Mysterium & medulla Bibliorum the mysterie and marrow of the Bible, viz. God's covenant with man in the first Adam before the fall, and in the last Adam, Iesvs Christ, after the fall, from the beginning to the end of the world : unfolded & illustrated in positive aphorisms & their explanation ... / by Francis Roberts.

BOOK II. OF Gods Covenant, More Particularly. (Book 2)

CHAP I. 1. Of Gods Covenant of works, with the First Adam, and his Na∣tural Seed before the Fall.

APHORISM I.

GOD was pleased to Enter into Covenant with the First Adam, before his Fall. Under the term, m 1.1 Adam, Scripture sometimes Comprehends both sexes, both Adam and his Wife. And if any shall Contend that God entred into Covenant with both Adam and we at once, as the Compleat Root of mankind, I shall not much gainsay: and yet this will not so easily be proved, nor know I any inconvenience that would follow, should it be denyed, the woman coming of Adam as well as any of his posteri∣ty. Nor am I ignorant that n 1.2 some are of opinion, that Adam re∣ceived the Covenant alone, and was to teach it, and did teach it to his Wife, which Opinion hath the more weight, because when God

o 1.3 forbids the Eating of the tree of knowledge under pain of Death, (wherein the Promise of life contrariwise is implied,) he speaks only in the Singular number, viz. To Adam only.

But how may it be evidenced, That God entred into Covenent with the first Adam, even into a Covenant of Works, before the Fall? Answ. Though it be not Positively and plainly said in Scripture, That God gave Adam a Covenant of Works, before his fall: and though the cha∣racters and footsteps of this Covenant are not so expresly discovered in Holy Writ, as of some others; yet notwithstanding, upon sundry Scripture-grounds and Considerations, it may be evinced suffici∣ently. As,

1. From the Inscription of the Covenant of Works in Adam's heart. Before the Fall God wrote the Covenant of Works, viz. The Sub∣stance of the Moral Law, perfectly in Adam's heart; and in so doing, Entred into Covenant with him. Here are three thing in this Posi∣tion to be cleared; viz. ^1. That the Moral Law is the Covenant of Works. ^2. That this Moral Law was perfectly written in Adams heart be∣fore the Fall. ^3. That God in writing the Moral Law in his heart, Entred into Covenant of Works with him. 1. That the Moral Law (abstractly and precisely in its self considered, without the additionals, viz. The Preface, Ceremonial Law, &c. p 1.4 joyntly promulged with it in Horeb) is the Covenant of Works, is manifest; (¹) Because, the Moral Law q 1.5 (by which is the knowledge of Sin, and r 1.6 which worketh wrath) is stiled by the Apostle s 1.7 The Law of works▪ and is set in Opposition to The Law of Faith. Now this Law of Works, and Law of Faith, amount in effect to as much as the Covenant of works, and Covenant of Faith. (²) Because t 1.8 Righteousness and life were at first by the Moral Law, and should have been so still, had not the Law become unable to give Righteousness and life, in that it was u 1.9 weak through the flesh, Man through Sin being unable to keep it. Now the Law, re∣quiring obedience, and promising life upon that Condition, must needs be a Covenant, and that a Covenant of Works: Works be∣ing the proper Condition of it. 2. That this Moral Law for Substance was perfectly written in Adams heart before the Fall, is certain; (¹) Be∣cause, Man was made in x 1.10 Gods image y 1.11 upright, and perfect. And consequently was throughly furnished with all accomplish∣ments of upright and perfect Humane nature: and particularly with the Moral Law, that Law of Nature; The Substance whereof was Engraven Both in his mind, by natural light, knowing it; and in his will, by natural integrity conforming unto it. (²) Because, The z 1.12 Work of the Law remains imperfectly written in some dim cha∣racters in the very hearts of Pagans and Heathens since the Fall; They doing by Nature the things contained in the Law, and being a Law unto themselves, without the Law of God written. Whence we may strongly Conclude That much more before the Fall the Moral Law was perfectly written in Adam's heart, there being in him no sin to deface it in the least degree. 3. That, God, in writing the Moral Law

in Adam's heart, entred into Covenant of Works with him. viz. By Real Impressions upon his Heart: though not by Verbal Expressions to the ear. For by this Law written in Adam's heart, he had laid before him, what obedience was required and assented to on Adams part: And what recompence should be performed on Gods part. And 〈◊〉〈◊〉 this was at least an Implicit, if not an Explicit, Covenanting.

2. From Gods express prescription of a Positive Law unto Adam in his innocent State. Gods Positive Law is laid down in these words, a 1.13 And the LORD God commanded the man, saying, Of every Tree of the Garden thou mayst freely eat: But of the Tree of the Knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest there∣of thou shalt surely die. Here are Parties Covenanting, and agreeing up∣on terms, viz. God and Adam: Here are also terms agreed upon and matters Covenanted reciprocally by these parties; Adam on his part was to be obedient to God, in forbearing to Eat of the Tree of Knowledge onely: God on his part, for present, Permits Adam to eat of all other Trees of the Garden; And for future (in his explicit threatning of Death in case of disobedience,) implicitly promiseth life in case of Obedience herein. Now where there are Parties Covenanting and agreeing upon terms: And terms mutually agreed up∣on by those parties, as here; There's the Substance of an Express Covenant, though it be not formally and in express words called a Covenant:

3. From the intention and use of the two Eminent Trees, viz. b 1.14 The Tree of Life in the midst of the Garden, and the Tree of Knowledge of good and evil. The intended use of these two Trees in Paradise, was Sacramental. Hence they are called Symbolical Trees, and Sacramental Trees. The Tree of life, signifying to Adam, that if he continued in his obedience, and did eat of that Tree, he should have life continued to him for ever. Gods speech, after the fall of Adam, seems to im∣ply thus much; c 1.15 And now lest he put forth his hand, and take also of the Tree of Life, and eat, and live for ever. And d 1.16 Some are of opi∣nion that this Tree signified Christ the Son of God, in whom e 1.17 was life, and that life the light of men: and that, by the Son of God (but not as God-man, nor as Mediatour) this everlasting life was to have been confirmed, according to the Sacramental signification of this Tree of Life. The f 1.18 Tree of Knowledge▪ of good and evil, signifying al∣so to Adam contrariwife, g 1.19 That if he should become disobedient, and eat of that Tree, in that very day he should certainly Die. The former was a Sacrament of life, this of Death: That for Confirmation 〈◊〉〈◊〉 Obedience, this for Exploration of Obedience, and Caution against disobedience. And learned Writers both Ancient and Modern, Count these Trees Symbolical, and Sacramental. Augustine saith, h 1.20 There was a Tree of life, as the Rock was Christ: Nor would God

have man to live in Paradise without mysteries of Spiritual things corpo∣rally represented. He had therefore in the other Trees, nourishment; but in that Tree, A Sacrament. B. Hall said wittily i 1.21 Neither did these Trees afford him onely action for his hands, but instruction to his heart: For here he saw Gods Sacraments grow before him. All other Trees had a Na∣tural use; these two in the midst of the Garden a Spiritual.—The one Tree was for confirmation; the other for Tryal. One shewed him what life he should have; The other what knowledge he should not desire to have. Alas, he that Knew all other things, knew not this one thing, that he knew enough, &c. M. Perkins more solidly; k 1.22 Now for Adam's Sacraments, they were two; The Tree of life, and the Tree of the Knowledge of good and evil: These did serve to exercise Adam in obedience unto God. The Tree of Life was to signifie assurance of life for ever, if he did keep Gods Commandments: The Tree of Knowledge of good and evil, was a Sacra∣ment to shew unto him, that if he did transgress Gods Commandments, he should dye: and it was so called, because it did Signifie, that if he did trans∣gress this Law, he should have experience both of good and evil in himself. To like effect, l 1.23 many other Authors express themselves. Now if these two Trees, were two Sacraments, assuring of life in case of Obedi∣ence, and of Death in case of Disobedience; then hence we may col∣lect, That God not only entred into a Covenant of works with the first Adam, but also Gave him this Covenant under Sacramental Signs and Seals.

4. Finally, From the sad event and fruit of the first Adams Fall, to all his ordinary Posterity, even all mankind: viz. Guilt of Sin and Death. The Apostle faith, That in one man (that is, Adam) all sinned; and m 1.24 That, in Adam all dye. n 1.25 As by one man sin entred into the world, and Death by sin: Even so Death passed upon all men (viz. by that one man,) in whom all have sinned. Thus the words are best translated, as some o 1.26 learned men have well observed. So then in one Adams sin∣ning, all sinned: and in one Adam's dying all dyed; As the Apostle at large shewes in that fift to the Romans. But how did all mankin•…•… sin in Adam? Answ. Not only by Imitation of Adam as an evil example: for Death feized on them that have not so finned, not actually sinned, Rom. 5. 14. Nor meerly by Propagation, as •…•…rom a corrupt Root or foun∣tain. For the Apostle doth not parallel Adam and Christ as two com∣mon Roots only, but also as two common publike or universal Per∣sons. For our immediate parents are Corrupted roots, & we corrupted by them, yet their Actual Sins are not made ours, as Adams is. But in Adams first Sin, we all became Sinners, by Imputation: Adam being an universal Person, and all mankinde one in him by Gods Covenant of works (as after will appear.) p 1.27 All were that one man, as Augustine saith; viz. by federal Consociation. God covenanted with Adam, and in him with all his Posterity: and therefore Adams breach of Cove∣nant fell not only upon him, but upon all his Posterity.

APHORISM II.

GOds Entring into Covenant with Adam before his fall, was an Act of Divine Grace and favour, not of debt.

For, 1. God the Creator of Adam and of all things, hath an absolute Supremacy over all, and as absolute a liberty to dispose, as he will, of all. He might as Creator have dealt only in a Supream way of Com∣mand, requiring duty from Adam without any Promise of Reward: But he condescends to Adam, Enters into a Covenant and Promise with him of his meer good pleasure, being no way Necessitated or Obliged thereunto. And that was meer Grace. 2. Adam though perfect and upright, and though perfectly persevering in that integrity, could merit no reward, nor any Promise of Reward. For when he had done all he could, he should have been an unprofitable servant, ha∣ving done nothing but what was duty. And though Adam had walk∣ed in perfect Obedience with God, yet might not God (without any wrong to Adam) for the Manifesting of his Soveraignty, power and liberty, have brought him to nothing as he made him of no∣thing?

Hence; 1. Adam had great Cause, before his fall, to serve the Lord most freely and cheerfully in all obedience. God creates him: therefore Adam owed him all. God Covenants with him: therefore he ows him (if it were possible) more then all. By bonds of Nature, Adam was obliged to be dutiful: by obligation of Covenant-favour, to be double dutiful. For his Being he owed him much: for his wel being, he owed him more. 2. The more divine favour shined in Gods Covenant with Adam; the more Haynous and inexcusable was Adams breach of Covenant with God. Gods Kindness heightens and aggravates Adams unkindness. 3. If Gods Covenant with the First Adam, in his integrity, was an Act of Divine Grace: Then Gods Covenant with lapsed man, in Christ the second Adam, is an Act of superabounding and Tanscen∣dent Grace. If Adam, whilst he was without Sin, and able not to Sin, could deserve nothing from God: what can we deserve or chal∣lenge from God, who •…•…re nothing but lumps of sin, and can do no∣thing but sin?

APHORISM III.

GOd Entring into Covenant with the first Adam before his Fall▪ did, in and with him, Enter into the same Cove∣nant with all his Posterity.

This is Evident; 1. By the Miserable Event of Adams breach

of this Covenant upon all his Posterity. In Adams Sinning, all his Posterity Sinned: and in Adams dying they all dyed. q 1.28 As by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned. Or as the Greek will well bear it; In whom all have sinned. Or (as a r 1.29 Learned Critick hath well ob∣served, whom in this particular I rather follow) This verse may best be rendered thus; As by one man sin entered into the world, and by sin Death; even so death passed upon all men, for that all have sinned. Here's no forcing of the Text; and thus the sense runs clear. But, How have all men sinned, and so death passed upon them? All have not sinned. s 1.30 Actually, as Adam sinned: for many dye before they are Capable of Actual sinning. How then? All are sinners Originally, by reason of the t 1.31 Corruption of Nature. True; yet the Apostle reacheth farther, saying, u 1.32 By the offence of one (or, by one offence) judgement came upon all men unto condemnation. There∣fore by Adams one offence, all men are condemned: and that before they actually Sin, or are originally unclean. How can this be, but in reference to the Covenant, wherein Adam and all his posterity, were one party, as God the other? 2. By the Analogy Or Proportion of Gods dealing in all other Covenants. His usual course is to take in Head and members, Root and branches. As, x 1.33 Christ the last Adam and his posterity; y 1.34 Noah, and his family, z 1.35 Abraham, a 1.36 Da∣vid b 1.37 Israel, and their Seed, and their Seeds Seed. In like man∣ner here God deals with Adam and his Posterity Proportionably; God took them all into Covenant with Adam the Common Head, and Root of them all.

APHORISM IV.

THe Covenant which God made with the First Adam and his Posterity before the Fall, hath upon several respects divers Names or Denominations put upon it; but for the Nature of it, It is Gods gratious Agreement with Adam, and with his Poste∣rity, in him, To give them Eternal life and happiness, upon condition of Perfect and Personal obedience. For opening the Names and Nature of this Covenant particularly, consider;

I. The Names or Denominations which learned men attribute to this Covenant, are divers, and that upon divers Notions and Considerations. As, 1. A c 1.38 Covenant of Amity, or Friendship. Because the parties to this Covenant, God and Adam with his Posterity, were in perfect Amity, when this Covenant was made: there was no Enmity or Discord at all betwixt them. Adam (as d 1.39 Tertulli∣an expresseth it) was innocent, a most near friend to God, and inhabitant of Paradise, 2. A e 1.40 Covenant of Nature. Because founded upon

Creation, and the integrity of mans Nature; and requiring only a natural righteousness. 3. A f 1.41 Covenant of Life. In respect of that happy Life which God implicitly promised to Adam therein. For, under the threatning of death, expressed in case of disobedience, The Promise of life is implyed in case of obedience. 4. A Legal Covenant, or Covenant of Works, In respect of Adams Restipulation of Exact obedience required of God; Legal works in all points perfect being the Condition of this Covenant. This last denomination, unto me seems fittest, for Reasons g 1.42 formerly mentioned.

II. The Nature of this Covenant is in this Description repre∣sented by ^1. The Author; ^2. Parties; ^3. Form; and ^4. Matter of it.

1. The Author of it, is God. Adam even in innocency stood not upon Equal terms with God, but infinitely below him, as a Crea∣ture below his Creator. Therefore it concerned him, not to Capi∣tulate or indent with God about the Covenant, but humbly and thankfully to accept what Covenant the righteous God would im∣pose. Now God became the Author of this Covenant of works with Adam two waies, viz. 1. By giving Adam the substance, Law and Rule of this Covenant, both Inwardly, and Outwardly. Inwardly, in his engraving the Substance of the Moral-law upon his heart: Some dim Characters whereof remain still even h 1.43 upon the hearts of Pagans that have not Gods written Law. Outwardly, in that Express Positive Law about the Tree of Knowledge, i 1.44 forbidding to eat thereof under penalty of present Death: but implicitly pro∣mising life in case of not eating, in case of obedience: This former was the General Rule for his direction in obedience: This Latter was the special Touchstone for Exploration & Detection of his Obedience. 2. By annexing two Tokens or Sacramental Signs to this Covenant, viz. k 1.45 The Tree of Life, To assure Adam of the certainty of life promi∣sed, in Case of perfect Obedience: And the Tree of Knowledge, to assure him of the Certainty of Death, in case of Disobedience. l 1.46 Learned men are of opinion, that these two trees were Sacramental Trees.

2. The Parties to this Covenant of works, are God, and Adam toge∣ther with Adams Posteritie in him. God, As a Creator, wel-pleased with Adam, Covenants with Adam as his Creature, fashioned accor∣ding to his own image, and perfectly upright without all spot of Sin. In this Notion, they were Parties to this Covenant of works; but in a far other notion afterwards to the Covenant of Faith.

3. The Form of this Covenant consists in the Agreement betwixt God and Adam; viz. m 1.47 That Adam in his own Person should yield perfect and perpetual obedience unto God, and Particularly should discover his obedience in forbearing to eat of the tree of Knowledge: and in so doing he should live happily, otherwise dye presently. This the sum of the Agreement. God propounds it; Annexes two Sa∣cramental Trees for confirming it: Adam Accepts it.

Now that God should engage himself by Promise and Covenant to give Adam Life in case of obedience, and should also annex two

Signs or Tokens to this Covenant: These were Acts of meer fa∣vour and Grace from God. Adam could in no respect challenge or expect the one or the other, though he had been never so obedient. Hence it may well be stiled Gods Gracious Agreement with Adam.

4. The Matter of this Covenant was principally twofold. viz. 1. The blessing Promised, and curse threatned on Gods part. 2. The Duty Resti∣pulated on Adams part.

(1) The Blessing promised and Curse threatned, is the mat∣ter of the Covenant on Gods Part, n 1.48 For, in the day that thou eatest thereof, thou shalt surely dye. Contrariwise he implied; Till the day that thou eatest thereof, thou shalt surely live. For clearing this, divers Doubts or Questions hereunto appertaining, are to be resolved. As; 1. What Life Adam had in his innocency? 2. What Life it was which God farther Promised him, upon his persisting in obedience? 3. What death it was which God threatned in case of Disobedience? 4. How Gods threatning of Death was fulfilled, Seeing Adam did not dye in the self-same day; that he did eat of the tree of Knowledge, but o 1.49 lived 930 years after?

Quest. 1. What life it was which Adam Enioyed in innocen∣cy? Answ. It is not here the Question; whether Adam's Life in Innocency was Natural, or Supernatural? And I suppose it will easily be Granted, That, as Gods Law written in Adams heart, as the Rule of his life, was Natural: And as Gods Image, wherein A∣dam was Created, As the Principle of his obedience and of his living to God, was Natural: and as every thing in Adams primitive Created state was Natural: So his life that he lived in innocency with God & to God, was Natural. But the Question here is; whether Adam had a Mortal or Immortal life in Innocency? If Mortal; How could it be ren∣dred immortal? If Immortal: Then the Promise of life seems needless.

For resolution herein, Consider; (As p 1.50 learned men well ob∣serve.) A thing may be said to be Immortal several waies. 1. When it is simply, absolutely and every way incorruptible: ha∣ving no possible cause of corruption, Inward or Outward. Thus, God q 1.51 only hath immortality. 2. When it hath, by reason of the Per∣fection of its Nature, no inward matter or caus of corruption, though it may be destroyed from without; as from God. Thus Angels and r 1.52 Souls of men are Immortal. And so Adams soul had an immor∣tal life in innocency; yea and every mans soul even since the fall re∣mains still immortal in this Sense. 3. When it is in its own Nature corruptible; but yet, by the power, or Grace, or Justice of God, is pre∣served that it neither is nor can be corrupted. Thus the Spiritualized Bodies of the Saints in Heaven; The bodies of Reprobates in Hell; The New Heavens and New Earth, &c. shall be Immortal. 4. When it hath a power not to dye, from some gift of the Creator, or from some other supposition: yet in its own Nature it is Corruptible. Thus, Adam was immortal in innocency; not by an inability of Dy∣ing, but by an ability of not dying. Which ability of not dying, Adam and his posterity should still have retained, according to Gods

Covenant and Promise if he had not fallen: And Gods power, grace and justice would have preserved him still in this immortal life, upon supposition of his perfect obedience. Adam then before the Fall had an immortal life; His Soul being inwardly, and in it self immortal: and his body being (though inwardly and in it self corruptible, yet) outwardly and from God rendred incorruptible. It had a remote capacity of dying: and yet an immediate ability of not dying: So that; Adam in innocency had a possibility of not dying, if he sinned not: Saints in glory shall have an impossibility of both sinning and of dy∣ing. And though before the Fall Adam had a Mortality, or remote ca∣pacity of dying: yet since the fall both he, and all his, have an actual necessity of dying.

Quest. 2. What life it was which God further promised Adam▪ upon his persisting in Obedience? Answ. 1. It seems clear, that not only a temporary life, only for some limited time, was pro∣mised Adam; but even an Eternal life, without end, in case of perfect obedience. Forasmuch as not only Temporal, but also s 1.53 Eternal Death was threatned to Adam, and inflicted on his Posterity, for disobedience. 2. But whether Adam should have enjoyed this Eter∣nal life still in the Earthly Paradise, or should after some certain time have been translated and taken up to the Heavenly Paradise: that is by some Disputed. Yet, (¹) Seeing Scripture is silent touching any such Translation, and (²) Seeing the giving of the Heavenly Para∣dise is the Prerogative of Christ the Last Adam, the Heavenly Adam, as the Earthly Paradise came by the First and the Earthly Adam; it would argue too much temerity to determine upon it. This is cer∣tain, His everlasting life would have been a most sweet and happy life with God.

Quest. 3. What death it was which God threatned Adam in case of disobedience? Answ. Whatsoever comes under the Name and Notion of Death, was threatned to Adam, in that phrase, t 1.54 Thou shalt surely dye; or in dying thou shalt dye as the Hebrew Phrase affords it. And the doubling of the Hebrew word seems to imply thus much, As some learned Hebrews are of opinion. Now Death is the Privation of Life: and this, by Separation of that which lives, from the Principle or Fountain of its living. Life consists in union: Death in dis-union, or Separation. This, the Nature of death in gene∣ral. Hence particularly there is a manifold Death. I. A Death temporal, viz. A Death for a time only. 1. Of the soul, when by sin its separated from God, from his image, and from the u 1.55 Life of God. x 1.56 Dead in trespasses and sins.—y 1.57 She that liveth in pleasure, is Dead while she liveth.—z 1.58 Let the dead bury their dead. 2. Of the Body, (¹) When its separated from the Soul by Natures dissolution. And this, the most common acceptation of Death. Thus, a 1.59 Lazarus is Dead. b 1.60 Abraham is dead, and the Prophets. (²) When it is gradually in any measure disposed or prepared for such a Separation, by afflicti∣ons, pains, diseases, infirmities, &c. Hence such afflictions, &c. are

called Death, because they are Death's Harbingers, and steps thereto. As not the running out of the last sand, but also of all that went be∣fore, empties the Hour-glass: not the last stroke, but also the fore-going blows, fell the tree.—c 1.61 Take from me this Death only.—d 1.62 There is Death in the Pot.—e 1.63 I dy daily.—f 1.64 In deaths often. II. A Death eternal of both body and soul, when by damnation particular or universal they shall be separated from the glorious fruition of God and his favour for evermore. This is called g 1.65 the second Death, h 1.66 Everlasting Punishment, &c. These are se∣veral sorts of Death mentioned in Scripture. Now all these were Threatned to Adam in case of disobedience. viz.

Death Eternal both of Body and Soul. For, 1. Death Eternal is the most full adequate proportionable i 1.67 wages of sin, as the Apostle intimates in opposing there eternal life to Death. And the due wages of sin was threatned to Adam. 2. The Threatning limits not Death; therefore no death can be excluded, consequently not eternal Death. 3. Guilt of Eternal Death and Condemnation comes upon all Adams posterity by his fall, as k 1.68 the Apostle intimates; and the Actual execution of it shall come upon Reprobates, as Christ implies: therefore in the threatning God intended Eternal Death.

Temporal Death of the Soul in Sin. For Sin l 1.69 in its own Nature alienates and separates from God and his favour, which is the Spiritual Death of the Soul, for so long time, till the Soul be reconciled to God.

Temporal Death of the Body, in separation of it from the Soul, was al∣so threatned to Adam in a special manner. For, 1. Death and Dying, in their most usual and proper acceptation import the dissolution of Soul and Body: and the most usual and proper Sense of the words should here especially be taken. 2. The Sentence of Corporal Death was denounced by God upon Adam after his Fall. m 1.70 In the sweat of thy face shalt thou eat bread, till thou return unto the ground: For out of it wast thou taken; For dust thou art, and unto dust thou shalt return. Therefore Death corporal was threatned to Adam before the Fall. 3. The Apostle doth partly interpret this Death inflicted upon n 1.71 all men for Adam's sin, to be the Death of the Body. For all men do not dy Eternally.

Finally, under the name of Death, were threatned to Adam, all manner of Evils and afflictions, whether in the Soul, as grief, fear, hor∣ror, &c. Or in the Body, hunger, thirst, pains, diseases, &c. Even all in-lets, Preparatories and Harbingers of Death. For, 1. All these are as so many Gradual and Partial Deaths. Hence Scripture o 1.72 of∣ten cals them by the name of Death. 2. In inflicting the Death threat∣ned upon Adam and Eve, and their posterity, God lays on them these afflictions, of p 1.73 sorrow, sweating, toyl, &c. therefore in threatning Death, he intended all such afflictions. By all this it appears it was no small matter that God threatned to Adam under the Name of Death, in case of his Disobedience.

Quest. 4. But How was Gods Threatning truly fulfi•…•…ed, Seeing Adam in the day that he did eat of the forbidden Tree, did not dy: but lived many hundreds of years after? Gen 5. 5. Answ. For clearing of this doubt, I. Some say, That Adam dying within a thousand years after his Fall, dyed the same day he fell: be∣cause q 1.74 with the Lord a thousand years are but as one day, and one day as a thousand years. But this is rejected, as too much forced. In Histori∣cal Books, as this of Genesis, the word [Day] being alwaies taken in its proper Signification. And this is a very needless shift. II. Some of the Hebrews were of Opinion, That this Speech of God was not Peremptorily Definitive and determinatory, but only Minatory, like that pronounced against the r 1.75 Ninevites. And that Adam re∣penting, he did not presently dy, as otherwise he would have done. But Adam presently repented not till God extorted it from him: but rather did s 1.76 excuse and extenuate his fault. And though Adam repented, yet he dyed, and that presently, in some sense, as after will appear. This therefore satisfies not. III. Some re∣fer this word [in the day] in the Threatning, to Adams Eating, not to his Dying: and take those words absolutely, [Thou shalt sure∣ly dy.] As if God had intimated, There was no day, no time ex∣cepted, but if they did eat any day whatsoever, They should dy; but he tels them not when they shall so dye. But this Resolution seems too dilute, more witty then solid, and too much to force the text. IIII. Others joyning the Circumstance of the Day with the Threatning of Death, conceive that in the self-same day that Adam Sinned, he did dy the Death; And that the threatning was presently fulfilled upon his sinning. And this, as it is the commonest, so it is the best Resolution. But let us see how Adam dyed, in the same day wherein he sinned. 1. In his Soul he was presently t 1.77 sepa∣rated from God by sin, and dyed Spiritually. Sin, in the inward Na∣ture of it, carries death in it. u 1.78 Dead in trespasses and sins. Adam had no sooner sinned, but he was dead in sin: being immediately de∣prived of the Image of God, of the Favour of God, and of Commu∣nion with God, which was the life of his Soul. 2. In his Body he dyed also in the same day wherein he sinned. But how? Not Actu∣ally; For God intending x 1.79 to make of one blood, all Nations of men, did respite the actual execution of bodily Death on Adam, till he had a considerable posterity. But in his body he died the same day, (¹) In respect of the Guilt of Death Corporal; He according to his desert, was presently condemned, and under Sentence of Death, though re∣prieved for a time. Now we count a condemned man, a dead man. (²) In respect of the inevitable Necessity of Death Corporal, which he contracted upon himself. He became presently Mortal: though he did not presently dy. He that before his fall had an ability of not dying, after his fall brought upon himself an impossibility of not dy∣ing. Hence Hierome commends Symmachus his version, who instead of [Thou shalt dy,] renders it, [Thou shalt be mortal:] as y 1.80 Ri∣vet

observes. So then Adam in Paradise before his Fall, had a Posse non mori, an ability of not dying: After the Fall, a non posse non mori, an impossibility of not dying: In heaven he shall have, a non posse mori, An impossibility of dying any more. (3) In respect of the Experi∣mental beginnings, Symptomes, Signs, and Harbingers of Death Corporal. Adam presently begun to feel, heat, cold, weariness, &c. His natural heat and radical moisture began to consume one another, and so went on, till the accomplishment of Death. So that as a wounded man cries out, I am a dead man: so Adam, beginning to be wounded with afflictions, might cry out, I am a dead man. 3. In both his Soul and Body, Adam was presently liable to z 1.81 eternal death, the proper wages of Sin, & under the arrest of Gods wrath & Curse.

Thus of the Blessing Promised, and Curse threatned, the Matter of the Covenant of works on Gods part.

(2.) The Duty restipulated▪ the Matter of the Covenant on Adams part, was Perfect and Perpetual Personal Obedience. For clear∣ing of this, two Questions are to be resolved. 1. How it may appear That such obedience was required of Adam, and restipulated. 2. What was the Law Rule or Measure of Adams Obedience?

Quest. 1. How it may appear, that God required of Adam in this Covenant such Perfect and Perpetual Personal obedi∣ence, and that Adam restipulated such obedience? Answ. That Perfect and Perpetual Personal Obedience was required by God, and re∣stipulated on Adams part, is evident divers waies. As 1. From the Manner of Gods threatning. He threatens present Death upon the least single Act of Adams Personal disobedience: a 1.82 In the day that thou eatest thereof thou shalt surely dye. Consequently God Covenanted with Adam for such Personal Obedience, as should be both Perfect and constant. The least Act of disobedience destroys both the per∣fection and constancy of Obedience. 2. From the Nature of the Covenant of works, which requires all exactness of personal obedi∣ence both for kind, degree and duration, under a Curse. b 1.83 Cursed is every one that continueth not in all things, which are written in the Book of the Law to do them. Here's Obedience, Personal Obedience, Perfect Obedience, and Perpetual Obedience required by the Legal Cove∣nant of works. And the Law was never given as a Covenant of works, but only to Adam in innocency. 3. From Gods process in judgement with Adam and his Posterity upon one Act of Disobedi∣ence. He brought the threatned c 1.84 Death upon them, as hath been explained. Which God would not have done, had he not Covenant∣ed with Adam, for perfect and perpetual Personal Obedience. 4. From Gods mysterious method in Repairing the First Adams Breach of the Covenant of works through disobedience: by the Last Adams exact fulfilling and satisfying of the Covenant of works through obedience. Now the last Adam Jesus Christ God-man exact∣ly fulfilled and satisfied the Covenant of works through obedience, Passively, and Actively. Passively, whilest Christ, as our Surety,

humbled himself d 1.85 and became obedient to the Death, even the Death up∣on the Cross; and e 1.86 so became a Curse for us, to redeem us from the Curse of the Law, or Covenant of works, by satisfying Divine justice to the full for our Breach of Covenant in Adam. Actively, whilest Christ as our Mediator f 1.87 actually kept and fulfilled the whole Law, or Covenant of works in every kind, degree, and circumstance of Duty for us, who of our selves are no way able to keep it. That so the g 1.88 whole obedience and righteousness of Christ may be through faith imputed to us: h 1.89 that the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit So then, the Covenant of works must be fulfilled and made good. The first Adam could not do it, because he had broken it: the Last Adam is therefore brought in, to fulfil all righteousness, and satisfie for all our unrighteousness. If then the Breach of the Covenant was made up again by the Last Adams Perfect and Constant personal obedience: sure that breach was made by the First Adams failing in such Obedience. Therefore Perfect and Constant personal obedience was required of the First Adam therein.

Quest. 2 What was the Law Rule or Measure of Adams Obedience? Answ. The Law or Rule for Adams Obedience was 1. More Generally the whole Covenant of works. 2. More Particularly the two sorts of Laws Comprehended in the Covenant of works, viz. I. The Moral Law written in Adams heart. For, why was it written there, but to be an inward Rule and Principle of his Obedi∣ence? And that it was written in Adams heart before the fall, is evident, because even i 1.90 Pagans which have not the written Law, yet have the work of the Law written in their hearts, doing by Na∣ture the things contained in the Law, after the fall. II. The positive Law of k 1.91 not eating of the tree of Knowledge under pain of Death. I call it A Positive Law, because it meerly depended upon the will of the imposer: the not eating of that Tree was not engraven in Nature, but meerly imposed at the pleasure of the Law-giver. The subject∣matter of the Law, viz. The Eating or not Eating of the tree of Knowledge, was not bad or good in it self, more then of other Trees; but only in respect of Gods Prohibition, it became bad and unlawful to eat of it. This Positive Law some call a Symbolical Precept, because Adams Obedience thereto was to have been a Symbol or outward Te∣stimony of his Obedience and service to God; His Homage-penny, &c. Some call it A Precept of Exploration, because it was given as a Special Law for Tryal & discovery of Adams Obedience. Doubt. 1. But why is this forbidden Tree called The Tree of knowledge of Good and Evil? Answ. This Tree was so called, I. Not from any in∣ward vertue in it, to confer the use of Reason to our first Parents, who are imagined to be created like Infants without the use of Reason, as some l 1.92 Hebrews think; but erroneously. For, 1. Why should God prescribe to them such a Law with a Capital penalty, who had not the use of Reason? 2. Adam had such use of Reason, that upon

the first sight he could m 1.93 Name the creatures according to their Natures. And understoood that the woman, brought to him n 1.94 was bone of his bone, and flesh of his flesh, &c. II. Not from any effect or phy∣sical efficacy of it, for increasing of Knowledge either by working it immediately upon the Soul: or immediately upon the animal spirits, re∣freshing and awaking them, and so mediately upon the soul: As o 1.95 some think, but falsly. For, 1. The Material fruit could not im∣mediately act upon the immaterial Soul, to improve knowledge. 2. All the Trees of the Garden tended to refresh and enliven the Spirits, being good for food: and upon that account should all of them be cal∣led Trees of Knowledge. 3. Could this •…•…ree have increased Adams Knowledge, can it be imagined God would have forbid him a Tree so advantagious, and envyed him so much good? 4. Then Adams eat∣ing of that Tree was not such an Aggravation of his Sin, The mat∣ter of the Prohibition being not small, as Learned writers unanimous∣ly judge, and aggravate his sin thereby; but great, and that Tree of more Consequence then all the other Trees of the Garden for im∣provement of Knowledge, and Consequently Adams strength in Abstinence from it must needs be the more. III. Nor Finally was this Tree called The Tree of Knowledge from the Serpents Suggesti∣on in his Temptation,—p 1.96 ye shall be as Gods knowing good and evil, as q 1.97 Popish writers fancy. For, can we probably imagine, that God would denominate this the Tree of Knowledge from the devils im∣pudent Lye in the Serpent? IV. But it was called The Tree of Know∣ledge, That is, of Experimental Knowledge, by way of Prolepsis, from the Event that would ensue upon eating thereon. For then Adam should experimentally know, to his sorrow, from how much good he had lapsed, and how much evil he had contracted upon himself. As its usual in r 1.98 Scripture by way of Prolepsis or Anticipation to give denominations unto things. And this the best, and most s 1.99 recei∣ved opinion about this Denomination. Doubt. 2. But why did God besides the Natural Law engraven in Adams heart, impose this Positive Law, forbidding that which was not in it self morally and intrinsecally evil? Ans. The Lord seems to have done this, 1. For the more clear discovery of his own absolute power and do∣minion over man. Whilst God commands or forbids things which in themselves are consonant or dissonant to humane Reason, as good or bad: Gods supremacy over man is not so evident, such commands leaning and being founded upon mans Reason and Conscience. But when God commands or forbids, that which in its own Nature is morally neither good nor bad, but only becomes good or bad from the meer will of God commanding or forbidding, nor can any other reason thereof be given but Gods will and pleasure; then the abso∣lute supremacy and soveraignty of God is notably manifested, As in this Positive Law. 2. For the more evident Tryal and manifestation

of Mans subjection and obedience to God. For this is pure obedience and subjection indeed, when a man is subject and obedient meerly to the will of the Law-giver, though the matter required or forbidden, be in it self neither morally good nor evil. I liket 1.100 Augustines illustrati∣on well; If a man be charged not to touch a poysonous herb, because it will be hurtful to him that toucheth it; or not to touch another mans money, because it will be evil to the owner; This is no such trial of obedience, be∣cause the evil of the thing forbidden restrains, and not only the authority of him that commands or forbids. But when a man forbears, what is for∣bidden: which had it not been forbidden, he needed not at all to have for∣born. God therefore forbids a tree in itself lawful and good for food, thereby to try how purely Adam would obey his meer command, without any other motive or consideration. It was expedient Adam should know himself to be under God. And (as the same u 1.101 Au∣gustine) how shall he be under God, if not under his command? 3. For the Greater Aggravation of Adams sin, in case he should disobey. Partly, in that, if he offended, he should offend in so small a matter and so easie to be observed, especially God having granted him liberty to eat of all the trees in the Garden besides. Partly, in that he by dis∣obeying should so directly reject Gods dominion and authority, by doing that which meerly was to be forborn, because God had forbid∣den it. Which were meer disobedience, meer rebellion against Gods Dominion. Hence the Apostle charges Disobedience upon Adam as his proper sin, Rom. 5. 19.

APHORISM V.

WHen God Entred into this Covenant of Works with the first Adam, he was compleatly able in his own Person to keep this Covenant in every point. Herein God required no∣thing, but Adam was able to perform it: God forbad nothing, but Adam was able to forbear it.

I. That Adam had Compleat ability to keep this Covenant of Works, is evident; 1. From removal of all causes of disability from Adam at that time. Then there was nothing in Adam that might impede or disable Adam, from compleat keeping the Covenant of works. The only disabling impediment, is sin. The only Cause why Adams posterity since the fall cannot keep the Covenant of works; nor Consequently be justified thereby, is their sin. x 1.102 The law is weak through the flesh. Now Adam had no sin in him at all, neither Origi∣nal nor Actual, when God entred into Covenant with him. y 1.103 Sin entered after, by his disobedience in eating the forbidden fruit: And with Sin, z 1.104 Shame and Death, the inseparable attendants upon sin. 2. From Position and Presence of all necessary and sufficient Causes of Ability in Adam: At that time Adam had; (•…•…) The perfection of Gods image in him. a 1.105 God created man in his own image, in the image of God created he him, wherein this image consisted, I now dis∣pute not. But this is clear, Adamb 1.106 was made upright. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iashar, there rendered [upright] signifies one Right, Equal, and who bends to neither part: Asc 1.107 Mercerus hath observed. So that Adam was even, equal, declining to no part or extream: thus he was created. Hence he had all necessary inward ability to perform Gods will. A Know∣ing mind, a pure Conscience, An obedient and dutiful will, A loving heart, A tractable and obsequious body, All upright. (²) The Inscription of Gods Covenant in his heart, the Moral Law, This he had engraven upon his heart, (as d 1.108 formerly was shewed) (³) The Expression of the Positive Law, about the Tree of Know∣ledge. This was made known to him by word of Mouth. Hence Adam had a perfect Rule both Inward and Outward for steering his Obedience. Adam therefore having so Perfect a Principle, and so exact a Rule for Obedience, must needs be compleatly able to fulfil this Covenant of works with God. 3. From absurdities that other∣wise upon denyal of Adams ability would ensue. For (¹) Then God should have required impossibilities of Adam. (²) Then the Penal∣ty of Death in case of disobedience, should have been unjust: because God never gave Adam compleat ability for Obedience.

II. Hence these things result by way of Corollary,

1. That, Adam before he brake this Covenant of works, neither had, nor needed a Mediator of Reconciliation. He needed not the Mediation of Jesus Christ the second or last Adam; Either for Satisfaction, for he had no way sinned: Or for Intercession, for Adam wanted nothing, and was compleatly acceptable to God in his person: Or for Impu∣tation of Christs righteousness and obedience to him, for Adam was perfectly upright and obedient in himself. O what a difference be∣twixt Adam then, and Adams posterity now! He needed no Christ, we need nothing more, &c. Ob. But the Tree of Life seems to be a Type of Christ, especially if we consider that passage in the e 1.109 Revelati∣on. Answ. The Tree of Life in Eden was Sacramental, but not Ty∣pical. Sacramental, to assure Adam of the continuance of his life, if

he had continued his obedience and eaten thereof: but not Typical, to set out a Mediatour. That Passage in the Revelation alludes to this Tree of Life in Eden: An Allusion is one thing, An interpretation another. And f 1.110 some have turned it into an Allegory, interpreting Paradise to be the Church: The four Rivers therein, the four Gospels: The Fruit-Trees, the Saints: Their fruits, good-works: The Tree of Life, The Holy of Holyes, Even Christ: The Tree of Knowledge of Good and Evil, The Proper Freedom of Will. This is devised wittily, not solidly.

2. That, Adam, before breach of Covenant, as he neither had, nor needed a Mediatour, so he neither had, nor needed Faith in a Mediatour. Adam had a Faith in God, whereby he was able, Both to believe whatso∣ever God revealed, and to depend upon God and his promises, as also to perform in love whatsoever God prescribed. And so in Adam's Faith, there was a remote Capacity of believing any particular Re∣velation God should make touching a Mediatour, but no particular acting of Faith on a Mediatour. Adam's Faith under the Covenant of works, differs much from ours under the Covenant of Faith. 1. In respect of their Rise and manner of Conveyance. Adam's Faith was naturally implanted in him by God, ours supernaturally. 2. In re∣spect of their foundation wherein they lean. Adam's Faith leaned on the Title of perfect, upright Nature: ours upon the faithful and free Promises of God in Christ. 3. In respect of their Fruit. Adams Faith produced a changeable righteousness in himself a mutable per∣son: ours an unchangeable righteousness from Christ and the Spirit which are unchangeable. 4. In respect of their Actings. Adams Faith acted towards God without any Consideration of a Mediatour: ours acteth towards God by Christ the Mediatour. 5. In respect of their associates, or Companions. Faith in Adam was without Repentance, because he was sinless: Faith in us is always accompanied with re∣pentance, because we are sinful.

3. That, Adams Breach of Covenant is without all Excuse. Adam was fully able to keep Covenant: Therefore Adam is left without all A∣pology for his breach of Covenant. He must needs justifie God, and condemn himself under severest penalties for breach of Covenant: for God gave him power Compleatly to keep it. And what is here said of Adam, is to be understood also of all Adam's Posterity in him.

APHORISM VI. This Covenant of works Adam utterly brake, by disobedi∣ence.

For clearing of this, Consider 1. That Adam thus brake the Cove∣nant of works. 2. How Adam broke this Covenant. 3. When and how soon he brake it. 4. How grievous and hainous this Breach. 5. Corollaryes.

I. That Adam utterly brake the Covenant of works by disobedience, is evident. 1. By Scripture-Testimonies, both of Old and New Testa∣ment. In the Old Testament, is the Narration of this Covenant-breach, How g 1.111 the woman seduced by the Devil in the Serpent, did eat of the Tree of Knowledge, and how she gave unto Adam her hus•…•…and, and he did eat. And h 1.112 what sad effects followed there∣upon to them both; viz. Shame; Fear; Hiding themselves from God; Translation of their fault, the man to his wife, and She to the Serpent; Enmity betwixt the seed of the woman and Serpent; The multiplica∣tion of the womans sorrows, and aggravation of her subjection to her husband; The curse upon the earth; The toil, sorrows, and Morta∣lity of Adam; The Expulsion of Adam out of Eden; And the effectual abstention of Adam, by Cherubims and a flaming sword turning every way, from the Tree of life. In the New Testament is an Explication of Adam's breach of Covenant, how all his Posterity sinned and broke Covenant in him. i 1.113 By one man sin entred into the world,—in whom all have sinned. k 1.114—By one mans disobedience many were made sinners. And this breach of Covenant is set forth by divers Deno∣minations, viz. l 1.115 Sin; Adam's Transgression; The offence of one; One mans disobedience: all tending to describe the Nature of it. 2. By the sad Experience which all Adams Posterity have had of the woful effect of Adam's breach of Covenant to this day: m 1.116 All be∣ing thereby involved in Sin, Death, and Condemnation. Therefore All Adams ordinary Seed, were in Covenant with him, Broke Co∣venant in him, and smart under Covenant-breach by him. 3. By the Manner of Gods Administration. After Adams Disobedience God utterly laid aside the Covenant of works, and never set it on foot more: but instead thereof advanced The Covenant of Faith in Christ the second Adam. Thereby notifying to us that, the Covenant of works was utterly broken and dissolved by the First Adam's sin.

II. How Adam brake this Covenant of works? Answ. I. Adam brake the Covenant of works by n 1.117 Eating of the Tree of Know∣ledge, contrary to Gods Positive Symbolical Precept imposed upon Adam for Tryal of his Obedience. This Act of Adam did compleat his Fall, and Covenant-breach. II. This Co∣venant-breach was brought on, not all at once, but by certain steps and degrees. 1. The woman o 1.118 hearkens to the Ser∣pent, that is, to the Devil in the Serpent, Tempting. 2. She Mis-re∣ports

Gods command, Partly, Adding thereto; p 1.119 neither shall ye touch it. For God had not forbidden the Touching of it, but only the eating of it. Partly, Taking thence from, detracting from the fidelity of it. For what God spoke peremptorily, q 1.120 In the day thou eatest thereof, dying thou shalt dye: she alledges doubtfully, r 1.121 lest peradven∣ture ye dye; as the Hebrew phrase properly Signifies. 3. She so far credits the Serpent, as to s 1.122 behold, or eye the Tree of Knowledge with desire and affectation: Conceiving the Tree to be ^1. Good for Food; ^2. Pleasant to the eye, ^3. And desirable to make one wise. As t 1.123 Iohn ranks all that is in and of the world, and not of the Fa∣ther, under these three heads, The lust of the Flesh, the lust of the Eye, and the Pride of Life. 4. She u 1.124 took of the fruit of the Tree and did Eat. 5. She x 1.125 gave unto her husband, and he did eat. Hence we may understand that of the Apostle, y 1.126 Adam was not deceived, (that is, not by the Serpent) but the woman being deceived was in the Transgression (that is, was first in the Transgression before Adam.) This sin was brought upon Adam by degrees. (¹) Suggestion: (²) A∣version from Good. (³) Delightful Inclination to Evil. (⁴) to Execution or acting of Sin inclined and Consented to. (⁵) Propagation or Derivation of sin to others. Thus Adam sinned, and brake Covenant with God. III. The Causes of Adam's sin and Covenant-breach, thus brought to pass, were divers. The Instrumental Cause Remote, was the Ser∣pent, and the Devil in him: Immediate, was the woman, Adam's wife. The Efficient Cause of Adam's sin, is hard to be found out. Properly Adams sin had no Efficient Cause at all, but rather a Deficient Cause. God neither Directly nor indirectly could be any Cause of it at all: For, z 1.127 God made man upright, and God, as a 1.128 he cannot be tempted with evil, so he tempteth no man to evil. But Adam being created mu∣table, though upright: and having a Will flexible to good or to evil, and not being confirmed and stablished immovably in Good, but left to his own power and liberty, (for God was not bound to con∣firm, and uphold him,) he declined unto evil, and became like the beasts that perish.

III. When, and how soon Adam brake this Covenant of works? Answ. In the History of Adams Fall, the Circumstance of time is not expresly described: and other Scriptures are very silent. Hence, They that have written about this Question, both Jewish Doctors, Ancient Fathers, School-men and Modern Authors, have been of divers opinions herein, and somewhat unsatisfied. Omitting the diver∣sity of others Opinions, I shall briefly declare herein what to me seems most probable and Consentaneous to Scripture without preju∣dice to others judgements.

1. It is Evident that Adam continued in Paradise in his Concreated in∣tegrity for a certain Considerable Season, before he fell. For, before the Fal, 1. Adam b 1.129 gave names to all living Creatures which God brought before him. 2. The c 1.130 Woman was made of one of Adam's ribs, taken out of his side, Adam▪ meanwhile being cast into a deep sleep. 3. God

d 1.131 brought the Woman to Adam, gave her to him to wife, and Adam so accepted her. 4. God e 1.132 blessed them with the blessing of Fruit∣fulness, and Dominion over the Earth, and over all the Creatures therein. 5. God f 1.133 gave them every herb and every fruit-bearing Tree for food. 6. Adam was g 1.134 placed in the Garden of Eden to dress it, and to keep it. 7. God h 1.135 permitting them to eat of all the other Trees of the Garden, Gave command under pain of present Death not to eat of the Tree of Knowledge. All this was orderly done before Adams Fall. And all this required some considerable time.

2. It is not likely that Adam continued any long time in his innocency before his Fall. For, 1. Then, Adam in all probability would have Eaten of the Tree of Life, and have been confirmed in life against falling, as that phrase intimateth, Gen. 3. 23. which he did not. 2. Then, probably Eve should have conceived a pure and spotless seed from Adam. The i 1.136 blessing of Generation and Fruitfulness being already bestowed upon them: and no Curse of barreness in∣flicted. That was the Fruit of the Fall. And Consequently such Seed should not have been begotten in Adams own likeness, sinful. 3. After the Historical Narration of these seven Particulars foremen∣tioned (which would not require any long time to be effected in) k 1.137 presently the story of Adams Fall is related, which seems to inti∣mate, that the Fall was not long after Adam's creation. Hence Cal∣vin modestly, l 1.138 As I have not what to assert touching the time, so I think it may be gathered from Moses his Narration, that they did not long retain the integrity which they had; for assoon as he had spoke of their Creation, without mention of any other thing, he passeth to their Defection, &c. And Augustine thinks m 1.139 the Transgression presently fol∣lowed the Creation.

3. It is Probable, That Adam continued in Paradise neither years, moneths, weeks, nor dayes: but sinned and lost Paradise in the self-same day in which he was created. That he was Created and Corrupted; formed and deformed; made and marr'd; alive and dead; an inha∣bitant in, and an exile from Paradise, in one and the self-same day. For, 1. There is nothing in the Text intimating that Adam stood longer then that one day in which he was created: but rather that he fell on the same day. We finde not that he kept one Sabbath in Paradise.

We finde that n 1.140 Adam and his wife were created on the sixth day, after the Beast of the Earth, Cattel and creeping things had been on the same day created. So that Adam was not created in the begin∣ning of the sixth day. And those seven Particular occurrents ensu∣ing Adams Creation, which were forementioned, might all of them easily be dispatched in a few hours of the same sixth day. Besides, o 1.141 the Serpents Temptation and seducing of the woman, The wo∣mans eating of the Tree of Knowledge, and giving thereof to her husband, Their shame upon their fall, and sewing fig-leaves to cover their shame, might all without difficulty be effected on the same day. And after this the very next thing mentioned, is p 1.142 the voice of God (whereby Adam was called to account for his sin) walking in the Garden in the cool of the day. Hebr. in the wind of the Day. Hierome renders it, In the wind after mid-day. The Greek, In the Evening. q 1.143 Chrysostome, Afternoon, r 1.144 Irenaeus, In the Eventide. Hence, saith s 1.145 Calvin, that Opini∣on hath prevayled, That Adam sinned about Noon, and was brought into judgement for it about Sun-set. Now its very observable that This is the first Evening mentioned after Adam's Creation, and the Covenant made with him. And the phrase of Gods voice walking in the Garden in the Cool of the day, seems so to be brought in, the Context being well considered, as if it related to the close of the day of Adams Crea∣tion. 2. When the Serpent began to Tempt the woman, t 1.146 The words of the Serpent and woman to one another are such, and in the future tenses, as they imply that as yet Adam and his wife had not eat∣en of any Tree at all in the Garden. And it is very improbable they would have continue•…•… a whole Day in the Garden, in the midst of all that delicious fruit, and not have eaten of some. And if of any, then of that which was most excellent and desirable, The Tree of Life. But they tasted not of the Tree of Life, for then u 1.147 they had been confirmed in eternal life; and had not fallen. Therefore eating of none at all, they seem not to have continued one day in their inno∣cent state. 3. Christ saith x 1.148 The Devil was a murderer from the beginning, and abode not in the Truth.—A lyar, and the father of it. A murtherer of whom? Of our first parents and their Posterity. From what beginning? Not from the beginning of the worlds Creation, which at the least was six daies before Adam was murdered by him: but from the beginning of Mans Creation and being, which most pro∣perly and precisely implies the sixth day wherein man was made. Then it was that the devil deceived our first parents by Lying, and Murdered them. Consequently they fell the first day of their Crea∣tion. 4. Christ the second Adam, incarnate in fulness of time, was put to Death for mans sin on y 1.149 the sixth day of the week, which was the Preparation before the Passover or Sabbath. He was crucified z 1.150 about the sixth hour, that is, our twelve of the clock; and he yielded up the Ghost about the ninth hour, that is, about our three of the clock afternoon. Probably therefore the First Adam (the a 1.151 figure of him that was to come, and that in respect of this point)

fell into his Sin on the sixth day in the afternoon. And so Gods Threatning to Adam b 1.152 In the day thou eatest thereof thou shalt surely dye, was most notably fulfilled in Adams Surety Christ, then dying corporally, and tasting of the second Death remarkably, for sin. 5. That passage of the Psalmist is observable to this Purpose. viz. c 1.153 Adam being in Honour, lodged-not-a-night, but is likened to beasts that are silenced. That which in our Translation is [Man] in the Hebrew is [Adam] And Ainsworth saith well, d 1.154 This may be mind∣ed both for the first man Adam, who Continued not in his dignity, and so for all his children. And the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bal-jalin] which we render, [abideth-not,] most Properly signifieth, [Lodgeth-not-a-night] as in Gen. 28. 11. Exod. 23. 18. & 34. 25. Deut. 16. 4. 2 Sam. 17. 8. & 19: 8. Psal. 30. 5. Iosh. 8. 9. And this the learned in the Hebrew tongue acknowledge. Though therefore I will not restrain the sense of this place only to the first Adam, but extend it also to his posterity for denoting the mutability and momentariness of their ho∣nour: yet it seems singularly to point out Adams sudden fall from the top-excellency of his dignity, not enjoying it one night. 6. Learn∣ed men both Antient and Modern have much inclined upon form∣er Considerations to this Opinion of Adams fall in the same day he was framed. Augustine thinks Adam stood only six hours, as e 1.155 Calvin and Mercerus vouch him. f 1.156 Iedudus inclines to Adams fall in the Afternoon. And the Annotations there upon Irenaeus alledge Cyril, Epiphanius, Diodorus Tresensis, and others, who held that Adam was cast out of Paradise in the same day in which he was Created. Rachi saith, That Adam and Eve rebelled about the tenth hour, that is, two hours before Sun-set: as g 1.157 Lud. de Dieu hath noted. Latter writers also hold, that in one and the same day Adam was Formed and Deformed: As that accurate H. Broughton in his h 1.158 Concent of Scripture shows upon divers grounds; As also in his i 1.159 General view of Scriptures, (for that Book published again with enlargements by Tho. Hayne, was at first Penned by H. Broughton, as one of his Hearers informed me, and as the Book it self seems plainly to witness.) And as that learn∣ed k 1.160 M ^r. G. Walker in his Doctrine of the Sabbath, insisting in Broughtons steps, more fully declares.

Hence then 1. Adam kept not one Sabbath in Paradise, nor did he see one Sabbath in his innocency. 2. The happiness of Adam and of all his posterity, whilst it was in their own keeping, and bottom∣ed upon mutable Nature, though upright, stood upon a very tickle foundation. Its well for Christians that now their happiness is in Christs keeping, not in their own: grounded not upon mutable Nature, but immutable Grace. 3. Mans Corruption is almost as ancient as Mans Creation. How soon was God dishonoured: and how long hath God been provoked by mankind! 4. Adams sin must needs be the Greater, that he so speedily forgot and forfeited all Gods greatest favours. 5. Satan is deservedly branded for l 1.161 A Murderer from the beginning, and stiled m 1.162 that old Serpent the Devil:

His subtilty deceiving, and his cruelty murdering mankind from the the first day of their Being.

IV. How grievous and Haynous was Adams Breach of Covenant? Answ. Adams Sin and breach of Covenant with God was haynous beyond our expression or Conception. Who can sufficiently Enu∣merate or aggravate the Aggravations thereof? Some few exagge∣rations I shall touch upon. viz. in respect of the 1. Person who sinned. 2. Condition and state, wherein. 3. Place, where. 4. Time, when. 5. Law, against which. 6. Objects, against whom. 7. The many and great evils of sin and punishment attending upon Adams sin.

1. The person who sinned, was Adam. Not an ordinary, but an ex∣traordinary Person: Consequently his, not an ordinary but an extra∣ordinary sin. For, 1. Adam was an innocent Person, without all sin, n 1.163 perfect and upright in the image of God without any defect. Therefore his mind was most clear, bright, and apprehensive, to have detected the darkness and evil both of Sin and of the Temptati∣on thereunto. His conscience also was pure and active, under God, to warn him against sin, and all occasions thereof. His will free, and able to have withstood all sin, and all seducements thereunto, most easily. Never meer man since Adam, had such perfection of mind, Conscience, will, and of the whole man: being habitually prone to no evil, but propense to all good. Now that Adam every way able not to sin, should have this mind blinded, this Conscience corrupted, this free-will enslaved by •…•…in: how grievous was his sin∣ning! He sinned Knowingly, he sinned willingly; therefore he sin∣ned more haynously. Sin the more willingly it is admitted, the more wickedly it is committed. No wonder if a carnal man, who hath nothing but sin in him, can act nothing but sin; or if a Christian, that hath much Corruption mingled with his Grace, mix also in∣firmities with best performances: but for Adam to sin, who had no sinful inclination in him, how strange is it and inexcusable! 2. Adam was a publike person, a complexive person; all mankind were in him, and all in Covenant with God with him. He standing, all stood: he falling, all fell. Never man, by one sin, made so many sinners. By one sin, he made himself and o 1.164 all his posterity sinners from the beginning to the end of the world. Hence learned Au∣gustine well observes, p 1.165 that though some other sins, as the unpar∣donable sin against the Holy-Ghost, may be greater then this sin of Adam, Intensively; yet Adams sin is the very greatest and most grie∣vous sin in the world, extensively considered.

2. The condition and state wherin he sinned, was most happy. For, Gods image, was his beauty▪ Gods Covenant of works, his charter for Eternal life: All Gods Creatures on Earth, his servants and under his Dominion: The whole Earth, his Possession: Paradise, his Habitation: All the fruits of Paradise, except of the Tree of Know∣ledge, his food: And familiar Communion with God there, the Paradise of Paradise. In a word, so blisful his Condition, as the absence of all

evil, and presence of all good, could render it. We may therefore with the Psalmist burst out into Admiration; Lord, q 1.166 what is man, that thou art mindful of him? and the son of man that thou visitest him? For thou hast made him a little lower then the Angels; and hast crowned him with glory and honour. Thou madest him to have dominion •…•…ver the works of thy hands: thou hast put all things under his feet. Ele∣gantly Augustine delineates Adams Paradise-felicity; r 1.167 Man in Paradise lived as he lifted, as long as he willed what God had commanded: he lived enjoying God, from whom most good he was good. He lived with∣out any penury, having power so to live perpetually. Meat was at hand, left he should hunger: drink, lest he should thirst: The Tree of Life, lest age should dissolve him: No corruption in his body, or out of his body, brought any trouble to any of his senses. No disease within, no blow was feared from without. In his flesh greatest soundness: in his spirit entire calmness. As in Paradise was neither Heat nor Cold: so in its inhabitant there was no offence to his good will, by desire or fear. There was nothing at all grie∣vous, nothing vainly joyous: true joy was perpetuated from God, towards whom love did flame out of a pure heart and a good conscience, and faith unfained. And a faithful conjugal society from an honest love, An har∣monious vigilancy of mind and body, and an unlaborious custody of the Command, &c. Thus and thus happy was Adams state, in which he sinned. Therefore he offended against all Gods benefits wherewith he had loaded him: against all the bonds of love, wherewith▪ God had obliged him: against all the dignities and Priviledges wherewith God had crowned him, when he broke Gods Command in such Condition. The greater Gods loving∣kindness to Adam: the deeper Adams unkindness to God. Did Gods favours to David so s 1.168 aggravate Davids sin? And Gods mer∣cies to Israel so t 1.169 heighten Israels offences? how much more did Gods superabounding blessings to Adam, beyond measure exagge∣rate Adams disobedience? Hear O heavens, and give Ear O Earth! God on every side surrounded Adam with happiness: And this Adam rebelled against the Lord.

3. The place where Adam sinned, was Paradise▪ A place most unfit for sinning in. There God u 1.170 familiarly conversed with Adam: To sin there, was to sin in the presence of God. There God x 1.171 entred into the Covenant of works with Adam: To sin there, was to be extreamly unmindful of, and unfaithful in Gods Cove∣nant. There was the y 1.172 Tree of Life, to confirm him in Obedience, and the z 1.173 Tree of Knowledge to caution him against disobedience: To Sin there, was to sin against Gods Antidotes and Preservatives. There a 1.174 grew every Tree pleasant to the sight, and good for food, all pointing at their maker, and inciting Adam to admire his wisdom, adore his power, and extol his goodness; To sin there, was to sin against multitudes of mercies. All the Trees and fruits of Paradise would aggravate that ingratitude. In a word, Paradise was a place wherein was no sin, nor sorrow: Therefore to sin there, was to pollute

Paradise, and to transform the Eden of pleasure into an Achor of trouble and Perplexity.

4. The Time when Adam sinned, was quickly after his Cre•…•…tion. Probably he was corrupted, (as I have shewed) the self-same day he was Created. What? was Adam Created such a compleat souldier, and armed so perfectly with Gods image, that he had power to conquer all his spiritual Enemies, and that continually: and is he utterly foy∣led at the very first on•…•…et? was he made so skilful a Pilot, able to cross all Seas of danger in safety: and is he shipwrackt in the very harbour? was he able to Persevere for ever in obedience: and is he turned aside the very first day to disobedience? was he created, and corrupted: formed, and deformed: Alive, and dead: blessed, and cursed: Happy, and miserable: Gods freeman, and Satans bond-man: The child of God, and the child of the devil: &c. all in one day? This renders Adams sin exceeding grievous. If this aggravated Israels sin, that after Gods Covenant renewed in Mount Sinai, b 1.175 They turned aside quickly out of the way which God Commanded them: much more must it aggravate Adams sin that he turned aside more quickly from Gods way: they being corrupt, Adam innocent; They being of themselves unable to persevere, Adam fully able; They turning aside after almost fourty daies, Adam the very first day.

5. The Law against which Adam sinned, was such, that it nota∣bly greatned Adams sin. c 1.176 And the LORD God Commanded the man, saying, of every Tree Of the Garden thou mayest freely eat: but of the Tree of the Knowledge of good and evil, thou shalt not eat of it: for in the Day that thou eatest thereof, thou shalt surely dye. Here Consider, 1. The greatness of the Law-giver, The LORD God. He who created Adam, and all the world by his word: whose dominion is absolute. Of whom alone Adam had his be∣ing, well-being and whole dependance. Was it a small thing to sin against so great a God? 2. The meaness of him on whom the Law was imposed. The man. Our first parent, A finite creature: in his original d 1.177 despicable dust and ashes. Adam, Red-earth. And shall dust and ashes rebel against the command of the mighty God? 3. The weight and importance of the Command. It was of greatest importance and concernment, both as an Original Cove∣nant, and as an Original Law. (¹) As an Original Covenant. This (though it had not the name, yet) had the Nature of a Covenant: As hath been shewed. It was a Covenant of works. The first Co∣venant that ever was in the world. Wherein God and All man∣kind in Adam were parties. To sin against this Command then, was to break Covenant, and to make himself and all mankind as Cove∣nant-breakers guilty of Death. (²) As an Original Law. For, as e 1.178 Ter∣tullian

well observes, This Law being given, all Laws were given, which were afterwards published by Moses. That is, Thou shalt love the Lord thy God with all thine heart, and with all thy sou•…•…: and thou shalt love thy neighbour as thy self, &c. For it was an Original Law which was given to Adam and Eve in Paradise, as it were The Womb of all Gods Pre∣cepts. If they had loved the Lord their God, they had not done against his Precept: if they had loved their neighbour and themselves, they had not believed the Serpents perswasion, nor had committed murder against them∣selves, by falling from immortality, &c. Now to transgress a law of such Consequence, which was Gods Faederal Law with mankind; And so Comprehensive a Law containing as it were all other Laws in its fruitful womb, must needs be the deeper transgression. 4. The Pe∣nalty of the Breach of this law was dreadful, viz. Present Death; and that both Spiritual, Corporal, and Eternal, as hath been explained. Death (said the Heathen) is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Terribles the most terrible. Death, (saith the Scripture) is f 1.179 the King of Terrours: And there∣fore (as g 1.180 Augustine well noteth) how great an evil was this, to sin against such a Terrifying punishment! 5. The Promise implyed consequently to the keeping of this law, was most sweet and desi∣rable. viz. Perpetual life; and that in Paradise, or in a Paradise-Con∣dition; or in Heaven which is best of all. Who would not have obey∣ed to the utmost ability for the eternizing of such a life? life is most precious h 1.181 All that a man hath will he give for his life. And eternal life in Paradise, would have been a double life: the life of life. Oh how deep∣ly did Adam & we in him fin against our own life, by violating this law of life! And its most unnatural to sin against a mans own life. 6. Finally, Consider with what great Ease and Facility Adam, and we in him, might have kept this Command. Might not Adam easily have for∣born one Tree, when all other Trees in Eden besides were allowed him? And the more easie it was to keep it, the more hainous it was to break it. Augustine said excellently, i 1.182 This of not eating one sort of meat, when of others there was such plenty, was so light a precept for observance, so short for remembrance, (especially where concupiscence did not as yet resist the will, which afterwards ensued as a punishment,) that it was with so much greater injustice violated, by how much more easie observance it might have been performed. And yet elswhere more Excellently; k 1.183 The forsaker of eternal life, if grace had not delivered, was damned with eternal Death. If any think this judgement to be too much or unjust, surely he knows not how to measure, how great the iniquity was in sinning, where there was so great facility of not sinning. For as Abraham's obedience

was deservedly proclaimed great, because the thing commanded was most difficult, to kill his son: so in Paradise the disobedience was so much great∣er, because that which was commanded was of no difficulty. And as the obe∣dience of the second man was therein the more honourable, in that he was obedient even to death; so the disobedience of the first man was therein the more detestable, in that he became disobedient even to death.

6. The Objects against whom Adam sinned, do also render Adams sin more grievous. He sin'd against God, Himself, and All Man∣kind. 1. Against God, rebelliously breaking his Command, per∣fidiously violating his Covenant, ingratefully rendering Evil unto God for all the multitudes of Blessings shewed upon him, and most abominably believing the lying Suggestions of Satan l 1.184 the Father of Lyes, rather then the infallible word of the m 1.185 God of Truth, the n 1.186 God that cannot lye, Either in his Promise or Threatning. Now thus to sin against God, is to sin against an infinite Majesty, against an infinite glory. And what finite creature can sufficiently com∣prehend, how infinitely it aggravates Sin, to sin against such infinite∣ness! 2. Against himself. Adam sinned against himself many ways; viz. Against his Soul, in disrobing it of Gods image in which it was created, and defiling it with Satan's image wherewith it was corrupted. Against his body; in embasing it in the Service of Sin and Satan, that should have been only imployed in uprightness and puri∣ty: in clothing it with confusion and o 1.187 shame, that before was adorned with nothing but beauty and honour: and in exposing it to p 1.188 Sorrows, wearisomness, toylsomness, and thousands of infirmi∣ties and miseries, which before was utterly unacquainted with all mi∣sery and sorrow. Against his Person, in involving himself in Mor∣tality and Death, in depriving himself of all his Paradise-felicities, of his Primitive integrity, of his dominion over the Creatures, and of his Communion with the blessed God transcending all. Against his Name, filling it with ignominy and reproach, that was q 1.189 crowned with glory and honour: for r 1.190 sin is a reproach to any people, most of all to him that was totally free from sin, and fully able so to keep himself free. Finally, Against his Outward Estate, in forfeiting both s 1.191 Paradise and all the possessions, comforts and Priviledges which he had on Earth, and bringing a t 1.192 Curse and a u 1.193 bondage of Corruption upon the whole Creature, under which it even groaneth and travaileth in pain together until now. Thus Adam sinned against himself in respect of Soul, Body, Person, Name, and State: How unnatural, horrid and cruel was it for Adam so to sin against himself! 3. Against all Mankind, Even his whole ordinary Poste∣rity from the beginning to the End of the world, who x 1.194 all were stained in him, in respect of Soul, Body, Person, Name and State, as Adam was. At once all mankind were polluted and defiled by sin: spoyled and robbed of all their happiness: plung'd and drown'd in all sorts of misery: murder'd and swallow'd up of death. Extensively considered, there was never such a sin, such a Contagion, such a

spoil, such a Murder since the world stood; nor can be till the Worlds end.

7. The Manifold and great Evils both of Sin and Punishment At∣tending upon Adam's eating of the Tree of Knowledge, Extream∣ly aggravate his sin, and manifest it to be out of measure sinful.

(1.) Evd of sin attending upon Adam's Eating of this forbidden Tree, is manifold. Especially it is Antecedent, Concomitant, or Consequent thereunto. I. Antecedent Evds of sin, repugnant, Partly to the Moral Law, written in Adam's heart; Partly to the Positive Law, given for his Tryal: gradually foregoing his and Eves eating of the forbidden fruit, were divers. viz. 1. Idleness. In that the woman seems not to be so diligently employ'd about the dressing and keeping of the Garden, in assistance of her husband as she ought, y 1.195 according to Gods appointment: when Satan came to tempt. Idleness is a Temptation to Satan to tempt us; where as it is the Devils work to tempt others, its the idle-mans business to tempt the Devil. 2. Pre∣sumptuous Curiosity, or Curious Presumption. In that the woman, being z 1.196 the weaker vessel, durst entertain so dangerous a conflict with the Serpent, in her husbands absence. For, its most likely that at the be∣ginning of the Serpents onset, Adam was at some distance from Eve: And the subtile Serpent took that advantage. 3. Inconsiderateness, and heedless forgetfulness of Gods most strict command, which appears in her mis-recital of it two ways. Partly, In adding to it, a 1.197 Neither shall ye touch it: whereas the b 1.198 Command only forbad the Eating, not at all the touching of the Tree of Knowledge. Partly by Detract∣ing from it. For God said, c 1.199 In the day thou eatest thereof, dying thou shalt dye. i. e. thou shalt surely dye, and that presently ipso facto. But she omits both the Peremptoriness of the threatning, and saith, d 1.200 lest ye dye; or, lest perhaps ye dye, as the Hebrew word intimates. What God threatned peremptorily, she recites with a perhaps or a per∣adventure: And she also omits the present suddenness of death threatned in the day of Sinning, e 1.201 For in the day that thou eatest thereof, &c. And by this forgetful mis-recital of Gods Command, She gives Satan ad∣vantage against her self both to perswade her f 1.202 they should not dy, and to accuse God of a kinde of envy at their happiness. 4. Unhelief to∣wards God. In that she did not so fully as she ought credit Gods perem∣ptory Threatning of Death Expressed, in case of disobedience: nor his Contrary Promise of Life implyed, in case of obedience. 5. Rash and headlong Credulity of the Serpent, and of Satan in him; though he both g 1.203 contradicted Gods Command, and accused God of Envy at their happy state, and falsely suggested that by Eating they should become as Gods, knowing good and evil. How abominable and idola∣trous to believe Satan h 1.204 the Father of Lyes: before the i 1.205 God of Truth, who cannot lye! 6. Discontenting dislike with their present Condi∣tion wherein God had so happily set them. 7. Ambitious proud aspiring above their pitch k 1.206 to be as Gods knowing good and evil. 8. Inordinate affection and evil concupiscence. In desiring l 1.207 an object unlawful,

the fruit prohibited. 9. Irregularity of will. In chusing rather to harken to the Serpents Suggestion, then to Gods Command. 10. Lust of the eyes. In that she fixed a Longing m 1.208 look upon the forbidden fruit; and by looking on it▪ liked it, and designed to eat it. 11. Incontinence of hands. In that she refrains not from n 1.209 taking the forbidden fruit. 12. Intemperance of taste and Palate; In that she o 1.210 Eats the fruit, taken; and so her Sin was compleated and fi∣nished. II. Concomitant Evils of Sin, accompanying the Eating of the forbidden fruit, are also divers. viz. 1. Eves Tempting her husband, both p 1.211 by word and Action, to Eat of the Tree of Knowledge: Thereby, with her self undoing her husband, to whom she was given for q 1.212 a meet help. 2. Adams inconsiderate r 1.213 hark∣ning to the voice of his wife, who was made for him: rather then to the voice of God, for whom himself was made. 3. Deep ingratitude against God, who had crowned Adam with so many and excellent Priviledges in Paradise. Ingratum dixeris, omnia dixeris. What worse then to be challenged for Ingratitude? How was God displeased with s 1.214 Hezekiah, Iudah, and Ierusalem, for not rendring again according to the benefits done unto him? But Adam had benefits done to him, incomparably transcending those of Hezekiah: yet he so far from rendring according to the benefit done to him, that he rendred evil for good which is the worst point of ingratitude. t 1.215 To render good for good, is man-like: To render good for evil, is God-like; But to render evil for good, is Devil-like. 4. Direct u 1.216 disobedience to Gods express Command. And its no small crime to be disobedient: as we may see in the Aggravations of King Sauls x 1.217 disobedience. Disobedience, is a rejecting of the word of the LORD, yea it is Stubborness, which is as iniquity and Idolatry: yea it is rebellion, which is as the Sin of witch-craft. 5. Covenant-breaking with God most perfidiously, being able to keep it. 6 Woful Apostacy, from a sin-less and happy state, to a sinful and miserable Condition: from God blessed for ever, and his blisful ser∣vice, to the Devil damned for ever, and his cursed slavery. None of the sons of men ever Apostatized from such Eminency, to such Extremity. III. Consequent Evils of Sin, ensuing upon the Eating of the forbidden fruit; were finally various and grievous. As, 1. An evil Conscience filled with guilt, and y 1.218 filling them with shame and terrour in respect of God. 2. Flight z 1.219 from God and his presence, which before were so sweet and comfortable. 3. Hypocrisie in a 1.220 hiding their nakedness with figleaves, and in extenuating their sin by translating it from themselves, the man to the woman, and the woman to the Serpent. 4. Most cruel b 1.221 Mur∣der both of themselves, and of all mankind at once, both in body and soul from the beginning to the end of the world; and of the Son of God, Jesus Christ, in some respect also. Themselves they murdered actually, in themselves all mankind virtually and inter∣pretatively, and Jesus Christ himself the Lord of glory Occasionally; The first Adams sin c 1.222 occasioning the second Adams Death.

