: For, he hath made all things for him∣self,

even the wicked for the day of evil. This obser∣vation is gathered, partly, from this, that the Lord bringeth forth his soveraignty for a reason of his reject∣ing of the misbelieving fathers in the wildernesse, I de∣spised them, I regarded them not; I Lorded it over them, as the originall may bear. And partly, from this, that he bringeth forth his own will and pleasure, for a rea∣son of his shewing grace to their posterity, I will for∣give their sins, &c.

8. He sheweth also, that in his works he doth not de∣pend upon man, but that all his works are known unto him from the beginning, and that it is determined by himself, what, and how, and by what means, he will do every thing. This may appear from this, that he doth fore-tell what he is to do about the saving of his elect, Jews and Gentiles, being no lesse certain to do what he promised about the posterity to come, then he was certain of what was past already about their in∣credulous fathers.

9. The Lord will have us to know, that laying aside the consideration of his decrees, it is simply in the power of God to punish sin, in whom he will and to pardon sin through a Mediatour, to whom he will, that is, to have mercy on whom he will have mercy, and to pardon whom he will pardon. This is collect∣ed from this, that the fathers do sin in the wildernesse and justly perish and the posterity do sin and are gra∣ciously pardoned.

10. In all this proceeding, no violence is used upon the will of men, whether of them that perish, or of them that are saved. The saved do walk freely and willingly in the way of salvation, as their hearty choise; and these that perish, walk willingly in the way of perdition. God proceeds with both by a vo∣lun••ary covenant, as this place doth shew.

11. In them that perish the meritorious and cul∣pable cause of their perdition is in themselves; but in them that are saved, no cause is found at all, but the

cause is found in Gods grace alanerly. This is col∣lected from this, that the Lord giveth the reason of the perdition of the misbelieving fathers, from their sins and transgression of covenant, they transgressed my cove∣nant, and I despised them; and of the salvation of their posterity, no other cause but this, their sins I will not re∣member any more.

12. The Lords justice is cleared in the perdition of them that perish, because he gave precepts and promi∣ses, and other morall motives, to hinder them from sin∣ning, and to move them to keep his wayes, albeit he did not effectually impede their running on to sin ac∣cording to their inclination, and pronenesse to follow their own way. This is collected from this, that the Lord saith, he made a covenant with their fathers, and they did break it.

13. It pleaseth God, not only to give his precepts unto men, concerning their duty, but also to conde∣scend so far unto them as to open up in a part his de∣crees and deep designs about mens salvation, that they, being admitted somewhat near to the treasures of His wisdom, goodnesse, justice and mercy, might be so much the more wise, and the more stirred up to discharge their duty, and make use of his dispensation. This we collect from his revealing of the decree of election of the posterity of Israel, and drawing them ef∣fectually into a covenant of grace with himself.

14. The Lord doth reveal to the world the doctrine of election unto life, only in the general, and doth not descend to the nomination of them in particular. This is collected from this, that he doth promise to convert and draw into a new covenant of grace, the posterity of Israel and Iudah, without nameing particularly these that were designed for that salvation.

15. Albeit the Lord keepeth up the names of the elect (except of some few) before their conversion, yet, he giveth forth marks and evidences, whereby af∣ter their conversion, they may be known both to them∣selves

and others. This we collect from this, that He sets down infallible marks of the elect, who are to be Gods covenanted people or worshipers of God, that they do know God, and have his law written in their hearts and inward parts.

16. As for the reprobation of any man, the Lord hath given no certain mark as long as they live, (ex∣cept that malicious and wilfull rejecting and opposing of known Christ Jesus) to the intent that none should dare to exclude, either themselves or others from repen∣tance and hope of mercy, so long as the day of Gods long-suffering and patience doth last. This is collect∣ed from this, that God doth not make mention of the reprobation of these misbelieving fathers, while they are living, but now long after they are dead; and this mention making of them, is in general only, and not by nameing them particularly.

17. Albeit in the dispensation of the covenant of grace, for application of saving mercies, the mater be so wisely carryed by God, that both the decree and covenant of Redemption is keeped closs, as to particu∣lar names, and yet it is effectually made out in the ap∣plying of grace to individuall persons, as the agree∣ment is made between God and Christ Mediatour; yet, the covenant of Redemption, is made this far clear, that it did not passe for the conversion and salvation of all and every man, by this evidence, that not so much as the offer of the covenant of grace, and reconciliati∣on shall be made to all and every nation, far l••sse to all and every singular person: but that the people and na∣tion of Israel and Iudah is chosen out of all people and nations in the world, comprehending such others as should be called unto their society, and the fellowship of the olive tree among them, as Psal. 147. 19, 20. holdeth forth. And in this place the whole elect, un∣der the Gospel, are taken up under the name of this one nation.

18. That the decree of election of some, may both

be keeped up as to particular nomination, and yet have certain execution and be performed, the Lord taketh up all his confederats whether in the letter or spirit al∣so, under the same common name. This is gathered from this, that the misbelieving Israelits that perished in the desart, with whom God made a covenant and they did break it, are designed under the common name of fathers, and are taken up in that covenant under the name of spouse, Ier. 31. 32. and the elect posterity are taken up under the common name of the house of Israel and Iudah.

19. Such as the covenanters are, in regard of their inward estate, such is the covenant wherein they really are, or such is the covenant in relation to their persons. Unto the reprobat who do change for their part, the covenant of grace into the covenant of works, the co∣venant of grace becometh in effect the covenant of works, and is rendered void to them, as the Apostle doth threaten the Galatians, Gal. 5. 4. and as did befall the pharisaicall fathers, who are here declared as in∣stances; but the covenant of grace unto the elect and true believers, remains still the covenant of grace, from which they do not fall, nor can altogether fall, as the comparison here between the fathers in the wildernesse and their elect posterity maketh evident.

20. The Lord hath wisely joyned life with the means and way to life and death with the way to death, and will not have that separated which he hath joyn∣ed. This is collected from this, that the fathers by not continuing in the covenant, are despised and rejected of God, and so perished; but their elect posterity, having the law of God in their hearts, and cleaving constant∣ly unto the Lord, are saved.

21. The Lord will have this doctrine taught where His word is preached, concerning the election of some, and reprobation of other some; of Gods covenanting with some people and persons, and not offering a co∣venant to other some; of covenanting with some in the

letter, and with other some in the spirit also, to this end and intent, that men, leaving the searching in parti∣cular of that which God hath keeped secret in the par∣ticular, may follow commanded duties, repent their sins and flee to Christ offered unto them, and take up his yoke upon them, and beware that they neither despair, nor yet presume, or turn the grace of God into wan∣tonnesse. This we gather from this, that God sendeth forth Ieremiah to preach these things, not only to the visible Church of the Jews going into exile and capti∣vity, but also to all who shall hear this doctrine from him to the end of the world. And the Apostle, re∣peating this doctrine for the use of the Christian Church of Jews and Gentiles, doth confirm this.

CHAP. VIII.

Of the prudent application of divine covenants in general.

HAving spoken of these three divine covenants concerning mens salvation, it follows now to speak of the application thereof, first, in gene∣rall, and then more specially.

In the mater of application, we must, first, look up∣on Gods effectuall applying and working in the hear∣ers of these covenants, such effects as he hath intended by these covenants to bring to passe: Next, we must look upon the means whereby he ordinarly doth con∣vey and work his intended works in men. And third∣ly, we must look upon the prudent way of use making of these means, both by Pastors and people for peoples good.

2. As to the first, the Lords effectuall application, is a reall and actuall bestowing the good of these cove∣nants upon his own, by way of powerfull working on their spirits. Such as are, 1. the giving the grace of understanding of the Scripture; And, 2. the belief of what is understood; And, 3. the application of the doctrine of the law, concerning mens sin and mi∣sery, to their own conscience; And, 4. the making

them judge themselves according to the law; And, 5. the raising of sorrow in their hearts and fear of wrath; And, 6. the setting of their eye upon Christ for delivery from sin and death; And, 7. the make∣ing them perceive a possibility and probability that they may be saved: And, 8. to have an earnest de∣sire after reconciliation with God in Christ; And, 9. the making of his own to cast themselves over on Christ and to believe on him; And, 10. the making them to consecrat themselves to God in Christ, recon∣ciling the world of meer grace to himself, not imput∣ing transgression to the reconciled through Christ; And, 11. the making them to wonder at the riches of the free grace of God, who in a self-condemned sin∣ner, desirous to be reconciled with him, requireth no personall dignity, no good work, which may com∣mend him to God, but only that he would receive and welcome Christ offered in the Gospel, as the only ne∣cessary and sufficient remedy against all sin and misery, requiring no other condition, but that he flee from the curse of the law, and the wrath to come, unto Christ the Redeemer, who offereth himself unto lost sinners in the preaching of the Gospel, that through him the be∣leiver may be justified and sanctified, and saved for ever; And, 12. after wondering raised in the hearts of his children, the making them cleave closly to Christ, and to strive against all temptations, which might weaken their faith, and to rejoyce in believing, and to be zealous for the Lords glory, and carefull to bring forth more and more fruits of faith and love, and work∣ing such other gracious works of his Spirit in his chil∣dren, as may more and more mortifie sin in them, and perfect the image of God in his new creature. This divine, magisteriall and effectuall application of reall blessings, belongeth to God only, and is the end of all ministeriall application, which is of the externall means appointed of God, to be made use of by men, the blessing whereof must be left to God to bestow, on

whom, how, and in what measure, and in what time it pleaseth him, as the Apostle doth shew unto us, 1 Cor. 3. 6. I have planted, and Apollos hath watered, but God giveth the increase.

3. The externall means, which do serve unto the foresaid divine operations, are, 1. The doctrine of life and salvation, set down in the Scripture, to be heard and read by all men, and meditat upon with prayer for a blessing; And, 2. sent ministers, to whom God hath committed the word of reconciliation, by whose ministery disciples may be made unto Christ out of all nations; And, 3. the administration of the Sacra∣ment, whereby they with their children are baptized, and gathered together in severall Churches, and put under the government of such Church-officers, as his Testament hath appointed; And, 4. these Churches joyned together in the most edifying way of mutuall communion, and strengthening one another in true doctrine, pure worship and discipline, which Gods providence doth make way for, that the Kingdom of our Lord Jesus may continue and grow in the world, and all his ordinances may be exercised publickly and privatly to the best advantage of the Church, for per∣fecting of the Saints, for the work of the ministery, and for the edifying of the body of Christ, as the Apostle requireth, Ephes. 4. 12, 13, 14.

4. In the use of these external means, and specially in the application of these three covenants, prudence is required, both in P••stors and people, to which in∣tent and purpose these following considerations may serve.

1. The remedy of every sic••ness of the conscience, must be grounded on the doctrine of salvation set down in Scripture; which doctrine 〈…〉〈…〉, be known and believed by the porty 〈◊〉〈◊〉, before he can receive benefit thereby: And 〈…〉〈…〉 a prudent application of wholsom and saving doctrine may be made, of necessity the party diseased must be acqu••••ar∣ed

with the doctrine to be applyed unto him, before he can make use thereof to his advantage: for, experi∣ence teacheth us, how hardly gross ignorants can be convinced of sin, add how hardly such can be com∣forted, when their conscience is wakened with the ter∣rours of God, because they neither know from the Word of God, the cause of the terrour and anxiety wherein they are, nor can they be capable of the reme∣dy of their evill, except they, first, be catechised in the heads of saving doctrine, h••ld forth in the Law and Gospel, which instruction can hardly be given or re∣ceived in a short time; and howsoever, a prudent Pa∣stor must make use of time as it is offered, yet when death is near to the party to be instructed, how little is it that can be expected to be done?

2. The order of applying saving doctrine, doth not begin at the application either of the covenant of Re∣demption, or at the covenant of Grace, but he that will follow a right order, must begin at the law and covenant of works, under the yoke whereof we are all born by nature, children of wrath. And if a man ap∣ply that covenant and law to his heart, and subscribe his own dittey and deserved condemnation, then may he turn up his soul to Christ Jesus the Redeemer, and flye to him for refuge, and accept the offer which he makes in his Gospel of a new covenant of grace for pardoning of sin and reconciling unto God in himself the person who is fled unto him, and for sanctifying and saving of him; which covenant, when a chased soul doth consent unto, and layeth hold on Christ of∣fered for relief from sin, wrath, death and hell, then may he ascend by faith unto the covenant of Re∣demption, and apply to himself with Gods allowance all the saving graces purchased by Christ, by that co∣venant, to all that flye unto him and believe in him.

3. This order of making use of these three covenants, many do not follow, but they begin at the covenant of Redemption, and will either be satisfied about this, whe∣ther

they be elected or not, given to Christ to be re∣deemed or not, (which is a secret and not to be inquir∣ed into, save in Gods order as we have shown) or else they will not enter upon the use-making of these means which God hath appointed to bring a man to repen∣tance and faith in Christ. This is a tentation of Sa∣than, which if they yield unto, it shall lead them either to resolute profanity with Cain, or to anxious desperation with Iudas.

4. There are some also, who make leap-year of the covenant of works, and do take no notice of their own naturall sinfulness or wrath due to them, and lying on them by nature; but neglecting this order, do start a race, and run to a presumptuous avouching of their faith in Christ, and will thrust in themselves in the number of the elect, given before the world was, unto Christ to be redeemed and saved, pretending their be∣lieving of the Gospel, when they have not believed the doctrine of the law, and so do turn the grace of God into lasciviousness and wantonness, and go about the satisfying and fulfilling of their own lusts. Where∣fore it is necessary, that every man who seeketh to be saved, and hath resolved to follow Gods way to at∣tain unto salvation, do begin first, at the covenant of works, and examine himself according to the rule of the morall law, how he hath behaved himself in obedience unto the first and second table, and having sound a dittey great enough, that he judge himself and passe sentence on himself as guilty and worthy of ever∣lasting wrath for his sins. Secondly, when he is con∣vinced of sin and deserved wrath, and of his own utter impotency to deliver himself, then let him flee to Christ and lay hold on the grace offered in the Gospel, apply∣ing the same to his burthened conscience, according to the tennor of the covenant of grace, fully revealed in the Gospel. And, thirdly, when he hath in earnest consented unto the covenant of grace and reconciliati∣on, and hath laid hold on Christ, with unfaigned faith,

seeking in him remission of sin, and renovation of life, being resolved by the grace of Christ, to use the means appointed of him for that end; Now it is time and not till now, to look up unto the covenant of Redemption, and there to read his own name, as it were, written in the book of life, and to acknowledge that the measure of repentance and faith in Christ bestowed on himself now in experience, hath flowed from that fountain of Gods love and free grace through Christ.

