Looking unto Jesus a view of the everlasting gospel, or, the souls eying of Jesus as carrying on the great work of mans salvation from first to last / by Isaac Ambrose ...

CHAP. I.

SECT. I. Of the eternal Generation of our Jesus.

WE must Look unto Jesus, the beginner and finisher of our faith: we must behold Jesus as with a stedfast eye from first to last. As he is Alpha and Omega, the beginning and the ending, the first and the last, so accordingly we must Look unto him. 1. He is Alpha, the beginner, (so it is in the Original) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the beginner, the inceptor, the first wheel of our faith, Heb. 12.2. and of the end of our faith, the salvation of our souls, 2 Thes. 2.13. 2 Tim. 1.9. Tit. 1.2. Now Christ may be called a beginner, in respect of the Decree, or execution. I shall begin with the Decree, wherein he begun before the begin∣ning of time to design our happiness, for the praise of the glory of his Grace, Ephes. 1.6. Many depths are in this passage. To this purpose we told you that Jesus is Gods Son, and our Jesus, eternally begotten before all worlds. In this first period we shall look on him, 1. In relation to God. 2. In relation to us.

1. In his relation to God, who shall declare his generation? He is Gods Son having his subsistence from the Father alone, of which Father by communication of his es∣sence, he is begotten from all eternity.

For the opening of this eternal generation of our Jesus, we shall consider, 1. The thing begotten. 2. The time. 3. The manner of begetting. 4. The mutual kindness and love of him that begets, and of him that is begotten, which brings forth a third person, or subsistence, which we call the Holy Ghost.

1. For the thing it self, it is Jesus Christ, who must be considered two ways, as he is a Son, and as he is a God. Now as he is a Son, he is the thing begotten, but not as he is a God. As he is God, he is of himself, neither begotten, nor proceeding; the God-head of the Father, and the God-head of the Son is but one and the same thing; and therefore the Son as he is God, he is God of himself, without beginning even as the Father; but as he is a Son, he is not of himself, but the Son of the Father, be∣gotten of him; and hereupon it follows, that the Son is begotten of the Father, as he is a Son, but not as he is a God.

2. For the time of this generation, it hath neither beginning, middle, nor end, and therefore it is eternal before all worlds; this is one of the wonders of our Jesus, that the Father begetting, and the Son begotten, are coeternal. Wisdom in the book of Proverbs (which with one consent of all Divines is said to be Christ) affirmeth thus, When there was no depths I was brought forth, When there were no fountains abounding with water; be∣fore the Mountains were setled, before the hills was, I was brought forth; while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world; when he pre∣pared the heavens, I was there; when he set a compass upon the face of the depth, I was there. And a little before, the Lord possessed me in the beginning of his way, before his works of old, I was set up from everlasting, from the beginning, or ever the world was; that is to say from eternity; for before the world was made, there was nothing but eternity. It may be alleaged to the contrary, that the saying of God the Father, thou art my Son, this day have I begotten thee, is expounded by Paul of the time of Christs resurrection. And we declare unto you glad tydings (saith Paul) how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again, as it is also written in the second Psalm, thou art my Son, this ••ay have I begotten thee. But we distinguish betwixt generation it self, and the manifestation or declaration of it. Jesus the Son of God from all eternity was begotten; but when he was incarnate, and especially when he was raised again from the dead, then was he mightily declared to be Gods Son by nature. And of this declaration or manifestation of his eternal genera∣tion is that of the Apostle understood.

3. For the manner of this generation of Jesus the Son of God, understand, there be two manners of begetting; the one is carnal, and outward, and this is subject to cor∣ruption, alteration, and time; the other is spiritual, and inward, and such was the be∣ginning of the Son of God, of whose generation there is neither corruption alteration, nor time. But alas! how should we declare his generation? O my soul, here thou mayest admire, and adore with Paul and David, and cry out, O the depths of the riches both ••f the wisdom and knowledge of God! how unsearchable are his judgments, and his ways p•••••• finding out? There is no searching for us into the secret counsels of God, which he never revealed in his Word; but so far as he hath revealed himself, we shall in sobriety accord∣ing to the light of the Scriptures, endeavour a discovery of the manner of this spiritual generation of the Son of God: as thus,—.

We must consider in God two things, 1. That in God there is an understanding. 2. That in God this understanding everlastingly acts or works.

For the first, that God hath a most excellent understanding, or that he is understanding it self in the highest degree, is very clear; for he that gives understanding to all his in∣telligible creatures, must needs have it, and be it most eminently in himself: if fire be the cause of heat in other things, it must needs be, that fire is the hottest of any thing; the axiome is common, but the Scripture verifies it, with God is wisdom and strength, he hath counsel and understanding. Nay, that this understanding is his very being is very plain, Counsel is mine, and sound wisdom, I am understanding, and I am strength.

For the second, that this understanding in God everlastingly acts or works, is very clear; for that understanding (which is the nature, essence, and being of God) is a meer act, or the first act, it is all one with the life of God; now as all life is active in it self, so the chief life (such as in the highest degree is to be attributed to God) must needs be active; what is the life of God, but an essential property, whereby the Di∣vine nature is in perpetual action, living and moving in it self? and hereof is that speech in Scripture so often used, the Lord liveth; hereof likewise is that asseveration or oath so often used by God, as the Lord liveth, and As I Live saith the Lord; well then, the un∣derstanding of God being active, or working from all eternity, it must needs have some eternal object on which it acts or works; every action requires a sutable object, about which it must act, or be exercised: so then if Gods understanding act eternally, it must have some eternal object; and if Gods understanding act most perfectly, it must have some most perfect object to act upon; and what is that but onely God himself? that Gods understanding should act out of himself, would argue his understanding to act upon that which is finite and imperfect: Certainly nothing is infinite, eternal, and perfect, but onely himself; and therefore if his understanding will act upon any sutable object, he must act upon nothing but himself.

And now we come to the manner of this high, mystical, spiritual generation of Jesus the Son of God. As the understanding of God doth act and reflect upon it self from all

eternity, so it works this effect, that it understands and conceives it self; it apprehends in the understanding an image of that Object which it looks upon, and this very image is the Son of God. This we shall lay out by some similitudes. A mans soul (we know) doth sometimes muse and meditate on other things; as it thinks of Heaven, or it thinks of earth; this we call a right or direct, or emanant thought; but somtimes the soul doth muse, or meditate on it self, as when it thinks of its own Essence, or faculties, or the like; and this we call a reflect thought; why now the soul understands it self, now it hath some Idea, or image of it self, now it conceives it self; this is our phrase, it conceives it self. There is not only a carnal, but a spiritual Conception; as when I understand this or that, I say, I conceive this or that, I have the Idea, or image of this or that, within my Soul. Or as in a glass, a man doth conceive and get a perfect image of his own face by a way of reflection; so God in beholding and minding of himself, doth in himself beget or conceive a most perfect, and a most lively image of himself, which very image is that in the Trinity which we call the Son of God. Thus you read in Scripture that Jesus the Son of God is called the brightness of his Fathers Glory, and the express Image of his per∣son. 1. The brightness of his Fathers Glory, herein God the Father is compared unto a lightsom body, and God the Son unto a beam, or splendor sent forth, or issuing out from that glorious body. 2. The express Image of his Person, herein God the Father is compared unto a seal, and God the Son unto an impression resulting from the seal; Now look as wax upon a seal, hath the engraven Image of the Seal; so the Son of God (which the Father hath begotten or conceived of his own understanding) is the very Image of his Fathers understanding; hence not only the Father, but also the Son is called Under∣standing it self. I have Counsel and Wisdom, (saith Christ) I am Ʋnderstanding; what∣soever the Father is, the Son is; indeed the understanding in men, and the thing under∣stood, are not usually one and the same, but in God it is all one: Gods conceivings and begettings are the most inward of all; the Father conceives of himself, and in himself; and his conceiving is a begetting, and his begetting abideth still in himself, because his understanding can no where meet with any thing suitable, but that which he himself is; and that conveying of himself, or begetting of himself is the second subsistence in the Trinity, which we call the everlasting Son of God.