There was never such an haynous horrid cruel murder as this com∣mitted in the world by any of the sons of men. 5. The universal d 1.223 Corruption of the whole Nature of Man-kind. Whereby Every per∣son descending from Adam by ordinary propagation, is in soul and body utterly e 1.224 unable, indisposed, yea f 1.225 opposite to all spiritual good: and g 1.226 totally evil, and only inclined to evil, and that con∣tinually. Which Corruption of Nature is Commonly called Origi∣nal Sin, As being the Original spawn and spring-head of All Actual sins: and it is h 1.227 propagated by natural generation from our first parents to all their ordinary posterity. 6. All the Actuall sins that have been, are, or shall be in this world from the First Adams fall, till the Second Adams coming to judgement; together with all the Kinds, Degrees, sinful Circumstances and horrid Aggravations thereof, which are utterly beyond mans numbering, measuring or compre∣hending: All these have taken their rise from Adams disobedience in eating the forbidden fruit. For, i 1.228 All Actual sins flow imme∣diately from Original: and Original sin from Adams sin. Hence is that school-distinction of Original sin, into Original Sin Origi∣nated, and Original Sin Originating. That, is the Corruption of Nature, the immediate Original of all Actuals; This, is Adams sin, the im∣mediate Original of the Corruption of Nature. Never Sin in this world had such a black train of innumerable and intolerable sins following it at the heels, as this sin of Adam had. They seem to parallel the stars of Heaven, the sands of the Sea shore, the dust of the Earth, the grass-piles upon the ground, and the motes in Sun, for multitude. Oh how grievous was Adams sin, that was attended with such Antecedent, Concomitant, and Consequent Evils of sin! An hor∣rid Hydra of many monstrous heads. A complexive, complicated sin indeed. Hereat Heaven and Earth might stand astonished. O ye holy Angels, how were ye offended, to see Adam and all the Elect in him (of whom ye had such special charge, Psal. 91. 11, 12. Heb. 1. 14.) so quickly transformed into such transgressors! O ye celestial Lights, Sun, Moon and Stars, did not ye blush, and veil your brightest faces with Sables, beholding Adam such a Sinner? O ye fowls of the air, and ye beasts of the Field, were not ye filled with horrour, when man, your earthly Lord, disrobed himself of his Honour by disobedience, and became like the beasts that perish, Psal. 49. 12. O ye streams of Pa∣radise, were not ye congealed within your banks, when such a deluge of sin overflowed mankind? O ye Tres of Eden, did not ye sweat out your moisture: and ye pleasant fruits of the Garden, did not ye all pre∣sently fade and fall to the Earth, when Adam the dresser of the Gar∣den, by disobedient tasting of the Tree of Knowledge, fell so fowly from uprightness to unrighteousness, Eccles. 7. 29. from God to the Devil, from heaven to hell? Surely the whole Creation groaneth and travelleth in pain together until now under the tedious bondage of this corruption, most earnestly longing for compleat deliverance, Rom. 8. 19, 23.

(2) Evil of punishment ensuing upon Adams disobedience was also various and grievous. And this both in respect of himself, of his wife, and of all their common posterity. As, 1. The obliteration and defacing of Gods image. k 1.229 God made man upright; but they have sought out many inventions. No sooner did Adam sin, but he blotted out of his soul thereby the beauteous image of God, and thereon Satan stamped his own odious image instead thereof: So that na∣turally all are the l 1.230 children of the Devil. 2. Shame. Before they finned, m 1.231 Adam and his wife (though naked) were not ashamed. But as soon as they had defiled themselves with sin, they were covered with shame: n 1.232 and they sewed figleaves together, and made themselves aprons, to hide their shame. o 1.233 Shame attends upon sin, as inseparably as the shadow upon the Body. 3. Horrour of a guilty self-accusing and self-condemning Conscience. Therefore after their fall, they presently p 1.234 were afraid at the presence of God; and hid themselves, because they were naked. And being examined of God, they confess not, but excuse their sin; As Augustine notes; q 1.235 Did Adam say I have sinned? No; his pride had the deformity of Confusion, not the humility of Confession. 4. Inability to stand in judgement, when God arraigned them at his bar. And therefore both of them labour to r 1.236 excuse and translate their fault: Adam to his wife, and she to the Serpent. It is the misery of unrighteous persons, that they are s 1.237 not able to stand, but fall in judgement. 5. The Peculiar Punishments of the female Sex. The Hebrews observe, as t 1.238 Mercerus noteth, five Degrees of Eves sin: and answerably five degrees of her, and womens Punishment. She sinned, (^1.) By entertaining the Serpents Temptation, believing him rather then God, contrary to God. (²) By being lifted up with ambitious desire to be as God. (³) By beholding the Tree of knowledge with a longing look. (⁴) By taking and eating of it. (⁵) By giving also to her husband, so that he did eat. So she and women in her, were punished five waies: viz. (¹) By their many Sorrows in general. (²) By their sorrows in Conception. (³) By their sorrows and pains in bringing forth of children. (⁴) By their ardent desires after their husbands notwithstanding. (⁵) By their subjection to their husbands. But the u 1.239 Text seems to refer the Punishments of the female sex to two Heads; viz. Multiplied sorrows, and Aggravated subjection, (¹) Multiplied sorrows: Partly, In the womans Conceiving with child. Wherein understand all her sorrows, during the time she is with child, till she be delivered: viz. Her weakness and nauseousness of stomach, rejection of food, distempered appetite after unwholesome and unfit nourishment, weakness, dulness, weari∣someness, frowardness, longings, faintings, swounings, and much sickliness, with manifold fears. Partly, in the womans bringing forth of children, which usually is with such exquisite pains and sharp tor∣tures, as that Scripture is wont thereby to represent The churches x 1.240 extream afflictions; The y 1.241 pangs of Death; The terrours

z 1.242 of the day of judgement; and the very a 1.243 torments of Hell; the same word for substance being used to signifie all these. And sometimes these pains of child-bearing prove mortal. Now under Bringing forth, we may understand also the Bringing up of children, as the phrase is b 1.244 elsewhere used. And in both, what multitudes of cares, fears, griefs, watchings, toylsome troubles, torments, vexations, &c. flow in upon them! (2) An aggravated subjection to their husbands; c 1.245 Their desire must be subject to their husbands, and they must rule over them. By the law of Nature and Creation, the woman being made after and for the man, was to be subject unto man, though they had never sinned. But that subjection would have been sweet, plea∣sant and delightful; and the husbands Rule loving, as over a Second-self: whereas now since the fall, the husbands Rule over his wife seems to be somewhat augmented, and her subjection is become painful, tedious, irksome, and grievous to her. These the Punish∣ments peculiar to women-kind. 6. Gods curse upon the d 1.246 Earth. By Earth, seems to be implyed, the whole e 1.247 visible world, made for mans use and Comfort: in the Curse whereof, man (whose subsistence was to be on and from the earth) is cursed and punished. By Gods Curse, the Earth, and visible world proportionally, are smitten with Barrenness, Toilsomeness, and vanity. (¹) With Barrenness; Partly in f 1.248 not yielding their strength of influence and fruitfulness, as before the fall they did abundantly and freely. Partly in bringing forth weeds, g 1.249 thorns and thistles, in stead of good fruits; which before the fall it did not bring forth. (²) With h 1.250 Toylsomeness. The Curse and barrenness of the Earth being in toylsomeness and laborious wearisome travel with the Earth, to improve it unto fruit∣fulness. i 1.251 All things are full of labour, man cannot utter it. (³) With vanity. k 1.252 Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity. All sublunaries are vanity; Partly in respect of their Empti∣ness. There's no satisfaction in any sublunary enjoyment. l 1.253 The eye is not satisfied with seeing: nor the ear filled with hearing. m 1.254 Hee that loveth silver shall not be satisfied with silver; nor he that loveth abundance, with increase; This is also vanity. Partly in respect of their Perishableness. n 1.255 Of old hath God laid the foundation of the earth: and the heavens are the works of thy hands. They shall perish, but thou shalt endure; yea all of them shall wax old like a garment: as a vesture shalt thou change them, and they shall be changed. Hence Paul saith, That o 1.256 the Creation is made subject to vanity,—and is under the bondage of Corruption, as it were waiting for a state of glorious liberty. There∣fore the whole Creation groaneth, and travelleth in pain together untill now. And Peter tels us expresly, That p 1.257 in the day of the Lord, The hea∣vens shall pass away with a great noise, and the Elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up.—Nevertheless we look for New Heavens and New Earth. Oh, mans sin hath in a sort so deeply stained the beauty and glory of this visible world, that the old universal deluge of waters could not wash

it, but the fire of the last day must purifie it. Heaven and Earth groa•…•… and travel-in-pangs under the Curse of mans sin: and shall not man much more groan and be in pain for his own sin? This is the curse upon the Creature. 7. Gods actual dooming of Adam, and of mankind in him, To an ignonimious Provision, Miserable life, and Certain Death after all. (¹) His ignonimious Provision of Sustenance: In that he q 1.258 must eat the herb of the field. Before the fall he had for food the liberal and delicate fruits of Eden: but since, his allowance was both shorter, and courser. As he made himself r 1.259 like the beasts that perish: so he must as well as the beasts eat the herb of the field, a more ignoble nourishment. (²) His miserable life: in regard of the Continual Sorrows, and laborious painful wearisome toyl in providing food and other necessaries all the daies of his life. s 1.260 In sorrow shalt thou eat all the daies of thy life.—In the sweat of thy face shalt thou eat bread, till thou return unto the ground. Hence man is ne∣cessitated, t 1.261 To rise up early, to set up late, to eat the bread of sorrows. This sweat the u 1.262 Hebrews refer to the many laborious works and waies of preparing bread; As manuring the ground, Plowing it, Sowing it, Harrowing it, Breaking the clods, Weeding the Corn, Reaping it, In-gathering it, Thrashing it, Winnowing it, Grinding it, Dressing it, Kneading it, Baking it in the Oven. O how many toylsome tyring imployments is man Obnoxious to in providing food and rai∣ment for himself and family! (³) His certain Death as the Period of all.—x 1.263 Till thou return unto the ground: for out of it wast thou taken: for Dust thou art, and unto Dust thou shalt return. Here man is not only sentenced to Death, but also to the Grave. Under which under∣stand, all Sicknesses, Diseases, Causes, Occasions, Harbingers or inlets to Death, as harmful influence of the Heavens, infectiousness of the air, unwholsomeness of the Earth, &c. 8. Expulsion of man y 1.264 out of Paradise, and Guarding it and the Tree of life, with Cherubims and a flaming sword turning every way, to keep the way of the Tree of life: That Adam might not fondly delude himself with vain hopes of life by the Sacrament of the Covenant of works, when he had broken the Covenant it self. These, these were the woful Evils of Punishment, that like a Torrent burst in upon our First Parents presently upon their fall, and in them upon all mankind. To speak nothing of the miseries of man in this world in respect of his Goods, Relations, Name, Body and Soul, which are innumerable: Nor of his endless Calamities in the world to come, which (without Christ) are inevitable and intolerable.

Hitherto hath been evidenced at large, 1. That Adam brake the Covenant of works. 2. How Adam brake this Covenant by disobedience. 3. When and how soon he brake it. 4. How grievous and hainous this his Breach of Covenant was. Now in the last place, 5. Certain Corol∣laries, flowing from all are to be Considered.

V. Corollaries, resulting from this Aphorism, and the Explanati∣on of it, are divers. As,

1. Hence; Not only Adam, but all mankind in Adam were Cove∣nant-Breakers with God. It hath z 1.265 formerly been cleared, tha•…•… not only Adam but all his Posterity were Parties to this Covenant with God: Consequently, in Adams Covenant-breaking, they all became Covenant-breakers with God. Its dangerous to be Covenant-breakers with man: dreadful to be Covenant-breakers with God. Here seriously consider, 1. That Covenant-keeping is most acceptable to God. For, 1▪ God a 1.266 commands us to keep Covenant with himself. 2. Gods Promises are to them that keep Covenant with him. To Da∣vid, b 1.267 that if his children would keep his Covenant, they should sit upon his Throne for evermore. To all the Godly, c 1.268 That the mercy of the Lord is from everlasting to everlasting upon them that fear him; and his righte∣ousness unto childrens children: To such as keep his Covenant, and to those that remember his Commandments to do them. 3. Covenant-keeping makes us like God, and notably resemble him, d 1.269 who is the faithful God, which keepeth Covenant and mercy with them that love him, and keep his Commandments to a thousand generations. And the more we resemble God, the more acceptable we are unto God. 4. Covenant-keeping with God, obtains rich recompence from God. Levi, for e 1.270 observing Gods word and keeping his Covenant, is stablished and accepted in his office, and divinely blessed. Yea f 1.271 All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimo∣nies. II. That contrariwise Covenant-breaking is most abominable to God. For 1. Covenant-breaking is g 1.272 ranked by the Holy Ghost amongst the worst of Sins, & Covenant-breakers among the vilest of Sinners. And God h 1.273 cannot abide that such should any way so much as profess, name, or meddle with his Covenant. 2. Covenant-breaking is Exposed to many i 1.274 Threatnings. 3. Covenant-breaking puls down upon mens heads many severe and heavy Judgements. How was k 1.275 Israel plagued, for dealing falsly in Gods Covenant, again and again? yea How hath God taken vengeance even upon them that have broke their Covenants with men! Ioshuah and Israel made a Covenant with the l 1.276 Gibeonites, that they should live peaceably with them: King Saul contrary thereunto slew some of them; whereupon the Philistins slew him and his sons, and many of the Is∣raelites; and the whole land was plagued with a three years famine, till seven of Sauls sons were hanged at the request of the Gibeonites. m 1.277 Zedekiah brake Covenant with Nebuchadnezzar, and God de∣livered him into the hands of his Enemies, who slew his sons before his eyes, and then put out his eyes. Now if they that brake Cove∣nant with man are thus plagued: where shall they appear that have broke Covenant with the living God, and that in Paradise?

2. Hence, Adam's first Sin, his Covenant-breaking Sin, and ours in him, was not small, but extreamly sinful. The Act of eating of the fruit of the Tree of Knowledge, seems to be a small matter: where∣upon some have seemed to excuse and extenuate his sin. But how ig∣norantly, how inconsiderately! Can that sin be small, thats clothed

with such and so many unparalleld Aggravations, as have been alrea∣dy unfolded?

3. Hence The Covenant of Works being broken by the first Adam, and by all mankind in him: He and all his Posterity lie wofully involved under the Curse and Penalty of it, even Death it self. This Corollary is of great Importance, and most seriously to be considered. For opening of it, Note 1. Why Adam and all his Posterity, upon breach of the Cove∣nant of works lie involved under the Curse and Penalty of it, Death. 2. What Death it is under which they lie involved, and How they are so in∣volved. 3. What are the Aggravations of this their sad condition under Death for sin.

(1) Adam and all his Posterity upon breach of the Covenant of works lie involved under the Curse and Penalty of it, Death it self. 1. Because God in making Covenant with Adam and his Posterity n 1.278 threatned present and certain Death, in Case of breach thereof by disobedience in eating the forbidden fruit. The Covenant therefore being broken, it concerned God in point both of Justice and Truth, wherein he is incomparable, to inflict upon them the punishment threatned. Otherwise God had not been True and Just in his words and ways. 2. Because Death is the Proper o 1.279 wages of Sin, and eternal Death the most adequate and proportionable re∣compence thereof. Hence the Apostle saith p 1.280 By one man sin entred into the world, and Death by Sin: and so death passed upon all men by that one man, in whom all have sinned. And again, q 1.281 By the offence of one, judgement came upon all men •…•…o Condemnation. 3. Be∣cause God made his Covenant not only with Adam, but with all his Posterity in him, as r 1.282 hath been already shewed: and therefore when Adam fell from his integrity, he fell not alone, nor brought the Curse and Penalty of the Covenant upon himself alone, but all his ordinary Posterity fell in him, were involved under the Penalty of Death with him. 4. Because The Covenant of Works in the Nature of it, under pain of the Curse and Death, requires perfect and perpetual Personal obedience: According to that of the Apostle, s 1.283 As many as are of the works of the Law, are under the Curse, (pre∣supposing mans Fall, and consequently his inability to keep it): For it is written, Cursed is every one that that continueth not in all things which are written in the Book of the Law to do them. The Covenant of works therefore affords no mercy to the Transgressors thereof: but inflicts Death and the Curse for the least delinquency. t 1.284 For whosoever shall keeep the whole Law, and yet offend in one point, he is guilty of all.

(2) What Death it is under which Adam and all his Poste∣rity lie involved: and how they are so involved under Death, though Adam did not presently dye; hath before u 1.285 been declared. Only here I add, touching Corporal Death, That we may consider three things, viz. The Commination, Sentence, and execution of it. 1. The Commination or Threatning of Death Corporal, as well as Spiritual

or Eternal, in case of disobedience, was x 1.286 Propounded to Adam in innocency, to keep him in due obedience. 2. The Sentence of Corporal Death was pronounced upon Adam presently upon his dis∣obedience in the y 1.287 same Day that he did eat of the forbidden fruit, in these words; Dust thou art, and unto dust shalt thou return. So that Adam was now as A condemned malefactor: Dead in Law, Civilly Dead; to be executed at the Judges pleasure. 3. The Execution of Corporal Death upon Adam and his Posterity was respited a while. z 1.288 The Death of Adam, and so of the Fathers before the Flood was respited for about 900 years: so long God reprieved them in the First world, from Adam to Noah. In the second world from Noah to Abraham, Mans Life, or mans Reprieve from death, is shortned half in half, and brought to about 450. years. In the third world, from Abraham to Moses, Mans Life was contracted to 100 and some odd years. Yea Moses himself saith, a 1.289 The days of our years are threescore years and ten, and if by reason of strength they be fourscore years, yet is their strength labour and sorrow: for it is soon cut off and we fly away. To this short scantling of 70 or 80 years, are our lives reduced, few reach to 100. Thus the Sentence of Death Cor∣poral is executed upon all mankind, by degrees, to this day, and so will be to the end of the world.

(3) The Aggravations of this sad Condition of Adam and his Posterity under the Penalty of the Covenant of works broken, are dreadful. For clearing hereof we are to consider Adam and his Posterity after breach of the Covenant of works, as in a fourfold estate, viz. As Covenantless; As Carnal; As Gracious; As Glorious. I. In a Co∣venantless estate, were Adam and all his Posterity in the interval, of space betwixt the breach of the Covenant of works and the Making known the Covenant of Faith in Christ. From the b 1.290 Fall, till the Promise of the Seed of the woman, Adam and all his Posterity were Covenantless, without all Covenant with God. They had not the Covenant of works, for that was Broken: Nor the Covenant of of Faith in Christ, for that was not yet revealed. Hence, In this Co∣venantless Condition, Adam and all his Posterity were involved un∣der the penalty of Death, 1. Without all Remedy. For Christ, c 1.291 the only Remedy against Sin and Death, was not as yet Promised or Revealed at all. 2. Without all Hope. For whence could Adam have any Hope of life? Not from his own fulfilling of the Covenant of works, for that he had utterly broken: not from Faith in Christ ful∣filling it for him, and satisfying for his breach thereof; for the Myste∣rie of Christ, and of the Covenant of Faith in him, was not as yet made known to Adam; nor could such a Remedy ever have come into Adams thoughts. Therefore in this interval of time betwixt the Fall, and the Promise of Christ, Adam and all Mankinde in him were in the most remediless hopeless darksom valley of the Shadow of Death, that ever was or shall be on Earth from the Creation, till the judgement Day. II. In a d 1.292 Carnal fleshly sinful State,

are all Adams Posterity, by Nature, since the Fall and promise of Christ, From their Conception, till their Actual Receiving of Christ by Faith for Life. During this Carnal Condition Mankind are not so Remedilessly and Hopelessly miserable as in the former Covenantless State; Because Jesus Christ the Remedy against sin and Death, and the Fundamental Hope of life, is already Revealed to the world, which was not then: yet notwithstanding herein all mankind are wofully miserable in divers regards. 1. In that during this carnal State they are wholly under the Curse and Penalty of the Covenant of works, viz. Death. Every Carnal man is, Spiritually e 1.293 dead in Sin, yea f 1.294 death it self: Corporally dying every day, by gradual decays of Life; and by afflictions which are petty deaths: and as g 1.295 children of wrath every moment liable to eternal Death, being h 1.296 condemned al∣ready, and having the wrath of God abiding on them. 2. In that, during their carnal State, they are extreamly insensible of this their dead and cursed Condition: and vainly flatter themselves therein with imaginations and dreams that they are alive and in a good spiri∣tual Condition towards God. As i 1.297 the Pharisee, that went into the Temple to pray: Paul k 1.298 before Conviction and Conversion, and the l 1.299 Laodicean Angel. Now m 1.300 Physicians say, that they are more dangerously sick, that being diseased are insensible of their disease. They are double miserable, that being in their carnal Condition are not sensible of their misery, but rather count their misery happiness. 3. In that, during their carnal state, they are n 1.301 utterly unable to help themselves in any degree out of their miserable thraldom of Sin and Death, without Gods Supernatural Grace. So that, in the first part of Conversion, viz. the infusing of Principles and Habits of Grace into the Heart, they are meerly Passive. 4. Finally, In that, During their carnal Condition, They are not only extreamly miserable, Senseless of their Misery, and in respect of themselves ut∣terly Helpless under their misery, but also they are most prone to o 1.302 Neglect, despise and p 1.303 hate Jesus Christ the only Remedy. These are the Aggravations of a Carnal mans misery. III. In a gracious State are all they that are by effectual calling trans∣planted out of the first Adam into Iesus Christ the second Adam. During this their Gracious State, though they be not totally freed from Death, yet they are wholly q 1.304 delivered from the Curse of it, through Christ. From r 1.305 Death Eternal they are fully deliver∣ed, that (though they deserve it, yet) it shall never befal them. From Death Spiritual they are inchoatively and gradually delivered by the s 1.306 Power of the Spirit of Life in Christ: and shall be compleatly when t 1.307 neither spot nor wrinkle, nor any such thing shall remain upon them. From Death Corporal, together with all the inlets and harbingers thereof, they are delivered in respect of the u 1.308 Sting, Terror, and Curse thereof, though not in respect of the x 1.309 state thereof. The Saints are afflicted and dye as well as Carnal men: But to the Saints Afflictions and Death are not Enemies, but y 1.310 Friends;

not Losses, but z 1.311 Gains; not Miseries, but a 1.312 Mercies; not Punish∣ments, but b 1.313 fatherly Chastisements; not Curses, but c 1.314 blessings; whilst unto Carnal men they are altogether Contrary. IV. In a glorious state, are d 1.315 the spirits of just men made perfect, and shall be both e 1.316 spirits and bodies of all the Elect after the judge∣ment day. And then no Sin, Death, Curse, Affliction, Sorrow, or any shadow thereof shall ever trouble them or come neer them any more to all eternity: but f 1.317 all shall be swallowed up in victory. And thus we are to conceive of the penalty of the Covenant of works, Death: and how Adam and all his Posterity are, by their first Sin, therein involved.

4. Hence, All Adams Posterity from the beginning to the end of the world, have great Cause deeply to lament and be humbled for Adams first Sin. For, Not only Adam, but g 1.318 all his posterity sinned in Adams first sin: That First Sin was extreamly sinful: That First sin involved not only Adam but all his Posterity under the Curse and Penalty of Death. Was ever sin, all things considered, parallel to this sin? was ever sin such Matter of lamentation and Humiliation? If Adams Posterity had no other sin, Original or Actual, to Mourn for, but this one sin alone, they had cause enough to lament it while this world Continues, if it were possible, with Rivers of tears, and those tears of blood. How comes it to pass then that we can mourn for Actuals, and Originals; but mourn least of all, for Adams and our First Sin to be bewayled most of all! When we Mourn for Actuals, lets with h 1.319 David also mourn for Original Sin, The Nursery of Actuals: And when we mourn for them, lets Mourn likewise for Adams First Sin, the Mother of them all.

5. Hence, we may see How unsafe it is for mutable man to have his Life and Happiness in his own Keeping. Adam was made i 1.320 upright, and that in the Image of God, but Mutable. His Life and Happiness was put into his own Keeping, and depended upon his own personal performance of the Covenant of works, which he had full power to keep; but being left to the liberty of his own Will, Temptation al∣luring, how quickly did he and we in him lose all! How much better hath the Lord provided for his Elect in Christ the second Adam! Not they, but Christ is betrusted with their Life and Happiness. k 1.321 My sheep hear my voice (saith Christ) and I know them, and they follow me. And I give unto them Eternal life, and they shall never perish, neither shall any man pluck them out of my hand. l 1.322 They are kept-as-in-garison by the power of God through Faith unto Salvati∣on. ^1. The m 1.323 love of God in Jesus Christ clasps and embraceth them inseparably: ^2. The n 1.324 faithful Constancy of Christ retains them immoveably: ^3. The o 1.325 incorruptible Seed of Christs word and Grace abides in them, and makes them abide in Christ perpetual∣ly; and ^4. The p 1.326 Omnipotent hand of God and Christ, who are stronger then all▪ protect, preserve and hold them inviolably. There∣fore they can never totally nor finally fall.

6. Hence; Seeing Adam utterly brake the Covenant of works by diso∣bedience, This Covenant-breach is absolutely irreparable by the First Adam, and by all his ordinary Posterity. It is so wide and desperate a breach, that its absolutely past all the power and skill of meer mankind, or Creature, to close up and repair the same. This is evident, 1. From the Nature and Tenor of the Covenant of works. It giveth life upon no other▪ Terms then upon Perfect and perpetual Personal Obedi∣ence: and inf•…•…icteth death upon the least failing in any one particular. This the tenor and current of the Covenant. Adam failed in one particular, not obeying the Symbolical Law about the Tree of Know∣ledge: By this one failing the Tenor of the Covenant is utterly overthrown: It being impossible that Adam should yield continual Obedience: his obedience being discontinued and broken off by his Disobedience. Therefore, As Virginity once lost, can never be recovered; so the Covenant of works once violated, can never be repaired. 2. From the requisits, Necessary to compleat Repuration of the broken Covenant of works. There are three things principally requisite to such a Reparation; viz. Full Satisfaction of the breach Past. Full personal Conformity to the Covenant for Present. And com∣pleat fulfilling of the Covenant, for the Future. (¹) There must be full Satisfaction of Divine Iustice and Truth for the Breach of Covenant al∣ready Past, by undergoing the Death threatned, and deserved. Now no meer finite Creature is able to undergo death Corporal, Spiritual and Eternal, so as fully to satisfie Gods infinite justice, but would be utterly and eternally lost and swallowed up therein. And infinite justice offended, requires infinite satisfaction, which finite Beings can never perform. (²) There must be a full Personal Conformity to the Covenant for the present. Otherwise it were absolutely impossible either Passively to Satisfie for breaches past, or Actively to keep the Covenant perfectly for time to come. A∣dam in integrity had not been able to keep the Covenant: had not his person then been fully conform to the Covenant. Now since Adams breach of the Covenant of works, Nor he nor any of his ordinary posterity are fully Conform to the Covenant, but natu∣rally all are most q 1.327 contrary thereunto. (³) There must be, finally, a Compleat fulfilling of the Covenant of works for the future. But that none of the Ordinary posterity of lapsed Adam can perform, because r 1.328 The Scripture hath concluded all under sin. 3. From the utter inability of Adam and all mankind since the fall to fulfil the Covenant of works. All being s 1.329 dead in sin; t 1.330 without strength, and so the u 1.331 Law weak through the flesh; x 1.332 Enmity against God and the Law of God; and y 1.333 every imagination of the thoughts of mans heart being only▪ evil Continually.

7. Finally, Hence; The Covenant of works being utterly broken by Adams disobedience, Nor Adam nor Any of his Posterity, since the fall can ever be justified before God by the Covenant of works, or by the works of the Law. Why? 1. Because Adam, and z 1.334 all mankind in him,

are under sin, by reason of Adams disobedience. And therefore being wholly unable to all good works, they cannot be justified by good-works. Yea are so far from any possibility of being Justi∣fied by good works: that, without pardoning mercy, they are lia∣ble to be condemned eternally for their sins. And this is the Apostles grand Argument against Iustification by the works of the Law, where he purposely treats of this Subject of Iustification, viz. Nor Jew nor Gentile can be justified by the works of the Law: be∣cause all of them are under sin. a 1.335 The Series of his Argumentati∣on, See in Rom. 1. 17. to Rom. 3. 21. and observe it accurately, 2. Because, As by Adams disobedience all are concluded under sin: so by the law of works Comes the Knowledge of Sin. How? Chiefly two waies, viz. (¹) Directly, By discovering what is sin, not only in Deeds and words, but in thoughts and imaginations. b 1.336 I had not known sin (saith Paul.) but by the Law: for I had not known lust, except the law had said, Thou shalt not Covet. Hence Christ shews in his Commentary upon the Law, c 1.337 that the Law discovers and condemns, not only Outward gross sins of life, but also inward close sins of the Heart. (²) Indirectly and Occasionally, By irritating and provoking sin: through the prohibition and restraint of it, to appear more extreamly sinful. As a fierce Torrent dam'd up, swels and ra∣geth more furiously. So Paul; d 1.338 Sin taking occasion by the Command∣ment, wrought in me all manner of Concupiscence. For without the Law sin was dead.—Thus, Sin by the Commandment became exceeding sinful. Now the Covenant or law of works, thus bringing in the knowledge of Sin, since the Fall, and not the knowledge of any our righteousness at all, is altogether unable to justifie us. Hence the Apostle thus concludes; e 1.339 Therefore by the deeds of the Law, there shall no flesh be justified in his sight: for by the Law is the Knowledge of sin. 3. Be∣cause, Since the Fall, The Law of works curseth and condemneth all for not continuing in Obedience: and therefore it can justifie none. f 1.340 For as many as are of the works of the Law, are under the Curse: For it is written, Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. Now the same Law cannot both bless and curse at once, both justifie and condemn at once, all mankind.

APHORISM VII.

FInally, The breach of the Covenant of works by the Diso∣bedience of the First Adam, did wonderfully make way for the establishment of the Covenant of Faith by the Obedience of the Second Adam. For, its very observable, g 1.341 That Adam had no sooner broke the Covenant of works: but presently on the self∣same-day, God promiseth Christ the Seed of the woman to heal this breach, and so sets on foot the Covenant of Faith in Christ. Adam, almost as soon as made, made haste to destroy mankind, by his Sin: God, almost as soon as they were ruined, made haste to save mankind by his Son. Here's no small mysterie in this Divine dis∣pensation. For unfolding it, Consider briefly these two Particu∣lars, viz.

1. God before the foundation of the world, purposing to glorifie himself more peculiarly, by mankind, h 1.342 Elected some out of man∣kind unto the adoption of children in Iesus Christ, according to the good∣pleasure of his will.

2. God, in the beginning of the world, ^1. Created man in his own image, wholly upright, but mutable. ^2. Brings man into a Covenant of works with himself, Promising continuance of life upon condi∣tion of Continued obedience, but threatning present death to diso∣bedience. ^3. Leaves man to himself and permits him to fall from his integrity, by breaking this Covenant, into a miserable state of sin and death. And all this in order to the accomplishment and execution of his eternal Decree.

3. God takes occasion, upon mans miserable state of Sin and Death through breach of the Covenant of works, to open to him a door of hope for life and happiness in Christ Jesus, by the Covenant of Faith. The breach of the Covenant of works wonderfully making way for the Erecting of the Covenant of Faith: And this in divers respects: viz. 1. In respect of God; the breach of Covenant giving him the clearest and fittest opportunity in the world, of manifesting the infinite riches of his free-grace, love, mercy, &c. in Jesus Christ to mankind now in deepest misery. Mans extremity is Gods opportunity. Now was Gods only time to exalt himself, and his Grace on high, when man had debased himself so low. In extremity of misery, to shew Mercy, is double mercy. 2. In respect of man; the breach of Covenant bringing him into the greatest necessity of a Mediator of Divine Grace and pardoning mercy in him, and of a Covenant of faith revealing this Mediator and this Grace unto him. Till the fall, Adam needed neither Covenant of faith nor pardoning mercy, no Media∣tor: But after his fall he so needs them all, that without them he dyes eternally. This extream necessity and undone state of man, made excellent way for the replenishing bounty of God. When Pain is bitterest, ease is sweetest; When the heart is most sick, revi∣ving

Cordials are most welcome. 3. In respect of the Covenant of Faith itself; the breach of the Covenant of works represents to the Covenant-breaker nothing but Death: The Covenant of Faith is brought in, Proclaims a Reprieve, yea a free Pardon, in the Seed of the woman, Christ, to all that by faith will accept him. O sweet Co∣venant of Faith, that Opens a door of Hope and Mercy, even then when the broken Covenant of works knows no mercy! O blessed tidings, That an apostate Sinner may have an al-sufficient Saviour! That the breach of the Covenant of works grounded on mutable Na∣ture, should be repaired by the Covenant of Faith in Christ, founded upon immutable Grace!

Come, and see; See, and admire; Admire, and adore, The Seve∣rity, The Goodness, and The wisdom of God. ^1. His Severity; in that Sin shall be rewarded with death, at least in the Sinners Surety and Mediator Promised. ^2. His Goodness; in that the condemned Sinner shall be restored to life, by a Covenant of Reconciliation. ^3. His Wis∣dom; in that he could Improve, Reduce and Dispose Mans sinful fall to so great advantage both for his own Glory, and Mans Good. Who, but the most high God, could have extracted such a reviving Me∣dicine, out of such a deadly Poyson: could have brought such clear light, out of such extream darkness; such supernatural life, out of such preternatural Death; such celestial good, out of such infernal evil? As Augustine, excellently; i 1.343 The omnipotent God, who is chiefly Good, would by no means suffer any evil to be among his works, were he not so omnipotent and good, that he could bring good even out of evil. If the First Covenant had not been marred; the second and more excellent Covenant had not been made. If the first earthly Adam had not been ruined; the second heavenly Adam Christ had not been promised. If One sin in Adam had not been so grievous: Gods superabounding grace in Christ had not appeared so glorious. k 1.344 Oh my happy fault, (said Augustine) which while God is drawn by love to wipe away, that love of his also is opened unto me, desiring and Coveting it from my heart root! I could never so well have acknowledged his love, unless I had tryed it in so great perils. Oh how happily did I fall, that af∣ter my fall did more happily rise again!

Hitherto of Gods Covenant of works with and in the First Adam before the Fall. Next of Gods Covenant of Faith with and in the Last Adam after the Fall.

CHAP. II. 2. Of Gods COVENANT OF FAITH with the last Adam and his Seed after the fall; more Generally Considered.

THE COVENANT of FAITH, That sweet and admirable mysterie of Divine dispensation, comes next to be unfolded. Though usually it be called The Cove∣nant of Grace; yet I chuse rather to stile it The CO∣VENANT of FAITH; 1. Because, The Covenant of works, and the Covenant of Faith, are Denominations nearest to the Scriptures own Expressions, viz. The Law of works, and The Law of Faith. Rom. 3. 27. which for sense and substance, what are they else, but the Covenant of works, and the Covenant of Faith? 2. Because the distribution of Gods Covenant into The Covenant of works and The Covenant of Faith, seems most proper: These being most distinct and opposite members; Works being the Condition of that, Faith the Condition of this Covenant, and both on mans part. 3. Because that Denomination of The Covenant of Grace, is rather Co-incident with the Covenant of works, which (as hath been shewed) was a Covenant made with Adam of meer Grace and favour, as well as this; God being no way obliged, debt-bound or necessitated to either: This is noted once for all, that none be offended at the Phrase of The COVENANT of FAITH here used.

Now in the unfolding of this COVENANT of FAITH, I shall, for the greater perspicuity, Treat of it,

I. More Generally, Shewing, 1. That The Covenant of Works being broken in the First Adam, The Lord pleased to Reveal a Covenant of Faith in Christ the Last Adam. 2. What this Covenant of Faith is. 3. How this Covenant of Faith is to be distinguished and distributed into its several sorts and branches.

II. More Particularly, descending to the Particular opening of it, in the several Periods of its Discovery, and Forms of its Admi∣nistration.

APHORISM I.

THe COVENANT of WORKS being broken in the First Adam; The Lord God was pleased to Reveal A COVENANT of FAITH in Iesus Christ the Last Adam. For more clear unfolding hereof, these things are to be evidenced. viz. 1. That God upon Adams breach of the Covenant of works, revealed The Covenant of Faith. 2. When God Revealed this Co∣venant of Faith. 3. Why he Revealed the Covenant of Faith.

I. That, upon breach of the Covenant of Works in the First Adam, God was pleased to Reveal a Covenant of Faith in Iesus Christ; the Last Adam, will appear, by conferring some few Scriptures together. For,

1. One Scripture testifieth, that Jesus Christ is the Last Adam; a 1.345 The First man Adam was made a living Soul: The Last Adam was made a quickning Spirit.—Again, The first man is of the Ear•…•…h Ear∣thy: The Second man is the Lord from Heaven. Here are two Adams opposite one to the other: and the Lord Christ is the Second or Last of these two Adams.

2. Another Scripture witnesseth, That b 1.346 the First Adam in respect of the effect of his disobedience, was the Figure or Type of him that was to come, viz. of Christ, in respect of the effect of his Obedi∣dience. For, As by the First Adams Disobedience, all his posterity were brought into a state of Sin and Death; So by the Last Adams Obedience, all his Posterity (which are many, even all the Elect) shall be most freely Restored to a state of righteousness and eternal life. Hence its evident, That these two Adams in this parallel, stand in reference to their respective Posterities not only as two Roots whence their Posterities flow, but also as two Representatives, or two Universal and Publike Persons representing their several Seeds. A∣dam represented and sustained the person of his Seed, all mankind; in his Disobedience all mankind disobeyed; in his Death for dis∣obedience all mankind dyed also: In like manner Christ represented and sustained the person of his Seed, all the Elect; in his obedience all the Elect obeyed, and in his justification upon his Obedience all the Elect partake justification of Life. So then, The First Adam disobeyed; What? The Covenant of works; and so condemned all mankind: Christ the Last Adam obeyed: What? the same Cove∣nant of works, the Law, and so saved all the Elect. How? According to the tenor of the Covenant of Faith: making him a representative Surety for all his Elect.

3. Finally another Scripture sheweth, That all mankind being concluded under sin (viz. by reason of Adams breach of the Co∣venant of works) they could not have life by the Law or Covenant of works, sin disabling them to keep it: and thereupon God hath

given a Covenant of Faith in Christ, to them that believe, viz. to all his Elect, c 1.347 they alone being able truely to believe. d 1.348 If there had been a Law given which could have given life, verily righteousness should have been by the Law. But the Scripture hath concluded all under sin, That the Promise by faith of Iesus Christ might be given to them that believe.

Now lay all this together; ^1. Jesus Christ is the Last Adam; ^2. The First Adam having condemned all his Seed under sin and death by his disobedience, the Last Adam restores all his Elect unto justi∣fication of life by his obedience. ^3. The Law being unable by rea∣son of sin to give righteousness and life, The Covenant or Promise by Faith in Christ is given instead thereof; And it is clear, That the Covenant of works being broken by the first Adam, the Lord hath reveal∣ed a Covenant of Faith in Christ the last Adam.

II. When did God Reveal the COVENANT of FAITH in Christ the last Adam? Answ. God was pleased to Reveal the Co∣vant of Faith in Christ, not only e 1.349 under the New Testament since Christ, but also under the Old Testament long before Christ. And that not only to the f 1.350 Iews about the time of their return from the Babylonish Captivity: but also to g 1.351 David long before that time: And to h 1.352 Moses and Israel at Sinai long before Davids time: And to i 1.353 Abraham long before the dayes of Moses: And to k 1.354 Noah long before the dayes of Abraham: yea and to Adam himself long before the dayes of Noah. For, in the self-same day wherein Adam by dis∣obedience broke the Covenant of works, in that very day, before God either drove the man out of Paradise, or pronounced Sentence upon him or the woman for their sin, even whilest he was passing Sentence upon the Serpent (which probably was not many hours after the Fall,) l 1.355 God revealed this Covenant of Faith in Christ, The seed of the woman, that should bruise the Serpents head. Nota∣bly to this effect said Hierom; m 1.356 Our God against all hope, almost against all faith, having out of the riches of his mercy found good in evil, begetting and confirming kindness in wrath, would have the Seed of sin∣ing to pass on into the fruit of commiserating: and he who should have destroyed us for our transgression, promised to repair us for his own mercy And at that time wherein we deserved punishments, he shews matter of Salvation: That we might understand, how much he was able to perform▪ being un-offended, that would bestow so much while he was displeased. Therefore in the first man he presently promised us judiciary Help, He pre∣sently brought forth good things out of his good treasury, He presently pub∣lished

the mysteries unknown to Angels themselves, which was to be ful∣filled in the last time; And unto the Adam on Earth, he promi∣sedan Adam from Heaven. Thus he, elegantly.

III. Why did God Reveal The Covenant of Faith in Christ the last Adam, the Covenant of works being broke by the first Adam? Answ. We may Conceive that the Lord did this, ^1. Out of meer Grace, Love and Mercy to Mankind. ^2. That Gods purpose according to Election might stand ^3. That Gods Covenant and Promise might be sure to all the Elect. ⁴ To advance the Glory of his Goodness and Severity in Iesus Christ.

1. Out of the superabounding riches of his meer Grace, Love and Mercy to mankind. These were the only inward Impulsives, or moving Causes, whereupon the Lord inclined to Reveal a Covenant of faith in Christ, after the Covenant of works was broken by Adam: and not any thing at all in man. viz ^1. His meer Grace or free favour to man in lapsed State. What the Apostle •…•…aith of Gods Covenant and Promise to Abraham, n 1.357 It is of Faith, that it might be by Grace; holds also in all the periods and administrations of the Covenant of Faith; after Adams Fall. o 1.358 To him that worketh, the reward is not reckoned of Grace, but of debt▪ •…•…aith the Apostle. But lapsed man could not work, could not fulfill the works of the Law, and so have the reward of life, as a debt due by Gods promise in the Covenant of works: therefore this Covenant of Faith God made with him of the riches of his meer Grace. ^2. His meer love moved him to make this Covenant of Faith, and that not only without, but contrary to all grounds of Love in lapsed man. For man having broken the Covenant of works, became a most wretched p 1.359 Sinner. As a Sinner he had lost the image of God, and all his Beauty, Amiableness, Loveliness, &c. being whol∣ly deformed, defiled and unlovely through the image of Satan. Therefore, As God singularly q 1.360 commended his love to us, in that whilest we were yet sinners, Christ dyed for us: so he singularly com∣mended the same Love to us, in that whilest we were yet sinners, r 1.361 Christ was freely Promised to us. ^3. His meer mercy. By mercy God is disposed to favour his creatures in misery. Man having broken the Covenant of works, was a meer map of misery. And, all things considered, mankind was never so extreamly and hopelesly miserable in this world since the Creation, as betwixt his breach of the Cove∣nant of works, and Gods Revealing of the Covenant of Faith. For at that time he had no foundation of hope, nor shadow thereof left him. He had no Covenant or Promise to lean upon: the Covenant of works being broken, and the Covenant of Faith not Revealed. He had no righteousness to depend upon: not his own, for he had lost it; not Christs, for it was not yet made known. He had no attribute of God to comfort himself with: for he had made himself an utter enemy to God. No creature would relieve him: because no meer creature could reconcile him to God. Only Death was before him ready to swallow him up. Now in this utmost extremity of mans misery on earth, God proclaims A Covenant of Faith in Christ. Here was a

miracle of s 1.362 Mercy indeed, Meer misery is embraced in the arms of meer mercy.

2. That Gods gracious purpose according to Election might stand firm, and not be overthrown: All mankind, in Adams breach of the Cove∣nant of works, being plunged into a state of sin and death, God re∣vealed a Covenant of Faith for Recovery of his Elect among man∣kind out of that lost estate. Here note, 1. That, God hath elected or t 1.363 chosen some out of mankind, in Iesus Christ before the founda∣tion of the world, to be holy and without blame before him in love, having predestinated them unto the Adoption of children by Iesus Christ to him∣self, according to the good pleasure of his will. These are called, u 1.364 ves∣sels of mercy, afore prepared unto glory: all others, vessels of wrath fit∣ted to destruction. These are called, x 1.365 Christs sheep, given him of the Father: others, not of his sheep, but goats. 2. That, Gods Coun∣sel according to Election is most sure, unalterable, unchangable. y 1.366 The foundation of God standeth sure, having this Seal, The Lord knoweth them that are his. And every one that God Predestinateth, he z 1.367 glorifieth. 3. That, Adam's breach of the Covenant of works, involved a 1.368 all mankind, elect as well as reprobates, in a state of sin and death. By which state of sin and death, Gods Electi∣on seems wholly to be crossed and overthrown. 4. That Gods re∣vealing his Covenant of Faith in Christ, for restoring his elect out of this lapsed state, removes that grand obstruction and impediment to the execution and fulfilling of Gods Election. For, by this Co∣venant of Faith, The b 1.369 Predestinated in Christ, are called to him, that they may be justified and glorified by him, according to the Ele∣ction.

3. That Gods Covenant and Promise might be sure to all Gods Elect. The Covenant of works, founded upon Adams perfect and perpetu∣al personal obedience, though sure in respect of God, c 1.370 who cannot lye; yet was not sure in respect of Adam, who (though d 1.371 upright,) was but a mutable Creature, and so utterly broke it. Therefore God re∣vealed a Covenant of Faith, founded upon Christ and his perfect obedience, who is perfectly unchangable, e 1.372 the same yesterday, and to day, and for ever: that so the Covenant might be inviolably sure to all that will believe in him. Hence the Apostle saith of the Promise of the inheritance to Abraham, f 1.373 Therefore it is of faith, that it might be by Grace, to the end the Promise might be sure to all the seed.

4. Finally, The Covenant of works being broken by the first Adam, God Revealed the Covenant of Faith in Christ the last Adam, that there∣by he might wonderfully advance the glory of his Goodness, and Severity, in Iesus Christ. 1. The glory of his Goodness towards his Elect. In devising life, for them when Dead: Righteousness, for them when Sinners: And a sure Covenant of Faith, for them when Covenant-breakers of the Covenant of works. Here's the valley of Achor, of Trouble; turned into a door of Hope: The midnight of misery, into

the day-break of mercy. Oh how glorious is this Divine goodness in the eys of all the Elect! They shall ever extoll, admire and adore it, both in this and the world to come. 2. The glory of his Severity, both to Satan, and to all Reprobates. (1.) To Satan, that old Ser∣pent the Devil, Gods Severity is published in the Covenant of faith, which brings tidings of Christ the g 1.374 Seed of the woman that should bruise the Serpents head, utterly conquer the Devil, and destroy his works. h 1.375 Satan in the Serpent had ruined man by the woman. And therefore God hath devised to ruine i 1.376 Satan, and the Serpent by the Promised seed of the woman. Man fell through Satans Temptation from without himself, and found Mercy: Satan k 1.377 fell, having no temptation but from within himself, and being fallen, maliciously overthrows mankind, and therefore finds no mercy. Man is pushed down by Satan, and mercy promiseth him a Christ to save him: Satan pushed down himself and mankinde with himself, and Severity threat∣neth him the same Christ to damn him. How severely! How myste∣riously! (2.) To Reprobates, the Seed of the Serpent, God magnifies also his justice and Severity, by the Covenant of faith. For, this Co∣venant establisheth an l 1.378 enmity betwixt the Seed of the woman, Christ; and the Seed of the Serpent, reprobates. And shews that Christ shall bruise the head both of the Serpent, and of his Seed. O How terri∣ble is this Severity! If Christ be an enemy to reprobates, who shall be their friend? If Christ bruise them, who shall heal them? If Christ damn them, who shall save them?

What this Covenant of faith in Christ the last Adam is: And how it is to be distributed: Shall be declared in the two next Aphorisms. Mean while consider these Corollaryes resulting from this Aphorism.

Corollaryes. Seeing upon Breach of the Covenant of works by the first Adam, God was pleased to reveal a Covenant of faith in Christ the last Adam: Hence note,

1. That, Gods Covenant-Administrations are most wisely contrived for the greatest advantage of his own glory. m 1.379 God hath made all things for himself: and orders n 1.380 all things to himself. Especially his Covenant-administrations render him eminently glorious. He gives Adam a Covenant of works, which he was able to keep: and so glorifies his Goodness and Power. He leaves Adam to himself, being mutable, per∣mitting him to Fall: and so glorifies his Freedom. Adam having broke the Covenant of works, He reveals a Covenant of Faith in Christ: and so glorifies his goodness and Severity, as hath been shewed. He permits man to become a sinner: that he may proclaim Christ to be a Saviour. He permits man to lose his own righteousness, which was mutable: that he may be clothed with Gods righteousness which is im∣mutable. He permits man to be involved in misery: that he may be embraced with the greater mercy. He permits man to be deceived by the Serpent: that the Seed of the woman may destroy the Serpent. He permits man to be wounded to the Death: that he may more illu∣striously discover the Necessity and Efficacy of Iesus Christ for

Healing and for Life. He permits man to lose Eden: that in Christ he may gain Heaven. Thus the Almighty brings light out of dark∣ness, strength out of weakness, gains out of losses, health out of sick∣ness, victory out of Captivity, liberty out of bondage, happiness out of misery, life out of death, good out of evil, and Heaven out of Hell. o 1.381 Oh the dept•…•… of the riches both of the wisdom and knowledge of God! How hath he out-shot Satan in his own bow! How hath he raised his glory over all, by that which seemed to debase his glory most of all!

2. That, God hath from the beginning been infinitely more carefull of mans Happiness, then man of his own happiness. God makes man happy; placeth this happiness in his own keeping; gives him ability to keep it; and Covenanteth to continue it to him upon his perfect obedience: but man breaks the Covenant, and disrobes himself of all his happiness, regardless of his felicity. Hereupon God erects a Covenant of faith, Opens a door of hope touching a greater happi∣ness, placeth it in Christs keeping, offers it to all that will accept Christ by believing. Here's Gods double care of mans happiness; that bestowed not a single care upon his own happiness. O how God thirsts after mans felicity! He is more willing to save man, then man is willing to be saved by him, otherwise man should never have been saved.

3. That, The Revelation of the mysterie of the Gospel is of great An∣tiquity, having been even from the beginning of the world. They that think there is no Gospel, but in the New Testament; and that no Gospel was revealed, till Christs Incarnation▪ do greatly err, be∣cause they know not the Scriptures, nor the Grace of God. For, what is the Gospel, But The glad tidings of Gods gracious pleasure to save lap∣sed Sinners by 〈◊〉〈◊〉 Christ? This Gospel is preached by the Law and the Prophets. This p 1.382 Gospel was preached unto Abraham, 430. years before the Law was given: And to Adam presently after the Fall in the very beginning of the world in that Promise of the q 1.383 seed of the woman to bruise the Serpents head. And since that Pro∣mise; it is evident that the whole Scripture Scopes at the proclaiming and displaying of this Gospel in one respect or other.

4. That, All the Godly under the Old Testament from the Fa•…•…l of the first Adam till the incarnation of the last Adam, were saved in the self∣same way for substance, that the faithful are under the New Testament since Christs coming in the flesh. For, They had for Substance the same Covenant of faith, that we; though more imperfectly and ob∣scurely revealed. The same God: The same Mediator Iesus Christ, r 1.384 the same yesterday, and to day, and for ever; though then revealed under types, shadows and promises, now exhibited with open face: They had the same Spirit of Christ, that we: They s 1.385 lived by the same justifying faith, that we: The same Religion and t 1.386 Sacraments for Substance, that we: and expected the same glorious reward eter∣nally in Heaven, that we expect. But here is the eminent dif∣ference,

The Church and people of God under the Old Testament were in their spiritual Infancy, and as a child under age, were put under Tutors and Governors, viz. under a more servile manner of the Covenants administration: but now under the New Testament they are come to their Spiritual Maturity, like an heir come to age, and are spiritually a more free and willing p•…•…ople under a more free Covenant-dispensation.

5 That, God having revealed A Covenant of Faith, upon breach of the Covenant of Works, hath antiquated, and in some sort abolished the Co∣venant of Works. If in the same Covenant of Faith, Gods erecting of a u 1.387 New Covenant, (new not for substance, but for Administration) makes the former administration of the Covenant old: much more Gods publishing of a New kind of Covenant, makes the former kind old. I say, God by setting up a Covenant of Faith, hath in some •…•…ort abolished the Covenant of works: viz. 1. In respect of affording Life, righteousness and Iustification, as a Covenant. Thus it is abo∣lished Generally unto all; for as much as no man since the fall x 1.388 can be justified by works, but only by Faith in Christ. 2. In respect of inflicting Condemnation for the breach of the Covenant of Works. So it is abolished to all true believers, that accept the Covenant of Faith and Christ therein: for y 1.389 there's no Condemnation to them that are in Christ Iesus. Whether in other respects the Covenant of works be abolished; How far; How far not; and of what use it may still be in the Church of God: may be more opportunely con∣sidered in Treating of the Sinai-Covenant.

6. That, If any persons in the Church perish since Adams fall, under the Curse and Penalty of the Covenant of works, they perish because they accept not Gods Covenant of Faith. For, the Covenant of works, being unable to give life to any after the fall, because none can keep it in their own persons: God hath published his Covenant of Faith, that they might have life in another; even in Jesus Christ, who should fully keep it. So that Faith in Christ according to the second Covenant, is a remedy against disobedience to the First Covenant. To all in the Church this Covenant of Faith is tendered. They therefore shall not so much be condemned for disobedience as for •…•…nbelief, the z 1.390 great Sin of Sins: and may thank themselves, not at all blame God, for their own destruction.

APHORISM II.

THe COVENANT of FAITH is Gods Gratious Com∣pact or Agreement with Iesus Christ the Last Adam, and in him with all his Seed, after the Fall; Touching their Recovery out of the state of Sin and Death, into a state of Righteousness and eternal life, by Christ, That in him the Lord may be their God, and they his people: They accepting Christ and these covenanted mercies by true Faith, and walking worthy of them according to the Gospel.

For plainness sake I express the Nature of the Covenant of Faith thus largely: and it may be farther opened and Confirmed, as fol∣loweth. In this description note, 1. The Genus, or General Na∣ture of it. 2. The differentiam specificam, or special Difference of it.

I. The General Nature of the COVENANT of FAITH, is contained in these words; It is A Compact or Agreement. Herein generally all Covenants Divine and Humane, and amongst Divine, both of Works and Faith do concur, That they are Compacts or Agree∣ments. Of which hath been spoken sufficiently a 1.391 heretofore.

II. The Special Difference of this Covenant of Faith, distin∣guishing it not only from Covenants Humane, but even from Gods Covenant of works, formerly laid open, is comprised in the rest of the Description. And more particularly in the 1. Efficient. 2. Parties. 3. Matter. And, 4. Form of this Covenant. These shall be unfolded in 4. particular Sections. To which a fifth Section may be added, comprising certain Corollaries resulting from the whole.

SECTION I.

THe Efficient cause, or Author of the Covenant of Faith is God. It is Gods Gracio•…•…s compact or Agreement. Here is to be shewed; 1. That God is the Efficient cause of this Covenant of Faith. 2. How, and in what different notion God is the Author of it, so as he was not of the Covenant of works. 3. What impulsive or Mo•…•…ing Cause inclined God to Devise and set up this Covenant.

1. That, God is the Efficient Cause, or Author of this COVENANT of FAITH; is most clear. For, 1. The Scriptures speaking of this Covenant, and of the Gradual discoveries of it, do still ascribe it to b 1.392 God alone, as his Covenant, as devised and made by him with his people. 2. Only God could dispence with the penalty of that Covenant of Works, Death; which Adam, and in him all mankind had 〈◊〉〈◊〉 to themselves. And consequently none but God could erect the Covenant of Faith; which by way of Remedy against

the breach of the Covenant of Works, both Relieves the Sinner that he should not be condemned, and provides for Gods Justice, Truth and Glory, that they should not be impeached. 3. The Lord God, and he alone could devise and Contrive this Covenant of Faith: and having devised it, bring it into actual execution. All the An∣gels in Heaven, and men on Earth could not have inve•…•…ted the myste∣rie of this Covenant: had not God, infinitely and unsearchably wise, invented it and revealed it to them. For, it is evident, that after God had revealed this Covenant in many degrees under the Old Testament, yet Angels themselves did not •…•…o fully understand it till the times of the New Testament, c 1.393 the manifold wisdom of God being made known by the Church unto Principalities and powers in hea∣venly places. And these are such abstruse things, that (as d 1.394 Pe∣ter intimateth) The Angels still desire to look and pry into, for further Satisfaction. And if Angels do not so fully comprehend the myste∣ries of this Covenant, being already Devised and Revealed: how much less can man fadom it? e 1.395 Eye hath not seen, ear hath not heard, nor have entred into the Heart of man; the things which God hath prepared for them that love him. And f 1.396 the love of Christ passeth Knowledge. Now if nor men, nor Angels can fully comprehend this mysterie, much less could they have Contrived it, but least of all have brought it to A∣ctual execution. How could they have brought the Son of God to be Mediator of this Covenant, & to that end to become man, to dye, &c?

2. How and in what Sense, God is the Author of the Covenant of Faith. Answ. God was the Author of both Covenant of Works and of Faith: And herein they agree. But he is Author of these two Covenants in a far different Sense and Notion: and herein they disagree. Of the Covenant of Works God was Author, As a loving wel-pleased Creator, dealing immediately without a Mediator with man his perfect and upright Creature: but of the Covenant of Faith God is Author as a most gracious and merciful Redeemer, dealing mediately in and by a Mediator Jesus Christ, with lapsed man, a mi∣serable Sinner. Hence, The Covenant of Works is deservedly sti∣led Faedus Amicitiae, A Covenant of Amity, or Friendship; because God and man, at the making thereof were upon terms of perfect friendship with each other: But the Covenant of Faith is called Faedus Reconci∣liationis; A Covenant of Reconcilement, because at making thereof, God and man were upon terms of enmity against each other by rea∣son of the fall, and now to be Reconciled.

3. The Impulsive, or Moving Cause, inclining God to Contrive and Erect this Covenant of Faith; Nor was, nor could be any thing at all in man, with∣out God. Neither mans Merit, nor his Misery: neither mans Goodness nor his Badness could move God hereunto. Not Mans merit or goodness: for whilst man was. Innocent, he could Merit nothing from God, much less after he became Nocent and Sinful. Sinful man could merit nothing from God, but g 1.397 Death the due 〈◊〉〈◊〉 Sin. Nor Mans Misery or Badness; for then, why should not the misery and

badness of lapsed Angels (which was as great as mans) have moved God to have Covenanted with Angels? What then? The only Moving Cause hereof, was in God himself. viz. The meer riches of his Free-Grace, and Compassionate yernings of his bowels of Mer∣cies moved him. Hereupon the Spirit of God, by the virgin Mary and Zacharias, Speaking of the accomplishment of this Covenant of Faith to Abraham and his Seed, declares the rise and ground of this Cove∣nant and Promise to have been h 1.398 Divine Mercy, and bowels of mercy of our God. And Moses having recited Gods Covenant with Israel in Ho∣reb, and the many Covenanted blessings bestowed upon them by God: he intimates that Gods meer love, not any thing at all in them, was the moving Cause of all. i 1.399 The LORD did not set his love upon you, nor choose you, because ye were mo in number then any people (for ye were the fewest of any people) But because the LORD loved you.—Only the LORD had a delight in thy fathers to love them, & he chose their Seed after them, even you above all people. Yea the Lord by Ezekiel, having respect to his Covenant with them in Horeb, tels them (under the Allegory of a new-born infant, wretched and un-pitied) that k 1.400 When their Navel was not cut, nor they washed with water, nor salted at all, nor swadled at all, none eye pitying them, when God saw them cast out, loathed and polluted in their own blood, when they were utterly without merit or amiableness: even then God said unto them live, and their time was as the time of love, he spread his skirt over her, covered her nakedness, sware unto her, entred into a Covenant with her, and she became his. Now unto this Cove∣nant nothing could move or incline God but riches of meer Grace. Finally, when God renewed his Covenant-Promises to the Jews in Babylon, he tels them plainly l 1.401 I do not this for your sakes, O house of Israel, but for mine holy names sake.—Not for your sakes do I this, saith the Lord GOD, be it known unto you: be ashamed and confounded for your own waies, O house of Israel.

SECTION II.

THe Parties to this Covenant of Faith are two. viz. ^1. God, on the one hand: ^2. Christ the Last Adam, and in him all his Seed, on the other hand. Here will arise farther difference between this and the Covenant of works, in regard of the Parties Covenanting. For,

God is here one Party to this Covenant, not as a Bountiful Creator, covenanting with his innocent and upright Creature, as in the Cove∣nant of works; but as a most Merciful Restorer of his lapsed & misera∣ble Creature. This is so clear, it needs no demonstration or illustration.

Christ the Last Adam, and in him all his Seed, are the other party. The First Adam, and in him his Seed or Posterity, were the Party with whom God Covenanted in the Covenant of works: but Christ the last Adam, and in him all his Seed, are the Party with whom God Covenanteth in the Covenant of Faith. This discovers a

vast difference betwixt these Covenants. And this leads us to con∣sider of an Excellent Mysterie, and of singular importance for the Comfort of all believers; viz. How Christ the last Adam and his seed, are a joynt-Party to this Covenant of Faith. Very few that Treat of the Covenant, speak to this point: and they that do speak of it, rather point at it obscurely, then handle it distinctly. That therefore we may have a more clear Notion and apprehension of this Mysterie; Let us diligently Consider the Ensuing Parallel, betwixt Gods dealing with the first Adam, and in him with his Seed, in the Covenant of Works: and his dealing with the Last Adam▪ Christ, and his Seed in the Covenant of Faith; together with the Grounds thereof. The Parallel stands chiefly in these four Branches, viz.

I. As the first man of the earth earthy, is called the First Adam: so the second man, Iesus Christ, The Lord from Heaven, is stiled the last Adam. m 1.402 The First man Adam was made a Living Soul: The Last Adam was made a quickning Spirit.—The first man is of the Earth, Earthy: The Se∣cond man is the Lord from heaven. Christ is stiled the Second man; not because he was the second man that was brought into the world; that was n 1.403 Cain: but because he was the Second publick man, the root and Representative of his posterity, as the First man of his. And he is stiled the last Adam, Partly because as there was no other such publick person from the First Adam before Christ: so there should be no other such publick person after Christ. Partly, because the First Adam was a figure or o 1.404 Type of Christ, and that in divers respects, as p 1.405 Paul shews to the Romans and Corinthians.

II. As the First Adam had his Natural Seed and Posterity, all Mankinde: So the Last Adam Iesus Christ hath his Su∣pernatural Seed, and Spiritual Posterity, all the Elect. (¹) That the First Adam had all mankind for his Natural Seed, is evident; Partly, In that all mankind originally descended from him, God having q 1.406 made of one blood all Nations of men: yea even r 1.407 Eve her self being taken out of Adam. Partly, In that s 1.408 all mankind Sinned in him, and dyed in him, in his Fall. (²) That the last Adam also hath his supernatural Seed, and Spiritual Posterity, even all the Elect, is as Evident. For Isaiah prophecying of Christs Passion, saith; t 1.409 It pleased the Lord to bruise him, he hath put him to grief; when thou shalt make his Soul an offering for Sin, he shall see his Seed. And David long before him prophecying of Christs Kingdom and Dominion, said, u 1.410 A Seed shall serve him: It shall be accounted to the LORD for a generation. And again elsewhere; x 1.411 Thy people shall be willing in the day of thy power, in the beauties of holiness, from the womb of the morning, thou hast the dew of thy youth. That is, y 1.412 Thy youth (thy young, or New-born people) shall be to thee as the morning dew, which falleth secretly and plentifully from heaven, and abundantly covereth the earth. So that, as the dew is born out of the cool morning air, as out of a womb, distilling

thence in innumerable drops upon the Earth: so thine Elect shall be born unto thee, by the preaching of thy word and first approach of thy heavenly light, in innumerable armies. Now, who are this Seed of Christ? All those that the father hath z 1.413 given Christ by his De∣cree of Eternal Election, even a 1.414 all his Sheep given him by the fa∣ther; for whom Christ the good shepherd laid down his life; who hear the Shepherds voice, and believe in him, whether they be Jews or Gentiles. These alone are Christs Spiritual Seed; and that, 1. By Decree, being b 1.415 Elected in Christ: 2. By Generation, being begotten again by Christ the c 1.416 everlasting Father. viz. Meri∣toriously, by his d 1.417 Death, and e 1.418 Resurrection: Efficaciously, by his f 1.419 Word and g 1.420 Spirit. So that they become his Children, and are counted to him for a generation. 3. By conformity to Christ, as children to a Father. They bear his image, and go like him: espe∣cially, In h 1.421 Grace; In i 1.422 godly life; In k 1.423 sufferings; and In l 1.424 Glory. 4. By filial affection and m 1.425 service to him: as children love and serve their parents. And all Christs Posterity shall be most chearful voluntiers herein. 5. By Participation with Christ in his Spi∣rituals and Eternals. Mens posterity share with them in their states and inheritances: and Christs Seed partake with him in his n 1.426 Spiritu∣al Priviledges and Eternal enjoyments.

III. As God made the Covenant of works with the First Adam, and in him (as hath been shewed) with all his Natural Seed: So God made the COVENANT of FAITH with Christ the Last Adam, and in him with all his Supernatural Seed. And if God made the Covenant of Faith with Christ the Last Adam, and in him with all his Supernatural Seed; then, as God is one party to this Covenant, Christ his Seed must needs be the other. Let us see therefore how this may be cleared, That, God made the Covenant of Faith with Christ the Last Adam, and in him with all his Supernatural Seed. In this branch of the parallel consists the greatest difficulty: which may be facilitated by these Positions following. viz. 1. Christless persons are meer strangers to the Covenant of Faith, and to all the Promises thereof. 2. They that are Christs have the Covenant of Faith, and all the Promises thereof as theirs. 3. They that are Christs have the Covenant of Faith, and the Promises thereof theirs only in Christ. 4. Gods Covenant of Faith and Promises thereof, are first made to Christ and then to his Seed, to them that are Christs, in him.

(1) Christless Persons are meer strangers to Gods Covenant of Faith and to all the Promises thereof. This may be proved divers waies; As, 1. From Testimony of Scripture. Paul describing to the Ephesians their Carnal state before they believed the Gospel, saith; o 1.427 At that time ye were without Christ; Aliens from the Common-wealth of Israel, and Strangers from the Covenants of Promise, having no hope, and without God in the world. Mark the Connexion and Consequence in these particulars. First they were without Christ. This the foundation of all their ensuing misery: Christ being (as p 1.428 Zanchy well notes)

the gate and door to the possession of all good things, of the present and future life. Then they were Aliens to the Common-wealth of Isra∣el. Having no union to Christ the Head, they consequently had no communion with the Church, his Mystical body. Thirdly, From both the former, They were Strangers from the Covenants of Promise. Why? Because q 1.429 Christ is the foundation of the Covenant and Promises: And his Church r 1.430 The pillar and ground of Truth, the Receptal and keeper of Gods Covenants, wherein they were pub∣lished and tendered. Therefore having no union to Christ, the Head; nor Communion with the Church, his body; they had no part in the Covenants o•…•… Promise, appertaining to both. Hence its evident, that Christless persons are Covenantless and Promiseless persons. 2. From the Nature of a Christless state. A Christless state, is a Con∣dition of meer s 1.431 Sinfulness and utter t 1.432 Enmity against God, wholly under the u 1.433 Curse and x 1.434 wrath of God: and this without Gods Remedy, Christ. And therefore it cannot stand with the Truth and exact Justice of God, to spare such persons from Death (much less to give them Life by Covenant or Promise) without full Satisfaction. So that Christless persons, as such, have neither Actu∣al interest in Gods Covenant of Faith and the Promises thereof: nor can make any good claim or Title thereunto: nor have any imme∣diate Capacity thereof; wanting both Christ, the foundation of them; and Faith for Application of them. 3. From the Nature of the Covenant of Faith and of the Promises thereof. They are peculi∣ar indications of Gods fatherly love and favour to us in Christ. For, as y 1.435 Calvin well observeth, God is not a propitious father to us, but onely in Christ: and his Promises are Testimonies of his paternal benevo∣lence towards us: consequently they are fulfilled through him alone. The Promises, •…•… say, are Testimonies of Divine Grace: for though God be bene∣ficent even to the unworthy, yet when Promises are added to his Benefits, it is a special reason that there he declares himself a Father. So here. Now Gods fatherly Love, the Acts and Testification thereof, are peculiar to Gods own people. z 1.436 Remember me O LORD (saith David) with the favour (or, favourable-acceptation) of thy people. That is with the special love and free favour wherewith God em∣braceth the Elect alone, above all other people. Therefore Gods Covenant and Promises cannot belong to such as are without the bounds of Gods peculiar fatherly love.

(2) They that are Christs have the Covenant of Faith, and all the Pro∣mises thereof, as theirs. This is eivdent by divers Sctiptures. a 1.437 If ye be Christs, then are ye Abraham's Seed, and heirs according to the Promise. Then, The Promise of heirship, not of Canaan, but of this world, and of Heaven, is theirs, that are Christs. b 1.438 Peter writing to them that had obtaind like precious faith with the Apostles, saith; Exceeding great and precious Promises are given to us. Not to all; but to us, to the faithful. But Paul more fully; c 1.439 Godliness is profitable unto all things, having Promise of the Life that now is, and of that which is to come.

That is, All the Promises are peculiarly annexed to, and entailed upon Godliness: For there is no promise, but either of the life pre∣sent or future.