Except this order be keeped, a man cannot warran∣tably, and with confidence and comfort, make appli∣cation of these covenants. Hence it followeth, that it is a preposterous and perilous course which some do follow, and presse others to follow, that presently up∣on the hearing of the Gospel, every man should be∣lieve, that Christ hath died for him: for, Christ cal∣leth no man, warrandeth no man to come to him, ex∣cept he, first, do acknowledge his sins, and himself to be worthy of wrath, condemnation and hell for his sins, and to be utterly unable to save himself by any mean, save by Christ: for, (Luke, 5. 32.) Christ saith, I came not to call the righteous, but sinners unto re∣pentance. Neither doth Christ require of any man, to believe himself to be of the number of Christs sheep for whom he laid down his life, except he come by faith as a lost sinner to him, and submit himself to his doctrine and discipline, and pastorall care over him: for, (Ioh. 17. 9.) Christ saith, I pray not for the world, but for these thou hast given me out of the world: and no man shall know, that himself is given of the Father to Christ, till first he come in the order foresaid unto Christ, and when he is come to Christ, resolveth to abide with him, then may he say, the Father hath gi∣ven me to Christ, and drawn me to Christ: for, this is the mark which Christ giveth, Ioh. 6. 37. All that the Father hath given unto me, shall come to me. And again, vers. 44. No man cometh unto me, except the Fa∣ther draw him.

3. There is an order al••o to be observed in the appli∣cation of the graces offered in the Gospel; for, in the Evangel, first, Christ himself is offered, as the only and sufficient remedy against sin and misery; and next, un∣to the person that receiveth Christ heartily, all Christs benefits are promised to come to him by Christ, and are to be found in and through Christ, such as are Ju∣stification, Adoption, the indwelling of the holy Ghost, love, joy, peace, gentlenesse, bounty, fidelity, meekness, temperance and other Christian graces, Gal 5. 22. for, no man hath right unto Christs benefits, before he be a believer in Christ. But so soon as a man, in the fore∣said order, is fled unto Christ, and hath laid hold on him by faith, straight way a door and entresse is open∣ed unto him unto the rich treasure of grace, and right is given to him unto all the benefits of Christ; for, all the promises are yea and amen, not before a man come to Christ, not to a man without Christ, but they are all yea and a men in Christ.

4. Therefore they wrong both God and their own selves, who when they come unto the throne of grace, do prescribe unto God another order of working, then he hath set down in his word, craving, in the first place, consolation and sensible peace in their conscience, felt in their hearts; and that God would work some such saving graces in their heart, which the reprobat cannot counterfit: which directions, if God will take off their hand, and bestow his graces on them sensibly as they prescribe unto him, then they will stand oblieged to continue in the faith of Christ; but if they find not their directions obeyed, and their petitions in their or∣der granted, then with grief of heart they begin to complain, and to pretend that they dare not approach unto God or Christ, so long as these petitions are not first granted and felt to be granted.

This temptation doth invert and overturn the order of Go••s calling: for, Christ doth not call unto him well-doers, or these that do found their faith upon

their own good behaviour, and lean to their own works, which they desire to find in themselves, before they fasten faith on Christ; but Christ doth call sin∣ners in their own sense and acknowledgment, who re∣nounce all confidence in their own works, past, present or to come; He calleth such as are lost in their own sense, and do feel themselves utterly unable so much as to think a good thought of themselves, that they may be cloathed with the imputed righteousnesse of Christ, and indued with the spirit of sanctification by him; and Christs will is, that they who believe in him, abide in him, and suck by faith out of him (as the branches do suck sap out of the tree) grace to bring forth fruits more and more abundantly: for, this is the order which Christ doth prescribe unto his disciples, Ioh. 15. 5. He that abideth in me, and I in him, the same bring∣eth forth much fruit: for, without me ye can do nothing. Whosoever therefore will not believe in Christ or do think it is not lawfull to approach unto him, till first they find in themselves amendment of life and evident fruits of saving faith, they do in effect change the con∣dition of the covenant of grace, and do suspend their faith in Christ till they find works to build upon, when it were their duty, the more they feel their barren∣nesse, so much the more straitly to lay hold on Christ and hold him fast, and ply him with earnest supplica∣tions to make good his promise to them who do abide in him, Ioh. 15. 5.

5. It is necessary to presse every man, who doth be∣lieve his justification by faith, that he be carefull to ob∣serve the morall law, or ten commands, as the perpetu∣all and unchangeable rule of good works prescribed of God: for, Christ came not to destroy the law, but to fulfill it, Matth. 5. 17. He hath indeed unto believers in him, dissolved the covenant of the law, not only by his doctrine, teaching them, that by the works of the law no flesh shall be justified in the sight of God, because by the law, is the knowledge of sin gotten, but no ab∣solution

from sin, Rom. 3. 20. But also by absolving every believer in him, that walketh not after the flesh, but after the spirit, from all condemnation, Rom. 8. 1•• Mean while he hath not broken the yoke of obedience of the law from off the believer, as he hath broken off the yoke of the covenant of works; but by the con∣trair, he prescribes to them who come unto him for re∣mission of sin, that they take on his yoke upon them, and bring forth works of new obedience, Matth. 11. 29. and this is the order which the Apostle doth prescribe, Tit. 3. 8. This is a faithfull saying, and these things I will thou affirm constantly, that they which have believed in God, might be carefull to maintain good works: these things are good and profitable unto men.

6. The moral precepts of the law are so to be pressed, that the hearers, whether un-converted or converted, may, by them, whether in some measure obeyed or dis∣obeyed, be driven to Christ, that the law may ever, in some sort, be a pedagogue unto Christ: for, before con∣version, sin must be made manifest by the law, and the merit of sin committed, must be shown forth, that the man to be converted may see himself in a lost condition, and that he must certainly perish, except he flee for re∣fuge to Christ the Redeemer, that by him he may have remission of sin.

And after a mans conversion, the believer must, by the precepts of the law, be convinced of his duty and inability to perform obedience, except, by grace, power be communicated unto him from Christ both to will and to do. And when he hath gotten grace to give obedience in some measure, yet must he examine his best works by the rule of the commands, and acknow∣ledge the imperfection of his service, that he may be more and more humbled in himself, and glory only in the imputed righteousness of Christ, and withall give unto Christ the glory of any good thing which he hath in any measure done well.

7. The threatnings also all of them, must so be ap∣plyed in general, as both converted and un-converted may be forced to run to Christ, who only can deliver the un-converted from guiltiness and wrath, and death eternal deserved by sin; and who only can deliver those who are converted from the deserved punishment of their sins, and from the execution of the sentence which the law pronounceth; and who only can make them eshew and hold off the way which God hath cursed.

And it is easie to judge how much cause of humi∣liation the godly shall have, by daily comparing their actings with the law, and how dear and precious Christ must be to them, who giveth unto them, as many delive∣rances from death, as they commit sins, and do fail of their oblieged obedience to God.

8. A sinner already convicted of sin and impeni∣tency, and hardness of his own heart, and who is grieved for the same, must not be skarred nor deterred from go∣ing unto Christ, till first he attain such a prescribed mea∣sure of contrition as he conceiveth his sins do call for; which measure, un-skilfull Physicians do rigidly exact of sinners, who are desirous of repentance, pretending for their rigidity, their fear, lest if such sinners should be so easily admitted unto Christ, the work of repen∣tance should be marred in them, and presumption should have way and be fostered in them: this fear is need∣less, because it belongs to Christ alone to give repen∣tance, and he came to call sinners (convicted of sin and destitute of repentance in their own estimation and sense) unto repentance, that he may give them repen∣tance. We grant that there is a danger, lest a sinner, lightly touched with the sting of the conscience, do not well weigh the weight of his sin and the merit of it, and that he go to Christ with his lips only when his heart is far from him; but, on the other hand, there is no less hazard, left he who is destitute of repentance in his own sense, and not permitted to go to Christ to have it, may either be driven to dispair, or conceive, that by

his own pains on his own heart, repentance must be wrought before he go to Christ, whom God hath exalted with his right hand, to be a Prince and a Saviour, for to give repentance unto Israel and remission of sins, Act. 5. 31.

We must be wary therefore, lest a burdened con∣science in any measure, being excluded from going to Christ till he be in such and such a measure humbled, set himself so upon bodily exercise of ordinances, with∣out daring to go to Christ, as that he put some merit in effect, upon his bodily exercise which he useth, to bring himself unto contrition, or else turn desperatly careless, and leave off all using of means.

We need not fear, that instantly upon a sinners com∣ing to Christ, he shall find too soon consolation, and so not be humbled as need were: for, Christ is only wise, and can prudently deal with the sinner coming unto him; he hath eye-salve to give his proud merchant, to let him see his blindness, poverty and misery, as well as gold and garments to the poor and naked: but if any be proud and rich in their own conceit, and ap∣proach toward him without sense of sin, he can suspend them from comfort, till first he rebuke and chasten them, and keep them off from felt access a while, till they be truly humbled, and thirst in earnest after pardon and imputed righteousness.

9. As the narrow way to the kingdom of heaven must not be made straiter then God hath made it, So neither must the way be made broader then God hath made it, and reignies loosed to mens lusts, as if believers sins were either none, or but light ones: for, God is not a favourer of sin, and whosoever do turn the grace of God into wantonness, undoubtedly they are ignorant both of the Law and of the Gospel. Wherefore the Law and the Gospel must be so tempered, that on the one hand, none who would be at Christ, and through him at mortification of their sinfull nature, be discou∣raged; and on the other hand, that no man, boasting of his profession of faith, be strengthened in his iniquity:

for, this is the true sense and intent of God, both in his threatnings and promises, that none despair, hearing threatnings, but repent and live; and that none presume to sin, upon hearing his gracious promises, but walk in fear before him, Ezek. 33. 10, 11, 12. to v. 20. and Christ doth blot out from the number of the saved, all them who break off and make void any of the pre∣cepts, and do teach men so to do, Matth. 5. 19.

10. Because God doth make use of the same argu∣ments in his Word, both for moral swasion and for ef∣fectual operation of saving faith, and bringing forth fruits of new obedience; therefore the force of God's arguments and inducements (as occasion is offered) must so be opened up, and sharpned and pressed, that the hearers, being soundly convinced of the holiness, equity verity and necessity of the Lords commands, may at least be morally perswaded to yield unto them. And to this end, that hearers must be exhorted, that they call to mind and weigh such and such arguments unto du∣ties, that by reasoning with themselves, they may pre∣vail by Gods bl••ssing to believe the Word of God; So did Paul, directing his speech to the governour Felix, brash the castle of his conscience with this engine, that he near by took it in, Act. 24. 25. and so did he deal with Agrippa, whom he near-by perswaded to become a Christian, Act. 26. 28. and this was his endeavour to perswade all his hearers to believe the truth he taught, 2 Cor. 5. 11. Knowing therefore (saith he) the terror of the Lord, we perswade men. And the same Apostle hath taught all Christs disciples to exercise the faculty of rea∣soning, in the mater of strengthening their faith and pur∣pose of obedience, that having set before them the argu∣ments which the Word of God doth furnish they may sum up the truth in conclusions drawn there-from, and by holy reasoning, tye themselves to believe and obey the Word of God, Rom. 6. 11. Likewayes (saith he) by reasoning, reckon ye your selves to be deal unto sin, but alive unto God through Iesus Christ our Lord. And giveth an

example of this reasoning, 2 Cor. 5. 14. 15. The love of God constraineth us, because we thus judge, &c.

11. Because the Lord divers wayes, according to his own wisdom, exerciseth men, that sometime by his long-suffering patience he leads them unto repentance, some∣time also by his word and rods, he doth drive them thereunto; therefore let the use of all exercises, all temp∣tations and afflictions, and the use of all benefits and divine dispensations of providence, be carefully made use of, that men may so look upon Gods bounty and long-suffering on the one hand, and upon their own sins and ill deservings on the other hand, as they may be led and constrained in love to seek after so gracious a God, and to flee for refuge unto Christ, mourning for their provoking of justice so oft against themselves; and in whatsoever condition, of prosperity or adver∣sity, to submit themselves to God, however he shall be pleased to dispose of them.

12. The doctrine of reprobation must not be deter∣minatly applyed to any particular person, how wicked soever he shall for the present appear; neither must the suspicion which any man may have of his own reprobation be ••ostered, because particular reprobation of this or that person, is among the secrets of the Lord, not to be medled with, whereof a man may not give out sentence before the Lord hath revealed his own de∣cree. But on the contrair, all the hearers must be war∣ned and pressed to be wary to entertain any hostile thought of God, or to foster suspicions of him, as im∣placable, but rather think of him as their faithfull Crea∣tor; just indeed, yet mercifull, long-suffering and boun∣tifull, both to the kind and the un-kind, as they shall find, if they will seek him: for, Sathan will press this temptation hard enough, and foster the suspicion which he hath suggested against God, in the minds of them whom God hath afflicted, albeit he get no assistance by any imprudent and un-just application of the Lords Word, unto this or that particular person to conclude their reprobation.

13. The scope of all doctrine must be this, that sin∣ners may be humbled in the sense of their unrighteous∣nesse, indigence, infirmity and unworthinesse; and be∣ing humbled, may be led unto Christ, believe in him, and be more and more glued unto him, and grow in the love of him, and rest their souls upon him, as God, one with the Father and holy Spirit, worshiping him in spirit and truth, endeavouring according to their vocation to advance his Kingdom in themselves and others. And to this end, let neither on the one hand his incarnation, nor humiliation in the dayes of his flesh, wherein he was in paying the promised price of our Redemption, derogat any thing to the estimation of his person, who is one God with the Father and holy Spirit, God over all blessed for ever; Nor on the other hand, his Majesty make sinners stand off, or be afraid to make their adresse to him; but, by the con∣trair, that the personall union of the divine and hu∣mane nature in him, and his cloathing himself with the offices of Prophet, Priest and King, may allure all sinners, who hear of him, to come to him as Media-tour, who will not deal with them who come unto him as a judge against them, but as an advocat, Surety, and intercessor for them, and who will save to the uttermost every one that come unto God through him, Heb. 7. 25.