4. For the mutual kindness and lovingness of him that begets, and of him that is be∣gotten, we say this brings forth a third person or subsistence in God. Now for the un∣derstanding of this matter, we must consider two things; first, that in the Essence of God, besides his understanding there is a Will. Secondly, that this Will doth work e∣verlastingly upon it self, as his Understanding doth.

For the first, that in the Essence of God, besides his Understanding, there is a Will, is very clear; for he that gives a will to all rational creatures, cannot want it himself; how should he be without will, whose will it is that we will? of necessity it is that there should be some prime or chief will, on whose will all other wills should depend; but the Scriptures are plain, I am God, and there is none else; I am God, and there is none like me. — My Councel shall stand, and I will do all my pleasure.

For the second, that this will in God doth everlastingly work upon it self, is clear: for, as doth the understanding, so doth the will; but the understanding of God doth act upon it self as the chief, and most perfect Truth, therefore the will of God doth will himself as the chief and most perfect good. Indeed what other sutable Object can the will of God have besides himself? an infinite will must needs have an infinite good; and in this sense, as our Saviour tells us, there is none good but one, that is God; hence it is that the will of God, doth reflect upon it self, and acquiess in it self as in an infinite good.

And now we come to the manner of this high, mystical, spiritual procession of the Spirit from the Father and the Son. As the Will of God doth act and reflect upon it self from all Eternity; so it works this effect, that it delights it self in the infinite good which it knoweth in it self; for the action of the Will is delight and liking; and this very delight which God or his Will hath in his own infinite goodness, doth bring forth a third person, or Subsistence in God, which we call the holy Ghost: So that indeed, if you would know what the Holy Ghost is, I would answer, it is the mutual kindness, and lovingness, and joy, and delight of the Father and the Son. The Father by this act of Will doth joy and delight in his Son, and the Son by this act of Will doth joy and delight in his Father; and this is it which the Son saith of himself, and of his Father, I was daily his delight, rejoycing always before him, q. d. I was from all eternity his delight, and he was

from all Eternity my delight: the Father (as it were) from all Eternity aspired in his Will, and Love, and joy unto the Son; and the Son (as it were) from all Eternity aspi∣red in his Will, and Love, and joy unto the Father; and from this common desire and aspiring of either Person the Holy Ghost proceeds, which makes up the whole Tri∣••••••y of persons.

I shall lay out this by some similitude or resemblance; As when a man looks in a glass, if he smile, his image smileth too: here's but one face, and yet in this Unity we may find a Trinity: the face is one, the image of the face in a glass is another, and the smi∣ling of them both together is a third, and yet all are in one face, and are of one face, and all are but one face; so the understanding which is in God is one; the reflection, or image or his understanding he beholdeth in himself as in a glass, is a second; and the love and likeing of them both together, by reason of the will fulfilled, is a third; and yet all are in one God, and all are but one God. In this Trinity there is neither first nor last, in respect of time, but all are at once, and at one instant; even as in a glass the face, and the image of the face, when they smile, they smile together, and not one before, nor after another. — For conclusion of all. As we have the Son of the Father by his everlasting will in working by his understanding; so we have the Holy Ghost of the love, and joy, and delight of them both, by the joynt working of the understanding and will together; whereupon we conclude three distinct persons, or subsistences, which we call the Father, Son, and holy Ghost, in one spiritual, yet unspeakable substance, which is very God himself. — My meaning is not to insist on the Father, or the holy Ghost, but only on the Son. Yet thus far I have added, that you may better understand the manner of this generation of the Son of God; together with the mutual kindness, lovingness, joy, and delight betwixt the Father and the Son, even from Ever∣lasting.

SECT. II. Of our Election in Christ before all Worlds.

NOw let us look on Christ in his Relation to us before all Worlds. God being thus alone himself from everlasting, and besides himself there being nothing at all, the first thing he did (besides what ye have heard) or the first thing he possibly and conceivably could do, it was this; a determination with himself, to manifest his Glo∣ry: Or, a purpose in himself to communicate his glory out of his aloneness everlasting unto somewhat else: I say unto somewhat else, for what is communication but an efflux, an e∣manation, an issuing from, or a motion betwixt two Terms? I have now brought you to the acts, or actions of God in reference to his Creatures; follow me a little, and I shall anon bring you to Christ in relation to your selves.

These acts or actions of God were and are. 1. The Decree. 2. The Execution of the Decree of God. I must open these Terms.

1. The Decree is an action of God, out of the Councel and purpose of his own Will, determining all things, and all the Circumstances, and order of all things from all Eternity in himself certainly, and unchangably, and yet freely, Who worketh all things (saith the Apostle) after the Counsel of his own will; and this work, or action of God is internal, and for ever abiding within his own Essence it self.

2. The execution of the Decree is an act of God, whereby God doth effectually work in time all things as they were fore-known and Decreed. And this action of God is external, and by a temporal act passing from God to the Creatures.

Now for the Decree, that is of diverse kinds: As first, There is a Decree common and general, which looks to all the creatures; and it is either the Decree of creation, or the Decree of Providence and preservation. 2. There is a Decree special, which be∣longs to reasonable creatures, Angels, and Men, it is called the Decree of Predesti∣nation; and it consistss of the Decree of Election and Reprobation. Concerning the common and general Decrees we have but little laid down in Scriptures, and it is little, or nothing at all to our purpose; And concerning the special Decree of Angels, there is not much in Scriptures, and that is as little also to our purpose; we have only to deal with Men, and with Gods Decree in relation to Mans Salvation before all Worlds.

And this we call Predestination, or the Decree of Election; which is either of Christ,

or of the Members of Christ. Christ Himself was first Predestinated: This appears by that Saying of God; Behold My Servant whom I uphold, Mine Elect in whom My Soul de∣lighteth; I have put My Spirit upon him, he shall bring forth Judgment to the Gentiles. These very words the Evangelist interprets of Christ Himself, Matth. 12.18. And Christ being Predestinate, the Members of Christ were Predestinated in Him: So the Apostle; According as He hath chosen us in Him, before the Foundation of the World. We are chosen in Christ as in a common Person; He was the first Person Elected in order, and we in Him. Suppose a New Kingdom to be set up, a New King is chosen, & all his Successors are chosen in him: Why, God hath Erected a Kingdom of Glory, & He hath chosen Jesus Christ for the King of this Kingdom; and in Him He hath chosen us, whom He hath made Kings and Priests unto the most High God. But observe we this of the Apostle; He hath chosen us in Him be∣fore the Foundation of the World. 1. He] hath chosen, (i.e.) God the Father hath chosen; not that the Son and Spirit chose not also; for if Three of us had but one Will common to us all, One could not will any thing, which the Will of the other Two should not also will: But because the Son sustains the Person of one Elected, and the Spirit is the Witness sealing this Grace unto our Hearts; therefore the Father only is expressed; as the Father alone is often named in Prayer, not that the other Persons are not to be prayed un∣to; but because the Son is considered as the Mediatour, and the Spirit as the Instructor, teaching us to Pray as we ought; therefore the Father only is expressed.

2. He hath chosen us in Him:] This Him] denotes Christ God-man; and this in Him] notes the same Christ God-man, as the Head and first Elect, in whom, and after whom, in order of Nature, all His Body are Elected: Mark here the Order, but not the Cause of our Election; Though Christ be the Cause of our Salvation, yet Christ is not the Cause of our Election: It is only the Fore-knowledge of God, and His free Love, that is the Cause thereof.