(3) They that are Christs have the Covenant of Faith, and Promises thereof theirs, only in Christ. Of the Covenant, as it was renewed to Abraham, Paul d 1.440 saith, that it was confirmed of God in Christ. How Confirmed in Christ? Answ. Divers waies; especially three waies (as e 1.441 Pareus well expounds it) viz. 1. In that, it should at last be ratified by the Death of Christ as Testator. Heb. 9. 15. 2. In that, the blessings Promised to Abraham and his Seed could not be ob∣taind without the Merit of Christs Death intervening: by reason of Gods justice, that admits not of a Covenant of Grace with Sinners, without Satisfaction first for sin. 3. In that, The benefits Promised, Adoption, Justification, Sanctification, the inheritance of eternal life, should not be given to Abraham and his Seed, but by Faith in Christ, then to be exhibited afterwards, now exhibited already. And of the Promises, the same Paul elswhere affirmeth, That f 1.442 All the Promises of God, in him are yea, and in him Amen. Gods Promises are all yea and Amen: that is, not yea and nay; not one while true, and another while false: but yea and Amen, alwaies true. In whom? In him;] that is, in Christ Jesus, as the series of the Context carries it. How are all the Promises yea and Amen in Christ? g 1.443 Calvin thus Resolves; 1. Promises are Testimonies of fatherly love: now God is not a gracious Father to us but in Christ. 2. We are not fit to partake Gods Promises, till we obtain remission of Sins, which we compass only by Christ. 3. The Promise of Adoption, which is the greatest of all, is only made in Christ the root of our Adoption. So he. I add farther: what if we say all Gods Promises are yea and Amen, Certainty and Truth in Christ, Forasmuch as they are, 1. Accomplished principally in Christs Person, the chief Center of them all? For all the Promises are like the wise-mens Star, that one way or other lead to Christ. 2. Established by his Passion. h 1.444 Christ as Testator confirming his Will and Testament together with all the Promises and Bequests thereof by his blood. 3. Communicated only to persons in union to Christ. For as all mankind were united in Adam, when God made the Covenant of works with them: So all the Elect broken and scattered by Adams fall, are looked upon as re-united and gathered together again in one in Christ the Last Adam, when God makes his Covenant of Faith with them. (¹) That in Christ all are gathe∣red together in one, is evident;—i 1.445 That in the dispensation of the fulness of times, he might gather together in one, all things in Christ, both which are in Heaven, and which are on Earth, even in him. To this effect, it is said again; k 1.446 There is neither Iew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Iesus. Yea such is this union or Oneness, that Christs Church and body mystical is called Christ, Head and members but one Christ; l 1.447 For as the body is one, and hath many members; and all the members

of that one body, being many, are one body: so also is Christ. That is, Christ Mystical, not Christ Personal. (²) And, that when God makes his Covenant of Faith and his promises with his people, he looks upon them all as one in Christ, either Intentionally by Election, or Actually by vocation, and so Covenants with them; is as evident;—m 1.448 Now to Abraham and his Seed were the Promises made. He saith not, and to Seeds as of many; but as of one, And to thy Seed, which is Christ. And this I say, that the Covenant that was confirmed before of God in Christ, &c. Here the Apostles shews that the Covenant and Promises were made, not to many, but only to one Seed: and that this one Seed, is Christ. Understand here the word, Christ, not distributively, as in∣tending only Christs Person; but collectively, as comprehending Christs mystical body, Head and members: Eminently and primari∣ly, Christ the Head; Secondarily, his Church the body. Thus, they that are Christs have the Covenant of Faith, and Promises thereof theirs, only in Christ.

(4) Gods Covenant of Faith and Promises thereof are first made to Christ, and then to his Seed in him. This must needs be so; For, 1. Seeing the Covenant and Promises are made to them that are Christs, only in Christ, and for his sake: consequently they are first made to Christ, and that both in respect of Order, Nature, and Cau∣sality, and then afterwards unto them. For, the effect must needs Succeed the cause in these respects. 2. Gods Decree of Election, and his Execution of that Decree in all the branches of it, have first respect to Christ, and then secondarily in him to all his Seed: and therefore proportionably Gods Covenant and Promises, being one branch of this Execution of Gods Decree, must first respect Christ, then Christs Seed. Consider well; If we look at Gods Decree, Is not Christ as Head and Mediator, first of all n 1.449 Elected: and then his Seed in him? If we look at the Execution of Gods Decree, Is not Christ first o 1.450 Accepted as Gods only beloved son: and then his Seed Adopted in him? Is not Christ first o 1.451 Justified, that is, ac∣quitted from the guilt of all the sins of his people imputed to him: & then they Justified by Faith in him? Is not Christ first p 1.452 Sanctified, filled with the Spirit, made full of Grace and Truth, having all ful ness dwelling in him: and then all his Seed Sanctified in him, re∣ceiving of his Spirit, and of his fulness, even Grace for Grace? Is not Christ first made q 1.453 Heir of all things; and then his Seed co∣heirs with him? Did not Christ as a r 1.454 publick person first dye: and then all his Seed dye, and suffer in him? Did not Christ s 1.455 first Rise from the Dead, Ascend into Heaven, and sit on Gods right hand: and then afterwards all that are Christs Rise again, Ascend in∣to Heaven, and sit on Gods right-hand, in and with Christ? Shall not Christ first t 1.456 come to judge the world: and then they that are Christs shall judge the world with him? why then should it be thought strange that the Covenant and Promises should first be made to Christ, and then in Christ to all his Seed? 3. The Scrip∣tures

plainly testifie, That the Covenant of Faith and Promises are made unto Christ, as well as to his Seed. This is evident, in divers Periods of this Federal Administration. As; (¹) In that Grand Mother Promise, That First Promise after Adams fall; u 1.457 I will put Enmity be∣tween thee and the woman, and between thy Seed and her Seed: it shall bruise thy Head, & thou shalt bruise his heel. Here the womans Seed, collectively comprehends Christ, and all his Elect: The Serpents Seed, all the chil∣dren of Satan. But to whom was this First Promise made? Not to the Serpent, or Satan: for though it was immediately spoken to the Ser∣pent, yet it was directed to him, As a Threatning, not as a Promise. Not to Adam, nor to his wife: for herein God directs not his Speech to them at all, but only to the Serpent; x 1.458 They are severally spo∣ken to afterwards, as is clear to him that heedfully observes the Text: And as yet they were uncapable of the Promise of Grace, no Course being taken as yet for satisfaction of Divine Justice for their Sins. To whom then could this Promise be made; But unto Christ, and to his Elect in him? (²) In the Lords Renewing of Covenant with Abraham, the Covenant and Promises were made to Christ, As the Apostle te∣stifies plainly, y 1.459 Now to Abraham and his Seed were the Promises made. He saith not, And to seeds, as of many; but as of one, And to thy Seed, which is Christ. And this I say, That, the Covenant which was confirmed before of God in Christ. The Greek hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. unto Christ; or, towards Christ; which we translate, in Christ. That is, the Covenant made with Abraham, tends to Christ, carries and leads us to Christ alone, as in whom the spiritual Seed of Abraham should be gathered into one, both out of Jews and Gentiles; as z 1.460 Beza excellently interprets it. And Paul saith further; a 1.461 The Law was added because of Transgressions, till the Seed should come, to whom the Promise was made. (³) In the daies of David and the Prophets, many eminent Promises of the Covenant of Faith are made and directed by God to Christ so personally, and individually, and that in the Second person, that it puts this whole matter quite out of Question. As, Promises touching Christs Priesthood; b 1.462 The LORD hath sworn, and will not repent, Thou art a Priest for ever after the order of Melchisedech. Promises touching his King∣ship, c 1.463 The LORD said unto my Lord, sit thou at my right hand, till I make thine enemies thy foot-stool. The Lord shall send the rod of thy strength out of Sion: Rule thou in the mids of thine enemies. Thy people shall be willing in the day of thy Power, in the beauties of Holiness, from the womb of the morning: thou hast the dew of thy youth. Promises touching the Calling of the Gentiles, &c. d 1.464 I will declare the Decree, the LORD hath said unto me, Thou art my Son, this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy posession. &c.—e 1.465 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and will give thee for a Covenant of the people, for a light of the Gentiles: To open the blind eyes, to bring out the Prisoners from the prison,

and them that sit in darkness out of the Prison house.—f 1.466 And he said, It is a light thing that thou shouldst be my servant to raise up the Tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou maist be my Salvation to the end of the Earth.—In an acceptable time have I heard thee, and in a day of Salvation have I helped thee: And I will preserve thee, and give thee for a Covenant of the people, to Establish the Earth, to cause to inherite the desolate heritages. By these, and like particulars its evident, That the Covenant of Faith and Promises are personally directed and made to Christ himself, as well as to his Seed. How then are they made unto Christ? they are either made to him Primarily, be∣fore them: or Secondarily, after them: or Equally with them. Not secondarily, After them; for that were to prefer the Body before the Head. Not equally, with them; for that were to equalize the bo∣dy to the Head. Both which are extreamly absurd: The head Christ, so incomparably transcending his mystical Body. Therefore its remains clear, That the Covenant of Faith and Promises thereof are made Primarily to Christ, Secondarily to his Seed in him. 4. Fi∣nally, To this Truth; That, the Covenant and Promises are first made to Christ, and then to his Seed in him; the judgements of pious and learned men subscribe. And though this be not so gene∣rally spoken to; yet so many and considerable Authors express them∣selves clearly in it, that we are not to look upon it as an odd, singu∣lar, novel Opinion. As g 1.467 Particular writers: And the whole h 1.468 Nationall Assembly of Divines.

IIII. As the Covenant-breaking disobedience of the first Adam involved all his Seed with himself in Sin and Death: So the Covenant-keeping obedience of the last Adam, Resto∣red all his Seed with himself to righteousness and Life. This the Apostle demonstrates at large in Rom. 5. Especially in these words; i 1.469 As by the offence of one judgement came upon all men to Condemnation: even so by the righteousness of one, the free gift came up∣on all men to Iustification of life. For, as by one mans disobedience many were made Sinners: so by the obedience of One shall many be made righte∣ous. Here Adams All, are called his Many: and Christs Many, are called his All. And though there be some similitude betwixt the Event and Efficacy of Adams disobedience, unto his Seed; and of Christs obedience, unto his: yet there is also much Dissimilitude. For, the k 1.470 efficacy of Christs Obedience, incomparably tran∣scends and surpasseth the efficacy of Adams disobedience. Partly, In that Christs Obedience Saves; Adams disobedience condemns. Now a thousand fold more efficacy is required to Saving, then to Damning. Partly, In that the sin of Adam, condemning his Po∣sterity, was but one: but the Free-gift of righteousness by Christ, ju∣stifying his posterity, absolves them from many offences, and not only from that one Sin of Adam. And this is much more.

Thus it is evident, That as Adam, and in him all his Natural Seed, were a joint-party to the Covenant of Works, before the Fall: So Iesus Christ, and in him all his Supernatural Seed, are a joynt-party to the Covenant of Faith, after the Fall.

SECTION III.

THe matter of this COUENANT of FAITH, comes next to be considered. Which is; The Recovery of Christs Seed from the state of sin and Death into the state of righteousness and eternal life by Christ, that in him the LORD may be their God, and they his people; They accepting him and these Covenanted mercies by true faith, and walking worthy of them according to the Gospel. This is the Sub∣stance and Matter of this Covenant, touching which Gods makes Agreement with Christ the last Adam, and in him with all his Seed.

For the more distinct unfolding of this excellent Mysterie, Observe, (1.) That, in General, the matter of this Covenant, is The Reco∣very or Restauration of Christs Seed, the Elect, after their Fall in Adam. (2.) That, in Particular, touching this Recovery and in order to the effecting thereof, The matters Agreed upon and Covenanted are of two sorts; viz. 1. Matters agreed upon and Covenanted betwixt God and Iesus Christ the last Adam. 2. Matters agreed upon and Covenanted betwixt God and the seed of Christ in him.

I. Matters Covenanted and agreed upon in that blessed & heavenly Trans∣action betwixt God the Father, and Iesus Christ the last Adam, touching the Recovery of his seed; are in Order of Nature Antecedaneous to the other betwixt God and his Seed, as the Foundation thereof; And therefore are first to be cleared. And they are either, 1. Matters Cove∣nanted and promised to Christ, on the part of God the Father. 2. Mat∣ters restipulated to God the Father, on the part of Iesus Christ. Formerly hath been shewed, That God Covenanteth with Christ, and in him onely with his Seed, as a joynt-party; Now is to be declared, What God Covenanteth with Christ, as well as with his seed; and Christ with God. Writers are generally silent about this mysterious trans∣action: but Scriptures are very pregnant and evident.

I. God the Father, on his part, Covenanteth and promiseth to Iesus Christ the last Adam, in order to the Recovery of his seed, many things, yea all things requisite thereunto. To enumerate all, how impossible! yet take a Taste in these 5. Particulars following. viz. God the Father promiseth to Christ the last Adam, in order to the Recovery of his Seed; 1. To invest him with a Mediatory office to that end. 2. To accept him in his office. 3. To assist, support, encourage and protect him in the Execution of his office. 4. To exalt him most gloriously, after all his abasement undergone by reason of his office. 5. To prosper and crown him with full success in Recovering all his seed.

1. To invest Christ with a Mediatory office, whereby he should Me∣diate with God for his Seed and their Recovery; ^1. As a Priest, ² As a Prophet, ^3. As a King.

As a Priest. For, God saith to Christ; l 1.471 The Lord hath sworn, and will not repent; Thou art a Priest for ever after the Order of Mel∣chizedech. Here God Promiseth to Christ an excellent and Eternal Priesthood. Object. The word (art) is of the present, not future tense; and therefore promiseth not what Christ should be for fu∣ture, but onely Declares what Christ is for present. Answ. This Objection no way evinceth this to be no promise. For, 1. This word [art] is not in the Hebrew original, and therefore its printed in a distinct character. The Hebrew is, Thou a Priest, &c. that is, Thou shalt be a Priest for ever. It being the manner of the Hebrew tongue, sometimes for brevity sake to leave out a word, which is to be un∣derstood, and supplyed. 2. Though the word (art) were in the Original, yet this passage were a Promise; because the matter spoken of, was (de bono futuro) not fulfilled then at present, but to be fulfil∣led

for future. And, when future Good is assured though in words of the present tense, it is a Promise. This then is Gods Sure and Irrevo∣cable Promise to Christ touching that excellent and eternal Priest∣hood, whereby the recovery of his Seed was to be meritoriously ob∣taind. The chief Acts of the Priests office, and so of Christs functi∣on as Priest, are, ^1. Oblation, and ^2. Intercession. m 1.472 Christ offered himself without spot to God, for purging away the sins of his Elect once for all: obtaining perfect remission of them for ever. And as he p 1.473 prayed for his Seed while he was on earth, so o 1.474 he ever liveth* 1.475 to make intercession for them in heaven (appearing in the presence of God for them, as their p 1.476 advocate with the Father. This Priest∣ly office of Christ is, ^•. Sure; because r 1.477 confirmed with Gods oath as well as his Promise. The Promise makes it Sure: The Oath* 1.478 double Sure. ^•▪ Irrevocable; The LORD will never repent of this Promise and Oath. ^3. Excellent: far surpassing Aaron's order, even of Mel∣chisedechs order, s 1.479 who being King of righteousness, and then King of Salem, that is, King of Peace, was also Priest of the most high God, and so had a Royal Priesthood. 4. Everlasting; A Priest for ever t 1.480 ha∣ving (as Melchisedech) an everlasting and unchangeable Priesthood: And therefore being able to save to the uttermost, them that come unto God by him.

As a Prophet. For, the LORD Promiseth thus to Christ; u 1.481 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and will give thee for a Covenant of the People, for a light of the Gentiles: To open the blind eyes, to bring out the Prisoners from the prison, and them that sit in darkness out of the prison-house. Thus God promiseth to invest him with a Prophetick office, for opening the eyes of the blind. Christ as a Priest purchaseth and obtaineth for his Seed, Recovery wanted: Christ as Prophet Revea∣leth to his Seed, Recovery purchased. This he doth, ^1. Instru∣mentally by his word proclaiming this mystery to them: ^2. Efficaci∣ously by his Spirit opening and enlightning their minds and hearts to comprehend it. And Christ by the Prophet acknowledgeth this, x 1.482 The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary▪ he wakeneth mor∣ning by morning: he wakeneth mine ear to hear as the learned.

As a King. For, thus the Father Promiseth to Christ; y 1.483 Yet have I set my King upon my holy Hill of Sion. I will declare the Decree: The LORD hath said unto me, Thou art my son, this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the Earth for thy possession. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potters vessel. In these words See, how the Lord in a Promissory way, 1. Annoints Christ as Sions King, his Churches King, in despite of all his ene∣mies rage and opposition 2. Approves and establisheth this King by firm-Decree, 3. Extends his Dominion to the Gentiles. 4. De∣clares the power of this Government against his enemies, whom his

iron rod shall incurably break and dash in pieces like a Potters vessel. And elswhere; z 1.484 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The LORD shall send the rod of thy strength out of Sion: Rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power.—The Lord at thy right hand shall strike through Kings in the day of his wrath. He shall judge among the Heathen, he shall fill the places with dead bodies: he shall wound the Heads over many Countries. Here the Father promiseth to Christ, in reference to his Kingly office, ^1. Most glorious enthronement (viz. after his Resurrection) at his right hand. ^2. Continued Reign there, till all his enemies be utterly subdued. ^3. A strong Scepter, to be sent out of Sion, viz. Christs powerful word and Spirit, wherewith he shall exercise his Regal Dominion. ^4. The effect of this his Kingly Rule, Subduing his own to willing obedience: But crushing his Enemies, even the greatest Heads and Rulers in the world that oppose him, with utter destruction. Thus, Christ meritoriously purchaseth Recovery for his Seed, as a Priest: Clearly Revealeth this Recovery purchased, as a Prophet: And effectually applyeth to his Seed, this Re∣covery purchased and revealed, as a King. Thus the Father Cove∣nanteth with Christ to invest him with a Mediatory office, of Priest, Pro∣phet, and King, for the Recovery of his Seed.

2. To accept Christ in this his Mediatory office; According to that of Isaiah. a 1.485 Thus saith the LORD the Redeemer of Israel, and his holy one, to him whom man despiseth▪ to him whom the Nation abhorreth, to a servant of Rulers, Kings shall see and arise, Princes also shall worship, be∣cause of the LORD that is faithful, and the Holy one of Israel, and he shall choose thee. Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee; and I will preserve thee and give thee for a Covenant of the people, to establish the Earth, and to cause to inherit the desolate heritages. Yea Christ in his office is so acceptable to God, that he promiseth his Soul shall de∣light in him, and consequently in his Seed for his sake; b 1.486 Behold my servant whom I uphold, mine Elect in whom my Soul delighteth: I have put my Spirit upon him, he shall bring forth judgement to the Gentiles.—c 1.487 It came to pass, that Iesus being baptized, and Praying, The Heaven was opened; And the Holy Ghost descended in a bodily shape like a Dove upon him; And a voice came from heaven, which said, I hou art my beloved son, in thee I am well pleased.

3. To assist, Support, Comfort and Protect Iesus Christ in the Executi∣on and fulfilling of his office, for the Recovery of his Seed: And that especially three waies▪ viz. 1. Against the utmost Extremity of all his Sufferings, that should be inflicted upon him for all the Sins of his Seed: which sufferings were most numerous and grievous. d 1.488 Thus saith God the LORD, he that created the Heavens, and stretched them out; He that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: I the LORD have called thee in righteousness, and

will hold thine hand, and will keep thee, and will give thee for a Cove∣nant of the people, for a light of the Gentiles, &c. Here God assureth Christ, from his wonderful Creation, Preservation and Government of all things, that he will strengthen, preserve and stand by him in all his Mediatory administrations, for Recovery of his Seed, whether Jews or Gentiles, from the darkness and bondage of Sin and Death. And Christ himself is brought in, by the Prophet, acknowledging thus much, saying; e 1.489 Listen O Isles unto me, and hearken ye people from far; The LORD hath called me from the womb, from the bowels of my mother hath he made mention of my name. And he hath made my mouth like a sharp sword. In the shadow of his band hath he hid me, and made me a polished shaft, in his Quiver hath he hid me; And said unto me, Thou art my servant O Israel, in whom I will be glorified. 2. Against all Oppositions and Enemies. To this effect God promiseth to Christ f 1.490 that he will set up his kingdom in Sion, and extend it even to the Gentiles, notwithstanding all the rage, plots, insurrecti∣ons, and combinations of Gentiles, Jews, Kings of the earth and Ru∣lers against him. The Lord meanwhile deriding them, and threat∣ning to destroy them. 3. Against all his deepest discouragements, which he should meet with in the discharge of his function. As, g 1.491 Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgement is with the LORD, and and my work with my God. And now saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength. And he said, it is a light thing that thou shouldst be my servant to raise up the Tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou maist be my salvation to the end of the Earth. Here Christ is brought in lamenting and complaining of the Jews Contumacy and obstinacy, refusing to be gathered, and as it were rendering his office vain. And against this great discouragement, he is supported, (¹) From the Testimony of his own Conscience in the sight of God, that he hath faithfully discharged his office. (²) From Gods acceptance promised him notwithstanding; what ever the world may judge, he should be glorious in the eyes of the LORD. (³) From Gods power and vertue which notwithstanding should be manifest in him. And, (⁴) From the Surpassing success of his office promi∣sed for gathering and gaining even of the Gentiles.

4. To exalt Christ gloriously, after he had been debased ignominiously: His Mediatory office being put in execution both in his Humiliation and Exaltation. Now God the father Covenanteth with Christ, to exalt him gloriously in his, ^1. Resurrection from the Dead; ^2. Ascen∣tion into Heaven; ^3. Session at Gods right hand.

In h s Resurrection from the Dead; h 1.492 I will declare the Decree, The LORD hath said unto me; Thou art my Son, this day have I begot∣ten thee. Which Scripture the Apostle Paul interpreteth as a pro∣mise

of Christs Resurrection, saying;i 1.493 God hath fulfilled the same unto us their children, in that he hath raised up Iesus again, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. Christ in his Resurrection was begotten and brought forth of the womb of the Earth. And Christk 1.494 elsewhere Singularly comforts himself against Death & Grave, by Gods Promise of his Resurrection.

In his Ascention into Heaven after his Resurrection. For thus God speaketh to Christ by his spirit, touching his Ascention;l 1.495 Thou hast ascended up on high; thou hast led Captivity Captive; Thou hast received gifts for men; yea for the rebellious also, that the LORD God might dwell among them. This the Apostlem 1.496 Paul expoun∣deth peculiarly of Christs Ascention into Heaven, and of the bene∣fits of that his Ascention to his Church.

In his Session or sitting on Gods right hand in the highest Hea∣vens, after his Ascention. For thus the father promiseth to Christ:n 1.497 The LORD said unto my Lord, Sit thou at my Right hand, untill I make thine Enemies thy footstool. That is, Thou shalt sit on my right hand till then. Its Gods promise, not to David, but to Christ, Da∣vids Lord: aso 1.498 Peter in his Sermon on the day of Pentecost testi∣fieth. Thus God promised to Christ, glorious exaltation in these three eminent degrees of his Resurrection, Ascention, and sitting at Gods right hand: All which tended much to the Compleating of his Elects Recovery: For asp 1.499 Christ dyed for their sins; so he Rose again for their Iustification; Ascended that he mightq 1.500 Captivate Captivity, give gifts to men:r 1.501 pour forth his spirit upon them, ands 1.502 prepare a place for them: and he sits at Gods right hand that he mayt 1.503 continually intercede and appear for his people,u 1.504 gather and govern all his Seed, andx 1.505 utterly destroy all his and their enemies.

5. To prosper Christ in his office, and crown him with full success there∣in, for the Recovering of all his seed, whether among Iews or Gen∣tiles.y 1.506 The Lord shall send the Rod of thy strength out of Sion; (Here's his office, exercised by the powerful Scepter of his Word and Spirit sent from Sion, abroad into the world:) Rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness, from the womb of the morning: thou hast the dew of thy youth. Here's the success of his office promised, both in his victorious subduing of his enemies, in the chearful willingness of his subjects, and in the wonderful numerousness of his people won un∣to him, even like the innumerable drops of the morning Dew. Again, the Lord said to him;z 1.507 Thou art my son, this day have I begotten thee. Ask of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the Earth for thy possession. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potters vessel. Here the Father promiseth to the Son, upon his Resurrection and in∣tercession, the Gentiles for his spiritual inheritance and possession: and that his enemies amongst them shall be broken and destroyed by him. And yet more fully;a 1.508 I the LORD have called thee in

righteousness, and will hold thine hand and keep thee, and give thee for a Covenant of the people, for a light of the Gentiles. To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house.b 1.509—And he said, It is a light thing that thou shouldst be my servant to raise up the tribes of Iacob, and to re∣store the preserved of Israel: I will also give thee for a light to the Gen∣tiles, that thou mayest be my salvation to the end of the Earth. Thus saith the LORD, the Redeèmer of Israel, and his holy one, to him whom man despiseth, to him whom the nation abhorreth, to a servant of Rulers, Kings shall see and arise, Princes also shall worship, because of the LORD that is faithful, and the holy one of Israel, and he shall choose thee. Thus saith the Lord, In an acceptable time have I heard thee, and in the day of salvation have I helped thee; and I will preserve thee, and give thee for a Covenant of the people, to establish the Earth, to cause to inherit the desolate heritages; That thou mayest say to the prisoners, Go forth: To them that are in darkness, shew your selves: They shall feed in the wayes, and their pastures shall be in all high places: They shall not hunger nor thirst, neither shall the heat nor Sun smite them: For he that hath mercy on them shall lead them, even by the Springs of water shall he guide them. And I will make all my mountains a way, and my high-waies shall be ex∣alted. Behold these shall come from farre: and lo, these from the North and from the West: and these from the Land of Sinim. Sing O heavens, and be joyful O Earth, and break forth into singing O Mountains: For God hath comforted his people, and will have mercy upon his afflicted. Thus the Father promised Compleat Success to Christ in his Medi∣atory office for Recovery of his Seed, according to that,c 1.510 When thou shalt make his Soul an offering for sin, he shall see his seed, he shall prolong his dayes, and the pleasure of the LORD shall prosper in his hand. He shall see of the travel of his soul, and shall be satisfied: By his know∣ledge shall my righteous servant justifie many: for he shall bear their iniquities.

These things God the Father Covenanteth and promiseth on his part to Iesus Christ the last Adam.

II. Iesus Christ the last Adam Restipulateth and re-promiseth on his part to God the Father divers things, especially these two, viz.

1. Chearfully and faithfully to accept, undertake and dis∣charge this Mediatory office imposed upon him by the Father, in order to the Recovery of his Seed, the Elect.d 1.511 Wherefore, when he cometh into the world he saith; Sacrifice and offering thou didst not desire, mines ears hast thou opened: (or as the Apostle; But a body hast thou prepared me:) Burnt-offering and sin-offering hast thou not required. Then said I, lo, I come: In the volume of the Book it is written of me: I de∣light to do thy will O my God: yea, thy Law is within my heart. I have preached righteousness in the great Congregation: lo, I have not refrain∣ed my lips, O LORD, thou knowest. I have not hid thy righteousness with∣in mine heart, I have declared thy faithfulness and thy salvation: I have not concealed thy loving kindness and thy truth from the great Congrega∣tion.

Here Christ restipulateth cheerfully to accept and execute His Priestly office, in offering himself up a Sacrifice once for all, to take away his Peoples sins, as the Apostle plainly expoundeth it; And his Prophetick office, in preaching Gods righteousness, faithfulness, salvation, loving-kindness and Truth to his Church. And elswhere Christ declares this his acceptance of his office, saying;e 1.512 The Spi∣rit of the Lord GOD is upon me, because the LORD hath annointed me to preach good tidings unto the meek, He hath sent me to binde up the broken-hearted, to proclaim liberty to the Captives, and the opening of the prison to them that are bound: To proclaim the acceptable year of the LORD, and the day of vengeance of our God, to comfort all that mourn: To appoint unto them that mourn in Sion, to give unto them beauty for ashes, the oyle of joy for mourning, the garment of praise for the spirit of heaviness, That they might be called the trees of righteousness, the plan∣ting of the LORD, that he might be glorified. Iesus Christ reading this Scripture on a Sabbath-day in the Synagogue of Nazareth, when he he had closed the Book, began to say unto them, This day is this Scripture fulfilled in your ears.

2. Fully to depend and rely upon his heavenly Father for Accep∣tance, Assistance and Protection in the Execution of his office, not∣withstanding extreamest oppositions, deepest difficulties and di∣stresses. To this effect, Christ, in the Prophet, saith;f 1.513 The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. For the Lord GOD will help me, therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. He is neer that justifieth me, who will contend with me? Let us stand together; who is mine adversary? let him come neer to me. Behold the Lord GOD will help me, who is he that shall condemn me? Lo they all shall wax old as a garment: The moth shall eat them up. Thus Christ declares his confidence in Gods assistance and acceptance even in his sharpest sufferings. And elsewhere he is brought in as it were victoriously triumphing against Death it self, through his Hope of Resurrection and Glory.g 1.514 I have set the LORD alwayes before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoyceth: my flesh also shall rest in hope. For thou wilt not leave my soul in Hell; neither wilt thou suffer thine holy One to see corruption. Thou wilt shew me the path of life: In thy presence is ful∣ness of joy, at thy right hand are pleasures for evermore.

This is that blessed Transaction betwixt God the Father and Iesus Christ, and these are a taste of those precious Matters Covenanted and agreed upon betwixt them, in order to the Recovery of Christs Seed.

II. Matters Covenanted and agreed upon, betwixt God and Christs Seed in Christ the last Adam, fall next into Consideration. And they are either, 1. Covenanted and promised by God. Or, 2. Required of and Restipulated by Christs seed in him.

I. God on his part Covenanteth and Promiseth to Christs Seed in him, divers admirable Sublime and transcendent Benefits. But espe∣cially, 1. What God will do in Christ, for Christs Seed, viz. Recover them out of a state of Sin and Death, into a state of Righteousness and eternal Life. 2. What God will be in Christ, to Christs Seed; viz. He will be to them a God.

(1) The Lord Covenanteth what he will do for Christs Seed. He will Recover them, &c. Herein note, 1. The benefit or mercy Pro∣mised. 2. The Object to whom this mercy is peculiarly intended.

1. The mercy itself Promised, Recovery, &c. may be considered, 1. More Generally. 2. More Particularly.

More Generally, thus conceive of Gods Recovery of Christs Seed from Sin and Death to Righteousness and Life. The Elect of Christ, through Adams disobedience and breach of the Covenant of Works, are plunged into a State of Sin and Death, as well as others: as hath been shewed. But God, that his Election might stand inviolably, upon Adams Fall publisheth his Covenant of Faith, wherein he de∣clares his Gracious will and pleasure, to Restore his Elect from Sin and Death, to Righteousness and eternal Life. Sin and Death comprehend in them Mans whole Natural misery, and are the Term from which: Righteousness and Life eternal comprize in them Mans whole superna∣tural Remedy, and are the Term to which, God will Restore his Elecm Christs Seed. 1. That God Covenanteth to Recover them from Sin to Righteousness, is clear. For, This is the Covenant that I will make with them after those daies, saith the Lord: I will put my laws into their hearts, and in their minds will I write them: and their sins and ini∣quities will I remember no more. Now where remission of these is, there is no more offering for sin. Heb. 10. 16, 17, 18. So that, when God remembers Sins no more, he remits them: where God remits Sins, there needs no more offerings to expiate and purge them away; God is fully satisfied for such, and so accepts and justifies them. And again it is promised, That As by one mans disobedience many were made Sinners: So by the obedience of one shall many be made righteous, Rom. 5. 10. Here's Recovery promised from guilt of sin, to imputed Righteousness by Iustification. God further Covenanteth; I will give them one heart, and I will put a new Spirit within you: And I will take the stony heart out of their flesh, and will give them an heart of flesh; That they may walk in my statutes, and keep mine ordinances, and do them, Ezek. 11. 19, 20. and 36. 25, 26, 27. Here's Recovery promised from the filth and power of Sin to inherent Righteousness, by Sanctification. 2. That God also Covenanteth to recover Christs Seed from Death to eternal Life, is as clear. For he saith; If by one mans offence, death reigned by one: much more they which receive abundance of Grace, and of the gift of righteousness, shall reign in life by one, Iesus Christ. Rom. 5. 17. 21.—That as Sin hath reigned unto death; even so might Grace reign through righteousness unto eternal life, by Iesus Christ our Lord. This Recovery of Christs Seed from the miserable state of Sin and

Death, to the happy state of righteousness and eternal life, seems as it were Typically to be shadowed out and promised, under Israels Recovery from Egypts miserable bondage, to Canaan. Gen. 15. 13, 14, 18. Deut. 5. 2, 3. 6. And the Jews return from their woful Captivity in Babylon, unto Sion. Ier. 24. 5, 6, 7.

More Particularly, Gods Recovery of Christs Seed from Sin and Death to Righteousness and Life, being a most large Comprehen∣sive benefit, comprizeth in it many excellent Spiritural blessings. Partly, in respect of the Impetration of it, for Christs Seed: Partly, in regard of the Application of it, to Christs Seed. I. The Impetration, or obtaining of this Recovery for Christs Seed, was by ReDEMPTI∣ON. Redemption is a Recovery of Christs Seed from the bondage of Sin, Satan, Death and the wrath of God, into the contrary spiritual li∣berty: by the payment of a just and Satisfactory price. Hence those phrases: ye are bought with a price, 1 Cor 6. 20.—h 1.515 ye were not redeemed with corruptible things, as silver and gold from your vain Con∣versation,—but with the precious blood of Christ.—i 1.516 who gave himself for us, that he might Redeem us from all iniquity.—k 1.517 Christ hath Redeemed us from the Curse of the Law, being made a Curse for us. In this work of Redemption are considerable, 1, Thel 1.518 Mediation of the Redeemer Christ, betwixt God and his Seed. 2. The 〈◊〉〈◊〉m 1.519 Satisfaction of this Mediator, made to Gods Justice, by his Death, for the Sins of all his Seed. 3. The Meritoriousn 1.520 Re∣conciliation of all his Seed unto God by this full Satisfaction. II. The Application of this Recovery thus obtaind to Christs Seed, is effected especially by these several steps, or degrees. viz. 1. By conviction. Christs Seed being throughlyo 1.521 Convinced both of their own sin and misery, by nature: and of the sufficient Remedy thereof in Christ by Grace. 2. By couversion. When theyp 1.522 are turned from darkness to light, and from the power of Satan unto God. This Conversion, in respect of several notions and Considerations, is expressed in Scrip∣ture by divers Names, which for substance import one and the same thing. It is stiled (¹) In regard of the newness of Condition where∣into they are brought,q 1.523 Renovation or Renewing. (²) In regard of Natures inability, and of the Necessity of Divine Power, to bring them unto this new condition,r 1.524 New-Creation. (³) In regard of Gods way of bringing them into this New state, Outwardly by the call of his word as the instrument: Inwardly by the call of his spirit as the efficient thereof,s 1.525 Vocation, or Calling. (⁴) In regard of the resemblance that this Conversion hath with mans Natural generation and birth, its stiledt 1.526 Regeneration, New-birth, or Being born from above. (⁵) In respect of their separation from Sin, un∣to Holiness of Person and Conversation,u 1.527 Sanctification. (⁶) In regard of Divine Principles, Habits and gratious Qualifications in∣fused, thex 1.528 Participation of the Divine Nature. (⁷) Finally to mention no more in regard of their spiritual Motion from misery to happiness, its stiled Ay 1.529 Transition, or Passing from Death to Life. All these

for Substance being but Conversion. 3. By Adoption. Christs Convert Seed being admitted and accepted as thez 1.530 Adopted sons of God by Grace, through Christ the only son of God by Na∣ture. In and with which adoption they receive the Priviledges of Sons; viz.a 1.531 The Spirit of adoption, both crying Abba Father, and Attesting their Sonship.b 1.532 Son-like liberty and freedome.c 1.533 Heirship to God. Co-heirship to Christ. 4. By Iustification. When Godd 1.534 freely remits all their unrighteousness, and accounts their persons righteous, meerly for the meritorious and Satisfactory obedience of Christ, imputed to them of meer grace, through Faith only. 5. By Donation of divers spiritual Priviledges, as Consequen∣tial fruits of Conversion, Adoption and Justification: especially these, viz.e 1.535 Peace with God in Christ.f 1.536 Joy in the Holy Ghost.g 1.537 Diffusion or shedding abroad of Gods love in the Heart.h 1.538 As∣surance of a Good spiritual state towards God, in Christ.i 1.539 Pro∣gress and Growth in Grace. Andk 1.540 faithful Perseverance, or Final Constancy in this gracious Christian state unto the Death. 6. Fi∣nally, By Glorification, God compleats this Recovery of his elect from Sin and Death to righteousness and life;l 1.541 Receiving their Spirits made perfect, into glory, immediately upon Death: And at the Last day,m 1.542 Raising up their bodies in glorious state to be re∣united with their Spirits, That so both bodies and souls mayn 1.543 meet the Lord coming to judgement, may beo 1.544 open y acquitted when the whole world besides shall be condemned, may with Christp 1.545 judge both men and Angels, & afterwards may ascend with Christ into the higest Heavens,q 1.546 there to have full immediate uninterru∣pted vision & fruition of God in Christ face to face unto all eternity.

Thus of the Benefits Covenanted which God will do for Christs Seed; He will Recover them, &c.

2. The object to whom these Grand Benefits are intended in Christ, is only Christs Seed, The Elect. For, 1. They, and they alone were before the foundation of the world, in Christ eternallyr 1.547 elect∣ed and predestinated to these benefits. 2. They, and they alone are the Persons for whom Christ in fulness of time intentionally shed his blood and laid down his life, that he might purchase and procure these mercies for them. Even; fors 1.548 Gods Elect: fort 1.549 the children of God. Foru 1.550 the children which God had given him: forx 1.551 his Church: fory 1.552 his people: forz 1.553 his sheep. 3. They, and they alone are the persons to whom these Benefits and Mercies are in due timea 1.554 actually and effectually applyed and bestowed in Jesus Christ through the operation of the Spirit. Consequently they alone that are Christs Seed, the Elect, are the Object to whom these Benefits and Mercies are intended in Christ.

(2) The Lord Covenanteth, what he will be to Christs Seed: viz. He will be to them a God. That thus God Covenanteth, is clear

in the Tenour of the Covenant of Faith, as Renewed to Abraham, Israel, David, The Iews, and in the New Covenant. 1. To Abra∣ham God saith;b 1.555 I will establish my Covenant between me and thee, and thy Seed after thee, in their Generations, for an everlasting Covenant: To be a God unto thee, and to thy Seed after thee. And I will give unto thee, and to thy Seed after thee, the Land wherein thou art a stranger, all the Land of Canaan, for an Everlasting possession: And I will be their God. 2. To Israel at Horeb,c 1.556 I am the Lord thy God, &c. 3. To David God promiseth, in reference to his Seed;d 1.557 He shall cry unto me, Thou art my Father, my God, and the Rock of my Salvation. 4. To the Jews, Captived in Chaldea, the Lord Promiseth frequently by his Prophets;e 1.558 They shall be my people, and I will be their God. 5. Finally, This is the Grand blessing Promised under the New Covenant;f 1.559 I will put my laws into their mind, and write them in their hearts: And I will be to them a God, and they shall be to me a peo∣ple. Thus the Lord Covenanteth what he will be to his people, to the Seed of Christ: He will be to them a God. And what could God say more? For, of all Federal Clauses and Promises in Gods Book, this is the Highest, Fullest, Surest, and Sweetest. I. The High∣est. For the blessing herein promised is theg 1.560 Most-High God, the Supreme Good, theh 1.561 only Good: from whose goodness every Good thing flows. It was much that God said to Abraham, being about to Enter into Covenant with him;i 1.562 Fear not, Abraham: I am thy shield, and thy exceeding great reward. A Shield; A Reward: A great Reward; An exceeding great Reward; And all this, to Abraham. What Security, what Sufficiency is here for Abraham? It was much more, that God, Covenanting with David, Promised to his Seed;k 1.563 I will be his Father, and he shall be my son. But it is most of all that the Lord saith: I will be to them a God. God is higher then Heaven, or Earth: then Grace, or Glory: then things present, or to come: then Men, Angels, or Seraphims: and therefore when God promiseth Himself, he promiseth the Highest Good Promiseable. The whole Covenant is a rich Ring of Gold, or chain of Pearl: but this Promise is as the highest Diamond in the Ring, and most precious Jewel in the Chain. It is the very Crown and top-excel∣lency of all the Promises. II. The fullest. No Promise in Scripture is so Compleat and Comprehensive as this promise. When God is Promi∣sed: what is not promised? 1. All that's in God, is promised: His wisdom, for Direction: His Power, for Protection: His Grace, for acceptation; His Mercy, for Commiseration: His Justice, for Remuneration, &c. 2. All that is Gods, is Promised: His Creatures on Earth, to serve us: His Angels in Heaven, to guard us. His Ordinances, in this world, to make us holy: His recompences in the world to come, to make us happy: His comforts, to support us: His Graces, to adorn us: His Glory, to crown us, &c. all these are Promised: yea all things are Promised, when God is Promised. God is All in All. Therefore this Promise of God is the Center where all the Promises meet: The Sea whereinto all the Pro∣mises

Empty themselves. III. The Surest. For, when God hath made divers other Promises to his People, he is wont to close them up with this: (ⁱ) and I will be your God. This he adds as a strong* 1.564 Bond, or firm Seal unto his other Promises. And no wonder: For, if God will perform this greatest of all blessings: he will never deny, or withold, any lesser inferiour blessing. If he give that which im∣plies all good, which is the fountain of all good: surely he can count no good thing too dear for us. He that spares not his own dearest self, how shall he not with himself freely give us all things? IV. Fi∣nally, This is the Sweetest of all Gods Promises: and of all his Covenant-Agreements. viz. I will be to them a God. For, 1. This gives the Sweetest Right and Property. It gives us Right to, and Property in the Sweetest God. God ism 1.565 Light without obscurity: How sweet is such light to the Mind! God isn 1.566 Life, without Morta∣lity: How sweet is such Life unto the Soul! God iso 1.567 Peace, with∣out perplexity: How sweet is such Peace unto the Conscience! God isp 1.568 Love, without mutability: How sweet is such Love unto the Heart! Yea God is all Sweetnesses. And whatsoever sweetness is among the Creatures, it originally flows from this uncreated sweetness of God. Oh therefore how incomparable sweet is it to have Property in this God, To have this God for our God! 2. This stablisheth the sweetest Relation betwixt God and us: That he should be ours, and we his. No Relation on Earth, of Master and Servant, of Parent and child, or of husband and wife, can be in any degree Compared to this Relation. They are but shadows, butq 1.569 bitter∣ness, in comparison of this sweetness. 3. This yields the fullest and sweetest Satisfaction. No Creature can satisfie, or fill the Soul: But God fils the soul, satisfies the heart abundantly. Mans heart is made capable of God, and therefore is restless till it Center itself in God. Beyond God, the heart can desire nothing: therefore to have God must needs be sweetest of all. 4. Finally, This Promise is an Antidote against all Gall and bitterness, bringing God to be thine. For then, The Bitterness of wrath is Past: for God is thine, to Love thee. The bitterness of sin is Past: for God is thine freely to Pardon and Justifie thee, fully to purge and Sanctifie thee from all Sin. The bitterness of Death is Past; for God is thine, to arm thee against death, to pluck out the sting of Death, and at last totally to redeem thee from the state of Death and from all Possibility of Dying any more. Oh how infinitly sweet is that God, that thus sweetens all our bitterness! how sweet that Promise, that makes this God ours! Thus God Covenants what he will be to Christs Seed; He will be their God. And these are the Benefits and mercies which God on his part Covenanteth and Promiseth in Christ to his Seed.

II. Christs Seed on their part, do in like sort reciprocally promise, restipulate and Covenant with God in Christ, The Performance of divers Federal Duties. viz. 1. What they will do. ^1. They will Ac∣cept Christ by true Faith; and in Christ, all Gods Covenanted Mercies:

And ^2. They will walk worthy of him and them, according to the Gospel. 2. What they will be. They will become Gods people, in Christ. Oh how much is here implied in a few words!

1. What they will do. And here they restipulate two things espe∣cially; viz.

1. To accept Christ by Faith unfained, and in him all Gods Covenanted Benefits and Mercies. That they restipulate thus to accept Christ and the Covenanted mercies by true Faith, wil appear upon due Conside∣ration of these Particulars. viz. 1. That, Acceptance of Christ by true Faith is required, in order to the actuall participation of these Covenanted Mercies; Recovery from Sin to righteousness, from Death to life, and having God to be their God. Christ saith, r 1.570 This is the work of God, that ye believe on him whom he hath sent. Iohn saith, s 1.571 This is his Commandment, that we should believe on the name of his son Iesus Christ, and love one another, as he gave us Com∣mandment. And he that keepeth his Commandments, (whereof this believing in Christ is the chief,) dwelleth in him and he in him. And therefore hath God to be his God, and hath righteousness and life from God in Christ. Thus Paul and Silas command the Jaylor to believe in order to his Salvation; t 1.572 Believe on the Lord Iesus Christ, and thou shalt be saved, and thine house. 2. That, The Not-believing in Christ, is condemned, and threatned with Death and damnation. Condemned, as that u 1.573 Sin of Sins, whereof the Spirit of Christ chiefly convinceth and reproveth the world. Threatned; x 1.574 He that believed not shall be damned. y 1.575—He that believeth not, is condemn∣ed already, because he hath not believed on the name of the only begotten son of God.—He that believeth not the son, shall not see life: but the wrath of God abideth on him. z 1.576 This is the Record, That God hath given to us Eternal life; and this life is in his Son. He that hath the Son hath life: and he hath not the son of God hath not life. 3. That, the Cove∣nanted Benefits are promised peculiarly to believing in Christ, and accepting of him by Faith▪ As, (•…•…) Recovery from Sin to Righte∣ousness; a 1.577 To him give all the Prophets witness, That through his name whosoever believeth in him, shall receive remission of Sins. b 1.578 By his knowledge (viz. The Knowledge of Christ by Faith) shall my righteous servant justifie many; for he shall bear their iniquities. (²) Recovery also from death to eternal life; c 1.579 whosoever believeth on him shall not be ashamed: or, as Peter hath it, shall not be Confounded. Ye, d 1.580 He that believeth shall be saved. e 1.581 God so loved the world, that he gave his only begotten son: That whosoever believeth in him, should not perish, but have Everlasting life. f 1.582 And Iesus said unto them; I am the bread of life: He that cometh to me shall never hunger; and he that believeth on me shall never thirst. g 1.583—Iesus said unto her; I am the Resurrection, and the life: He that believeth in me, though he were dead, yet shall he live; And whosoever liveth and believeth in me shall never dye. 4. Finally, That the Cove∣nanted Mercies are actually bestowed upon them that accept Jesus

Christ by Faith unfained. Abraham h 1.584 believed, and is justified with the righteousness of Faith, and thereby is made also heir of the world: and this is written, To let us know, that in like manner we shall be justified, and be made heirs, if we believe as Abraham did. i 1.585 As many as received him, (that is, Christ,) To them he gave power to be∣come the sons of God, even to them that believe on his name. And the Apostle declares, k 1.586 That they which are of the seed of Abraham, are blessed with faithful Abraham▪ And That l 1.587 if there had been a Law given which could have given life, verily righteousness should have been by the law. But the Scripture hath concluded all under sin, That the Promise by Faith of Iesus Christ might be given to them that believe. And m 1.588▪ That by Christ, we have access by Faith into this Grace, wherein we stand. Now lay all this together, and it is evident, that it is required of Christs Seed, that they accept Christ by true Faith; and in Christ, righte∣ousness, eternal life, and God to be their God: And when they close with God in this Covenant, thus they Promise to accept him.

2. To walk worthy of Christ, and of all these Covenanted Mercies, ac∣cording to the Gospel. This n 1.589 Worthy-walking is frequently pressed in the Gospel; not as implying any Meritoriousness therein, but one∣ly an Harmonious suitableness of course and life becoming them that partake such an high favour from God in Christ. Especially, Paul, o 1.590 Giving thanks unto the Father, which hath made us meet to be made partakers of the inheritance of the Saints in light: who hath delivered us from the power of darkness, and hath translated us into the Kingdom of the son of his Love: prayes for the Colossians, That they might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to his glorious power, unto all patience and long-suffering with joyfulness. And herein it is that the Gospel placeth walking worthy of the Lord.

This walking worthy of Christ, and of Covenant-Mercies in him, The Tenour of the Covenant it self requireth, and reduceth chiefly to two Heads; viz. True Repentance, and New Obedience. 1. True Re∣pentance, (which is a sanctified change of the Person, and Conversa∣tion, from Sin to Righteousness,) The Covenant of Faith requires, saying; p 1.591 Then will I sprinkle clean water upon you, and you shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a New spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of fles•…•….—I will also save you from all your uncleanesses.—Then shall ye remember your own evil way•…•…, and your doings that were not good, and shall loath your selves in your own sight, for your iniqui∣ties, and for your ab•…•…minations. Here's true Repentance compri∣zing the holy change both of person and Conversation. 2. New obedience also, Evangelically (which the Apostle calls walking in

Newness of life, Rom. 6. 4.) The Covenant of Faith cals for of all Christs Seed accepting this Covenant. As, (¹) From Abraham; q 1.592 I am the almighty God, Walk before me and be thou perfect: And I will make my Covenant between me and thee, &c. (²) From Israel entring into Covenant with God in Horeb; unto whom God said; r 1.593 Oh that there were such a heart in them, that they would fear me, and keep all my Commandments always!—Ye shall observe therefore to do all that the Lord your God hath Commanded you: you shall not turn aside to the right hand or to the left. And Israel said; s 1.594 All that the Lord hath said will we do, and be obedient. (³) From t 1.595 David and his Seed. And (⁴) From the Captive Jews, the Lord in his Covenant required obedience, saying; u 1.596 And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgements, and do them. And when Gods people upon several occasions renewed their Covenant with God, they were wont to renew their x 1.597 restipulation of sincere, cordial, universal and Constant Obedience unto the Lord: as holding themselves by ver∣tue of Gods Covenant obliged so to do. Thus Christs Seed to in him restipulate, what they will do.

2. What they will be. viz. They will become Gods people in Christ. This restipulation God eminently requires of them in the Tenour of this Covenant, y 1.598 That they shall be his people. And this which they Covenant to be, is beyond all that they Covenant to do. For, As when God promiseth to be their God, he promiseth the Highest of all Mercies▪ so when they promise to be Gods people, they promise the greatest of all Duties. What could God say more to them? What could they say more to God? By this Restipulation, ^1. All they are: ^2. All they have: ^3. All they can do: ^4. And, All they can endure; are promised unto God.

1. All they are, is hereby promised to God. When Christs Seed truly strike Covenant with God in Christ, They remain no longer Sin's, nor Satan's, nor the world's; no, nor their own; but they become Gods. z 1.599 What, know ye not that your body is the Temple of the Holy Ghost in you, which ye have of God, and 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. a 1.600 For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord: and whe∣ther we dye, we dye unto the Lord: whether we live therefore or dye, we are the Lords. Their Souls and Bodies are Spiritual b 1.601 Temples and c 1.602 Sa∣crifices. Their Minds his; to know him, and his will, and to meditate sweetly upon him: Their Consciences his; to accuse or excuse them ac∣cording to his pleasure, in all their well, or ill-doings: Their Memories his: to retain him, his Counsels, his Promises, his Comforts, & all the dear Experiments of his love and grace, in continual remembrance; Theirs Wils his; self-denyingly to Conform, subscribe and submit unto his will in all things: Their Hearts and affections his▪ To Love him entirely above all Amiables; To hate sin extreamly, being most

Contrary to him, as most detestable: To desire him intensively, above all desirables: To fly from sin exceedingly, as most abomi∣nable▪ To joy and delight in him most contentedly, above all de∣lectables: And to grieve most mournfully at that which displeaseth him, or divides from him, as most lamentable. Their Eyes his, to behold the beauty of his works: Their Ears, his, to hear the melody of his word: Their Senses his, to be Casements & inlets to his goodness: Their Tongues his, to trumpet out his Glory: Their Members his▪ to be weapons of righteousness unto holiness: Their Breath his, Melo∣diously to warble out his praises: Their Being his, to be only for him: And their wel-being his, as onely from him and in him, and to him.

2. All they have, is herein Consequently promised to God. All their Honours, Pleasures, Riches and Earthly Possessions, Liberties, Priviledges, Times, Opportunities, Artificial habits, Natural Relati∣ons, and supernatural Qualifications, they are all Homagers unto God, and must be prostrated to his Service.

3. All they can do for God, is also promised to God. As, Publish∣ing and maintaining his Truth: Promoting his Worship: Propa∣gating his Gospel: Protecting his Church: Defending his Cause: Supporting his People: Maintaining his Ordinances: Advancing his Kingdom and glory: And fulfilling his will in all the Evangelical acts of Faith and Love.

4. Finally, All they can endure for him and his Truth, must be duly un∣dergone and devoted to his glory. They must be d 1.603 shod with the preparation of the Gospel of peace; That they may e 1.604 bear Christs re∣proach, and persecution for righteousness sake; That they may undergo f 1.605 Trials of cruel mockings and scourgings, of bonds and imprisoment; That if need be they may endure, To be stoned, sawn asunder, Tempted, slain with the Sword. To wander about in sheep-skins and goat-skins, in deserts and in mountains, and in dens and caves of the earth, being desti∣tute, afflicted and tormented; That they may g 1.606 resist even unto blood, striving against Sin: And that they may h 1.607 take up their Cross daily, following Christ, i 1.608 not counting their blood or lives precious for his sake, k 1.609 who so loved them as to wash them from their sins in his own blood.

O how great a task do Christs elect undertake, when they resti∣pulate with God To be his people! And without his singular assistance, who can be sufficient for these things! Thus Christs Seed Covenant what they will be.

Doubt. But these Conditions required on the part of Christs Seed in this Covenant, (viz. of unfained Faith, worthy walking, especially by Repentance and New Obedience, and of becoming Gods people,) seem repugnant to that free Grace whereupon this Covenant is founded, and consequently ecclipse the Glory of this Covenant, rendring it herein like the Covenant of works, which Conditioned for Perfect personal Obedience.

Answ. Not so. For resolving of this Doubt therefore Consider, I. That In this Covenant of Faith, as well as in the Covenant of works,

God requires Conditions to be restipulated to him by them that are federates with him. This hath been cleared by evident Testimonies. And it is not formally and properly a Covenant, but rather a bare Pro∣mise, where there is not a mutual Agreement and stipulation be∣twixt Parties Covenanting for performance of certain terms or Con∣ditions to each other reciprocally. II. That the Conditions required of Christs seed in the Covenant of faith, are quite different from the Conditions required of Adam and his Seed in the Covenant of works. They differ especially in their Matter, Original, and End. 1. In their Matter. The Matter Conditioned in the Covenant of Works, was Perfect and Perpetual Personal Obedience. But the Mat∣ter Conditioned in the Covenant of faith, is Faith in Christ, Repen∣tance, New-obedience, and becoming Gods people in Christ. None of these were or could be Conditions of the Covenant of works. Not faith in Christ; because Man in innocency needed not Christ, nor Faith in him; nor did the Covenant of works reveal or admit of a Mediator. Adam had faith in God the Creator; not in God the Re∣deemer. Not Repentance; for before the Fall there was no sin; and therefore no need of Repentance. And after the Fall the Covenant of works leaves no place for repentance, but denounceth Death with∣out mercy. Not New-obedience, or Newness of life; for Newness of life, or New-obedience l 1.610 presupposeth the old man, and oldness of disobedience and sin. But Adam, had neither old man, nor old sins in him, or in his life, when God entred into Covenant with him. Nor becoming Gods people in Christ; For, Adam, and in him his poste∣rity were Gods people immediately by their own concreated personal integrity, and perfect conformity to God and his will, when God made the Covenant of works with them: Not needing Iesus Christ as a Mediator of Reconciliation to make them Gods people. So that the Conditions of this Covenant of faith, wholly differ from those of the Covenant of works, In their Matter. 2. In their Ori∣ginal and foundation. The Original of Adams obedience conditio∣ned in the Covenant of works, was within himself, even his Natural Con-created m 1.611 uprightness in Gods image: But the Original of these Conditions required of Christs Seed in the Covenant of faith, is without them, above them, viz. not any Natural Principle, but meer supernatural Grace and Mercy. Faith and Repentance are n 1.612 not of themselves, but are the gift of God: New-obedience, not of themselves, but they o 1.613 are created thereunto in Christ. Nor become they Gods people of themselves, but God of meer grace p 1.614 pro∣miseth to make them such, and q 1.615 makes them such according to his promise. 3. Finally, The Conditions of these two Cove∣nants differ exceedingly In their End, why they are required in them respectively. For, Personal Obedience perfect and perpetual was required, as the very r 1.616 Matter of Adams righteousness and Justi∣fication, and as the only procuring cause of his Life, under the Co∣venant of works. But the case is far otherwise in the Covenant of

Faith; Here the very s 1.617 Matter of our Righteousness is Christ and his perfect obedience, and he thereby is the onely Meritorious procuring cause of our eternal life. Faith is not the Efficient, nor Material, but onely the t 1.618 Instrumental cause of our Righteousness and life, as it accepts and receives Christ to that end. Repentance and New-obedience are required▪ as Conditions of true justifying faith: True justifying faith must be both Penitential and Obediential. Penitential, u 1.619 purifying our persons and lives from sin and impuri∣ty: Obediential, x 1.620 working by Love, which fulfils the Law; and shewing it self by good works, and so justifying us Declaratively be∣fore men; And yet this faith justifies us not, as it is Penitential, or as it is Obediential, in the Court of God: but onely as it is Instru∣mental to apply Christ for righteousness. Faith is the Instrumental Cause of Justification Covenanted; Repentance is the Qualification of the person capable of life and Salvation; and New-obedience is y 1.621 the way to, not the cause of glorification. III. That, Conse∣quently, These Conditions required in the Covenant of faith, 1. Are so far from rendring the Covenant of Faith like the Covenant of works: that they contrariwise notably increase and evidence the dif∣ference betwixt them. 2. Are so far from opposing the Free∣grace of this Covenant of faith: that they heighten and illustrate the Free-grace of the Covenant so much the more: All these con∣ditions originally springing meerly from the riches of Free-grace. 3. And finally, these Conditions are so far from ecclipsing the glo∣ry of this Covenant, that they contribute much to the Splendor of its Glory.

Hitherto of the Matters Covenanted, both betwixt God and Christ the last Adam; As also betwixt God and Christs Seed in him, reciprocally, and respectively.

SECTION IV.

THe form of this COVENANT of FAITH, comes now in the last place briefly to be inquired into. And it is twofold, viz. 1. Inward, and more Essential. 2. Outward, and more Accidental.

I. The Inward and Essential Form of this Covenant, is That Mu∣tuall Stipulation herein betwixt the Parties Covenanting, viz. Both betwixt God and Christ the last Adam; And also betwixt God and all Christs Spiritual Seed in him. This reciprocall Stipulation, either Explicit or at least Implicit, is so necessary to the Constitution and making up of the essence and being of this Covenant, that properly, formally and compleatly it cannot be a Covenant without it. For, otherwise there's no mutual engaging and obliging of the federates one to another: which the proper nature of a Covenant requires.

II. The Outward and Accidental Form of this Covenant, consists especially in its ^1. Graduall Discoveries; ^2. Various Administrations;

^3. Testamentary Disposition; ^4. Large and liberal Tender; and ⁵ visible Advantages, though it be but outwardly embraced.

1. The Discoveries of this Covenant of Faith were Graduall. The Covenant of works seems to be discovered all at once to Adam in the self-same day in which he was Created: But this Covenant of Faith was not unfolded all at once, but at sundry times, and by seve∣ral steps and degrees. As the beauty of the year increaseth to per∣fection by degrees; viz. From Winters nakedness and deformity to the buds of herbs and trees, from buds to fragrant flowers and blos∣soms, from flowers and blossoms to green growing and ripe fruit. Or, As the light of the Day groweth by degrees to its perfect glory; First, it is Day-break, day dawning, or the peering of the morning: Then it is clear Day light: Then Sun rise. Then brighter and brigh∣ter Day: At last brightest Noon-day.

Thus Gods Covenant of Faith was (1.) Most obscurely and imperfectly discovered presently after the Fall, In the z 1.622 Promise of the Seed of the woman that should bruise the Serpents head, which is not so much as called a Covenant. This was the Covenants Day-break, or first Dawning of it to mankind▪ (2.) Then somewhat more clearly to Noah; where its first stiled a a 1.623 Covenant; and under Noah's delive∣rance in the Ark by waters from the general deluge that drowned the whole world, is represented the Churches deliverance and salva∣tion by Christ from the General deluge of sin and wrath, that had overwhelmed all mankind. This was as the Covenants day-light. (3.) More clearly and fully after this, To Abraham; God b 1.624 Cove∣nanting to be his God, and the God of his seed, to c 1.625 deliver his seed out of Egypt and bring them to Canaan, a Type of Heaven, to make him heir of the world, and that d 1.626 in his seed all the Nations of the Earth should be blessed: Annexing e 1.627 Circumcision for confir∣mation of the Covenant to him. This was as the Covenants orient Sun∣rise: Now it began to shine out with bright and beauteous rayes of Grace. (4.) More fully and perfectly after this, at Mount Sinai; There, f 1.628 God Covenants with Israel, and g 1.629 Israel restipulates with God, h 1.630 Moses himself coming between them as a Typical Me∣diator. There, the Lord so dispensed his Covenant to Israel, as to Convince, Terrifie, and Direct them thereby. To i 1.631 convince them of their Sin and misery in themselves, by the Moral Law, that they might despair of Iustification by any self-righteousness: To k 1.632 terri∣fie them and fright them out of themselves, and their carnal state, by the terror of the Lord in most dreadful manner promulgating this Covenant: And To l 1.633 Direct them to Christ and his righteousness as the only Remedy against sin and misery, and this by the m 1.634 Cere∣monies and Types of Christ, annexed. (5.) More clearly and fully after this, to King David, n 1.635 with whom God made an everlasting Covenant, ordered in all things, and sure: confirmed by Gods sacred o 1.636 Oath. Wherein, amongst other things, God Covenanted p 1.637 To set up his seed after him, which should build an house to Gods Name▪

and to establish his Kingdome for ever. Which was notably fulfilled both in King Solomon, who built Gods Material Temple, and therein was a Type of Christ: and especially in Iesus Christ the Anti-type, q 1.638 of the fruit of his loyns according to the flesh, raised up to sit upon Davids throne spiritually, who builds Gods Spiritual Temple, his Church, therein to Reign for evermore r 1.639 till he hath put all his enemies under his feet. (6.) More clearly and fully after this, to the Iews in the Babylonish Captivity; with whom God Covenanted, s 1.640 To open their graves, and bring them out of their Graves, even out of their desperate Babylonish Captivity into their own Land; t 1.641 To cleanse them thoroughly from all their idols and detestable things; u 1.642 To take away their stony hearts and give them hearts of flesh; x 1.643 To put his spirit within them, and cause them to walk in his statutes; y 1.644 To unite them so sweetly, that they shall no more be two Nations, or two Kingdoms, but be closely conjoyned in one under David their King, viz. Iesus Christ the Spiritual David; And z 1.645 To set his Tabernacle and Sanctuary in the midst of them for evermore, He being their God, and they his people. These gradual discoveries of Gods Covenant at Mount Sinai, To David, and to the Captive Iews, were as the brighter and brighter Day. Finally, (7.) After all these the a 1.646 New Covenant breaks forth most clearly and compleatly, being founded upon Christ already exhibited and incarnate, and upon far better promises in Christ, &c. And this was the Covenants Noon-tide brightness, or Perfect day.

But why was the Covenant of Faith in Christ discovered gradual∣ly, by these steps and degrees, and not fully all at once? Answ. The Lord seems to have taken this gradual Course of Discovering his Covenant, 1. Because of the surpassing greatness of this my∣sterie of Saving lapsed Sinners by Iesus Christ through Faith; Re∣vealed in this Covenant of Faith, both under the Old and New Testament. This is a mysterie of mysteries, wherein many abstruse secrets and mysteries meet, as is declared in the b 1.647 Scriptures. And therefore it was a Matter too high and transcendent to be re∣vealed all at once unto the world. 2. Because of the incapacity and weakness of the Church in her primordial state. The Church and people of God under the Old Testament till Christs coming, c 1.648 were as a child under age, in Minority; too weak and rude to fadom and comprehend the full Discoveries of Divine grace and wisdome in the Covenant; God therefore according to their capacity made known his Covenant; not according to what he was able to Re∣veal, but according to what they were able to receive. At first in their infancy he disclosed but the A B C of the Covenant, till the time of Abraham: Then he learns them to spell it, from Abraham till Moses: Afterwards he taught them to read it more perfectly from Moses till Christ: and lastly he makes them fully to understand it since the incarnation of Christ. Thus as the Church grew riper and riper, the Covenant of faith shined forth clearer and clearer. 3. That the graces of the Church, Faith, Hope, Patience, &c. might

be gradually exercised and improved more and more in waiting and longing for the accomplishment of this Covenant in the exhibition of Christ. Hence, d 1.649 Abraham rejoyced to see Christs day; and he saw it, and was glad. e 1.650 Iacob expected the coming of Shiloh, to whom the gathering of the people should be: and saith, I have waited for thy Salvation, O LORD. Moses said to Israel, f 1.651 A Prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear. The Church breaths out her longing desires after Christ in the flesh, saying, g 1.652 Let him kiss me with the kisses of his mouth, for thy love is better than wine. The Patriarchs of old, h 1.653 not having re∣ceived the promises, saw them afar off, were perswaded of them, and em∣braced them. And i 1.654 how were they, that waited for the Consolation of Israel, ravished and transported with joy when Christ, the kernel of the Covenant, was exhibited! 4. Finally, That by these gra∣dual discoveries of the Covenant, God might gradually advance the excellency of his glory to the very Highest: Every additional discovery of his Covenant, proportionably augmenting the glory of his free grace, love, mercy and goodness to his elect.

2. The Administrations of this Covenant of Faith were various, as the Discoveries of it were graduall. The k 1.655 Ministration was different: but the Substance thereof still the same. The various Condition and capacity of the Church, occasioned this variety. Before Christ, l 1.656 The Ministration of this Covenant was more obscure, carnal and servile, by Promises, Prophecies, Sacrifices, Circumcision, Passover, Priesthood, a worldly Sanctuary, with other ceremonial and typical Ordinances of Divine service, all shadowing out Christ which was tò come afterwards: The Church at time being as an heir in Mino∣rity under Tutors and Governours. But since Christ, the Church be∣ing as an heir come to age, m 1.657 The Ministration of the Covenant was more clear, Spiritual, Filial, and effectual, by Preaching the word to all Nations, Gentiles as well as Iews; Baptism, the Lords Sup∣per, and other spiritual Sacrifices. Ordinances and Acts of worship: all representing Christ as come already.

3. The Disposition or Disposall of this Covenant of Faith is Testa∣mentary, as well as Federal. It is a Federal Testament, or a Testamen∣tary Covenant: as was n 1.658 formerly observed. As a Covenant, it is a convention, or an Agreement betwixt divers parties living: As a Testament it is the last will or Disposal of one dying, or Dead. It is often stiled a o 1.659 Testament in Scripture; The first Testament, or Old Testament; and the New Testament. And both in reference to Christ and his Death, Typically represented by the Death and blood of Sacrifices under the Old: Truly exhibited under the New.

The Testamentary Nature of this Covenant of faith will best ap∣pear in the resemblance that it hath to a Man's last will or Testament, wherein he disposeth of his estate Real or Personal▪ to his Posterity. In a Mans Testament are considerable, ^1. A Testator; ^2. A finall and unalterable disposal of some estate or inheritance; ^3. Posterity or friends to

whom such estate or inheritance is bequeathed; ⁴ Publication of the Testa∣ment by word or writing; and ^5. Ratification of it by the Testators Seal annexed, especially by his Death ensuing. Such things proportionably are to be found in this Testamentary Covenant of Faith: viz. 1. A p 1.660 Testator, Iesus Christ, who also is q 1.661 Mediator and r 1.662 Sure∣ty of the Testament. 2. A finall and unalterable disposal of the ever∣lasting inheritance, together with all the appurtenances thereof. The Legacies and estate bequeathed is s 1.663 the eternal inheritance, and all things thereunto belonging. The disposal of this inheritance is finall and t 1.664 unalterable; This being Christs last and u 1.665 ever∣lasting will, which is still to stand in force, without Addition thereto, Detraction thencefrom, or Alteration thereof. 3. A Posterity to whom this eternal inheritance, &c. is bequeathed, even the Elect of God, Christs spiritual seed, who are made x 1.666 Heirs and Co-heirs in Christ, the grand y 1.667 Heir of all things for their good. 4. Publication of this Testament, by written word, the Holy Scriptures, given to the z 1.668 Church for this end. Scriptures are Gods Testamentary Rolls: His Book of the Covenant. 5. Ratification of this Testament; In∣strumentally, by the Sacraments, a 1.669 Baptism and b 1.670 The Lords Sup∣per: Fundamentally, by c 1.671 the Death of Iesus Christ the Testator.

4. The tender of this Covenant of Faith is very large and liberal. The Covenant and the Grace thereof, is not onely tendered, published and offered to Christs Seed, by Election given to him: but also to the d 1.672 whole visible Church, wherein are more Tares then Wheat; yea even •…•…nto them that are out of the visible Church, viz. Pagans, and Infidels. For the e 1.673 Iews rejecting the tender of the Gospel and Covenant, and thereby counting themselves unworthy of eternal life, the Apostles turned to the Gentiles, to preach to them. And so f 1.674 God was found of them that sought him not: he was made manifest to them that asked not after him. But why is this Covenant of Faith so largely tendered? Answ. 1. That, the Elect seed of Christ may be effectually g 1.675 called and gathered, from among the corrupt mass of mankind. For, both among Iews and Gentiles, both within and without the Church, Gods elect are h 1.676 mingled among Re∣probates, as sheep among Goats, Wheat among Tares, good among bad fish: Now the Covenant-Tender doth segregate and call them out from among them. 2. That, Reprobates who neglect so great Sal∣vation tendered, may be left without excuse: and their Condemna∣tion more justly aggravated. 3. That, God, and the free tender of the riches of his grace so largely in his Covenant may be magnified and glorified. As it fell out among the Gentiles, who perceiving that the Gospel should be offered to them as well as to the Iews, i 1.677 were glad, and glorified the word of the Lord: and as many as were or∣dained to eternal life believed.

5. Finally, The visible advantages attending upon this tender of Gods Covenant, though it be but outwardly embraced, are divers and very considerable. As▪ 1. An holy Vocation and Profession. They

are k 1.678 called with a holy calling, whereby they are outwardly l 1.679 se∣parated from Infidels, and make an holy Profession of Christ and of faith in him. Upon which outward calling and Profession, The Scripture stiles them m 1.680 Believers; n 1.681 Sanctified, o 1.682 Saints by cal∣ling; p 1.683 The people of God, &c. 2. Implantation, not onely of themselves, but also of their q 1.684 children and Seed after them into the visible body of Christ. So that they and theirs become visible Mem∣bers of Christs mystical Body, and are r 1.685 federally holy and exter∣nally within Covenant, till they break themselves off again. True faith makes men members of Christs invisible Body: Profession of true faith makes them members of his visible. 3. Participation of Gods precious s 1.686 Ordinances and means of Grace, which may prove through Gods spirit effectuall to their eternal glory, wherein however they are highly preferred and priviledged before all Hea∣thens and Infidels, to whom Salvation of Sinners by Christ is not so much as tendered by the glorious Covenant of Faith.

Thus of the Nature of the Covenant of Faith described and un∣folded in respect of The Author of it▪ Parties to it, Matters Covenanted, and form of the Covenant.

SECTION V. Of certain COROLLARIES, or Consectaries, resulting from the Na∣ture of the COVENANT of FAITH, Generally Considered.