14. For tryall of a mans regeneration and coming rightly to Christ, and growing in grace, the exercise of these three duties are necessarily required, to wit, 1. The exercise of repentance, or the entertaining in himself of the sense of his naturall sinfulnesse and infir∣mity to do good, and of the power of inherent cor∣ruptions, whereby he may be made more and more to renounce all confidence in himself, and walk humbly before God.

2. The exercise of faith, or the daily renewed im∣ploying of Christ for grace, and actuall help in all things, as his case requireth.

3. The exercise of love, or the endeavour of new obedience, flowing from love to God and his neigh∣bour, through Christ.

CHAP. IX.

Of the more speciall application of divine covenants, for removing the impediments of regeneration.

VVE have spoken of the prudent application of divine covenants in generall, it followeth that we speak of the curing of the sicknesses of the conscience concerning regeneration more specially. Some of these sicknesses, do tend to hinder regeneration, that it be not wrought at all, whereof we shall speak God wil∣ling in the rest of this first book. Other sicknesses, do tend to obscure the work of regeneration begun, and to foster questions in the regenerat man and make him doubt whether he be regenerat or not? or whether he be in the state of grace or not? and of these we shall speak somewhat in the second book. And last of all, some cases and sicknesses of the conscience, do tend to∣ward the deceiving of the regenerat man about his pre∣sent condition, wherein he is, without calling his state in question at the first, and of these we shall speak in the third book.

2. As for the first sort, these cases which impede and altogether marr regeneration, cannot easily be numbered, because of the multitude of deceits, where∣by the unregenerat are deluded; but it shall suffice for our purpose, to name some of them only for examples cause; in handling whereof the way of curing other like cases may be observed.

In handling of these cases, it is not to be expected we should follow any exact method, or accurat di∣stinction of one case from another; partly, because many faults may be variously interwoven one with another; partly, because in all these cases, the same faults are found after divers wayes to put forth their poyson. We therefore, that we may follow the easiest course, shal

divide all unregenerat men, impeding their own rege∣neration, in three ranks. The first rank shall be of those who eshew so far as they can all examination of their own conscience, least it should pronounce sentence of their state and disquiet them. The second rank shall be of those who do judge themselves indeed according to the law of God, but after examination do despair of any remedy. The third rank shall be of those, who make a slight examination of themselves, and upon some slight pretence give our sentence of absolution of themselves which God will not allow.

3. As to the first rank, to wit, of those that eshew all examination of their own conscience, we shall name only seven sicknesses, or impediments hindering their self-examination and passing sentence on themselves. The first is gross ignorance of their naturall sin and mise∣ry, and of deliverance to be had through Christ, and of the duty required of them that are delivered by Christ. The second is a false religion, or damnable er∣rour in judgment about the maters of salvation, and Gods worship: In which errour, so long as a sinner doth lye, he cannot be humbled for the damnable course he is in, or put question about his way. The third is dissembled unbelief and atheism, covered over with gross hypocrisie, which under hand doth reject the rule of examination. The fourth is the brutish stupidi∣ty of the cauterized conscience. The fifth is a vain pre∣tense of fear to examine themselves, least it drive them to desperation. The sixth is a lazy delaying of examination from day to day. The seventh is immoderat care for things of this life.

4. Concerning all these impediments hindering self-examination, these three things are observable in gene∣ral, 1. albeit all or some of these evils may fall upon the reprobat, yet are they not their proper maladies; for, some of the elect before their regeneration, may lye for a time under one or moe of these evils. Where∣fore the Pastor, hoping the best of all, because he

knoweth not the marks of reprobation, must deal with all his hearers to guard them against all these evils; that the elect, whom God will bless with the faith and obedience of his commands, may be saved.

Secondly, we must distinguish between a voluntary examination of the conscience, whereunto the godly do in their best condition set themselves daily, and a forced examination and wakning up of the conscience whether the sinner will or not. This sort of examina∣tion, may come either by preaching of the Word, an example whereof we have in ••elix the Governour, who at the hearing Pauls discourse of vertues and vices, fell a trembling, Act. 24. 25. Or this wakening of the conscience may come by affliction, whereof we have an example of Ioseph's brethren, whose consciences did lye sleeping securely under the guilt of distressing their brother Ioseph, but by affliction at length were wakened, Gen. 42. 21. The Pastors part here is, not only to exhort men to a voluntair examination of them∣selves, but also by the sword of the spirit, must la∣bour to open the apostums of proud sinners, discover∣ing unto them, as occasion serveth, their wickedness, and denouncing the wrath of God against them, if possibly the Lord shall give them repentance, as he did to the hearers of Peter, Act. 2. 37.

Thirdly, let not a Preacher be too sollicit and anxi∣ous about the success of his labours, when he hath to do with obstinat sinners, whose consciences cannot be wakened, neither by challenges nor threatnings, nor exhortations: But after he hath used means publickly and privately, let him commit the mater unto God, who will have mercy on whom he will have mercy, and whom he will he hardeneth. It may suffice him, that all Christs sheep will at length hear his voice. Only let not the Pastor despair utterly of any man, but even toward those that are excommunicat, let him fol∣low such a course as may reduce them unto repentance▪ as the Apostle giveth direction, 2 Thess. 3, 14, 15.

For removing of the first impediment of self-examination.

BUt that we may speak more particularly of the cure of these seven evil diseases, for removing of the first impediment, to wit, gross ignorance; it is not needfull to say much of catechetick instruction: seing in all Churches, it is presupposed there is some form of a Catechise, wherein the rudiments of saving knowledge are set down, by way of question and answer, for the use of children, and of the ruder sort come to years. Only, we offer to those that intend the holy ministery, this overture, for disposing and preparing people, for a more easie up-taking of some formed Catechise: Be∣cause most part of formed Catechises, are somewhat larger then they can be read at one time, or being read can be explicat any other way then by parcels, so ma∣ny questions and answers at one time, and so many at another time, which how hardly it can be all explicat to the whole congregation, in a long time, experience may bear witness; therefore it may serve to good pur∣pose, if so many of the ruder and ignorant sort, as may well be gathered together into one place at one time, the Pastor should profess before them all, that he purpo∣seth to hold forth unto them a short sum of saving doctrine in six or seven heads of doctrine, so that in the space of an hour or thereby, before they dissolve their meeting, they may, if they be attentive and wil∣ling to learn, have some measure of found light and understanding of the grounds of true religion.

After which preface used, let him so shortly or plainly as he is able, speak something, first, of the creation of the world by God the Father, God the Son, and God the holy Ghost, the only one true God in three persons; and something also of the creation of Adam and Eve our first parents, according to Gods Image, in wisdom, holiness and happiness; and some∣thing of the covenant of works made between God and them, including their posterity, the summe of which

covenant is this, Do this and live, but if thou sin, thou shalt die.

Secondly, let him speak somewhat of the breach of the covenant of works by our first parents, in whose loynes we are all made guilty of death according to the tenor of that covenant.

Thirdly, let him speak of the remedy provided in the counsell of God, before time, but revealed timously after the fall of our first parents, to wit, the covenant of Redemption, between God and God the Son designed Mediatour, Christ Jesus our Lord, the sum whereof is, Gen. 3. 15. the seed of the woman shall tread down the head of the serpent, &c. That is to say, it is agreed in the counsell of God, that the second person shall be born of a woman, and suffer for the sins of the elect, and destroy sin and death, the works of the devil.

Fourthly, let him speak of the covenant of grace and reconciliation between God and believers in Christ, the summe whereof is this, whosoever do acknowledge their sin and flye to Jesus Christ for relief from sin and wrath, shall not perish, but have eternall life.

Fifthly, let him speak of the two seals of this cove∣nant, to wit, Baptisme and the Lords Supper, where∣by the covenant, with the benefits held out therein to all believers, is sealed.

Sixthly, let him speak of the necessity of amendment of life and bringing forth of good works for glorifying God, and probation of the sincerity of their ••aith.

Last of all, let him speak of the day of Judgment when Christ shall come in the clouds, and perfect to all his elect and believers in him, all his promises of righteousness and eternal life, and cast all the wicked and unreconciled into the fire of hell. The same course may be taken with ruder ignorants in private, whose conscience is wakened with terrour. After that about the space of an hour the Pastor hath spoken to all these heads shortly, and repeated again, and inculcat at some other few meetings, till the people have some∣what

understood the business, then he may draw forth these seven heads in some few questions, taking an∣swer of the people in their own words as they have con∣ceived the purpose.

These grounds being laid, the Pastor shall find by Gods blessing some desire and appetite raised in the people after more knowledge of these grounds, and hope put in them to overtake a formed Catechise, and to have it by heart as may be: To which end, the people must be encouraged by promises on the one hand, and stirred up by threatenings on the other hand, such as are, Ioh. 17. 3. and, 2 Thess. 1. 7, 8. and other like places.

Now when the people or any ignorant before, is begun to understand these seven grounds, they must be pressed to make use thereof; and that, 1. they should acknowledge their sins and deserved judgment, accor∣ding to the covenant of works, which curseth every sinner for every sin. 2. That they should flye for refuge to Christ according to the covenant of grace. And, 3. that every one who is fled to Christ for grace and mercy, must take on his yoke and endeavour new obedience of his holy commands, by his grace and fur∣niture.

For removing of the second impediment.

THe second impediment of self-examination, which is an unrenewed mans infection with some deadly errour in religion, and this is not easily removed: for, the conscience that is deceived by errour, absolveth the sinner from the crime, whereof the errour maketh him guilty, how grievous soever it be, and therefore so long as he lyeth in the errour, he securely contemneth all accu••ations and threatenings for his errour and errone∣ous practice, till he be convinced of his errour. And usually four causes do concur to obdure him in his errour. The first is the cunningness and malice of the devil, who when he cannot altogether obscure and

suppress all the articles of saving doctrine, nor banish the Scripture out of the world, he useth by his emissa∣ries (of old destinat to this damnation) to spread doctrines of devils in the visible Church, whereby so far as he can he may detain men in their sins.

The second cause is, the wisdom of the flesh, which is enimity to God, and therefore very bent to defend every lust whereunto men are inclined, and to sight against the truth of God contrair to their lusts.

The third cause is, the multitude of these who con∣sent with the perverted conscience, and avouch the same errour.

The fourth is, the righteous judgment of God, who upon such as receive not the truth in love, sendeth powerfull delusions, and efficacy of errour, that they may beleeve a lye, and so be damned, who have not received the truth in love, but have pleasure in unrigh∣teousnesse.

2. But because the Pastor cannot know any mans reprobation in particular, and therefore must take the best course he can for every mans salvation, who is under his charge, if the erroneous person cannot be content to fall upon Christian conference, in private with the Pastor, it seemeth not expedient to fall flat at the first upon the errour wherewith he is infected, but to hold upon agreed unto principles, and from these grounds, lay open the merit of these sins, whereof the erroneous party will grant himself no lesse guilty, then other men will be ••ound to be, and labour to convince him that for these common sins, no ransom can satisfie Gods justice save the perfect obedience which Christ gave to the Father, even to the death of the crosse, in name of all that flee unto him for the benefit of Re∣demption. If the erroneous party can condescend to cast himself wholly on Christs mercy, offered in the Gospel for pardon of acknowledged sin, then at ano∣ther time the conference may be further followed, and the danger of the errour may be laid out before the er∣roneous,

and he no more urged for the time, but that he would consider what hath been told him, and that he would by prayer for Christs cause, beg light from God in the point questioned; And so go on with him in all meeknesse and evidence of love to his soul, as the Lord openeth a door for using of all means that may reclaim the party erroneous.

3. But if the errour be likely to infect the flock, let the Pastor openly refute the errour or heresie, and that not only by hinting at some arguments against it, but of set purpose once at least, solidly shewing how con∣trair it is to the word of God, and what are the fear∣full consequences thereof, that it may become in the sight of the judicious, no lesse vile and odious then gross transgressions against the second table of the law; which sort of sins is more hated of naturall reasonable men, then sins against the first table: for, natur••s light is sharper sighted in the mutual duties of man to man, then in the maters of God and Religion, wherein a man hath no light at all in speciall, save that which is by revelation of Scripture. The true intent and mean∣ing whereof, if a man be ignorant of it, or shall mi∣stake it, the conscience runneth headlong (without the least secret check) after the errour and darkness which men naturally love more then truth and light.

For removing the third impediment.

THe third impediment of self-examination, to wit, infidelity, dissembled and covered with grosse hy∣pocrisie, whereof the man himself is conscious, and stu∣dieth to hide, and delighteth himself in his cheating of others, of all evils is most hardly cured: Of this sort of hypocrits are they, who think they can give a rea∣son of all their wayes to any man. And because they respect the laws of the kingdom, wherein they live, more then the Scripture, therefore they cover over all their avarice and cruelty with practice of law, that beholders, think what they please, can say nothing against their following of the civil law: for, such men

fear not God, and are not afraid for his judgment. And albeit they largely commend the piety of holy men, before some auditors to whom they conceive their speach will be plausible, yet under hand, and among such as themselves are, they do but laugh and scorn all such piety, as puts men in hazard of any worldly inconvenience: for, in those mens eyes the simplicity of the godly is fool••shnesse, and their faith in God, in their estimation, is madnesse, especially if for defence of the truth of Religion they suffer perse∣cution. These hypocrits the Psalmist calleth unwise and foolish, Psal. 14. 1. The fool hath said in his heart, there is no God; and, vers. 6. You have shamed the counsell of the poor, because the Lord is his refuge. Such men as these, albeit they faign themselves to be holy, yet in heart they are haters of all true saints, in whom the sparks of grace and solid Religion doth appear: for, so saith the Lord of them, Psal. 14. 4. They eat up my people as they eat bread, and call not upon the Lord. They have a form of godlinesse, but in their deeds they deny the power of it; for, they beleeve never a word of what is preached of things spirituall, revealed in the word of God: No wonder therefore that they will not examine themselves, nor receive any accusation from their own consciences for any sin of this sort, which concerneth godlinesse.