3. He hath chosen us in Him before the Foundation of the World.] (i.e.) From all Eter∣nity; but because within Eternity God doth fore-see the Things which are done in time; therefore this Phrase (say some) may be extended not only to respect the Actual Crea∣tion, but the Decree it self of the World's Being; q. d. He hath chosen us in order of Nature, before His Decree did lay the Foundation of the World. My meaning is not to enter into Con∣troversies; this all grant, that the antient Love, which the Lord hath born to us in Christ, is not of Yesterday, but before all Worlds. Paul mentions Grace given us before all Worlds. But that which is the most observable in the Text, as to our purpose, is, that we are chosen in Him. We read of Three Phrases in Scripture speaking of Christ: Sometimes we are said to have Blessings in Him, and sometimes for Him, & sometimes through Him. Sometimes in Him, as here, He hath chosen us in Him; sometimes for Him, as elsewhere, To you it is given for Christ His sake; not only to Believe, but to Suffer; sometimes through Him, as in that of Paul; Thanks be to God, which giveth us the Victory through our Lord Jesus Christ. Now Blessings come through Christ, in respect that Christ is a Mediatour not only of Im∣petration, but Execution; not only obtaining and receiving from Grace all Good for us, but in executing and applying Efficaciously the same unto us: And Blessings come for Christ, in respect that Christ doth by His Obedience obtain every good Thing, which in time is communicated to us: And we have Blessings in Christ, because that in Christ, as a Common Store-house, every thing is first placed, which is to be imparted afterwards to any of us. And thus we are chosen in Christ, as in a common Person. This Grace of Electi∣on began first at Christ our Head▪ and so descends downwards on us His Members. Christ is the First Begotten amongst all His Brethren, having the Preheminence; or Christ was the First-born among many Brethren, the First that opened the Womb. Christ was sealed, and set apart to be the Prince of our Salvation, before (in order of Nature) we were Elected. Concerning this Election, or Predestination of Christ, the Apostle puts all out of question; Who verily was fore-ordained before the Foundations of the World, but was manifest in these last Times for you.

SECT. III. Of that Great Treaty, in Eternity, betwixt God and Christ, to save Souls.

NOw was it, that God the Father called forth His Son to perform the Office of the Me∣diator; that in Him all those that should be Saved, might be Chosen. Concerning this Call of God the Father in a special sort, the Apostle is clear; No man taketh this honour

unto himself; but he that is called of God, as was Aaron: So also Christ glorifyed not himself to be made an High-Priest; but He that said unto Him, Thou art My Son, to day have I begotten Thee, He called Him unto this Honour. Christ thrust not Himself into this Office; but He came to it by the Will of God the Father, and by his Appointment: For it pleased the Father by Him to Reconcile all things to Himself; and Him that God the Father sealed: And why? but the more to assure us of the good will of God to save us, seeing he hath called his Son un∣to it: For therefore will he accept of all that Christ should do for us, as that which he him∣self hath ordained.

And now was it, that God the Son embraced the Call of the Father, and undertook the Office of Mediatour: Then said I, Lo I come. No question, it was Truth from Ever∣lasting: Th•• Lord God opened mine Ear, and I was not Rebellious, neither turned away back. And, As the Father gave Me Commandment, even so I do. No sooner the Father called, but Christ accepts the Office to which He was designed by the Father: This is plain by those words, Him that God the Father sealed; sealed by Ordination, and sealed by Quali∣fication, and sealed by way of Investiture; as Publick Officers are invested in their Places by receiving their Commissions under Seal. And it must needs be so; because whatso∣ever the Father wills, the Son wills also: I and My Father are One, saith Christ: How One? Why, One in Will, and One in Power, and One in Nature. 1. One in Will: That appears in the words precedent, concerning Christ's Sheep; My Father gave them Me,— and I give unto them Eternal Life: They are both agreed to save Christ's Sheep; the Father is willing, and Christ is willing: Look how much the Will of the Father is in it; so much the Will of the Son is in it: For He and the Father are One. 2. One in Power: That appears likewise in the words precedent; These Sheep shall never perish, (saith Christ) neither shall any Man pluck them out of My Hand: My Father is Greater than All, and no Man is able to pluck them out of My Father's Hand. Here is first the Power of Christ, and all in Him en∣gaged for the Salvation of His Sheep; that, if he have any Power in Him, and be able to do any thing, not one of them shall Perish: And he gives the Reason of the Prevalency of his Power, from his Father's Power, engaged as much as his own in this Business; they are alike fast in his Hands, and in his Father's Hands: For He and the Father are One. 3. One in Nature: And of this, I suppose, are the words more especially understood: The Father and Son are both of one Nature, of one Essence, of one Being: And this is not only an Argu∣ment that they did both agree, and were like to agree in that Great Transaction of saving Souls; but that they can never disagree: Two that essentially have Two Wills, though for the present agreeing in One; yet they may come to disagree, and will not the same Thing; but if essentially they have but One Will, it is impossible then but that they ever must agree. —So then, the Father from Everlasting calls the Son to the Office of Me∣diatour: [q. d. Come My Son, the Son of My Joy, and high Delight; My beloved Son, in whom I am well-pleased: There's a Thought in My Heart to communicate My Self out of this Aloneness everlasting, unto some-what else; and My Thought, or Purpose, or Intention, lies in this Order: First, I intend My own Glory, then Christ, then the Church, then the World; thus is My Providence to dispose every thing so much more principally & timely, by how much it is more Excellent: Next to My Glory, & the manifestation of it, I will have a Christ; and this Christ shall be the chief Pattern of the Election of Grace: & next to Christ the Head, I intend a Body, and this Body I will Predestinate to be made like, or to be conformed to the Image of My Son. And now behold, I call Thee to the Office of Mediator; Thou art My Son, to day (even in this Day of Eternity) have I begotten Thee; and to day (even in this Day of Eternity) do I call Thee to this Honour, to be an High-Priest for ever. And as the Father calls, so the Son from Everlasting, accepts the Office to which He is designed by the Father: [q. d. Come, Is that the Voice of My Everlasting Father? Why, Loe I come; in the Volume of the Book, it is written of Me to do Thy Will, O God: This is My Mind; yea, and this shall be My Mind for ever: When I am Incarnate, this shall be My Meat, to do the Will of Him that sent Me, to finish His Work. Glorious Father, Thy Will is My Will: I seek not Mine own Will, (as if I had a Will distinct from Thine) but the Will of My Father. Now therefore, I accept this Honour: Be it to Me, or be it with Me, even as Thou pleasest. This Call of the Father, and Answer of the Son, is fully confirmed by that Saying of Christ; I was set up from Everlasting.

But concerning the Particular Passages of these Treaties betwixt God, and Christ, to save Souls, I shall shew: 1. The Project. 2. The Counsel. 3. The Fore-knowledge. 4. The Purpose. 5. The Decree. 6. The Covenant. We shall find all these in our first Period, in that Eternity, before all Times, until the Creation.

SECT. IV. The Project.