FRom the Nature of the COVENANT of FAITH, Generally thus described and considered in the last Aphorism of the fore∣going Chapter, These Corollaries or Consectaries seem naturally to result by way of Application: (Every Corollary being as a Conse∣quentiall Aphorism, from the general Description of the Covenant:) viz.

COROLLARY. I.

I. HEnce, The Covenant of Faith is a most profound Su∣pernatural Mysterie. It is▪ ^1. A Mysterie; ^2. A Profound Myste∣rie; ^3. A Supernatural Mysterie.

1. The Covenant of Faith is a Mysterie. A Mysterie (in Scripture sense) is a sacred Secret, having an hidden understanding. Such a mysterie this Covenant, it is not obvious to vulgar Capacities: but a Divine Se∣cret, wonderfully hidden from them. It is a Comprehensive Myste∣rie, A mysterie of mysteries, containing many mysteries folded to∣gether in it. For, 1. Here in this Covenant is set forth the Doctrine & way of Sinners Salvation by Christ, and this is called t 1.687 The Mysterie of the Gospel; u 1.688 The mysterie of Faith; x 1.689 The mysterie of God, and of the

Father, and of Christ. 2. Here is described to us the Person and office of Iesus Christ Mediator of this Covenant, and a joynt-party with his Seed to this Covenant. And this is called y 1.690 The great mysterie of godliness, God manifest in the flesh, justified in the Spirit, seen of An∣gels, preached unto the Gentiles, believed on in the world, received up in∣to Glory. In one Christ are many mysteries: And Christ is the ker∣nel of this Covenant. 3. Here is discovered, how Christs Seed, the Church, are united closely to Christ by Covenant through faith, and in Christ unto God. And this intimate union of the Church, Christs Seed, unto Christ, as Members of his body, of his flesh, and of his bones, (adumbrated in marriage-union betwixt man and wife,) is stiled a z 1.691 Great mysterie. 4. Here is Revealed Gods singular good will unto the Gentiles, touching their conversion and incorporation into his Church; That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ, by the Gospel. And this was so great a Secret, and so hidden from the Church of the Iews, that the Apostle cals it, not only, a 1.692 The mysterie: and The mysterie of Christ, which in other ages was not made known to the sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit: But also, The fellowship of the Mysterie, which from the be∣ginning of the world hath been hid in God. 5. Here is disclosed Gods most wise and gracious contrivance, for Re-collecting and Re∣uniting all things both in Heaven and Earth, gathering them toge∣ther in one in Christ the last Adam, as they were shattered, broken and dissipated in the first Adam. And this is called, b 1.693 The mysterie of Gods will, according to his good pleasure which he hath purposed in him∣self. 6. Here is declared, in and with what Ordinances this Co∣venant of faith is Administred from time to time. And these Ordi∣nances are called c 1.694 The Mysteries of God: and the Ministers of Christ intrusted with the Dispensation of these Ordinances, are sti∣led Stewards of these mysteries. 7. Finally, Here is promissorily and prophetically foretold, how at the great day Christ will deal with all the Saints that shall be found alive at his second coming, viz. They shall be changed in a Moment, in the twinckling of an eye, at the last Trump. And of this change the Apostle saith d 1.695 Behold, I shew you a mysterie. And by this mysterious change the surviving Saints shall be throughly fitted for their covenanted Glory.

2. The Covenant of Faith is a Profound Mysterie, A great Deep. For, Behold herein, (^1.) What a Deep of Free-grace! that when all man∣kind were by the first Adams disobedience implunged in a state of Sin and Death, yea and Christs Seed according to Election, as sin∣ful dead and worthless as any of the rest: yet these alone out of the common corrupt mass of mankind should be Recovered by the Obedience of Christ the last Adam to righteousness and life, all the rest being passed by and neglected in their misery. (^2.) What a deep of mercy and loving-kindness! That wretched worthless loveless Sinners, who had not obtained mercy, who were not a people,

should be so embraced in arms of Divine love and mercy as to obtain Christ the mercy of mercies, and in Christ to obtain Righteousness against Sin, Life against Death, Freedom against Bondage, Happi∣ness against Misery, Salvation against Condemnation, yea the most high God to be their God, and themselves to be his people. (³) What a deep of Power! That Sinners should be justified, That Dead crea∣tures should be quickened, That Enmity against God should be re∣conciled, and That extreamest baseness should be so highly exalted. (⁴) What a deep of Iustice! That Sin should be ruined, and yet the Sinner be Recovered. That e 1.696 he who knew no Sin, should be made Sin, and condemned: and they who knew nothing but Sin, should be made the righteousness of God, and eternally saved. (⁵) Finally, What a deep of Wisdom! That in this Recovery of Christs Seed, Innocency should be condemned, and the Sinner justified: Liberty should be imprisoned, and Captivity released: Light should be Ec∣clipsed, and Obscurity enlightned: Strength should be weakned, and Weakness strengthened: Peace should be perplexed, and Perplexity pacified: Love should be hated, and Enmity should be loved: That Life should dye, and Death should live. And all this was fulfilled when Christ became a Surety and Sacrifice for his Seed according to this Covenant. Yea how profound this mysterie of Gods wisdom, contriving that the same Sinners, should at once, both dye the Death threatned in the Covenant of works, and so Gods Truth and ju∣stice be fulfilled; and yet not dye▪ but live, according to the Cove∣nant of Faith, and so Gods Election, Love and Mercy be expressed. Oh how hath God f 1.697 abounded towards us in all wisdome and pru∣dence in these mysterious Dispensations! To this effect* 1.698 Luther saith most Elegantly and Spiritually; Christ, with most sweet names, is called my Law, my Sin, my Death; against the Law, against Sin, against Death: whereas in very deed he is nothing else but meer liberty, righteous∣ness, Life and everlasting Salvation. And for this cause he is made the Law of the Law, The Sin of Sin, the Death of Death: that he might re∣deem me from the curse of the Law, justifie me, and quicken me. So then whiles Christ is the Law, he is also Liberty: whiles he is Sin, he is Righ∣teousness: and whiles he is Death, he is Life. For in that he suffered the Law to accuse him, Sin to condemn him, and Death to devour him: he abolished the Law, he condemned Sin, he destroyed Death, he justified and saved me. So is Christ the poyson of the Law, Sin and Death: and the re∣medy for obtaining of liberty, righteousness and everlasting life.—Thus in Christ we may behold this joyful conflict: to wit, The Law fighting against the Law, that it may be to me liberty: Sin against Sin, that it may be to me righteousness: Death against Death, that I may obtain life: Christ fighting against the Devil, that I may be the child of God: and destroy∣ing Hell, that I may enjoy the Kingdom of Heaven.

3. The Covenant of Faith is a Supernatural Mysterie. There are my∣steries in the Creatures in Heaven and Earth, which Natural under∣standing may discover and comprehend. And there are mysteries in

God the Creator and Governour of all in Heaven and Earth, viz. g 1.699 his invisible Godhead, Power, wisdom, with other Attributes, &c. Which Angels and men by meer Natural light may find out and wade into. But this mysterie of the Covenant of Faith, viz. That Sinners in state of Death should be Restored to righteousness and Life; And that by a Surety, to whom their sins should be impu∣ted, and on whom their Death should be inflicted; And this Surety Jesus Christ, God-man descending from the fathers bosom, who knew no sin, deserved no Death; That as sinners sins are imputed to, and their Death inflicted on Christ: So Christs Righteousness through Faith, should be imputed to, and his life bestowed upon Sinners; And that all this should be Revealed in a Covenant of Faith of meer Grace when the broken Covenant of works knew no place for lapsed Sinners Recovery; This mysterie, I say, is wholly Supernatural. No Natural light of Reason and understanding of men and Angels could have devised or imagined such a Recovery of Sinners as this, from Sin and Death, to righteousness and life; Such a Recoverer as this, Jesus Christ God-man in Person, reconciling God and man by his Office; And such a Covenant as this betwixt God and man revealing this Recovery: had not God infinitely wise pleased, as to Devise, so to disclose and reveal these mysteries unto us. This is h 1.700 not the wisdom of this world, but the wisdom of God in a Mysterie, even the hidden wis∣dom which God ordained before the world unto our Glory. Which none of the Princes of this world knew: for had they known it, they would not have crucified the Lord of Glory. But as it is written, Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit. And by this Divine Revelation we become—i 1.701 Able to comprehend with all Saints, what is the breadth, and length, and depth, and heighth: And to know the love of Christ, which passeth Knowledge, that we may be filled with all the fulness of God.

COROLLARY II.

II. HEnce The Covenant of Faith is a wonderful Com∣pound and Contrivance of meer Grace. Let us under∣stand, 1. What [Grace] in Scripture-language implies. 2. What a Composition of Grace this Covenant of Faith is.

1. Grace in Scripture-phrase hath manifold acceptations. Its needless here to touch upon all, but only upon such as are pertinent to the present purpose. Grace therefore imports, 1. Primarily and most frequently, Gods free favour wherewith he respects his Creatures, and whence all blessings and Benefits originally flow to his Crea∣tures. k 1.702 There is a remnant according to the Election of grace. Now this fountain Grace, this spring-head of all good to the Creatures,

looks upon the Creatures two waies l 1.703 as Cameron well noteth; viz. (¹) As Creatures no way deserving Gods favour, or any fruits thereof. For, Creatures, as Creatures, can deserve nothing from the Crea∣tor, having nothing but what they had from him. (²) As Creatures miserable through Sin; deserving the Contrary, nothing but ill from the Creator. The former is the m 1.704 Grace of Benevolence or good will: The latter the n 1.705 Grace of Commiseration or bowels of mercy. According to the former, Adam and we in him had Paradise, Communion with God, o 1.706 Covenant of works, &c. before the fall: According to the latter, the Elect obtain p 1.707 Redemption, q 1.708 Justification, &c. after the fall. 2. Secondarily and less principally, Grace imports The fruits and effects of Gods favour. These are called Grace, because originally they flow only from Divine Grace. As, The Doctrine of the Gospel and Covenant, is called Grace; r 1.709 The grace of God which bringeth Salvation.—Habits of Sanctification are stiled Grace, s 1.710 But grow in grace.—exercise of these Habits, as Distribution to the Saints Necessities is stiled Grace; t 1.711 So he would finish in you the same grace also, &c.

2. The Covenant of Faith now, is a Compound of meer Grace. viz. It is an effect of Divine Grace and favour, wholly and meerly Gra∣tuitous: Man not only, not deserving any thing at all therein, but most justly and altogether deserving the Contrary. The Covenant of works, with the First Adam, as his Creature, was gratuitous, Adam not deserving it from God: But the Covenant of Faith with us as sin∣ful Creatures, in Christ the Last Adam, is double gratuitous, we de∣serving the Contrary evil of punishments from God. And in this sense probably some stile this The Covenant of grace; Not so much by way of Contrariety to the Covenant of works, which also is Gra∣tuitous, viz. in respect of the Grace of benevolence: but rather by way of supereminency, this Covenant being Gratuitous both accor∣ding to the Grace of Benevolence, and of Commiseration. More Particularly, I. Gods making of this Covenant of Faith with man since the Fall, is of meer Grace. Grace the only impulsive or mo∣ving Cause inclining God thereunto, as u 1.712 hath been shewed. II. Jesus Christ the x 1.713 Surety and y 1.714 Mediator of this Cove∣nant of Faith, is only of meer Grace. 1. Of meer Grace he was z 1.715 eternally elected for his Seed, and they elected in him. 2. Of meer Grace he was Promised to his Seed from the beginning of the world. He is the a 1.716 Mercy promised to our Fathers. All the Promises both of Christ, and in Christ, which are exceeding great and precious, are b 1.717 given to us. And gift is free. 3. Of meer Grace he in fulness of time was exhibited and delivered for his Seed. Hence he is stiled, c 1.718 The gift of God.—d 1.719 A son given to us.—God so loved the world, that he gave his only begotten son.—He is also said, e 1.720 To taste death by the grace of God, &c. 4. Of meer Grace Christ and his benefits are tendered and offered unto his Seed. f 1.721 Ho every one that thirsteth, come ye to the waters, and he that hath

no money; Come ye, buy and eat, yea Come, buy wine and milk without money, and without price. And again; g 1.722 Let him that is athirst, Come. And whosoever will, Let him take the water of Life freely. III. The Matters Covenanted are of meer Grace; whether on Gods Part promised, or on Our part Restipulated.

On Gods part, The Recovery of Christs Seed from the State of Sin and Death to a state of Righteousness and Life, is of Meer Grace. h 1.723 By Grace ye are saved;—not of works, lest any man should boast. 1. The Impetration or obtaining of this Recovery by Redemption is of meer Grace; i 1.724 In whom we have Redemption through his Blood the forgiveness of Sins: According to the riches of his Grace. 2. The Application of this Recovery gradually, is of meer Grace▪ viz. (¹) Conviction effectual of our Misery, and the remedy thereof is of Grace; k 1.725 The Grace of God which bringeth Sal∣vation hath appeared to all men, &c.—l 1.726 To you its given to know the mysteries of the Kingdom.—(²) Conversion is of meer Grace; whether it be stiled Regeneration, or Renewing; m 1.727 Not by works of righteousness which we have done, but according to his Mercy he saved us, by the washing of Regeneration, and Renewing of the Holy Ghost. Or Repentance; n 1.728 If God peradventure will give them Repentance.—o 1.729 Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give Repentance to Israel.—Or calling; p 1.730 who hath 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. (³) Adoption is of meer Grace; q 1.731. Ha∣ving predestinated us unto the Adoption of Children by Iesus Christ to himself, according to the good pleasure of his will: To the praise of the glory of his Grace. (⁴) Justification is of meer Grace; r 1.732 All have sinned and come short of the glory of God, being justified freely by his grace. (⁵) Sanctification is of meer Grace; s 1.733 but God who is rich in mercy, for his great love wherewith he loved •…•…s, Even when we were dead in Sins, hath quickned us together with Christ, (by grace ye are saved) and hath raised us up together, and made us sit together in heavenly places in Christ Iesus. That in the ages to come he might shew the exceeding riches of his Grace, in his kindness towards us, through Christ Iesus. (⁶) Finally, Glorification is of meer Grace also; t 1.734 But the gift of God is eternal life through Iesus Christ our Lord. u 1.735 That as sin hath reigned unto Death, even so might grace reign through righteousness unto eternal life by Iesus Christ our Lord.

On the part of Christs Seed, The Conditions required and restipula∣ted, are in like sort of meer Grace, viz. 1. Faith; x 1.736 unto you it is given, in the behalf of Christ, not only to believe on him. And again; y 1.737 By grace are ye saved through Faith, and that not of your selves, it is the gift of God. So that, though God in this Covenant Condition with Christs Seed for believing: yet God freely enables them to perform this Condition, giving them Faith whereby they do believe. 2. Walking worthy of Christ and Covenanted Mercies, is also of

meer Grace;z 1.738 For we are his workmanship, created in Christ Iesus unto good works, which God hath before ordained that we should walk in them.—Not that we are sufficient of our selves to think any thing as of our selves: but our sufficiency is of God.—who worketh in us both to will, and to do, of his good pleasure.

Thus this Covenant of Faith is a meer Compound of Free-Grace, wherein the exceeding riches of the Glory of Divine Grace are dis∣plaid, That no flesh in the point of Salvation and Recovery by Jesus Christ may have the lest colour or shadow of boasting and glorying in itself: but that he that gloryeth, might only glory in the Lord, and in the transcendent treasures of his loving-kindnesses, tender Mercies, and Free-Grace.

COROLLARY III.

III. HEnce, Iesus Christ is the very Marrow and Kernel of the Covenant of Faith. This Covenant is as a Ce∣lestial Orb; and Christ is as the radiant Sun in this Orb. This Cove∣nant is a blessed Circle and Circumference of Grace: and Christ the ve∣ry Center of this Circle. This Covenant is as a Golden Cabinet: Christ as the most precious Diamond or Iewel in this Cabinet: and all other the rich treasures of Righteousness, life, &c. therein, as the appen∣dants, ornaments and Garnish of this Jewel. Amongst them Christ stands as once the Tree of life among the Trees in the midst of Eden. How can we cast our eyes upon this Covenant, which is so full of Christ, and not observe therein much of Christ? Did the wise men soa 1.739 rejoyce with exceeding great joy, when they Saw the star that con∣ducted them to Christ on Earth? How much more should Christians rejoyce when they look into this Covenant which conducts them to the same Christ, not only as heretofore on Earth, but as now also in Heaven! The Angel after Christs Resurrection said of his Sepulcher,b 1.740 He is not here, behold the place where they laid him. But of this Covenant we may say▪ Christ is here, Come see the place where the Lord lies. For, 1. Christ is the ancient, yea the eternal foundation of this Covenant. 2. Christ is chief party to this Covenant with God. 3. Christ is the only Mediator of this Covenant. 4. Christ is the precious Mattter of this Covenant. Come and See.

1. Christ is the ancient, yea the eternal foundation of this Covenant. 1. Christ is the Ancient foundation of this Covenant. For, God Re∣vealing thisc 1.741 Covenant at Mount Sinai, founded it upon Christ the substance of those Types and Ceremonies digested into that Fe∣deral Ministration. And before that, God Revealing thisd 1.742 Cove∣nant to Abraham, grounded it upon Christ Abrahams Seed, in whom all the families of the earth should be blessed. And before both, God revealing thise 1.743 Covenant even in Paradise presently after the fall, bottomed it upon Christ The Seed of the woman. And this is very

ancient indeed, almost as ancient as the world itself, probably within a few daies. 2. Yea Christ is the Eternal foundation of this Cove∣nant. For, God Covenanted and promised nothing in Christ, in time; but what he had decreed and purposed in Christ before all time. Godf 1.744 hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love. Consequently God (foreseeing our fall•…•… in Adam) decreed to Recover us by Christ, that we might be thus holy and blameless: and to make known this his purpose to us in this Covenant. Hence our Salvati∣on and vocation are said to be given us of God in Christ before the world began;g 1.745 who hath 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. Yea eternal life is said to be promised before the world began;h 1.746 In hope of eternal life, which God, that cannot lye, promised before the world began. How could Salvation and vocation be given us, and eternal life be promised before the world began? viz. They were given and Pro∣mised in Gods Decree in Christ, that is, Decreed eternally to be given, and to be promised in him. For, All things and times, are alwaies present with God: Asi 1.747 Beza well observeth. Unless we may say, God before the foundation of the world promised to Christ (in his eternal Councel and trans-action with him) eternal life for his Seed. In some sense therefore Gods promise and Covenant in Christ, was before the world began. Therefore this Covenant in reference to the foundation of it, is Free Sure, and Everlasting. Free, because be∣fore all works: Sure, because before all Sin: Everlasting, because be∣fore all time.

2. Christ is chief party to this Covenant, with God. For, as God is A party on the one hand: So Christ and his Seed are a joynt party on the other. God deals not with Christs Seed separately and distinctly by themselves alone, for so they are not capable of Confederation with God: but he deals with them joyntly with Christ and in Christ. As he dealt with the First Adam and his Seed in the Covenant of works: So he deals with Christ the Last Adam and his Seed in the Covenant of Faith. Now this is our great advantage. For, as thek 1.748 Disciples were safe a•…•… Sea against greatest storms and Tempests, when Christ was in the ship: so Christs Seed are safe spiritually against greatest▪ Tempests of Sin, Wrath, Death, and Temptation, when Christ is imbarqued in the same Covenant with them. Though they be foolish, Christ is wise: though they be weak, Christ is strong: though they be faithless, Christ is faithful: though they be sinners, Christ is righteous and separate from sinners: though they be ene∣mies, Christ is their Reconciler: though they be cursed, Christ is blessed, and the Blesser of all his Seed: Though they be Death, Christ is Life: though they be condemnation, Christ is Salvation: though they be nothing; Christ is All. Whatsoever therefore is wanting in Christs Seed, is abounding in Christ compleatly to bear

up one side of this Covenant with and for his Seed: as the blessed God the other for himself.

3. Christ is the Onlyl 1.749 Mediatour of this Covenant of Faith. For, ^• Christ alone is The Mediatour of Reconciliation,m 1.750 recovering his Seed meritoriously by his blood from Sin and Death to righte∣ousness and life, and reconciling them to God. Hence he is called then 1.751 Surety, and the Testatour of this Covenant, Engaging himself under our debt, and ratifying this Testament by his Death. ^2. Christ alone is the meritorious Mediatour ofo 1.752 intercession, by whom we havep 1.753 access unto God with boldness, andq 1.754 acceptance with God in all our Prayers and Suits made according to his will. ^3. Christ alone is the Mediatour of all Revelation, Instruction and Doctrine. He be∣ing that eternal wisdom and word of God by whom the Father still mader 1.755 known himself and his will to mankind from the begin∣ning of the world since the Fall. Hence, its observable, when God spake of old to the Fathers, he spake by Christ, yea when God gave thes 1.756 Law, the Covenant on Sinai, it was ordained by Angels in the hand of a Mediatour. That is, God dispensed it not only by the Ministry of Angels, but also of the Mediatour. What Mediatour? No•…•… Moses, ast 1.757 Beza, andu 1.758 others after him interpret: but Christ, asx 1.759 Hierome, Ambrose, Chrysostom, Oecumen, Calvin, Pareus, and others do well expound it.

4. Finally, Christ is the Precious matter of this Covenant. All the Matters Covenanted from God to Christs Seed, or restipulated from them to God; are either Christ himself, or Mysteries in Christ. ^1. They 1.760 Recoverer and Restorer of Christs Seed, is Christ. ^2. Thez 1.761 Righteousness and eternal life whereunto they are Reco∣vered; is the Righteousness and life of Christ. ^3. The Covenant-Relation betwixt God and them, He being their God, and they his people; isa 1.762 founded in Christ. ^4. The Faith accepting those Be∣nefits, is Theb 1.763 Faith of the Son of God, Iesus Christ. ^5. The wor∣thy walking consequentially required, is that▪c 1.764 whereunto they are created in Christ. Thus Christ one way or another, is the very Matter of the Covenant. We cannot intentively behold the Cove∣nant▪ but there we may discern Jesus Christ engraven upon every Promise, every Benefit, and upon every Duty of the Covenant.

Thus Christ is The Foundation, Party, Mediatour, and Matter of this Covenant of Faith. How excellently! The Covenant of Faith is the Marrow of the whole Scriptures, the whole Bible since the Fall tending to Reveal this Mysterie: and Christ is the Marrow of the Covenant of Faith, the whole Covenant being as a heavenly womb •…•…ll of this blessed babe.d 1.765 Mine eyes (said Luther) shall behold no∣thing

else but this inestimable prize, my Lord and Saviour Christ. He ought to be such a treasure unto me, that all other things should be but dung in comparison of him. He ought to be such a light to me, that when I have apprehended him by Faith, I should not know whether there be any law, any sin, any righteousness, or any unrighteousness in the world. For what are all things which are in heaven and Earth in comparison of the Son of God, Iesus Christ, my Lord and Saviour, who loved me, and gave himself for me?

COROLLARY IV.

IV. HEnce, The COVENANT of FAITH may in a right and sound sense be acknowledged Conditio∣nal. It is not repugnnt to, or inconsistent with, the Nature of the Covenant of Faith, to be CONDITIONAL: As God on his part promiseth, ^1. What he will do for Christs Seed, ^2. What he will be to Christs Seed: So Christs Seed on their part re∣promise, restipulate and re-oblige themselves; ^1. What they will do, viz. They will Accept Christ and all covenanted mercies in him by Faith, And they will walk worthy of him and them in all well∣pleasing, according to the Gospel: ^2. What they will be, viz. They will become Gods Covenant-people in Iesus Christ. And all this God Conditioneth with them, and requires from them. So that This Co∣venant is Conditional, God therein imposing terms and Conditions upon Christs seed.

And here it may be opportune and useful, to take a little into Consideration that troublesome Question; Whether the Cove∣nant of Faith (or Grace) be Conditional or no? Whether God makes ite 1.766 Absolutely without all Conditions on Mans part, as some are of opinion; or Conditionallyf 1.767 upon certain terms and Conditions required from him, as others judge. For more clear

Resolution and Satisfaction to this Question, I shall do three things, viz. 1. Lay down the true State of the Question. 2. Assert and con∣firm that which shall be resolved upon as Truth by sundry Argu∣ments. 3. Refute and answer such objections as are made, with any colour of strength, to the Contrary. And all this I shall endea∣vour with what brevity and perspicuity I can, as being more desi∣rous to treat of this subject of the Covenant Doctrinally and Practi∣cally, then Polemically or Controversally.

1. As for the true state of the Question. viz. Whether the Cove∣nant of Faith (usually stiled the Covenant of grace) be Conditio∣nal, or no? I offer these three things briefly to be considered for clearing of it, that so we may see wherein the very knot and point of difference lies, viz. 1. The Notation of the word [Conditional] or [Condition] 2. The Distinction or Distribution of [Conditions] into several sorts. 3. The particular Declaration and Signification there∣upon in certain distinct Positions or Conclusions, wherein the true state of the Question consists. Hereby the Truth shall be more distinctively manifested, and more easily confirmed; as also all Objections to the contrary more readily and satisfactorily Answered.

First, As for the Notation of the word [Conditional] or [Condi∣tion,] I shall not stay much upon it. Conditional, is that which hath some Condition annexed or adjoyned to it. Condition is a Latin word, derived from g 1.768 Condo, to lay up safe, to build, to found, to com∣pose, to make up, to prescribe, &c. Hence [Condition] noteth, 1. Properly, The Action of making, framing or composing any thing. 2. Then The Passion in being made or composed, &c. 3. The Quality by which one frameth any thing, or whereby any thing is framed, &c. 4. Hence, its used for the State which is made by framing any thing. And hereupon for any State which any person, or thing, or Cause hath or receiveth any way. As, a man abounding with honour, wealth, &c. is said to be a man of a good Conditi∣on; viz. in respect of his outward State. So an house well builded, A Castle well defended, victualled, &c. A cause well set forth and ma∣naged, &c. are said to be in a good Condition. But none of these no∣tions or Significations of a Condition so fitly agree to this present Question. 5. Condition is in a peculiar manner used to note, The Moderation, Circumscription, limitation or restriction of any thing: As by certain Exceptions, Provisoes, Terms, Qualifications, &c. propounded or imposed. Hence, Conditional is opposed to Absolute, Simple, &c. because A Condition is accounted amongst the ways, man∣ners, or means, whereby any thing may be framed, obtained or com∣passed. And in this last sense chiefly the term Condition is to be un∣derstood in the Question in hand; Whether the Covenant of Faith be Conditional, or no? that is, whether God hath so framed and propounded in his word the Covenant of Faith to man, in and through Christ, as that he hath moderated, circumscribed, limited, restrained it with certain Terms, Proviso's, Obligations, Qualifications, yes▪ and Duties imposed & requir'd of

them that shall joyn in this Covenant with God: Or whether this Covenant be not laid down absolutely and simply, without any limitation or imposition of Qualifications, Terms, Tythes or Duties at all upon these that enter into this Covenant with God? But enough touching the Notation of the word [Conditional] or [Condition.]

Secondly, Come we to the Distribution or Distinguishing of Condi∣tions thus taken, into their several sorts: And all with special refe∣rence had therein to Gods Covenants▪ Conditions, in reference to Gods Covenants, may be Considered, 1. Most largely. 2. More Re∣strictively. 3. Most Strictly.

1. Most largely. So, Conditions imply to us, Any Qualifications, Dispositions, Terms, Tyes, Duties or Performances whatsoever, in any sort imposed upon us, or required from us by God, in reference to his Covenant: whether these conditions be, ^1. 〈◊〉〈◊〉, or Going before; ^2. Concom•…•…tant, or accompanying; ^3. Consequent, or following Our entring into, or joyning in Covenant with God, in order to Justification, or Salvation.

(1) Conditions Antecedent, or Going before Gods Covenant∣ing with man, especially before his Conversion, Regeneration and Justification wherein the Covenant is effectually and savingly struck betwixt God and man, Are asserted variously. And such Conditions may be referred chiefly to these three heads. viz. 1. Meritori•…•…us. 2. Impulsive. 3. Preparatory.

Meritorious Conditions the Papists in effect assert. As Bellarmine their grand champion saith; h 1.769 A man not reconciled may by works of re∣pentance, impetrate, and of congruity merit, the Grace of justification, as was demonstrated in the first Book; why may not therefore the self-same man, when he is just and the friend of God, impetrate, and of Congruity merit re∣paration, if perhaps he shall fall? This his congruous merit by works of repentance in a person unreconciled, he makes an Antecedent Meritorious Cause or Condition of Justification, and consequently of Covenanting with God whereby justification is actually applyed. But we deny all merit in man: much more all Meritorious Conditions or dis∣posit•…•…ons in unreconciled man to Gods Covenant of Faith or Justi∣fication. Acknowledging only Christs pre-ordained merit, to be the sole Antecedent Meritorious Cause or Condition of our Covenanting with God, Justification and Salvation.

Impulsive Conditions Moving and inclining God to work Faith in one rather then in another, and to regenerate one rather then ano∣ther (and consequently to bring one into Covenant with God effectu∣ally rather then another) the Arminians seem to maintain. One said; i 1.770 littleness & humility is pre-required of God as a Condition, unto this, that he will beget Fa•…•…th in Paul rather in Caiaphas. Another said; k 1.771 That

Repentance, Faith, and even the performance of the Commandments are pre-required, unto this, that any one become partaker of the pro∣mises of the New-Covenant, among which is Regeneration. But all such I•…•…pulsive or moving▪ Causes or Conditions in the Creature, inclining God to bring man into Covenant of Faith with himself, or to give him the justifying or saving graces of the Covenant, we utterly reject and deny, as having no ground in Scripture: knowing that Gods meer Grace and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the sole Antecedent Impulsive or moving Cause of his bringing one man rather then another into Covenant with himself, and into the grace of the Covenant, Rom. 3. 24. & 4. 16. & 5. 15, 16, 17, 18, 20, 21. & 9. 15, 16, 18. Eph. 1. 4, 5, 7, 9, 11.

Preparatory Conditions fitting and disposing, both for Entring into the Covenant of Faith with God, & for Regeneration and justification, the benefits of that Covenant, are divers: yet all given of God to us as well as required by God from us. As, 1. Hearing Gods Cove∣nant Promulged, or preached. Thus l 1.772 Noah, m 1.773 Abraham n 1.774 Is∣rael at Mount Sinai, and o 1.775 Men now under the New Testament, First heard, and hear the Covenant published to them, before they actually oyn with God in that Covenant. Till they hear it, they cannot know it: till they know it, they cannot actually and expresly consent to it. 2. Conviction of the necessity of such a Covenant-state, for Remedy of their Sin and misery. As, Israel terrifyed by pro∣mulgation of the Sinai-Covenant, discovering so much sin and wrath, were p 1.776 Convinced of the Necessity of a Mediator in whom they might Enter into Covenant with God. Peters q 1.777 hearers were for their Sins first pricked in their hearts; and then they came to close with the Covenant and promises by believing. 3. Effectual calling is (in r 1.778 order of Nature, if not in time) an Antecedent preparatory Condi∣tion which God works in men in order to their closing with him in his Covenant. Not only the outward call by the word, but also the inward Call by the Spirit, principling the heart with supernatural habits of Grace, as Self-denial, Faith, Repentance, &c. (in which work the heart is meerly Passive) is a Necessary Preparation to actual entring into Covenant with God. For, by the actual exercise of true Faith, Assenting and applying, we actually accept Gods Covenant, and Justification: Now the Habit in order of Nature and Causality, must go before the Act; we must have Faith, self-denial, Repentance, &c. before we can use or exercise Faith, or any of them Paul makes Vo∣cation preparatory to Justification; s 1.779 whom he predestinated them he called: whom he called them he Iustified. First called: then justified. Thus God t 1.780 first called Abraham from his idolatrous and ungodly Condition: and then brought him into Covenant with himself & justi∣fied him. His Calling was a Preparatory Condition or Qualification in order to his Covenanting with God and justification. These and like Antecedent Preparatory Conditions or Qualifications rendring the sub∣ject capable and more immediately fit for Entring into Covenant with

God in Christ, God requires of us, and works in us. But as for any Antecedent Preparator•…•…es, as in and from our selves, by any power of Free-will, Disposing to accept Grace tendered, or to perse∣vere in Grace received, or to merit Grace or Glory; such Prepara∣tions we utterly deny and disallow, as impossible to the corrupt state of man, and as utterly inconsistent with the riches of the Grace of God.

Here also it may be noted, how u 1.781 Some distinguish (and not amiss) of the Promises of the Covenant of Grace; That some of them are Conditional, viz. those that concern the end itself, enjoyment of God in Heaven, Salvation, &c. That others are absolute, viz. those that concern the way and means, to the end, which God promiseth absolutely to give.

(2) Conditions Concomitant, or Accompanying Gods Entring in∣to Covenant with man, are, the Acting, Actual exercising, using or putting forth of such Preparatory Habits of Grace as are already Re∣ceived, to close with God Actually in his Covenant, according as the Nature of his Covenant requires. Thus God requires of them that joyn in Covenant with him,

The Acting of self-denyal, by an holy self-resignation and self-re∣nouncing: As in x 1.782 Abraham; when God Covenanted with him, he must actually deny, and depart from his Country, kindred and Fa∣thers house. Paul y 1.783 actually denyed all self-righteousness, and self∣excellencies, as loss and dung, for the excellency of the Knowledge of Christ, and for Christs righteousness by Faith. Christ z 1.784 requires all that come to him to deny themselves. The a 1.785 Grace of God, the Gospel, teaches all that would walk with God according to his Covenant, to deny all ungodliness and worldly lusts.

The Acting of Repentance. Thus Christ began to preach the Gospel, or Covenant of God; b 1.786 Repentye, and believe the Gospel. Thus Peter directs his heart-wounded Hearers; c 1.787 Repent.—for the promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call.

The Acting of Faith: Taking the Lord for their God, and Con∣senting thereby to be his people. In the Sinai-Covenant's d 1.788 so∣lemn Sanction, Moses with a bunch of Hysop actually sprinckled one half of the blood of the sacrifices on the People, as the other half on the Altar: Hereby teaching them actually to apply by Faith the blood of Christ to themselves in whom God accepted them as his Covenant-people. Christ preached; e 1.789 Believe the Gospel. The Apostle Paul and Silas preached the New Covenant thus to the

Jaylor trembling, and saying, Sirs, what must I do to be saved?f 1.790—Believe on the Lord Iesus Christ, and thou shalt be saved, and thy house. No one Duty is more pressed theng 1.791 Believing actually, to them that would close actually in Covenant with God.

The Acting of Love. The Sinai-Covenant, the Old Testament, wash 1.792 a Marriage-Covenant betwixt God and Israel. And this Marri∣age-Covenant, in the Nature of it, required the mutual Acting and exercising of their love to God: This therefore was the great Com∣mandment conditioned in the Sinai-Covenant;i 1.793 Thou shalt love the LORD thy God with all thine heart, with all thy Soul, and with all thy might.

(3) Conditions Consequent, or Following Gods taking man into Covenant with himself, are such Duties or Performances, as God re∣quires from a people in Covenant with him, and which flow from a true Covenant-state, as the proper Fruits, Effects and Consequents thereof. As,

Sincere universal and Constant Evangelical Obedience to God according to the mandatory part of his Covenant. Thus, Godk 1.794 Co∣venants with Noah to save him and his family in an Ark by water from the General deluge; but Noah, after this Covenant, must be obedient fully to God, in making, entring into and Continuing in the Ark. God Covenants with Abraham,l 1.795 that in his Seed all the families of the Earth should be blessed, &c. but after this, Abraham must walk before God (viz. in all true Faith and obedience) and be per∣fect. And particularly, himself and all his males must be Circumci∣sed throughout their generations, in token of this Covenant. God Covenants with Israel at Mount Sinai,m 1.796 to be their God, to raise them up Christ a Prophet and Mediatour from among themselves, &c. but after this, Israel must walk in all upright obedience to all Gods Laws and Commandments in an Evangelical sense.n 1.797 O that there were such an heart in them, that they would fear me, and keep all my Commandments always, that it might be well with them and their children for ever. God Covenants with the Babylonish Captives,o 1.798 to give them a New heart and spirit, &c. but after this they must walk in his Statutes, and keep his judgements, and do them. The like be said of all expressions of the Covenant of Faith.

Renewing Covenant with God by renewed Repentance, in case of Covenant-breaches or backslidings. Thus God tels Israel;p 1.799 if they shall forsake the Covenant of the LORD God, to serve other Gods, so that the Lord thereupon shall root them out of Canaan, and disperse them into strange Countries, yet if they shall Return unto the Lord their God, and obey his voice according to all that he commanded them, then he would gather them again, &c. promising to Circum∣cise their heart to this effect.—And thou shalt return and obey the voice of the LORD.q 1.800 God commands renewing of Repentance, in

case of all failings against the Covenant, promising re-acceptance of his people thereupon.

Thus of Conditions in reference to Gods Covenant, Considered most largely.

2. More Restrictively, So, The Condition of the Covenant of Faith doth more peculiarly and singularly import to us, That special Instrumental Cause, or Mean whereby we accept or Receive the Fede∣ral Benefits promised, which is only true Faith. Andr 1.801 by this Condition of Faith, The Covenant of Faith or Grace is most direct∣ly opposed and contradistinguished from the Covenant of Works; the special Condition whereof was Works, done by a mans own ability. This Faith is so singular and eminent a Condition of this Covenant, that both Covenant, Federal benefits, and Federal parties in Covenant with God, receive their Denominations from Faith. The Covenant is stileds 1.802 The Law of Faith: The Fe∣deral righteousness of it,t 1.803 The righteousness of Faith: and The Fe∣derates with God,u 1.804 They which be of Faith. In this sensex 1.805 one said well; Faith hath the greatest honour above all other Graces, to be the Condition of the Covenant. And to this effecty 1.806 another said much better then he; The stipulation required, is, That we take God to be our God: that is, that we repent of our iniquities, believe the Promises of mercy and embrace them with the whole heart, and yield love, fea, reve∣rence, worship and obedience unto him according to the prescript rule of his word. Repentance is called for in this Covenant, as it setteth forth the subject capable of Salvation by Faith; but is it self only an acknowledge∣ment of sin, no healing of our wound or cause of our accquittance.—By Repentance we know our selves, we feel our sickness, we hunger and thirst after grace: But the hand which we stretch forth to receive it, is Faith alone; without which Repentance is nothing but darkness and despair. Repentance is the Condition of Faith, and the Qualification of a person capable of Salvation: But faith alone is the Cause of Iustification and Salvation on our part required▪ It is a penitent and petitioning Faith whereby we receive the Promises of mercy: but we are not justified partly by Prayer, partly by Repentance, and partly by Faith; but by that Faith which stirreth up godly sorrow for Sin, and enforceth us to pray for pardon and Salvation. Faith is a necessary and lively Instrument of Iustificati∣on, which is amongst the number of true Causes, not being a Cause without which the thing is not done, but a Cause whereby it is done, &c. After which discourse he thus winds it up towards a Conclusion;—If then, when we speak of the Conditions of the Covenant of Grace, by Con∣ditions

we understand what is required on our part, as Precedent, Conco∣mitant, or Subsequent to Iustification, Repentance, Faith and Obedience are all Conditions: but if by Condition we understand what is required on our part, as the Cause of the good promised, though only Instrumental, Faith or Belief in the Promises of free Mercy is THE ONLY CON∣DITION.

3. Most strictly, A Condition of a Covenant may import such a Restipulation from man to God, as God requires to be perfectly in all parts and degrees, and constantly performed by him in his own person, without the least failer or default: otherwise the Covenant to be broken. Now [Condition] taken in this extremity of strict∣ness and rigour, without any terms of Moderation or Mercy at all, in case of the least default, was the Condition of the Cove∣nant of works. According to that;z 1.807 Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. Wherein, ¹▪ Perfect, and ^2. Perpetual, ³ Personal obe∣dience, is the rigorous Condition required: without which the Curse could not be avoided.

Thirdly, These things thus Premised, The true State of the Questi∣on may be declared in these few Positions following, Touching the CONDITIONALITY of the Covenant of Faith. viz.

1. No Condition (taken in the Most strict & rigorous sense) is imposed or required by God upon, or from his People in any dispensation of the Cove∣nant of Faith, so as the least Gradual fayling of that compleat exactness should utterly dissolve and break the Covenant. Such an exact rigorous obedience was the Condition of the Covenant of Works, imposed on Adam in innocency: whose failing in one act, utterly brake and dis∣solved the Covenant of works, so that it became totally impossible both for him, and all his sinful posterity, ever to keep, or to be justi∣fied by the Covenant of works any more. But no Condition, nei∣ther of Faith, nor of repentance, nor of obedience, &c. is in such ri∣gorous sense required or imposed in the Covenant of Faith, in any expressure of it: but every Condition is Evangelically lenified and sweetned with the adjunct of Integrity and Sincerity.a 1.808 Unfained faith is accepted; though attended with some gradual weakness and imperfection:b 1.809 sincere, upright uniform obedience is accepted: though accompanied with sundry defects and infirmities. In this Co∣venant God requires strict, exact and perfect obedience: but accepts sincere, uniform, impartial obedience. Cals for exactness: accepts uprightness. If exactness were not required: gradual failings and other infirmities would not be reputed sins, mourned for, and striven against. If uprightness were not accepted, no flesh could be justified or saved.

2. No 〈◊〉〈◊〉 Conditions, in, or from man, as Impulsive or Meritori∣ous to his Covenant-state, are required or admitted at all in this Covenant of •…•…aith. In man, out of Covenant with God, there can be no Antece∣dent Can•…•…e or Condition either Meriting from God, of Condignity or of

Congruity, to be brought into Covenant with him, or to be par∣taker of justification, or any other saving benefit of the Covenant from him: Or Moving and inclining God to bring him into Covenant with himself. All suchc 1.810 Antecedent Conditions we utterly disclaim, as wholly inconsistent with this gratuitous Gospel-Covenant of Faith. Antecedent Impulsives or Motives in man, we leave to the Re∣monstrants and Papists: Antecedent Merits to the Papists. The Per∣fectest believers cannot properly merit, at all: much less unbelievers. See Romans 11. 35, 36. Iob. 22. 2. & 35. 4, 5. Rom. 3. 12. Luke 17. 10.

3. In the restrictive Sense, unfained Faith, and that alone, is the Condi∣tion of the Covenant of Faith. Faith alone being that supernatural Instru∣ment whereby a man actually on his part (through the grace of God) accepts the Covenant, and the Promised Mercies of the Cove∣nant.

4. If we understand Conditions most largely. So the Covenant of Faith admits of, and requires many supernatural Conditions, Both Ante∣cedent, for Preparing supernaturally for the Covenant; And Concomi∣tant, for closing with the Covenant; and Consequent, for suitable walk∣ing according to the Covenant afterwards. As hath been explained.

And according to these two last Positions only, we Assert and Maintain, that The Covenant of Faith, or Grace is Conditional.

II. For Confirmation of this Assertion of the Conditionality of the Co∣venant of Faith, thus stated, (as the Plain and evident Truth,) I offer these few Arguments or Reasons briefly.

1. The very Nature of all Gods Covenants with man, doth ne∣cessarily imply and require therein, Conditions, Terms, Restipulati∣ons, Re-promissions, Re-engagements from man to God: without which, nothing can properly and exactly be called a Covenant. God (among other wayes) expresseth his will to man, by Pro∣mise, by Threats, by Command, by Covenant. Every of these, in the Nature of the thing, have a precise and peculiar propriety of es∣sence, differencing and distinguishing them one from another. By Promise, God declares what Good he will do for man: By Threat∣ning, he declares what evil he will inflict upon man: By Command, he declares what Duty and Performance he expects from man: But by Covenant, he declares, both what Mercies and Blessings he will on his part perform to man; and what Duties man should on his part perform reflexively▪ towards God. This is the proper Nature of a Covenant. It comprieth in it, mutual Consent and Agreement of the Federates about some mutual performances, and reciprocal obligati∣ons.

A bare naked Promise holds forth Mercy from God, but not any Duty from man: A bare naked Command holds forth Duty from man, but not any Mercy or Blessing from God: But A Covenant wherein God and man Convene and agree, holds forth, both Mercy from God, and Duty from man. So that, A Promise, or a Com∣mand, in the precise nature thereof, may be without mutual obliga∣tion: but a Covenant hath in it always a mutual obligation betwixt God and man, the Federal parties. To speak therefore of a Covenant of God with man without Conditions required on Mans part, is a Contradiction in the Adject. Whatsoever Promise hath in it the Pro∣per Nature of a Covenant; is Conditional, expresly or implicitly: and whatsoever Promise is Conditional, hath in it the Nature of a Covenant. All Gods Covenants with man, are either Of works, or of Faith. In the Covenant of works before the Fall, God Promised perpetual Life to man in Paradise: butd 1.811 conditioned with man to perform perfect and perpetual obedience to God in his own per∣son, otherwise he should dy the Death. In the Covenant of Faith since the Fall, God promiseth lapsed mans Restauration by Jesus Christ: bute 1.812 conditioneth with man to believe in Iesus Christ, otherwise he should not share in that Restauration.

2. God hath expresly or implicitly imposed upon his Covenant-people such Conditions and terms as these, by the Covenant of Faith in all the observable Expressures, and Discoveries thereof. Such Re-stipulations, Re-Performances, Re-promissions, &c. God still requires and conditions from them, that will lay hold of his Co∣venant, and mean to approve themselves his true Covenant-people. And therefore his Covenant of Faith must needs be Conditional. The Consequence is undeniable. The Antecedent also is easily cleared by Induction of Particulars. For, 1. In the first Expressure of the Cove∣nant of Faith from Adam to Noah, God Promised Explicitlyf 1.813 to put an enmity betwixt the Seed of the woman (viz. Primarily, Christ, Secondarily, his Members) and the Serpent and his Seed; that is, Satan and the wicked: and that The Womans Seed should bruise the Serpents Head. But withal God conditioned implicitly with the woman's Seed Christ and his Members, That Christ should fight against, and subdue the Devil and his Seed Efficaciously and meritoriously; and that all his Members should renounce the Serpent and his Seed, and fight against them by Gospel-faith and obedience in Christ that they might bruise his Head. 2. In the second Expressure of the Cove∣nant, from Noah till Abraham, God promisedg 1.814 to save Noah and his Family in the Ark by water from the general Flood: but yet God Conditioned with Noah, that he should believe this his salvati∣on by such Means, and that he should obey God in Preparing an Ark, in laying up necessary provision in it, in Entring into it, and Continuing in it till the Flood should be abated. 3. In the third Covenant Expressure, from Abraham till Moses, God Pro∣mised to Abrahamh 1.815 to be a God to him and his Seed, to make all

the Nations of the Earth blessed in his Seed, to give them the Land of Ca∣naan, &c: but yet indented and Conditioned with Abraham;i 1.816 to deny his Countrey, Kindred, and Fathers House; To believe in the Lord, To walk before him and be perfect, and To submit himself and all his Male-Seed to the token of the Covenant Circumcision. 4. In the fourth Covenant-Expressure from Moses till David, God Promised,k 1.817 To be A God to Israel,l 1.818 To raise them up Christ a Prophet and Mediatour like Moses from among themselves,m 1.819 To give them his Sanctifying Spirit, and many Spiritual blessings,n 1.820 To superadd to them Canaan, and many Temporals, and at last to crown them with Eternal life: but withall God Conditioned and Articled with them,o 1.821 That they should be his Covenant-people,p 1.822 That they should keep his Covenant by true Faith and sincere impartial obedience to all his Commandments, And he declared unto them his Covenant, which he commanded them to perform, even ten Command∣ments. Andq 1.823 That in case of any contrary failings, they should be∣think themselves, repent, and return to God. 5. In the fifth Covenant-Expressure from David till the Babylonish Captivity, God Promised;r 1.824 To stablish Davids Seed for ever, To set up the fruit of his body upon his Throne, To build up his Throne to all Generations, &c. But withal conditioned with David,s 1.825 If thy children will keep my Covenant and my Testimony, that I shall teach them; otherwise, he would visit their transgression with the rod, and their iniquity with stripes, &c. 6. In the sixth Covenant-Expressure from the Babylonish Captivity till Christ, God Promised to his people;t 1.826 To gather them out of all Countries whither he had driven them, To bring them back to their own Land and cause them to dwell safely, To be their God, not to turn away from them to do them Good, &c. But withal he conditioned with them,u 1.827 That they should be his people, That they should not depart away from him, but fear him for ever, &c. 7. Finally, In the seventh and last Cove∣nant-Expressure, the New-Covenant, God Promiseth to his peo∣ple,x 1.828 To put and write his Law in their hearts and minds, To be their God, To make them all know the LORD, To be merciful to their unrighteousnesses, To remember their sins and their iniquities no more: But withal agreeth and conditioneth with them;y 1.829 To be his people, (which one Condition hath all other Conditions in it),z 1.830 To draw near with a true heart, with full assurance of Faith, &c. To hold fast the Profession of our Faith, without wavering, To Consider one another, to provoke unto Love and good works, &c. And elsewhere,a 1.831 From the Covenant-promises we are pressed to perfect Sancti∣fication. Thus the whole series of the Covenant of Faith, from first to last, is propounded, in all the noted Discoveries of it, with Condi∣tions▪ and Duties required from Gods Covenant-people: and there∣fore it is Conditional throughout in all ages. He that sees not this, is either a great Stranger to the Scriptures, or he wilfully shuts his eyes against the light thereof.

3. The manyb 1.832 Cautions, Warnings, and Threatnings annex∣ed to the Covenant of Faith in all the several Discoveries thereof, against breaking, violating or transgressing Gods Covenant, by unbelief or disobedience; do eminently imply, That the Contra∣ry Duties, or keeping of that Covenant, are required and Conditio∣ned in the Covenant of Faith. And consequently that it is Condi∣tional.

4. Without such Federal Conditions, Terms or Qualifications as these, None can be duly prepared for the Covenant of Faith, or be actually stated in and partakers of the Covenant of Faith and the fe∣deral benefits thereof, nor can converse and walk suitably and agree∣ably to the Covenant of Faith. Therefore such Conditions are in their place and kind, Necessary to the Effectual Application of the Cove∣nant, and Covenant-benefits unto us: For, Our Covenant-Prepara∣tion; Our Covenant-Participation; and our Covenant Conversation. 1. How should we be Prepared for Entring into Covenant with God, without some such Antecedent Preparatory Conditions as these; viz. (¹) Hear∣ing Gods Covenant preached: (²) Conviction of the Necessity of a true Covenant-state in Christ: (³) And effectual Calling, instil∣ling supernatural abilities and principles for closing actually with the Covenant? 2. How should we actually close with God in this Covenant, without the Acting or Actual exerting and exercising of (¹) Self-Denial; (²) Repentance; (³) Faith; (⁴) Love; and such like Concomitant Conditions? 3. How should we walk answerably to such a Covenant-state afterwards, without (¹) Sin∣cere, impartial, and Constant Gospel-obedience to God in Christ according to Covenant-Commands; (²) Renewing of Repentance in case of failings and backslidings; or such Consequent Covenant-Conditions? All which I have al∣ready proved to be Necessary Covenant Conditions, in Opening the State of the Question. And if these be so re∣quisite to our Covenant-state: How can they but be Covenant-Con∣ditions?

5. Such Conditions as these, do in no regard Ecclipse, but rather much advance Both the Glory of Gods free Grace, And the Sweet∣ness of our Consolation. Why then should it be thought harsh, strange, inconvenient, or any way prejudicial, to Assert the Conditionality of this Covenant of Faith?

(1) These Conditions do not Ecclipse, but Advance the riches and glory of Gods Free Grace. For, 1. All Antecedent Conditions, that might

be imagined or pretended, either to Merit any Covenant-blessing from God, Or as any Impulsive Cause to Move or incline God to admit us into Covenant with himself, are hereby utterly disclaimed and disavowed. 2. All these Covenant-Conditions allowed and As∣serted, Antecedent, Concomitant and Consequent, are avowed by us to be wholly Supernatural; The meer fruits and effects of Divine Grace, not at all of humane Nature; wholly of God, and not of our selves at all: Of meer Grace, God contrived his Covenant for us, God revealed his Covenant to us, God Prepares us for his Cove∣nant, God instates us in his Covenant, and of the same meer Grace he enables us to walk according to his Covenant proportionably: All is entirely of his meer Grace. Therefore herein we take no Glory at all to our selves, but return the whole glory entirely to God alone. Forc 1.833 what have we, but we have received it of him? Hed 1.834 works in us both to will and to do, of his good pleasure. Hee 1.835 draws, and we come. Hef 1.836 quickens us: and then lives in us, and we by him. He works all in us, and for usg 1.837 without whom we can do nothing. To him we herein ascribe, The first Grace, principling us; and the second Grace, actuating those Principles: Preventing Grace, and subsequent Grace: Operating Grace, and Cooperating Grace;h 1.838 Knocking Grace, Opening Grace, Entring Grace: we ascribe all to him, and to his Grace.i 1.839 For of him, and through him, and to him, are all things. 3. The Apostle tell us, That the special Condition of Faith, whereby we receive the Covenant and Covenanted inheri∣tance, is most subservient to Grace, saying,k 1.840 Therefore it is of Faith, that it might be by Grace. If the inheritance were by works, it should be of debt: but being by faith, it is of Grace. Faith and Grace go together. Grace freely gives, Faith alone receives: Grace is the Fountain: Faith the Cistern.

(2) These and like Conditions do not ecclipse but augment the sweet∣ness of our Consolations also. For, 1. By these Preparatory Conditions, we are comfortably Qualified to be subjects capable of the Covenant. 2. By these Concomitant Conditions we are Comfortably enabled to accept and lay hold upon Gods Covenant, who by Nature are strangers to the saving benefits of his Covenant. And thel 1.841 Pro∣mise is made sure to all the believing Seed. 3. By these Consequent Conditions we are Comfortably conformed in our Conversation to the tenour of Gods Covenant which we have accepted. 4. By all these Conditions, we are Comfortably distinguished from all Peo∣ple that are strangers to Gods Covenants; And we may comfortably try our selves, and discover whether we be in a good Covénant-state or no.

6. Many and great Absurdities, inconveniencies, paradoxes and incongruities must needs inevitably follow, upon denial of Conditi∣onality to the Covenant of Faith. For, if in the Covenant of Faith, or in any one Expressure thereof, there be no Terms, Tyes, Resti∣pulations, Re-obligations, Conditions, &c. imposed upon man, or

expected from man: but all the Tyes and obligations be onely on Gods part.

(1.) Then, The Covenant of faith bindeth onely one, not both the Federates: God is bound by his Stipulation, man is not bound by any Restipulation. Now how absurd, and contrary to the Nature of a Covenant is it, to think God to be under obligation to man, and yet man to be at liberty from God? Covenants imply reciprocal obli∣gations between Federates.

(2.) Then, God and man may agree in one and the same Covenant of Faith as Federates: and yet man on his part never Consent to the Covenant. For, Consent to the Covenant by Faith, is one of the Conditions asserted on our part: but if there be no Conditions at all on our part, then there is no Consent. How gross and absurd a Para∣dox is this, to imagine, Mans Covenant-agreement with God, yet without Consent?

(3.) Then, Those that become Federates with God in the Cove∣nant of Faith, have no more covenant-obligation, bond, tye, or Du∣ty lying upon them, after their closing in Covenant with God, then before. They are no more bound to fear, love, obey, serve, walk with God, after Covenanting with him in Christ, then before. For, the Covenant brings no Tye or Condition upon them, but leaves them loose. How absurd! This makes Gods Covenant a very loose Covenant, a very licentious Covenant: and therein God to have very ill provided for his own worship and service.

(4.) Then, A man may be in Covenant with God, and yet not differ at all by any inward Covenant-qualification, or outward Co∣venant-conversation from them that are out of Covenant. For, they that are out of Covenant with God, are destitute wholly of all salvi∣fical Covenant-conditions: and (according to this opinion) so is he. So that in this regard, it had been as good for him to have been still without, as within a Covenant-state.

(5.) Then, Gods Covenant-people have no Gospel-rule written, for their faith and obedience. For they (according to this fond opini∣on) have no tye or Condition at all imposed upon them in this Co∣venant of Faith; therefore the Condition of Faith and the Conditi∣on of Obedience is not thereby enjoyned them: consequently if it be not required by the Covenant of Faith, it is not required in all the Scripture. For since the Fall, The whole Scripture, which is Gos∣spel, is taken up with Propounding or Expounding the Covenant of Faith in Christ in one respect or another, throughout all the various dispensations thereof.

(6.) Then, Neglect of those grand comprehensive Christian duties, Faith and Obedience to God in Christ, is no sin. For the Covenant of Faith (think they) doth not impose or require these Conditions and Duties: Consequently no Scripture requires them. How can it be then any Sin to neglect them? Form 1.842 where there's no Law, there's no Transgression. And what is sin, if this be not sin?

(7.) Then, The Having, and Using of faith and obedience to∣wards God in Iesus Christ, is not the way to Heaven and eternal Sal∣vation. Why? because (according to this opinion) the Covenant of Faith, which peculiarly chalks out to us the true way to Heaven and Salvation, yet requires no such Conditions at all from us, as Faith and Obedience, in order to eternal Salvation. But this is noto∣riouslyn 1.843 contrary to the Covenant and Scriptures, teaching, that without them there's no Salvation.

(8.) Then, Faith and Obedience to God in Iesus Christ were will-worship, un-instituted, un-required of God. For, if the Cove∣nant of Faith do not require them, do not indent and condition for them, No Scripture since the F•…•…ll requires them: All Scripture being wholly taken up one way or other about this Covenant of Faith. And if they be noto 1.844 required from us, how shall they be excused from will-worship, and being inventions of man? God then may say,p 1.845 Who required these things at your hands?

(9.) Then, The Pagans, that are utter aliens to Gods Covenant of Faith, are as much tyed to Duties of Religion, as true Christians that are Federates with God in Christ. For, these are (after this opi∣nion) tyed to no duties, terms or conditions, by Covenant: and those, as well as Christians, are tyed by theq 1.846 Law and light of Nature in the Natural conscience, to believe, obey, worship and serve the true God, that hath made Heaven and Earth.

(10.) Then, Finally, The Gospel-Ministry and Ordinances of Christ both under Old and New Testament,r 1.847 intended and given of God to his Church, For preparing man for Christ, for espousing man savingly to Christ, And for guiding men conscienciously in Christ unto perfection, Are altogether vain and useless. For (accor∣ding to this opinion) All Conditions tending to prepare for Christ, unite to him, or to give Communion with him, are denyed. But the Scriptures abundantly testifie, That Gods Covenant of Faith ap∣points A Gospel-Ministry and Ordinances for the said end, to conti∣nue in his Church till the worlds end.

From all this its plain, that to deny the Conditionality of the Covenant of Faith, is an Absurd opinion with a witness, that dashes upon so many notorious and intolerable Absurdi∣ties.

7. The judgements of sound Writers, godly and learned, Ancient and Modern, Forreign and Domestique, do unanimously subscribe to the conditionality of the Covenant of Faith or grace, in the sense before stated and explained. And we are tos 1.848 walk in the way of good men, and keep the paths of the righteous:t 1.849 and to follow them that are of the Truth, as they follow Christ and his Truth. Ancient Writers (I confess) speak more sparingly of Gods Covenant of grace, and so consequently of the Conditions therein required on our part: notwithstanding they frequently urge the necessity and use of Repentance, Faith, Obedience, &c. in order to the attainment of the respective blessings spiritual and

eternal promised, which is as much for substance. But Modern Writers proceed to more exact consideration of Gods Covenant, and plainly assert the conditionality thereof in express terms. I offer here (u) in the Margin a brief Taste of their sense in this point to the Reader, whereby he may see that this conditionality of the Covenant is not any odd opinion of singularity, but a Truth very generally Received.

Cle∣ment of Rome, who lived in the Apostles times, thus speaks of Gods expectation of Repentance in all that Convert to him; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. i. e. Let us consider all generations, and we may learn that in every generation the Lord hath given place of Repentance to them that were willing to Convert unto him. Noe preached Repentance, and those that obeyed him were saved. Ionas preached destruction to the Ninivites, but they that repented of their sins, pacified God with their prayers, and obtained salvation, although they were aliens to God, &c. Ezek 23. 11. &c. Isa. 1. 16. &c. Therefore he willing that all his beloved ones should be partakers of Repentance, hath established it by his omnipotent will. Clem. Rom. in 1. Ep. ad Cor. p. 10, 11, 12. Edit. Oxonii. 1633. Thus he speaks of our Iustification by faith alone, and not by good works; yet exhorts upon other grounds unto Good-works; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And we being called by his will in Christ Iesus, are not justified by our selves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart: but by Faith, by which the Almighty God hath justified all from the beginning. To whom be glory unto ages of ages, A men. What then shall we do, brethren? shall we cease from well-doing, and relinquish charity? The Lord doth by no means suffer this to be done of us: but let us hasten with all diligence and readiness of mind to finish every good work. We see all the just were adorned with Good works: and even the Lord himself adorning himself with works rejoyced, &c. ibid. pag. 41, 42, 43. And elsewhere he thus incites to obedience; Take we Enoch, who be∣ing found righteous in obedience, was translated, nor was his Death found. Noah being found faithful, by his Ministry he preached Regeneration to the world; and by him the Lord saved the Creatures which with Consent entred into the Ark. Abraham called the friend of God, was found faithful▪ in that he became obedient to the words of God. He by obedience came out from his Country, and from his kindred, and from his fathers House, that leaving a little Country, and a weak kindred, and a small House, he might inherit the Promises of God Gen. 12. 1, &c. 13. 14, &c. 15. 5, &c. ibid. pag. 12, 13, 14, 15. And thus he elsewhere directs, in reference to the obtaining of Promised gifts, and the finding of Christ; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. i. e. Let us therefore earnestly strive to be found in the num∣ber of them that wait for him, that we may partake the gifts promised. But how shall this be, beloved? If our mind be established on God by Faith, if we seek-out things well-plea∣sing and acceptable to him, if we perform th•…•…ngs agreeable to his inculpable will, and if we shall follow the way of Truth &c.—This is the way beloved, in which we shall find our Saviour Iesus Christ, the High-Priest of our offerings, the supporter and succourer of our infirmity, &c ibid. pag. 45, 46, 47.

Iustin Martyr, the Philosopher, who wrote about 150. years after Christ, thus declares the necessity of Faith in Christ and repentance, &c. •…•…xhorting the Iews thereunto; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. i. e. If there be among you any perjured-person, or Thief▪ let him cease to sin: If any fornicator, let him repent; and keep true and joyful Sabbaths to God: If any have impure hands, let him wash them, and become pure. For Isaiah hath not sent you into a bath, that there you might wash away murders and other offences, which even the water of the sea is not sufficient to purge away: but, as is meet, this anciently was that salvifical washing, which was spoken to the penitent: nor are they any more purified with the blood of goats or sheep, or with the ashes of an heifer, or like oblations, but by faith through the blood of Christ, and his Death, who dyed for that very cause, as Isaiah saith; &c.—Therefore by the Lavor of Repentance, and of the knowledge of God, which was instituted for the sins of Gods people, as Isaiahs cryes, we believe, and know, and preach; that very washing declared by him, which alone can purifie the penitent, to be

the water of Life. Iustin Martyr in Dialog. cum Tryphon. Iudaeo. pag. 177. & 178. edit. 1593. And afterwards he saith; Abraham had not from God a testimony of his righteous∣ness, for his Circumcision, but for his Faith. For before he was circumcised, thus it was said of him; And Abraham believed God, and that was reckoned to him unto righteousness. Wherefore we also in the uncircumcision of our flesh believing •…•…od through Christ, and ob∣taining that Circumcision which is profitable to the obtainers, viz. Circumcision of the Heart, we hope we shall appear just and well-pleasing unto •…•…od. ibid. pag▪ 250. lin. 5. &c.

Cyprian, who wrote about 240. years after Christ, singularly commends Faith, as that whereby we are justified, whereby we receive the plentiful endowments of the Holy-Ghost, and whereby we have all our ability; Fidem in totum prodesse: & tantum nos posse, quantum credi∣mus. In Genesi; Et credidit Abraham Deo, & deputatum est ei ad justitiam. Cypr. Testi∣mon. l. 3. s. 42. p 428. edit. 1593. And elsewhere, Non enim, qui beneficiorum terrestrium mos, in capessendo munere coelesti, mensura ulla vel modus est: profluens largiter Spiritus nullis finibus premitur, nec coercentibus claustris intra certa metarum spatia fraenatur. Ma∣nat jugiter: Exuberat affluenter. Nostrum tantum sitiat pectus, & pateat. Quantum illuc fidei capacis afferimus, tantum gratiae inundantis haurimus. D. Cyprian. Epist. 2. S. 2. Edit. 〈◊〉〈◊〉. p. 2, 〈◊〉〈◊〉.

Ambrose who flourished in the year 374, &c. after Christ, thus speaks of the necessity of Faith to Salvation; Secundum propositum gratiae Dei. Sic Decretum dicit à D•…•…o ut cessante lege solam •…•…idem gratiae Dei posceret ad Salutem.—Manifestè beati sunt, quibus sine la∣bore vel opere aliquo remittuntur iniquitates & peccata teguntur▪ nullâ ab his requisitâ poeni∣tentiae operâ, nisi tantum ut credant. Ambr. Comment▪ in Ep•…•…ad Rom. C. 4. p. 189. edit. 1567. And elsewhere, speaking of the Law of the Spirit▪ he saith; Haec lex dat libertatem, solam fi∣dem poscens: ut quia quae non videt credit, de conditione erui mereatur. Com. in Ep. 2. ad Corinth. C. 3. pag. 299.

Hierom, who flourished in the 385. year after Christ, doth plainly assert certain Promises (which have special reference to the times of the New Testament) to be upon Condition; Illud∣que dicamus, quod etiamsi carnaliter sunt promissa Judaeis, tamen sub Conditione sunt pro∣missa, ut si suscepissent lumen suum quod ad eos missum fuerat, tunc etiam ista sequerentur. Quod viz. per •…•…esiderium auri, & opum abundantiam, rerumque carnalium, quarum semper ista gens capiatur illecebris, susciperent ad se missum Filium Dei: quem quia non suscepe∣runt, universa sublata sunt, & suscipientibus spiritualiter reddita haereditas. Hieronym. Com∣ment. in •…•…saiam. cap. 60▪ pag. 228. A. B. Tom. 5. Edit. 1553.

Chrysostom, who flourished, in the year 398. after Christ, shews that God requires faith un∣to justification; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. i. e. Hearing of Salvation, he added Righteousness and not thy righteousness, but Gods, subindicating the abundance and facility thereof. For thou dost not obtain it by sweatings and labours, but receivest it from the gift above, being onely one thing from within, To believe. Chrys. Homil. 2. in Ep. ad Rom. 1. 17 p. 28. A. Edit. Paris. 1633. And afterwards; How is it excluded, saith he? By what Law? of works? Nay, but by the Law of Faith. Lo, he cals even Faith a Law, per∣sisting in the names, that he might lenifie the seeming newness. But what is the Law of Faith? To be saved by Grace. Hence he shews the power of God, that he not onely saves, but also justifies, and leads unto Glorying needing nothing of works, but requiring faith alone. ibid. Homil▪ 7. in Epist. ad Rom. 3 27. pag. 79 A. B.

Augustine, who flourished in the year 420. after Christ, declares Faith to be fundamentally necessary, but such a faith as works by love, and produceth good works; Fundamentum Chri∣stus est in structura Architecti sapientis 1▪ Cor▪ 3.—Si autem Christus, proculdubio fides Christi: per fidem quippe habitat Christus in cordibus▪ sicut idem Apostolus dicit. Eph▪ 3. Porro fides Christi illa utique, quam definivit Apostolus, quae per dilectionem operatur. Aug. de fide & operih. c. 16▪ pag. 71. D. Tom. 4▪ Edit. Basil▪ 1569. Again; Cum ergo di∣cit Apostolus, Arbitrari se justificari hominem per fidem sine operibus legis: Non hoc agit ut praecepta ac professa fide opera justitiae contemnantur, sed ut sciat se quisque justificari, etiamsi legis opera non praecesserint. Sequuntur enim justificatum: non praecedunt justifi∣candum. •…•…bid cap. 14. p. 68. C. And elsewhere; Sicut per unius delictum in omnes homines in

condemnationem, ut nullus praetermitteretur: sic & in eo quod dictum est, per unius justi∣tiam in omnes homines in justificationem vitae, nullus praetermissus est. Non quia omnes in eum credunt, & baptismo ejus abluuntur: sed quia nemo justificatur, nisi in eum credat, & baptismo ejus abluatur. De Natur. & Grat. contra Pelagian. cap. 41. page▪ 750. D. Tom. 7. And a little after that; Ea quippe Fides justos sanavit antiquos, quae sanat & nos; id est, mediatoris Dei & hominum hominis Iesu Christi, fides sanguinis ejus, fides crucis ejus, fides mortis & resurrectionis ejus. ibid. cap. 44. page 751. D.

To mention no more Antient writers, come we to the Latter writers, forrein and domestique, who speak more punctually and clearly to the matter in hand.

Calvin, that Apostolical man, Speaking of the Covenant mentioned in Hos. 2. thus ex•…•…res∣seth the reciprocalness, and consequently the Conditionality thereof; Nunc declarat quibus legi∣bus hoc facturus sit: nempe, In •…•…ustitia & judicio: hoc est, in ejus federe nihil fuit simula∣tum vel fallax. Quum ergo syncere Deus populum adoptasset, quibus vitiis opponit justi∣tiam & judicium? Respondeo, haec nomina ad utramque partem contrahentem referri. Justitiam ergo Deus intelligit, non suam duntaxat, sed quae mutua sit & reciproca, ut loquun∣tur. Ioh. Calv. Com. in Hos. 2. 19. And afterwards; Et ipsa dicet m•…•…hi, Tu deus meus. Pro∣pheta enim significat Deum antevertere nos federe suo, quia alioqui arcemur ab accessu. Deus ergo sponte nos praevenit & •…•…orrigit nobis manum, deinde subsequitur Consensus fidei nostrae. ibid Comment. in •…•…os 2. 23.

Luther declares, that as God deals with us by way of Promise we deal with him by way of Faith; Deus non aliter cum hominibus unquam egit, aut agit, quam verbo PROMIS∣SIONIS: Rursus nec nos cum Deo unquam agere aliquid possumus quam FIDE in verbum promissionis eju•…•…. Opera ille nihil curat▪ nec eis indiget, quibus potius erga homi∣nes & cum hominibus & nobis ipsis agimus. Indiget autem ut verax in suis promissis in no bis habeatur, talisque longanimiter sustineatur, ac sic Fide, Spe & Caritate colatur. Quo fit ut gloriam suam in nobis obtineat, dum non nobis currentibus, sed ipso Miserente, Pro∣mittente, Donante, omnia bona accipimus & habemus. Luth. in Tom. 2. Latin. page 280 A.

Pete•…•… Martyr, describing the Covenant, asserts the m•…•…tual stip•…•…lation of the federates, viz. of God and his people to one another; Quae autem Promissa utrinque servanda fuerint, Scrip∣tura non semel docet. Deus enim pollicitus est, se futurum populi sui Deum, nempe qui adsit ei juvando, eripiendo, & modis omnibus quoad omnia bonorum genera ornando. Populus vicissim recepit se Dominum •…•…ehovam pro Deo suo credendo, colendo & obediendo habi∣turum. Christus autem in Federe, tanquam Mediator, inter utramque partem intercedit. Haec est Federis inter Deum & homines initi Explicatio & natura. Pe•…•…. Mart. in Loc. Com. Class. Secund▪ Cap. 16 Sect. 1.

Cameron Describes the Covenant of Grace by the express mention of Faith in Christ as the Condition thereof, and asserts, that in that Covenant God st•…•…pulates and requires faith from us; Fedu•…•… Gratiae est illud quo deus, propositâ conditione fidei in Christum, remissionem peccatorum in ejus Sanguine, & vitam coelestem pollicetur, idque eo fine, ut ostendat Divi∣tias misericordiae suae▪ Ioh. Cameron. de tripl. Dei cum Homine Federe. Thes. 82. And before; Quomodo differat Fides illa quam praesupponit justitia exacta in Federe Naturae, ab ea Fide quam stipulatur Deus in Federe Gratiae. Thes. 11.—In hoc convenire cum Fide quae postulatur in Federe Gratiae,—At fides quae requiritur in Federe Gratiae. Thes. 14.