2. The causes of such mens hardening of their heart, may be four; the first is, the measure of worldly wis∣dom granted to them and others like themselves, above common people, with the conceit whereof they are so puffed up, that they care for nothing save this present world, they acknowledge no other holinesse, but civil observance of humane laws, as if Scripture and all Religious exercises were to be referred to this only end, that men, living according to the laws and customes received, into the Societies they live into, should study to make the best they can of this present world. And this worldly and carnall wisdom, is called, Psal. 1. the

counsell of the ungodly, because all ungodly persons do think it shall be more safe to walk in the wayes of their wisdom, then to be hemmed in by the laws of God.

The second cause of their obduration, is carnall confidence in their worldly prosperity, which they hope alwayes to enjoy, and that by the principles of their own wisdom, Psal. 10. 6. he hath said in his heart, I shall never be moved, I shall never be in adversity.

The third cause, is the stumbling block of the cross and affliction, wherewith they perceive the godly usu∣ally to be exercised. Upon which offence they stumble the more readily because they judge, that the greatest part of the affliction of the godly proceeds from their own imprudency, and do ascribe their own prosperity to their own wisdom, wherein they are so lifted up in their own estimation, that they despise all men in com∣parison of themselves, Psal. 10. 5. As for his enemies, he puffeth at them.

The fourth cause is, the not observing, the slight∣ing and despising of Gods Judgments, concerning which they do not give credit unto God when he speaketh, and therefore do not make use of the opera∣tion of his hands, Psal. 10. 5. Thy judgments are far above out of his sight.

3. Albeit there be very small hope of the conversion of any such, because they cannot abide free dealing from any man in private, for to give them any admo∣nition, is to them a reproach, and they cannot endure it, and nothing can cut them at the heart more then that any man should suspect them of hypocrisie and atheism; yet because no Pastor may despair of any man or judge him a reprobat, so long as the long-suffering patience of God inviteth him to repentance, therefore the Pastor must deal with such men in the general in his sermons, that from the Scripture he may convince them of their ignorance of Gods wayes and of their atheism.

To which end and purpose, first, he must point such men forth in their colours as the Scripture doth

describe them, yet so as he hold himself in generall in dealing with all such persons without particular de∣scription of any man by particular circumstances, whereby such a man one or moe of the auditors may appear to be picked out and shot at.

Secondly, he must denounce gravely and with com∣passion the heavy Judgments of God against them.

Thirdly, he must pull the mask of civil honesty off their face, and let them know the righteousness of Christ imputed to humble sinners flying to him, to be the only garment to hide nakedness, if possibly the hearer may conceive hope he may be forgiven his for∣mer hypocrisie, and be allured unto Christ.

Fourthly, let him often against such persons make use of the Apostles admonition, 1 Cor. 3. 18, 19. Let no man deceive himself, if any man among you seemeth to be wise in this world, let him become a fool that he may be wise, for the wisdom of this world is foolishness with God: for, it is written, he taketh the wise in their own crafti∣nesse.

Fifthly, let the Pastor observe the occasion, if at any time it shall please God to lay calamity on such a man; and then let him wisely labour with all meek∣ness and tenderness to awaken up his conscience to take notice of the sparks of wrath, least he perish in Gods displeasure, if he do not humble himself before God and draw in to Christ; upon which condition let him make the fairest offers of grace and mercy that the Gos∣pel can yield to him, if possibly the Lord may give him repentance and faith in our Lord Jesus Christ.

For removing the fourth impediment.

THe fourth impediment of self-examination, is the stupidity and senslesness of the conscience, past feel∣ing, as it were, burnt with a hot iron. This disease may be seen in b••••otted Epicures, given to their bru∣tish lusts, who are so carried on after their furious beastly affections, that they have no more power over

themselves then beasts, and such monsters of men by frequent sinning have extinguished all sense of sin; for, albeit by nature there is some remainder of light in fal∣len man, whereby the work of the law may be found written in their heart, as far as to make them inexcu∣sable, when they do contrary to it; and albeit there is le••t in the natural man some natural power of the conscience to vex him that rebelleth against it, to restrain him thereafter from doing the like, yet some have so sold themselves to the lust and wantonnesse of their fl••sh, that they will not hear any admonition or check of the conscience which might make any re∣morse, but do run madly after all sort of uncleannesse, corrupting themselves as brute beasts.

The like disposition may be seen in openly pro∣fane persons, who not only in their deeds have de∣nyed the power of godliness, but also renounce the profession of all form of godlinesse, and shamelesly foam forth their ungodlinesse, as an open rotten grave casts forth the stink thereof. Of this sort are these, who when they do blaspheme, will not be reproved. Psal. 12. 4. Our tongues are our own, who is Lord over us? and who as dogs do trample under-foot all holy things and rent them who reprove them, and who insult over the godly in their affliction, saying with Davids ene∣mies, where is their God? and who openly scorn all religion like these desperat scoffers, 2 Pet. 3. 4. saying, where is the promise of his coming. Such as these are practically atheists, and in some sort also in their minds; for, albeit they have some natural principles of a Godhead imprinted on them, yet they smother all knowledge of God and belch out their own shame against God and religion and all the godly.

2. Of mens falling unto such a fearfull abomina∣tion, four causes may be rendered. The first is, the mans violence used against his conscience frequently in committing of grievous sins wittingly, and from the slighting of the admonitions of the conscience arising

up to the contempt of all accusations which the con∣science can lay in against him, and at last boldly rising up against the conscience, as it were, to be avenged of it, for rebukeing him, by committing these same sins most frequently, for which he hath been oftnest reproved by his conscience. The second cause may we reckon the devil, who thinketh it too little to allure men to sin, and harden their heart in it, and spoil them of all sense of their sin, except he also draw them to renounce God and bark against him, and become like the devil him∣self, so far as he can drive them. The third cause we make the holy justice of God, giving over the man who contemneth the light and checks of his conscience, unto a reprobat sense, that being deprived of common use of reason and judgment, he may run mad in his sin like the devil: for, if God did punish the heathen so for this sort of sinning, Rom. 1. 28. what wonder he pu∣nish, seven times more, them, who thus rebell against the light of holy Scripture? yea, these that do not come to this hight are punished, by giving them over to strong delusions, 2 Thess. 2. 11. The last, but sinless, cause, is the deep wisdom of God, who suffering such wretches to fill up such a measure of sin, doth make manifest to all beholders, the power and poyson of in-born sin in man, and draweth forth to light the natural enimity of man against God, the seeds whereof is in all men, and could hardly be believed to be incident to men, except it were by experience seen and found in some men.

For remedy of this evil, it is too little that such a monster should be driven from all Church-society, and given over to Sathan; it is the part of the Magistrate to bind beasts and mad devils, and punish them as it becometh the bearer of the sword to do for avenging of evil-doers. But, if the Magistrate do not his part, yet, let the Pastor do what in him lyeth; for, albeit the Scripture giveth small hope of the recovery of such vile monsters because of the stupidity of their con∣science, that cannot be wrought upon by man, yet seing

such evils have been found, even in some elect, as Ma∣nasseh and some of the Corinthians before their con∣version, 1 Cor. 6. 9, 10, 11. and because experience hath often found, that some of this sort going to pub∣lick execution by the Magistrate, have been converted and saved by faith in Jesus Christ; a Pastor should not altogether despair of such vile men, but essay what may be done by conference, especially when God sends calamity on them, or the Magistrate executs justice on them for any crime, if possibly such miscreants, being convinced of their perverseness, may repent and flye to Christ, the Redeemer of such as flye unto him.

For removing the fifth impediment.

1. THe fifth impediment of self-examination, is a false fear of no small danger to their souls, if they should ripe up their conscience for by-gones; for, se∣ing, they feel themselves quiet, they think it were un∣profitable and dangerous to trouble their own peace. Such persons will tell you, that their faith is surely set on God, and that they never had any doubt or suspi∣cion of Gods love to them, and therefore dare not trou∣ble themselves with self-examination, first, because all Sermons bid them firmly trust in God. Secondly, be∣cause they know, if they should trouble themselves with self-examination, they might soon weaken their faith, as they conceive. Thirdly, because they know the sub∣tilty of Sathan, as they say, to whom if a door were op••ned by search of their old wayes, they fear he should over-charge them with accusations, and drive them to desperation, as (say they) it hath befallen sundry, who after wakening their consciences, never rested till they put hand in themselves, not being able to bear the tor∣ment of their conscience.

There are other some, who, nill they will they, are drawn before the tribunal of Gods Judgment, and their conscience beginneth to stir against them, which so soon as they do perceive, incontinent they interrupt

the process. Such a one was the heathen Governour Felix, Act. 24, 25. who after hearing, for a little, Pauls discourse of righteousness, temperance and judgment to come, did tremble, and therefore desired Paul to for∣bear for the time. Of this sort also are they who do with-draw themselves from Church-meetings, and hearing of publick Sermons, lest they should be trou∣bled with the serious speeches of a faithfull Pastor. Some are also of this sort, who take the course that King Saul did take, and call for a minstrel, or for merry company to suppress the voice of their barking con∣science, or do by some such way divert their conscience from entering in judgment with them.

2. The causes of this evil in the un-regenerat man, may be found these four, (besides others more particu∣lar) First, ignorance of the duty of self-examination prescribed of God, Ps. 4. 4. or a voluntar mis-kenning that such a duty is required of all. The second cause is a fixed purpose to go on securely in their old wayes. The third cause is, the sense of the sweetness they ima∣gine they do find, and have found of a long time in the carnal rest and sleep of their conscience. The fourth cause is a perswasion, that they could not rid them∣selves out of the grips of their conscience, nor endure the blind blowes, which conscience, set down on the tribunal, should inflict on them; which sorrow and vexation they conceive they cannot otherwayes eshew, but by throwing down their conscience from the bench that he enter in no processe against them.

3. When the Pastor hath to do with such a man, his first care must be, that this blind fear may be drawn forth to the light, by shewing him, that this his fly∣ing from the light and hiding himself in darkness, is to no purpose, and that there is no place for him to flye unto and hide himself from God. Secondly, let him presse the decree of God, that all men must once die, and then come to judgment: wherein he cannot misse per∣petual condemnation and endless torment from an

angry Judge; except he now judge and condemn him∣self, and flye to Christ the Mediator while it is to day, while Christ is exercising his Mediatory-office, and is inviting all sinners to repent, and calling all weary and heavy loaden to come unto him. Thirdly, let the Pastor shew to those fearfull persons, that this their tear is groundlesse; for, if they minde to draw in to God, they need not fear to confesse all their sins and flye to his grace, which if they do not, the sleep which they love to lye into is deadly, because God hath said, There is no peace to the wicked, Isa. 48. 21. Fourthly, let him presse the precepts for self-examination and judging our selves, Ps. 4. 4. and trying whether we be in the faith or not, 2 Cor. 13. 5. except they would chuse to be judged of God without mercy. But seing here we speak to Pastors, or to such as aim at the holy Ministry, we need not insist, but with the Apostle, 2 Tim. 2. 17. pray the Lord to give his servants wisdom and pru∣dence in all things.

For removing the sixth impediment.

THe sixth impediment is, a lazy and sluggish putting off of the duty of self-examination from time to time. And many are guilty of this sinfull solly, who will grant, that it is a duty lying on them to set their conscience on work for tryal of their state or condi∣tion, but like ill debtors, who, promising to pay as oft as they meet with their creditors, do notwithstanding put off time and delay the work from day to day; Such mens disposition in spiritual things is well resembled in the description of the sluggard, Prov. 6. 10. How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little fold∣ing of the hands to sleep. So shall thy poverty come as one that travaileth, and thy want as an armed man. And, Prov. 26. 14, 15, 16. As the door turneth upon his hinges, so doth the slothfull man upon his bed. The slothfull hideth his hand in his bosom, it grieveth him to bring it again to

his mouth. The sluggard is wiser in his own conceit, then seven men that can render a reason. Such are our lazy d••layers of examination, of whom we speak, they can∣not endure to be at pains to search their wayes or com∣mune with their heart: But, so long as God suffereth their conscience to sleep, so long they put off the duty of searching themselves and lye still in security, esteem∣ing it a torture to have their sluggish sleeping any way interrupted by any person.

2. Of this evil disease, five causes may be given; The first is, the abhorring of all pains in spiritual duties, how profitable so ever diligence might prove. The second cause is, the bewitching sense of sweetness they conceive they feel in this their idle carriage. The third is, the deceit of the sluggards heart, still promising to follow his purpose of amendment of life from day to day, and yet, albeit deceived a thousand times, he doth give credit to his own false heart. The fourth is, a false opinion which the sluggard entertains of his own spi∣ritual abilities, as if he were sure he could repent at any time; and that if any sickness or appearance of death should befall him, he would then undoubtedly make his reckening with God and crave pardon, and so be saved, and in such pleasant dreams he counteth himself a much wiser man then many who do put themselves to daily toiling and vexation, by keeping their con∣science on the rack-stock, when with less misery they might follow his sluggish way of it. The fifth, but sinlesse, cause, is the Lords lengthening of prosperity to the sluggard, which although it should lead him to re∣pentance, yet he becomes hereby more and more drun∣ken, and ••ulleth himself over in a deeper sleep.

3. This sickness is not easily cured, except the Lord take up a rod and rouse the sluggard out of his sleep. But, as for the Pastors part, he shall do well in private if the sluggard confesse his fault, and howsoever, to set an edge on the law in publick, that all such sluggards may apprehend the real danger their soul is into by de∣laying

their repentance, because the indurance of this brittle and frail life is most uncertain; for, the fool knoweth not whether the very next following night after admonition is given to him, his soul shall be taken from him. Secondly, he must know, that the longer he delay, the number of his sins and the hardnesse of his heart, and the wrath of God against him, do daily grow to a higher measure. Let the sluggard then be con∣vinced of his madnesse, if he shall delay for an hour, by acknowledgment of his sin and flying to Christ, to vomit up the deadly poyson of his sweetest sins, and to have the hot burning wrath of God against him ex∣tinguished. Thirdly, let the deceits wherewith he be∣guileth himself be laid open and refuted, and an offer be made unto him, whether he will chuse, that his con∣science be tormented for ever in the society of unclean devils, after a short while sleep in sin in this life, rather then while he hath time, while Christ offereth himself Mediator in his Gospel, while he may have the sweet fellowship of the Saints, he will chuse to put his con∣science to it, and acknowledge his sins and flye to Christ, that he may have peace with God and so be saved for ever.