THe Project to save Souls, is diversly laid down by Dissenting Brethren. Some give it in thus: 1. That there should be a Mediatour and Redeemer unto Mankind, con∣sidered as fallen in the State of Sin. 2. That all such should be received into Favour, as shall Repent, and Believe, and Persevere unto the End. 3. That sufficient and necessary Means of Grace should be offered and administred unto all Men without Exception. 4. That certain singular Persons should be saved, whom God fore-saw would Repent, and Believe, and Persevere. This way is justly opposed by Others, who deny God's Acts in Intention, to be in the same order as we see them in Production: In order of Material Existing, it is granted, that Christ is Revealed, Promised, and Exhibited after Sin; and that we Repent, Believe, Persevere before we are Saved: But in order of God's Intention, Christ is before Sin, and Salvation before Repentance, Faith, Perseverance. The Apostle reckoned the Order, in which Things exist, thus: 1. The World. 2. You, The Elect. 3. Christ. 4. God, 1 Cor. 3.22, 23. But he gives us to understand the Order of Intention thus: As First, God intends His own Glory, then Christ, then the Elect, then the World. Certainly, it is an hard thing to marshal the Eternal, Immanent Acts of the Divine Understanding, or Will, into First, Second, Third, Fourth: All God's Projects are like Himself, who is a whole and perfect Possession of Himself together and at once; so as in Him considered, there is no Pri∣us nor Posterius in any of His acts; but considered in Effects, or in respect of us, one thing may be said to be First, Second, or Third in Nature, Time, & Being, before or after another. And thus in respect of us, we say the End must be in Nature before the Means to the End: Now the Permission of the Fall, Repentance, Faith, Perseverance, are used by God as Means to bring some to Salvation: God therefore doth first project our Salvation, and then the Means; and both the End, and the Means, are the Product of God's Election, or Predesti∣nation. Here then is the Project, That God will glorify His Grace; & to this end He will pre∣destinate Christ, & in Christ He will choose some of the Sons of Men to Salvation; whom, not∣withstanding Sin, He will make holy, and without blame before Him in love. This Project, or Plot, or Design of God, will be further enlarged in the next Passage, viz. His Counsels.

SECT. V. The Counsel.

OF the Counsels of God concerning Man, before all Worlds, we read in several Texts. Christ was delivered by the determinate Counsel of God.—For of a truth, against thy Holy Child Jesus, whom Thou hast anointed, both Herod & Pontius Pilate, with the Gentiles, & the People of Israel, were gathered together, for to do whatsoever thy Hand, & thy Counsel determined before to be done. And thus the Members of Christ are said to Obtain an Inhe∣ritance, being Predestinated according to the Purpose of Him, who worketh all Things after the Counsel of His own Will. Of this Counsel of God's Will, we know but little now; yet this will be made known, when we come to Glory; yea, it will be a great Part of the Glory of Heaven, for the Lord to make known the Counsel of His Will; we now know his Will, but we shall then know the Counsel of His Will, & praise Him to all Eternity for it. This shall be the Glory of the Saints, that they shall see into the Counsel of God's Will, in chusing them, and calling them; and passing by others, and letting others go. In the mean-while, thus far we may know; for thus far He hath revealed Himself, concerning His Counsels, about Man from Everlasting.

1. That Man should be a Reasonable Creature; and because that very Creature is un∣avoidably subject to the Creator, (for He made all things for Himself, and all is to return that Glory to Him, for which He made them) therefore Man should serve Him as all other Creatures must; only his Service should be after a reasonable manner, out of Judgment, Discretion, and Election: Hence David is said to have chosen the Way of Truth; & Moses to have Chosen the Afflictions of God's People, & the Reproaches of Christ, before the Pleasures of Sin, or the Treasures of Egypt. And hence it is, that Holiness, in the Phrase of Scripture, is called Judgment; He shall convince the world of Judgment; & he shall bring forth Judgment

unto Victory; and hence it is, that our Service is called a Reasonable Service. God would not set any such determinating Law over the Operations of Man, as over other Creatures, that so he might truly work out of Judgment, and stand or fall by his own Election.

2. That if Man should deviate from this Reasonable Service, and break the Law which God would give, and which he himself should have an Original Power to perform, that then he should incur the Displeasure of God; and such a Curse, and such a Penalty should be inflicted. And here comes in the Fall of Man into God's Consideration; He looks upon it as a wilful transgression of his Law; and by how much the Law was more just, and the obedience more easie, by so much he judges the transgression more unreasonable, and the punishment more certain and intolerable.

3. That Sin should not pass Unrevenged; and that for these reasons. 1. Because of Gods infinite hatred thereof, He is of purer Eyes than to behold Evil; He cannot look on Iniquity; it provokes a Nauseousness and Abhorrency in him; For all these are things which I hate, saith in the Lord,—They are a trouble unto me, I am weary to bear them. 2. Because of his truth, he hath said; In the day thou eatest thereof thou s••al•• surely die, or thou shalt dying die; die Temporally, and die Eternally; and surely God will in no wise abolish this Law, One jot or tittle shall in no wise pass from the ••aw till all be fulfilled. 3. Because of his terrour and fearful Majesty, for God will have Men alwayes tremble before him, and by his terrour to be perswaded from sinning. Knowing therefore the terrour of the Lord we perswade men; and Fear him who is able to destroy bo••h Body and Soul in Hell; I say unto you, f••ar him: & Let us have Grace, whereby we may serve God acceptably with Reverence and Godly Fear; for God is a Consuming Fire. Upon these Reasons God is resolved, Sin shall not pass unrevenged, lest thereby His Justice should be securely abused, his Hatred against Sin the less declared, His Truth questioned, and His dreadful Majesty by Men neg∣lected.

4. That every Man, notwithstanding Sin, should not be utterly destroyed; and that for the••e Reasons: 1. Because of that infinite Delight, which the Lord hath in Mercy: Why this Delight is it that so disposeth Him to pardon abundantly, & to exercise Loving-kindness on the Sons of Men; Who is a God like unto Thee, that pardonest Iniquity, and passest by the Transgression of the Remnant of Thy Heritage? Thou retainest not Thy Anger for ever, because Thou delightest in Mercy. And, I am the Lord, which exercise Loving-Kindness, Judgment, & Righteousness in the Earth; for in th••se things I delight, saith the Lord. 2. Be∣cause of that Delight, which God hath to be actively glorified by His Creatures, voluntary Service and Subjection: Herein is My Father glorified, if ye bear much Fruit; and, I have no Pleasure in the Death of the Wicked, but that he turn from his Way, and live. He delight∣eth most in unbloody Conquests, when by His Patience, and Goodness, and Forbearance, He subdueth the Hearts, Affections, and Conscienc••s of Men unto Himself: He esteemeth Himself more glorified in the Services, than in the Sufferings of Men; and therefore in this Eternity, he resolves not to destroy all Men, lest there should be no Religion upon the Earth: When the Angels fell, they fell not all, many were still left to glorify Him actively in their Service of Him; but when Adam fell, all Mankind fell in him; so that there was no Tree in all this Paradise lest to bring forth any Fruit unto God: And this is most cer∣tain, that God would rather have His Trees for Fruit, than for Fewel: Hence He resolves, that Mankind, notwithstanding Sin, should not be utterly destroyed.

Hereupon the Trinity calls a Counsel; and the Question is, What is to be done with poor Man? The Learned here frame a kind of Conflict in God's holy Attributes, & by a Liber∣ty, which the Holy-Ghost from the Language of Holy Scripture, doth allow them, they speak of God after the manner of Men, as if he were reduced unto some Straits and Diffi∣culties, by the cross Demands of His several Attributes. Justice calls upon Him for the Condemnation of a Sinful, and therefore worthily Accursed Creature; which Demand is seconded by His Truth, to make good that Threatning; In the day that thou eatest thereof, thou shalt die the Death. Mercy, on the other side, pleads for Favour and Compassion to∣wards Man, wofully seduced, and overthrown by Satan; and this Plea is seconded by Love and Goodness, and the like Attributes: at last, when the Business comes to Determination, Wisdom finds out a way, which the Angels of Heaven gaze on with Admiration & Astonish∣ment, how to reconcile these different Pleas of his Attributes together. A Jesus is resolved on, One of the same Blessed Trinity, who by His Father's Ordination, His own voluntary Susception, and the Holy Spirits Sanctification should be fitted for the Business. To this purpose this Jesus should be both a Surety, and an Head over sinful Men; a Surety to pay Mens Debts unto God, and an Head to restore God's Image unto Man: And thus in Him

Mercy and Truth have met together, Righteousness and Peace have Kissed each other.