Ursinus and Pareus, writing of that Common pla•…•…e, of Gods Covenant, do often express the Conditionality of the Covenant of Grace; Fedus Dei est mutua pactio inter Deum & homi∣nes, quâ Deus confirmat hominibus, se futurum eis propitium, remissurum peccata, &c. vicissim homines se obligant Deo ad fidem & poenitentiam, hoc est, ad recipiendum vera fide hoc tantum beneficium, &c. Fedus dei est unum substantia, duplex Circumstantiis: Seu, est unum, quod ad Conditiones principales, quas Deus nobis, & nos Deo stipulamur: & sunt Duo quod ad Conditiones minus principales, vel ut alii loquuntur, quod ad modum administrationis. Zach. Ursin. in Explicat. Catechet. Quest. 18. de Federe, Sect. 1. & 3.

Wendeline, in his excellent System of Christian Theology, describing the Covenant of Grace, still insists upon the Conditionality thereof; Fedus Gratiae, est dispositio Dei Gratuita, quâ per mor∣tem filii sui salutem aeternam promittit hominibus, obedientiam fidei repromittentibus & prae∣stantibus. Materia sunt personae seu partes Fedus ineuntes, 1. Deus, promittens vitam sub con∣ditione fidei & cultus sui. 2. Homines, Fidem & obedientiam repromittentes. Forma est mutua Partium, secundum certas Conditiones, obligatio.—Et vel maximè huic commendat Dei gra∣tiam & misericordiam Quod ad praescriptae Conditionis impletionem ipse hominem disponit per gratiam non tantum sufficientem▪ quâ possit, sed & efficacem, quâ velit implere conditio∣nem. Hos. 2. 19, 20. Phil, 2. 13. M. Fred. Wendelin. Christian. Theol. l. 1. cap. 19. Thes. 9. & Expl. c.

The four learned professours of Leiden, viz Poliander▪ Rivet, Walaeus, and Thysius, Though they deny the New Testament properly so called, to require the Condition of fulfilling the whole Law in Bellarmines sense; yet in another and sound sense they assert the Conditionality of the New Covenant: Sed hoc negamus, quod illi volunt, Novum Testamentum proprie dictum, quatenus est promissionis gratiae in Christo datae Doctrina▪ requirere Conditionem totius legis implendae, quod vult Bellarmin. Justificat. lib. 4. cap. 2. aut justos non esse liberos ab observatione legis divinae, quatenus il•…•…a exigit obedientiam perfectam, quâ ex debito justus aliquis pronunciatur.—Deinde, non omnem Conditionem negamus in Evangelio & Novo Testamento requiri ad Salutem▪: Requiritur enim Conditio Fidei & Novae obedientiae, quae ubique urgetur. Sed hae Conditiones à Deo gratis donantur; neque imperfectione suâ si modo sincerae sint, impediunt salutem quae ab alia causa manat. At non ita sentiendum de conditione totius legis implendae, quam statuunt illi salutis Causam, & quae à Deo nemini in hac vita do∣natur talis, ut judicium Dei sustinere possit. Iac. 3. 2. & 2. 10. Synops. purior. Theol. Disp. 23. Sect. 27, 28, 29.

Mr. John Ball, in his judicious Treatise of the Covenant of Grace, doth often mention the conditionality of the Covenant; As, (¹) In the General Nature of it. Chap. 3. page 17, 18, 19, 20. The words I have heretofore expressed in this Question. (²) In the Covenant of Pro∣mise with Adam; Of this Covenant there be two parts: 1. A Promise. 2. A Stipulation.—The Stipulation is, that they believe in him that justifieth the ungodly, and walk before him in all well-pleasing. This may be gathered, because the Promise of forgiveness cannot be received, but by Faith, and by Faith it is that we overcome the world; and vanquish Sa∣tan the enemy of our Souls, &c. Chap. 5. page 43, 44. (³) In the Covenant with Abraham; This Covenant was made in Form of a Promise, to be performed according to the purpose of Election: In thy Seed shall all nations of the earth be blessed: And in Form of a Covenant, Consisting of a Free Promise, and Restipulation: I'am God Al-sufficient, walk before me, and be perfect. Chap. 6. pag. 48. (⁴) In the Covenant with Israel at Mount Sinai▪ True it is the Promises run upon this Condition, &c. (as I have formerly in this Question Recited the words) Chap. 8. page 132, 133. And afterwards he adds; The Condition of This Covenant (in the sense aforesaid) is Faith in the promised Messiah, which is implyed in the Promise, I will be thy God; and Commanded in the Precept built upon it, •…•…hou shalt have me to be thy God. Chap. 8. page 134. And again; These words, do this and live, must not be interpreted, as if they did Promise life upon a Condition of perfect Obedience, and for works done in such exactness as is required: but they must be expounded Evangelically, describing the subject capable of life eternal not the cause why life and salvation is conferred. And by Doing, sincere uniform impartial obedience; Not exact fulfilling of the Law in every Title▪ is to be under∣stood. Chap. 8. page 136, 137. (⁵) In the Covenant with David; The Condition of this Covenant is that they should walk in the waies of the Lord, and keep his watch, &c. Chap. 9. page 149 (⁶) In the description of the New Covenant: The free Covenant which God of his rich Grace in Jesus Christ incarnate, crucified dead buried, raised up to life, and ascen∣ded up to heaven, hath made and plainly revealed unto the world of Jew and Gentile, Promi∣sing to be their God and father by right of Redemption, &c.—If they repent of their iniquities, believe in Christ, and through or by Christ in him, and walk before him in sincere constant and Conscionable Obedience. Chap. 1. of the New Covenant, page 198.

Mr. George Walker in his Compendious Treat. of Old and New Covenant, thus expresseth the Nature of a Covenant in General; viz. 1. Every true Covenant presupposeth a Division

or Separation. 2. It comprehends in it a Mutual Promising and Binding betwixt two di∣•…•…tinct Parties. 3. There must be faithful dealing without fraud or dissembling on both sides. 4. This must be between choise persons. 5. It must be about choise Matters and upon choise Convitions agreed upon by both. 6. It must tend to the wel-ordering and composing of things between them▪ Chap. 4. page 48, 49. Lond. 1640. Now if a Covenant in General, hath in it, Mutual Promising and binding of the federate parties, and choise Conditions agreed upon by both: consequently every particular species of a Covenant hath mutual Promising, binding, and Con∣ditions. Again, touching the Covenant of Nature, he saith; The condition on mans part, was obedience to •…•…ods Law, and subjection to God his Creator in all things, Chap. 5. page, 50. 51. And •…•…hough he say; That in the Covenant of Grace there is not any condition or Law to be performed on mans part by man himself, as in the Covenant of Nature: yet he grants, That Certain •…•…ifts, Graces, works and fruits of the Spirit; Outward, as the word Preached and Heard. The Sacraments given, and received, &c. Inward, as Faith by which Christ is re∣ceived and applyed: Repentance, Love, Hope, and other saving Graces, are required to be in man to make him an actual partaker of Christ, and of life and Salvation in him. Chap. 5. page 55, 56. And this is as much as we assert, denying all conditions as of and from our selves, ac∣counting all conditions or terms from us to be meer fruits of Gods grace.

Mr. William Pemble Opening the Nature of the Covenant of Grace and of works, for clear∣ing the subject of Iustification, saith; The Diversity is this, The Law offers life unto man upon Condition of perfect Obedience cursing the transgressors thereof in the least point with eternal Death▪ The Gospel offers life unto man upon another condition, viz. of Repen∣tance and Faith in Christ, promising remission of fins to such as repent and believe. That this is the main essential and proper difference between the Covenant of works and of grace, that is, between the Law and the Gospel, we shall endeavour to make good against those of the Romish A postacy who deny it. And after his proofs for it saith▪ From whence we conclude firmly, that the difference between the Law and the Gospel assigned by our Di∣vines, is most certain and agreeable to the Scriptures, viz. That the Law gives life unto the just, upon condition of perfect obedience in all things: The Gospel gives life unto sin∣ners, upon Condition they repent and believe in Christ Jesus. Pemb. Treat. of Iusti•…•…. Sect. 4. chap. 1. page 214, 215, 216, 217. Lond. An. 1635.

Mr. Joh. Owen saith; Are we of our selves any way more able to fulfil the Condition of the New Covenant? Is it not as easy for a man by his own strength to fulfil the whole Law, as to repent and savingly believe the Promise of the Gospel? This then is one main difference of these two Covenants; That the Lord did in the Old only require the Condition; now in the New he will also effect it in all the federates, to whom the Covenant is extended. in his Tre•…•…t. of Redemp. Book 3. ch•…•…p. 1. page 103. 104. Lond. 1648.

Mr. William Perkins, who by his left-handed Dexterity stabbed Popery to the heart, thus describes the Covenant of Grace; The Covenant of grace, is that whereby God, freely pro∣mising Christ, and his benefits, exacts again of man, that he would by Faith receive Christ, and repent of his Sins. Hos. 2. 18. 19. Ezek. 36. 25, 26, 27. Mal. 3. 1. The order of Cau∣ses of Salvation, Chap. 31. page 70. A. Vol. 1. Lond. 1626. And elsewhere saith; In the Co∣venant of grace two things must be considered: The Substance thereof, and The Condition. The Substance of the Covenant is, That righteousness and life everlasting is given to Gods Church and people by Christ. The condition is, that we for our parts, are by Faith to re∣ceive the foresaid benefits. And this Condition is by grace•…•… as well as the Substance, &c. Reformed Catholique, of Iustificat. II. Difference about 〈◊〉〈◊〉 manner of Iustificat. page 571. B. C. vol. 1.

Mr. Edward Reynolds saith; In the New Covenant 〈◊〉〈◊〉 works first. In the first Co∣venant man was able by his created and natural strength 〈◊〉〈◊〉 •…•…ork his own Condition, and so to Expect Gods performance: But in the New, As there is 〈◊〉〈◊〉 in the things Covenant∣ed▪ then only righteousness and Salvation; Now, 〈◊〉〈◊〉 of sins, and Adoption; In the means or intermediate Causes, which are now Christ and his righteousness and Spirit; In the stability, That a perishable, This an eternal and final Covenant that can never be changed; In the Conditions, There Legal obedience, Here only Faith and the certain Consequent

thereof Repentance: So likewise is there difference in the manner of performing these Con∣ditions; For now God himself begins first to work upon us and in us, before we move or stir towards him. He doth not only command us, and leave us to our created strength to obey the command; but he furnisheth us with his own grace and Spirit to fulfil the Com∣mand: and when he bids us come unto him, he doth likewise draw us unto him. The life of Christ. page 512. Lond. 1632.

The godly and learned Assembly of Divines, who have done m•…•…re faithful service to Iesus Christ and his Church then any Provincial or National Synod or Convocation before them since England received the Gospel, thus set forth Gods Covenant: Man by his Fall having made him∣self uncapable of life by that Covenant, the Lord was pleased to make a Second, common∣ly called the Covenant of Grace; wherein he freely offereth unto sinners life and Salvation by Jesus Christ, requiring of them Faith in him that they may be saved, and promising to give unto all those that are ordained unto life, his Holy Spirit, to make them willing and able to believe. Confes. of Faith, chap. 7▪ Sect. 3.

And elsewhere they express themselves yet more fully; The grace of God is manifested in the Second Covenant, in that he freely provideth and offereth to sinners a Mediator, and life, and Salvation by him: and requiring Faith as the Condition to interest them in him, promiseth and giveth his holy Spirit to all his Elect to work in them that Faith with all other saving graces, and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which he hath appointed them to salvation. Larger Catech. page 8. Lond. 1648. in quarto.

This Cloud of witnesses may suffice (though many more might easily be added) 1. To shew the Consent of writers to the Conditiona∣lity of the Covenant. 2. To clear yet further the true state of the Question. But thus much for Confirmation of the Covenants Conditi∣onality.

III. Lastly, As for Refutation of Contrary Arguments or Objecti∣ons, militating against the Conditionality of the Covenant, they may be easily Answered from due consideration of the Premises. I shall not need therefore to insist much upon them.

Arg. 1. x 2.1 If the Covenant stands upon any Conditions to be perfor∣med on mans part, it cannot be an everlasting Covenant, except man were so confirmed in righteousness, that he should never fail in that which is his part. But man is not now so Confirmed.—Man did fail in the Con∣dition, while there were Conditions before in the first Covenant, and there∣by the Covenant was frustrated.

Answ. 1. True; The Covenant of Faith or Grace is a Final and y 2.2 Everlasting Covenant, never to determine. 2. Its as True, That the Conditions which we Assert do no way prejudice the Covenants Perpetuity, but rather stablish it. The condition of Faith ensures the Promise; z 2.3 Therefore it is of Faith, that it might be by Grace: to the end the Promise might be sure to all the seed. The Perpetuity of the Co∣venant stands not, is not founded or bottomed, upon Conditions in us: but upon Gods Free-grace, Inviolable Truth and faithfulness, and Christs Al-sufficient Everliving Merit. 3. The Objection holds Against Conditions most strictly taken, such as was Adams obedience to the First Covenant: but such Conditions we disclaim. Against Con∣ditions Asserted, it holds not.

Arg. 2. a 2.4 Man hath no tye upon him to perform any thing whatsoever

in the Covenant; as a Condition that must be observed on his part. The Covenant plainly shews, that the whole performance of the Covenant lies only upon God himself, and that there is not one bond or obligation upon man to the fulfilling of the Covenant, or partaking in the benefit of the Co∣venant, Heb. 8. 10. Joh. 6. 45. Ezek. 36. 25, 29. If there be a Condi∣tion, and there should be a failing in the Condition, he that undertakes all things in the Covenant must needs be in fault. But the truth is, the Par∣ticulars mentioned in those Texts are not conditions of the Covenant, but Consequents of the Covenant.

Answ. 1. If God absolutely and properly do all in the Covenant, then it is not properly a Covenant but a Promise. 2. If we take Con∣ditions Most largely, for Antecedent Preparatory, Concomitant, and Conse∣sequent Conditions; Of more restrictively, for the Instrument of Applicati∣on, Faith, as hath been explained: then man hath many Tyes, bonds, and obligations upon him, as hath been proved. But if we take Condi∣tions, for Antecedent Impulsive, or Meritorious Causes, Or Most strictly: such bonds we deny in this Covenant as well as Crisp. 3. God, as the Primary, most free, independing cause and agent, obliged by no superiour Law, undertakes in the Covenant both to perform his part, and to enable us in an Evangelical sense to perform our part, giving both to will and to do, both first Grace and second Grace, infusing ha∣bits, and drawing them into act; Notwithstanding, Acti agimus: being Acted by him, we act with him. God works not upon us, as men upon stones. He draws, and we come. He is b 2.5 author and finisher of faith: yet we believe. Efficiently God performs all, by enabling us to perform: but Formally and Subjectively we perform from him. 4. Hence, All our performances are originally to be ascribed to God: all our failings to our selves. Its no less then blasphemous, to translate our Covenant-failings upon God.

Arg. 3. c 2.6 The Covenant in the Actual substance of it is made good to a person before he can do any thing. The main thing in a Covenant is Gods being the God of a People, and the model of that is Gods Love which is cast upon man before he can do any thing, Rom. 9. 11.

Answ. 1. Gods love in Election is cast upon man before the world was: much more before man can do any thing. 2. This Love is not Gods Covenant: The Covenant is the effect of this Love. 3. There are Concomitant and Consequent, as well as Antecedent Conditions. Further Resol. to objections, See in d 2.7 others.

COROLLARY V.

V. Hence, The COVENANT of FAITH is a sweet Paradise of Believers Union to, and Communion with God in Iesus Christ. We may conceive of a threefold Para∣dise, and a threefold Union and Communion with God therein. A threefold Paradise, viz. Terrestrial, wherein e 2.8 Adam was placed in

innocency: Spiritual, wherein believers are placed in Grace; And Celestial, wherein f 2.9 the righteous are placed in glory. Answera∣bly, A threefold Union and Communion with God, viz. Natural, Gracious and Glorious. Natural; and such union and Communion Adam had with God in Eden the Earthly Paradise before his Fall, by his Natural g 2.10 integrity. Gracious; and such h 2.11 union and Communion believers have with God in Jesus Christ through the Spirit by Faith in this world. Glorious; and such i 2.12 union and Com∣munion just men made perfect shall have with God in Christ fully and immediatly face to face for ever in the highest Heavens. The Natu∣rall union and Communion with God, in the Earthly Eden, Adam en∣joyed by the Covenant of Works. The Supernatural union and Com∣munion with God, whether gracious on Earth, or glorious in Hea∣ven, Christs seed enjoy by the Covenant of Faith, Initiate here, Con∣summate hereafter. And so this Covenant of Faith brings believers from Paradise, through Paradise, to Paradise. From Paradise, even the earthly Eden, where k 2.13 this Covenant, after the Fall, had its first Rise and original: Through Paradise, even the spiritual Eden of union and communion with God in his Church, where l 2.14 this Covenant hath its growth and increase: And To Paradise, even the third Hea∣vens, where this Covenant shall have its fulness and accomplishment.

Now this union and communion with God (which is the Saints spiritual Paradise, and Heaven on Earth) is grounded upon this Cove∣nant of Faith. How? In this sort. According to this Covenant, 1. We have union unto Christ by Faith immediatly. For, m 2.15 accept∣ing him by Faith as our Mediatour, Root and Representative; we Actually become his Seed, his Spouse, his Members: who before were only such intentionally by Gods Decree. 2. We thus united to Christ, are mediatly through Christs Mediation n 2.16 brought into uni∣on with God, he becoming our God, and we his people▪ 3. Being thus brought into this mystical Union to Christ and God, we conse∣quently obtain sweet heavenly Communion with them both: o 2.17 And truly our fellowship is with the Father and his Son Iesus Christ. So that, Righteousness, both imputed to us, and inherent in us: Eternal life: And all things referring and appertaining hereunto, are freely made ours, in God and in Christ. These three things Christ notably ex∣presseth in his sweet and heavenly prayer; p 2.18 Praying for all them that should believe on him through his Apostles word, That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us.—I in them, and thou in me, that they may be made perfect in one. Here's their union mystical to the Father and to Christ: but to Christ first, and then in him to the Father. That the world may know that thou hast sent me; and hast loved them as thou hast loved me▪ Father, I will that they also whom thou hast given me, may be with me where I am, that they may behold my glory which thou hast given me. Here's their Commu∣nion with the Father, in his Love; and with the Son, in his Glory, flowing from the former union.

COROLLARY VI.

VI. HEnce, The Substance and Matters of this Covenant of Faith are most High and Great: far surpassing the matters of all other Covenants, whether of God or Man. Man never could Covenant with man, what God herein Covenants with Christ and his Seed: And God never did Covenant with Man in the Covenant of Works, what he here Covenanteth in this Cove∣nant. For,

1. How high and great are the Mercies here Promised on Gods Part! I. To Christ the last Adam, God (as hath been formerly proved) promis•…•…th, 1. To invest him with a Mediatory office, whereby he should prevailingly mediate with God as Priest, Prophet and King for the Re∣covery of his Seed. 2. To Assist, comfort and protect Christ in the ex∣ecuting and fulfilling of this his office, against all extremities of suffer∣ings, All oppositions of enemies, and All his deepest discouragements. 3. •…•…o exalt Christ gloriously, in his Resurrection from the Dead, As∣cension into Heaven, and Session at Gods right hand: after he had been humbled and abased most ignominiously. 4. To accept Christ de∣lightfully and contentedly in this his Mediation for his Seed. 5. To crown and prosper Christ with compleat success in this his office for the Recovering of all his Seed. These, amongst other excellent bles∣sings, God Promiseth to Christ the last Adam, in order to the Recove∣ry of his Seed. II. To Christs seed also in him God Covenanteth and promiseth these things Principally: viz. 1. To restore them from the state of Sin, to the state of Righteousness both Imputed and Inhe∣rent. 2. To Recover them from Death, to Eternal life by Christ. 3. To be to them a God. Now, how high and transcendent are these Blessings promised! No created beings can promise such Bene∣fits. God never promised such things in the Covenant of Works to Adam in Innocency: there's no promise of any Christ, or to any Christ, or of any righteousness or life by him, or of being Adam's God in him. These are the greatest mercies that Sinners can need, Christs seed can Receive, or God himself can give.

2. How high and great the Duties Restipulated! I. By Christ the last Adam, who re-obligeth himself to God, 1. To accept, undertake and discharge this Mediatory office chearfully and faithfully, for the Recovery of his Seed. 2. To depend and fully relie upon his heavenly Father, for Assistance, Protection and Acceptance in the execution of his office, notwithstanding all Distresses, Oppositions and Discourage∣ments. II. By Christs Seed, who in Christ restipulate, 1. To accept Jesus Christ, and in him all Covenanted Mercies by faith unfained. 2. To walk worthy of Christ, and all these covenanted Mercies, accord∣ing to the Gospel. 3. And in Jesus Christ to become the People of the living God. Behold, what manner of Duties are here! Never office in this world so weighty and intricate as the Mediatory office. For,

hereby in order to the recovery of Christs Seed, Gods exactest Law was in all points to be fulfilled; Gods infinite justice offended by their sins was fully to be satisfied and appeased; Sin, Death, Hell and all the powers of darkness were to be condemned and subdued. What Abasement, what Temptations, what Reproaches and Persecutions, what Prayers, what Tears, what Torments of body, what Disertions and Agonies of soul, and what Effusion of his dearest hearts blood, did the effecting of these cost Jesus Christ? Never Creature in this world did or could so depend upon God, in such a red Sea of Ca∣lamities, as Christ did: whose Faith failed not in the least degree. And as for Christs Seed, Their accepting Christ by Faith▪ walking wor∣thy of him Evangelically, and becoming Gods People, are compre∣hensive Duties, altogether supernatural, and contra-natural; wholly above, and against all corrupted Naturals. They wholly debase Na∣ture, but exalt Grace. They altogether nullifie the Sinner, strike him off his bottome, and strip him of his boasting: but they magnifie, yea omnifie the Saviour, set him upon his Throne, and ascribe to him all the glory.

COROLLARY VII.

VII. HEnce, The Properties and Perfections of this Co∣venant of Faith are divers and excellent. In the Nature of this Covenant thus Described and opened, these are more especially Observable, viz. It is, 1. Holy. 2. Gratuitous. 3. Ordered in all things. 4. Sure. 5. Comfortable. 6. Everlasting.

I. Holy. The Covenant of Faith is stiled Holy, ^1. In the Old Testament by Daniel, describing the wickedness of Antiochus E∣piphanes;—q 2.19 His heart shall be against the Holy Covenant.—He shall have indignation against the Holy Covenant.—And have intelligence with them that for sake the Holy Covenant. To this Effect the Psalmist describing Israels wonderful Deliverance out of Egypt, lays down this as the Cause thereof, Gods faithfulness in his holy Promise or Covenant; r 2.20 For he remembred his Holy Promise, and Abraham his servant. Promise here being put for Cove∣nant, by a Synechdoche. ^2. In the New Testament by Luke; s 2.21 To perform the mercy Promised to our Fathers, and to remember his Holy Co∣venant. The Oath which he sware to our Father Abraham, &c. Thus, That this Covenant is Holy, is evident. But what is this Holiness ascribed to the Covenant? and in what respects is it Holy? Answ. A thing may be called Holy; and so this Covenant, Holy; in five respects, viz.

1. In respect of its Separation from Common things: or from Common to Sacred use and Service. Thus persons and things Dedicated and set apart for holy religious use, are frequently in t 2.22 Scripture called Holy. And thus the Covenant of Faith is holy, being separated, de∣dicated

and set apart to an holy and spiritual use, viz. The uniting of God and sinners in a Sacred Bond of Reconcilement in Christ.

2. In respect of its Perfection. Holiness implies an absence of im∣perfection, and a presence of perfection. And this u 2.23 Some think, is especially signified by Holiness. Thus God being x 2.24 most abso∣lutely perfect, without all imperfection: is most absolutely Holy. And Gods Covenant, being a Perfect Covenant in its kind, and wanting no Perfection therein for the Compleat advancing of the sinners Hap∣piness and Gods Glory thereby, is in this regard proportionably Holy.

3. In respect of its pureness and clearness from all pollution, defile∣ment, spot, or stain of sin: when there's no sinful mixture in it. As gold is said to be pure, when it is full of it self, all gold, and no mixture of dross in it: Honey is said to be pure, when there is no mixture of dregs in it. Thus, God being most pure, having y 2.25 no mixture of sin or darkness at all in him, is most Holy. The Godly being z 2.26 washed in Christs blood, and purified by Christs Sanctifying Spi∣rit, are above all other people, an a 2.27 Holy Nation, &c. And in this Sense Gods Covenant is holy, being pure, clean and separate from all Sin and sinful defilement, which may be incident to Mans Cove∣nants. Every thing in and about this Covenant being in this Sense pure and Holy: The Covenant it self must needs be pure and Holy also. For, 1. The Author of this Covenant is Holy, viz. The Lord God, who is b 2.28 Holy, Holy, Holy. c 2.29 Holiness it self.—d 2.30 who is like unto thee, Glorious in Holiness? 2. The Mediatour of this Co∣venant is Holy, viz. Jesus Christ, who is e 2.31 That holy thing. f 2.32 The Holy one. g 2.33 The Holy one of God. 3. The Parties to this Cove∣nant are Holy, viz. On the one hand the Most Holy God. On the Other hand, Jesus Christ the last Adam and his Seed. Christ is Holy, as hath been shewed. And Christs Seed are conformable to him in Holiness. And thereupon stiled h 2.34 Holy brethren. i 2.35 Holy men. k 2.36 Holy women. l 2.37 An Holy Temple. m 2.38 An holy Priest∣hood. n 2.39 An Holy Nation o 2.40 An Holy People, &c. 4. The Matters or Blessings Covenanted on Gods part to us, are Holy, viz. Our Recovery by Christ, the Holy one of God, from the State of Sin unto a state of holiness and righteousness, p 2.41 enjoyed in our persons, q 2.42 expressed in our Conversations. 5. Finally, The Matters and Conditions restipulated by us unto God, are Holy; viz. Accepting Christ by believing, Believing being called r 2.43 Our most Holy Faith. Walking worthy of Christ, &c. which is in other phrase stiled, s 2.44 walking before God in Holiness and Righteousness all the days of our life. and—t 2.45 Perfecting Holiness in the fear of God, &c. Oh therefore how Holy in these regards is this Co∣venant of God!

4. In respect of its Heavenliness. A thing that is heavenly, sublime, Spiritual, abstracted and lifted up from Earthliness, is said to be

Holy. Hence u 2.46 some derive the Greek word for Holy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without the Earth: as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, un-earthly. For, every thing that is in Heaven, or is Heavenly, is Holy. Thus this Covenant consequently is Holy; for it is a most sublime, spiritu∣al, Heavenly Mysterie. It was contrived in Heaven; All the world could not have devised or imagined such a way for Recovery of Sin∣ners; and it brings all them at last unto Heaven, that embrace it, and close with God in it.

5. Finally, In respect of its firmness and setled stability a thing is called Holy. Hence x 2.47 Augustine thinks the Latin name for Holy, is derived from firmness and establishment, Sanctus, quasi Sancitus. Thus this Covenant is Holy, that is, firm, sure established that it cannot be shaken or overthrown, as after will appear in opening the Property of its Sureness.

Now his Covenant of Faith being every way thus sacred and Holy; ^1. It is highly to be preferred above all Common humane Covenants in this point of Holiness. ^2. An unholy sinful state, and inward saving interest in this Holy Covenant are inconsistent. He that intends to have share in this holy Covenant, must himself be∣come holy in person and Conversation, ^3. They that are Federates with God in Christ according to this Covenant, should in Conformi∣ty to this Covenant, both think, speak, act and in all points walk holily, heavenly, and unblameably.

II. Gratuitous. The Covenant of Faith is wholly and meerly of Free-Grace. For what the Apostle said of the Inheritance of life and salvation, we may say of this Covenant of Faith promising this inhe∣ritance; y 2.48 Therefore it is of Faith, that it might be by Grace; to the end the Promise might be sure to all the Seed. Grace and Faith are inseparable Relatives, which stand or fall together. If it be a Covenant of Faith, for the Condition of it; it must consequently be a Covenant of Grace, for the Foundation of it: and so on the contrary. For Faith hath nothing for its object in this Covenant but meer Grace, having nothing herein propounded by way of Promise from God, or by way of restipulation from Christs Seed, but all of meer Grace. And that, not only, The Grace of Favour towards Creatures, which had place in the Covenant of works: but also The Grace of Commiseration towards sinful, lapsed Creatures, which only hath place in this Covenant of Faith▪ But of the z 2.49 Gratuitousness of this Covenant enough for∣merly.

III. Ordered in all things. a 2.50 Although mine house be not so with God, yet he hath made with me an everlasting Covenant, Ordered in all things. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berith Hharoucah Baccol viz. A Covenant Ordered in all. Thus David stiles Gods Covenant, which was made with him: and so proportionably every Particular discovery of this Covenant of Faith is Ordered in all. The Hebrew word translated, Ordered, signifies, b 2.51 Orderly-disposed, orderly set, or placed by reason and proportion, Orderly fitted, furnished, prepared, directed, setled, ad∣dressed

The Lxxii render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ready, prepared. As a Table is pre∣pared and furnished when stored with all manner of Provision; Or as an Army is marshalled, ranked or set in graceful Order, when every one is in his place: so this Covenant is contrived and put in most excellent order, well furnished and prepared with all Necessaries to Salvation, and which shall be orderly disposed to Christs Seed in due Season. c 2.52 God is the God of order; As he most d 2.53 orderly cre∣ated all things at first: so in most comely and beautiful Order he Go∣verns all things created ever since; Especially the mysteries of Grace for the Salvation of his Elect? More particularly This Covenant is Ordered in all things, in these respects following. viz.

1. In respect of the inward Constitution of the Covenant. How excel∣lently and orderly hath God composed it and constituted it of Matter and Form? I. The Matter, 1. On Gods part promised, is The Recovery of Christs Seed by Iesus Christ from the State of Sin and Death, to the State of righteousness and life, that so the Lord may be their God. And this Matter is admirably well ordered. For, (^•) Here's the Blessings or Mercies Promised, viz. Recovery, &c. God becoming their God, what could be ordered and prepared more suitably and more sufficiently for poor lost Sinners Salvation and happiness. Here are fit and full supplies for all their spiritual wants. (^2.) Here are the Parties to whom these Covenanted mercies are peculiarly intended; viz. Christs Seed. Not all men, but only Gods Elect. They alone must share in these special mercies: peculiarly prepared for them. (³) Here is the only Mediatour by whom these persons shall come to enjoy these promised Mercies, viz. Jesus Christ, with whom God had a blessed Transaction for effecting thereof. 2. On our part, the matter resti∣pulated is; ^1. Our accepting of Christ and covenanted mercies by true Faith. How shall they else be made ours? (^2.) Our walking worthy of them according to the Gospel. How else shall we walk thankfully, and really testifie they are ours? (3) Our giving up our selves to God as his people. How otherwise can we assure our selves that he is our God. II. The form of this Covenant is the mutual obligation and reciprocal engagement of the Federate parties to each other. Oh how comely and beautifully, with what symmetry and proportion are all things in this Covenant ordered and prepared!

2. In respect of the Outward Dispensation of the Covenant, it is Orde∣red in all things. God observed an Order of Degrees in Revealing it. He made it not known at all, e 2.54 till Adam had quite broken the Co∣venant of works. And then but gradually; first discovering it more darkly, remotely and imperfectly, as we see things a great way off: but afterward more clearly, immediatly, & compleatly, as •…•…e discern things at hand. God observed also an Order of Proportion in Dispensing it, having therein respect both to his Churches Non-age & Full age. 1. In her Non∣age dispensing it sparingly, carnally & servilly in certain initial Elements and Rudiments of Ceremonies, Types and carnal observances, as his Peoples weakness and dulness was able to bear it: But 2. in her full age

he dispensed it, more freely, fully and spiritually after the Coming of Christ. How orderly was this his proceeding!

3. In respect of the Accomplishment of it in Christ, this Covenant is ordered in all things. It makes Christ known first dimly, as at a great distance: then clearly, as at hand. This Covenant is a Cabinet: Christ is the rich Treasure in this Covenant-Cabinet; but not fully disclosed all at once. ¹ At first he was represented, As the e 2.55 Seed of of the woman bruising the Serpents head. ^2. Then (under the Type of f 2.56 Noah sa∣ving his Family in the Ark by waters;) As a Saviour of his family and little flock by his blood from perishing in their sins by the de∣luge of Gods wrath overwhelming all the world besides. ^3. Then, g 2.57 As the Seed of Abraham, in whom all the •…•…inreds and families of the earth should be blessed. ^4. Then, as the h 2.58 Anti-type of the Mosa∣ical Sacrifices, Purgations and other Ceremonies, both Expiating the Guilt, and Purifying the Filth of sin, from his Seed. ^5. After this, As the i 2.59 Seed of David, that as King, should sit upon his Throne for ever: Spiritually reigning and ruling over his Church. ⁶ Then, As the true k 2.60 David, that should reunite his people into one Nation; and into one Kingdom, not to be divided any more. ^7. After all, As l 2.61 God-man, dwelling with men, full of Grace and Truth, actually dying for his Seed, and discharging all the Offices of his Mediatour∣ship, So that they have eternal redemption obtained for them, and their sins and iniquities God will remember no more.

4. Finally, In respect of the Application of it to Christs Seed, This Co∣venant of Faith is ordered in all things. Herein God proceeds most orderly with them: though they do not always distinctly observe the Order and Method of his proceedings. 1. God tendereth his Cove∣nant to them. 2. He in his due time Convinceth them thereby through the operation of his Spirit, That they are Naturally in a woful State of Sin and Death in the First Adam, and That notwith∣standing there is a sufficient Remedy, and means of their Recovery in Christ the last Adam. 3. He converts and cals them Effectually from Sin to righteousness, from darkness to light, and from the power of Satan unto God. 4. He adopts them into his own family in Jesus Christ as his sons and daughters. 5. He Justifies them freely by his grace, imputing Christs righteousness unto them by Faith. 6. He vouchsafeth them sweet heavenly Communion with himself in Christ by his Spirit, affording all priviledges of Grace. 7. He glorifies them eternally with himself and Jesus Christ in the highest Heavens, vouchsafing immediate vision and full fruition of God, Father, Son, and Holy Spirit for evermore. O how admirable is this Order of Covenant-Application, and how highly estimable by all Christs Seed!

IIII. Sure. The Covenant of Faith is faithful, faithfully kept and performed by God, Firm, Sure, unbroken, whereof God will al∣ways be mindful, whereunto he will still have respect that it may be punctually and accurately performed. In this regard this Covenant

is in the Old Testament sti•…•…ed m 2.62 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shemurah, that is, kept, observed, performed, (one Translatour renders it, Sure.) And as that learned n 2.63 Mercerus noteth, it imports Care, diligence and sollicitude, lest any thing be let go, let slip, &c. Such singular care and sollicitude God takes, lest his Covenant should in any respect fail. Hence it is elsewhere implyed to be a Covenant that o 2.64 cannot be broken. In the New Testament it is stiled A Promise firm, or sure to all the Seed: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p 2.65 That the Promise might be firm to all the Seed. It hath respect to Gods Covenant with Abra∣ham, to whose spiritual Seed, whether Jews or Gentiles, the Covenant of the eternal inheritance is firm. And elsewhere Gods Promise or Covenant with Abraham, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, An immutable thing; q 2.66 That by two immutable things, in which it was impossible for God to lye, &c. Gods Promise and Gods Oath annexed thereto, are these two immutable things, as the Con∣text there clears it.

Now this Sureness of the Covenant is a Property most Consequenti∣al and Comfortable to the Heirs of the Promise, and children of the Covenant. Therefore it is said; r 2.67 God willing more abundantly to shew unto the heirs of Promise the immutability of his Counsel, confirmed it by an Oath. That by two immutable things, in which it was impossible for God to lye, we might have a strong Consolation.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is a valiant, strong, prevailing Consolation. Let us therefore a little further enquire into this Sureness of Gods Covenant, and the grounds thereof: (which is incomparably more firm, sure, immu∣table and irrevocable then all other. Covenants in the world;) that hereby we may lay a lurer foundation of affiance and Comfort in Gods Covenant and Promise. We may fail; but Gods Covenant will never fail us. This Sureness of the Covenant may illustriously be discovered, 1. From the Nature, Properties and Perfections of the Cove∣nant-making God. 2. From Gods manifold methods for Establishment of his Covenant. 3. From Gods actual accomplishment of his Covenant most punctually, in the Experience of all ages. 4. From removal of all imaginable Corrumpent Causes that might render this Covenant infirm or unfaithful. 5. From the durable and Everlasting Nature of the Cove∣nant it self.

I. From the Nature, Properties and Essential Perfections of the Cove∣nant-making God. These are such, that they proclaim him to be a God s 2.68 Keeping Covenant and mercy with his servants, with them that love him, &c. And, t 2.69 that there is no God like him, in heaven above, or on Earth beneath, keeping Covenant and mercy, &c. For God that made this Covenant, is ^1. Iehouah. ^2. Most Gracious. ^3. True. ^4. Faithful. ^5. Wise. ⁶ Powerful. ^7. Immutable. And therefore his Covenant must needs be unquestionably Sure.

(1.) God is Iehovah. IEHOVAH is Gods chief essential name, not onely denoting, ^1. His eternal independing Being in and of himself. ^2. And his Giving of Being to all created things; But also, ^3. His

giving Being and existence to his Covenant and Promises. Hereupon when God was now about to bring Israel out of Egypt, and to conduct them to Canaan, as he had Covenanted to Abraham, he saith; u 2.70 I appeared unto Abraham, unto Isaac, and unto Jacob by the name of God Almighty: but by my name IEHOVAH was I not known to them. God was Doctrinally, and in part known to them by his name Ieho∣vah, for it was x 2.71 revealed to them before. But he was not Experi∣mentally and so plenarily made known to them by this name, as now he was about to make himself known to Israel in his actual fulfilling and performing of his Promise and Covenant to them, by bringing them out of Egypt into Canaan. And this is the Interpretation plainly given in the following verses, viz. ver. 4. to 9. So then •…•…ts most Na∣tural to God, to fulfil his Promise. God can assoon forget his Nature, his being, and this his glorious Name IEHOVAH, as forget his Covenant.

(2) God is most y 2.72 Gracious. His Free Grace, both of Benevo∣lence and favour to his Creatures, and of Commiseration to his mise∣rable and sinful Creatures, is incomparable. Of meer Grace God at First made this Covenant of Faith, lapsed Creatures having nothing at all in them, that might in the least degree move or invite the Lord thereunto, (as z 2.73 hath been shewed;) but rather every thing inciting to the Contrary: Now if God make this his Covenant, not only without, but even quite Contrary to all Motives & inducements in the Creature, of his own meer Grace: shall he not of the same meer Grace make it good? That which is wholly bottomed upon meer Divine Grace, without the Creature, is founded onely upon God: therefore inexceptionably Sure. The eternal inheritance Covenanted, a 2.74 is therefore of Faith, that it might be by 〈◊〉〈◊〉; to the end the Promise might be sure to all the Seed: not to that only which is of the Law, but to that also which is of the Faith of Abraham, who is the Father of us all.

(3) God is most b 2.75 True; yea c 2.76 Truth it self, the only Supream Truth. He is d 2.77 plenteous in mercy and Truth. And e 2.78 the truth of the LORD endureth for ever, to all Generations. Hence therefore God Promises and Covenant must needs be Sure and true for ever: Because God, the true God, f 2.79 which cannot lye, promiseth and Cove∣nanteth. So that Gods Covenant and promise is that g 2.80 immutable thing, wherein it is impossible that God should lye. Man may Covenant and promise, and yet not perform: all men are lyars. The truest men, but mutably true. But h 2.81 God is not as man, that he should lye. Now if it be impossible God should lye in promising; it is impossible his Promise should fail, till it come to performing.

(4) God is Most Faithful: therefore in his Covenants and Promi∣ses, he will not, he cannot delude or deceive. i 2.82 If we believe not, yet he abideth faithful, he cannot deny himself. Many Jews did not be∣lieve Gods Covenant, yet their unfaithfulness did not overthrow Gods Covenant, or his faithfulness therein. k 2.83 For, what if some did not believe? shall their unbelief make the faith of God of none effect?

God forbid: yea let God be true, but every man a liar.—How no∣tably saith the Scripture elsewhere to Israel; l 2.84 Know therefore that the LORD thy God, he is God, the Faithful God, which keepeth Cove∣nant and mercy with them that love him, and keep his Commandments to a thousand Generations. So then, because he is a faithful God, he is a Covenant-keeping God: His Covenant is sure. Hereupon the Apostle exhorts; m 2.85 Let us hold fast the profession of our faith with∣out wavering: why? for he is faithful that promised. And upon this Attribute of Gods faithfulness, Sarah raised up her Faith to believe Gods Covenant and Promise against reason and the course of Na∣ture; n 2.86 Through Faith also Sarah her self received strength to conceive Seed, and w•…•…s delivered of a child when she was past age, because she judg∣ed him faithful that had promised.

(5) God is most wise. He is o 2.87 the onely wise God: he p 2.88 knoweth all things, and no thought can be with holden from him: q 2.89 he under∣standeth our thoughts afar off. r 2.90 Known unto God are all his works from the beginning of the world: and so even unto the end of the world: yea, s 2.91 his understanding is infinite. And as he t 2.92 worketh all things, so he maketh, and maketh good his Covenants and Promises, accord∣ing to the Counsel of his own will. Therefore Gods Covenants and Promises cannot fail and be infringed, as mans may and oft are, through imprudence, oscitancy, inadvertency, want of foresight, &c. God never promiseth any thing, but he hath most wisely Contrived and determined aforehand how to bring it to pass.

(6) God is most powerful. Not only u 2.93 mighty, but x 2.94 Almighty: He can do all things; and all things with ease. He made the world with his word; y 2.95 He spake and they were created: he commanded and they stood fast. z 2.96 He is able to do exceeding abundantly above all that we ask or think. Therefore, though man ofttimes promiseth beyond his ability, yet God nor doth nor can promise beyond his power of performance. Though he Covenant and promise things never so Great, strange, difficult, improbable, and to flesh and blood, or cre∣ated power impossible, yet he can easily perform all, above the Ca∣pacity of our Sense, Reason and Faith it self: a 2.97 Is any thing too hard for the LORD? He Covenanted to give Abraham Seed by Sarah, and that in his Seed all the Nations of the Earth should be blessed: And he was both able to perform this Seed, notwithstanding the deadness of Abrahams body and Sarah's womb: and able to bless all Nations in his Seed, though Isaac should have been offered up for a burnt-offer∣ing. And therefore as to the former, b 2.98 Abraham against hope believed in hope,—and considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb; Neither staggered he at the promise of God through unbelief: being ful∣ly perswaded, that what he had promised, he was able also to perform. As to the latter, c 2.99 Abraham when he was tryed, offered up Isaac: and he that had received the promises, offered up his only begotten Son; Of whom it was said, that in Isaac shall thy Seed be called. Accounting that God was

able to raise him up even from the dead. Thus Abraham looks upon Gods Covenant, and Gods ability fully to perform it; overlooking all contrary difficulties and impossibilities: Gods promise resting up∣on the shoulders of his power, bears up Abraham's Faith in the Cove∣nant, against all discouragements. Oh this power of God, is the pillar of Gods Promise; and should be the pillar of our Faith. We seldom stagger at the hardness and greatness of any promise of God: but we stagger firs•…•… at the power of God. But Gods power makes his Covenant Sure.

(7) Finally, God is immutable, and unchangeable, still the same. d 2.100 With him is no variableness, nor shadow of turning. The strength of Israel is not as the son of man that he should repent. Consequently his Covenant is Immutable and unchangeable also. e 2.101 That by two immutable things (viz. Gods Promise and Oath) in which it is im∣possible that God should lye, we mighe have strong Consolation.

2. From Gods manifold methods and ways for establishment and Con∣firmation of his Covenant, The Sureness of his Covenant is more infalli∣bly assured to his people. Gods Covenant barely delivered by him, is sure enough it self, and heaven and earth may sooner pass away, then any branch or word of his Covenant should pass away and be unful∣filled: But God hath used many other Courses, besides bare publica∣tion, for ratifying and ensuring of his Covenant to us; that our Faith therein might be firm without staggering, that our Consolation thence might be strong without fainting. God hath especially established his Covenant to his people, 1. By writing it. 2. By Surest manner of Expressing it. 3. By ratifying Promises. 4. By Federal So∣lemnities. 5. By Covenant-Seals and Tokens. 6. By his own inviolable Oath. 7. By his Son Christs irrevocable Death.

1. By writing the Covenant. At first Gods Covenant was declared to Adam, Noah, Abraham, &c. till the days of Moses, f 2.102 onely by word of mouth; God uttering it to them by audible voice. But in, and after Moses his days, God still Committed his Covenant to wri∣ting: and this in all the Discoveries and Dispensations of it, from First to last. Holy Scriptures are his Covenant-Tables, His Federal Instru∣ments. Herein we may read, as in a perpetual Record, The Tenour of Gods Covenant with his people, and of their restipulation with God, together with all the Promises, Priviledges, Conditions and clauses thereof. And all this, that Gods Covenant might be made in∣fallibly evident, certain and Sure to his people in Christ from age to age. Time might obliterate a vocal Covenant only, out of Memory: but no time shall possibly wipe Gods written Covenant out of his Book.

(2.) By surest manner of expressing the Covenant. God Covenanting and Promsing Mercies for time to come, expresses his Promise so as if they were performed already for the time past. Hereby deno∣ting the Sureness of Performance, the Sureness of the Covenant. As God expressed his Covenant to Abraham; g 2.103 In that same

day the LORD made a Covenant with Abraham, saying, Unto thy Seed have I given this Land from the river of Egypt, to the great river the river Euphrates. At this time Abraham had no seed at all; h 2.104 A∣braham said, LORD God, what wilt thou give me, seeing I go childless? And when Abraham had Seed, his Seed enjoyed not this Covenan∣ted Land of Canaan till after i 2.105 their 400. years affliction in Egypt: And yet God saith, Unto thy Seed have I given this Land. How could this be? or, why is it thus expressed? That learned k 2.106 Mercerus observes thus, out of Rasi, I have given, for I will give: because that which the Lord promiseth for future is as sure, as if it were now done. And out of Rambau; He speaks in the pretertense, I have given; be∣cause of his present Covenant. In two Promises before God useth the future tense, l 2.107 To thy Seed I will give this Land: But now when he strikes a Covenant with Abraham, he declares and fully makes him and his Seed Lords of that Land; And that he may signifie this, he useth the preter-tense, I have given; i. e. I give. Thou mayest certainly know that this Land is thy Seed's, by vertue of the Covenant I make with thee. Whereupon he prescribes the bounds of the Land, which he had not done before. m 2.108 Another observes, that the Hebrew Doctors scan the words thus: He saith not, I will give; but, I have given: and yet Abraham had now begotten no children. But because the word of the holy blessed God is a Deed, therefore he so speaketh. Mideas Tillim. Ps. 27. 2.

(3.) By Ratifying Promises super added. God not onely makes Co∣venant with, and promises to his people, but he also frequently and pathetically promiseth to make good his Covenants and Promises. These therefore may well be called, Ratifying Promises: because an∣nexed for further Ratifying, Ensuring and peremptory confirming of Gods Covenant to us. (^•) Thus God makes sure his Covenant to Israel; n 2.109 If ye hearken to these judgements, and keep and do them: The LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers. And elsewhere; o 2.110 I made you to go out of Egypt, and have brought you unto the Land which I sware unto your fathers. And I said, I will never break my Covenant with you. (²) Thus God makes sure his Covenant to David; p 2.111 My Covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by mine holiness, That I will not lye unto David. (³) Thus God makes sure his Covenant to his captive people; q 2.112 Thus saith the LORD, If you can break my Covenant of the day, and my Covenant of the night, and that there should not be day and night in their Season: Then may also my Covenant be broken with David my servant, that he should not have a Son to reign upon his throne. and with the Levites the Priests, my Ministers. (⁴) Thus God makes sure his Covenant to the Church of the Gentiles; r 2.113 The Mountains shall depart, and the Hils be removed, but my kindness shall not depart from thee; neither shall the Covenant of my Peace be removed, saith the Lord, that hath mercy on thee. (^5.) In a word, Thus the Lord makes sure his Covenant in∣definitely;

s 2.114 The LORD is gracious and full of Compassion.—He will ever be mindful of his Covenant. What? will the Lord not break nor alter his Covenant; never break it? will he keep it: and be ever mindful of it? shall Gods Covenant be as inviolable as the course and Revolution of day and night: and more immovable then the very Hils and Mountains? Why then should we suspect or stag∣ger at the sureness of Gods Covenant, oh we of little Faith?

(4.) By federal Solemnities annexed, God hath further established his Covenants to his people. The usual solemnities in Covenant-making of old, was by striking, killing, dividing and offering up of sacrifices with sprinkling of their blood. Hence that phrase of cutting, or stri∣king the Covenant; t 2.115 Gather together unto me my Saints, striking my Covenant with Sacrifice: As it is to be rendred out of the Hebrew. The manner of this solemnity Ieremy declares, saving; u 2.116 I will give the men that have transgressed my Covenant, which have not per∣formed the words of the Covenant which they had struck before me, when they x 2.117 cut the calf in twain, and passed between the parts thereof. Their manner was, to kill sacrifices: to cut these sacrifices in twain: to lay the two parts thus divided in the midst, piece against piece, exactly one over against another, to answer each other: Then the parties Covenanting passed between the parts of the Sacrifices, so slit in twain, and laid answerably to one another. The meaning of which ceremonies and solemnities is conceived to be this; viz. As part answered to part: so there was an harmonious correspondency and answerableness of their minds and hearts that struck Covenant. And as part was severed from part: so the Covenanters implyed (if not expressed) an Imprecation or Curse, wishing the like dissection and destruction to the parties Covenanting as most deserved, if they should break the Covenant or deal falsely therein. Whence that phrase of Entring into a Curse, and into an Oath. Neh. 10. 29. Now the Lord, for further ensuring of his Covenant to his people, hath sometimes pleased to use this Solemnity. As, to Abram: and to Israel. 1. To Abram, when he desired to have Gods promise of Cana∣an confirmed to him, saying; y 2.118 LORD God, whereby shall I know that I shall inherit it? And he said unto him, Take me an hei∣fer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon. And he took unto him all these, and divided them in the midst, and laid each piece one against another.—And it came to pass, that when the Su•…•… went down, and it was dark, Behold a smoaking furnace, and a lamp of fire that passed between those pieces. In that same day the LORD made a Covenant with Abram, saying, &c. Thus God confirms Abram by his Covenant: and con∣firms his Covenant by this solemnity. And why may not we inter∣pret, The smoaking furnace, as representing Abram's posterity that should be deeply afflicted in Egypt before 〈◊〉〈◊〉 be given them: and the Lamp of fire, as representing God that should at last enlighten their darkness and bring them out of Egypt, &c. God being often in

Scripture compared to z 2.119 fire, and to a a 2.120 lamp? 2. To Israel when they were brought out of Egypt, God also stablished his Co∣venant by b 2.121 Sacrifices, and sprinkling of blood. Of which Sacri∣fices and Blood we have the Truth in Christ: as after will ap∣pear.

(5) By Covenant-Seals and Tokens, God hath also confirmed and En∣sured his Covenant to his people. Thus when God made a Covenant with Abraham, to be a God to him and to his Seed to give them Ca∣naan, &c. he confirmed this Covenant by Circumcision, as c 2.122 a to∣ken of the Covenant betwixt God and them. Yea so notably did Cir∣cumcision ratifie this Covenant, that (by a Metonymy of the thing sig∣nif•…•…ed put for the Sign signifying) it is called d 2.123 The Covenant of Circumcision: And God saith of it, e 2.124 My Covenant shall be in your flesh for an everlasting Covenant. So they did indelibly receive this Character of Gods Covenant into their flesh, and did alwaies carry about with them in their body this Sign and Mark of the Covenant, for their Notable Confirmation therein. God thereby assuring them, that as certainly as they had this Sign in their flesh: so certainly Gods Covenant should be made good to them. Nor only was Cir∣cumcision a Sign or Token of the Covenant to Abraham, but also a Seal of the Covenant; For, f 2.125 He received the Sign of Circumcision, A Seal of the righteousness of the Faith, which he had yet being uncir∣cumcised. Now as the righteousness of works was the matter of the Covenant of works: so the righteousness of Faith is the matter of this Covenant of Faith, as hath already been evidenced. If then Cir∣cumcision was a Seal of the righteousness of Faith, which is the Matter Covenanted: consequently it was a Seal of the Covenant it self: A•…•…Seal: to what end? Not for Impression, Distinction, or Concealment, (though for those uses seals are sometimes used,) but for Confirmation. Hereby God giving Abraham further assurance of his righteousness of Faith Promised him in the Covenant. Proportionably all the other Sacraments both before, and since Christ, are not only Signs and Tokens, but also Seals of the Covenant: For what belongs to one Sacrament as a Sacrament belongs also to every Sacrament. And of the Cup in the Lords Supper, Christ saith; g 2.126 This Cup is the New Testament (or, New Covenant) in my blood. That is, This Cup is so true and Sure a token and Seal of the new Covenant, that it may be called the New Cove∣nant itself. Thus, By these outward familiar signs incurring into the Senses, The Lord hath notably confirmed his Covenant to his people, and their Faith therein. Which Confirmation is grounded upon that Sacramental Union or Relation betwixt the Signs and things Signified; the Signs truly Signifying, Sealing and Exhibiting the inward Covenanted Mysteries. And which Sacramental union or Relation in signifying, Sealing and Exhibiting is grounded upon Christs Institution thus appointing it.

(6) By his own inviolable Oath, God makes his Covenant Sure to his

people. An Oath amongst men is the strongest, surest, most sacred, and inviolable Bond: h 2.127 For men verily swear by the greater, and an Oath for Confirmation is to them an End of all strife: wherein God willing more abundantly to shew unto the heirs of promise the immutability of his Coun∣sel, confirmed it by an Oath; That by two immutable things, (viz. Gods Promise of the inheritance, and his Oath) in which it was impossible for God to lye, we might have a strong Consolation, &c. God then, not only makes his Covenant, but swears his Covenant. i 2.128 And when he could swear by no greater, he sware by himself. Thus God added the solemn Sanction and immutable band of an Oath to his Covenant and Promise: and this to Abraham, Israel, and David. ^•. To Abraham; k 2.129 For when God made promise to Abraham, because he could swear by no greater, he sware by himself. Hence Gods Covenant with Abraham, is so l 2.130 often mentioned with Gods oath to him and to his Seed. ^2. To Israel, when God besides his Co∣venant in Horeb, renewed his Covenant with them in the Land of Moab, peculiarly against the idolatry of the Nations: this God con∣firmed by m 2.131 Oath. ³ To David finally God ratified his Covenant by Oath, for his greater security and assurance therein. God said, n 2.132 I have made a Covenant with my chosen, I have sworn unto David my Servant. Thy Seed will I establish for ever, and build up thy throne to all generations.—And again; o 2.133 My Covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by mine Holiness, that I will not lye unto David. Which Covenant-Oath of God to David had its principal accomplishment in p 2.134 Christ, of the fruit of his loyns ac∣cording to the flesh, raised up to sit on Davids throne. Now hath God said it, and will he not do it? hath he sworn it, and will he not bring it to pass? yea the Exhibition of Christ in our flesh in fulness of time, was in q 2.135 performance of the Mercy promised to our Fathers, and in remembrance of his holy Covenant: The Oath which he sware to our Fa∣ther Abraham, &c. Dare we trust an honest man upon his bare word? much more upon his Oath? And shall we not much more have strong Confidence and Consolation upon Gods Promise and Oath?

(7) Finally, The Covenant is Confirmed and made Sure by Christs ir∣revocable Death. In which regard, the Covenant is to be Considered in the Notion of a Testament; and Christ as the Testator of this Will and Testament, (as was formerly noted.) As therefore a Mans Will and Testament is r 2.136 Confirmed by the Testators Death irrevoca∣bly, so that no man adds thereto, nor takes thence-from; For where a Testament is, there must also of necessity be the Death of the Testator; For a Testament is of force after men are Dead, otherwise it is of no strength at all while the Testator liveth: So Jesus Christ hath unalterably Con∣firmed his Will and Testament, the New Covenant by his blood and Death; That by means of Death for the redemption of the transgressions that were under the first Testament, they which are called, might receive▪ the promise of Eternal inheritance. Hereupon Christs blood is called s 2.137 The blood of the Everlas•…•…ing Covenant, or Testament. And, t 2.138 His

blood of the New Testament. Also the Covenant it self is stiledu 2.139 Tht New Testament in his blood. Because his Covenant and Testament is founded, stablished, ratified, and immutably sealed up, in, and by his blood. So then, his Covenant is most firm and sure: there can be no Addition to it, detraction from it, or Alteration of it; unless the Death of Jesus Christ, whereby its confirm'd, be frustrated and overthrown. Yea, the Covenant is as sure, as Christs Death is sure. The Covenant can no more fail or dye, then Christ can be brought down from the right hand of the Majesty on high to dye a Second time. Christ being risen, dyeth no more, returneth no more to Corruption, and therefore he isx 2.140 the Sure mercies of Da∣vid: consequently his Covenant in his Death, never more to be re∣peated or re-iterated, is become the Sure Covenant of God, the Sure Testament of Jesus Christ.

Thus by all these Methods for establishing his Covenant, God hath made it unquestionably Sure to all his people.

3. From Gods actual accomplishment and most punctual performance of his Covenant to his people, in the experience of all ages, Gods Covenant will further appear to be most Sure. God hath always been most exact in fulfilling his Covenant and Promise. He never yet failed his people herein; nor ever will. He ever did, and consequently ever will make his Covenant and all the Promises thereof subsist in their Season: for he is a faithful and an unalterable God, still the same.

(1) God Covenanted in Paradise, Thaty 2.141 The Seed of the wo∣man should bruise the Serpents Head. And this Covenant he punctual∣ly performed; For,z 2.142 When the fulness of time was come, God sent his Son made of a woman, made under the Law, to redeem them that were under the Law. And for this purpose the Son of God was manifested, that he might destroy the works of the Devil. And this,a 2.143 As he spake by the mouth of his holy Prophets, which have been since the world began. That we should be saved from our enemies, and from the hand of all that hate us. To perform the Mercy promised to our Fathers, and to remember his holy Covenant.

(2) God Covenanted withb 2.144 Noah, To save him and his fami∣ly, and a Seed of the Creatures in the Ark from perishing in that ge∣neral deluge wherewith the whole world was drowned. And Godc 2.145 exactly performed this his Covenant with Noah and his family; they were preserved, when all flesh perished.

(3) God Covenanted with Abraham, ^1. To make his Seedd 2.146 as numerous as the Stars of Heaven: when as yet he had no child. ^2. To bring his Seed out of Egypts Affliction, after four hun∣dred and thirty years. ^3. To give the land of Canaan to his Seed, from the river of Egypt, to the river Euphrates. And, ^4. That,e 2.147 in his Seed all the Nations of the Earth should be blessed. And all these Co∣venanted Mercies God exactly performed in their Season. For, ^1. His posterity became wonderfully numerous.f 2.148 Through Faith Sarah her self received strength to conceive Seed, and was delivered of a child when

she was past age, because she judged him faithful who had promised. There∣fore sprang there even of one, and him as good as dead, so many as the Stars of the skie in multitude, and as the sand which is by the Sea-shore innume∣rable. ^2. His Seed was in Egypt under great affliction.g 2.149 But when the time of the Promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt.—h 2.150 And the children of Israel sighed by reason of their bondage.—and God heard their groaning, and God remembred his Covenant with Abraham, with Isaac, and with Jacob. And God sent Moses and Aaron to deliver them, with many signs and wonders. Now God began experimentally to make himself known to his peoplei 2.151 by his name IEHOVAH, in giving actual being to his Covenant and promises: in bringing them out of Egypt.k 2.152 And it came to pass at the end of the 430 years, even the self same day it came to pass, that all the hosts of the LORD went out from the land of Egypt. Thus God kept touch with them in his Covenant, to a very year, yea to a very Day. ^3. His Seed, the children of Israel, were also brought according to Gods Covenant with Abraham, into actual possession of Canaan the land of rest, after their deliverance out of Egypt; God conducting them thither by Ioshuah, the Type of Jesus.l 2.153 And the LORD gave unto Israel all the land which he sware to give unto thei•…•… fathers: and they possessed it, and dwelt therein: And the LORD gave them rest round about, according to all that he sware unto their Fathers: and there stood not a man of all their Enemies before them: the LORD delivered all their enemies into their hand. There failed not ought of any good thing which the LORD had spoken unto the house of Israel: All came to pass. This the Levites notably confessed and am∣plified, in their prayer on a solemn day of Fasting: saying;m 2.154 Thou art the LORD the God who didst choose Abram,—and madest a Covenant with him to give the Land of the Canaanites,—to give it to his seed: and hast performed thy words, for thou art righteous. The manner and way of Gods performance being largely and emphatically described. And more particularly the Psal∣mist describes the accurateness of this performance of Gods Cove∣nant, Beginning his description thus▪n 2.155 He hath remembred his Cove∣nant for ever: the word which he ommanded to a thousand generations: which Covenant he made with Abraham, and his Oath unto Isaac: and confirmed the same unto Jacob for a Law, and to Israel for an Everlast∣ing Covenant, Saying, Unto thee will I give the Land of Canaan, the lot of your inheritance. And closing up his Description thus;o 2.156 For he remembred his Holy Promise, and Abraham his servant. And he brought forth his people with joy, and his chosen with gladness: And gave them the lands of the Heathen: and they inherited the labour of the people; That they might observe his statutes, and keep his Laws. ^4. Finally, In Abraham's Seed, (that Seed of Seeds, Jesus Christ,p 2.157 the son of Abraham, according to the flesh▪) God blesseth all the families of the Earth, as Peter in his Sermon testifieth to the men of Israel, saying,q 2.158 Ye are the children

of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy Seed shall all the kindreds of the Earth be blessed. Unto you first, God having raised up his Son Iesus, sent him to Bless you, in turning away every one of you from his iniquities. Nor were the Jews only, but the Gentiles also blessed in Abrahams Seed. For,r 2.159 Christ hath redeemed us from the Curse of the Law, being made a Curse for us.—That the blessing of Abraham might come on the Gentiles through Iesus Christ.—So then they which be of Faith (whe∣ther Jews or Gentiles,) are blessed with faithful Abraham. Thus God performed his Covenant to Abraham most punctually, in the se∣veral branches and particulars of it.

(4) God Covenanted again at Mount Sinai, tos 2.160 give Canaan to the children of Israel,t 2.161 To bring them to a good land, a land of brooks of water, of fountains, and depths that spring out of valleyes and Hils. A land of wheat, and barley, and vines, and fig-treess▪ and pomegranates, a land of oyl olive and Honey. A land wherein thou shalt eat bread with∣out scarceness, thou shalt not lack any thing in it; A land whose stones are iron, and out of whose Hils thou maist dig brass. And Solomon before all the Congregation of Israel, at the Dedication of the Temple, con∣fessed Gods performance herein, saying;u 2.162 Blessed be the LORD, that hath given Rest unto his people Israel, according to all that •…•…e promi∣sed: there hath not fallen, (or, failed) one word of all his good Promise, which he promised by the hand of Moses his servant.

(5) God Covenanted and sware to Davidx 2.163 To raise up his Seed which should build God an house, To stablish his Seed for ever, and build up his throne to all generations, &c. This Covenant God admirably ful∣filled both in the Type, Solomon: and in the Anti-type, Christ, both of them of the Seed of David: both of them Kings, set upon Davids Throne: viz. Solomon temporally, Christ Spiritually: and both of them builders of Gods House, viz. Solomon of his Material Temple, Christ of his Mystical and Spiritual Temple the Church. Hereupon Solo∣mon contessed:y 2.164 O LORD God of Israel, there is no God like thee in the Heaven, nor in the Earth; which keepest Covenant and mercy un∣to thy servants that walk before thee with all their hearts: Thou which hast kept with thy servant David my father that which thou hast promised him and spakest with thy mouth, and hast fulfilled with thine hand, as it is this day. But this Covenant had its chief accomplishment in Christ, of the fruit of Davids loins according to the flesh, whom God raised up to sit upon his Throne, and to build his Church, as isz 2.165 elsewhere testified.

(6) God Covenanted with his Captive-people in Babylon,a 2.166 that after 70 years Captivity, he would visit the King of Babylon, and his land in judgement to destroy them, but would visit his people there in mercy to deliver, them thence: and that though their condition seemed to be dead and desperate, yet he would open their graves, and bring them out of their graves. And God punctually performed this Covenant and promise to them. For,b 2.167 Belshazzar King of Babylon being slain,

Darius the Mede, with Cyrus▪ the Persian, took the Kingdom.c 2.168 And in the first year of Cyrus King of Persia, (that the word of the LORD, by the mouth of Jeremiah might be fulfilled,) the LORD stirred up the spirit of Cyrus King of Persia, that he made Proclamation, that all the people of the Iews, who were willing, should go up to Jerusalem to build the House of God, &c.

(7) Finally, God Promised and Covenantedd 2.169 to make a new Covenant with the House of Israel, and the House of Judah, and expres∣sed what should be the Tenour of the Covenant. And God in per∣formance of this Covenant and promise, sent Jesus Christ to bee 2.170 Mediatour of this better Covenant, stablished upon better promises. The other Covenant thereby being made old, and vanishing away. For the Scripture saith of Christ:f 2.171 By one offering he hath for ever perfected them that are Sanctified, where∣of the Holy Ghost also is a witness to us. For after that he had said before, This is the Covenant that I will make with them after those days, saith the Lord: I will put my Laws into their hearts; and in their minds will I write them: And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. So then the New Covenant promising, To remember their sins and iniquities no more, is only accomplished in Christ, who hath so fully satisfied Gods justice for the sins of all his Seed by the price of his own blood and death, that there needs no more expiatory Sacrifice to be offered for their sins for ever.g 2.172 But in those Levitical Sacrifices, there is a remembrance again made of sins every year: For it is not possible that the blood of buls and of goats should take away sins. Wherefore Christ came, and by the Sacrifice of himself blots out the remembrance of his peo∣ples sins with God for ever.

Thus its evident in all the grand Periods of the Covenants-Admi∣nistration, that in all ages God hath ever been mindful of his Cove∣nant, exactly performing it in its Season. The Churches continued Experience hereof, notably demonstrates the unparalleld faithfulness of God, and Sureness of his Covenant. For God is still as True, Faithful, Unchangable, Al-sufficient, Gracious, Merciful, and every way as able and willing to perform his Covenant to Christs Seed now as he was of old. And what should I add more? Time would fail me to descend to particular Promises, the branches of Gods Covenant, and to shew how accurately they have been still accomplished: and that not onely to Christs Seed, but sometimes even to Christs enemies. But these may more properly be considered of, in handling of the Promises.

4. From removal of all imaginable Corrumpent Causes, that might possibly render Gods Covenant infaithful, or un-sure. What can there possibly be imagined by the most trembling scrupling doubting Soul that can any way impeach or weaken the Sureness of this Covenant of Faith? For, 1. Nothing in God, can do it. 2. Nothing in Christ. 3. Nothing in Christs Seed. 4. Nothing in the Enemies of Christ and his

Seed, viz. The Serpent and his Seed. 5. Nothing in the Law of God. 6. Nothing in the Threatnings of God. 7. Nothing in the Covenant it self can possibly overthrow or once shake the stability and Sureness of the Covenant of Faith. And besides these, what can be suspected? wherefore then do we so doubt and stagger at Gods Covenant through unbelief, O we of little Faith?

(1) Nothing in God can be imagined against the Sureness of his Covenant. 1. Not any falshood. For, h 2.173 God that Covenanteth and promiseth, cannot lye, yea, i 2.174 its impossible he should lye in his pro∣mises. 2. Not any unfaithfulness. For, God k 2.175 that promiseth is faithful: He is the Faithful God, keeping Covenant and mercy. 3. Not any folly or unskilfulness in bringing his Covenants to pass. For, l 2.176 God is only wise: and his understanding is infinite. He knows how to accomplish every word of his; to that end, both how to remove all obstructions and impediments to their performance, and how to overpower all things that they shall co-operate thereunto. 4. Not any infirmity or weakness. For, m 2.177 What God promiseth he is fully able to perform. And n 2.178 nothing can be too hard for him who can do all things. 5. Not any injustice or unrighteousness. For, o 2.179 Is God unrighteous? God forbid: for then how shall God judge the world? yea p 2.180 God is so righteous, that no unrighteousness is in him, or can come from him, or can in the least degree be approved by him. q 2.181 He made a Covenant with Abraham, and performed his words, because he is righteous. 6. Not any inconstancy or variableness. For, r 2.182 With God is no variableness, nor shadow of turning. His s 2.183 Promise and Oath are two immutable things, declaring the immutability of his Counsel. t 2.184 The LORD hath sworn, and will not repent.—God saith; u 2.185 Once have I sworn by mine Holiness, that I will not lye unto David. My Covenant will I not break, nor alter the thing that is gone out of my lips. 7. Finally, Not any Covenant-breaking disposition or inclination in God. For, x 2.186 God is always a Covenant-remembring, and a Covenant-keep∣ing God.

(2) Nothing in Christ can be imagined as Destructive to the Co∣nant of Faith. For that must be supposed to be in him, Either As God; Or As Man; Or As God-Man, Mediatour betwixt God and Man. For, in other notion or respect how should we consider him? but in none of all these regards or Considerations can any thing be found in Christ destructive to the Sureness of this Covenant of Faith. 1. Not any thing in him as he is God. For, it hath been cleared already, That nothing can be imagined in God against the Sureness of the Covenant. 2. Nothing in Christ as he is Man, can infringe the Covenant. For, if any thing: doubtless, Sin. But sin in Christ cannot do it: for that must be either. Sin Inherent in him, and Acted by him▪ Or Si•…•… Imputed to him, and punished in him: Yet neither of these can prevail. (•…•…) Not sin Inherent in him or Acted by him: for, in this sense y 2.187 He knew no sin: He was z 2.188 Holy, harmless, un∣defiled, separate from Sinners: a 2.189 He was in all points tempted like as we

are, yet without sin. When Satan had tempted him both before his publike Ministry, and at his Death with all advantagious Subtilties and importunities: yet he b 2.190 left him, because he could find no∣thing in him; No tindar of Sin, to catch fire at any or all the sparks of his Temptations. c 2.191 He did no violence, neither was any deceit in his mouth. Though therefore he was by wicked hands Condemned and put to death, yet none of his Judges, or Adversaries, or their witnesses could find any just cause or Matter against him: yea Con∣trariwise, Pilate his Judge professed before the Iews, that d 2.192 Neither he himself, nor yet Herod, found any fault in him: The thief on the Cross crucified with him, said, e 2.193 This man hath done nothing amiss: The f 2.194 Centurion when he saw what was done, glorified God, saying, Certainly this was a righteeus man; Truly this was the Son of God. And all the people that came together to that sight, beholding the things which were done, smote their breasts and returned. (•…•…) Nor Sin Imputed to him, and Punished upon him, could prejudice this Covenant: but rather stablished and fulfilled the same. For, here∣by he only wrought the Recovery of his Seed from Sin to righteous∣ness, and from Death to eternal life. g 2.195 He who knew no sin, was made sin for us: that we might be made the righteousness of God in him. And h 2.196 what the Law could not do, in that it was weak through the flesh, God sending his own son in the likeness of sinful flesh, and for Sin, condem∣ned sin in the flesh: That the righteousness of the Law might be fulfilled in us. And to this end Christ had Covenanted and restipulated with the Father, as hath been shew'd to accept & undergo the Mediatory office, & particularly as a Priest to offer up himself a Sacrifice for the sins of his Seed. 3. Finally, Nothing in Christ as God-man, Mediatour be∣twixt God and man, can shake or in the least degree weaken the Sure∣ness of this Covenant. For, (¹) Christ as Mediatour builds & i 2.197 rati∣fies the Covenant by his Death, and therefore he cannot destroy it. (²) Again, k 2.198 in Christ all Gods Promises are yea, and Amen. (³) Furthermore, if any thing in Christ as Mediatour should ener∣vate the Covenant, it must be either some Insufficiency, or Unfaithful∣ness in his Mediation: for what else can be probably imagined? But in Christ neither of these can have place. Not Insufficiency: For, The l 2.199 fulness of the Godhead dwels in him: He was m 2.200 annointed with the oyl of gladness above all his fellows; for he received not the Spirit by measure, as they did; He is n 2.201 full of grace and Truth, yea all fulness dwels in him; that of his fulness we may all receive, and grace for grace: He is o 2.202 made of God to •…•…is wisdom, righteousness, Sanctification and Redemp∣tion: He is p 2.203 able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them: He is q 2.204 All and in all, and; r 2.205 we are Compleat in him. Not unfaithful∣ness: For, As he is s 2.206 A merciful, so he is a faithful High-priest in things pertaining to God, to make reconciliation for the sine of the people. He t 2.207 was faithful to him that appointed, as also Moses was faithful in all his House: yea more then so; Moses was faithful in all Gods house,

as a servant, but Christ as a son over his own House, whose house are we: He u 2.208 having loved his own, loved them to the end: he x 2.209 gives eter∣nal life unto his sheep, and they shall never perish, neither shall any pluck them out of his hand. And y 2.210 Iesus Christ is the same yesterday, and to day, and for ever. Thus nothing in Christ can enfeeble Gods Cove∣nant.