For removing the seventh impediment.

THe seventh impediment of self-examination, is the too earnest care for earthly things, and the mans involving himself in the affairs of this life: for, there are many who do not refuse the duty of trying their own spiritual state and condition, who notwithstand∣ing of this conviction of their duty, do spend all their time in the businesses of this world, wherein they are so involved and carried head-long, that they passe perfun∣ctoriously all exercises of religion, and do neither wait for the direction of Gods Word, or of their own con∣science, about what they have to do, nor call themselves to account for what is past, done or not done. Of this sort ar•• these, of whom Christ doth speak, Luke 14. 18. who being invited to a free supper, answered, some of

them, I have bought land, another, I have married a wife, another, I have bought a yoke of oxen, &c. and so sought to be excused, for their not coming to the mar∣riage, all pretending their earthly affairs, as a just reason of their slipping of the invitation given them. Of this sort of men speaketh Christ, Math. 13. 22. He that received seed among the thornes, is he that heareth the Word, and the cares of this world, and the deceitfulness of riches chock the word, and he becometh unfruitfull. This sort of men are complained of, Ier. 8. 6. I hearkened and beard, but they spoke not aright, no man repented him of his wickedness, saying, what have I done? Every one turned to his course, as the horse rusheth into the battel.

2. Of this evil, four causes among others may be given, first, inordinat concupiscence of earthly things, which eateth up all the time and travell, which the love of things spiritual doth call for, and, as it were, spurreth the man to the immoderat pursuing of things temporal. The second cause is, the beguiling of the conscience under the pretense of seeking what is lawfull and necessary for a mans well-being in this life, as if a mans spending of his care and pains, and time in earthly business, in it self lawfull, were sufficient ex∣cuse for neglecting things spiritual and heavenly; or, as if it were not required of all men that hear the Word of God pointing out the way of mens salvation, to prefer that one thing necessary before all commodities of this earth; for, what can it avail a man to gain the whole earth, if he lose his own soul? The third cause is, the deceitfulnesse of riches, which every man naturally is inclined to pursue too eagerly, and which many pragmatick busie men do attain: for, God useth to recompence every mans diligence in a lawfull occupa∣tion with a sort of external reward of the same kind with his work: This success and rewarding of mens industry and pains, by increasing busie mens riches, earthly-minded men, do interpret to be the speciall blessing of God, and an approbation of their immode∣rat

pursuing after things earthly, wherein they are much mistaken; for God never ordained any mans civil calling to be a hinderance of the spiritual welfare of his soul, and if any man neglect his soul and pursue worldly riches, if he obtain them, what can be said? but verily he hath his reward, and cannot look after the fruit of pains taking in spiritual matters which he neg∣lected. The fourth cause is, a light estimation of the Word of God, and of maters concerning salvation which by reason they fall not under sense and present possession, but are offered to us in promises, and are not bestowed for the present, therefore many are lesse care∣full for things promised after this life, and do follow the more eagerly after such things whereof they can take hold in this life.

3. The way to cure this malady, so far as pertaineth to a Pastor, is, that both in publick sermons and pri∣vat conferences, he give unto things lawfull and to the following of a mans civil calling the own room and time, and wisely let men know the subordination of all civill affairs unto the welfare of their souls, and so to lay open the perill of mens souls, when they are fol∣lowing too too eagerly their civill vocation, as in the mean time he do not condemn mens diligence in their callings, but that he give directions for such a wise mo∣deration of every mans care about things of this world, that the precious excellency of the soul, and the infinit worth of eternal life be first and above all earthly things provided for, and that in the using or conquesh∣ing of riches no prejudice do come to his own salvation, which is not possible a man shall do, if he do not daily examine his own conscience carefully, and keep it in a tender disposition, resorting to Christ upon all occasi∣ons for pardon of daily sin and keeping him, that if riches increase, he may not set his heart thereon, but may be forth-coming to the duties of charity towards others as his power shall be, and opportunities shall be offered.

CHAP. X.

Concerning them that are like to despair.

VVE have spoken of the first sort of them who do hinder their own regeneration by abhorring, declining, delaying and shifting off of the examination of their consciences. The second sort or rank of those who hinder their own conversion, is of such as after the wakening of their own consciences, whether vo∣luntary or by compulsion, do despair of all remedy offered unto them in the Gospel of grace in Christ, and renouncing the counsell of God, do follow the coun∣sell of Sathan and their own heart.

2. We distinguish a volountary examination of the conscience from a compelled and inforced examination thereof, as was hinted at in the former Section; for, it is one thing to say of a man, he hath voluntarily ex∣amined himself and found out his dittey and deserved judgment, and to say of him, he is forced to examine himself and in himself to receive sentence according as his wayes have been: for, there are many who will not judge themselves, yet after are forced unto it against their will: These are said to judge themselves volunta∣rily, who, by a free act of their will, do enter them∣selves to be judged of their own conscience, and do go about the work either slightly and per••unctoriously, or ••••••ictly and exactly according to their knowledge of the ••ule: But a compelled examination is ever more exact and strict and joyned with the chastisement of the sin∣ner for neglecting or slighting or delaying of examina∣tion, Psal, 50. 21. This distinction is holden forth to as by the Apostle, 1 Cor. 11. 31, 32. If we would judge 〈◊〉〈◊〉 selves, we should not be judged: But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. Both these sorts of examina∣tion have a blessing following upon them when Christ is 〈◊〉〈◊〉 unto after examination: but if Christ be not fled

unto, then desperation may follow upon both slight and serious examination, both upon voluntary and enforced examination.

3. We do not take desperation here for every dissi∣dence of Gods performing of promises, or of Gods making good of his gracious offers, but for diffidence to obtain reconciliation with God, or to find mercy through Christ the Mediatour. Neither do we call by the name of desperation every diffidence to obtain mercy and reconciliation, cast in mans mind by the tempter Sathan, and yielded unto for a time under the sense of Gods wrath; for, at some sits, the diffidence will be found in renewed Saints, as in Ionab, chap. 2. 4. Heman the Ezrait. Psal. 88. 16. David, Psal. 116. 11. who seemed to themselves for the time to be cast off, but but did swim out of this deep by faith. Neither do we take desperation for every short or long ecclipse of hope, wherein a distressed soul seems to its self to despair, yea, and may possibly utter and profess they do despair, and in the mean time will not renounce the use of the means, whereby they do get, or recover hope: Such was the condition of Heman the Ezraite, Psal. 88. 14, 15, 16. Lord why casts thou off my soul? why hidest thou thy face from me? I am afflicted and ready to die from my youth up, while I suffer thy terrors, I am distracted. He thought he was cast off, yet for all that he went on daily praying for the sense of mercy and found it, and was directed by God to acquaint the Church unto all generations with his long and sad exercise. But we take desperation for a prevalent impression made by Sathan upon the spirit of a man, that God will not shew him mercy, and so fixed in him, as the man resol∣veth not to deal with God any more for mercy.

4. Of this properly called desperation, there are two sorts, one which we may call carelesse and secute de∣speration, another which we may call anxious and tormenting desperation. Cains desperation in his last resolution, was of the first sort, and Iudas desperati∣on

was of the other sort. We call that a carelesse secure desperation, when a sinner, being convinced of his grosse and many sins, either believeth not Gods Word or conceiveth God implacable and irreconciliable, and to have destinate him to destruction according to the sentence of the law, pronounced against such sinners as he knoweth himself to be, and so doth harden and obdure himself against all threatenings, and goeth on in his own wayes, resolved to take ease and pleasure in the world, so long as he liveth, and not to make himself miserable before the time; Such was the despe∣ration of carnall Israelits, Isa, 22. 13. who, hearing the threatenings of the Prophets concerning the just Judgments of God to come upon them, when they should have humbled themselves in prayer and fasting, in sackcloth and ashes, and sought mercy from God, they did set themselves to make good cheer, and to feast one another, saying, Let us eat and drink, for to mor∣row we shall die. Of this sort were also these in Ezekiels time, chap. 33. 10. Thus ye speak, saying, If our sins and transgressions be upon us, and we pine away in them, how shall we then live? They do not deny that they are loadened with iniquity, they doubt nothing of the righteousnesse of the threatned Judgment; but, com∣paring the justice of Gods Judgment with their sins, and laying aside all thought of a remedy from Gods mercy, they flatly despair, as if there had been no remedy provided in the Word of God for them, or as if the threatenings had been pronounced, as sentences pronounced absolutely, without exception of their re∣pentance.

5. The causes of this evil, are specially these three; the first, is grosse misbelief of Gods Word, contemn∣ing all threatenings, as but the words of an angry pro∣phee stirred up to vent his passions against people. The second, is the perversenesse of corrupt nature, so har∣dened with the custom of sinning, that the conscience not being terrified with Gods threatenings, is nothing

moved with inward accusations, which they know to be just; whereupon they resolve neither to seek for mer∣cy, nor care for reconciliation with God, not to shed with their carnal pleasures and sinfull lusts, but will go on in their own wayes, and take their hazard. The third, is a false perswasion, that it is impossible they can be reconciled to God, arising partly, from the vileness of their former life and grosseness of their sins, partly, from the ignorance of the Gospel, and of the rich grace of God offered to the worst of sinners, who shall forsake their former wayes and flye unto Christ; and partly, arising from the ignorance of the scope and end of the law, which is appointed to be a pedagogue to lead and draw men unto Christ, after their conviction of sin by the law, how grievous soever their sins have been.

6. The remedy of this sort of secure desperation is very hard, and in some incurable, namely these, who do not believe the threatenings and go on still in unbe∣lief; or, do believe the threatenings, but are so wedded to their lusts, that they will not change their course and maner of sinfull carriage, come what may come, but resolve to eat and drink and be merry while they live: Concerning whom the Prophet Isaias sayeth, chap. 22. 14. It was revealed in mine ears by the Lord of hostes, surely this iniquity shall not be purged from you, till ye die, saith the Lord of hostes. The best ground of hope is of such, who, through ignorance of the end of the law and offer of the Gospel, have taken up a false perswasion of their desperat estate. Now because the Pastor hath no warrand to read the decree of any mans reprobation in particular, his care must be in private and publick, to waken epicures, and all besotted in their sins, out of their deadly sleep; laying before them, from Scripture, the unextinguishable fire of hell, and the torments of the damned to be endured for ever by the impenitent and unbelieving sinner on the one hand; and on the other hand, making offer of

remission of sin and reconciliation to all who shall for∣sake their former vitions wayes, and be content to embrace Christ Jesus for their righteousnesse, sanctifi∣cation and salvation. And to this end, let him certifie all his hearers, that threatenings are not intended of God to drive any man to desperation, but to lead all to repentance, that they may be saved, and that the exception of repentance and faith in the Redeemer, is to be understood in every threatening, for so the Lord hath made a plain commentary upon all his threatenings and all his promises also, that he be not for ever mistaken, which is this in summe, that by his threatenings he doth not intend to make any man to despair, but to repent and turn to God; and that by his promises he doth not intend, that any man should pre∣sume to sin, or turn his grace into wantonnesse, as is at large set down, Ezek. 33, from ver. 10. to ver. 21. and, chap. 18. from ver. 21. to the end.

Of anxious tormenting desperation.

ANxious and tormenting desperation is when a sin∣ner, from the apprehension of his guiltinesse of irremissible sins, and fear of inextricable wofull mise∣ry, wherein he hath thrown himself, doth cast away all hope of relief to be had, and so is tortured and vex∣ed within himself without rest. In this sort of despera∣tion, the miserable man having wrestled a while, doth either turn himself to a carnal temporary consolation in this world, and maketh choyce of a carelesse and secure desparation, that he may be rid of present anxiety, or else he resolveth to dispatch himself by some sort of self-murder, counting it more easie to die by his own hand, than to live and endure the tormenting vexati∣on of his own mind.

2. As for that sort of anxious desperation, which af∣ter the sore byteing of the conscience once wakned, fal∣leth back again in carnal security, it is most perilous, and giveth very small hope to the Pastor, or faithfull

friends who perceive the man after fearfull wakening of his conscience, to have fallen back to his old wayes, and turned carelesse of the means of salvation: for, such a man, is of set purpose and resolvedly wicked. Such was the desperation of Cain, who, after a whiles lamentation and houling for the curse pronounced up∣on him by God, plucked up his heart, departed from the society of the Church, where God giveth his pre∣sence, and goeth into the land of Nod, or voluntary banishment, and giveth himself over to building of Cities, Gen. 4. 13, 14. Such also was the desperation of Esau, who, when he saw he was excluded from the spiritual blessing of the birthright, laments a little, and then turned himself toward the earthly blessing, and sought all his consolation in it, Gen. 27. 34, 38. yet such men must be dealt with, if God possibly may bless the means.

3. As for the other sort of anxious desperation, ex∣cept it be cured by Gods blessing of the means used, it draweth on voluntary and deliberat self-murther. We put a difference between brute self-murther, and volun∣tary or deliberat self-murther: for this beastly brute self-murther, may befall mad persons, furious, melan∣cholious, distracted persons, or such as are beset by some evil spirit, in whom the faculty of reasoning is so impeded, that without the use of reason, or common sense, they are carried to destroy themselves some way. Such persons can hardly be called voluntary and delibe∣rat self-murtherers, because they are neither able to observe and discern their own condition, nor their danger, wherein they are, nor any circumstances which might hinder them from the mischief; and therefore it cannot properly in this case be called despe∣ration, because the miserable person is not so much capable of reason as to consider the grounds and mo∣tives of hope or despair.