This is the great Mistery of the Gospel; this is that which the Angels (as I tell you) pry into; nay, this is that which the Angels and Saints too shall admire, and bless God for, to all Eternity; this is that which set the infinit Wisdome of God on work from all Eternity. If all the Angels in Heaven, and all the Men in the World, had been put to it to find out a way to answer this question, how shall sin be pardoned, the sinner reconciled, and God glorify his justice? they could never have done it; this cost God dear, it cost him the heart-blood of his own Son, and that's a sure sign, that Gods heart was much in it; and indeed we are not Christians, until in some measure we see, and have our hearts taken with the glory of God in this mistery. O the wonder of Heaven and Earth! here's the case, man is fallen through sin, and ever since the fall, man and sin are as inse∣parably joyned together as fire and heat; yet God will have mercy on the man, and he will take vengeance on the sin; the Eternal Wisdome of God, hath found out a way to translate this mans sins on another Person, who is able to bear them, and to interest this mans person in anothers Righteousness, which is able to cover him; so that now all's one in regard of man, as if the Law had been utterly abrogated; and all's one too, in regard of God, as if the creature had been utterly condemned. And all this is done in our Jesus; on him was executed the curse of the Law, by him was fulfilled the righte∣ousness of the Law, for him was remitted the sin of man, and through him were all things made new again: the world was in Christ as in its Surety, making satisfaction to the Ju∣stice of God; and God was in Christ as in his Embassadour, reconciling the world unto himself again. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: O the depths of the riches both of the Wisdome and Knowledge of God: how unsearchable are his judgements, and his ways past finding out? You have seen the Project, and the counsels of God for mans salvation, before all worlds, it is but dim∣ly, for who hath known the mind of the Lord? or who hath been his Counsellour?

SECT. VI. The foreknowledge.

OF the knowledge of God in this respect we read in Scriptures, Christ is said to be delivered by the determinate Counsel and foreknowledg of God. And it is said of Christs members, the called according to his purpose, whom he did foreknow: and else∣where in the same Epistle, God hath not cast away his people, which he foreknew. And Peter writes to the strangers Elect, according to the foreknowledge of God the Father. Un∣derstand, that foreknowledge is ascribed to God in respect of the creature properly; but in respect of God there is nothing past, nothing to come; all things past, and all things to come are present to him, and therefore in that sense he cannot be said to foreknow any thing. Now the Lord in respect of us is said in Scripture to foreknow things or persons two wayes.

1. Generally, by a general knowledge, of which Davids speaks; thine eyes did see my substance, yet being unperfect, and in thy book all my members were written, which in con∣tinuance, were fashioned, when as yet there was none of them.

2. Specially, by a more special foreknowledge, which is a knowledge with love and approbation; the very same which barely comprehendeth that we call Election; so Gods choosing is expressed by loving: Jacob have I loved, and Esau have I hated. And this is that which the Apostle speaks of, the Lord knoweth who are his, (i.e.) the Lord from everlasting knoweth his with love, and with approbation, hath God cast away his people which he foreknew? (i.) which he before loved and approved? hence we gather that after the Project was laid, and the Councels of God were agreed upon it, then God foreknew, or foresaw whom to embrace in his eternal love as his own. At one act he fore∣knew whom he would choose, and set apart of his own free love to life and salvation. And here you have the cause of Gods predestinating his Saints to glory, it was only the foreknowledge, and free love of God: the Lord from everlasting, and before the foun∣dation of the world, fore-ordained or fore-appointed some to salvation, nothing moving him thereunto but his own good pleasure and his own free love. This is it that in order of nature, and strictly goes before, and is the cause of our Predestination; for whom he did foreknow, he also did Predestinate; first he foreknew, and then he did Predestinate; first he loved, and then he Elected; first he embraced them as his own in the Arms of his

eternal love, and then of his free love he set them apart to life, and to salvation: hence the Apostle calls it the Election of Grace, signifying that our Election springs out of the womb of love, free love, free grace is the cause of our Election.

Some Object, that we are Predestinated and Elected according to fore-knowledge, (i.e.) say they, according to the fore-knowledge of our Faith, and Repentance, and Perseve∣rance; but if that were Pauls fore-knowledge, why then would he say, that those whom he did fore-know, he also did Predestinate to be conformed to the Image of his Son? if God did fore-know them first conformed, why did he then Predestinate them to be conformed? And if that were Peters foreknowledg, why then would he say, that they were Elect according to the fore-knowledg of God the Father—unto Obedience? if God did fore-know them first Obedient, how then did he fore-know them unto Obedience? I know it is a question, whether God in fore-sight of belief, and perseverance in Faith and Holiness, do choose us to Salvation? For my part, I am for the Negative, upon these well-known grounds.

1. Because Election on Faith foreseen, makes God to go but of himself, looking to this or that in the Creature, upon which his will may be determined to Elect; now this is against the all-sufficiency of Gods knowledge, as if he should get knowledge from the things we know, and against the all-sufficiency of Gods Will; as if he must be beholding to something in us, before the business of our Election can be determined.

2. Because Election on Faith or Love fore-seen, it makes God to choose us when we have chosen him, and to love us when we have loved him first; but this is contrary to Scripture, We love him because he loved us first; —and herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

3. Because Election on faith fore-seen, stands not with the freedom of Gods Will within himself, but God tells us plainly, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. I know some would not have this Text understood of Election from Eternity, but of Justification, Adoption, Salvation, and yet they grant the truth of it to be alike, whether in reference to Election or Justi∣fication: the words, I will have mercy on whom I will have mercy, are one and the same with those words spoken by God to Moses, I will be gracious to whom I will be gracious; Now to be gracious, as is confessed, properly imports a propenseness of mind and will to do some signal good without any motive or engagement thereunto from without, especially from the person or persons to whom this good is done, or intended; which is a plain Argument, that I will have mercy, is not of that kind of mercy, the exercise whereof is drawn out, or procured by any thing whatsoever in those to whom it is shewed, but be∣cause it pleaseth it self, or him in whom it resideth so to do; and in this respect mercy differs very litle, or nothing at all from grace: the Apostle exchanging Moses his words, was but his Interpreter.

4. Because Election on Faith fore-seen, is all one as to say, we are ordained to Eter∣nal Life because we believe; but the Scripture speaks contrary, as many as were ordained to Eternal Life believed, and not as many as believed were Ordained to Eternal Life.

5. Because a prime and Eternal cause cannot depend upon the self-same temporal effects which are thereby caused; Now, Election is the prime and eternal Cause whence our Faith, Repentance, and Perseverance were derived; and therefore our Faith, Re∣pentance, and Perseverance cannot be imagined antecedent Causes, Conditions or Mo∣tives unto the Divine Election.

6. Because Election on Faith fore-seen, or Election of men believing and persevering in Faith and Holiness unto the last gasp, brings with it many absurdities. As, 1. This is to Elect men, not considered as in the State of Innocency, nor of Misery, but as in state of Grace, contrary to their own Tenets. 2. This is not to bring Faith, Holiness, Perseve∣rance out of the gracious benefit of Election, but to bring Election out of the foreseen Acts of believing, obeying, persevering, quite contrary to Scriptures; he hath chosen us in him before the foundation of the World, that we should be holy and without blame before him in Love. 3. This were to say that Election or Predestination affords no man any help at all, in the way unto Eternal Salvation; for how can that be the cause leading infallibly in the way unto Eternal Life, which comes not so much as into consideration, until a man have run out his Race (at least in Gods fore-knowledge) in Faith, and Godliness, and be arrived at Heavens Gates? Such a falsely named Predestination might more truly and properly have been called a Post-destination. But I have too long stood on this Contro∣versie; and indeed it is against my design, which is not to minister questions, but rather, edi∣fying, which is in Faith. I remember what I have Read, and indeed I begin already to

feel, that these Controversal Points will but discompose our spirits, and wast our zeal, our love, our delight in Jesus (this lovely subject, and object we are a viewing) even by the interruption and diversion of our contemplations: not a word more in that Kind.