(3) Nothing in Christs Seed can dash the Sureness of Gods Co∣venant. For, neither their Unworthiness, Nor their Weakness, Nor their Unfaithfulness; Nor their Inconstancy shall do it. 1. Not their unworthiness by reason of Sin and Corruption. For, (¹) When God first of all revealed this Covenant of Faith in Para∣dise, z 2.211 it was presently upon Adams Fall: and at that time, Adam and all mankind in him were in the most wretched, sinful and unwor∣thy Condition that ever they were or shall be in on earth from the Creation till the judgment day, as a 2.212 hath been manifested. And when God renewed this Covenant to Israel, they were (as God b 2.213 shews) altogether unworthy of any such Federal favour. As there∣fore their unworthiness hindred not God from making Covenant with them: no more can their unworthiness hinder him from keep∣ing it with them, being made. (²) This is a Covenant of Grace and Faith, as hath been demonstrated. Grace is the foundation of it, on Gods part: Faith the Condition of it, on ours. And yet that Faith c 2.214 not of our-selves: it is the gift of God. Therefore Gods Co∣venant, and the Sureness thereof, hath no dependance at all upon us, or upon any thing that is ours, but only upon God: seeing both the foundation and condition of it are from God. Consequently it must needs be sure, though we be never so unworthy. d 2.215 Therefore it is of Faith, that it might be by grace: to the end the Promise migh be sure to all the Seed: whether Iews or Gentiles. (³) This Covenant of Faith removes and destroys all the sinful unworthiness of Christs Seed: God herein Covenanting e 2.216 to be merciful to their unrighteous∣ness, and to remember their sins and their iniquities no more. And there∣fore their sins and unworthiness removed by the Covenant, cannot destroy or shake the Sureness of the Covenant. The Covenant-re∣medy against their sin and unworthiness, incomparably transcendeth and surpasseth all their sins and unworthiness. Christ and his Death are this Remedy. Now Christ hath more righteousness for them then they have unrighteousness; Christ hath more pardons, then they have debts: Christ hath more healing, then they have wounds; Christ hath more justification, then they have Condemnation: Christ hath more bles∣sings, then they have Curses; For Christs worthiness is the worthiness of an infinite God, their unworthiness is but at the utmost the unwor∣thiness of finite Creatures. 2. Not their weakness to per∣form their part of the Covenant, which they have Conditioned and •…•…estipulated, shall infringe the Covenants Sureness. For, God (whose f 2.217 strength is perfected in his peoples weakness) hath fully provi∣ded against all their weakness in this Covenant; Saying, g 2.218 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 again; h 2.219 I will put my Laws in their mind, and write them in their hearts: And I will be to them a God, and they shall be to me a people. What a full Provision is here against all our weakness? And that chiefly two-ways. (¹) Partly, By Gods Principling us; he will put his fear into our hearts, and write his Laws in our minds. These shall so strengthen us, that we shall not depart from him: (²) Partly, By Gods undertaking for us, as well as for himself. He undertakes for both sides: That he will not turn away from us, and that we shall not depart from him: That he will be our God, and that we shall be his people. When Man and Wife Co∣venant, or when Man and Man Covenant, each Party undertakes only for himself; none undertakes for both parties, nor can. But God undertakes for both: True, He will, and we shall perform. Here's no place for weakness, to harm the Covenant's Sureness. 3. Not their unfaithfulness in Gods Covenant, can dash the Sureness of the Covenant. For, (¹) The Covenants Sureness is bottomed upon the i 2.220 faithfulness of God, and not of man. There∣fore if Gods faithfulness abide sure and impregnable: his Covenant al∣so will abide sure and impregnable Mans unfaithfulness cannot over∣throw Gods faithfulness. (²) God hath been wont to have respect to his Covenant and faithfully to perform it to the Political body of his People, his visible Church, though many therein dealt unfaith∣fully, perfidiously and rebelliously against him. Israel departed not from the sins of the house of Jeroboam, wherefore God gave them to be oppressed by Hazael, King of Syria, but destroyed them not pre∣sently: For, k 2.221 The LORD was Gracious to them, and had compassi∣on on them, and had respect unto them, because of his Covenant with Abra∣ham, Isaac, and Iacob, and would not destroy them, neither cast he them from his presence, as yet. How often did they sin against God and provoke him both in the wilderness and in Canaan? For which, how often did God punish them by afflictions and Enemies? l 2.222 Never∣theless he regarded their affliction, when he heard their cry. And he re∣membred for them his Covenant, and repented according to the multitude of his mercies. Hereupon saith the Apostle of the body of the Iewish Church, m 2.223 What if some did not believe? Shall their unbelief make the Faith of God (that is, the faithfulness of God in his Covenant) of none effect? God forbid, yea, let God be true, but every man a lyar. (³) Yea God is pleased faithfully to perform his Covenant with every individual person of Christs true spiritual Seed, notwithstanding their manifold failings, and particular unfaithfulnesses: that his Truth and faithfulness may be the more gloriously commended. Their un∣faithfulness (which is never habitual, and reigning) serves rather to illustrate, theu overthrow the Lords fidelity: Inasmuch as he per∣forms his Covenant and promise, even to those of his, that in some part deal unfaithfully in Covenant with him, rather pardoning their

iniquities, then suffering his Truth to fail. Thus God dealt with David, as he confesseth, n 2.224 Against thee, thee only have I sinned, and done this evil in thy sight: That thou mightst be justified when thou speakest. That is, (as o 2.225 some expound it) I have fallen through thy just per∣mission, and this thou hast suffered, that thou mightst be justified: that is, Declared and known to be just and faithful in thy Promise. Thus God promised also to deal with David's Seed, in the tenour of his Covenant with him, p 2.226 My Covenant shall stand fast with him. His Seed also will I make for ever, and his throne as the days of Heaven. If his children forsake my Law, and walk not in my judgements; If they break my Statutes, and keep not my Commandments: Then will I visit their transgression with the rod, and their iniquity with stripes. Never∣theless my loving-kindness will I not utterly take from him: nor suffer my faithfulness to fail. My Covenant will I not break; nor alter the thing that is gone out of my my lips. Once I have sworn by mine holiness, that I will not lye unto David. So true is that of the Apostles touching Christ, q 2.227 If we believe not, yet he abideth faithful, he cannot deny-himself. 4. Fi∣nally, Not the inconstancy of Christs Seed, can render Gods Covenant inconstant or unsure. For, though carnal men and hypo∣crites be inconstant, unsetled, wavering and tossed to and fro▪ yet true believers are habitually fixed and unmovable. r 2.228 They that trust in the LORD shall be as Mount Sion, which cannot be removed, but abideth for ever. They are s 2.229 built upon a rock, the rock Christ by faith, and the gates of Hell shall not prevail against them. The Lord himself hath in his Covenant engaged for them, to t 2.230 put his fear in their hearts, that they shall not depart from him. Therefore though they may fall, yet shall they never finally and totally fall away. Though they may have reliques of inconstancy in them: yet shall not that inconstancy prevail to have praedominion over them. The immutable God, will not only be constant in his Covenant to them; but also make them Constant therein by him.

(4) Nothing in the Enemies of Christ and his Seed, viz. in the Serpent and his Seed, can shake the Sureness of Gods Covenant. For, what can be supposed in them to do it? 1. Not their malice. For Gods u 2.231 love and tender dearness to his Covenant and people is infinite: and therefore incomparably surpassing the finite malice of the Devil and all wicked men against them. 2. Not their policy. For, though the Old Serpent the Devil and his Seed x 2.232 deal ex∣tream subtilly against Gods Covenant and people: yet the Lord on∣ly wise, infinite in understanding, and unsearchable in Counsel, can ea∣sily infatuate all their policies. And the Counsel of the Lord, that shal stand. 3. Not their power. For, y 2.233 God is stronger then all, and nothing can either enfeeble his Covenant, or pluck his Covenant-people out of his hand. 4. Nor finally any thing that can be imagi∣ned in them. For in this Covenant, God hath Covenanted and pro∣mised to z 2.234 put such Enmity betwixt the two Seeds, viz. of the wo∣man and the Serpent, That though the Serpent and his Seed bruise

the Heel of Christ and Christians, the womans Seed, to their mo∣lestation: yet they shall bruise the head of the Serpent and his Seed the wicked, to their utter destruction.

(5) Nothing in the Law of God can dash the Sureness of this Co∣venant. For, 1. This a 2.235 Covenant was confirmed and established to A∣braham in Christ, (and thereby the Earthly Canaan, and heavenly Inheritance,) 400 and 30 years before the Law was given: therefore the Law cannot disannul it, that it should make the promise of God of none ef∣fect. 2. The Law is not against Gods Covenant: therefore it cannot prejudice the Sureness thereof at all. b 2.236 Is the Law then against the Promises of God? God forbid. Why? Partly, because the Law was not given on Mount Sinai to afford life and Justification by it, but rather to Seal up Condemnation, by convincing all of sin, that despairing in themselves they might go to Christ for life. Partly, be∣cause the Law was given to the Jews, to be their Schoolmaster to bring them to Christ (the Moral Law by Convincing and correcting them for sin; The Ceremonial Law by directing them unto Christ, the re∣medy against sin,) that they might be justified by Faith, according to the tenour of this Covenant. So that the Law (as published on Sinai) was given as a Covenant of Faith, not as a Covenant of works: as will further appear in the distinct handling of that particular administra∣tion of the Covenant; and therefore it tends to confirm, settle and e∣stablish the Covenant of faith, & not in the least degree to weaken it.

(6) Nothing in the Threatnings of God, can enfeeble or over∣throw this Covenant. For, 1. If the Law it self cannot overthrow it▪ how should the Threatnings and curse of the Law do it, which are but denunciations of Penalties annexed to the Law. 2. Christ c 2.237 hath redeemed his Seed from the Curse of the Law, by becoming a Curse for them. Therefore the curse and threatnings of the Law can in no degree prejudice their state in this Covenant of Faith. 3. Of Gods Threatning there is a double use; Condemnatory, and Cautio∣nary. They are Condemnatory to them that lie under the penalty of the broken Covenant of works, who accept not Gods Covenant of Faith and Christ therein: but to none else. They are only Cauti∣onary to Christs Seed who are in the Covenant of Faith with God, to prevent them from Sinning against God and his Covenant. Curses and Threatnings, as well as Blessings and Promises, are Additionals and appendixes to this Covenant. That phrase is observable, d 2.238 Accord∣ing to all the Curses of the Covenant. And therefore being Additionals annexed, they cannot weaken, but strengthen the Covenant. In Gods Threatnings are (as of old in Gods e 2.239 Cloud betwixt the Is∣raelites and Egyptians) a bright Side, and a dark side; The Honey and the Gall; The good and the evil. The Evil, the dark side of the Threatnings, viz. The Curse, the vengeance of God, the De∣struction, the Damnation, &c. are intended for Godless, Christless, Covenantless persons. But the good, the bright side of the threatnings, 〈◊〉〈◊〉▪ as Incitements to an holy fear, Cautions against sin,

Inducements unto duty and obedience, Indications of divine Truth and Justice, &c. are peculiarly intended to Gods Covenant-people. Without Promises, we should basely despair: without Threatnings, we should proudly presume. Betwixt these two Milstones (as Luther well said) Gods people are made sweet meal. Gods Covenant, is his Act or Charter of Grace to his Church: Gods Promises and Threats, are his Articles of Agreement, Proviso's and Cautions therein. Gods Covenant is as the Garden of Eden: The Promises as the pleasant fruit-Trees, especially as the Tree of life; And the Threat∣nings as the Tree of the Knowledge of good and evil. Eden was for delight; The fruit▪trees for food; The Tree of life for Confirmation in Good; The Tree of knowledge for Caution against evil: So here proportionably, Gods Covenant is for his peoples spiritual delight; His Promises for her encouragement and establishment in all goodness and happiness; and his Threatnings for her Caution and preservation against Sin and Misery.

(7) Finally, Nothing in the Covenant it self can overthrow or shake the Sureness of it. ¹ Not the Foundation of it; For, That is not weak or movable, but strong and immovable; viz. Gods meer f 2.240 Grace, and Christs meritorious g 2.241 Death: and h 2.242 both ac∣cording to Gods Eternal and immutable Decree. ^2. Not the Parties to it; For, God on his part i 2.243 cannot lye, or k 2.244 suffer his Co∣venant-faithfulness to fail: And Christ with his Seed on their part, l 2.245 shall not fail, or deal falsely in Gods Covenant. ^3. Not the Greatness of the blessings and Mercies Covenanted; For, m 2.246 What God hath promised, he is fully able to perform, and hath already perform∣ed them in all ages by-past, n 2.247 being able to do exceeding abundantly above all that we ask or think; for he can do all things. ^4. Nor, final∣ly, the difficulty of the Conditions restipulated by Christs Seed; For, o 2.248 Christ lives in them, acts in them, works all their works for them. And therefore they p 2.249 can do all things through Christ streng∣thening them.

Thus, Nothing in God; Nothing in Christ: Nothing in Christs Seed; Nothing in the Enemies of Christ and his Seed; Nothing in the Law; Nothing in Gods Threatnings; Nothing in Gods Covenant it self, can be imagined, as a Corrumpent Cause, to dash or shake the Sureness of Gods Covenant. Now therefore let all the children of the Covenant and Promises, fix their faith and con∣fidence upon this Sure Covenant of God, as upon an impregnable rock; that thence they may extract strong Consolation in all times of need against all disconsolations whatsoever.

5. Finally, The Sureness of the Covenant may be further demon∣strated from the durable and everlasting Nature of it. That must needs be Sure, which is everlasting. Now this Covenant is q 2.250 ever∣lasting. But this Everlastingness of it makes a distinct Property, particularly to be considered.

V. Comfortable. The Covenant of Faith is a most Comfor∣table

Covenant; it is an Exquisite Heart-reviving Cordial indeed to all the Faithful. For clearing of this Sweet Property, let us see; ^1. How it may appear, That it is Comfortable. ^2. To whom it is Comfor∣table. ^3. In what respect it is Comfortable.

1. That this Covenant of Faith is A Comfortable Covenant, may be evidenced divers ways. For, 1. The whole Scriptures are Com∣fortable. They are a rich shop or Cabinet of Cordials r 2.251 For, what∣soever things were written aforetime, were written for our learning, that we through patience and Comfort of the Scriptures might have hope. Con∣sequently the Covenant of Faith, and the precious Promises thereof, being of all other the most eminent, sweet, and Evangelical part of Scripture, must needs be Comfortable. 2. God singularly in∣tended his peoples Comfort, in his making Covenant with them. For this very end, amongst others, he Revealed his Covenant: that he might advance their Comforts. Hence the Apostle saith of Gods Covenant with Abraham; That s 2.252 he confirmed it by an Oath. That by two immutable things (viz. his Covenant, and Oath, in which it was impossible for God to lye, we might have a strong Consolation. So then, God intended our Consolation, by his immutable Covenant and Pro∣mise: and he intended our strong Consolation, by his immutable Oath strengthening and Confirming his Covenant. Now if God intend∣ed our Comfort by this Covenant; doubtless he so fitted and framed the Covenant, that it might be Comfortable to us. For whatsoever means he ordains to any End, he makes them sufficient and effectual for attaining of such end. 3. Gods people have actually sup∣ported and Comforted themselves by Gods Covenant, against sad∣dest objects and occasions of disconsolation▪ Thus, though Davids house was not like the morning light when the Sun riseth without clouds, nor like tender grass springing out of the Earth by clear shining after rain; as is promised to him that rules over men justly in the fear of God; though his house was not clear without clouds of troubles and afflictions, nor did grow at present so prosperously and flourishingly: yet against this saddening discomfort, David stays his heart with the rich Cordial of Gods Covenant. t 2.253 Although mine house be not so with God: yet he hath made with me an Everlasting Covenant, ordered in all things, and Sure; Therefore this is all my salvation, and all my delight, although he make it not to grow. (Thus we may render the Hebrew.) Thus also the Church of God▪ in extream Calamities under cruel persecuting Enemies, yet comforteth and encourageth herself in her prayer to the Lord, by consideration of Gods Covenant, (among other grounds of support,) saying; u 2.254 O deliver not the soul of thy Turtle-dove unto the multitude of the wicked, forget not the Congregation of thy poor for ever. Have respect unto the Covenant, &c. When Gods people therefore have been in deepest waters and roughest Seas of distress, they have been wont to catch hold of this Sure Rock of Gods Covenant, and there to save and repose themselves.

2. To whom this Covenant of Faith is Comfortable, May thus be de∣clared.

1. First we must distinguish of Persons. All persons may be considered, Either Unconverted, and in their meer x 2.255 carnal condition in the first Adam: Or, ^2. As in the way of Conversion under Conviction of their extreme Natural misery, without Christ; and of the alsufficient supernatural remedy in Christ: which Conviction is effected in them by y 2.256 the Spirit of Christ. Or, ^3. As effectu∣ally z 2.257 Converted, and actually Called, from darkness to light, and from the power of Satan unto God. 2. Next we must distinguish of Comfort. ^1. There's a Carnal Comfort, which even hypocrites, formalists, & car∣nal persons may receive either from carnal Obiects, or froma 2.258 spiritual Objects carnally apprehended: but which vanisheth away. ² There's a Spiritual Comfort arising from spiritual grounds and objects spiritu∣ally apprehended. As from b 2.259 the Spirit of God: c 2.260 The light of Gods Countenance lifted up upon us: d 2.261 Iustification by Faith in Iesus Christ: e 2.262 The fear of the Lord, &c. which Comforts are the peculi∣ar inheritance of Gods people; f 2.263 Strangers shall not meddle with their joy. Now things may be said to be spiritually Comfortable two ways; viz. Potentially, and Actually. Potentially those Spiritual things are Comfortable, which have in themselves some Principle, Cause, Foundation, ground or matter of Comfort; whereby they are disposed and able to comfort, if applyed. Thus Christ, the Scri∣ptures, the Covenant, and Promises have in them much matter and ground of comfort, if apprehended and applyed by Faith. Actually those spiritual things are Comfortable, which upon application do actually and effectually Comfort indeed. And this, Partly by Secret Supportment against despair and overwhelming disconsolations. Here∣by the Heart is sufficiently, though obscurely, g 2.264 held up and staid from fainting and sinking. Partly by Sensible Refreshment; Here∣by the heart being evidently h 2.265 enlarged, revived and cheared up against discomforts, even unto joy and delight, &c. Thus conceive of Comfort, and of things Comfortable. 3. Now these things premised, we may more clearly judge, Unto whom this Covenant of Faith is Comfortable.

Unto meer carnal unconverted Persons, The Covenant carnally apprehended, may be carnally comfortable: as the i 2.266 Gospel carnal∣ly tasted, may rejoyce a carnal apprehension. To such also it is Potentially Comfortable, there being such ground and Matter of Comfort therein, as is able to Comfort any persons to whom it is or shall be effectually applyed. But Actually, and in a true spiritual Sense, This Covenant is not comfortable, nor can be, to any meer k 2.267 Carnal man, so remaining. 2. Unto persons under Con∣viction and in the way of Conversion, This Covenant of Faith is Comfortable; Not only Potentially, as a l 2.268 ground and foundation of Comfort, possible; But in some sense Actually, by supporting them Secretly against despair, under the terrours of Conscience, hor∣ror of divine wrath, and dreadful curse of the Law, for Sin. For did not the Lord secretly sustain and bear up a poor soul under such spi∣ritual agonies, by his Covenant in Christ: how quickly would he

run, m 2.269 with Iudas, into desperate extremities! ^3. Finally, Unto Persons effectually called and Converted, This Covenant is Comfortable, Not Carnally, But Spiritually: And that not only Po∣tentially, as having in it rich Matter of Comfort: But also Actually, as being actually applyed unto them for Comfort. In which regard, they are Sometimes secretly supported by it against sinking and fain∣ting: Sometimes they are sensibly refreshed with evident peace, en∣largement and joy. To these the Covenant is primarily and especial∣ly Comfortable. Hence the Apostle declaring n 2.270 Gods willingness more abundantly to shew the immutability of his Counsel in his Covenant, saith he, confirmed it by an Oath: That by two immutable things, in which it was impossible that God should lye, we might have a strong Consolation: and Doth also express to whom all this Comfort by the Covenant was intended, viz. To the heirs of Promise.—who have fled for refuge to lay hold upon the hope set before us. That is, to true Converts, and believers, who have fled by Faith to lay hold of the Promised inheri∣tance, as well as Abraham. How eminent then is the Priviledge of Gods People Converted, or In Converting, beyond all carnal uncon∣verted ones in the world, in that this Covenat of Faith is so singular∣ly and peculiarly Comfortable unto them! They alone shall eat this hidden Mannah: They alone shall drink this living water, and lick this refreshing Honey out of this Heavenly Rock.

3. How and in what respects the Covenant is Comfortable. This Co∣venant of Faith is Comfortable to the Faithful heirs of Promise, 1. Originally. 2. Divinely. 3. Comprehensively. 4. Strongly. 5. Gra∣dually. 6. Suitably. 7. Continually.

(1) Originally Comfortable. The Covenant of Faith was the First Dawning of Comfort, and Original discovery thereof, to lapsed man after the Fall. After Adam (and we all in him) had broke the Covenant of works: nothing but despair, Divine wrath, and Death, could be represented unto him: till this Covenant of Faith, in Christ o 2.271 the Seed of the woman, was revealed. This was the first peering of the Morning and day of Salvation. This was Gods first Overture of Peace to poor Sinners. This was the first opening of A door of hope to hopeless Creatures. And all discoveries of Com∣fort from God do originally flow from this Primary and most Anci∣ent Discovery. Gods meer Grace and eternal Decree in Christ are the very First Original of all our Comfort: but Gods Covenant of Faith in Christ, is the very First & original Discovery of all our com∣fort. And that which is Firist in any Kind, is excellent. Our comfort, if we look at the Antiquity of its publication, is as Ancient as Paradise.

(2) Divinely Comfortable. The Covenant of Faith, and all the Comfortableness thereof, is wholly and only from God in Jesus Christ. The Author of it, is God himself. The federate Parties are Divine; viz. God and Christ with his Seed. The foundation of it Divine: viz. Gods p 2.272 meer Grace. The Benefits and Matters pro∣mised to Christs Seed therein, Divine; Recovery from Sin and

Death to righteousness and everlasting life by Christ, That the Lord may be our God and we his people. The Condition required of and restipulated by Christs Seed, Divine; viz q 2.273 Faith, which is not of our selves, but is the gift of God: and Evangelical obedience, r 2.274 where∣unto we are created in Christ. All these are Divine: and all these are most Comfortable; therefore they are Divinely comfor∣table. Now The Covenant's Comfortableness being meerly Divine, and not Humane: Consequently, The Comforts of the Covenant are Cordial indeed, Transcendent, and Permanent. 1. Cordial indeed. Not formally and in show, but really and effectu∣ally Comfortable. Man's comforts may sound in the ear, but never reach the heart: but Gods Covenant-Consolations reach to the very heart and soul to strengthen and revive them. Hence Gods s 2.275 speak∣ing Comfortably, is in the Hebrew phrase stiled speaking to the Heart. God alone (who hath all hearts in his hand, and made the heart.) knows the Hearts bitterness and dejections: and he alone can appro∣priate to the heart effectual refreshments. 2. Transcendent. Humane and Creature-Comforts may be small: but the Divine Covenant-Comforts are t 2.276 not small, but great and transcendent. They f•…•…r surpass all Created discomforts. If u 2.277 discomforts of Gods Co∣venant-people abound: Gods Covenant-Consolations in Christ do abound and superabound. The Occasions of our discomforts are fi∣nite, the Foundation of our Comforts is infinite, even x 2.278 the God of 〈◊〉〈◊〉 Consolation, who can create and command all kinds and all Degrees of Consolation for his people. This is most sweet. 3. Permanent and Continuing: Mans Comforts are ofttimes but a flash, quickly va∣nishing and leaving the heart sadder and more disconsolate; as a flash of lightning gone in a moment, and leaving the night darker: but Gods Comforts are fixed, lasting and y 2.279 everlasting Comforts; they minister Matter of z 2.280 everlasting joy and continual rejoycing.

(3) Comprehensively Comfortable. The Covenant of Faith doth (if we considered) comprehend all the Scripture-Consolations in it, which have been propounded to mankind since Adam's Fall. For, 1. The Matter of all Scripture-Comforts, is Christ with all his Benefits. All Scripture-Consolations are centred in Christ, as the Common meeting place. What is there in Scripture any way comfortable in∣deed, but as it tends to Christ, leads to the enjoyment of Christ in some regard or other? Now Christ and all his benefits are Compri∣zed in this Covenant: Consequently all his Comforts. 2. The In∣strumental Mean, whereby all Scripture-Comforts in Christ are ten∣dered, is the a 2.281 Promises, which are all yea and Amen in Christ. Now these Promises are all of them as so many branches, Clauses or Ar∣ticles of the Covenant. Whatsoever Comfort there is in the Promi∣ses, it is Consequently in the Covenant it self. 3. The Instru∣mental Mean whereby all Scripture-Comforts in Christ and the Pro∣mises are actually and effectually applyed, is peculiarly b 2.282 Faith. Now Faith is the Condition of this Covenant: whatsoever Com∣fortableness

therefore is in Faith, is also comprehended in this Co∣venant. Hence we may say of this Covenant of Faith, that it is Gods great Magazein and Rich Treasury of Comforts: Gods General Re∣ceptacle and Store-house of Heavenly Refreshment, of Spiritual Support. No kind or sort of Comfort for any disconsolate Condition whatso∣ever, but may be hence extracted.

(4) Strongly and Prevailingly Comfortable. Humane Comforts are but weak and feeble, discomforts oftentimes prevailing over them, and leaving the heart fainting, sinking, despairing. But Gods Cove∣nant-Comforts are strong and prevailing Comforts. Stronger then all their Discomforts whatsoever, and prevailing finally over them. To this effect it is said, That c 2.283 God confirmed his Covenant, &c. to the heirs of promise by an Oath. That by two immutable things in which it was impossible for God to lye, we might have (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a strong Consolation or, a Potent, a mighty Consolation. It is opposed to that which is invalid, infirm. So then, God most strongly Confirmed his Covenant, that his federate people might have strong Consolation from his Covenant.

(5) Gradually Comfortable. The Covenant of Faith was revealed by degrees, the Following Administrations (as hath been already shewed) being still more Compleat and excellent then the foregoing. Proportionably the Covenant (though comfortable in every Admi∣nistration, yet) is still more and more Comfortable in the Succeeding then in the foregoing Dispensations: and in the last Administration, viz. The New Covenant, most comfortable of all. Christ hath kept the good wine until now: His best Consolations, till this last Administrati∣on of the Covenant. Christ actually exhibited, being far more Com∣fortable, then Christ meerly Promised.

(6) Suitably, sufficiently & Compleatly Comfortable. Christs Elect seed, whether Converted already, or in the way of Converting to Christ, can have no Cause of discomfort and trouble possibly incident unto them, against which they may not furnish themselves with pregnant, suitable & sufficient Consolations from this Covenant of Faith. For,

1. How comfortable is this Covenant against Sin, and all Self-un∣worthiness! Herein God Covenanteth thus; d 2.284 I will be merciful to their unrighteousnesses, and their sins and their transgressions I will not re∣member any more. What an admirable Cordial is this to poor bruised and heavy-laden Souls, pressed down to the Earth, yea even to the gates of Hell, with the sense of self-sinfulness and self-vileness? These words may even lift up their spirits to Heaven, in hope and Consolation. For, 1. Here's the Object of discomfort fully expres∣sed, and that in three words, and all in the plural number: e 2.285 un∣righteousnesses, Sins, Transgressions. To intimate to us, That God hath mercy and pardon enough for all his Cove∣nant-peoples Sins, of what kind soever: Original, Actual: against pi∣ety, equity, or Sobriety, &c: of what degrees or aggravations soever, whether against Mercies, judgements, means of grace, &c: and by

what names or titles soever they be stiled and known. Why else doth the Lord here use such an heap of words? 2. Here's Gods Act of grace for his peoples Consolaton, against the former discom∣fort, most satisfactorily promised in two phrases; (¹) He will be mer∣ciful to their unrighteousnesses. Gods mercy is infinite, their unrighte∣ousnesses finite: therefore his Mercies shall utterly swallow up all their sinful miseries. (²) He will not remember their sins and transgressions any more. He will not only forgive, but forget. He will cross his Debt-book, that they shall never be questioned or called to an ac∣count for them. He will pass an Eternal Act of Oblivion upon them. Their sins shall be utterly buried in Oblivion, as if they had never been. Oh sweet refreshment! Then, their sins may be in them: but shall not be imputed to them. Their transgressions may burden them, but shall not sink them: may press them, but shall not oppress them: may exercise them, shall not execute them: may grieve and afflict them a while, but shall not condemn them or separate them at all from God in this or the world to come.

2. How Comfortable is this Covenant against all spiritual Ene∣mies, The flesh, the world and the Devil, and their Temptations! These may oppose, tempt, and trouble Gods people, yet shall not prevail over Gods people, but rather Gods people over them, ac∣cording to the intimation of this Covenant. 1. Over the flesh and sin; Partly, in that God e 2.286 will be merciful to their unrighteousnesses, and their sins and transgressions he will not remember any more. Partly in that God f 2.287 will write his Law in their minds, and put his fear in their hearts, that they shall not depart away from him. If God then will not remember their sins any more: Here's their justification from sin, so that they shall not be condemned for it. If God will plant his laws and fear in them that they shall not depart from him: Here's their Sanctifi∣cation against sin, so that sin shall never separate them from God. In both here's their victory over Sin. 2. Over the world and the things of the world: Partly, in that Christ their Covenant-Medi∣atour hath already overcome the world for them. g 2.288 In the world ye shall have tribulation; but, be of good chear, I have overcome the world▪ Partly, in that our Covenant-Faith, is the victory that overcometh the world. h 2.289 Whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our Faith. Who is he that overcometh the world, but he that believeth that Iesus is the Son of God? 3. Over the devil and Satan this Covenant assures us also of victory, in that it Promiseth, (¹) That the i 2.290 Seed of the woman (viz. Christ and his Elect) shall bruise the head of the Serpent. And in the Serpents head chiefly is his poyson, policy and greatest mischief seated. (²) That Gods Covenant-people shall have Gods k 2.291 fear put into their hearts, so as they shall not depart away from God. Consequently no power or devices of Satan shall ever be able to separate them from the love of God in Iesus Christ their Lord, in which regard they are more then Conquerours. (³) That l 2.292 God will be to them a God: and they

shall be to him a people. And if God be theirs, m 2.293 if God be for them, what can prevailingly be against them? How comfortable these things! what though we have many Enemies, in and for Christ? we have more and stronger Consolations in Gods Covenant through Christ.

3. How Comfortable is this Covenant against Divine wrath! Gods wrath is most terrible and intolerable to sinful dust and ashes. n 2.294 In his favour is life, Consequently in his frown is Death. o 2.295 Who may stand before him when he is angry? p 2.296 He but looketh on the Earth and it trembleth: He but toucheth the hils, and they smoak. Hereupon Gods people, above all things, Supplicate for his favour; q 2.297 Many say, who will shew us good? LORD lift thou up the light of thy Countenance upon us: and deprecate his wrath, r 2.298 O LORD re∣buke me not in thine anger, neither chasten me in thine hot displeasure. Now this Covenant doth sweetly secure and comfort us against divine wrath for sin; 1. By assuring us that the Matter, or Procuring Cause of Gods wrath, viz. our s 2.299 sins, shall be totally and finally removed out of his sight and memory. Consequently his wrath shall be removed with our sins. 2. By certifying us, That, though t 2.300 God for our iniquities, and failings (arising from the reliques of sin in us) chasten us with stripes and visit us with a rod: yet his loving∣kindness he will not utterly take from us, nor suffer his faithfulness to fail. Now if Gods faithfulness and loving-kindness shall not fail us; Gods wrath shall not condemn us. 3. By telling us, That The Lord u 2.301 will be our God, and we shall be his people. Now by this blis-ful Covenant-Relation betwixt God and us, Gods revenging wrath is removed from us for evermore.

4. How Comfortable is this Covenant against all Terrours of Conscience! when Conscience is once throughy awakened with clear apprehensions of Sin, the Curse, and wrath of God for sin; oh how furiously doth it sting, gnaw, and tear the very soul in pieces! How restless, how perplexed, how despairing, how dangerous is such a mans Condition! x 2.302 The Spirit of a man will sustain his infirmity: but a wounded Spirit who can bear? Yet in this Covenant are excellent An∣tidotes against all these troubles and terrours of Conscience. For, 1. Herein God promiseth (as hath been shewed) Recovery from the state of sin and death, to a state of righteousness and eternal life: and this by Christ, through Faith. Therefore here is Iustification and pardon of sin promised: Free justification through faith without merit: and full justification by Jesus Christ, God as well as man. And will not this calm the most perplexed and wounded Conscience? y 2.303 Being justified by faith we have peace with God through Iesus Christ our Lord. So that we not only joy in hope of the glory of God: but also we glory in Tribulation. Therefore come unto this Covenant, and therein (^z) unto Christ by Faith all ye that labour and are heavy laden, and he will give you rest. Take his yoke upon you,—and you shall* 2.304 find rest to your Souls. Christ that by a word made such a perfect calm in the tempestuous Sea, can as easily by a word make a perfect calm

in a troubled conscience. 2. Herein God Covenanteth to a 2.305 be Our God, and that we shall be his people. So that our main and principal happiness is safe and secure. Here's matter of Triumph, against all Terrour and trouble of Spirit whatsoever.

5. How Comfortable is this Covenant against the wages of Sin, Death that b 2.306 King of terrours: and all the Harbingers of death, af∣flictions, weaknesses, pains, diseases, &c! For, 1. This Covenant of Faith is a direct and plenary remedy against the breach of the Co∣venant of works, and the penalty of that Breach, Death. According to this Covenant of works c 2.307 man brought death upon himself by his own disobedience: According to this Covenant of Faith God restores •…•…apsed Man from sin to righteousness, from Death to life, by the Obedience of his Surety and Mediatour Jesus Christ. 2. This Covenant leads us to Christ, and to a State of Salvation in him: Consequently, i•…•… once we be in Christ, d 2.308 there's no condemnation to us. 3. This Covenant, embraced by Faith, makes God ours, and Jesus Christ ours. Now if God and Jesus Christ be once ours, all things are ours for our Good. Poverty as well as Riches; Wants as well as Fulness: Sickness as well as Health: Weakness as well as Strength: Pains as well as Ease: Death as well as Life. The worst of these are ours, for our benefit as well as the best of these. Death and its Harbingers are in their kinde through Christ advantagious, amicable and gainful to us, as well as life and its refreshments. e 2.309 All are yours,—whether the world, or life, or Death, or things present, or things to come: all are yours: And ye are Christs, and Christ is Gods. (¹) By Death's Harbingers, Ne∣cessities, distresses, afflictions, &c. Gods people are f 2.310 Hambled, that they wax not proud: g 2.311 Proved and tryed that they be not dross, but pure gold: h 2.312 Purged and refined from their sins and iniquities: i 2.313 Improved and advantaged in their Graces and Spiritual Growth; as the body by a growing Ague, or as the grass by an April shower: k 2.314 Experimentally acquainted with God and his ways in Christ, more then ever: l 2.315 Reduced from disobedient wandrings out of Christs paths: m 2.316 Incited to more diligent and vigilant Obedience; n 2.317 con∣formed unto Jesus Christ their elder Brother: o 2.318 Assured more and more of their filial Relation to God, and of Gods paternal faithfulness to them; And in a word, hereby they are p 2.319 wrought, fitted and prepared for eternal glory. Our souls are apt to canker and grow rusty by sin: afflictions are Gods sharp files that rub off our rust. The strings of a musical instrument, when struck, make the sweetest melody: so the strokes of afflictions make our souls spiritual∣ly melodious. Io. Bradford, in prison said, q 2.320 God doth thus punish me: nay rather in punishing blesseth me. And indeed I thank him more of this prison, then of any Pasture, yea then of any pleasure that ever I had▪ For in it I find my most sweet good God always. r 2.321 Ignatius pro∣fessed when he began to be a sufferer, he began to be a disciple of Christ indeed. (²) By Death it self, Gods people Are

s 2.322▪ Delivered from all their sins, sorrows, miseries and enemies; as Israel once by the Red Sea from the Egyptians, or as Ionah once from the Sea, waves and storms, by being swallowed up in the fishes belly. Are t 2.323 laid to sleep in the bed of the Grave perfumed by Christs own body. And Are u 2.324 let out of an earthly tabernacle into the House not made with hands eternal in the Heavens. It were ill with Chri∣stians if they might not dye, and so go home to their heavenly Father. Oh blessed Covenant that can thus turn poysons into medicines; and worst of evils for sin, unto Good for the Sinner!

6. How Comfortable is this Covenant in respect of all our Gra∣ces! 1. Are we troubled about the Truth of Grace? By this Covenant we may resolve our selves. Covenant-Grace, is true Grace. Now, Covenant-Grace, (¹) Illuminates the darkest mind in the weakest Christian so as savingly to know the Lord, and Principles of Godliness. x 2.325 And they shall no more teach every man his neighbour, and every man his brother, saying, Know the LORD: For they shall all know me, from the greatest of them unto the least of them, saith the LORD. (²) Mollifies the hardest heart; so as to transform and turn y 2.326 a heart of stone into an heart of flesh. (³) Renews the very frame of heart and spirit, that they become New Creatures. z 2.327 A new heart also will I give you, and a New Spirit will I put within you. (⁴) Conforms the Mind and heart sweetly to the Laws of God. a 2.328 I will put my Laws into their minde, and write them in their hearts. So, there shall be a Law within them, answerable and conform to the Law without them. (⁵) Purifies and cleanses them both from b 2.329 guilt and filth of their iniquities. (⁶) Prevails victo∣riously over the Old Serpent and all his subtilties: c 2.330 bruising his Head. (⁷) Finally, Covenant-Grace makes us effectually and wholly the People of God. d 2.331 And I will be their God, and they shall be my people. If we be furnished with such Grace as this: then we may be of good Comfort, for we have true Covenant-Grace. 2. Are we ob∣structed in the Actings of Grace, that they are low, dull, feeble, &c. in their operations: and this discourageth us? Behold this Covenant comforts against all such obstructions and discouragements. Partly, Promising That e 2.332 God will put his spirit within us, and cause us to walk in his statutes, and keep his judgements and do them. This is very com∣fortable. Partly Alluring our Graces, especially our Faith, Hope and Love, to act towards God and Jesus Christ with all vivacity and alacrity, who offer themselves in this Covenant of Faith, to do so much for us and to be wholly ours for evermore. What greater and quickning Motives could be laid before us? 3. Are we per∣plexed at defects and weaknesses of Grace? Herein this Covenant re∣lieves and comforts us. For, according to this Covenant, (¹) We have Gods f 2.333 spirit put within us. This is clearly Covenanted. Now Gods Spirit, being the spirit of Grace, supplies them, in whom he is, with all kinds and degrees of grace necessary unto Salvation, and helps their infirmities, Rom. 8. 26. (2) Be our Graces never

so weak and feeble, yet they are sufficient to make us g 2.334 Gods people, both for present, and for ever. Though weak, yet are they so strong as to bring us at last unto glory. 4. Finally, Are we afraid of De∣cays of Grace, that our graces will at last wither, and we fall away? Have we such a Covenant as this: and shall we be afraid of Apostasi? Con∣sider, (¹) This Covenant is h 2.335 an everlasting Covenant. Therefore the Grace of this Covenant, must needs be everlasting Grace. (²) This Covenant is most sure and faithful: nothing shall overthrow it. Therefore Grace begun in us according to this Covenant, cannot fail. (³) God in this Covenant expresly promiseth; i 2.336 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 mee. God will not turn from them: they shall not depart from God. Oh how sweet and cordial are these Comforts!

7. How Comfortable is this Covenant in regard of Prayer and all Christian duties! For, 1. This Covenant notably encourageth unto Pray∣er, and to all Duties of Christian Obedience, by the many k 2.337 Promises of Divine Aud•…•…ence and acceptance, comprized in the Covenant. Here∣upon Gods people in former ages have so encouraged themselves to Prayer, and in Prayer by Gods Covenant and Promises. As, The l 2.338 Church, in great affliction. Iacob m 2.339 in great fear of Esau▪ David n 2.340 upon Gods renewing Covenant with him. King Ieho∣shaphat, o 2.341 in extream danger of his enemies. The Levites, p 2.342 in their solemn day of Humiliation for the sins of the people, &c. In like sort all Gods people in all succeeding ages may encourage them∣selves both unto Prayer and in Praying, by the Covenant and the Promises thereof. As Aaron and Hur held up the hands of Moses praying, so the Covenant and Promises hold up the hands of Faith and fervency in Christians praying. And in like sort Gods Co∣venant and Promises encourage unto all Christian duties. Hence Gods q 2.343 Covenant and Promises, and the performance thereof to Israel most punctually, are remembred and storied, that (from Con∣sideration thereof) Gods people might observe his Statutes, and keep his Laws. 2. This Covenant singularly supporteth and comforteth God people against all their failings and infirmities discovered in Prayer or in any other Christian observance: And this divers ways, As ¹ Partly, By declaring upon what terms and considerations we are now to per∣form all Christian duties, Prayer, &c. Not as Matters Antecedent to our Iustification and acceptation with God, (as once Personal obedience was required under the Covenant of works;) but as Mat∣ters Subsequent to, and following upon our Justification and accepta∣tion with God in Christ. Not as Causes of Iustification, but as fruits and effects of Justifying Faith, r 2.344 as Iames implyeth. Not as mat∣ters of righteousness before God: but as Matters of true thankfulness unto God for his righteousness bestowed upon us. As Luther said excellently. s 2.345 The weak are to be instructed how good works do not justifie: How they ought to be done, How not to be done. They ought to be

done, not as the Cause, but as the fruits of righteousness. And, when we are made righteous, we ought to do them: but not contrariwise, to the end that when we are unrighteous, we may be made righteous. The Tree maketh the apple, but not the apple the Tree. Thus this Cove∣nant, though it require Faith as the Instrumental Cause of our Justifi∣cation before God, yet it requires worthy walking in all Christian duties as fruits and effects of a justified state, and as testifications of love and gratitude to God for the same. Now this is Comfortable, that our Christian duties are not the Cause or Matter of our righte∣ousness before God; for then our failings therein would condemn us: But are fruits of a justified State. Therefore God accepting the in∣tegrity of them covers their infirmities. ^2. Partly, By discovering to them, That seeing God when he brings them first into Covenant with himself is t 2.346 merciful to their unrighteousnesses, and will remem∣ber their sins and transgessions no more, which they committed in their carnal state: much more he will be merciful to all the infirmities, failings and weaknesses of their Christian duties, and to all the re∣liques of sin in them, and will remember them no more, whereof they become guilty in their Covenant-State. If God remit the Ten thou∣sand Talents; will he not much more forgive th•…•… hundred pence? How Comfortable are these Considerations! Gods people accord∣ing to this Covenant are not justified for their Christian duties: nor shall they be condemned for their failings and infirmities in their Christian duties. But their infirmities being covered, their Evan∣gelical integrity in all their duties and services shall be ac∣cepted.

8. Finally, How Comfortable is this Covenant against all Diffi∣culties or Impediments that may arise, and all Objections that may possibly be made, contrary to the Salvation or happines of all Gods Covenant-people! This Covenant removes all Impediments, facilitates all difficulties, and answers all objections, that may stand in the way, or discourage them. ^1. Is it guilt of Sin? u 2.347 God will be merciful to their unrighteousnesses, and will never remember their Sins or transgressions any more. ^2. Is it inherent filth and power of Sin? x 2.348 God will sprinkle clean water upon them, and they shall be clean: from all their filthiness, and from all their idols will be cleanse them. A New heart also will he give them, and a New spirit will he put within them. ^3. Is it hardness and impenitency of heart? y 2.349 God will take away the sto•…•…y heart out of their flesh, and will give them an heart of flesh.—The•…•… shall they remember their own evil ways, and their doings that were not good; and shall loath themselves in their own fight, for their iniquities, and for their abominations. ⁴▪ Is it divine wrath, and the extream distance betwixt God and them? Gods wrath is passed away from them, Christ according to this Covenant having fully satisfied divine justice in their behalf: and they are by Covenant become a z 2.350 people neer unto God; a 2.351 He being their God, and they his people. ^5. Is it the Curse and Condemnation of the Law? b 2.352 Christ hath redeemed them

(according to this Covenant) from the Curse of the Law, being made a Curse for them. So that c 2.353 Now there is no Condemnation to them that are in Christ Iesus. ⁶ Is it infirmity or weakness of Graces or Duties? Be their graces never so infirm, yet shall they persevere to the end: God having Covenanted, d 2.354 To give one heart and one way, that they may fear him for ever. (Heb. All days.) And, To put his fear in their hearts, that they shall not depart from him. Their weakest Graces then, shall be so strong as to last for ever, as to keep them close to God for ever. And Consequently they shall be stronger then all their sins and spiritual Enemies. As for infirmities in their Duties, God hath promised to relieve them by his Spirit; e 2.355 I will put my spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgements and do them. And according to this Covenant of Faith, As their Perfections in duties cannot justifie them: so their Imperfections in duties shall not condemn them. For, f 2.356 God will be merciful to their unrighteousnesses. In a word, God undertakes for both sides: For them, and for himself. He will be their God, and they shall be his people. ^7. Finally, Is it Death, the Devil, or any thing, that can hinder the happiness of Gods Co∣venant-people? Nothing at all shall do it. Neither Death; For, this Covenant removes them from Death to life. Nor Devil; For, this Covenant assures the old g 2.357 Serpents head shall be bruised by the Seed of the woman. Nor any thing; For; h 2.358 if God be thus for them; who, or what shall prevailingly be against them?—who shall lay any thing to the charge of Gods elect? It is God that justifieth: who is he that Condemneth? Come hither ye children of Gods Covenant, and Heirs of Promise: and Comfort one another with these words.

VI Everlasting. Gods Covenant of Faith is not only long lasting, but Everlasting. This the last Property of this Covenant, which I shall here open: and that briefly, shewing, 1. That this Covenant is Everlasting. 2. How, and in what sense it is Ever∣lasting.

1. That this Covenant is everlasting, is clear; 1. From Gods Denomina∣tion, who hath often stiled it, An Everlasting Covenant. In the Old Testament he frequently cals it, in Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berith 〈◊〉〈◊〉; i 2.359 A Govenant of Eternity. In the New Testament he cals it in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Diatheke Aionios▪ k 2.360 The Eternal Covenant, or, The Everlasting Covenant. 2. From the Confession of such as be in Covenant with God, acknowledging Gods Covenant to be Everlast∣ing, As, l 2.361 The Covenant with Israel touching Canaan was an Everlasting Covenant. And David said of this Covenant renewed with him; m 2.362 Although mine house be not so with God, yet he hath made with me an Everlasting Covenant. 3. From the Nature of the Co∣venant it self, as formerly opened and confirmed, it is clear The Covenant of Faith must needs be Everlasting, whether we take notice of the Order, Sureness, Matter, or Mediatour of it. ^1. The Order of it, is last, The Covenant of works in innocency was First. That

being wholly overthrown by the Fall, The Covenant of Faith suc∣ceeds and comes in place thereof, as a Remedy: offering Jesus Christ as a publique Surety for all Gods elect, Passively To satisfie divine justice offended to the full, by his suffering the Curse and Penalty of the broken Covenant for them; and Actively to fulfil all righteous∣ness in his own person compleatly which the Covenant of works required. The Covenant of Faith, and therein Christ, being despised; No other Covenant takes place, by way of Remedy: But certain perdition follows. This Covenant therefore is everlasting. ² The Sureness of this Covenant is such, that (as hath been abundantly cleared,) nothing can possibly overthrow it. Now that must needs be everlasting, which nothing can overthrow. The Covenant of works was not Everlasting, because it was not sure, it was quickly over∣thrown by Adams disobedience. ^3. The Matter of this Covenant is Everlasting; viz. Righteousness and Everlasting life Covenanted on Gods part: and an Everlasting Covenant-Relation stablished betwixt God and his Covenant-people. n 2.363 I will not remember their sins and transgressions any more.—I will be to them a God, and they shall be to me a people. How long? For ever. No time is limited. Now the Matter Covenanted being Everlasting; the Covenant is so also. ⁴ Finally, The Mediatour of the Covenant is everlasting; viz, o 2.364 Iesus Christ yesterday, and to day, and for ever the same. His Person is p 2.365 Eternal▪ His Office q 2.366 Everlasting: Consequently the Covenant whereof he is Mediatour, is everlasting.

2. How, and in what sense this Covenant is Everlasting: For clearing of this, consider, A Thing is said to be Eternal or Everlasting three ways. viz. 1. Most properly, perfectly aud absolutely a thing is ever∣lasting, which never had beginning; Never Succession of former or latter, or any change; and never shall have end. This (as the School∣men phrase it,) is, aeternum & a parte ante, & a parte post: in quo nec est prius, nec posterius, &c. viz. Eternal both in respect of the part before, and the part after: wherein is neither former nor latter, but all at once. This in the Hebrew phrase is stiled, r 2.367 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hhholam va-hhhed; Ever and Yet, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hhholam, latuit; which signifies To lie hid; Because the beginning and End of that which is Eternal is hid, past finding out: and in that which is properly Eternal, we can never come to a Period. There is still 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hhhed; a yet: something further and further then we can comprehend. In Greek it is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Always existing; for, that which is properly eternal is always existing, still the same. In this Sense s 2.368 God, and he alone is eternal or Everlasting: being absolutely incapable of beginning, suc∣cession or end. 2. Improperly, A thing is stiled Everlasting or Eternal, which (though it had a beginning; yet) never shall have end. In this Sense, Hels torment is called t 2.369 Everlasting punishment: Heavens happiness is called life Eternal; for these shall once begin, but never End. 3. Most improperly, A thing is sometimes counted Everlasting or Eternal, which is only Diuturnal, or Long-lasting;

which both had a beginning, and shall have an End. Thus God Co∣venanted to give Phineahs and his seed, u 2.370 An everlasting Priesthood: and yet his Priesthood had its beginning and End, as all other Cere∣monies and Types. Thus God promised Canaan, &c. for an x 2.371 Everlasting possesson to Iacobs Seed: and yet as they began, so they ceased to possess that Land.

Gods Covenant also may be Considered, 1. According to the Substance of it, As tendering unto Sinners Righteousness and eternal life by Jesus Christ through Faith, The Lord becoming their God and they his people. 2. According to the Circumstances of it, or its Manner of Administration, whith was in one sort before Moses, in an∣other sort under and after Moses till Christ, and in another sort after Christ, as hath been abundantly declared.

Now these things premised, it is easie to Resolve how the Covenant of Faith is Everlasting. 1. It is not Everlasting either for Circumstance, or substance, absolutely, perfectly and most properly. For that is Gods sole Prerogative. 2. It is everlasting according to the Substance of it, Improperly. That is, Though it had a beginning presently after Adams Fall, yet it shall never have an End: but Gods Covenant-people shall be his people and he their God both in this and the world to come. 3. It is everlasting according to the Circumstance or manner of Administration, most improperly: having both beginning and End. That is, being Long∣lasting. So, the Mosaical Administration continued till Christ. The Evangelical Administration shall continue from Christ to the end of the world. Then all Administrations shall cease, and be swallowed up in immediate vision and full fruition of God in Christ blessed for evermore.

Thus The Covenant of Faith is Everlasting, that is, without End, for the Substance of it. Consequently, 1. It is most firm, faithful and Sure. That is Sure, which is Everlasting. 2. All the federates or Covenant-people of God shall Persevere to the End, and never Apostatize. They may fall: yet not totally, nor finally fall away▪ y 2.372 Nothing shall separate them from Gods love in Christ, whilst the Everlasting Covenant keeps them still in Gods everlasting Arms. 3. This Covenant of Faith is God, Last Covenant, after which no succeeding Covenant is to be expected. What can succeed that which hath no end? The Covenant of Faith succeeded the First Co∣venant, the Covenant of works: and tendered a Remedy against that Covenant-breach. But if this Remedy, this Covenant of Faith, be not accepted but despised, where shall such despises appear?

Hitherto of the Properties of this Covenant of Faith.

COROLLARY VIII.

VIII. HEnce, Finally, The Concord and Discord: The Agreement and Difference betwixt the Covenant of Works, and the Covenant of Faith, is notably conspicuous from the Nature of the Covenant of Faith thus unfolded in the General. If the Natures of the Covenant of Works, and of the Co∣venant of Faith, formerly described, be duly weighed, it will evi∣dently appear, that in some few thing they Agree, but in many things they Disagree.

As a Ground for opening of this Agreement and Difference betwixt these two Covenants, those words of the Apostle are Considerable.—z 2.373 Where is boasting then? It is excluded. By what Law? Of works? Nay: But by the Law of Faith. In this accurate Epistle, the Apostle, Treating of our Justification before God, Having showed at large That neither Iew nor Gentile can be justified by the works of the Law, chap. 1. verse 17. to chap. 3. ver. 21. He Proves that both Iew and Gentile are justified of meer Grace by Faith alone in Iesus Christ. 1. Because God hath without the Law revealed another way of justifying Sinners, viz. by remitting their sins freely through Faith in Christs blood, chap. 3. 21. to 27. 2. Because Justification by Faith excludes all boasting from any thing at all in the Sinner. ver. 27. Therefore (God intending to take all the glory of Sinners Iustification to himself alone) all both Iews and Gentiles must be justified by faith only. God being one, and his way of justi∣fying one also. verse 28, 29, 30. and yet this doth not make void, but establish the Law in Christ, ver. 31. 3. Because Abraham, the Father of the Faithful was justified by Faith only without the Works of the Law, and that in his uncircumcised state: consequently so must all his spiritual Seed be justified, chap. 4. throughout. Thus stands the Context. This 27^th verse then shews; ^1. That's Gods way of justifying Sinners, which excludes all boasting from Sinners. And, ^2. Not the Law of Works, but The Law of Faith excludes such boasting. By, [Law of Works] understand, The doctrine of works; viz. That Doctrine which prescribes and requires Works as the Condition and Matter of our Iustification. This is only The Covenant of Works. It is said, Works: not Work. Because it is not one, but all the Works of the Law for kind and degree perfectly and perpetually done in mans own person, that will justifie according to the Covenant of Works. By [Law of Faith] understand the Doctrine of Faith; viz. That Doctrine which Prescribes Faith only as the Instrument and Condition of justifying. This is only The Covenant of Faith, The Gospel. Betwixt these two Laws, these two Covenants, this Text expresseth a Concord, and a Discord. A Concord, In that they are each of them stiled a [Law]: A Discord, In that the one requires works, the other Faith, as the Condition: and in that Boast∣ing,

is excluded by the one, but not by the other. Whence it is clear, That as there is some Agreement, so there is some disagreement betwixt the Covenant of Faith and the Covenant of Works. Note, 1. Wherein they Agree. 2. Wherein they disagree. 3. Results from both.

I. The Agreement betwixt the Covenant of Works and Covenant of Faith consists chiefly in certain Generalities. viz. They agree in the General notion and Consideration.

1. Of their Efficient Cause, or Author. One and the self-same absolute, infinite and eternal God being the Prime Cause and a 2.374 Author both of the Covenant of Works, and of the Covenant of Faith. For none but God can create and institute a Covenant betwixt God and Man; which shall be Acceptable to God, and Advantagious to man.

2. Of their Impulsive, or Inward Moving Cause; viz. Divine Grace. Of meer Grace God pleased to admit b 2.375 Adam into Cove∣nant with himself in Innocency: for the most perfect Creature having nothing but what he received from the Creator, can demerit nothing from the Creator. And of meer c 2.376 Grace God admit∣ted Man into Covenant with himself after the Fall: Lapsed man being much more unable then man innocent to challenge any thing from God by way of merit.

3. Of the Federates, or Parties Covenanting. To both these Co∣venants, d 2.377 God and Man are Parties. Not God and Angels: Not God and inferiour Creatures▪ God then is a Party on the one hand: and Man on the other. Yea Man e 2.378 as in an Adam, as in a publique person, is a Party to the Covenant of Faith, as well as to the Covenant of Works. As these are two Covenants: so there are two Adams and their respective Seeds▪ With these two Adams and their Seeds, God contracts in these two Covenants respectively: as hath been f 2.379 fotmerly cleared at large.

4. Of the Matters Covenanted and restipulated. In both these Covenants God g 2.380 Propounds a Law, and Promiseth Life to man up∣on some Condition. And man restipulateth in some sense Faith and Obedience to God. There is a Faith required in the Covenant of Works, as well as in the Covenant of Faith: And an obedience requi∣red and restipulated in the Covenant of Faith, as well as in the Cove∣nant of Works, (though of a different nature) as after will appear.

5. Of the Form of the Covenants. The General Form of both these Covenants, is a h 2.381 mutual Agreement and reciprocal stipulation betwixt the Federates God and man.

6. Of the inward foundation or Principle of performance on both Gods part, and Mans. On Gods part the inward Principle (if we may so speak) inclining him to perform whatsoever he promised in both these Covenants, is his i 2.382 Truth and Fidelity. On Mans part the inward ground and Principle disposing and enabling him to keep and per∣form what he restipulateth to God in both these Covenants, is Gods writing his Law and Covenant in his mind, and putting his Spirit and

fear into his inward parts. In k 2.383 Adams heart the Law or Covenant of works was written, naturally: and enabled him to observe it. In every godly man's heart l 2.384 the Law or Covenant of Faith is written in his mind, and Gods spirit and fear put into his heart, supernaturally: and enableth them to keep it. When this inscription fails, or is oblite∣rated, proportionably the federal performance fa•…•…ls and is ob∣structed.

7. Finally, The Covenant of works and Faith do Agree in their General Scope and End▪ viz. Gods manifestation of his excellent Glory to and in his Creature: and Man's Participation of true and eternal Happiness from and in his Creator God blessed for evermore. Amen.

Thus these two Covenants do well Agree in these General respects and Considerations. But all this Agreeement is very imperfect, remote, and at a great distance, being only Generical. The difference betwixt them on the other hand is more Perfect, immediate, and neer at hand, being specifical.

II. The Disagreement, or Difference betwixt the Covenant of Works, and the Covenant of Faith, is manifold and very great. And it Consists not in General, but in precise Special respects and 〈◊〉〈◊〉, As.

1. They differ in the special Consideration of their Efficient Cause, or Author. One and the same Faithful and everliving m 2.385 God was the Author of them both: but in different respects. He was Author of the Covenant of Works, As a loving wel-pleased and bountiful Creator, dealing with his upright, perfect and spotless Creature: But he was Author of the Covenant of Faith, As a most gracious and merciful Redeemer in Christ, dealing with his Elect lapsed into sin and misery through Adams disobedience. So that God founded the Cove∣nant of Works upon the integrity of Man's Creation: But he grounded the Covenant of Faith upon the Perfection of mans Redemption. Hence, the Covenant of Works is stiled by some, A Covenant of Amity, or Friendship: because when it was made there was perfect Amity be∣twixt God and man. Contrariwise the Covenant of Faith is called a Covenant of Reconcilement, because when it was first made there was betwixt God and man extream En•…•…ity, needing Reconcilement.

2. They differ in the Special notion of their Impulsive, or inward mo∣ving Cause. Gods meer Grace was the sole inward Cause incli∣ning him to make both these Covenants: but differently. Gods Grace, as it is Grace of Benevolence, or of good-will towards his perfect and innocent Creatures, (yet deserving no good thing at all from their Creator, no more then the most curiously fashioned pot can deserve ought from the Potter,) I say, this Grace of good will moved God to make his Covenant of Works. But Gods Grace, as it is Grace of Commiseration and of bowels of mercy, towards his sinful and miserable Creatures, deserving onely all evil from their Creator, moved him to make the Covenant of Faith; As n 2.386 hath formerly been explained more at large. So that, though in some sense the Covenant of Works

was of Grace: yet the Covenant of Faith is of Grace much more pe∣culiarly and Eminently. Hence by way of Singular Eminency it is called The Covenant of Grace.

3. They differ in the Special Consideration of the Federates, or Par∣ties Covenanting. True, God and man (yea Man as in an Adam, as in a publique or universal Person) are Parties to both these Covenants: yet in far different sort. o 2.387 God as a well-pleased, benevolent and bountiful Creator: Man as a pure and upright Creature in the First Adam, were Parties to the Covenant of Works. On the other hand, p 2.388 God as a gracious, merciful and Compassionate Redeemer in Christ: Man as a polluted, wretched, undone Sinner, yet elected and respected in Christ Jesus the last Adam, are Federates or Parties to the Covenant of Faith.

4. They differ in the Special Notion of the Matters Covenanted in both these Covenants. For though, On Gods part there be A Law imposed, and A Promise of everlasting life Propounded And On Mans part Faith and Obedience restipulated, In both these Covenants: yet these Mat∣ters are set forth herein with great difference.

(1) On Gods Part, His Law and Promise, in the Covenant of Works and of Faith differ much. I. His Law or Command im∣posed in them, may be thus differenced and distinguished. 1. In that Covenant His Law is q 2.389 A Law of Works, requiring works, as the Condition and matter of mans justification: In this Cove∣nant, His Law is A Law of Faith, requiring Faith in Christ, as the instrument and condition of justification. 2. In the Covenant of Works Gods Law and Command is immediatly laid r 2.390 upon Mans own Person only, in its utmost extent, exaction, rigour and Curse. But in the Covenant of Faith Gods Law and Command is immediatly laid s 2.391 upon Christs person only in its utmost extent, rigour, and Curse; and in Christ upon t 2.392 his Co∣venant-seed with merciful lenity & Moderation, God accepting their upright respect to all his Commands and covering their infirmities. This makes Christs yoak, an easie yoak: and his burden, a light burden. 3. The Law imposed in the Covenant of Works, was only Natural: but the Law of the Covenant of Faith is also Supernatural. II. Gods Promise in these two Covenants is exceeding different also. For, 1. The Covenant of Works Promiseth u 2.393 Life, yea a blessed and everlasting life, yet only an Animate Life or Natural life on Earth in Paradise, so far as we can gather from Scripture: But the Covenant of Faith▪ promiseth not only x 2.394 an happy everlasting life, but a su∣pernatural and Divine life, even a Noble Translation from Sin and Death to righteousness and eternal life, inchoate on Earth by Grace, consummate in Heaven by glory. 2. That Covenant promised everlasting life on Earth, as a Reward of justice: This Covenant promiseth eternal life in Heaven, as the reward of the riches of mercy and Free-grace. y 2.395 To him that worketh, is the reward not reckoned of grace but of debt: but to him that worketh not, but believeth

on him that justifieth the •…•…ngodly, is the reward not reckoned of debt but of Grace. 3. That Covenant promiseth life Everlasting to z 2.396 perpetual and perfect Personal Obedience, but in case of failing though but in the least degree, leaves no place for Repentance or Remission of Sin. But This Covenant promiseth a 2.397 Eternal life to him that believeth; and withall b 2.398 free Remission of Sin to him that Repenteth, yea c 2.399 Repentance also to him that Sinneth. 4. Fi∣nally, That Covenant of works promised d 2.400 life upon Condition of perfect personal Obedience, but promised not a permanent ability for such obedience: But this Covenant of Faith, not only promiseth everlasting life unto believing, but also e 2.401 persevering Principles of Grace enabling them so to believe unto the end.

(2) On Mans part, Faith and Obedience restipulated in these two Covenants have their respective differences also. 1. Faith restipulated in the Covenant of VVorks, though it agree with Faith restipulated in the Covenant of Faith, in that (¹) Both of them are of God▪ (²) Both of them tend to perswade man of Gods love; (³) Both of them beget and breed in man love to God (as that learn∣ed f 2.402 Cameron hath well observed) yet it differs also from it, divers ways. Viz. 1▪ in the Manner of Gods requiring it. Faith in the Covenant of works is required, not expressly, But onely implicitly and by Consequence; because in innocency man had not the least cause to doubt or suspect Gods love to him. But Faith in the Covenant of Faith is required expresly and directly; because after the Fall the Conscience of the Sinner terrified with the guilt of Sin, Death, and Divine wrath, cannot possibly be raised up to true hope and Comfort, but by Gods free Promises embraced by Faith. 〈◊〉〈◊〉 2. In the foun∣dation thereof. Faith restipulated in the Covenant of works, As it was bestowed of God (per modum Naturae, as the Schools speak,) in a na∣tural way: so it is grounded and leaneth upon the Title of perfect Nature. But the Faith of this Covenant of Faith, As it is g 2.403 from God, (per modum gratiae supernaturalis,) by way of supernatural Grace, so it is h 2.404 bottomed and leans upon Christs supernatural righteous∣ness and Gods Promise in him. 3. In the fruit and effect thereof. The Faith of that Covenant, having but a changeable principle of Nature, produced in Adam only a changeabl•…•… righteousness, which was finally and totally lost: But the Faith of the Covenant of Faith, arising from an eternal and unchangeable principle, i 2.405 the Spirit of Grace; breedeth a righteousness like it self. k 2.406 eternal and unchangeable, which can never be lost finally and totally. II. Obedience re∣stipulated in that Covenant, remarkably differs from Obedience in this. For, 1. Obedience in the Covenant of works, was to be per∣formed to God only as Mans Creator and Preserver: But Obedience in the Covenant of Faith is to be performed to God not only as Mans Creator and Preserver, but also as Mans Restorer and Redeemer in Iesus Christ. 2. Obedience according to that Covenant was to be l 2.407 Perfect for kinds and degrees, perpetual for continuance without the

least •…•…mission or intermission, and Personal, only performed by a mans own person, This Covenant admitting no Mediatour, Sure•…•…y or Substitute at all▪ in point of Obedience or in case of failing therein. Obedience according to this Covenant, is to be m 2.408 accurately perfect and perpetual in Christs person as the Sinners Mediatour and Surety▪ and n 2.409 sincerely perfect, upright and Constant in the believers person in and through Christ. 3. This perfect, perpetual perso∣nal Obedience according to that Covenant was the very o 2.410 Con∣dition of Adams justification, and the very Matter of his righteous∣ness. But according to this Covenant Christs perfect and perpetual p 2.411 Obedience Active and Passive in his own person, imputed by Faith, is the only Matter of Sinners righteousness, whereby he is freely and fully justified before God. The justified persons obedi∣ence is not at all the cause or matter of his righteousness, or the Con∣dition of his justification before God: but rather the consequent Qualification of the person justified: the fr•…•…it and effect of justifica∣tion: The real testification of justified persons thankfulness unto God: The Matter of their righteousness only before men: q 2.412 The Way to raigning, not the cause of raigning with Christ in Heaven. 4. Finally▪ According to that Covenant of works, r 2.413 the least failing in Obedience was punishable by death without all hope of mercy on Gods part, or possibility of Repentance and satisfaction on mans part; But according to this Covenant the justified persons upright obedience is in Christ accepted, and all the imperfections, infirmities and failings thereof Covered of meer grace and mercy in Christ, through Faith and Repentance. Thus these two Covenants differ ex∣ceedingly in the Special and peculiar Consideration of the Matters Cove∣nanted in them respectively, whether on Gods pars or on Mans.

5. They differ in their Special Form or Manner. Viz. In their Form of Manifestation. For, 1. The Covenant of works was s 2.414 Pro∣mised and established both at once. The Covenant of Faith was t 2.415 Promised in the Old Testament a long time before it was esta∣blished by the blood of Christ in the New Testament. And it was discovered, not wholly and entirely all at once, but gradually by steps and degrees according to the Churches Capacity. 2, The Covenant of works, The Law of God, was in some sort evident to the Light of Nature and to Natural Conscience, at least in respect of the outward acts of duty required, & gross acts of sin prohibited. For, even u 2.416 the Gentiles, who have not the Law, do by nature the things contained in the Law, being therein a Law unto themselves, which shews the work of the Law in some measure written in their hearts. But the Covenant of Faith is not at all evident in the least degree to a Natural Conscience by any light of Nature: but is meerly and wholly discoverd by Divine super∣natural Revelation. All the men on Earth, all the Angels in Heaven, could not have devised or imagined such a way of justifying and sa∣ving of Sinners by Jesus Christ. Hence, though naturally we are very prone to seek for justification by works, and Duties, and with much

ado are beaten off from this false way, because somewhat agreeable to Nature: yet we are hardly drawn to believe in Jesus Christ for justi∣fication; Believing being wholly above Nature, yea and against Na∣ture. Therefore the least degree of true Faith is most highly to be valu∣ed, & is very Comfortable. II. In their Form, Sanction, or Establishment. The Covenant of VVorks was established by x 2.417 Command of Duty, A Threatning of death in Case of Disobedience, An Implicit Pro∣mise of life to contrary Obedience, and by two Sacramental Trees: yet all without a Mediatour. Nor needed there any Mediatour be∣cause Adam was perfect. But the y 2.418 Covenant of Faith together with all the Commands, Promises, Sacraments, &c. thereof are established in and with a Mediatour Jesus Christ. III. In their Form of Administration. For, 1. The Covenant of works was Admi∣nistred by a z 2.419 Natural Inscription of it in the heart. The Covenant of Faith by aa 2.420 Supernatural Inscription of it in the mind & heart. 2. That was Administred by b 2.421 Divine voice, without Scripture: This c 2.422 both by Divine voice and Scripture. 3. That was administred Conditionally, Promising life upon Condition of obedience: which Condition being performed, Adam should have had life as a due debt in some sense, and boasting would not have been then excluded. (Although Adam even in innocency could not in a strict sense have merited any thing from God: he having all of Gods meer bounty.) But this Covenant of Faith is administred more absolutely. That is, It promiseth not eternal life to any person for any Merit, work, worth, disposition or intention under any sense or Notion in him; but only to Faith accepting Jesus Christ. Otherwise Faith is re∣quired herein as a Condition: Nor is this Covenant so absolute as to exclude all Repentance, New obedience and walking worthy of God: which are herein required under other Notions.