But voluntary self-murther, proceedeth from pro∣perly called desperation, because the wretch, after

deliberation, how to escape from misery lying on and coming on, when all reason of hope seemeth to fail him, he casts away any further inquisition after the re∣medy; and out of apprehension, that he can be in no worse case after his death, then he presently feeleth, and that he can no other way be rid of his present torment then by death, wittingly and willingly putteth hand in himself: In this voluntary self-murther, sometime the sense of wrath for sin committed, doth predomine, as in Iudas the traitour, his desperation and self-murther: sometime the apprehension of more worldly misery, more bitter then death, doth predomine, as in King Saul, who choosed rather to fall on his own sword, then fall alive into the hands of the Philistines, 1 Sam. 31. 4. and in Achitophels hanging himself, when he foresaw what misery should come upon himself, when his counsel was not imbraced by Absalom, 2 Sam. 17. 23.

4. To speak of self-murther in general, requireth a Treatise larger then our purpose doth permit; it suf∣ficeth us to speak a little to it, as the temptation there∣unto, and desperation of finding Gods mercy is a hin∣drance of regeneration. To this end, where any fear or suspicion of any intention toward this fearfull sin, doth appear, all meeknesse should be used by all that have interest in the person suspected, that may serve to save the vexed party from such a mischief; God must be in-called and requested for relief unto the patient: Physicians should be called, and moe Pastors then one, if they can be had, the soul in danger must by friends, be watched and waited on, in a prudent maner night and day, that he never be alone. If the person be ca∣pable of reason, he must be dealt with freely to confesse his temptation and purpose toward this sin, the causes moving him must be inquired after; and if they be other then sense of sin and fear, or feeling of Gods wrath, then course must be taken to make the party sensible of sin and to fear Gods wrath, and to consider, that if they give way to that sin they are tempted unto, they

do no lesse, in effect, then cast themselves in hell, where the justice and wrath of God shall lye upon them with∣out hope of ease or ending of their everlasting torment, from which fearfull destruction, they may be preserved both in soul and body, if they shall acknowledge their sin, and flye to God in Christ offering grace and par∣don of sin and delivery from hell, and right unto hea∣ven, promised to all and every one who shall imbrace Jesus Christ for their redemption. And for these, whose vexation is mainly from the conscience of heinous sins, and felt wrath of God pursuing them, the grace offer∣ed in the Gospel must be cleared unto them and incul∣cated; if they can be moved to give reasons of their fear and to propone their doubts, who knoweth what blessing may follow on their free dealing, and from faithfull answers from Scripture returned unto them? Conferences of experimented Christians may with profit be made use of in the patients audience, whereby the party may receive both increase of knowledge and some beginnings of comfort. Among other means, godly persons, who have in their own exercise had ex∣perience of such temptations, and have gotten victory by flying unto Christ, may serve much by their confe∣rence to encourage them. In some of those tempted souls, tokens of good hope will shortly appear; in others, it may be, none can conjecture what shall be the event, till the time declare it, whether justice or mercy was in∣tended of God; for, both in the elect, who are cured of this disease, and in the reprobat who perish in their sin, the same symptoms may appear; if the anxiety and expressions of the one and the other be compared. Therefore, care must be had of every one under such temptations, whatsoever the event may be and the Lords blessing waited for in the use of the means. Scrip∣ture sheweth us how hard exercises Gods dear children have been under. Beside many other Saints, we shall only name two witnesses, the one is Heman the Ezrait, that precious soul, not much inferiour to Solomon in wis∣dom,

1 King. 4. 31. of whom no man could say he was a weak brain and hypochondriack or melancholious person, whose sad exercise stands registrated (Ps. 88.) for many mans comfort. The other witnesse shall be Iob. whose perplexities we read in his dispute with his friends, and how he tasted of this bitter temptation al∣so, Job 7. 13, 14, 15. When I say my bed shall comfort me, my couch shall ease my complaint, then thou skarest me with dreams and terrifies me with visions, so that my soul chooseth strangling. Behold there is a very sad exer∣cise of the most holy and righteous man on earth; there is a sore temptation even unto self-murther, but how is this temptation over-come? first, he doth not hide his temptation, but openeth it up in the worst shape: this giveth the temptation vent, he will not con∣ceal it, nor be Sathans secretar in this; and this is one mean to weaken the temptation. Then he presenteth it before God, and poureth out his complaint unto the Lord, and this giveth him the victory. So let all souls tempted unto desperation do, and cleave to God in Christ, and they shall be victorious also.

CHAP. XI.

Concerning them that absolve themselves without warrand.

THe third rank of those that impede their own re∣generation, remaineth to be spoken of. Of this kind are all they, who, after they have slightly ex∣mined themselves, and are convinced of sin and of de∣served death, if they were dealt with in rigour of ju∣stice, do unwarrantably absolve themselves, deceiving their own conscience by a fallacy, false sylogisme or captious reasoning, and from the conscience, as from a blinded or seduced Judge, do draw forth a sentence of absolution to themselves which God doth not allow. All such persons do either lay down some false prin∣ciple or ground for absolution of sinners; or, if they

lay down a true ground, they make wrong application of that ground to themselves, and so beguile themselves miserably.

The first sort.

SOme do grant themselves to be sinners, but do per∣swade themselves, that God is so mercifull as he will not destroy any man for sin: which principle being once laid down, no wonder such men go on in their own way and sing a requiem to their own souls. Of this sort of men the Lord doth speak, Deut. 29. 18, 19. shew∣ing, that he makes his covenant with his people, lest there should be among you, saith he, a root that beareth gall and wormwood. And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of my own heart, to add drunkenness to thirst. It is possible, few shall be found so impudent, as that they dar, in expresse termes, professe this their mis-belief of Gods justice; yet, they are not a few who foster this error in their heart, who having, as it were, made a Covenant with death and hell, are far from fearing to perish in their sins. In this sort are all they to be ranked, who con∣ceive, that all the threatnings in the Scripture are given forth, to the intent, that men, being bridled by terrors, might compose themselves to a more humane and social life among others; who, lest they should seem Atheists in word, do cry up Gods mercy, bounty and love to man, so as they make small reckoning of the Lords truth and justice, even as if the justice of God in punishing rebels, could not consist with his mercy to the penitent, or as if the end of creating man, could not be obtained, if obstinat sinners be destroyed.

2. The main cause of such error, is an obstinat pur∣pose to walk after the counsel and imagination of their own heart; and because they cannot quiet their con∣science in following their own wayes, except in pro∣mising to themselves impunity in their sinning, they presume confidently to go on in their own wayes against

all threatenings, and so do blow their consciences blind. Such profane presumption, although it de∣serveth to be beaten with a rod, rather then to be rea∣soned with, yet let the Pastor deal with the presu∣mer, as he ought to do with other desperat like sinners; and in the first place, let him propose for remedy of this evil, what the Lord doth speak against such a per∣son, Deut. 29. 20. The Lord will not spare him, but then the anger of the Lord and his jealousie shall smoak against that man, and all the curses that are written in this book shall lye upon him, and the Lord shall blot out his name from under heaven. And as he findeth this work upon him, So let him deal with him.

2. Some are near of kindred to such persons, who do not reject all threatenings, yet do think in their heart that none are in danger except grosse flagitious and notorious sinners; but as to themselves, they con∣ceive because they are not the worst of men, they are without the reach of divine justice, especially if their conversation be according to humane laws so regulated as they have the reputation of honest neighbours. With such men Christ dealeth (Luk. 13. 1, 2, 5.) when word came concerning the Galileans whose blood Pila•• mixed with their sacrifices, Christ saith to them, Sup∣pose ye that these Galileans were sinners above all Ga∣lileans▪ because they suffered these things? I tell you, nay, but except ye repent you shall all likewise perish. This is the remedy prescribed by Christ to such men.

3. Some there are who hope to be absolved before God, and do absolve themselves in their own consci∣ence, by their good works and obedience done to the law: Of this sort was Paul before his conversion, who, till the time that the spiritual light of the law brake in upon his mind and killed the conceit of his own inhe∣rent righteousnesse, was no mean man in his own eyes. Rom. 7. 9. Such was the rich young man in the Gospel, who said to Christ, that he had keeped all the commands from his youth up, till Christ did prove

him a covetous Idolater, who put a higher price on his riches then upon Christ and the kingdom of heaven: Such were the Pharisees, who, by their obedience to the law (such as it was) doubted nothing to absolve themselves, and that God should absolve them also. But that the met-yaird should be no longer then their cloath, or the law of further extent then their imagined possible practice, they admitted no metonymie or figu∣rative speech in the law, whereby under one branch of a duty commanded, all duties of that kind are com∣prehended, and all faults contrary to the duty are for∣bidden. As for example, they counted not the sixth command to be violat, except the man did take away his neighbours life, nor the seventh command broken, except by grosse adultery and violation of the mar∣riage-bed; nor the eighth command transgressed, ex∣cept another mans goods were openly or privately ta∣ken away, whose mistake Christ doth correct, Matth. chap. 5. and 6.

2. Such men as those are far from repentance, far from humbling themselves before God and seeking re∣mission of sin through Christ; for, they are ignorant of the righteousnesse of the Gospel by faith in Jesus Christ, and of the way of coming to ability for doing any acceptable work by faith in Christ, and therefore they go about to establish their own righteousnesse, Rom. 10. 3. and 9. 31. 32. The false ground which they do lay for their own absolution, is this, they think to be justified by their works, against which ground, the Apostle hath pronounced condemnatory sentence, Rom. 3. 20. By the deeds of the law, shall no flesh be justified in Gods sight; for, by the law is the knowledge of sin.

3. With this sort we may joyn these, who not only come short of the obedience due to the law, but also are in conscience convicted of many transgressions of the Lords law; yet, they conceive that God will not exact of them, or of any man who is about to obey his law, more then the man can in the common infir∣mity

of flesh overtake, and do perswade themselves, that God will be satisfied with all them, in whom is a willingnesse to obey the law: their false ground which they lay, is this, that God will accept a mans will for the deed: And to this purpose they do abuse the Scriptures, Isa. 1. 19, If you be willing and obedient, you shall eat the good things of the land, And, 2 Cor. 8. 12. If there be first a willing mind, it is accepted, according to that a man hath, and not according to that he hath not.

4. But here is their error, whereupon they purchase from their conscience mis-informed an unwarrantable absolution; first, they lay down for a ground that they must be justified by works. 2. Because they know they do come, and shall come short in obedience, they turn the condition of the covenant of works, into other terms then God hath appointed, and make the will of a man to obey the law so far as he is able, to be the condition of the covenant, which God dis∣claimeth. 3. They deceive themselves in this, that what is spoken to converted believers in Jesus Christ, already justified by faith, aiming at new obedience, they do apply to themselves, lying under the curse and covenant of works: for, it is true indeed, when God is dealing with those that are already justified by faith in Jesus, and have renounced all confidence in their own works, and fled unto Christ, and have taken on his yoke, the Lord doth take in good part the first fruits of the new creature, and doth much esteem the tender fruits of the spirit, as the places cited (Isa. 1. and 2 Cor. 8.) do shew. But when the Lord hath to do with the proud natural man, the unrenewed man, the man that is not humbled for violation of the covenant of works, he dealeth with him according to the rigour of the law, according to the condition of the covenant of works, pronouncing his curse against that man, for every sin, till the sinner be humbled and slye to Christ.

5. With the former we may joyn all these, who be∣lieve they may wash away their sins, partly by bear∣ing such afflictions as are laid on them by God in this life; partly, by their tears, prayers, fastings, pilgri∣mages penances and scourging of themselves; and part∣ly, by their almes-deeds and other good works, do believe they shall make amends for all their misdeeds; and what they cannot perfect in this life for the mater of good works, they will take assignation to the supererogation and superfluity of the merits of Saints, made over unto them by the Pope; And what for the mater of suffering is not endured in this life, they will take upon them to endure in an imaginary purgatory and place of hell after this life, and so (poor souls) they think they may absolve themselves at least from the sen∣tence of everlasting condemnation by such poor shifts as those. But the truth is, so long as they rely upon their own sufferings and satisfactions they deny both the necessi∣ty and the worth of Christs sufferings; and so long as they have confidence in their own works, or works of other men, they reject and disclaim the covenant of grace, and yet, behold how proud they prove them∣selves to be, Isa. 58. 3. when they plead with God, saying, wherefore have we fasted, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge?

6. Last of all, unto the former sort we joyn these who please themselves in the composition of righteous∣ness by works and righteousnesse by faith, thinking to save themselves under the shelter of the one righteous∣nesse, or of the other, however God shall deal with them. Such were the Seducers and seduced amongst the Galatians: for refuting of whole errour, the Apo∣stle (as it were) travelled in birth till he brought them to take up the right frame of Christs way of salva∣tion,

7. The cause of all such mens deceiving of themselves in a false absolution of their conscience, is their igno∣rance

both of the righteousnesse of the law and of the righteousness by faith: for, such as think their sins are so few and light, or their lives so innocent, or their good works they have done so weighty, and their pur∣pose to do yet moe good works, to be so holy, or their pains taken in religion so considerable, or their sufferings resolved upon, so great, and thereupon do absolve themselves, consider not that the law, or co∣venant of works, doth require perfect, personal obe∣dience to all Gods law, under the pain of Gods curse, growing in Items as the law is oftener transgressed, till they flye in to the perfect ransom of Christs obedience. And as for the righteousnesse of faith in Jesus, they consider not, that his righteousnesse will not be be∣stowed upon any who do not renounce all confidence in their own or others works, and betake themselves al∣together to the only grace of Christ; they consider not, that if the worth of any work be relyed upon, the bar∣gain of free grace is spoiled, and clear marred; for, if it he by works, it is no more of grace; and if it be of grace, it is no more of works; for, these two are so opposit one to another in the mater of mans election and justificati∣on, that they can no more consist together as causes p••ocuring or moving God, then contradictory senten∣ces can be both true, as Paul teacheth, Rom. 11. 6.