SECT. VII. The Purpose.

OF the Purpose of God concerning mans salvation before all worlds, we read in Scriptures; we know that all things work together for good to them that love God, to them who are called according to his purpose And it is said of Jacob and Esau, that be∣ing not yet born, neither having done any good or evil, that the purpose of God according to Election might stand. And in Christ we are said to obtain an inheritance, being predestinate according to the purpose of him who worketh all things after the counsel of his own will. And elsewhere the Apostle speaks of the manifold wisdom of God ac∣cording to the eternal purpose, which he purposed in Christ Jesus our Lord. And again, he 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 Jesus before the world began. All these hold forth this truth, That God purposed in himself from all eternity to bring them, whom he foreknew, to life, and to salvation. This purpose of God in order of nature comes before predestination, in that we are said to be predestinate according to his purpose, and yet it must needs follow after his foreknowledg and counsel; for first, he loves before he will purpose, and every purpose is established by counsel; yea without coun∣sel, purposes (saith the wise man) are disappointed; why then, first he counsels (I speak after the manner of men) and then he foreknows; (i.e.) either he knows whom he will choose, for God doth not blindly choose he knows not whom; or else he sets his love to life on some, he knows them with a knowledg of approbation, and then he set∣tles a purpose to bring them to life, whom he so foreknows in that especial and un∣speakable way.

This purpose of God speaks our stability and certainty of salvation in Christ: when God once purposeth, it is past altering: Surely as I have thought, so shall it come to pass, and as I have purposed (saith God) so shall it stand; you may write upon it that Gods purposes are immutable. Would not Paul lightly alter purposes taken up by him; when I therefore was thus minded (saith he) did I use lightness? or the thing that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay? would not Paul (I say) alter his purpose? and will God think you alter his? methinks this word speaks to me, as if I heard God say from all eternity, it is my purpose to save a remnant of mankind; though all are lost by sin, yet my wisdom hath found out a way to choose out some; and though those some, those few I have purposed to save, stand in very slippery places, yet I will be the same yesterday, and to day, and for ever. I foresee indeed many thousands of fail∣ings and exasperations, to alter the purpose that I have towards my people, I foresee their dai∣ly provocations of my justice; I foresee their many lusts within, and their many enemies with∣out; I foresee that grace inherent I will give them to be as mutable to all the progeny as in their father Adam; and if I leave them in the hands of their own councel, they cannot but depart daily from me, even as water, though it could be made as hot as fire, yet being left unto it self, it will quickly reduce, & work it self to its own original coldness again: I foresee them in their best condition, at full Sea, at their highest tyde of grace, to be as changeable and movable several ways as wheels; to be as perplexed, hindered, and distracted in themselves, as cross wheels in one another; grace swaying one way, and flesh another way, and what stability can I think in such? why yet (says God) yet I purpose to bring this little flock to heaven; my purpose is in, and from my self; and I am God and not man, and therefore I cannot repent, nor call in the purpose which now I have; have I said, and shall not I do it? have I spoken, and shall I not make it good? yes, yes, my purposes must stand, and for this purpose I will set my Son betwixt my people and my self; so that if they sin, I will look on him, and by that means I will see no iniquity in Jacob, nor transgression in Israel; and for this purpose I will joyn to the wheels the living creatures, that when the living creatures go, the wheels shall go; and when the living creatures stand, they shall stand; and when the living creatures are lifted up from the earth, the wheels shall be lifted up against them, for the spirit of the living creatures shall be in the weels: my meaning is, that my Saints shall not have their stability from themselves, for they are like wheels: but they shall have it from me, and from my Son, unto whom by the same spirit of life they shall be united. Thus may I imagine the Lord from all eternity to say

and speak, and purpose with himself, and surely his purposes must stand upon this ac∣count, for the gifts and calling of God are without repentance.

SECT. VIII. The Decree.

THE Decree of God concerning mans salvation before the foundation of the world, appears in these texts, I will declare the decree (saith God); what was that? why, concerning Christ, and concerning the Church, 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. It was Gods Decree to give out of Jews and Gentiles a Church to Christ; and this Decree was made in that day of eternity, when the Son of God was begotten of his Father. This Decree in Scripture-phrase hath several titles, 1. It is the very same with that which we usually call predestination; for what is predesti∣nation but a Decree of God concerning the different preparations of Grace, whereby some are guided infallibly unto salvation? predestination is a Decree both of the means and end; a Decree of giving Grace, effectual unto some persons here, and of bringing the same persons unto glory hereafter. This Decree, this predestination, this golden chain of the means and end, is set down by the Apostle, Whom he did predestinate, them he also cal∣led; and whom he called, them he also justified, and whom he justified, them he also glorified. As God hath predestinated some to life and glory, so he hath predestinated them to be called, and justified before they be glorified; whomsoever the Lord hath decreed to save them hath he also decreed to sanctifie before they come to injoy that salvation. God have chosen us in Christ before the foundation of the world, that we should be first holy, and then ha∣py. See how these are twisted by the Apostle once and again, God hath from the begin∣ning chosen you to salvation, through sanctification of the Spirit, and belief of the truth. I have heard of some blasphemous reasonings, if we are predestinate to be saved, we may live as we list; for howsoever we live though never so wickedly, yet we shall be saved. O fearful! O devilish reasoning! surely this comes from the Devil, and not from God, or his Word: Mark here one of Satans depths; in outward things he tempts men to distrust God, and to rely altogether on means: but in heavenly things, and matters of salvation, he tempts men to lay all on Gods Decrees and Gods purposes, without any regard had to the means. Such men might as well say, the Lord hath appointed that we shall live to such a time, and till then we shall not die, and therefore what need we food in health, or physick in sickness? Oh take heed of these reasonings! Gods Decree doth not remove the use of the means, but establish and confirm them.—2. The Decree is the same with that book of life wherein are written the names of the Elect; Paul tells us of some women, with Clement, and other fellow-labourers, whose names are in the book of life. And Christ bids his Disciples rejoyce, because their names are written in heaven. And John saw in his vision the dead, small and great, stand before God, and the books were opened, and another book was opened, which is the book of life. As Captains have a book wherein they write the names of their Souldiers; and Citizens have a book wherein they record the names of their Burgesses; So God hath his Decree or book of life, in which he registers all that be∣longs to him. Some other texts speak of a book of life, as, blot me I pray thee out of thy book which thou hast written, said Moses in his zeal for Israel; to whom the Lord answered whosoever sinneth against me, him will I blot out of my book. But this was not the book (say some) of Gods eternal Decree, but the book of his providences; God hath a double book, and both in a figure he hath a book of his resolved Decrees, and a book of his acted providences; this latter is but a transcript, or a copy of the former: those huge origi∣nal volumes of love and blessings which God hath laid up in his heart for his own people from all eternity is the book I mean: Indeed this book is writing out every day, by the hand and pen of providence in the ordering of all those affairs which con∣cern our salvation.— 3. This Decree is the very same also with Gods seal; the founda∣tion of God standeth sure, having this seal, the Lord knoweth them that are his. A seal is used in three cases; 1. To keep things distinct. 2. To keep things secret. 3. To keep things safe: In every of these respects Gods Decrees are seals, but especially in the last; those souls that are sealed by God, they are safe in the love and favour of God; as when Job tells us that God sealeth up the stars, (i.e.) say some, he preserveth the stars in their Orbs, in the places where he hath set them they shall never drop out; so God

seals up his Saints, (i.e.) he secures them of the eternal love of God, so that they shall never drop out of his heart. All these titles speak the immutability of Gods eternal em∣minent acts; q. d. I decree, I predestinate, I book it, seal it, that such and such persons shall be eternally saved; and why all this? but to note the certainty, and stability of the thing: shall great Monarchs of the earth do thus? shall they decree, and book, and seal, to shew their greatness, and wisdom, that they could so resolve, as no person or power what∣soever should be strong enough to cause them to change their resolutions? and shall not I much more? do not I know, or foresee all that can or will follow? is there any power, or ever shall be to take them out of my hands? Or is it possible that ever I should have a relenting thought at the saving of th••se souls? Can any thing fall out hereafter to make me more provident, more powerful, more wise, more merciful then now I am? it may be in some things I may will a change, but can I in any thing truly change my will? no, no, I am the Lord, I change not, therefore ye sons of Jacob are not consumed.