6. They differ in their respective Properties and Perfections. For, 1. The Covenant of works was of Grace, yet that the Grace of Benevolence only to an understanding Creature: but the Covenant of Faith is of meer Grace, and that both the Grace of Benevolence, and the Grace of Merciful Commiserations; also to ill-deserving Sinners. 2. The Covenant of works was not Sure. For though Gods Promise, in respect of himself was Sure and inviolable: yet in respect of Adam and his mutable principles, (he being not confirmed in good immutably,) it became mutable also, and d 2.423 was overthrown by his disobedience. But the Covenant of Faith is so immovably and inviolably Sure, that (as hath been shewed) nothing shall be ever able to overthrow it. 3. The Covenant of works was Comfortable only to a pure and per∣fect Creature, and that only whilest he continued in that purity and perfection: otherwise in case of the e 2.424 least failing, it speaks nothing but death without mercy. But the Covenant of Faith is most Com∣fortable to an impure, imperfect Sinner, tendering to him a most pure, perfect and al-sufficient Saviour, f 2.425 able to save him to the uttermost, and as willing as able. How much more is it Comfortable to an imper∣fect

Saint, that hath already accepted Jesus Christ, and this Cove∣nanted Salvation in him? So that this Covenant speaks nothing but Mercy, bowels of mercy, life, peace and Salvation to all distres∣sed Creatures that will accept it. 4 The Covenant of works was no lasting Covenant; It continued no longer in its Priviledges and advantages to man, then Adam continued in his integrity, which pro∣bably was not very many hours, (as hath been shewed.) Though it g 2.426 Continue of force still in its curse and penalty to all Adam's carnal Seed that have not accepted Jesus Christ the last Adam as their Saviour. But the Covenant of Faith is a long-lasting, yea an h 2.427 Everlasting Covenant, as hath been explained. The Covenant of Faith first made in Paradise did antiquate and make old the Covenant of works: But no other Covenant shall ever succeed to antiquate or abolish the Covenant of Faith.

7. They differ in regard of their peculiar and respective Effects. For, 1. The Covenant of works afforded to man Communion with God only as a loving and bountiful Creator: The Covenant of Faith affords to man Communion with God also as with a most faithful, merciful, compassionate Redeemer in Christ. 2. The Covenant of works lifted innocent Adam up to the dignity of an Honourable servant, of a Noble Creature above all sublunary Creatures, so that he became i 2.428 little less then Angels: But the Covenant of Faith surpas∣singly advanceth sinful and miserable man, k 2.429 naturally a child of wrath, to the l 2.430 High and Heavenly dignity of Membership in Christ, Sonship to God, and Heirship, yea Co-heirship with Christ in respect of Eternal Glory. So that now man little lower then the Angels ac∣cording to that Covenant, becomes much higher then the Angels ac∣cording to this Covenant. 3. The Covenant of works m 2.431 excludes not all boasting, man having an inward ability in himself perfectly to per∣form the Condition of that Covenant required and restipulated on his part, which performance was the very Matter of his righteous∣ness and Cause of his justification: But the Covenant of Faith totally excludes all boasting, the Matter of the Sinners righteousness and justification being wholly without himself, viz. The Obedience and righteousness of Christ. And the whole mysterie of this Covenant, being only a Contrivance of meer Grace. 4. The Covenant of Works thought it would have made man happy in persevering, yet it enabled him not to Persevere: But the Covenant of Faith both makes the federates Persevere, and happy in Persevering.

8. Finally, These two Covenants differ in regard of the Speciality of their End. For, Though both of them tend Ultimately to advance Gods Excellent Glory, and Secondarily to promote Mans happiness: yet they tend hereunto differently. 1. The Covenant of works tends peculiarly to Display the excellent glory of Gods Freedom, Wisdom, Goodness, Bountifulness and Iustice: But the Covenant of Faith much more Eminently advanceth Gods Glory in all these Perfections; and over and above, most singularly proclaims to all the world, the

exceeding riches of the Glory of Gods Free-Grace, Tender-Mer∣cies, and Long-suffering. 2. The Covenant of Works tends to advance Gods Glory, in dealing with his Creatures without a Media∣tour: So that by the Covenant of works no Glory at all was intended to God as a Redeemer in Christ, or to Christ as a Mediatour. But the Covenant of Faith tends singularly to magnifie Gods glory, in dealing with his Creatures by a Mediatour Jesus Christ; so that the glo∣ry of the son of God Iesus Christ God-man, as Mediatour and Saviour of Sinners, is in this Covenant eminently provided for; n 2.432 That all men may honour the Son as they honour the Father. 3. The Covenant of works tended to promote Mans Happiness through perfection of Nature, in an Everlasting life on Earth. But the Cove∣nant of Faith tends to advance Mans happiness, through perfections of Christs righteousness, Grace, and Glory, in an everlasting life in the highest Heavens.

III. Results arising from this Agreement and Disagreement betwixt the Covenant of Works, and the Covenant of Faith, are divers. viz.

1. Hence, The Covenant of Faith being once erected and set on foot by God, the Covenant of works is abolished and abrogated as to the po•…•…nt of justification and happiness by it. Why? because the Covenant of Faith brings in a quite opposite and contrary way of justification and happiness; not by mans own personal obedience from principles of upright nature; but by Christs perfect, personal obedience imputed of meer grace, and apprehended by Faith. Now we must be justified and saved by righteousness and obedience without us, not within us: by righteousness imputed, not inherent: by Faith, not by works: of meer Grace, not of debt. Consequently the Covenant of Faith that brings in this New way of justification and happiness, doth antiquate the Covenant of works wholly as to that old way of justification and happiness by works. o 2.433 Christ is the End of the Law for righte∣ousness to them that believe.

2. Hence, The Covenant of Faith, being truly accepted by us, the Cove∣nant of works is also abolished and abrogated in respect of us, as to the point of Death and Condemnation by it. For, Though the broken Covenant of works pronounceth nothing but Death and damnation upon Adam and all his posterity whilest under the penalty and forfeiture of that Covenant: yet the Covenant of Faith in Christ, by way of Antidote and Remedy thereunto, pronounceth life and salvation to all that will accept it and believe. The Covenant of Faith then is the poor Sinners Sanctuary, and City of Refuge to fly unto from the vengeance of the Covenant of works. They then that truly believe, accept this Covenant of Faith; and accepting it, they embrace Christ, and are implanted into him; and being once p 2.434 in Christ, there is no Con∣demnation to them; in that regard the Covenant of works hath no more to do with them.

3. Hence, The self-same persons cannot at one and the same time

be under the Covenant of works, and the Covenant of Faith. Successively, and at several times, they may be, and all are un∣der them both since the Fall. Adam q 2.435 presently upon his disobedience was under the Condemnation of the Covenant of works, till he accepted the Covenant of Faith: And so r 2.436 all Adams po∣sterity while carnal are under the Curse and Condemnation of the Covenant of works, til they by true Faith accept Christ and the Co∣venant of Faith. But none can be under both these Covenants at once. For None can be justified by works and Faith at once; by in∣herent, and imputed righteousness at once: None can be happy with∣out a Mediatour, and by a Mediatour at once: None can be righteous by Nature, and Grace at once: None can be under two such contrary and irreconcileable Covenants at once. s 2.437 If by Grace, then is it no more of works: otherwise Grace is no more Grace. But if it be of works, then is it no more Grace: otherwise work is no more work.

4. The Covenant of Faith doth far surpass and excel the Covenant of works. Consider well all these special differences betwixt them, and half an eye may see which excels. ^1. The Covenant of Works was from God as a liberal Creator: The Covenant of Faith from God as a Compassionate Redeemer. ^2. That was of the Grace of good-will: this of the Grace of Commiseration. ^3. That was betwixt God and man as in the First Adam▪ this betwixt God and man as in Christ the Last Adam. ^4. That required perfect and perpetual personal Obedi∣ence, to be performed by natural faith and abilities, promising there∣upon everlasting life on Earth: This requireth perfect and perpetual personal Obedience in Christ, as the matter of our righteousness, ac∣cepts upright obedience in his Seed, to be performed by supernatural Faith and abilities, promising everlasting life in Heaven. ^5. That was stablished upon the foundation of perfect Nature without a Media∣tour: This upon the foundation of most perfect Grace in a Mediatour Iesus Christ. ^6. That was Mutable, and lasted but a while: this most Sure and Everlasting. ^7. That afforded Communion with God as a Creator, Elevated man to the dignity of an eminent servant, excluded not boasting, nor enabled unto Persevering: But this affords Communion with God as a Saviour, elevates man to the honour of Sonship, heirship and co-heirship with Christ, excludes all self-boast∣ing, and enables unto final persevering. ^8. Finally, That tended to magnifie Gods wisdom, goodness and bounty, and to advance mans happiness on Earth, but both without any honour intended to a Mediatour: But this tends besides these to extol Gods Commisera∣ting Grace, bowels of mercy and long-suffering, and to promote mans happiness for ever in heaven, in both intending most singular honour to Jesus Christ the Mediatour. Thus though The Glory of the Covenant of works in it self was great: yet Comparatively it was but small, to this Glory of the Covenant of Faith which so far excelleth.

5. Hence, To be under the Covenant of Faith, is far better then to be

under the Covenant of works in any regard. For, Since the Fall they that are under the Covenant of works, are under the curse & damnation of it: but they that are under and in the Covenant of Faith, are in a state of Bliss and Salvation. Before the Fall, Adam able to keep the Covenant of Words had a Natural and Earthly happiness theseby: but they that are in the Covenant of Faith, have thereby a Spiritual and heavenly happiness. Who would not long to be within this Co∣venant?

6. Hence, Finally, Though Adam and all mankind in him, under Co∣venant of works were much bound to God before the Fall, yet mankind under the Covenant of Faith is much more bound to God since the Fall. For, In that Covenant God condefcended to a finite Creature: In this Cove∣nant God descends to a wretched Sinner. In that Covenant God shewed much bounty to mankind, deserving no Good: In this God shews much Grace and mercy to mankind, deserving nothing but ill. In that God promised Adam an Heaven on Earth: In this God pro∣miseth us an Heaven in Heaven. God hath done more for us by far in the Last Adam, then ever he did for us in the First Adam. Then he made us happy: now he make us double happy. Then he gave us one world; now he give us two worlds. Oh let us be double thankful for this Covenant of Faith: As thankful as is possible now on Earth, and hereafter we shall be more thankful then now is either possible or imaginable Eternally in Heaven.

Hitherto the two first things t 2.438 propounded, for opening the Nature of the COVENANT of FAITH more Generally, have been at large cleared, in two distinct Aphorisms; viz. 1. That, the COVENANT of WORKS being broken in the First Adam: the Lord pleased to Reveal a COVENANT of FAITH in Iesus Christ the Last Adam. 2. What this CO∣VENANT of FAITH is. Next Consider we of the third and Last thing propounded for clearing of the Nature of the COVE∣NANT of Faith in General, viz. 3. How this COVE∣NANT of FAITH is to be distinguished and distributed in∣to its several branches. This shall be very briefly evidenced in this third Aphorism ensuing, viz.

APHORISM III.

THe COVENANT of FAI•…•…H may be subdistinguished, or distributed into two branches, viz. 1. Gods COVENANT of PROMISE with one peculiar sort of people only before Christ: 2. Gods COVENANT of PERFORMANCE, or the New-COVENANT, with all sorts of people, since Christ. This is not so much a•…•… Distribution of a Genus into Contra-distinct Species, or Different Kinds of Covenants: As of a Species, or of one kind of Covenant, into its Individuals, different one from ano∣ther, not Substantially and essentially; but only Accidentally and Cir∣cumstantially, as will afterwards appear. For the better opening of this Distinction in this Aphorism, I shall endeavour to clear these particu∣lars. viz. 1. That, This Distinction is Agreeable to Scripture. 2. That, Iesus Christ the chief Matter of the Covenant of Faith, is the Foundation and Original ground of this Distinction, as he comes under different Con∣siderations. 3. What the terms of the Distinction, viz. Covenants of Promise, and Covenant of Performance, do mean. 4. That, The Covenants of Promise were before Christ, and limited peculiarly to one sort of People; but the Covenant of Performance since Christ, and extend∣ed to all sorts of People. 5. Which are the Principal Periods and degrees of the Covenants of Promise, and of the Administrations thereof.

I. That this Distinction is agreeable to Scripture; is not obscurely intimated in that passage of the Apostle to the Ephesians, u 2.439 where∣fore remember, that ye being in time passed Gentiles in the flesh,—That at that time ye were without Christ, being aliens from the Common-wealth of Israel, and Strangers from the COVENANTS of PROMISE, having no Hope, and without God in the world. Here the Apostle, that he may make the Ephesians more abundantly sensible of their Spiritual state in Christ, & surpassing happiness thereof, remem∣bers them of their contrary carnal State in Gentilism or Paganism, and the manifold miseries thereof▪ Contraries compared together do conspicu∣ously illustrate oue another. Whilst they were Gentiles in the flesh; that is, in their Paganism, which (for the Generality of them) lasted til Christs Coming and Death; As they were without Christ, the Head; and aliens from the Common-wealth of Israel, the Church of Christ: So they were Strangers to the Covenants of Promise, peculiarly belonging to the Church, in Christ: and Consequently they were Hopeless, and without God in the world. So then, without Christ, without the Church, his mystical Body: without the Church, without the Covenants of Pro∣mise, the Churches Charter of Priviledges: without Covenants of Promise, without Hope, which is immediately grounded upon the Pro∣mises: and without Hope, without God himself, who is the prime Effici∣ent, principal Object, and Ultimate end of Hope. How elegantly are these things ordered by the Apostle! This the immediate intent

of these words. So that this Scripture gives notable light to this Distinction. For,

1, Herein, One Member of the Distinction is plainly expressed, viz. Covenants of Promise. What Covenant is here stiled, Covenants of Promise? Not The Covenant of works. For in what sense can it be cal∣led Covenants in the plural number, seeing it was but only one single Covenant, and had but only one single Administration? Therefore it must needs be The Covenant of Faith, which the Apostle here in∣tends by The Covenants of Promise: which though it be but one for Substance, yet it had many several Administrations, and hence is called Covenants.

2. Herein, under this Notion of The Covenants of Promise, the Covenant of Faith is intended, only as it was dispensed in several distinct Administrations before Christs Death: and not at all as it was dispensed after his Death: For, 1. After Christs Death the Administration of the Covenant of Faith is onely one; and therefore in that respect it cannot be called Covenants: As it may in respect of the Many Administrations before Christ. 2. To the Covenants of Promise, these Ephesians and so all the Gentiles, during their Gen∣tilism, were Strangers. How long? Till x 2.440 Christ by his blood brought them nigh, and broke down the Partition-wall by his Death. So then, These Covenants of Promise, are the Covenant of Faith only as dispensed before Christs Death, unto which all the Gentiles were strangers, The Covenants of Promise peculiarly belonging to the Com∣monwealth of Israel only.

3. Herein finally, The other member of the Distinction is Con∣sequently implyed, viz. Gods Covenant of Performance, or His New Covenant. For the Apostle saith not barely, they were Strangers to the Covenants; but exegetically and discretively he explains himself saying, at that time ye were Strangers to the Covenants of Promise: im∣plying there was now a Covenant of Performance, a New Covenant in Christ performed, unto which they were not strangers as formerly they were to the Covenants of Promise. Now, Covenants of Promise, and of Performance, are Members directly Opposite and Contra∣distinct: and mutually implying one another. Thus, this Distinction is bottomed upon Scripture.

II. That Iesus-Christ the chief Matter of the Covenant of Faith, is the Foundation and original ground of this Distinction, as he comes under different Considerations. Jesus Christ is Considered and presented to his Church in the Covenant of Faith two ways, viz.

1. As Promised to come afterwards in fulness of time in humane flesh, and therein to live, suffer, dye, be buried, Rise again, Ascend into Heaven, and to sit at Gods right hand, and all for the accom∣plishment of the Redemption and Recovery of his Elect from Sin and Death to Righteousness and Eternal Life. In this sense Christ was tendered to Adam, Noah, Abraham, Isaac, Iacob, Moses, Israel, David, and to all the holy Patriarchs, Prophets and people of God

under the old Testament, before Christs Incarnation. Hence Christ is stiled by Zachariah y 2.441 The Mercy Promised to our Fathers. Or, The Mercy with our Fathers. The Promise. z 2.442 These all having ob∣tained a good report through Faith received not the Promise; that is, Christ incarnate, &c. promised: Christ being the great Promise; and the accomplishment of the Promises. Now the Covenant of Faith tendering Christ as Promised, is stiled the Covenants of Promise. Co∣venants in the plural, but Promise in the singular number: because for Substance the principal Promised Mercy, Christ, is but one; though for Circumstance and manner of Administration the tender of Christ of old was divers.

2. As Performed, and in fulness of time come already in our flesh, and therein having lived, dyed, been buried, Risen from the Dead, Ascended, and being sate down on Gods right hand, and having done and endured already whatsoever was requisite for his Elects Reco∣very. In this sense and Notion Christ is tendered to his Apostles, Churches and people under the New Testament, especially from his Ascension till the End of the world. For upon the a 2.443 Solemn day of Pentecost when People of all Nations were met together at Ierusalem, the Evangelical Kingdom of Christ began, and the New Covenant in him was most solemnly promulged, as b 2.444 Camer on also well observeth. Hence, the Actual performance and exhibition of Christ, is called c 2.445 Some better thing provided for us by God: that is, for us under the New Testament, then for them of the Old. viz. Christ exhibited, who is the Performance of the Types, Prophecies and Promises of Old. Of which Zachariah said; d 2.446 Blessed be the Lord God of Israel; for he hath visited and Redeemed his people, and hath raised up an horn of Salvation for us in the House of his servant David. As he spake by the mouth of his holy Prophets which have been since the world began.—To PERFORM the Mercy promised to our Fa∣thers, and to remember his holy Covenant. Hereupon the Covenant of Faith tendering Christ as Performed and exhibited already, may be called The Covenant of Performance, or The New Co∣venant. Thus as this Subdistinction of the Covenant is warranted by Scripture: So it is grounded upon Christ as Promised and Performed, the Chief matter and mystery of this Co∣venant.

III. What these terms of this Distinction, viz. Covenants of Promise, and Covenant of Performance do Mean, may be easily collected by what hath been said. Some render it, e 2.447 Strangers from the Tables of Promise. The Covenant of God being written in Tables, and committed as a choise Treasure to Israels custody. But this seems too restrictive: God having f 2.448 made Covenants with his people long before any Tables thereof were made. Its better translated Strangers from the Covenants of Promise.

1. By Covenants of Promise, Some understand g 2.449 the Covenants of the Law and of the Gospel; for these two Covenants were well known to Israel. But this is too narrow; God having made Covenants with them before the Law, why should those be here excluded? Besides, it is not so exact and proper to say, The Covenants of the Law and of the Gospel. For if, by Covenants of the Law be meant h 2.450 the Cove∣nant at Horeb; this, as there made, was Gospel; as after in its place, may appear. Rather, by Covenants of Promise, understand Gods Covenant and Promise of Christ in due time to be exhibited, and of life by him to sinners through Faith: which from the Fall of Adam till Christs incarnation was but one and the same for substance; therefore it is said, Promise in the singular number; but was manifold and various for Circumstance and Manner of Administration, and thereupon is called Covenants, in the plural Number. And thus those learned Authors i 2.451 Zanchy and k 2.452 Beza do well interpret these words. God made a Covenant with Noah, with Abraham, with Israel at Si∣nai, &c. yet these were not many Covenants really and Substantially distinct: but one and the same Covenant in Christ, under many seve∣ral Dispensations and Administrations. All the Covenants, and all the Promises meet and concenter themselves in that one fundamental and Complexive Promise of Christ. Now after the Fall whatsoever Covenants were made in Christ to come for future, and to be exhibited afterwards, from the first Adams Sinning till the Last Adam's suffering, are called the Covenants of Promise.

2. By Covenant of Performance, (which term I use docendi & di∣scendi gratia, for the more clear expressing my self) understand, That Dispensation of the same Covenant of Faith in Christ actually Per∣formed and exhibited for Sinners salvation, which the Scripture stiles l 2.453 A New Covenant, because this Dispensation should still Continue New, and never wax old or wear away till the worlds End, as the former dispensations m 2.454 waxed old and vanished away.

IIII. The Covenants of Promise were before Christ, and limited pe∣culiarly to one sort of People: But the Covenant of Performance, or the New Covenant, since Christ, and extended to all sorts of People.

1. The former, viz. That the Covenants of Promise were before Christ, & limited peculiarly to one sort of people, is Evident. 1. Because the Gentiles, (the Generality, the Body of the Gentiles,) till Christs Coming to break down the Partition-wall, and to incorporate them

into the Body of his Church, n 2.455 were without Christ, the fountain of all Happiness; consequently aliens to the Church, the Common∣wealth of Israel, founded upon Christ; and Strangers to the Covenants of Promise, the outward Bond of union betwixt Christ and his Church. 2. Because The Scriptures frequently account Gods Covenants and Promises to be the peculiar Prerogatives and Privi∣ledges of Gods Church and people the Jews: wherein no Gentiles (unless some few Proselytes to the Jewish Religion) had any share. They neither had knowledge of them; nor interest in them. o 2.456 He sheweth his word unto Jacob, his statute; and judgements unto Israel. (Herein his Covenants of Promise are Comprehended) He hath not dealt so with any Nation: and as for his judgements they have not known them. p 2.457—What advantage then hath the Iew? or what profit is there of Circumcision? Much every way: chiefly because that unto them were committed the Oracles of God. q 2.458—Who are Israelites, to whom pertaineth the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the service of God, and the Promises.

2. The latter, viz. That the Covenant of Performance, or New Co∣venant is since Christ, and extended to all sorts of people and Nations, is no less evident. For, 1. Jesus Christ r 2.459 by his Death hath de∣stroyed the midle wall of Partition betwixt Iews and Gentiles, and so hath made way for their union, incorporation and Consolidation into one mystical body of Christ. 2. Since Christ, This great mystery, viz. s 2.460 That the Gentiles should be fellow-Heirs, and of the same body, and Partakers of his Promise in Christ, by the Gospel, is revealed, (so as it was not before,) to his holy Apostles and prophets by the Spirit. And not only so, but Christ after his Resurrection gave his Apostles express charge and Commission to t 2.461 go into all the world, to teach all Nations, and preach the Gospel to every Creature, pro∣mising Salvation to every one that should believe in Christ crucified. 3. After Christs Ascension into Heaven, (when he had now fulfil∣led in his own person all things requisite for the Recovery of his Elect according to the Covenants of Promise,) This Covenant of Performance or New Covenant was solemnly promulged and pub∣lished at Ierusalem, u 2.462 before People of all Nations, on the day of Pentecost: As the Covenants of Promise were solemnly promulged on Mount Sinai, before all Israel. And since that time the New Co∣venant in Christ already crucified, risen again, ascended &c. is preach∣ed over all the world with great success to this very Day.

Herein therefore is a remarkable difference betwixt the Covenants of Promise, and that of Performance, the New Covenant, viz. in their Ex∣tensiveness. And there are many other points of Difference betwixt them needful to be opened. But it will not be proper nor orderly here to unfold either the Agreement or Differences be∣twixt them, till the Natures of them both be particularly handled: which will be after the Nature of the New Covenant shall be de∣scribed.

Hence note by way of Corollary, 1. That the Covenants of Pro∣mise, and the New Covenant, are really and Substantially one and the same, both tendering the same Christ, but they differ circumstanti∣ally and accidentally. 2. The riches of Gods Grace and Cove∣nant-Mercy is much more Diffusive and Extensive since Christ, then before Christ. And if such tenders of Grace be neglected, such neglect will be much more intolerable and inexcusable. 3. The People of God before Christ were in those times the only Happy people on Earth: and the Gentiles Generally most miserable. Those being in Covenant with God: x 2.463 These strangers to the Covenants of Promise, without Christ, Church, Hope and God in the world. 4. Though under the Covenants of Promise The Gentiles were only miserable, whilest the Iews were happy: yet since Christ, The Gen∣tiles are every way equal, yea many ways superiour to the Iews in happiness, being as freely and fully admitted into the New Covenant as the Jews, though before they were no Covenant-people.

V. The Principal Periods, or chief gradual Discoveries of the Cove∣nants of Promise and of the Administrations thereof, are represented in this ensuing Scheme; viz.

Gods Covenant of Faith with Iesus Christ the Last Adam, and in him with all his Spiritual Seed, hath respect to Christ, and their Re∣covery by him from Sin and Death, to righteousness and Life, 1. As Promised. 2. As Performed.

1. As Promised only, and that from the Sin of the First Adam, till the Death of Iesus Christ the Last Adam, during the time of the Old Testament. And the Covenant of Faith thus respecting Christ and the Recovery of his Seed, onely as Promised, is stiled The Covenants of Promise. These Covenants of Promise in regard of their more re∣markable Discoveries, Repetitions, and Administrations, may be principally reduced to these six Eminent Periods of time. viz.

• (1) From Adam till Noah, which was the most obscure and i•…•…perfect Discovery of all.
• (2) From Noah till Abraham, which was a little more clear then the former.
• (3) From Abraham till Moses and the Sinai-Covenant, which was much more clear, and perfect then both the former.
• (4) From Moses till David the King, which was a Federal Discovery and Administration more full, perfect and clear then that from Abraham till Moses.
• (5) From David till about the time of the Iews Captivity in Babylon, which had much Additional perfection and clear∣ness beyond that under Moses.
• (6) Finally, From about the time of the Babylonish Captivity till the Death of Christ, which Discovery and Administration of the Covenants of Promise surpassed all the former in clearness, fulness and perfection: As y 2.464 hath for∣merly been manifested in brief, and in the Opening of these Particulars will appear more at large.

2. As Performed according to Covenant and Promise, and that Espe∣cially from the Death of Iesus Christ the Last Adam, till the End of the world, during the whole time of the New Testament. And the Covenant of Faith thus respecting Christ, and the Recovery of his Seed, as actually exhibited, effected and accomplished, may be sti∣led the Covenant of Performance, and is The New Covenant, far sur∣passing the Covenants of Promise in all its Periods, Excellencies and Perfections.

Hitherto of Gods COVENANT of FAITH in Christ the last Adam, In General. Next of this self same Covenant In Particular, According to the particular Discoveries, Repetitions, Administra∣tions and Periods thereof.

Notes

• m 1.1

  See Gen. 1. 26, 27. with Gen. 5. 1, 2.
• n 1.2

  August. de Genesi ad Literam. lib. 8. ca•…•…. 17. Tom. 3.
• o 1.3

  Gen. 2. 16, 17.
• p 1.4

  Exod. 20. 2, 3, &c. with 24. 18. & 25. 1, 2 &c.
• q 1.5

  Rom. 3. 20.
• r 1.6

  Rom. 4. 15.
• s 1.7

  Rom. 3. 27. with Gal. 3. 18.
• t 1.8

  Gal. 3. 21, 22.
• u 1.9

  Rom. 8. 3.
• x 1.10

  Gen. 1. 26, 27.
• y 1.11

  Eccles. 7. 29.
• z 1.12

  Rom. 2. 14, 15.
• a 1.13

  Gen. 2. 16, 17.
• b 1.14

  Gen. 29.
• c 1.15

  Gen. 3. 22.
• d 1.16

  Ioh. Cal∣vin. Com. in Gen. 2 9.
• e 1.17

  Ioh. 1. 3, 4 5.
• f 1.18

  Why so called, See hereafter in this Ch•…•…pt. A•…•…hor. 4. in the Duty test•…•…pu∣lated. Quest. 2. Doubt. 1.
• g 1.19

  Gen. 2. 16, 17.
• h 1.20

  Erat ergo & lignum vi•…•… quemadmodum petra Christus: nec sine mysteriis rerum spiritualium corporaliter praelentatis voluit hominem Deus in Paradiso vivere. Exat ei ergo in lignis caeteris Alime•…•…tum, in illo autem Sacramentum, &c. August. de Genesi •…•…d literam l. 8. c. 4. Tom. 3. Ba∣sil. 169.
• i 1.21

  B. Hall in his Contempla∣tions. lib. 1. Of Paradise. p. 816. in fol.
• k 1.22

  M. W. Perkins in his Exposit. of the Creed. p. 152. A. Volum. 1. London 1626. and in his Or∣der of Causes, &c. p. 17, 18. ibid.
• l 1.23

  Iohn Cal∣vin. Com. in Gen. 2. 6.—D. Pareus. in Gen. 2. 9.—H. Ainsworth in his Annot. on Gen. 2. 6.—Polan. Partit. Theolog. lib. 1. p. 170. &c. Edit. 1623.
• m 1.24

  1 Cor. 15. 22.
• n 1.25

  Rom. 5. 12. See also all the Context following to the end of the chap.
• o 1.26

  Ludovic. de Dieu in A∣nimadvers. ad Rom. 5. 12. M. Anthony Burges of Iust∣fication▪ Lect. 21. p. 185.
• p 1.27

  Omnes ille unus homo suerunt. Au∣gust.
• q 1.28

  Rom 5. 12.
• r 1.29

  Lud. de Dieu in A i∣madvers. in Ep. ad Rom. 5. 12.
• s 1.30

  Rom. 5. 14.
• t 1.31

  Psal. 51. 5. Ioh. 3. 6.
• u 1.32

  Rom. 5. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 1.33

  Gen 3. 15.
• y 1.34

  Gen. 6. 18.
• z 1.35

  Gen. 17. 7. 8.
• a 1.36

  2 Sam. 7. 16. Psal. 89.
• b 1.37

  Acts 2. 39. with Isa. 59. 21.
• c 1.38

  M. Ioh. Ball of the Co∣venant. ch: 2.
• d 1.39

  Innocens erat, & Deo de proximo amicus, & Paradisi colo∣nus. Tertul. de Patient. lib. p. 130. 10. Fran•…•…ker. 1597.
• e 1.40

  Ioh. Camer. de Federe Thes 7. 8. 9.
• f 1.41

  See the lesser Catech. Advised by the Assemb. of Di∣vines.
• g 1.42

  See before. in B•…•…ok I. ch. 2. Aphor. 3.
• h 1.43

  Rom. 2. 14, 15.
• i 1.44

  Gen. 2. 16, 17.
• k 1.45

  Gen. 2. 9, 17. & 3 22.
• l 1.46

  Aug st. de Genesi. ad Liter. lib 8. c. 4. Tom. 3. D. Pareus in Comment. in Genes. 2. 9.
• m 1.47

  Compare and well weigh Gen. 1. 26, 27. & 2. 16, 17. Eccles. 7. 29. with Gal 3. 10.
• n 1.48

  Gen. 2. 17.
• o 1.49

  Gen. 5. 5.
• p 1.50

  Andr. Rivet. in Gen. 2. Exercit. 19, 20, 21. D. Pareus in Gen. 2. 7.
• q 1.51

  1 Tim. 6. 16.
• r 1.52

  Math. 10. 28.
• s 1.53

  Compare Gen. 2. 17. with Rom. 5. 12, 16, 18. Mat. 25. ult Rom. 6. ult.
• t 1.54

  Gen. 2. 17.
• u 1.55

  Eph. 4. 18.
• x 1.56

  Eph. 2. 1, 5.
• y 1.57

  1 Tim. 5. 6.
• z 1.58

  Luke 9. 60.
• a 1.59

  Iohn 11. 14.
• b 1.60

  Ioh. 8. 52.
• c 1.61

  Exod. 10. 17.
• d 1.62

  2 Kings 4. 40.
• e 1.63

  1 Cor. 15. 31.
• f 1.64

  2 Cor. 11. 23.
• g 1.65

  Rev. 20. 14.
• h 1.66

  Mat. 25. 46.
• i 1.67

  Rom. 6. 23.
• k 1.68

  Rom. 5. 12, 16, 18. with Mat. 25. ult.
• l 1.69

  Eph. 4. 17, 18. Col. 1. 21. Rom. 8. 7.
• m 1.70

  Gen. 3. 19.
• n 1.71

  Rom. 5. 12, 14.
• o 1.72

  Exod. 10 17. •…•… Kings 4. 10. 1 Cor. 15. 31. •…•… Cor. 11. 23.
• p 1.73

  Gen. 3, 16, 17, 18, 19.
• q 1.74

  2 Pet. 3. 8.
• r 1.75

  Ion. 3. 4.
• s 1.76

  Gen. 3. 10, 11, 12.
• t 1.77

  Gen. 3. 7, 8, 10.
• u 1.78

  Eph. 2. 1.
• x 1.79

  Acts 17. 26.
• y 1.80

  And. Ri∣vet. in Gen. 2. Exercit•…•…. 11.
• z 1.81

  Rom. 6. 23. Adam non quidem è vesti∣gio mori•…•…batur morte corpora∣li; statim ta∣men fic•…•…at mortalis, paulatim mo∣riebatur; & mox •…•…rat mortuus morte aeterna. D. Zach. Ursin. in Ex∣plicat. Cate∣chet. part. •…•…. Quest. 40.
• a 1.82

  Gen. 2. 17.
• b 1.83

  Gal. 3. 10. with Deut. 27. 26.
• c 1.84

  Rom. 5. 12, 18.
• d 1.85

  Phil. 2. 8.
• e 1.86

  Gal. 3. 10. 13.
• f 1.87

  Gal. 4. 4, 5. Mat. 3. 15.
• g 1.88

  Rom. •…•…. 18, 19. & 10. 4.
• h 1.89

  Rom. 8. 3, 4.
• i 1.90

  Rom. 2. 14, 15.
• k 1.91

  Gen. 2. 17.
• l 1.92

  Vid. And. Rivet. in Gen. 2. Exercitat. xviii.
• m 1.93

  Gen. 2. 19, 20.
• n 1.94

  Gen. 2. 22, 23, 24.
• o 1.95

  Ioseph. Iud. Antiq. lib. 1.
• p 1.96

  Gen. 3. 5.
• q 1.97

  Rupert. Tostatus. Pererius in Gon. 2.
• r 1.98

  As in Gen. 21. 14, 31. Numb. 13. 23.
• s 1.99

  Arbor illa apellata est scienti•…•… dig∣noscendi boni & malis, non quia inde ta∣lia quasi poma pendebant, sed quicquid esset a•…•…bor illa, cu∣jusl•…•…bet pomi, cujus•…•… bet fru∣ctus esset, ideo sic vocata est; Quia bomo qui nollet bo∣num à malo discernere per praeceptum, di∣screturus erat per experimentum, ut tangendo vetitum inveniret supplicium. Aug. de Verb. Dom. Serm. 34. Tom. 10. Andr. Ri∣vet. in Gea. 2. Exercitat. 18. D. Pareus in Gen. •…•…. 9.
• t 1.100

  Si aliquid mali esset sig∣num illud unde probibuit homi∣nem Deus, ejus ipsius mali na∣tura ven•…•…natus videretur ad mortem. Quia vero ligna om∣nia in Paradi∣so bona planta∣taverat, qui secit omnia bo∣na valde, nec ulla ibi natu∣ra mali erat: quia nusquam est mali ulla natura:—Ab eo ligno quod ma∣lum non erat prohibitus est, ut ipsa per se praecepti conser∣vatio bonum illi esset, & transgressio malum. Nec potuit melius & diligentius commendari, quantum malum sit sela inobedientia, cum ideo reus iniquitatis factus est bomo, quia eam rem •…•…etigit, contra prohibitio•…•…em, quam si non probibitus tetigisset, non uti{que} peccasset. Nam qui di∣cit, verbi gratia, noli tangere hanc herbam, si sorte venenosa est, mortem{que} pr•…•…nunciat, si tetigerit, sequitur quidem mors contemptorem pr•…•…cepti, sed etiam si nemo pro•…•…ibuisset, at{que} ille tetigisses, nihi•…•…ominus uti{que} moreretur. Illa quippe res contraria s•…•…luti vitae{que} ejus esset, sive inde vetaretur, sive non veteratur. Item cum quis{que} prohibet eam rem tangi, quae non quidem tangenti, sed illi qui prohibuit obesset: velut si quisquom in alienam p•…•…cuniam mi∣sisset manum, prohibitus ab eo cujus erat pecunia illa▪ ideo esset prohibito peccatum, quia prohibenti poterat esse damnosum. Cum vero illud tangitur, quod nec tangenti obesset si non prohibere•…•…ir, nec cuiquam alteri quamlibet tangeretur, quare prohibitum est, nisi ut ipsius per se bonum obedientiae, & ipsius per se malum inobedientiae monstrare∣tur? August. de Genesi ad Literam. Lib. 8. cap. 13. Tom. 3.
• u 1.101

  Quid est illa Arbor? Si •…•…ona est, quare non tango? Si mala est, quid fecit in Paradiso? Prorsus ideo est in Paradiso quia bona est, sed nolo eam tangas: Quare non tango? Quia obedientem te volo, non contradicentem. Serve audi, adhuc serve: sed noli male serve. Serve audi prius Domini jussum, & tunc •…•…ubentis disce consilium. Bona est arbor, nolo tangos. Quare? Quia dominus sum, & tu servus. Haec tota causa est. Si parva est dedig∣naris esse servus? Quid autem tibi expédit nisi esse sub Domino? Quomodo eris sub Domino, nisi fueris sub Prae∣•…•…cepto? August. de verb. Dom. Serm. 34. Tom. 10.
• x 1.102

  Rom. 8. 3.
• y 1.103

  Rom. 5. 12. 19. Gen. 3.
• z 1.104

  Gen. 2. 25. & 3. 7. 10, 11. Rom. 6. 21.
• a 1.105

  Gen. 1. 26, 27.
• b 1.106

  Eccles. 7. 29.
• c 1.107

  In Pagn. Lexico. ad verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.108

  See be∣fore, in Apho. iiii. of this cha.
• e 1.109

  Rev. 22. 2.
• f 1.110

  Possunt h•…•…c etiam in Ecclesia intelli∣g•…•… ut ea melius accipiamus tanquam pro∣phetica indici•…•… Pr•…•…cedentia futurorum. Paradisum scilicet ips•…•…m Ecclesiam, sicut etiam legitur in Cantico Canticorum; quotuor aut•…•…m Paradi∣si flumina, quatu•…•…r Evangelia; ligna fructifera Sanctos; Fructus autem eorum, opera corum; •…•…guum vitae, San∣ctum Sanctorum, uti{que} Christum; lignum Scientiae boni & mati, proprium voluntatis arbitrium. August. de Ci∣vitat. Dei; lib. 13. Cap. 21. Tom. 5.
• g 1.111

  Gen. 3. 1. to 7.
• h 1.112

  Gen. 3. 7. to the end of the chap.
• i 1.113

  Rom. 5. 12.
• k 1.114

  Rom. 5. 19.
• l 1.115

  Rom. 5. 12, 14, 18, 19.
• m 1.116

  Rom. 5. 12, 18, 19.
• n 1.117

  Gen 2. 17. with Gen. 3. 6, 7.
• o 1.118

  Gen. 3. 1, 2.
• p 1.119

  Gen. 3. 3. with 2. 16, 17.
• q 1.120

  Gen. 2. 17.
• r 1.121

  Gen 3. 3.
• s 1.122

  Gen. 3. 6.
• t 1.123

  1 Iohn 2. 16.
• u 1.124

  Gen. 3. 6.
• x 1.125

  Gen. 3. 6.
• y 1.126

  1 Tim. 2. 14.
• z 1.127

  Eccles. 7. 29.
• a 1.128

  Iam. 1. 13.
• b 1.129

  Gen. 2. 20.
• c 1.130

  Gen. 2. 21, 22.
• d 1.131

  Gen. 2. 22, 23, 24.
• e 1.132

  Gen. 1. 28.
• f 1.133

  Gen. 1. 29.
• g 1.134

  Gen 2. 8. to 16.
• h 1.135

  Gen 2. 16, 17.
• i 1.136

  Gen. 1. 28.
• k 1.137

  Compare Gen 1. & 2. with 3. 1, &c.
• l 1.138

  Movetur etiam à nonnul∣tis Quaestio De lapsus vel poti∣u•…•… rui•…•…ae tem∣pore. Opinio haec passim re∣cept•…•… suit, eo∣dem quo condi∣ti fuerant die, excidisse; id•…•…o Augustinus scribit, Stetisse tantum per sex horas. Quod alii con•…•…iciunt, dilatam fuisse in Diem Sabbati tentationem à Satana, ut Sanctum diem profanaret, nimis infirmum est. Et certe his documen∣tis monentur pii omnes ut in 〈◊〉〈◊〉 speculationibus sibi p•…•…rcius indulgea•…•…t. Ego ut de tempore quod asseram non ha∣beo, ita ex Mosis Narratione 〈◊〉〈◊〉 posse arbitror, non diu retinuisse quam acceperant dignitatem. Nam simulac conditos fuisse dixit, nulla alterius rei facta mentione transit ad defectionem. Si vel modico temporis spacio habi∣tasset Adam ab uxore, non inanis certe fuisset Dei benedictio in propaganda sobole: sed Moses Dei beneficiis priva∣tos fuisse significat, antequam uti consuescere•…•…t. Facile igitur Augustini Exclamationi subscribo, O miserum libe∣rum arbitrium quod adhuc incolume tam parum habuit firmitatis! Atque ut tacea•…•… us de brevitate Temporis, illa Bernardi admonitio 〈◊〉〈◊〉 digna est; Quum tam horribile pr•…•…cipitium in Paradiso accidisse legamus, quid nos facturi sumus in sterquilinio? Io. Calvin. Comment. in Gen. 3. 6.
• m 1.139

  Cur ergo non 〈◊〉〈◊〉 nisi cum exiis•…•…ent de Para•…•…iso. Cito re•…•…ponderi potest, quia mox creata •…•…uliere pri∣usquam coierunt, facta est illa transgressio, cujus merito in mortem destinati, etiam de l•…•…co illius •…•…oelicitatis exierunt. Aug. de Genesi ad Liter. lib. 9. c. 4. Tom. 3.
• n 1.140

  Gen. 1. 24. to the end of the chap.
• o 1.141

  Gen. 3. 1. to 8.
• p 1.142

  Gen. 3. 8. &c.
• q 1.143

  Ioh. Chrysost. in Gen. 3. Homil. 17. Tom. 2.
• r 1.144

  Iren. ad∣vers. Heres. lib. 5. cap. 15. ad fin.
• s 1.145

  Ioh. Cal∣vin. in Gen. 3. 8.
• t 1.146

  Gen. 3. 1, 2.
• u 1.147

  Gen. 3. 22.
• x 1.148

  Ioh. 8. 44.
• y 1.149

  Joh. 19. 31, 42.
• z 1.150

  Compare Ioh. 19. 14, 15, 16. with Math. 27. 46, 50.
• a 1.151

  Rom. 5. 14.
• b 1.152

  Gen. 2. 17.
• c 1.153

  Psal. 49. 12.
• d 1.154

  H. Ains∣worth in his Annot. on Psal. 49. 12.
• e 1.155

  Ioh. Cal∣vin. in Gen. 3. 6. ut supra. Mercer. in Gen. 6. 8.
• f 1.156

  Iedu. ad∣vers. Haeres. lib. 5. cap. 15.
• g 1.157

  Lud. de Dieu Animad∣vers. in Gen. 3. 8.
• h 1.158

  H. Brough∣ton Con. of Script. at the beginning.
• i 1.159

  The Ge∣neral view of Script. p. 24, 25, 26. Edit. 2. London, 1640.
• k 1.160

  M. G. Walker in his Doctrine of the Sabbath. Ch. 1.
• l 1.161

  Ioh. 8. 44.
• m 1.162

  Rev. 20. 2.
• n 1.163

  Gen. 1. 26, 27. Eccles. 7. 29.
• o 1.164

  Rom. 5▪ 12. 19.
• p 1.165

  Andr. Rivet. in Gen. 3. exercit. 31.
• q 1.166

  Psal. 8. 4, 5, 6.
• r 1.167

  Vivebat ita{que} hom•…•… in Paradiso sicut vol•…•…bat, quam∣diu volebat quod deus jus∣serat: vivebat 〈◊〉〈◊〉 deo, ex quo bono erat bonus: vivebat sine ulla egesta∣te, ita sem∣per vivere 〈◊〉〈◊〉 in potesta∣te. Cibus ade∣rat, ne esuri∣riret: potus, ne sitiret: lig∣num vitae, ne illud senecta dissolveret, &c. Aug. de civit. Dei lib. 14. c. 26. Tom. 5.
• s 1.168

  2 Sam. 12. 7, 8, 9.
• t 1.169

  Isa. 1. 2, 3.
• u 1.170

  Gen. 2. 15, 16, 17.
• x 1.171

  Gen. 2. 16, 17.
• y 1.172

  Gen. 2. 9. & 3. 22.
• z 1.173

  Gen. 2. 9. 17.
• a 1.174

  Gen. 2. 9.
• b 1.175

  Exod. 32. 7, 8. Deut. 9. 12.
• c 1.176

  Gen. 2. 16, 17.
• d 1.177

  Gen. 2. 7. & 3. 19.
• e 1.178

  In hac enim lege Adae data, omnia praecepta con∣dita recognosci∣mus, quae post∣ea pullulave∣runt data per Mosen, id est, diliges domi∣num deum tuum de toto corde tuo, & ex tota anima tua, & di∣liges proxi∣mum tibi tan∣quam te, & non occides, non m•…•…chabe∣ris, non fra•…•…∣daveris, falsum testimonium non dices. Honora p•…•…rtem tuum & matrem, & alienum non Concupisces. Primordialis lex est enim data Ad•…•… & Eva in Paradiso quasi Matrix omnium Praeceptorum dei. Denique si Dominum deum suum dilexissent, contra praeceptum ejus non fecissent; si proximum diligerent, id est; semetipsos, persuasioni Serpentis non credidissent; •…•…t{que} ita in semet∣ipsos homicidium non commisissent, excidendo de immortalitate, faciendo contra Dei praeceptum, &c. Tert. l•…•…. Advers. Iudeos. cap. 2.
• f 1.179

  Iob. 18. 14.
• g 1.180

  Ubi mag∣na est ino∣bedientiae poe∣na proposita; & res à creatore facilis imperata; quisnam satis explicet quan∣tum malum sit, non obedire in re faciti, & Tantae potesta∣tis imperio, & tanto terrenti supplicio? Aug. de Ci∣vit. Del. l. 14. c. 15. Tom. 5.
• h 1.181

  Iob 2. 4.
• i 1.182

  Hoc ita{que} de uno cibi ge∣nere non ed•…•…n∣do, ubi aliorum tanta Copia subjacebat, tam leve praeceptum ad observan∣dum, tam bre∣ve ad memoriâ retinendum; ubi praesertim nondum vo∣luntati Cupidi∣tas resistebat, quod de poena transgressionis postea subsecutum est, tanto majore injustitia violatum est, quanto faciliore possit observantia custodiri. Aug. De Civit. De•…•…. lib. 14. c. 12. Tom. 5.
• k 1.183

  Desertor aternae vita, etiam aeterna (nisi gratia liberaret) morte damnatus. Si quis hujus∣modi damnationem vel nimiam vel injustam putat, metiri profecto nescit, quanta fuerit iniquitas in peccando, ubi tanta erat non peccandi facilitas. Sicut enim Abrahae non immerito magna obedientia praedicatur, quia ut occiderat fili∣um, res difficillima est imperata: ita et in Paradiso tanto maior inobedientia fuit, quanto id quod praeceptum est, nul∣lius difficultatis fuit. Et sicut obedientia secundi Hominis eo praedicabilior, qua factus est obediens usque ad mortem: ita inobedientia primi hominis eo detestabilior, qua factus est inobediens usque ad mortem. Aug. de Civ. Dei l. 14. To. 5. c. 15.
• l 1.184

  Iob. 8. 44.
• m 1.185

  Deut. 32. 4.
• n 1.186

  Tit. 1. 2.
• o 1.187

  Gen. 3. 7. with 2. 25.
• p 1.188

  Gen. 3. 17, 18, 19.
• q 1.189

  Psal. 8▪ 5.
• r 1.190

  Prov. 14. 34.
• s 1.191

  Gen. 3. 23, 24.
• t 1.192

  Gen. 3▪ 17, 18.
• u 1.193

  Rom. 8. 20, 21, 22.
• x 1.194

  Rom. 5. 12. to the e•…•…d.
• y 1.195

  Gen. 2. 15.
• z 1.196

  1 Pet 3. 7.
• a 1.197

  Gen. 3 3.
• b 1.198

  Gen. 2. 17.
• c 1.199

  Gen. 2. 17.
• d 1.200

  Gen. 3. 3. 〈◊〉〈◊〉 ne forte Pagnln.
• e 1.201

  Gen. 2. 17. with 3. 3.
• f 1.202

  Gen 3. 4, 5.
• g 1.203

  Gen. 3. 4, 5.
• h 1.204

  Iohn 8. 44.
• i 1.205

  De•…•…t. 32▪ 4. Tit. 1. 2.
• k 1.206

  Gen. 3. 5, 6.
• l 1.207

  Gen. 3. 6.
• m 1.208

  Gen. 3. 6.
• n 1.209

  Gen. 3. 6.
• o 1.210

  Gen. 3
• p 1.211

  Gen. 3. 17. 6.
• q 1.212

  Gen. 2. 20.
• r 1.213

  Gen. 3. 17.
• s 1.214

  2 Chron. 32. 24, 25.
• t 1.215

  Reddere bo∣num pro bono, •…•…umanum; reddere bonum pro malo, Di∣vinum: sed reddere malum pro bono, Dia∣bolicum.
• u 1.216

  Rom. 5. 19. Gen. 2. 17.
• x 1.217

  1 Sam. 15. 19, 22, 23.
• y 1.218

  Gen. 3. 7, 10.
• z 1.219

  Gen. 3. 8, 9, 10.
• a 1.220

  Gen. 3. 7, 12, 13.
• b 1.221

  Gen. 2. 16, 17. Rom. 5. 12. to the end. Ephes. 2. 1. &c.
• c 1.222

  Rom. 5. 19.
• d 1.223

  Rom. 3, 9. 10. to 20. Eph. 2. 1, 2, 3.
• e 1.224

  Rom. 5. 6. & 8. 8. 2 Cor. 3. 5. Phil. 2. 13.
• f 1.225

  Rom. 8. 7. Gal. 5. 17.
• g 1.226

  Gen. 6. 5. Rom. 7. 18.
• h 1.227

  Joh. 3. 6. Psal. 51. 5. Job 14. 4. & 15. 14.
• i 1.228

  Iam. 1. 14, 15. Rom. 7. 17. Math. 15. 19.
• k 1.229

  Eccles. 7. 29. Compared with Col. 3. 9, 10. & Eph. •…•…. 22, 23, 24.
• l 1.230

  Iob 8. 44. 1 Ioh. 3. 12.
• m 1.231

  Gen. 2. 25.
• n 1.232

  Gen. 3. 6. 7.
• o 1.233

  R•…•…m. 6. 21.
• p 1.234

  Gen. 3. 8, 9, 10.
• q 1.235

  Et dixit Adam, mulier q•…•…am dedisti mecum, haec mihi dedit a ligno, & edi. Nunquid dix∣it, peccavi? Superbia habet confusionis de∣formitatem, & non habet con∣fessionis humi∣litatem. Aug. de Gen. ad liter. l. 11. c. 35. Tom. 3.
• r 1.236

  Gen. 3. 11, 12, 13.
• s 1.237

  Psal. 1. 5.
• t 1.238

  Ioan. Me•…•…∣cer. in Prae∣l•…•…ction. in Gen. 3. 16.
• u 1.239

  Gen. 3. 16 Vid. Ioh. Calv. Com. Ibid.
• x 1.240

  Isa. 26. 17, 18. •…•…er. 4. •…•…1.
• y 1.241

  Psal. 116. 3. Acts 2. •…•…9.
• z 1.242

  1 Thes. 5. 3.
• a 1.243

  Luke 16. 23, 24, 25.
• b 1.244

  Gen. 50. 23.
• c 1.245

  Gen. 3. 16.
• d 1.246

  Gen. 3. 17, 18, 19.
• e 1.247

  Psal. 115. 16. 2 Pet. 3. 7.
• f 1.248

  Gen. 3. 17. & 4. 12.
• g 1.249

  Gen. 3. 17, 18.
• h 1.250

  Gen. 3. 17, 18, 19.
• i 1.251

  Eccles. 1. 8.
• k 1.252

  Eccles. 1•…•… 2.
• l 1.253

  Eccles. 1. 8.
• m 1.254

  Eccles. 5. 10.
• n 1.255

  Psal. 102, 25, 26.
• o 1.256

  Rom. 8. 21, 22.
• p 1.257

  2 Pet. 3 10, 13.
• q 1.258

  Gen. 3. 18.
• r 1.259

  Psal. 49. 12.
• s 1.260

  Gen. 3. 17, 19.
• t 1.261

  Psal. 127. 2.
• u 1.262

  Vid. •…•…an. Merceri Praelect. in Gen. 3. 19.
• x 1.263

  Gen. 3. 19.
• y 1.264

  Gen. 3. 22, 23, 24.
• z 1.265

  See Apho∣rism 3. of this chapt.
• a 1.266

  Gen. 17. 9, 10. Deut. 29. 9.
• b 1.267

  Psal. 132, 12.
• c 1.268

  Psal. 103. 17, 18.
• d 1.269

  Deut. 7. 9. 1 Kings 8. 23. N•…•…h. 1. 5. & 9. 32.
• e 1.270

  Deut. 33. 9, 10, 11.
• f 1.271

  Psal. 25. 10.
• g 1.272

  Compare Rom. 1. 31. with 2 Tim▪ 3. 3.
• h 1.273

  Psal. 50. 16, 17, &c.
• i 1.274

  Gen. 17. 14. Ier. 22. 7, 8, 9. Hos. 8. 1.
• k 1.275

  Hos. 10. 4. &c. Ier. 34. 18. &c.
• l 1.276

  Compare Iosh. 9. 3. with 1 Sam. 13. 2 Sam. 21. 1. to 10.
• m 1.277

  2 Chron. 36. 13. &c. 2 Kings 25. 4, 5, 6, 7. 〈◊〉〈◊〉. 17. 12. to 22.
• n 1.278

  Gen. 2. 16, 17.
• o 1.279

  Rom. 6. 23.
• p 1.280

  Rom. 5. 12.
• q 1.281

  Rom. 5. 18.
• r 1.282

  See before in this first Chap. Aphor. 3.
• s 1.283

  Gal. 3. 10. Deut. 27. 26.
• t 1.284

  Iam. 2. 10.
• u 1.285

  In Book II. Chap. 1. Aphorism 4. Quest. 3. &. 4
• x 1.286

  Gen. 2. 17.
• y 1.287

  Gen. 3. 6, 7, 8, 19.
• z 1.288

  See the Hist. of Gene∣sis throughout.
• a 1.289

  Psal. 90. 1. 10.
• b 1.290

  Gen. 3., 6, 7, 15.
• c 1.291

  Acts 4. 12. Rom. 8. 2, 3. 1 Cor. 15. 55, 56, 57.
• d 1.292

  Iohn 3. 5, 6. Rom. 8. 7, 8. Psal. 51. 4.
• e 1.293

  •…•…ph. 2. 1. 5.
• f 1.294

  Rom. 8. 6.
• g 1.295

  •…•…ph. 2. 3. Rom. 9. 22.
• h 1.296

  〈◊〉〈◊〉. 3. 18▪ 36.
• i 1.297

  Luke 18. 9. to 11.
• k 1.298

  Rom. 7. 9, 10.
• l 1.299

  Revel. 3. 17.
• m 1.300

  Norunt Medici •…•…gro∣tantem, & non sentientem, pe∣riculosius labo∣rare.
• n 1.301

  Rom. 5. 6. & 8. 8. Ioh. 1. 12, 13. & 3. 3, 5, 6. 8. & 6. 44. &. 15. 5.
• o 1.302

  Ioh. 1. 11. Heb. 2. 2, 3.
• p 1.303

  Luke 19. 14. Ioh. 15. 18, 24, 25. & 7. 7.
• q 1.304

  Gal. 3. 13.
• r 1.305

  Ioh. 11. 26. & 6, 50, 51. Rom. 8. 1.
• s 1.306

  Rom. 8. 2.
• t 1.307

  Eph. 5. 26 27.
• u 1.308

  1 Cor. 15. 55, 56, 57. Heb. 2. 14, 15. Gal. 3. 13.
• x 1.309

  1 Thes. 4. 14.
• y 1.310

  1 Cor 3. 22.
• z 1.311

  Phil. 1. 21, 23.
• a 1.312

  Psal. 119. 75. Heb. 12. 6.
• b 1.313

  Heb. 12. 5. to 12.
• c 1.314

  Luke 6. 22, 23. Jam. 1. 2.
• d 1.315

  Heb. 12. 23.
• e 1.316

  1 Thes. 4. 16 17.
• f 1.317

  1 Cor. 15. 25, 26, 54. &c.
• g 1.318

  Rom. 5. 12.
• h 1.319

  Psal. 51.
• i 1.320

  Eccles. 7. 29. Gen. 1. 27.
• k 1.321

  •…•…oh. 10. 28, 29.
• l 1.322

  1 Pet. 1. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.323

  Rom. 8. 35. to the end.
• n 1.324

  Ioh. 6. 37.
• o 1.325

  1 Pet. 1. 23. 1 •…•…oh. 3. 9.
• p 1.326

  Ioh. 10. 28, •…•…9.
• q 1.327

  Rom. 8. 7.
• r 1.328

  Gal. 3. 22.
• s 1.329

  Eph. 2. 1.
• t 1.330

  Rom. 5. 6.
• u 1.331

  Rom. 8. 3.
• x 1.332

  Rom. 8. 7.
• y 1.333

  Gen. 6. 5.
• z 1.334

  Compare Gal. 3. 22. Rom. 5. 12, 19. with Rom. 8. 3. & Tit. 1. 15, 16.
• a 1.335

  See for clearing this, my Key of the Bible, on Rom. §. IV.
• b 1.336

  Rom. 7. 7.
• c 1.337

  Math. 5. 21, 22, 27, 28, 29, 38, 39, 40, 43. 44.
• d 1.338

  Rom. 7. 6. to 14.
• e 1.339

  Rom. 3. 20.
• f 1.340

  Gal. 3. 10.
• g 1.341

  Compare Gen. 3. 6. 7, 8. w•…•…th ver. 15.
• h 1.342

  Eph. 1. 4, 5, 6.
• i 1.343

  Ne{que} enim De∣us omnipotens quod etiam in∣fideles faten∣tur, rerum cui summa potestas, cum summe bonus sit, ullo modo sineret mali esse aliquid in ope∣ribus suis, nisi us{que} adeo esset omnipotens & bonus, ut bene∣faceret etiam de malo. Aug in 〈◊〉〈◊〉. ad Lau∣rentium. cap. 11. Tom. 3.
• k 1.344

  O foelix culpa mea, ad quam diluendam dum ille charitate trabitur, ipsa quo{que} e•…•…us charitas mihi eam de si∣deranti & eam totis praecordiis concupiscenti aperitur! Nunquam tam bene dilectionem ejus agnoscerem, nisi in tantis •…•…ericulis expertus eam suissem. O quam •…•…eliciter cecidi, qui post lapsum felicius resurrex•…•…! August in meditat. lib. cap. 6. Tom. 9.
• a 1.345

  1 Cor. 15. 45, 47.
• b 1.346

  Consider well that whole Context, viz. Rom. 5. 12. to the end of the chapt.
• c 1.347

  Ioh 10. 26.
• d 1.348

  Gal. 3. 21, 22.
• e 1.349

  Heb. 8. 8, &c. Ier. 31. 31. to 35.
• f 1.350

  Ier. 32. 37. to the end.
• g 1.351

  2 Sam. 23. 5. & 7. 5. to 17. with Psal. 89. throughout.
• h 1.352

  Deut. 5. 2, 3, 4, 5, 6. Ier. 31. 32.
• i 1.353

  Gen. 17. 7, 8, 10, 11.
• k 1.354

  Gen. 6. 18.
• l 1.355

  Gen. 3. 6. to the end of the chapt.
• m 1.356

  Deus autem noster contra omnem spem, contra omnem pene fidem, ex divitiis misericordi▪e su•…•…e in malo bonum nactus, in iracundia gene•…•…ans con∣fi•…•…mansque pi∣etatem, Pec∣candi Semen, in fructum voluit ev•…•…dere miserandi: & qui nos propter transgressionem perdere debuisset, propter suam misericordiam reparaturum se esse promisit. Et illo tempore quo supplicia merebamur, argumentum Salvatio∣nis ostendit: ut intelligere possemus, quantum valeret 〈◊〉〈◊〉 non Iaesus, qui tantum donaret iratus. I•…•… primo ergo homine ut loqueb•…•…tur, statim nobis iudiciarium spospondit auxilium; statim de •…•…ono thesauro bona produxit 3 statim ignotum ipsis Angelis Sacramentum, quod implendum esset in novissimo tempore, publicavi•…•…, & terreno Adae Adam pro•…•…isit e coelo. Hieronym. ad Amic. aegrot. de viro perfect. p. 46, 47. Tom. 4. Basil. 1553.
• n 1.357

  Rom. 4. 16.
• o 1.358

  Rom. 4. 4.
• p 1.359

  Rom. 5. 12. 19.
• q 1.360

  Rom. 5. 8.
• r 1.361

  Gen. 3. 15.
• s 1.362

  Tit. 3. 4, 5, 6.
• t 1.363

  Eph. 1. 4, 5, 6,
• u 1.364

  Rom. 9. 22, 23.
• x 1.365

  Ioh. 10. 26. to 30. Mat. 25. 32, 3•…•….
• y 1.366

  2 Tim. 2. 19. with Rom. 9. 11.
• z 1.367

  Rom. 8. 29, 30.
• a 1.368

  Rom. 5. 12, 18.
• b 1.369

  Rom. 8. 29, 30.
• c 1.370

  Tit. 1. 2.
• d 1.371

  Eccles. 7. 29.
• e 1.372

  Heb. 13. 8.
• f 1.373

  Rom. 4. 16.
• g 1.374

  Gen. 3. 15. with Heb. 2. 14, 15. Col. 2. 15. & 1 Ioh. 3. 8.
• h 1.375

  Gen. 3. 12, 13.
• i 1.376

  Gen 3. 14, 15.
• k 1.377

  Iude 6.
• l 1.378

  Gen. 3. 15.
• m 1.379

  Prov. 16. 4.
• n 1.380

  Rom. 11. 36.
• o 1.381

  Rom. 11. 33.
• p 1.382

  Gal. 3. 8. 17.
• q 1.383

  Gen. 3. 15.
• r 1.384

  Heb. 13. 8. Gen. 3. 15.
• s 1.385

  Heb. 11. throughout.
• t 1.386

  1 Cor. 10. 1, 2, 3, &c. Col. 2. 11, 12.
• u 1.387

  Heb. 8. 13.
• x 1.388

  Compare Rom. 3. 20, 21, 22, 27, 28. with Rom. 10. 3, 4. Gal. 3. 11. 21, 22.
• y 1.389

  Rom. 8. 1.
• z 1.390

  Joh. 16. 9, 10, 11.
• a 1.391

  See in 〈◊〉〈◊〉 I. 〈◊〉〈◊〉. II. 〈◊〉〈◊〉. 2.
• b 1.392

  Gen. 3. 14, 15. & 6. 18. & 17. 1, 2, 4. 7, 9, 10, 13, 14, 19, 21. Exod. 24. 8. Deut. 5. 2, •…•…. & 4. 13. 2 Sam. 23. 5. Psal. 89. 3, 34. Ier. 32. 40. Heb. 8. •…•…, 9, 10. •…•… 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• c 1.393

  Eph. 3. 10.
• d 1.394

  1 Pet. 1. 12.
• e 1.395

  1 Cor. 2. 9.
• f 1.396

  Eph. 3. 18, 19.
• g 1.397

  Rom. 6. •…•…3.
• h 1.398

  Luke 1. 54, 55. 72, 73, 77. 78.
• i 1.399

  Deut. 7. 7, 8. & 10. 15. well com∣pared with the series of the context from Deut 5. 1, 2. &c.
• k 1.400

  Ezek. 16. 4. •…•…o 9.
• l 1.401

  Ezek. 36. 22, 32. compared with the context.
• m 1.402

  1 Cor. •…•…5. 45, 47.
• n 1.403

  Gen. 4. 1.
• o 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 5. 14.
• p 1.405

  Compare Rom 5. 14. to the end with 1 Cor. 15. 21. 22 45, 46, 47.
• q 1.406

  Act. 17. 26.
• r 1.407

  Gen. 2.
• s 1.408

  Rom. 5. 12. &c.
• t 1.409

  Isa. 53. 10, 11.
• u 1.410

  Psal. 22. 30.
• x 1.411

  Psal. 110. 3.
• y 1.412

  Thus Ainsworth. in Anno•…•…. & Mr. Ed. Rey∣nolds in Ex∣posit. upon Ps. 110. •…•….
• z 1.413

  Ioh. 17. 2. 6. 24.
• a 1.414

  Ioh. 10. 15, 16, 27, 28, 29. with Ioh 17. 20. & Isa. 49. 6.
• b 1.415

  •…•…ph. 1. 4, 5.
• c 1.416

  Isa. 9. 6.
• d 1.417

  Isa. 53. 10, 11.
• e 1.418

  1 Pet. 1. 3.
• f 1.419

  1 Pet. 1. 23.
• g 1.420

  Ioh. 3. 3, 5. Rom. 8. 2. 11.
• h 1.421

  Ioh. 1. 14, 16.
• i 1.422

  1 Ioh. 2. 6.
• k 1.423

  Rom. 8. 15, 16, 17, 29.
• l 1.424

  Phil 3. 20, 21. 1 Cor. 15. 48, 49.
• m 1.425

  Psal. 22. 30. & 110. 3.
• n 1.426

  Ioh. 1. 16. & 17. 2. 24.
• o 1.427

  Eph. 2. 12.
• p 1.428

  Z•…•…nch. Com. in loc.
• q 1.429

  2 Cor. 1. 20.
• r 1.430

  1 Tim. 3. 15.
• s 1.431

  Rom. 8. 8. Gen. 6. 5. Eph. 2. 1.
• t 1.432

  Col. 1. 21. Rom 8. 7.
• u 1.433

  Gal. 3. 10. Ge•…•… 2. 17
• x 1.434

  Eph. 2. 3.
• y 1.435

  Ioh. Calv. Com. in 2 Cor. 1. 20.
• z 1.436

  Psal. 106. 4. Beneplacitum populi, passive sumitur pro di•…•…ectione qua deus Electos gratis amplecti∣•…•…ur Calv. in loc.
• a 1.437

  Gal. 3. 29.
• b 1.438

  2 Pet. 1. 1. 4. with Gal. 3. 22. & Heb. 9. 15.
• c 1.439

  1 Tim. 4. 8.
• d 1.440

  Gal. 3. 17.
• e 1.441

  D. Pare∣us in Com▪ ad Gal. 3. 17.
• f 1.442

  2 Cor. 1 20.
• g 1.443

  Ioh. Cal∣vin. Com. in 2 Cor. 1. 20.
• h 1.444

  Heb. 9. 16. 17. &c.
• i 1.445

  Eph. 1. 10.
• k 1.446

  Gal. 3. 28.
• l 1.447

  1 Cor. 12 12.
• m 1.448

  Gal. 3. 16, 17.
• n 1.449

  1 Pet. 1. 20. with Eph. 1. 4, 5.
• o 1.450

  Math. 3. 17. with Eph. 1. 5, 6.
• o 1.451

  Joh. 16. 10. 1 •…•…im. 3. 16. Rom. 8. 3, 4. & 4. 25. & 5. 1.
• p 1.452

  Ioh. 10. 36. & 3, 4. & 1. 14, 16. 1 Cor. 1. 30.
• q 1.453

  Heb. 1. 2. •…•…al. 4. 7. Rom. 8. 16, 17. 29.
• r 1.454

  Isal. 53. 4, 5, 6. &c. Heb. 9. 12. to 16. 26, 28.
• s 1.455

  1 Cor. 15. 20, 21, 22, 23. Joh. 14. 2, 3. & 17. 24. Heb. 8. 1. with Rev. 3. 21.
• t 1.456

  Math. 25. 31, 3•…•…. &c. Iude 14, 15. 1 Cor. 6. 2, 3, 4. Rev. 2. 26, 27.
• u 1.457

  Gen. 3. 15.
• x 1.458

  Gen. 3. 16. to 20.
• y 1.459

  Gal. 3. 16, 17.
• z 1.460

  Be•…•…. in Annot. ad Gal. 3. 17.
• a 1.461

  Gal. 3. 19.
• b 1.462

  Psal. 110. 4.
• c 1.463

  Psal. 110. 1, 2, 3.
• d 1.464

  Psal. 2. 7, 8, 9.
• e 1.465

  Isa. 42. 6, 7.
• f 1.466

  I•…•…a 49. 6, 7, 8, 9.
• g 1.467

  It is here to be ob∣served, That the Promises made to Abraham, Are first made to Christ, and then in Christ to all that believe in him, be they Iews or Gentiles. This Conclusion is of Great use. First, by it we learn the difference of the Promises of the Law and the Gospel. The Promises of the Law are directed and made to the person of every man particularly; The promises of the Gospel are first directed and made to Christ, and then by consequent unto them that are by faith ingrafted into Christ. Secondly, by this we learn to acknowledge the Communion that is be∣tween Christ and us. Christ as Mediator is fi•…•…st of all elected, and we in him: Christ is first justified, that is acquit of our sins, and we justified in him: He is heir of the world, and we heirs in him; He dyed upon the Cross, not as a private person, but as a publick person representing all the Elect; and all the Elect dyed in him and with him. In the same manner they rise with him to life, and sit at the right hand of God with him in glory. Thirdly, Here we see the ground of the certainty of perseverance of all them that are the true children of God. For, The office of Christ, to which he is set apart, is to receive the promise of God for us, and to apply it unto us. And this work is done by Christ without impediment, and without repentance on his part.—Lastly, here is comfort against the Consideration of our unworthiness. Thou sayest, thou art unworthy of the mercy of God, and therefore hast no hope. And I say again▪ Lost thou truly exercise thy self in the Spiritu∣al Exercises of faith, invocation, Repentance▪ Be not discouraged; Thou must not receive the promise imme∣diately of God, but Christ must do it for the•…•…, &c. Mr. W. Perkins on Galat. 3, 16.