3 A third sort of self-deceivers and unwarranted self-••b••olvers, we reckon all persons poysoned with deadly herefies, who, being drawn away from the doctrine of Christ, set down in the holy Scriptures turn after some false christ and false religion of mens or their own devising, giving unto their Idol, what worship, what service, what employment, what po∣wer they please, and making their own conditions of peace with God as they think good; some denying the eternity of the Godhead of the true Christ; some the reality of his assumed humane nature; some evacuat∣ing so far as they can his three offices, and the fruit of his execution thereof; all of them promising to them∣selves

salvation in another, then in the true Christ de∣scribed to us in Scripture, who is Creator, up-holder and Governour of all things, very coeternal God with the Father and holy Spirit, in the fulness of time made man, ever-living Prophet, Priest and King to his Church, both before his incarnation and constantly since, the way, the truth and the life, made of God unto true believers in him, wisdom, righteousnesse, sanctification and redemption, who walk, among the golden candle-sticks, and searches the wayes and hearts of every man, as he holdeth forth himself in these Epistles unto the seven Churches of Asia, Revel. chap. 2. and 3. Of this danger of mistaking the true Christ, and embracing a false in his room, he himself doth carefully fore-warn his Disciples, Math. 24. 4, 5, 24, 25, 26, Take heed that no man deceive you: for many shall come in my name, saying, I am Christ, and shall deceive many.

The proper remedy of this evil, is this, let every one that hath an ear, hear what the spirit speaketh to the Churches, not only in these seven Epistles, but also in all the rest of the holy Scriptures, which are the ex∣pressions of the holy Spirit; but, if any man receive not the truth in love, set down by the Lords Spirit in the Scripture, his punishment is set down by the Apostle, 2 Thess, 2. 11. and for this cause, to wit, because they received not the love of the truth that they might be saved, God shall send them strong delusion, that they should be∣lieve a lye, that they all might be damned who believed not the truth, but had pleasure in unrighteousnesse.

1. The fourth sort of absolvers of themselves without Gods warrand, are these who pretend unto true reli∣gion, and deny the power of it; of whom some are couvinced of their duty to repent their sins and to for∣sake their lusts, and to endeavour a reformation of their life; and this they do promise to themselves, and purpose seriously to do (as they think) only they can∣not presently, and at once, break off the course they

are upon, but do hope by little and little to come for∣ward, and at length that they shall wholly give them∣selves to religious exercises, and a holy life; mean time they conceive, they may come in among the true converts and young beginners, albeit they come not up the length which they intend, but are unde the power of some beloved lusts, which they cannot rid them∣selves of, but do hope they shall betime overcome them. Such men do miserably mistake the mater, first, in that they think their purpose of repentance and a new life bred in them by conviction of their duty, to be the very grace of regeneration and begun sanctification. Secondly, they conceive that the lusts which do reign in themselves are common to them and all other regenerat persons, of whom few or none (think they) want their own grosse faults. Thirdly, they conceive they can repent more seriously when they please, and will re∣pent after a whiles following of their beloved lusts, as if repentance were not a saving grace of the holy Spirit, whom they do daily provoke by their vilenesse, but a work in the power of every mans free-will, being once convinced of his sin. Fourthly, they do not con∣sider, that by the delay of repenting and turning from all sin unto God, their heart is daily more and more in Gods Judgment, hardened, and God provoked to punish their voluntary impenitence with judicial hard∣ness of heart, that they shall never repent. Such men our Lord compareth to the disobedient Son, who pro∣mised to his Father he would go work in his vineyard, and went not, Math. 21. 30. Such men are they, who know the well of the Lord, but do it not, and there∣fore worthy of double punishment, Math 12. 47. The ••••medy of this evil Christ giveth. Luk. 13. 24, 25, 26. Strive to enter at the strait gate; for many •• say unto you, will seek to enter in, and shall not be able, M••n know not how soon God may shut the door, therefore men had need while it is to day, not to harden their hearts. psal. 95. 8.

2. Other some are, who being of a civil life, professe and do perswade themselves, that they indeed do re∣pent and believe in Christ, and by faith in him do cer∣tainly expect salvation freely of his grace. If you pose any such men, whether they do indeed believe in Christ, they shall presently answer, that they firmly do believe in him, and that they never doubted but he is their sweet Saviour who died for them. If you press them to speak in earnest from their heart, they shall presently be ill pleased with the question, and ask, what cause of suspecting the sincerity of their faith and repentance can be justly alledged? or, what cause hath any man to sus∣pect them, or doubt of Gods favour toward them in Christ? In whom should we believe (say they) if not in Christ? Is there any other Saviour of sinners beside him? If a man please to try the truth of their faith by their repentance, they shall forthwith affirm, that they repent day and night, and have just cause so to do; for, in many things we sin all, and why then should we not alwayes repent? If they be asked of their love to God and their neighbour, they shall answer after the same maner. Such men are these, of whom Christ speaketh, that they will confidently come to him and call him Lord, Lord, and yet be found no wayes care∣full to do the Lords will, but servants to their own lusts.

3. Such men do deceive themselves, first, by framing to themselves such carnal notions of faith and repen∣tance, and of the love of God and of saving hope, and other spiritual graces, as in their phantasie they conceive they do practise, which conceptions are not grounded upon the Word of God. Secondly, they esteem the assent of their mind unto the truth, commending these duties unto men, as good as the performance of them: and they do take the sentence of their conscience con∣cerning the equity of such duties, for the sentence of their conscience bearing witnesse of their practice and obe∣dience of these duties; and while their conscience saith why should not I do so? they take that for as good, as if

it had said I do so: but saving graces go deeper then ci∣vil carriage, and to commend the duties of repentance and faith in Christ is not enough, except they be put in practice also, in daily sorrow for sin and hatred of it, and flying to Christ daily to be washen and more and more sanctified.

4. Some there are, who, when they have heard that a man is justified by faith in Christ only, without the works of the law, do imagine a faith, which needeth not to bring forth any good works at all; and so they take off the justified man from all necessity of following good works, as far as they take off good works from being the cause of justification, and do open a door to them∣selves to live after their own will in the lusts of their flesh, conceiving, that they who believe in Christ are fred, not only from the covenant of the law, but also from the command of the law, against whom our Lord doth speak, and doth cut off such libertines and turners of the grace of God into wantonnesse, from the king∣dom of heaven, Math. 5. 17, 18, 19. And the Apostle, to guard against this self-deceit, (Heb. 12. 14.) com∣mandeth to follow holiness, without which no man shall see the Lord.

5. Some there are, who pretending to esteem well of the offer of the Gospel, and of the duty of following the means of making them partaker of the marriage-supper, do yet think themselves excusable, when they have much ado in their worldly callings, albeit they prefer the care of their family and provision for their things out-ward, unto the main work of their enter∣taining communion with God; yea, they conceive, that God will allow them in so doing, as Christ doth insinuat in the parable of the ghuests invited to the feast, answering the invitation with I pray have me excused, Luke 14. 18, 19. This is a rise evil in great personages, rich persons and such as are much imploved in earthly affairs; such men deceive themselves, first, in laying down this ground with themselves, that their earthly

affairs, the necessity whereof doth, first, and most sen∣sibly appear, must in the first room be cared-for, and that the one thing necessar may be followed after, as their civil and earthly affairs may permit. Secondly, they reckon gain to be godliness, 1 Tim. 6. 5. for, they cannot be perswaded when gain may be had, that God requireth of any man to slip the occasion, or to put his worldly goods in hazard, by defending or following ma∣ters of religion. Thirdly, they think themselves so wise, as they can well enough serve two Masters, God and co∣vetousnesse, albeit when it cometh to the proof, they will be found to serve, not God, but their own lusts. This error our Lord refuteth and giveth warning to beware of it, Matth. 6. 24. And, Luke 21. 34. Take heed to your selves, lest at any time your hearts be over-charged with sur∣feting and drunkenness and cares of this life. No wonder then, that such men profit not by the Word of God, but remain fruitlesse, because they are by our Lord compared to the ground that receiveth the seed among thorns, Mat. 13. 22. He heareth the word, but the cares of this world, and the deceitfulness of riches, choaks the word, and he remaineth unfruitfull.

6. Some there are, who, having received a sufficient measure of gifts, whereby they may promove the king∣dom of Christ, and be profitable to the society they live in by making use of their gifts, do pack up all their duties in a sequestration of themselves from all busi∣nesse, conceiving this way to be fittest both for God's service and their own salvation. Whereupon, they betake themselves to a private life in some obscure cor∣ner, choosing rather to live as Monks and Eremits, then to appear in publick and make use of their gifts, with the hazard of toyling themselves and tossing of their estimation among beholders of them. And this their resolution is backed with a pretended purpose, to spend their time in reading and prayers, without provoking any man to hatred or emulation against them; thus they conceive they shall provide best for their own ease

and safety: and if withall, they apprehend that they are not fitted with gifts, which may be profitable to others, and do think, what they have bestowed upon them by God, to be scarce sufficient for the carrying of themselves on in the course that tendeth to happinesse, then they conceive they are well excused, if they let all publick works alone, without putting forth their finger to help what they see amisse. We do not deny, but sundry godly persons, in the heat of persecution, have been forced to lu••k in a wildernesse among wild beasts during the time of the danger, of whose fellow∣ship the world was not worthy; neither do we deny, that age and infirmity of body may make men unfit for all publick imployment; But, the fault we tax is of such men, as being able, in Church or State, to do ser∣vice to God and the society they live in, do, for the love of their own ease, hide their talent, and not make use thereof for the benefit of others; for, if a narrow search be made of such mens resolution, the fear of outward trouble in the world, a declining to fight the fight of faith, impatience to be at any pains, and a desire to keep the estimation of their parts from the hazard of mens censure, and love of their own fleshly ease, will be found the fountain of their resolution. But, here we deal with none but such as the Apostle and Christ doth speak against, to wit, such as in some honest imploy∣ment, for the common utility, refuse to be at pains and work, and therefore are not worthy of their bread, 2 Thess. 3. 10. And let us hearken to Christs judge∣ment of such men, whom the world admireth for most holy Moncks in the parable of the talents, he taketh up the lazy lubbart, of whom we speak, under the reckon∣ing of a k••avish servant, who because he had but one talent (which amounteth to no small sum) went away and hid it in the earth, Mat. 25. 26. Thou wicked and slothfull servant, saith he &c. and, ver. 30. cast the un∣profitable servant into outer darkness, there shall be weeping and gnashing of teeth.

The remedy is, that men of parts and abilities do not yield unto their lazy humor nor to their discourage∣ments, which may foster their temptations to idlenesse, but study rather to live in the sense of their obligations to God, and to improve all that they have received from him, for his honour and the well-fare of his people: and to this end, it is fit they should hearken to the coun∣sel of judicious friends, rather then lean to their own judgment over-swayed with temptations, lest the Lord deci••her them, and lead them forth with the workers of iniquity, Ps. 125. 5.

7. Some are very like, in all externals, to the true con∣verts, so far as can be observed by beholders: for, they professe the true religion with others, they seem to have consecrat themselves unto Christ, they associat them∣selves unto, and haunt the company of these who are in best esteem, and joyn themselves alwayes with the reputed godly, they seem ready prepared to bear Christs crosse, and to go forth out of the city after him bearing his reproach, and to be waiters upon his second com∣ing, yet inwardly they were never renewed, they are not troubled with the sense of sin and sinfullnesse, they do not in earnest, or seriously, seek after Christs righteousnesse and remission of sin through him, nor worship God in their spirit. These are described to us in the parable of the foolish and wise Virgins. Matth. 25. the foolish were in company and outward fellowship of religion with the wise, their outward con∣versation was without scandal, as was the behaviour of the wise; they had lamps of profession as the wise, and were not suspected by themselves or others to be un∣sound, they went forth in profession waiting for the coming of the Lord, as the wise did; and last of all, no other infirmities were found in them, then such as the wise Virgins were subject unto also, they all fell asleep now and then, nothing could be outwardly found to difference them from the wise Virgins; which exter∣nal likenesse, as it deceived the beholders of these foolish

Virgins, So also it deceived themselves; neither shall this personal difference be openly manifested, till the Judge, the searcher of hearts, shall come and separat the goats from the sheep, and the hypocrits from the unfeigued believers. The remedy is, that every one who pretend unto holinesse externally, search their own hearts, and inward sinfulnesse, daily, and flye to Christ in earnest, that their nakednesse may be covered and their affecti∣ons made spiritual, seeking after things above, and that by faith in Christ they may be filled with the unction of the holy spirit, for bringing forth true fruits of faith.

8. Unto the former, we may joyn such, as for their eminent gifts above the common sort of pious people, and their abilities to conset, discourse and dispute of maters of religion, seem to themselves and to beholders also, eminent Saints, especially if they appear sharp cen∣surers of others, and z••alous against every least degree of sin in others, but most of all, if they, for their endue∣ments, be fitted, and called to pray in publick and preach the Gospel to others, and withall do live without scan∣dal, they doubt nothing but they are high in Gods esti∣mation, as they are set up in reputation among the god∣ly in the visible Church. Now that such gifted men may deceive themselves, and passe sentence in their own favours for their own absolution from any challenge, which may condemn them, our Lord doth fore-warn us, Matth 7. 21. 22. telling us, that not only many pri∣vate professors of the christian Religion, and seeming zealous worshipers, crying Lord, Lord, may deceive them∣selves and misse heaven, but also Preachers of the Gos∣pel, yea and Prophets, yea and men indued with the gift of doing miracles and casting out of devils in Christs name, not a few shall be disclaimed by Christ and condemned by him in the day of judgment. If it be asked, what can be their mistake, and the cause of Christs rejecting of them? we answer, Such men de∣ceive themselves, 1. because both they and beholders also think them holier, then they who are inferiour in

place and gifts unto them. 2. They compare them∣selves with those they live among and not with the law of God. 3. They put not due difference between com∣mon gifts and saving graces. 4. They consider not, that to whom much is given, much will be required of them; and therefore, after tryal they will be found pust up with the estimation of gifts, induements, imploy∣ment and successe which they have had, as if these were the undoubted evidences of their regeneration, and of Gods special love towards them; they will be found men void of repentance and far from humble walking. in the sense of their natural, habitual and actual sins; they will be found void of all fear of wrath, which might drive them, in the acknowledgment of their blindnesse, poverty and misery, unto Christ the Redeemer and ju∣stifier of sinners; and they will be found void of all care of, and endeavour after, new obedience, conceiving, that the exercise of their gifts and successe in their im∣ployments, are sufficient holinesse and evidence of the holy Ghosts dwelling in them and working by them; for, otherwayes, Christ will never disclaim them who have fled to him in the sense of their sin, and haunted him as their refuge, in the fear of deserved wrath, and studied by faith in him to be furnished to bring forth the fruits of the Spirit, which he hath promised to them that abide in him.