SECT. IX. The Covenant.

THE Covenant concerning mans salvation is the last and main particular I instanced in: I dare not be too curious to insist on the order of nature; and the rather, be∣cause I believe the Covenant betwixt God & Christ from everlasting is interwoven with the Decree, fore-knowledge, and election above. So the Apostle tells us, He hath chosen us in Christ before the foundation of the world; mark that in Christ: There was an eter∣nal plot betwixt the Father and the Son; there was a bargain made (I speak it with reve∣rence) betwixt God and Christ, there was a Covenant betwixt the Lord and his Son Jesus Christ for the salvation of the Elect; and of this observe we especially these following Texts.

In Isaiah 49.1, 2, 3, 4. the Prophet seems to set it Dialogue-wise; one expresseth it thus; First Christ begins, and shews his commission, telling God how he had called him, and fitted him for the work of redemption, and he would know what reward he should have of him for so great an undertaking. 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 hand hath he hid me, and made me a polished shaft; in his quiver hath he bid me. Upon this God answers him, and tells him what reward he should have for so great an undertaking; only at first he offers low, viz. onely the elect people of Israel. And he said unto me, thou art my servant O Israel, in whom I will be glorified; or Israel it is in whom I will be glorified by thee. Christ who stood now a ma∣king his bargain with him, thought these too few, and not worth so great a labor and work, because few of the Jews would come in, but would refuse him, and therefore he says he should labour in vain, if this were all his recompence, then said I, I have la∣boured in vain, I have spent my strength for naught, and in vain; & yet withal he tells God, that seeing his heart was so much in saving sinners, he would do it howsoever for those few, comforting himself with this, that his work, or his reward was with the Lord. Up∣on this God comes off more freely, and opens his heart more largely to him, as meaning more amply to content him for his pains in dying; it is a light thing that thou shouldest be my servant to raise up the tribe of Jacob and to restore the preserved of Israel: that is not worth the dying for, I value thy sufferings more than so, I will also give thee for a light to the Gentiles▪ that thou mayest be my salvation unto the ends of the earth. Methinks I imagine as if I heard God speak unto Christ from eternity: See here I have loved a remnant of mankind both of Jews and Gentiles with an everlasting love, I know they will sin and cor∣rupt themselves, and so become enemies to me, and liable unto eternal death; now thou art a mighty person, able to do what I require of thee for them; if thou wilt take upon thee their nature and sins, and undertake to satisfie my Justice and Law, and take away that hatred that is in them towards me and my Law, and make them a believing holy people, then I will par∣don them, and adopt them in thee for my sons and daughters, and make them co-heirs with thee of an incorruptible crown of life. And then said Christ, loe I come to do thy will O God; then Christ as it were struck hands with God to take upon him the nature and sin of man, and to do and suffer for him whatsoever God required of him. Certainly, this was the whole business of our salvation first transacted betwixt God the Father and Christ, before it was revealed to us. Hence we are said, to be given unto Christ, I have manifested thy

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name (said Christ) unto the men which thou gavest me out of the world, thine they were, and thou gavest them me, this very giving implies, as if the Father in his Eternity should have said to the Son, these I take to be vessels of mercy, and these thou shalt bring unto me, for they will destroy themselves, but thou shalt save them out of their lost estate. And then the Son takes them at his Fathers hand, and looking at his Fathers will; this is the Fathers will which hath sent me, that of all which he hath given me, I should loose no∣thing; he thereupon takes care of such; he would not for a world any of them should be lost which his Father hath given him, they are more dear than so.

In Isaiah 53.10, 11. and in Psal. 40.7. Christ is brought in as a Surety— offering himself for us, and readily accepting of Gods will in this very matter: and hence it is that he is called Gods servant; and his ears are said to be opened.

In Isa. 42.6. this very Covenant is expresly mentioned. Thus God speaks of Christ, Behold my servant whom I uphold, mine elect in whom my soul delighteth: — I will give thee for a Covenant of the people, for a light of the Gentiles. Yea, this Covenant and agree∣ment seems to be confirmed with an Oath, in Heb. 7.28. and for this service Christ is required to ask of God, and he will give him the heathen for his Inheritance. Observe how the Church of God is given to Christ as a reward of that obedience which he shew∣ed in accepting of the office of a Surety for us This stipulation some make to be that counsel of peace spoken of by the prophet, and the counsel of peace shall be between them both, (i.e.) between the Lord, and the man whose name is the Branch. And for this agree∣ment it is, that Christ is called the second Adam; for, as with the first Adam God plighted a Covenant concerning him, and his posterity, so also he did indent with Christ and his Seed, concerning eternal life to be obtained by him. I deny not but that some promises were made only to Christ in his own person, and not to descend to his children, as, Sit on my right hand untill I make thine enemies thy foot-stool; and he shall see his seed, he shall prolong his dayes, the pleasure of the Lord shall prosper in his hands; and ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. But there are other promises made to him and his; as that grand promise, I will be to him a Father, and he shall be to me a Son; it is first made to him, and then to us: and that special promise of spiritual grace, John 1.16. of justification, Isa. 50.8. of victory and dominion, Psal. 110.2. of the Kingdome of glory, Luke 24 26. they are every one first made to him, and then to us; — The business from eternity lay thus; here is man lost (said God to his Son) but thou shalt in fullness of time go and be born of flesh and blood, and dye for them, and satisfie my justice, and they shall be thine for a portion, and they shall be called the holy people, the redeemed of the Lord, Isa. 62.12. This shalt thou do (said the Father) and upon these termes they shall live that believe. This was Gods Covenant with the Son of his Love for us; to whom the Son answered (as it were) again; Content Father, I will go, and fulfil thy pleasure, and they shall be mine for ever; I will in the fullness of time die for them, and they shall live in me; burnt-offerings, and sin-offerings thou hast not required, (no, it was self-offering) then said I, loe I Come, in the volume of the Book it is written of me, to do thy will O my God. In what Book was it written, that Christ should come to do the will of God? Not only in the Book of the Law and the Prophets, but also in the Book of Gods decrees: In this sense the Lamb was slain from the foundation of the world. His Father from before all time appointed him to be our high Priest, and he from all eternity subscribed to his Fathers pleasure in it.

In Galath. 3.15. Brethren, I speak after the manner of men; though it be but a mans Covenant, yet if it be confirmed, no man disanulleth, or addeth thereto. Now to Abraham & 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. There is a question whether this Covenant here mentioned, was made onely betwixt God and Christ, or onely betwixt God and us, or both betwixt God and Christ, & betwixt God and us. The occasion of this question is in these words, Now to Abraham, & 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. 1. Some argue hence, that there is no Covenant or promise made to us, but only to Christ, or with Christ; Christ stood for us, & articled with God for us, and performed the conditions for life and glory; so that the promises are made all to him: yet this indeed is confessed, that because we are Christs, and are concerned in the Covenant, it is therefore sometimes called a Covenant made with us; I will make a new Covenant with the house of Israel, and with the house of Judah; not that the Covenant is really made with us, but only with Christ for us; and when we feel our selves under the

Power of the promise, we begin then to know that we are in that same Covenant. But this is rather (say they) to feel our selves in that Covenant which God hath made with Christ, than to enter into Covenant with God our selves.