  It is said, The promise is made to the Seed; yet the promise is made to us; and yet again, The Covenant is made with Abraham: How can all these stand together? Answ. The promises that are made to the Seed, that is, To Christ himself, those are these promises: Thou sh•…•…ll be a Priest for ever; And I will give •…•…hee •…•…he Kingdom of David; Thou shalt sit on that Throne; Thou shalt be a Prince of Peace, and the Government shall be upon thy shoulders. Likewise, Thou shalt be a Prophet to my people, thou shalt open the Prison to the Captive, Thou shalt be annointed, &c, and thou shalt go and preach to them. These are the Promises that are made unto the Seed. The Promises that are made to us, though they be of the same Covenant, yet they differ in this: The Active part is committed to the Messiah, to the seed it self; but the Passive part, those are Promises that are made to us: you shall be taught, you shall be made Prophets; likewise, you shall have your sins forgiven, you shall have the effect of his Pries•…•…hood made good unto you; you shall be subject to his▪ Government by an 〈◊〉〈◊〉 righ∣teousness that he shal•…•… work in you, for you shall be made Kings. So the promise is made to us. How is the promise made to Abraham? For it is said, In thee all the Nations of the Earth shall be blessed. The meaning of it is, They are Derivative Promises; The Primitive and Original was made to Iesus Christ.—There was none that ever was partaker of the promises, but the children of Abraham; and therefore they were derived from Abraham to all the men in the world besides, that ever have been since. D. Preston of the New Cove∣•…•…ant. p. 387, 388. Lond. 1634. Promises are the efficient causes of our purification as they are the Rayes and Beams of Christ the Sun of Righteousness, in whom they are all founded and established. They are All in him yea, and in him Amen. 2•…•… or. 1. 20. Every Promise by faith apprehended carries a man to Christ, and to the Consideration of our uni•…•…y with him, in the right whereof we have claim to the promises; even as every line in a circumference, though there never so distant from others, doth, being pursued, c•…•…rry a man at last to one and the same C•…•…nter, common unto them all. For the promises are not made for any thing in us, nor have their stability in us; but they are made in and for Christ unto us; Unto Christ in our behalf, and unto us onely so far forth as we are members of Christ. For they were not made to Seeds, as many; but to Seed, namely, to Christ, in aggre∣gat•…•…, as comprehending the Head and the members in the unity of one Body. Gal. 3. 16. Caput & Corpus •…•…nus est Christus. Aug. Mr. Reynolds in his Sinfulness of Sin. pag. 345. Lond. 1631.
• h 1.468

  Q. W•…•…th whom was the Covenant of Grace made? A. The Covenant of Grace was made with Christ, as the Second Adam; and, in him, with all the Elect as his Seed. Gal. 3. 16. Rom. 5. 15. to the end. Isa. 50. 10, 11. So the Assembly, in the Larger Catechism. p. 8. in Quarto.
• i 1.469

  Rom 5. 18, 19.
• k 1.470

  weigh well Rom. 5. 15, 16, 17.
• l 1.471

  Psal 110. 4.
• m 1.472

  Heb. 9. 14 & 10. 12. to 19.
• p 1.473

  Heb. 9. 2•…•….
• o 1.474

  Heb. 7. 25.
• * 1.475

  (n) Ioh. 17. 20. to the end.
• p 1.476

  Heb. 9. 2•…•….
• r 1.477

  Heb. 7. 20, 21.
• * 1.478

  (q) 1 Ioh. 2. 1.
• s 1.479

  Heb. 7. 1, 2, 3. &c.
• t 1.480

  Heb. 7. 16, 17, 24, 25.
• u 1.481

  Isa. 42. 6, 7.
• x 1.482

  Isa. 50. 4.
• y 1.483

  Psal. 2. 6, 7, 8, 9. with Rev. 2. 26, 27. & 19. 15.
• z 1.484

  Psal. 110. 1, 2, 3, 5, 6.
• a 1.485

  Isa. 49. 7, 8.
• b 1.486

  Isa. 42. 1.
• c 1.487

  Luke 3. 21, 22.
• d 1.488

  Isa. 42. 5, 6, 7.
• e 1.489

  Isa. 49. 1, 2, 3.
• f 1.490

  Psal. 2. to 10. with Acts 4. 25, 26, 27, 28.
• g 1.491

  Isa. 49. 4, 5. 6.
• h 1.492

  Psal. 2. 7.
• i 1.493

  Acts 13. 32, 33.
• k 1.494

  Psal. 16. 8, 9, 10, 11. Compared with Acts 2. 25. to 32. & 13. 35, 36, 37.
• l 1.495

  Psal. 68. 18.
• m 1.496

  Eph. 4. 7, 8, 9, 10 11, 12. &c.
• n 1.497

  Psal. 110. 1.
• o 1.498

  Acts 2. 34, 35.
• p 1.499

  Rom. 4. 25.
• q 1.500

  Eph. 4. 7; 8, 9.
• r 1.501

  Act. 2. 33.
• s 1.502

  Joh. 14. 2, 3.
• t 1.503

  Heb. 7. 25. & 9. 24.
• u 1.504

  Psal. 110. 1, 2, 3.
• x 1.505

  Psal. 110. 1. 1 Cor. 15. 24, 25, 26.
• y 1.506

  Psal. 110. 2, 3.
• z 1.507

  Psal. 2. 7, 8, 9.
• a 1.508

  Isa. 42. 5, 6, 7, 8.
• b 1.509

  Is. 49 6. to 14. Upon this Text Calvin speaks excel∣lently; laterea vero quod sub icit Propheta, Dabo te in f•…•…dus, nomini alteri quam Christo conve∣nit. Quomo∣do haec tater se concillabinus •…•… Nempe si consi∣deremus Chri∣stum non tam esse suum quam nostrum, quia nec venit, nec mortuus est, nec resurrexit sibi.—Itaq•…•… promittit Deus universo Ec∣clesiae corpori. Christus qui veluti sponsor intermedius est, recipit has promissio∣nes: nec fibi privatim sti∣pulatur, sed toti Ecclesiae, in cujus salu∣tem missus est.
• c 1.510

  Isa. 53. 10, 11, 12.
• d 1.511

  Compare Psal. 40. 6. to 11. with Heb. 10. 5. to 11.
• e 1.512

  Isa. 61. 1, 2, 3. with Luke 4 18, 19, 20, 21.
• f 1.513

  Isa. 50. 5, 6, 7, 8, 9.
• g 1.514

  Psal. 16. 8, 9, 10, 11. compared with Act. 2 25, 26, 27, 28, &c.
• h 1.515

  1 Pet. 1. 18, 19.
• i 1.516

  Tit. 2. 14.
• k 1.517

  Gal. 3. 13.
• l 1.518

  1 Tim. 2. 5.
• m 1.519

  Rom. 3. 25. Eph. 5. 2. Heb. 9. 13, 14. & 10. 11. to 15. •…•…
• n 1.520

  2 Cor. 5. 19, 20. Rom. 5. 10. Dan. 9. 24.
• o 1.521

  Joh. 16. 8, 9, 10, 11.
• p 1.522

  Act. 26. 18. Math. 18. 3.
• q 1.523

  Tit. 3. 5. Rom. 12. 2.
• r 1.524

  2 Cor. 5. 17. Eph. 2. 10.
• s 1.525

  Rom. 8. 30. 1 Cor. 1. 2, 26
• t 1.526

  Tit. 3. 5. Ioh. 3. 3, 5, 6, 7, 8. & 1. 13.
• u 1.527

  1 Pet. 1, 2. 1 Cor. 6. 11. 1 Thes. 5. 23.
• x 1.528

  2 Per. 1. 4
• y 1.529

  1 Ioh. 3. 14.
• z 1.530

  Gal. 4. 4, 5. Ioh. 1. 12. Rom. 8. 15. Eph. 1. 5.
• a 1.531

  Gal. 4. 6. Rom. 8. 15, 16.
• b 1.532

  Gal. 4. 7. & 5. 1. Ioh. 8. 36.
• c 1.533

  Gal. 4. 7. Rom. 8. 17.
• d 1.534

  Rom. 3. 24, 25, 26. & 4, 5, 6, 7, 8. 2 Cor. 5. 20. 21. Rom. 5. 16. 17, 18, 19. & 4. 5, 6, 7, 8, 23, 24, 25.
• e 1.535

  Rom. 5. 1.
• f 1.536

  Rom. 14. 17.
• g 1.537

  Rom. 5. 5.
• h 1.538

  Rom. 8. 16. Eph. 1. 13, 14. 2 Cor. 13. 5. 1 Ioh. 3. 24. Heb. 6. 10. & 10. 22.
• i 1.539

  2 Pet. 3. 18. 2 Thes. 1. 3. •…•…ph. 4. 15, 16.
• k 1.540

  Rev. 2 10. 1 Pet. 1. 5. Ioh. 10. 27, 28, 29. Rom. 8. 38, 39.
• l 1.541

  Acts 7. 59. Heb. 12. 23. Luke 2. 3. 43. Phil. 1. 23.
• m 1.542

  1 Thes. 4. 16. 1 Cor. 15. 42, 43, 44.
• n 1.543

  1 Thes. 4. 17.
• o 1.544

  Math. 25. 32. to the end.
• p 1.545

  1 Cor. 6. 2, 3.
• q 1.546

  1 Cor. 13. 12. Math. 5. 8. 1 Ioh. 3. 2. 1 Cor. 15. 28 1 Thes 4. 17.
• r 1.547

  Eph. 1. 4, 5. Rom. 8. 29.
• s 1.548

  Rom. 8. 33, 34.
• t 1.549

  Ioh 11. 51, 52.
• u 1.550

  Heb. 2. 13, 14, 15.
• x 1.551

  Eph. 5. 25. Acts 20. 28.
• y 1.552

  Math. 1. 21.
• z 1.553

  Ioh. 10. 11, 15.
• a 1.554

  Rom. 8. 29, 30. Eph. 1. 3, 4, 5. Ioh. 10. 26. & 17. 2. & 6. 37, 39. Act. 13. 48.
• b 1.555

  Gen. 17. 7, 8.
• c 1.556

  Deut 5. 2, 3, 6. Exod. 29. 45.
• d 1.557

  Psal. 89. 26, 33, 34.
• e 1.558

  Ier. 24. 7. & 30. 22. & 32. 38, 40. Ezek. 11. 20. & 36. 28.
• f 1.559

  Heb. 8. 10. Ier. 31. 33.
• g 1.560

  Gen. 14. 18, 19, 20, 22.
• h 1.561

  Luke 18. 19.
• i 1.562

  Gen. 15. 1, 18.
• k 1.563

  2 Sam. 7. 14.
• * 1.564

  (l) Levit. 26. 3. to 13. particularly See ver. 12. •…•…zek. 11. 16, 17, 18, 19.
• m 1.565

  1 Ioh. 1. 5.
• n 1.566

  1 Tim. 6. 17.
• o 1.567

  Rom. 16. 20.
• p 1.568

  1 Ioh. 4. 16. Rom. 8. 38, 39
• q 1.569

  Solus tu esjocunditas; amaritudine plenus est mundus. August. in Psal. 85. p. 940. D. Tom. 8. Basil. 1569.
• r 1.570

  Iohn 6. 28, 29
• s 1.571

  1 Iohn 3. 23, 24.
• t 1.572

  Act. 16. 31.
• u 1.573

  Iohn 16. 8, 9.
• x 1.574

  Mark 16. 16.
• y 1.575

  Iohn. 3. 18, 36.
• z 1.576

  1 Ioh. 5. 11, 12.
• a 1.577

  Acts 10. 43. with 13. 39. & Rom. 10. 4. & 4. 5.
• b 1.578

  Isa. 53. 11.
• c 1.579

  Rom 10. 11. 1 Pet. 2. 6 with Isa. 28. 16.
• d 1.580

  Mark 16. 16.
• e 1.581

  Ioh. 3. 16.
• f 1.582

  Ioh. 6. 35.
• g 1.583

  Ioh. 11. 25, 26.
• h 1.584

  Rom. 4. th•…•…oughout.
• i 1.585

  Ioh. 1. 12.
• k 1.586

  Gal. 3. 6, 7, 8, 9.
• l 1.587

  Gal. 3. 21, 22.
• m 1.588

  Rom. 5. 1, 2.
• n 1.589

  Eph. 4. 1. 1 Thes. 2. 12. 2 Thes. 1. 5. 11.
• o 1.590

  Col. 1•…•… 10, 11, 12, 13, 14.
• p 1.591

  •…•…zek. 36. 25, 26, 29, 31.
• q 1.592

  Gen. 17. 1, 2.
• r 1.593

  Deut. 5. 2. &c. with 29. 32.
• s 1.594

  Exod. 24 3, 7. Deut. 5. 27.
• t 1.595

  Psal. 89. 30, 31, 32. & 13 2, 12.
• u 1.596

  Ezek. 36. 27.
• x 1.597

  Iosh. 24. 24, 25. 2 Chron. 15. 12, 13, 14. 2 Kings 23. 3. with 2 Chron. 34. 31, 32. N•…•…h. 9, 38. with 10. 28, 29▪ &c.
• y 1.598

  Ier. 24. 7. & 30. 22. & 31. 1. & 31, 33. & 32. 38. Ezek 11. 20. & 14 11. & 36. 28. & 37, 27. Heb. 8. 10.
• z 1.599

  1 Cor. 6. 19, 20. & 3. 16, 17.
• a 1.600

  Rom. 14. 7, 8, 9.
• b 1.601

  1 Cor. 3. 16, 17.
• c 1.602

  Rom. 12. 1.
• d 1.603

  •…•…ph. 6. 15.
• e 1.604

  Heb. 13. 13.
• f 1.605

  Heb. 13. 36, 37, 38.
• g 1.606

  Heb. 12. 4.
• h 1.607

  Luke 9. 23.
• i 1.608

  Acts 20. 24.
• k 1.609

  Rev. 1. 5. Gal. 5 20.
• l 1.610

  Rom. 6. 3▪ 4, 5. 6, 7, 8. with 2 Pet. 1. 9.
• m 1.611

  Eccles. 7 29. Gen. 1. 26, 27.
• n 1.612

  Eph. 2. 8. 2 Tim. 2. 25.
• o 1.613

  Eph 2. 10. Ezek. 36. 27.
• p 1.614

  Ezek. 36. 26, 27, 28 Heb 8. 10.
• q 1.615

  1 Pet. 2. 3, 4▪ 7, 9, 10.
• r 1.616

  Gen. 2. 17. with Gal. 3. 12.
• s 1.617

  Ier. 23. 6. 1 Cor. 1. 30. Rom. 5. 12. to the end.
• t 1.618

  Compare Ioh. 1. 12. with Rom. 3. 22, 25, 26, 27, 28.
• u 1.619

  Act. 15. 9. 1 Ioh. 3. 3.
• x 1.620

  Gal. 5. 6. Rom. 13. 8, 9, 10. Iam. 2. 14. to the end.
• y 1.621

  Via Reg∣•…•…i, non causa Regnandi.
• z 1.622

  Gen. 3. 15.
• a 1.623

  Gen. 6. 18.
• b 1.624

  Gen. 17. 7.
• c 1.625

  Gen. 15. 13. to the eńd of the Chapter. & 17. 8. with Rom. 4. 13.
• d 1.626

  Gen. 22. 18. Act 3. 25. Gal. 3. 8.
• e 1.627

  Gen. 17. 10, 11. Rom. 4. 11.
• f 1.628

  Deut. 5. 2, 3, 5, 6.
• g 1.629

  Exod. 24. 3. to 9.
• h 1.630

  Deut. 5. 5, 27, 28, 29, &c. Exod. 20. 19.
• i 1.631

  Gal. 3. 19.
• k 1.632

  Heb. 12. 18, 19, 20, 21. Exod. 20. 18, &c.
• l 1.633

  Gal. 3. 24.
• m 1.634

  Exod. 24, & 25, &c. being well con∣sidered.
• n 1.635

  2 Sam. 23. 5.
• o 1.636

  Act. 2. 30. Psa. 132. 11. & 89. 3, 4, &c.
• p 1.637

  2 Sam. 7. 12, 13, 16. with Psa. 89. throughout.
• q 1.638

  Psal. 1. 32. 11. with Act. 2. 30, 31.
• r 1.639

  Psa. 110. 1. 1 Cor. 15. 24, 25, 26.
• s 1.640

  Ezek 37. 12, 13, 14, & 11. 17.
• t 1.641

  Ezek. 36. 25, &c. & 37. 23. & 11. 18.
• u 1.642

  Ezek. 36. 26. & 11. 29.
• x 1.643

  Ezek. 36. 27.
• y 1.644

  Ezek. 37. 19, 21, 22, 24, 25.
• z 1.645

  Ezek. 37. 26, 27.
• a 1.646

  Ier. 31. 31. to 35. Heb. 8. 6, 8, &c.
• b 1.647

  Mat. 13. 11. 1 Cor. 4. 1. 1 Tim 3. 9. 16. Eph. 6. 19. & 3. 4. Col. 4. 3. 1 Cor. 2. 7. Eph. 5. 32. & 1. 9. & 3. 3, 9. Col. 1. 26, 27. & 2. 2.
• c 1.648

  Gal. 4. 1, 2, 3, 4.
• d 1.649

  Ioh. 8. 56.
• e 1.650

  Gen. 49. 10, 18.
• f 1.651

  Act. 7 37. Deut. 18. 15.
• g 1.652

  Cant. 1. 2.
• h 1.653

  Heb. 11. 13.
• i 1.654

  Luk. 2. 25. to 33. & ver. 36, 37, 38. & 1. 42, 43, 44, 45, 46. to 56. 68. to 80.
• k 1.655

  2 Cor. 3. 7, 8, 9.
• l 1.656

  Heb. 12. 18 19, 20, 21. compared with 2 Cor. 3. Heb. 8. 9, 10. chapters. 1 Cor. 10. 1, &c. Col. 2. 11, 12. Rom. 4. 11
• m 1.657

  Heb. 12. 22. to 25. 2 Cor. 3. Mat. 28. 18, 19, 20. & 1 Cor. 11. 20, 23, 24, 25. 1 Pet. 2. 5. Ioh. 4. 23.
• n 1.658

  See Book I. Chap. II. Aphorism 1
• o 1.659

  Heb. 7. 22. 2 Cor. 3. 14. Luk. 22. 20. 1 Cor. 11. 25. Heb. 9. 15, 16, 17, 18, 19, 20.
• p 1.660

  Heb. 9. 14. to 18.
• q 1.661

  Heb. 8. 6. & 9. 15.
• r 1.662

  Heb. 7. 22.
• s 1.663

  Heb. 9 15.
• t 1.664

  Gal. 3. 15.
• u 1.665

  Heb. 13. 20.
• x 1.666

  Rom. 8. 17. Gal. 4. 7. 1 Cor. 3. 22, 23.
• y 1.667

  Heb. 1. 2.
• z 1.668

  Rom. 15. 4. 1 Tim. 3. 15. 2 Tim. 3. 16, 17. Ioh. 5. 39.
• a 1.669

  Mat. 28. 19.
• b 1.670

  Luk. 22▪ 20. 1 Cor. 11. 25.
• c 1.671

  Heb. 9. 15, 16, 17, 18.
• d 1.672

  Rom. 10. 8, &c. 16, 17, 18 &c.
• e 1.673

  Act. 13. 46, 47, 48.
• f 1.674

  Rom. 10. 20.
• g 1.675

  Rom. 8. 30.
• h 1.676

  Rom. 9. 6, 27. Mat. 25. 1. to 13, 32, 33, &c. & 13. 24, 25, &c. & ver. 47, 48. 2 Cor. 6. 16, 17, 18. & 7. 1.
• i 1.677

  Act. 13. 47, 48.
• k 1.678

  2 Tim. 1. 9.
• l 1.679

  2 Cor. 6. 17.
• m 1.680

  Act. 8. 13. Luk. 8. 13.
• n 1.681

  1 Cor. 1. 2. Heb. 10. 29.
• o 1.682

  Rom. 1. 7. 1 Cor. 1. 2.
• p 1.683

  Deut. 7. 6.
• q 1.684

  Act. 2. 39. & 3. 25.
• r 1.685

  •…•…. Cor. 7. 14.
• s 1.686

  Psal. 147. 19, 20. Rom. 3. 1, 2. & 9. 4. Act. 2. 38, 39. Tit. 2. 10, 11.
• t 1.687

  Eph. 6. 19.
• u 1.688

  1 Tim. 3. 9.
• x 1.689

  Col. 2, 2.
• y 1.690

  1 Tim. 3. 16.
• z 1.691

  Eph. 5. 29, to 33.
• a 1.692

  Eph. 3. 3, to 10. Rom. 16. 25, 26.
• b 1.693

  Eph. 1. 9, 10.
• c 1.694

  1 Cor. 4, 1.
• d 1.695

  1 Cor. 15. 51, 52. with 1 Thes. 4. 16, 17.
• e 1.696

  2 Cor. 5. 21.
• f 1.697

  Eph. 1. 7, 8.
• * 1.698

  M. Lu∣ther in his Comment. on Galat. 2. 19.
• g 1.699

  Rom. 1. 18, 19, 20, 21.
• h 1.700

  1 Cor. 2. 6, 7, 8, 9, 10.
• i 1.701

  Eph. 3. 18, 19.
• k 1.702

  Rom. 11. 5▪
• l 1.703

  Ioh. Cameron in Praelect. de Ecclesia. page 240. in fol. Genev. 1642.
• m 1.704

  Eph. 1. 5, 6.
• n 1.705

  Luke 1. 78. Psal. 51. 1. Exod. 34. 6.
• o 1.706

  See be∣fore in Book I. chap II. Aphorism 3.
• p 1.707

  Eph. 1. 7.
• q 1.708

  Rom. 3. 24.
• r 1.709

  Tit. 2. 11.
• s 1.710

  2 Pet. 3. 18.
• t 1.711

  2 Cor. 8. 6.
• u 1.712

  In Book II. Chap. 2. Aphorism 2. Section 1.
• x 1.713

  Heb. 7. 22.
• y 1.714

  Heb. 8. 6.
• z 1.715

  Eph. 1. 5, 6.
• a 1.716

  Luk. 1. 72.
• b 1.717

  2 Pet. 1. 4.
• c 1.718

  Ioh. 4. 10.
• d 1.719

  Isa. 9. 6. with Ioh. 3. 16.
• e 1.720

  Heb. 2. 9.
• f 1.721

  Is•…•…. 55. 1.
• g 1.722

  Rev. 22. 17.
• h 1.723

  Eph. 2. 5. 8.
• i 1.724

  Eph. 1. 7.
• k 1.725

  Tit. 2. 11.
• l 1.726

  Math. 13. 11, Luke 8. 10.
• m 1.727

  Tit. 3. 5.
• n 1.728

  2 Tim. 2. 25.
• o 1.729

  Acts 5. 31.
• p 1.730

  2 Tim. 1. 9. 1 Cor. 1. 26, 27, 28, 29.
• q 1.731

  Eph. 1. 5, 6.
• r 1.732

  Rom. 3. 23, 24. Tit. 3. 7.
• s 1.733

  Eph. 2. 4, 5, 6, 7.
• t 1.734

  Rom. 6. 23.
• u 1.735

  Rom. 5. 21.
• x 1.736

  Phil. 1. 29.
• y 1.737

  Eph. 2. 8.
• z 1.738

  Eph. 2. 10. with 2 Cor. 3. 5. & Phil. 2. 13.
• a 1.739

  Math. 2, 9, 10.
• b 1.740

  Mark. 16. 6.
• c 1.741

  Deut. 5. 2. &c.
• d 1.742

  Gen. 17. 1, 2. &c. & 12. 3. Acts 3. 25, 26.
• e 1.743

  Gen 3. 15
• f 1.744

  Eph. 1. 4. &c.
• g 1.745

  2 Tim. 1. 9.
• h 1.746

  Tit. 1. 2.
• i 1.747

  Beza. Annot. in Tit. 1. 2. & 2 Tim. 1. 9.
• k 1.748

  Math. 8. 23. to 28.
• l 1.749

  Heb. 8. 6. & 9. 15. 1 •…•…im 2. 5.
• m 1.750

  Heb. 9. 14, 15, &c. wa•…•… 2 Cor. 5. 19, 20, 21. •…•…om. •…•…. 10.
• n 1.751

  Heb. 7. 22. & 9. 16, &c.
• o 1.752

  1 Iohn 2. 1, 2. Heb. 7. 25. & 9. 24▪
• p 1.753

  Heb. 4. 15 26.
• q 1.754

  Rev. 8. 3, 4. 〈◊〉〈◊〉 14. 13, 14.
• r 1.755

  Iohn 1. 1, 2. 4, 18. Prov. 8. throughout. 1 Cor. 1. 30.
• s 1.756

  Gal. 3. 19.
• t 1.757

  Bez. 〈◊〉〈◊〉. in Gal. 3. 19.
• u 1.758

  Piscat. in Schol. ad Gal. 3. 19. Io. Drodate in his Annot. on Gal. 3. 19.
• x 1.759

  Hieronym. Comment. in E∣pist. ad Gal. c. 3. 19. Tom. 9.—D Ambros. om. in Ep. ad Gal. 3. 19. Tom. 5.—Ioan. Chrysost. in c. 3. Epi•…•…. ad Gal. Com.—Oecumen. Comment. in •…•…pist. ad Gal—Ioan. Calvin. in Epist. ad Gal. 3. 10.—David Pareus in Ep. ad Gal. 3. 19.
• y 1.760

  Mat. 1. 21. T•…•…c. 2 13, 14.
• z 1.761

  Mat. 6. 33. 2 Cor. 5. 21. 1 Cor. 1. 30. 1 Ioh. 5 11, 12.
• a 1.762

  •…•…al. 3 26
• b 1.763

  Gal. 2. •…•…0.
• c 1.764

  Eph. 2. 10.
• d 1.765

  M. Luther in 〈◊〉〈◊〉 Com∣ment. on Gal▪ 2. 21.
• e 1.766

  The Ab∣soluteness of the Covenant of Grace, without condition, is asserted by D. Crisp; In this Covenant of Grace to wit the New Covenant, it is far otherwise; There is not any condition in this Cove∣nant.—I say the New Covenant is without any Conditions whatsoever on mans part. Man is tyed to no Condition that he must perform, that If he do not perform, the Covenant is made void by him. Christ alone exalted, Se•…•…m 6. p. 159. The whole performance of the Covenant lies only upon God himself, and that there is not one bond or obligation upon man to the fulfilling of the Covenant, or partaking in the benefits of the Covenant. page 161, 162. Again; All the tye lies upon Gods part, to do every thing that is mentioned in the Covenant.—I say only in way of Condition of the Covenant you must do nothing. p. 164, 165. And afterwards; I must needs tell you directly and according to the Truth, That Faith is not the Condition of the Covenant. Same Sermon, p. 166. By M. Saltmarsh, Whatso∣ever Promise hath a Condition in it, is ours in Christ, who only is the conditioned person for all Promises. Free Grace, page 105.—All the Conditions were on Christs part, none on o•…•…ts. There, p. 126.—In the New-Covenant God gives himself freely in Christ, undertaking all both with the Father and the Soul, nothing being required on mans part. There. p. 153. Those Ministers who press Repentance and Faith, do over-heat the wine of the Gospel with Conditions and Qualifications; So the poor Souls can∣not taste it. In his Occasional word. By sundry others also, who incline in whole or in part to the An∣tinomian misapprehensions.
• f 1.767

  The Conditionalness of the Covenant of Faith (or Grace) is on the contrary maintained by very many Eminently godly, learned, and judicious; yea the General current of sound Writers, both Ancient and Modern, and these both Forrain and Domestical, runs this way most unanimously: As shall •…•…ereafter particularly appear.
• g 1.768

  Condere propriè e•…•…t in unum & in∣teriorem lo•…•…um dare ad custo∣diam facilio∣rem; Consc•…•…i∣bere, •…•…acere, componere, & struere. Fest. Fran. Holy-Okes Dictio∣nary. in verb. Cond•…•… & Con∣ditio.
• h 1.769

  Potest ho∣mo nondum re conciliatus per opera poeniten∣tiae impetrare, & mereri ex congruo grati∣am, ustificatio∣nis, ut in pri∣mo libro de∣monstratum est our igitur non poterit idem ipse, dum est justus & ami∣cus Dei. impe∣trare & mereri ex congruo r•…•…∣parationem, si sortè lab•…•…tur? Bellar. Tom. 4. l. 5. de Iusti∣ficat. cap 22.
• i 1.770

  Pa•…•…vita∣tem & humili∣tatem ut Con∣ditionem prae∣requiri à Deo, ad hoc, ut Pau∣lo potius quam Caiphae sidem velit ingenera∣re Nicol. Grevinch. pag. 117.
• k 1.771

  Resipiscentiam, fidem, & mandatorum etiam praestationem, praerequiri ad hoc, ut par∣ticeps quis 〈◊◊〉〈◊◊〉 saederis novi, inter qu•…•… est regeneratio. Episcop. in Thes. privat. Disp. 3 & 40. Vid. etiam D. Ames. Coron. in Ar•…•…ic. 3. de Causa fidei, Thes. 3. Videatur etiam Armin. in Articul▪ nonnul. viz. In Artic. d•…•… voca•…•…ione peccatorum ad Communionem cum Christo, &c. page 782. 783. Ed•…•…t. 1631.
• l 1.772

  Gen. 6. 18, &c.
• m 1.773

  •…•…en. 12. 1, 2, 3. & 15. 1. 5, 6, 18. &c. & 17. 2. &c.
• n 1.774

  Exod. 19. & 20 with 24
• o 1.775

  Rom 10. 6. to 18.
• p 1.776

  Exod. 20. 18. 19. wi•…•…h Deut 5. 22. to 30.
• q 1.777

  Acts 2. 37. 38, 39. 40 41, 42.
• r 1.778

  Acts 2. 38, 39.
• s 1.779

  Rom. 8. 3•…•….
• t 1.780

  Gen. 12 1, 2, 3 & 15. 5, 6, 18 &c & 17. 2. &c. Rom 4.
• u 1.781

  Intelligere te oportet, &c. Thou must understand that the pro∣mises of God are, Either concerning the end itself, viz. Mans enjoyment of God in eternal happiness, and the Salvation of our souls; Or such as Concern the way and means unto that End. Now those which do concern the end, are indeed Conditional, that no profane person should dare to stretch forth his hand to the •…•…ree of Life. But lest there should be none to whom these Promises may appertain, for we all come short of the Condition, he hath made promises of the Conditions themselves, and made them pure, free, simple, absolute, nullis conditionum 〈◊〉〈◊〉 circumscriptas, not circum∣scribed with any Articles of Conditions at all. Abbots in Thoms. Diat. page 148.
• x 1.782

  Gen. 12. 1, 2, 3, 4, with Gal. 3. 16, 17.
• y 1.783

  Phil. 3. 4. to 12.
• z 1.784

  Luke 9. 23.
• a 1.785

  Tit. 2. 11, 12.
• b 1.786

  Mark 1. 15.
• c 1.787

  Acts 2. 38, 39.
• d 1.788

  Exod. 24. 6, 7, 8. wit•…•… 〈◊〉〈◊〉. 9. 18, 19, 20.
• e 1.789

  Mark. 1. 15.
• f 1.790

  Acts 16. 29, 30, 31, 32.
• g 1.791

  Rom. 10. 6. to 18.
• h 1.792

  Ier. 31. 31, 32. Ezek. 16. 8.
• i 1.793

  Deut. 5. 6, 7. & 6. 4, 5. Mat. 22. 37.
• k 1.794

  Gen. 6. 17, 18, &c.
• l 1.795

  Gen. 12▪ 2, 3 & 15. 18. with 17. 1, 2▪ 9. to 15.
• m 1.796

  Exod. 20. 2, 3. Deut. 5. 6, 7.
• n 1.797

  Deut. 5. 29, 32, 33. & 6. 1, 2, 3 4. to 10. 17, 18. & 8. 1, 6. and often.
• o 1.798

  •…•…zek. 37. 24, 25, 26, 27.
• p 1.799

  •…•…eut. 30. 1. to 9. with 29. 24. to the end.
• q 1.800

  Of them that slip aside and transgress the Covenant, God calleth for and commandeth repentance, that is, It is his will and Com∣mand, that they bethink themselves of their evil-doings, confess their iniquities, and turn un to the Lord. The frequent and earnest exhortations of the Prophets made to backsliding and rebellious Israel, that she should acknowledge her wickedness and return unto the Lord (Ier. 3. 7. 22. & 4. 1, 2.) is a full Commentary▪ of that which God required of them in this Covenant, in case they should turn away from the Holy Commandment. The Lord protesteth by his Prophet Ezekiel, That he hath no pleasure in the death of him that dyeth, but rather that he should repent and live. Ezek. 18. 27, 28, 31, 32. & 33. 11, 12. And the same for substance he made known to Israel in the Covenant which he stroke with them▪ viz. That if they transgress and go astray, he doth Admit, will accept and approve, nay Command their unfained repentance, and coming home unto the Lord. that they might live. Mr. Io. Ball. Treat. of the Covenant, chap. 8. page 133. Lord. 1645.
• r 1.801

  Rom. 3. 27. & 10. 5. to 14.
• s 1.802

  Rom. 3. 27.
• t 1.803

  Rom. 10. 6. 〈◊〉〈◊〉. 3. 9. Heb. 11. 7.
• u 1.804

  Gal. 3. 9,
• x 1.805

  Mr▪ Ier. Burroughs in Moses Self-Den. p. 188.
• y 1.806

  Mr. Io. Ball in his Treat. of the Covenant. chap. 3. pag. 17, 18, 19, 20. Lond. 16•…•…5.
• z 1.807

  Gal. 3. 10. D•…•…ut. 27, 26.
• a 1.808

  1 Tim. 1. 5.
• b 1.809

  Psal 19. 12. 1•…•…. & 119. 6.
• c 1.810

  True it is the Promises run upon this Condition; If ye ob•…•…y m•…•… voice, and do my Command∣ments; But Conditions are of two sorts, Ante∣cedent▪ or Cons•…•…quent. Antecedent, when the Condition is the cause of the thing promised or given, as in all Civil cont•…•…acts of justice, where one thing is given for another. Consequent, when the Condition is annex∣ed to the Promise, as a Qualification in the Subi•…•…ct, or an Adjunct that must attend the thing Promised. And in this later s•…•…nse, •…•…bedience to the Commandments, was a Condition of the Promise: Not a cause why the thing Promised wa•…•… vouchsafed; but a Qualification of the Subiect capable, or a Consequence of such great me•…•…cy •…•…reely conferred. Mr. Io. B•…•…ll in his Treat. of the Covenant, chap. 8. pag. 132, 133. Lond. 1645.
• d 1.811

  Gen. 2. 9. 16, 17.
• e 1.812

  Rom 10. 6. &c. Iohn 3. 15, 16, 18, 36. Mark 16. 16.
• f 1.813

  Gen. 3. 1•…•….
• g 1.814

  Gen. 6 18, c. with 1 Pet. 3. 20, 21.
• h 1.815

  Gen •…•…7▪ 7, 8. & 12. 2, 3. & 15. 18. &c.
• i 1.816

  Gen. 12. 1, 2, 3. & 15. 6. & 17. 1, 2, 9. to 15.
• k 1.817

  Exod. 20. 2, 3. Deut. 26. 12.
• l 1.818

  Lev. 18. 15. to 20.
• m 1.819

  Deut. 30. 6, 8.
• n 1.820

  Exod. 20. 12. Ephes. 6. 2. Deut. 28. 1. to 15. Lev. 26. 3. to 14.
• o 1.821

  Exod. 20. 2, 3. Lev. 26. 12.
• p 1.822

  Exod. 19. 5. Deut. 4. 13. & 5, 29.
• q 1.823

  Deut. 30. 1, 2. Levit. 26. 40, 41, 42. 1 Kings 8. 46. to 54.
• r 1.824

  Psal. 132. 11. & 89. 3. 4. 19. to 38.
• s 1.825

  Psal. 132. 12. & 89 30, 31, 32, 33.
• t 1.826

  Ier. 32. 37. to the end.
• u 1.827

  Ier. 32. 38, 39, 40.
• x 1.828

  Heb. 8. 8. to the end
• y 1.829

  Heb. 8. 10.
• z 1.830

  Heb 10. 16. to 26.
• a 1.831

  2 Cor. 6. 17, 18. & 7. 1.
• b 1.832

  As, 1. Un∣der the first Covenant-dis∣covery Gen. 4. 7, 12. & 6. 3. 7. 13. 2. Under the second Cove∣nant-discove∣ry from Noah till Abraham. Gen. 6. 17, 18. & 7. 4. & 9 5, 6, 25, 26. 3. Under the third Covenant-discovery from Abraham till Moses. Gen. 17. 14. 4. Under the fourth Covenant-discovery from Moses till David. Exod. 20. 6, 7. & 31. 14. 15. & 33. 3, 5. & 34. 7. Levit. 26. 14. to 40. Deut. 28. 16. to the end, &c. 5. Under the fifth Covenant-dispensation from David till the Captivity. Psal. 89. 30, 31, 32, 33. 2 Sam. 7. 14. 6. Under the sixth Covenant-dispensation, from the Captivity till Christ. Ezek. 11. 19, 20, 21. Ma•…•…. 2. 11, 12, 13. & 3. 5, 8, 9, 10. & 4. 1. 7. Lastly, Under the New Testament. Mark 16. 16. Iohn. 3. 18. 36. 1 Cor. 6. 9. 10. Revel. 21. 8.
• c 1.833

  1 Cor. 4. 7.
• d 1.834

  Phil. 2. 13.
• e 1.835

  Ioh. 6. 44. Cant. 1. 4.
• f 1.836

  Ephez. 1. &c. Gal. 2. 20. Iohn 6. 57.
• g 1.837

  Ioh. 15. 5.
• h 1.838

  Rev. 3. 20. Cant. 5 4. &c.
• i 1.839

  Rom. 11. 36.
• k 1.840

  Rom. 4. 16.
• l 1.841

  Rom. 4. 16.
• m 1.842

  Rom. 4. 15. & 5. 13.
• n 1.843

  Mark. 16. 16. •…•…oh. 3. 18. 36. Heb. 11. 6. 2 Thes. 1. 8. •…•…eb. 12 14. Iam. 2. 14. •…•…o the end.
• o 1.844

  Ier. 7. 31. & 32. 35.
• p 1.845

  Isa. 1. 12.
• q 1.846

  Rom. 1. 18. to the end. & 2. 14, 15, 16.
• r 1.847

  Math▪ 28. 18, 19, 20. Act. 26. 18. •…•…ph. 4. 8. to 14. 2 Cor. 5. 19, 20. 2 Cor. 11. 2. 1 Cor. 11. 26.
• s 1.848

  Prov. 2. 20.
• t 1.849

  1 Cor. 11. 1.
• x 2.1

  D. T. Crisp. Christ alone exalted. Serm. 6. page 160. Lond. 1643.
• y 2.2

  Gen. 17. 13. 19. 2 Sam. 23. 5. Ier. 32. 40. Ezek. 37. 26. Heb. 13, 22.
• z 2.3

  Rom 4. 16.
• a 2.4

  D. T. Crisp. ibid. page 161. to 165.
• b 2.5

  Heb. 12. 2.
• c 2.6

  D. T. Crisp. ibid. p. 165. &c.
• d 2.7

  Mr. Ru∣therford, Christ Dy•…•…ng, page 471. to 478. And Mr. I•…•…. Gra•…•…l, Vindica tion of condi∣tions in the Covenant.
• e 2.8

  Gen. 2. 8. to 18.
• f 2.9

  2 Cor. 12. 2, 3, 4. Luke 23. 43. Rev. 2. 7.
• g 2.10

  〈◊〉〈◊〉 7. 29. with 〈◊〉〈◊〉 Ch•…•…p. 1. 2. & 3.
• h 2.11

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 20 to 〈◊〉〈◊〉. 1 •…•…oh. 1. 3. 2 Cor. 13 〈◊〉〈◊〉.
• i 2.12

  Ioh. 1•…•… 24. 1 Ioh. •…•…. 2, 3. 1 Cor. 13. 12. Math. 5. 8. Heb 12. 22, 23.
• k 2.13

  Gen. 3.
• l 2.14

  Heb. 8. 6, 8, 9.
• m 2.15

  Ioh. 1. 11.
• n 2.16

  Ioh. 14. 6. Col. 1. 20. Heb. 8. 10.
• o 2.17

  1 Ioh. 1. 3.
• p 2.18

  Ioh. 17. 20. to the end of the Chapter.
• q 2.19

  Dan. 11. 28. 30.
• r 2.20

  Psal. 105. 42, 43.
• s 2.21

  Luke 1. 72,
• t 2.22

  Lev. 21. 6, 7, 8. Exod. 3. 5. & 16▪ 23. Psal. 46. 4. 1 King. 8. 4.
• u 2.23

  And. Ri∣vet. Comment. in Exod. 15. 11.
• x 2.24

  Iob. 11. 7, 8, 9. with Exod. 15. 10, 11.
• y 2.25

  Heb. 1. 13. Psal. 92. l•…•…st. 1 Iohn 1. 5. Isa. 6. 3.
• z 2.26

  Rev. 1. 5. Acts 15. 9. 1 Cor. 6 11.
• a 2.27

  1 Pet. 2. 5. 9.
• b 2.28

  Isa 6. 3. Revel. 4. 8.
• c 2.29

  Psal. 89. 35.
• d 2.30

  Exod. 15. 11.
• e 2.31

  Luke 1. •…•…5.
• f 2.32

  Acts 2. 27. & 13, 35. & 3. 14. 1 Iohn 2. 20.
• g 2.33

  Mark 1. 24. Luke 4. 34.
• h 2.34

  Heb 3. 1. 1 Thes. 5. 27.
• i 2.35

  2 Pet. 1. 21.
• k 2.36

  1 Pet. 3. 5.
• l 2.37

  Eph. 2. 21. 1 Cor. 3. 17.
• m 2.38

  1 Pet. 2. 5.
• n 2.39

  Exod 19. 6. 1 Pet. 2. 9.
• o 2.40

  Deut. 7 6. & 28. 9. Isa. 62. 12.
• p 2.41

  Eph 4. 24. 1 Pet. 2. 5, 9.
• q 2.42

  Luke 1. 72, 73 74, 75.
• r 2.43

  Jude 20.
• s 2.44

  Luke 1. 72.
• t 2.45

  2 Cor. 7. 1.
• u 2.46

  〈◊〉〈◊〉. Harm. Eva•…•…∣gel. c. 176. pag. 191. &c. 180. p. 460. Scap. Lex. ad verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 2.47

  Ideo Spiri∣tus Sanctus di∣citur, quoniam ad permanen∣dum sanciun∣tur, quicunque sanctificantur; Nec dubium est à Sanciendo •…•…anctitatem vocari. Aug. de Fld. & Symb. p. 147. D. Tom. 3. Basil. 1569. Ger. Harm. Evan. c. 180. p. 400.
• y 2.48

  Rom. 4. 16.
• z 2.49

  In Book •…•… 1. chap. 2. Aphorism 2. Section 1. & corollar. 2.
• a 2.50

  2 Sam. 23. 5.
• b 2.51

  Vid. Pagn in Thesaur. ad verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 2.52

  1 Cor. 14. 33. & 15. 23.
• d 2.53

  Gen. 1. throughout. Psal. 104. throughout. Eccles. 3. 11.
• e 2.54

  Gen. 2. 16, 17. with Gen. 3. 6, 15.
• e 2.55

  Gen. 3. 15.
• f 2.56

  Gen. 6. 18, &c. Heb. 11. 7. 1 Pet. 3. 20, 21.
• g 2.57

  Gen. 12. 3. & 22. 18. with Acts 3. 25. Gal. 3. 8, 9.
• h 2.58

  Exod. 24. & 25, &c. with Ioh. 1. 17. Col. 2. 17. Heb 9. 9. to 15.
• i 2.59

  Psal. 89. 3. 4. 29. & 132. 11. with Acts 2 30.
• k 2.60

  Ezek. 37. 21. to 28 with Ioh. 10. 16.
• l 2.61

  Ioh. 1. 14. 1 •…•…im. 3. 16. Ioh. 10. 11, 15. Eph. 5. 25, 26, 27. Heb 9. 12. & 8. 8. to 13.
• m 2.62

  2 Sam. 23. 5.
• n 2.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Curam, •…•…ollici∣tudinem & di∣ligentiam con∣•…•…, ne quid emittat•…•…r, ela∣batur aut ex∣cutiatur. Mer∣cer. in Pagn. Thesaur. ad verb.
• o 2.64

  Ier. 3•…•…. 20, 21.
• p 2.65

  Rom 4. 16.
• q 2.66

  Heb 6. 18.
• r 2.67

  H•…•…b. 6. 17, 18.
• s 2.68

  •…•…an. 9. 4. N•…•…hem. 1. 5. & 9. 32.
• t 2.69

  1 Kings 8 23 2 Ch•…•…on. 6. 14.
• u 2.70

  Exod. 6. 3. this verse is clearly ex∣pounded in ver. 4. to 9. follow∣ing.
• x 2.71

  To Abra∣ham. Gen. 22. 14 To Isaac. Gen. 26. 24, 25. And to I•…•…kob. Gen. 27. 20.
• y 2.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •…•…ommiserating and G•…•…ccious. •…•…xod. 34. 6. Psal. 103. 8.
• z 2.73

  See Book 11. chap. 11. Aphorism. 2. Section I. & 〈◊〉〈◊〉. 2.
• a 2.74

  Rom. 4. 16.
• b 2.75

  Ier. 10. 10. Iob 17. 3. 1 •…•…ohn 5. 20.
• c 2.76

  Deut. 32. 4. Psal. •…•…1. 5.
• d 2.77

  Psal. 86. 15.
• e 2.78

  Psal. 117. 2. & 100. 5.
• f 2.79

  Ti•…•… 1. 2.
• g 2.80

  Heb 6. 17, 18.
• h 2.81

  1 Sam. 15. 29.
• i 2.82

  2 Tim. 2. 13
• k 2.83

  Rom. 3. 3, 4.
• l 2.84

  Deut. 7. 9.
• m 2.85

  Heb. 10. 23.
• n 2.86

  Heb. 11. 11.
• o 2.87

  1 Tim. 1 17.
• p 2.88

  Ioh. 21. 17. Iob 42. 2.
• q 2.89

  •…•…sal. 139. 2.
• r 2.90

  Act. 15. 18.
• s 2.91

  Psal. 147. 5.
• t 2.92

  •…•…ph 1. 11.
• u 2.93

  Iob 36. 5.
• x 2.94

  Gen. 17. 1. Iohn 21. 17. Gen. 18. 14.
• y 2.95

  Psal. 148. 5. & 33. 9.
• z 2.96

  Eph. 3. 20.
• a 2.97

  Gen. 18. 14.
• b 2.98

  Rom 4. 17. to 22.
• c 2.99

  Heb. 11. 17, 18, 19.
• d 2.100

  Iam. 1. 17. 1 Sam 15. 29
• e 2.101

  Heb. 6. 17, 18.
• f 2.102

  Gen. 3. 15. & 6. 18. & 17. 1, 2. &c.
• g 2.103

  Gen. 15. 18.
• h 2.104

  Gen. 15. 2.
• i 2.105

  Gen. 15. 13, 14, 15, 16.
• k 2.106

  Ioan. Mercer. in Praelection. in Gen. 15. 18.
• l 2.107

  Gen. 12. 7. & 13. 15.
• m 2.108

  H. Ains∣worth in his Annotat. on Gen. 15. 18.
• n 2.109

  Deu•…•…. 7. 12.
• o 2.110

  Iudg. 2. 1.
• p 2.111

  Psal. 89. 34, 35.
• q 2.112

  Ier. 33. 20, 21, 22.
• r 2.113

  Isa. 54. 10.
• s 2.114

  Psal. 111. 5
• t 2.115

  Psal. 50. 5.
• u 2.116

  Ier. 34. 18.
• x 2.117

  This Ce∣remony, or Solemnity of Covenanting the Heathens used, having borrowed it probably from the Iews.—Et caesa junge∣bant faedera porca. Virgil. Aeneid. •…•…. 8. See also Ho∣mer. Iliad. l. 3. Cicer. de In∣vent. lib. 2. Liv. Hist. l. 1. But especially P. Virgil de∣scribes this an∣cient custom among the Romans, with others among other Nations in their making of Covenants. See, Polydor. Virgil de In∣ventione R•…•…∣rum, lib. 2. cap. 15.
• y 2.118

  Gen. 15. 8, 9, 10 17, 18.
• z 2.119

  Heb. 12. 29. Exod. 3 2. Dan. 10. 6. Rev. 1. 14
• a 2.120

  2 Sam. 22. 29.
• b 2.121

  •…•…xod. •…•…4. 3. to 9
• c 2.122

  Gen. 17. 11.
• d 2.123

  Act 7. 8.
• e 2.124

  Gen. 17. 1. 3.
• f 2.125

  Rom. •…•…. 11.
• g 2.126

  Luke 22. 19, 20 with 1 Cor. 11. •…•…5.
• h 2.127

  Heb. 6. 16, 17, 18.
• i 2.128

  Heb 6. 13.
• k 2.129

  Heb. 6 13.
• l 2.130

  Gen. 26. 3. Psal. 105. 8, 9, 10, 11. Luk. 1. 72, 73.
• m 2.131

  Deut. 29. 12, 14.
• n 2.132

  Psal. 89. 3, 4.
• o 2.133

  Psal. 89. 34, 35.
• p 2.134

  Acts 2. 30, 31.
• q 2.135

  Luke 1. 72, 73.
• r 2.136

  Gal. 3. 15. with Heb 9. 15, 16, 17, 18.
• s 2.137

  Heb. 13. 20.
• t 2.138

  Mat. 26. 28. Mark 14. 24.
• u 2.139

  Luke 22. 20. 1 Cor. 11. 25.
• x 2.140

  Compare Isa. 55. 3. with Acts 13. 34.
• y 2.141

  Gen. 3. 15.
• z 2.142

  Gal. 4. •…•…, 5▪ w•…•…th 1 Ioh. 3. 8.
• a 2.143

  Luke 1. 70, 71, 72.
• b 2.144

  Gen. 6. 17, 18, &c.
• c 2.145

  Gen. 7. 23. & 8. thorow∣out. with Heb. 11. 7.
• d 2.146

  Gen. 15. 5, 13, 14, 18, &c.
• e 2.147

  Gen. 22 18.
• f 2.148

  Heb. 11. 11, 12.
• g 2.149

  Act. 7. 17.
• h 2.150

  Exod. 2. 23, 24, 25. & 3. &c.
• i 2.151

  Exod. 3, 4, &c.
• k 2.152

  Exod. 12. 41. with Acts 7. 6, 7. & Gal. 3. 17.
• l 2.153

  Iosh. 21. 43, 44, 45. & 23, 14.
• m 2.154

  Nehem. 9. 7, 8. to 26.
• n 2.155

  Psal. 105. 8, 9 10, 11. and so on to ver. 42.
• o 2.156

  Psal. 105. 42, 43, 44, 45.
• p 2.157

  Mat. 1. 1, 2, &c.
• q 2.158

  Acts 3. 25, 26.
• r 2.159

  Ga•…•…. 3. 9, 13, 14.
• s 2.160

  Deut. 5. 2, 3, 16.
• t 2.161

  Deut. 8. 7, 8, 9.
• u 2.162

  1 Kings 8. 56.
• x 2.163

  2 Sam. 7. 11, 12, 13, 14, 15, 16. Psal. 89. 3, 4.
• y 2.164

  1 Kings 8. 23, 24. & 2 Chron. 6. 14, 15.
• z 2.165

  Act. 2. 29, 30. to 37. & 13, 32. to 38. Eph. 2. 20, 21, 22. & 4. 8. to 14.
• a 2.166

  Ier. 25. 13, 14. & 29. 10. to 15. Ezek. 36. 23. to the end, & 3•…•…. 11, 12, 13, 14.
• b 2.167

  Dan. 5. 25. to the end of the chapt.
• c 2.168

  2 Chron. 36. 22, 23. Nehem. 1. throughout; and the ensu∣ing chapters.
• d 2.169

  Ier. 31. 31, 32, 33, 34.
• e 2.170

  Heb. 8. 6. to the end.
• f 2.171

  Heb. 10 13. to 19.
• g 2.172

  Heb. 10. ^1. to 15.
• h 2.173

  •…•…it. 1. 2.
• i 2.174

  Heb. 6. 17. 18.
• k 2.175

  Heb 11. 11. with Deut. 7. 9.
• l 2.176

  1 Tim. 1. 17. with Psal. 147▪ 5.
• m 2.177

  Rom. 4. 21.
• n 2.178

  Gen. 18. 14. Iob 42. 2.
• o 2.179

  Rom. 3. 5, 6. & 9. 14.
• p 2.180

  Psal. 92. 15. Deut. 32. 4 Hab. 1. 13.
• q 2.181

  N•…•…h. 9. 8.
• r 2.182

  sam. 1. 17.
• s 2.183

  Heb. 6. 16, 17, 18.
• t 2.184

  Psal. 110. 4.
• u 2.185

  Psal. 89. 34, 35.
• x 2.186

  Psal. 111 5. & 105. 8. 1 Kings 8. 23.
• y 2.187

  2 Cor. 5. 21.
• z 2.188

  Heb. 7. 26.
• a 2.189

  Heb. 4. 15.
• b 2.190

  Mat. 4. 11. Luke 4. 13. Iohn 14. 30.
• c 2.191

  Isa. 53. 9.
• d 2.192

  Luke 23. 14, 15, 22.
• e 2.193

  Luke 23. 41.
• f 2.194

  Mat. 27. 5. Luke 23. 47, 48.
• g 2.195

  2 Cor. 5. 21.
• h 2.196

  Rom. 8. 3, 4.
• i 2.197

  Heb. 7. 22. & 9. 15, 16, 17, 18, &c. 1 Cor. 11, 25.
• k 2.198

  2 Cor. 1. 20.
• l 2.199

  Col. 2. 9.
• m 2.200

  •…•…sal. 45. 7 with Ioh. 3. 34.
• n 2.201

  Iohn 1. 14, 16. Col. 1. 19.
• o 2.202

  1 Cor. 1. 30.
• p 2.203

  Heb. 7. 25.
• q 2.204

  Col. 3. 11.
• r 2.205

  Col. 2. 10.
• s 2.206

  Heb. 2 17.
• t 2.207

  Heb. 2. 1, 2, 5, 6.
• u 2.208

  Ioh. 13. 1.
• x 2.209

  Iohn 10. 28, 29▪
• y 2.210

  Heb. 13. 8.
• z 2.211

  Gen, 3. 6, 7, 15.
• a 2.212

  In Book II. chap. 1. Aphorism 6. Corollar. 2.
• b 2.213

  Ezek. 16. 2. to 9. & 36. 21. to 33.
• c 2.214

  Eph. 2. 8.
• d 2.215

  Rom. 4. 16.
• e 2.216

  Heb. 8. 12.
• f 2.217

  2. Cor. 12. 9.
• g 2.218

  Ier. 32. 〈◊〉〈◊〉.
• h 2.219

  Heb. 8. 10.
• i 2.220

  Heb. 6. 17, 18. •…•…sal. 89. 34, 35. Heb. 11. 11, 12. Tit. 1 2.
• k 2.221

  2 King. 13. 6, 22, 23.
• l 2.222

  Psal. 106. throughout. Especially ver. 44, 45.
• m 2.223

  Rom. 3 3, 4.
• n 2.224

  Ps l. 51. 4. with Rom. 3. 3, 4, 5, &c.
• o 2.225

  D. Will. Sclater in his Exposit. on Rom. 3. 3, 4.
• p 2.226

  Psal. 89. 28. to 38.
• q 2.227

  2 Tim. 2. 13.
• r 2.228

  Psal. 125. 1 2.
• s 2.229

  Mat. 16. 18.
• t 2.230

  Ier. 32. 40.
• u 2.231

  Ioh. 3. 16. Isa. 63. 7, 8, 9. Deut. 32. 10, 11, 12, 13, 14. 1 Ioh. 3. 1, 2. compared with Dan. 11. 30, 32. 45.
• x 2.232

  Rev. 20. 2. Gen. 3. 15. with 2 Cor. 2. 11. Rev. 2. 24. Exod. 1. 10. Acts 7. 19. Psal. 10. 2, 7, 8, 9, 10. 2 Sam. 15. 31. & 17, 14. Prov. 19. 21.
• y 2.233

  Ioh. 10. 28, 29. Rom. 16. 20. Col. 2. 15.
• z 2.234

  Gen. 3. 15.
• a 2.235

  Gal. 3. 16, 17, 18.
• b 2.236

  Gal. 3. 19. to 23. Well weigh the Apostles Argu∣mentation in this context.
• c 2.237

  Gal. 3. 13.
• d 2.238

  Deut. 29. 21.
• e 2.239

  Exod. 14. 19, 20.
• f 2.240

  Rom. 4. 16. Ezek. 16. 1. to 9. & 36. 32.
• g 2.241

  Heb. 9. 14. to 21.
• h 2.242

  Eph. 1 4, 5, 6, 7.
• i 2.243

  Tit. 1, 2.
• k 2.244

  Psal. 89. 33, 34.
• l 2.245

  Ier. 32. 38, 39, 40.
• m 2.246

  Rom. 4. 21.
• n 2.247

  Ephes. 3. 20. Iob 42. 2.
• o 2.248

  Gal. 2. 20.
• p 2.249

  Phil. 4. 13.
• q 2.250

  2 Sam. 23. 5. Heb. 13. 20.
• r 2.251

  Rom. 15. 4.
• s 2.252

  Heb. 6. 17, 18.
• t 2.253

  2 Sam. 23. 3, 4, 5.
• u 2.254

  Psal. 74. 19. 20.
• x 2.255

  Rom. 8. 6, 7, 8.
• y 2.256

  Iohn 16. 9 10.
• z 2.257

  M•…•…t 18 3. Rom. 8. 30. Acts 26 18.
• a 2.258

  Mat. 13. 20, 21. Mark. 6. 20. Heb. 6. 4, 5. 6.
• b 2.259

  Rom. 14. 17.
• c 2.260

  Psal. 4. 6, 7.
• d 2.261

  Rom. 5, 1, 2, 3.
• e 2.262

  Act. 9. 3 1.
• f 2.263

  Prov. 14. 10.
• g 2.264

  Cant 2. 5. Psal. 27. 13. 1 Sam. 30. 6.
• h 2.265

  Psa. 94. 17, 18 19. Rom. 5. 1, 2, 3.
• i 2.266

  Mat. 13. 20, 21. 〈◊〉〈◊〉 6. 20. Heb. 6 4, 5, 6
• k 2.267

  Pro. 14 20
• l 2.268

  Mat. 11. 28, 29, 30. Acts 2. 36, 37, &c.
• m 2.269

  Mat. 27. 3, 4, 5.
• n 2.270

  Heb. 6. 17, 18.
• o 2.271

  Gen 3. 15▪
• p 2.272

  Rom. 4•…•… •…•…6.
• q 2.273

  Eph. 2. 8.
• r 2.274

  Eph. 2. •…•…0.
• s 2.275

  Hos. 2. 14.
• t 2.276

  Iob 15. 11.
• u 2.277

  2 Cor. 1. 4, 5.
• x 2.278

  2 Cor. 1, 3.
• y 2.279

  2 Thes. 2, 26.
• z 2.280

  Isa. 51. 11. with 1 Thes. 5. 16. Phil. 4. 4.
• a 2.281

  2 Cor. 1. 20. 2 Pec. 1 3, 4. 1 Tim. 4. 8.
• b 2.282

  Ioh. 1. 12, •…•…3. Eph. 3. 17. Rom. 5. 1, &c. Gal. 2. 20.
• c 2.283

  Heb. 6. 17, 18.
• d 2.284

  Heb. 8. 12. Ier. 31. 34.
• e 2.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 2.286

  Heb. 8. 12. 〈◊〉〈◊〉. 31. 34.
• f 2.287

  Heb. 8. 10. with Ier. 32. 40.
• g 2.288

  Iohn 16. 33.
• h 2.289

  1 Ioh. 5. 4, 5.
• i 2.290

  Gen. 3. 15.
• k 2.291

  Ier. 32. 40. with Rom 8. 35. to the end of the chapt.
• l 2.292

  Ier. 31. 33. Heb. 8. 10.
• m 2.293

  Rom▪ 8. 31.
• n 2.294

  Psal. 30. 5.
• o 2.295

  Psal. 76. 7.
• p 2.296

  Psal. 104. 32.
• q 2.297

  Psal. 4. 6.
• r 2.298

  Psal. 6. 1.
• s 2.299

  Ier. 31. 34. Heb. 8. 12.
• t 2.300

  Psal. 89. 30 to 35.
• u 2.301

  Ier. 31. 33. Heb. 8. 10.
• x 2.302

  Pro. 18. 14
• y 2.303

  Rom. 5. 1.
• * 2.304

  (y) Mat. 11. 28, 29, 30.
• a 2.305

  Ier. 31. 33. Heb. 8. 10.
• b 2.306

  Iob. 18 14. Rom 6. 23.
• c 2.307

  Rom 5. 12. to the end
• d 2.308

  Rom 8. 1.
• e 2.309

  1 Cor. 3. 21, 22, 23.
• f 2.310

  Deut. 8. 15, 16.
• g 2.311

  Deut. 8. 15, 16. Iames 1 2, 3.
• h 2.312

  Isa. 27. 9.
• i 2.313

  Rom. 5. 3, 4 5. Iames 1. 3.
• k 2.314

  Rom. 5. 4
• l 2.315

  Psal. 119. 67.
• m 2.316

  Psal. 119 67. 71.
• n 2.317

  om 8. 29
• o 2.318

  Heb. 12. 5. to 10.
• p 2.319

  2 Cor 4. 1•…•….
• q 2.320

  Io. Brad∣ford. Epist. ad matrem. Act. & 〈◊〉〈◊〉. vol. 3.
• r 2.321

  Ignot. epist. ad Ro∣man.
• s 2.322

  Rom. 6. 7. Rev. 14. 13.
• t 2.323

  Isa. 57. 2. 1 Thes. 4. 13.
• u 2.324

  Luk 2. 29. 2 Cor. 5. 1.
• x 2.325

  Ier. 31. 34.
• y 2.326

  Ezek. 36. 26.
• z 2.327

  Ezek. 36. 26.
• a 2.328

  Heb. 8. 10.
• b 2.329

  Heb. 8. 12. Ezek. 36. 25. 26, 27, 29.
• c 2.330

  Gen 3. 15.
• d 2.331

  Ier. 31. 33.
• e 2.332

  Ezek. 36 27.
• f 2.333

  Ezek. 36. 27. with Zach. 12. 10. Gal. 5. 22, 23.
• g 2.334

  Ier 31. 33. Heb. 8. 10.
• h 2.335

  2 •…•…am. 23. 5. Ier. 32 40. Heb. 13. 20.
• i 2.336

  Ier. 32. 40.
• k 2.337

  Zach. 12, 10. Ier. 29. 12. Psal. 50. 15. Mat. 7. 7, 11. with Luke 11. 13. Mat. 21. 22. Iohn 1•…•…. 23. & 14. 13. Iames 5. 15. Rom. 10. 13.
• l 2.338

  Psal. 74, 19. 20.▪
• m 2.339

  Gen. 32. 9, 12.
• n 2.340

  2 San. 7. 25. to the end of the chapt.
• o 2.341

  2 Chron. 20. 7, 8, 9, &c.
• p 2.342

  Neh. 9. 7, 8, &c. 3•…•….
• q 2.343

  Psal. 105. 7, 8, 9, &c. 42. 45.
• r 2.344

  Iames 2. 14. to the end of the chapt.
• s 2.345

  M. Luther in Gal. 2. 20.
• t 2.346

  Ier. 31. 34. Heb. 8▪ 12.
• u 2.347

  Ier. 31. 34. Heb. 8, 12.
• x 2.348

  Ezek. 36. 25, 26.
• y 2.349

  Ezek. 36. 26, 31.
• z 2.350

  Psal. 148. 14.
• a 2.351

  I•…•…r. 31. 33. Heb. 8. 10.
• b 2.352

  Gal 3. 13, 14.
• c 2.353

  Rom. 8. •…•…
• d 2.354

  Ier. 32. 39, 40.
• e 2.355

  Ezek. 36. 27.
• f 2.356

  Heb. 8. 12.
• g 2.357

  Gen. 3. 15.
• h 2.358

  Rom. 8. 31, 33, 34.
• i 2.359

  Gen. 17. 19. Isa. 24. 5. & 55. 3. & 61. 8. Ier. 32. •…•…0. 〈◊〉〈◊〉. 16▪ 60. & 37. 26.
• k 2.360

  Heb 13. 20.
• l 2.361

  1 Chron. 16. 17, 18. & Psal. 105. 10, 11.
• m 2.362

  2 Sam. 23. 5.
• n 2.363

  Heb. 8. 10, 12.
• o 2.364

  Heb. 13. 8.
• p 2.365

  Ioh. 1, 1, 2. Isa. 6. 9. Heb. 1. 8, 10, 11. 12.
• q 2.366

  Heb. 1. 8. Isa. 9. 7. Heb. 5. 6. & 7. 3, 25.
• r 2.367

  Psal. •…•…5. 6.
• s 2.368

  Gen. 21. 33 Isa 5. 7. 15. Psal. 90. 2. & 102. 24. to 28
• t 2.369

  Mat. 25 46. with Dan. 12. 2. Luke 26. 9.
• u 2.370

  N•…•…mb. 25. 12, 13.
• x 2.371

  Gen. 48. 4.
• y 2.372

  Rom. 8. 35. to the end.
• z 2.373

  Rom. 3. 27.
• a 2.374

  Gen. 2. 16, 17. with Gen. 3. 15. & 6. 18. & 17. 2. &c. Exod. 24. 8. 1 Sam. 23. 5. Ier. 32. 38, 39, 40, &c. H•…•…b. 8. 8. &c.
• b 2.375

  Gen. 2. 16, 17. 1 Cor. 4. 7.
• c 2.376

  Ezek. 16. 1. to 9. & 36. 22, 32.
• d 2.377

  Gen. 2. 16, 17. & 17. 2.
• e 2.378

  Compare Gen. 2. 16, 17. & Rom. 5. 12, 14. with Gen. 3. 15. Rom. 5. 14. to the end. Gal. 3. 16. 17.
• f 2.379

  See in Book II. chap. 2. Aphor. 2. Section III.
• g 2.380

  Gen. 2. 16, 17. & 3. 15. Deut. 5. 2, &c.
• h 2.381

  See before in Ch. II. Aphorism. 2. Sect. 4.
• i 2.382

  T•…•…t. 1, 2. Heb. 10. 23. & 11. 11. Deut. 7. 9.
• k 2.383

  Gen. 2▪ 16 17. with Rom. 2. 14, 15, 16.
• l 2.384

  Ier. 31. 33. & 32. 40. Ezek. 36, 26, 27.
• m 2.385

  Gen. 2. 16, 17▪ with Gen. 3. 15. & 6. 18. & 17. 2. &c.
• n 2.386

  See Co∣rol•…•…r. 2 in this pre•…•…ent Chap.
• o 2.387

  Gen. 2. 16, 17. Eccles. 7. 29.
• p 2.388

  Gen. 3. 15.
• q 2.389

  Gen. 2. 16, 17. with Rom. 3 27. Gal. 3. 11, 12.
• r 2.390

  Gen. 2. 16, 17. Gal. 3. 10.
• s 2.391

  Gal. 4. 4, 5. & 3. 13. Rom. 8 3.
• t 2.392

  Rom •…•…. 3, 4, 26. Psal. 119. 6. 1 Kings 15. 5▪ Mat. 11. 30.
• u 2.393

  Gen. 2. 16. 17. Gal. 3 12.
• x 2.394

  Rom. 1. 17. Gal. 3. 11. Iohn 6. 35, 53, 54. & 11. 25.
• y 2.395

  Rom. 4. 4, 5, &c.
• z 2.396

  Gen. 2. 17. Gal 3. 12.
• a 2.397

  Ioh. 3. 16. Mark •…•…0. 16.
• b 2.398

  Heb. 8. 12. with •…•…zek. 36. 25, 27, 31. Isa. 1. 16, 17, 18. & 55. 7.
• c 2.399

  Ezek. 36. 26, 31. Zech. 12. 10, &c.
• d 2.400

  Gen. 2. 16, 17. with Rom. 8. 3. Gal. 3. 21. 22.
• e 2.401

  Ier. 32. 38, 39, 40.
• f 2.402

  •…•…o. 〈◊〉〈◊〉 de triplici 〈◊〉〈◊〉, Thes. •…•…2, 13, 14. in 〈◊〉〈◊〉 Miscel. 〈◊〉〈◊〉 545. in fol. Genev. 1642.
• g 2.403

  Eph. 2. 8.
• h 2.404

  Rom. 3. 24, 25, 26. & 5. 18, 19.
• i 2.405

  Gal. 5. 22. •…•… Cor. 4. 13. with Zach. 12. 10, •…•…1.
• k 2.406

  Dan. 9 24. Heb. 10. 12, 13, 14. to 19.
• l 2.407

  Gen. 2. 16, 17. Gal. 3. 12.
• m 2.408

  Gal. 4. 4.
• n 2.409

  Gen. 17. 1, 2.
• o 2.410

  Gen. 2. 16▪ 17. Gal. 3. 12.
• p 2.411

  Rom. 5. 18, 19. & 3. 23, 24, 25, 26.
• q 2.412

  Bona op•…•…∣ra sunt via 〈◊〉〈◊〉, non cau∣sa regnandi.
• r 2.413

  •…•…en. 2. 17. Gal. 3. 10.
• s 2.414

  Gen. 2. 16, 17.
• t 2.415

  Gen. 3. 15. with Heb. 9. 15, 16, 17. 1 C•…•…r▪ 11▪ 25▪
• u 2.416

  Rom. 2. 14, 15.
• x 2.417

  Gen. 2. 16. 17. 9.
• y 2.418

  Gen. 3. 15. Gal. 3. 17. Heb. 8. 6. Ioh. 14. 15, 21. 2 Cor. 1. 20. 1 Cor. 10. 1, 2, 3.
• z 2.419

  Rom 2. 14, 15.
• a 2.420

  Heb. 8. 10.
• b 2.421

  Gen. 2. 16, 17.
• c 2.422

  Gen. 3. 15. & 6. 18. & 17. 2. &c. with Exod. 2•…•…. 7, 8. Heb. 9. 19.
• d 2.423

  Gen. 3. 6, 7.
• e 2.424

  Gen. 2. 16 17. Gal. 3. 10.
• f 2.425

  Heb. 7. 25. Mat. 11. 28, 29.
• g 2.426

  Gal. 3. 10.
• h 2.427

  2 Sam. 23. 5. Heb 13. 20.
• i 2.428

  Psal. 8.
• k 2.429

  Eph. 2. 3.
• l 2.430

  Eph 5. 30. 1. Ioh. 3. 1, 2. Gal. 4 4, 5, 6. Rom. 8 16, 17.
• m 2.431

  Rom. 3. 27.
• n 2.432

  Ioh. 5. 22, 23.
• o 2.433

  Rom. 10. 4.
• p 2.434

  Rom. 8. 1.
• q 2.435

  Gen. 3. 6, 7, &c.
• r 2.436

  Gal. 3. 10.
• s 2.437

  Rom. 11. 6.
• t 2.438

  See before at the begin∣ning of this CHAP.
• u 2.439

  Eph. 2. 11, 12, 13.
• x 2.440

  Eph. 2. 12, 13, &c.
• y 2.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. To perform the Mercy with our Fathers. See Luke 1. 72.
• z 2.442

  Heb. 11. 39.
• a 2.443

  Acts 2.
• b 2.444

  Iohan. Ca∣meron. de tri∣plici Faedere. Thes. 39, 40. in Op•…•…scul. miscel∣lan.
• c 2.445

  Heb. 11. 40.
• d 2.446

  Luke 1. 68, 69, 70, 71, 72, 73, &c.
• e 2.447

  Iohan. •…•…lvin. in Ephes. 2. 12.
• f 2.448

  Gen 6. 18. & 15. & 17.
• g 2.449

  Mr. Paul Bayn in his Comment on Eph. 3. 12.
• h 2.450

  Deut. 5. 2. &c.
• i 2.451

  Conditio∣nes, qua sti∣pulabatur De∣us, ad Sum∣mam & in substantia, eae∣dem fuerunt. Fides scilicet viva cum Dei Dilectione con∣juncta, & Obedientia. Sed pro diver sitate Temporum, in accidentibus fuerunt vari•…•…∣tae. Quia ante Mosen paucas instituit Cere∣monias; per Mosen, multas; P•…•…r Christum abrogatae istae fuerunt, & pauciores & faciliores sub∣stitutae. Atque hoc sibi voluit Apostolus, cum unam Promissionem nominavit, & plura pacta. Zanch. Com. In Ephes. 2. 12.
• k 2.452

  Et extrane∣os a faederibus Promission•…•…s. Una fuit Promissio, si rem ipsam spectes: sed saepius Sancita. Ideo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scri∣psit multitudinis numero. Possumus etiam Tabulas Me•…•…onymice interpretari? Nomen autem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, veteres codices secuti, cum praecedentibus conju•…•…ximus, quod nonnulli ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 connectunt, eadem tamen ma∣nente sententia, cum nihil sperandum sit nisi quod promissum est, & vicissim nulla sit extra fadus Promissio. Bez. Annotat. In Ephes. 2. 12.
• l 2.453

  Ier. 31. 31. Heb. 8. 8.
• m 2.454

  Heb. 8. 13.
• n 2.455

  Eph. 2. 11, 12, &c.
• o 2.456

  Psal. 147. 19, 20.
• p 2.457

  Rom. 3. 〈◊〉〈◊〉.
• q 2.458

  Rom. 9. 4.
• r 2.459

  Eph. 2. 13. to the end of the chap•…•….
• s 2.460

  Ephes. 3. 4, 5. 6.
• t 2.461

  Mat. 28. 19, 20. Mark. 16. 15, 16.
• u 2.462

  Acts 2. 1, 2, &c.
• x 2.463

  Eph. 2. 12.
• y 2.464

  See in Book II. Chap. 2. Aph. 2. Sect. IV. The Form of the Cove∣nant of Faith.