It is one thing to be justified before God, another thing to be reputed righteous by men, and esteemed so by a mans own self; it is one thing to be indued with the knowledge of divine mysteries, another thing save∣ingly to believe them and have them written in their heart; it is one thing to teach others the way of sal∣vation, whereby the hearers may be saved, another thing to apply saving doctrine to themselves and make right use of it; it is one thing to cleanse the outer side of the plater, and reform the mans outward carriage, another thing to be inwardly renewed; it is one thing to teach repentance and mortification of lusts, another thing by

he Spirit of Christ ro mortifie in-bred pride, and the love of the world, vain glory and other carnal lusts. The course which Paul followed, is the only safe way, though he was a man most laborious in the work of the Lord, yet he lived most sensible of his natural cor∣ruption and the body of death; he did not trust in his holy life but in Jesus Christ Rom. 7. 24, 25. he so made use of faith in Christ, as he did not neglect the means of mortification of his sinfull nature, 1 Cor. 9. 27. I keep under my body, and bring it under subjection, lest that by any means, when I have preached to others, I my self should be a cast-away.

The fifth and last sort of self-deceivers, by absolving of themselves without the Lords allowance or appro∣bation, are temporizers, who, for their temporary be∣lieving, temporary repenting, temporary motions of their affections, and temporary amendment of their maners, do seem to themselves and others also, true be∣lievers. This sort, however it be in sundry cases co∣incident with one or moe of the former four self-ab∣solvers, yet, because our Lord, in the parable of the sower of seed, (Matth. 13. 21. and, Luke 4. 17) doth put a difference between the stony ground and the other sorts of ground, we shall give it a room by it self, specially because it may have the own proper considerations.

Temporizers then, we call such, as upon temporary motives, from temporary principles for temporary ends, do imbrace the Word of the Lord readily, but slightly, and do as readily and lightly passe from it upon tem∣porary motives, in special, when persecution arileth for the Word, Mark 4. 16. when they have heard the Word immediatly, they receive it with gladness, and afterward, when affliction or persecution arises for the Words sake, immediatly they are offended. Lightly they take up truth delivered, and lightly do they passe from it again; they have no root in themselves or solid believing of the truth, for the truths cause; but what pleaseth others, pleaseth them, and what displeaseth others, doth dis∣please

them, in the maters of religion; the way of God set down in Scripture, when they hear it, they can say nothing against it, yea, they think it good to hear the Gospel, and the largenesse of Gods grace, and because it sheweth unto them, a possibility of their sal∣vation, they receive it with a sort of natural gladnesse, which sort of believing doth endure for a time, to wit, so long as the way of others among whom they live, and the laws of the country, and prosperity and good estimation with others goeth along with the profession of the truth received; but when the wind of another doctrine bloweth, and doth carry with it power to trouble and persecute them who will not receive it, by and by they are offended, and renounce the truth con∣troverted, because it draweth trouble with the professi∣on of it: for, such persons suppose, that gain, ease and applause are very godlinesse. It is true, some∣time the true believer may be surprised with a sudain tentation to renounce the profession of truth in some point, for fear of death, as Peters example doth shew us; but true faith recovereth strength, and ariseth af∣ter a fall, and endureth persecution for that truth, as temporary belief doth not, but faileth altogether: And the temporizers repentance failleth also, because it ariseth from natural principles, and is for natural mo∣tives and ends. Such was the repentance of Saul in weeping and justifying David for sparing his life, 1 Sam. 27. 21. Such was the repentance of the carnal Israelits Psal. 78. 36. and the humiliation of Ahab; and such is, their amendment of life, all nothing but temporary, and which doth not continue, as Hosea (chap. 6. 4.) sheweth, O Ephraim! what shall I do unto thee? O Ju∣dah! what shall I do unto thee? for thy goodnesse is like the morning cloud and like the early dew that passeth soon away.

Neither is it any wonder, that unrenewed men may attain to something like unto faith and repentance and outward amendment of maners, if we consider that

humane writings find so much credit with men as not to be called in question, but believed to be true; for experience testifieth, that their affections are moved sometime with delight, and sometime with indignation and pity, not only when they read Histories, but also when they read very Fables and fained Romances which they know to be such, and yet they cannot com∣mand their affections in reading of them: May not then an unrenewed man give as much credit to holy Scrip∣ture, and be affected with the holy history thereof, without any change made of his perverse nature, the wisdom whereof is enmity against God, and cannot subject it self either to his law or Gospel? Secondly, if we consider what the power of a natural conscience can work upon the affections, by just accusations, or excusations, for raising grief and joy therein, whereof not only Scripture, but also heathen writers do bear witnesse, we need not doubt, but the natural consci∣ence may have the same power in a temporary be∣liever. Thirdly, if we consider what the precepts of morall Philosophy hath wrought upon the Schollers of Socrates and Aristotle and other heathen Masters, for the outward framing of them unto seeming vertues, we need not doubt what the precepts of the morall law may work upon a temporary believer, for putting a luster on his life as was to be found in sundry Pharisees without conversion and renovation of the inner man toward God. Fourthly, if we consider what delight is found by Schollers in the contemplation of these things which Philosophy doth treat of, we may easily per∣swade our selves, that more delight may be had in con∣templation of what holy Scripture doth hold forth, without making the man a new creature. But when unto the natural mans foresaid seeming perfections, knowledge of the mysteries of religion and the gifts of preaching and prophecying are superadded, which are but movable gifts, common to renewed and unrenew∣ed men, and far from being saving graces, what wonder

the natural man and temporary believer be puffed up with a high estimation of his own worth and hope of being received by Christ the Judge, and yet be found at last to have deceived himself, and unwarrant∣ably absolved himself by his own deluded conscience, as Christ giveth warning, Math. 7. 21.

Quest. But, what? can a temporary believer want coming up all the length that is now spoken of and sup∣posed to be indued with so many seeming good things, whereunto many saved Saints do not attain?

Ans. Every saved Saint is beaten out of self-estimati∣on, for any thing in himself, beaten out of confidence in any thing he doth or can do, and is humbled in his heart by the law, the spiritual perfection whereof be∣ing understood, killeth his natural pride, Rom. 7. 9.

2. Every saved Saint is chased for refuge to flye to Christ, to his righteousnesse and the riches of grace holden forth in him, and every saved Saint is a new creature aiming more and more to follow the course of new obedience and drawing vertue from Christ by faith to please God and worship him in spirit, Phil. 3. 3. So that his purpose and endeavour in some measure, is like unto that of David, Psal. 71. 10, 15, 16. saying, I will hope continually, and I will praise thee more and more, my mouth shall shew forth thy righteousnesse and thy salvation all the day; for I know not the numbers thereof, I will walk in the strength of the Lord God, I will make men∣tion of thy righteousnesse, even of thine only. But the temporary believer, reckoneth not for his debt and de∣servings with the law, he is not humbled in the sense of his sins and sinfulnesse, and inability to satisfie the law by himself, he hath not the root of repentance in him; for immediatly upon the hearing of the Gospel, he receiveth the Word with joy, without godly sor∣row for his sins, Luk. 8. 13. The temporary believer, is ignorant of the righteousnesse of God by faith in Je∣sus Christ, and goeth about to establish his own righteousnesse, upon the bottom of his own blamelesse

conversation, priviledges of the visible Church, com∣mon gifts of the Spirit, and successe with prosperity: all which, because he is not justified by faith in Christ, do not advance him above the state of the workers of iniquity, Math. 7. 21, 22, 23.

The symptoms and ordinary signs of this malady of unwarrantable self-absolution, are these, 1. all of this sort, are well pleased with their own wayes, they are not daily humbled in the sense of short-coming in duties, and chased to Christs righteousnesse, which may hide their nakednesse. 2. They are all secure and fear no wrath, but put the evil day far from them. 3. They cannot be induced to any accurat examination of their own life, wayes, condition or estate. If any man insinuate any suspicion of hypocrisie in them, or if their own conscience begin to question their sincerity, they cannot endure it. 4. Albeit they say unto Christ Lord, Lord, yet they make little use of his office of me∣diation, of his power and vertue for illumination, humiliation, healing and helping on to salvation. 5. They look more to the seeming good things in them∣selves for strengthening their carnal confidence, then they take notice of the evil of a body of death in them∣selves to drive them to Christ, the only deliverer from it. 6. Yea, they all serve some Idol, lurking in their heart, they yield obedience to some reigning lust which they will not forsake, for which cause Christ foretells, that he will declare them to be but workers of iniquity, Math. 7. 23.

The causes of this evil, are, 1. the ignorance of the law and the utter inability, yea, aversenesse of nature to be subject to it; the knowledge whereof might make men live all their dayes in a loathing of themselves and cut off all hope of obtaining righteousnesse by the law. 2. The ignorance of that dear-bought righteousnesse of Christ, and of the riches of his grace, offering to im∣pute his satisfaction to every self-condemned sinner who shall flye to him and accept his offer. 3, The ig∣norance

of the necessity of the bringing forth the fruits of faith, in love, and study of new obedience and sancti∣fication, by the furniture of Christ, without which no man shall see God. 4. The taking of a presumptu∣ous dead faith, in stead of that true justifying faith which layeth hold on Christ and worketh by love. The taking of a vain groundlesse hope for that lively hope, which purifieth both the heart and external conversati∣on also. 5. The comparing of themselves either with the worst sort of vile sinners, or with such as are like to themselves, or with the Saints in their grosse fail∣ings not judging themselves according to the law.

The use to be made of this doctrine is, first, to stir us up to take notice of that power of the soul called con∣science, which God hath put in every man to observe all the mans words, deeds and intentions, and to com∣pare them with the law and will of God, so far as it is informed and to accuse or excuse, condemn or absolve, smite or comfort the man as it findeth cause, that we suffer not our own conscience to sleep, but set it on work whilst it is time, that we may know how all maters do stand between God and us.

Secondly, that we inform the conscience well from the Scripture, not only concerning the law and cove∣nant of works, whereby we may know how guilty we are of manifold sins, and how impossible it is for us to be justified by our works, or to escape condem∣nation, but also concerning the Gospel and covenant of gracious reconciliation by faith in Jesus Christ and concerning the covenant of redemption, whereupon the covenant of grace offered in Christ is grounded

Thirdly, that we make due and orderly applicati∣on of these covenants, that the conscience may alwayes be furnished with mater of humiliation, and held on in the exercise of repentance, and not only keeped from desperation, but also may be furnished with grounds of good hope to be saved, through the grace of our Lord Jesus who hath purchased remission

of sins and imputation of his righteousnesse to every humbled sinner flying to him for grace.

Fourthly, that being ingrasted in Christ by faith, we, by way of thankfulnesse, study in the furniture of his Spirit, to live holily, justly and soberly; and that whatsoever measure of sanctification we attain unto, we beware to fall back to that deadly error of seeking justification before God by our works, whereunto we are naturally inclined: for, upon this rock the flour and most shining professors in Israel after the flesh, made shipwrack of their salvation, Rom, 9. 32. Israel which followed after the law of righteousnesse, hath not attained unto the law of righteousnesse, wherefore be∣cause they sought it not by faith, but as it were by the works of the law. And, Rom. 10. 3. for they being ignorant of Gods righteousnesse, and going about to establish their own righteousnesse, have not submitted themselves to the righteousnesse of God. Unto this error of seeking righte∣ousnesse by our works, after entering in the way of justification by grace, we are all naturally inclined; for, the covenant of works is so ingraven in all Adams children, do this and live, that hardly can we renounce this way of justification, and howsoever it be impos∣sible to attain righteousnesse this way, yet hardly can we submit our selves to the righteousnesse by faith in Christ, which not only the experience of Israel af∣ter the flesh maketh manifest, but also the experience of the Galatians lets us see; for, they having once out∣wardly renounced justification by works, and em∣braced the covenant of gracious reconciliation by faith in Jesus, did turn about for a time, to seek justificati∣on by the works of the law, and were on the way of falling from grace and communion with Christ. And the experience of Papists doth shew the same; for, whatsoever they professe concerning faith in Christ, yet they abhor justification by Christs imputed righte∣ousnesse and do blaspheme that way as a meer conceit of men and a putatitious or only imaginary righteous∣nesse,

and do seek to establish their own righteous∣nesse, and to be justified, not only before men, but also before God, by the merits of their own and other mens works and sufferings; the imputation whereof they can tell for money, in the midst of their blaspheming the imputation of Christs righteousnesse. What can be said for a thief, condemned to die for his faults, and redeemed by a potent man, upon condition that he should be the domestick servant of the redeemer, to work his work all his life-time, and live upon his allowance, and so never be necessitated to steal any more? if the ransomed thief should after steal his Ma∣sters goods, and make himself a stock-purse whereupon he thought he might live, and loose himself from his re∣deemers grace and live upon his own finding, were he not worthy, upon the finding out of his thifts and other faults, to be left in the hands of justice, to die according to his deservings? And what could be said for a ten∣nent, labouring a parcel of ground of his Lands-lord, for a yearly farm-duty, by his own miscarriage falling to beggary, if he should be taken in to the free table of his Lands-lord, and trusted with the same parcel of ground to be laboured for his Masters use, if he should intervert the fruits of that ground, and being weary of his Masters bounty and grace, should seek to be fired of his Masters service, and to labour the ground for him∣self, for payment of rent? if upon the finding out of his thift, and not paiment of his rent, he should be cast in prison, did he not deserve to be dealt with according to justice, who would not live by grace? So may be said of the man, who shall turn from justification by free grace, to seek justification by his works.

The fifth and last use of this doctrine is, that to the intent we may not absolve our selves without Gods allowance, we study to make our calling and election sure, by endeavouring to walk in the sense of our un∣worthinesse and ill-deserving, and renouncing all con∣fidence in any thing without Christ, to rely on him for

righteousnesse and life-eternal, and by faith in him draw spirit and life from him, for furnishing us unto new obe∣dience: for, he is the justified man, approven of God, who hath no confidence in the flesh, and rejoiceth in Iesus Christ, and worshipeth God in the spirit, Philip. 3. 3.