2. Others argue hence, that there is no Covenant or promise made with Christ per∣sonal, but only with Christ mystical, such who are members of Christ, and so united to Christ; for mark the Text say they) the promise is made first to Abraham, and then to his seed; this seed is such a seed as comes to have right to the promise in order from Abraham; now this cannot be Christ personal, but Christ mystical: And whereas the Text sayes, the promise is not made to seeds, but to one seed, which is Christ, they distinguish of a double seed of Abraham; First, there is a carnal natural seed according to the flesh, and in this sense Christ speaks to those wicked unbelieving Jewes, which went about to kill him. I know ye are Abrahams seed, but ye seek to kill me. Secondly, there is a spiritual seed that walk in the faith & steps of Abraham; know ye therefore that they which are of faith, the same are the children of Abraham. And if ye be Christs, then are ye Abrahams seed, and heirs according to the promise; now the promise is made to Abraham and his seed, not seeds; (i.e.) not to both seeds, both carnal and spiritual, but only to the one, which is the spiritual, and this seed is Christ, (i.e.) Christ mystical, the body of Christ, the faithful that are knit to Christ by a true and lively faith.

3. Others argue hence, that this Covenant is made both betwixt God and Christ, and betwixt God and us; First, betwixt God and Christ: all the work of redemption and salvation was transacted betwixt God and Christ before the foundation of the world, but this doth not hinder, but that the same promise is afterwards in time made to us also: Look as it is in Covenants amongst men, while the child is yet unborn the father takes conveyance of an inheritance for his child, which he keeps in his own hand till the child be born and come to years, and then he puts it into his own possession; so it is here, we are for a time hid in the womb of Gods Election, till we are brought forth by the grace of regeneration; now during this time we are not in our selves capable of receiving any promise of life made to us; but it is made to Christ in our behalf, and he receives the promise from the Father in our stead: but yet so that when we come to be born anew, the promises are made unto our selves, and then we are put into possession of them.

Here then is the meaning of the Text, the Covenant is made with Christ; (i.e.) with Christ, and his heirs; principally with Christ, and with Abrahams nature in Christ, and yet personally with believers, who are also the seed of Abraham. All the difference is in that terme Christ, what thereby is meant, whether Christ personal, or Christ mystical, or Christ representative: And we say—

1. Not Christ personal, I mean not Christs person singly considered, for that, 1. Would fight with the scope of Paul, whose bent it is to prove the promise of eternal life to be made to all believers: and that, 2. Would conclude the promise of eternal life to be given onely to Christ, and not at all to those that are believers in Christ.

2. Not Christ Mystical, for 1. The promise is made to Christ, In whom the Cove∣nant was confirmed. 2. In whom the nations were blessed. 3. In whom we receive the promise of the Spirit through faith. 4. Who was made a curse for us. Now not any of these can agree to Christ mystical; Christ mystical did not confirme the Covenant, nor bless the Na∣tions, nor give the Spirit, nor was made a curse.

3. It is Christ representative, Christ-Mediatour, Christ a publick person, to whom the promises were made, for Christ and his heirs, are but all of them one confederate fa∣mily; and as the Covenant of works was made with Adam, and all his: and there were not two Covenants, so here, the Covenant is made with the second Adam, and his chil∣dren: But every man in his own order, Christ the first-fruits, and afterwards they that are Christs.

I have now propounded the Object we are to look unto; it is Jesus in that eternity before all time untill the Creation. Our next business is to direct us in the Art or Mystery of Grace, how we are to look unto him, in this respect.

Notes

• Isa. 53.8.
• Esientia filiis est a seipsa & hac ratione, dici potest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 essentia tamen siliis non est a seipso ideo sic non est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Prov 8.24.25 2••, 2••
• ••rov. 8.22, 23
• Psa. 2.7 Acts 13.32, 33
• Isa. 53.8 Rom. 11.33
• Propter quod unum quodque tale, illud est magis tal••. Job 12 13 Prov. 8.14
• Jer. 4.2 Jer. 38.16 Numb. 14.21 Rom. 14.21
• Heb. 1.3.
• Prov. 8.14.
• Isa. 46.9, 10.
• Mat. 9.17.
• Prov. 8 30.
• Ephes. 1.11.
• Isa. 41.2.
• Mat. 12.18.
• Ephes. 1.4.
• 1 Tim. 1.9.
• Phil. 1.29. 1 Cor. 15.57.
• Rom. 8.29.
• 1 Pet. 1.20.
• Heb. 5.4, 5.
• Heb. 5.4, 5.
• Col. 1.10, 11. John 6.27.
• Heb. 10.7. Isa. 50.5. John 14.31.
• John 6.27.
• John 10.30.
• Ver. 28.
• Ver. 28, 29.
• Heb. 10.7.
• John 4.34.
• John 5.30.
• Prov. 8.23.
• 1 Cor. 3.22, 23.
• Tota simul & perfecta posses∣sio sui.
• Eccles. 1.4.
• Acts 2.23.
• Acts 4.27, 28.
• Ephes. 1.11.
• Prov. 16.4.
• Psal. 119.30. Heb. 11.25, 26.
• John 16.11. Mat. 12.20.
• Hab. 1.13.
• Zach. 8.17.
• Gen. 2.17.
• Matth. 5.8.
• 2 Cor. 5.11. Matth. 10.28.
• Heb. 12.28, 29.
• Psal. 103.8.
• Jer. —
• John 10.18. Ezek. 33.11.
• Psal. 83.10.
• Rom. 11.33.
• Rom. 11.34.
• Acts 2.23. Rom. 8.29. Rom. 11.2 1 Pet. 1.2.
• Psal. 139.16.
• Rom. 9.13. 2 Tim. 2.19 Rom. 11.2.
• Rom. 8.27.
• Rom. 11.5
• Rom. 8.29
• 2 Pet. 1, 2
• 1 John 4.19. Verse 10.
• Rom. 9.15
• John Good∣wins expositi∣on on Rom. 9.15, 16.
• Exod. 33.19
• Acts 13.48.
• E••cles. 1.4.
• 1 Tim. 1.4.
• Rom. 8.28
• Rom. 9 11
• Ephes. 1.11
• Ephes. 3 1 2 Tim. 1.1
• Ephes. 1.11
• Prov. 20.18 P••ov. 15.22.
• Isa 14.24.
• 1 Cor. 1.1••
• Heb. 13 8
• Numb. 23.15
• Numb. 23.21
• Ezek 1.21
• Rom 11.29
• Psa 2.7, 8
• Rom. 8 30
• Eccles. 1.4
• 2 Thes. 2 13.
• Phil. 4 3 Luke 12 20 Rev. 20.12
• Exod. 32.32, 33.
• Mal. 3,
• Ephes. 1.4.
• Isa. 19 1, 2.
• Ver. 3.
• ver. 4.
• ver. 6.
• Heb 10.5.9.
• John 17.6
• J••hn 6.39,
• Isa. 5.11 Psal. 40.6 Isa. 42.16
• Psal. 2 8
• Heb. 7.28
• Zach 6.13 ver. 12
• Heb. 1.13 Isa. 53.10 Psal 2.8 Heb. 1.5 Jer. 32 38
• Psal. 40.6, 7.
• Rev. 13.8
• G••l. 3.15.
• Jer. 3.31
• John 8 37 Gal. 37.29
• ver. 17. ve••. 8. ver. 14. ver. 13.
• 1 Cor. 15.23.