A treatise of the covenant of grace, as it is dispensed to the elect seed, effectually unto salvation. Being the substance of divers sermons preached upon Act. 7. 8. / by that eminently holy and judicious man of God, Mr. John Cotton, teacher of the church at Boston in N.E.

there is no faith begotten by any promise: the word of God, and all his works, may beget you some knowledge, if you be not mistaken in them: but to beget the faith of Gods elect, that may be able to stand against all the pow∣ers of darkness, and to crush all the tempta∣tions of that wicked one; it is not all the works of God, nor all the word of God, of it self, that is able to beget such faith; if there be any, it is but an historical faith, a dead faith that is not able to bring the soul neerer to God.

I beseech you therefore consider of it, as a mystery of God indeed, yet marvelous plain in Scripture, as I conceive: That neither the word of grace, nor all the works of grace, are able to clear up the grace of God unto the soul; it is the Spirit of God that must do it; he must reveal the grace of God, if ever we see it, otherwise it is not possible that we should be∣lieve: for though we should attain unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fulness of knowledge, we shall not attain unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ful∣ness of faith. As for our works in justificati∣on, the Lord will dash them to pieces, and cast them out of his sight: and though faith comes by hearing, yet it is the Spirit in the word, that maketh the New Testament a lively Letter; otherwise, as not the flesh of Christ, so nor the word of Christ profiteth any thing, it is the Spirit that quickeneth; therefore look for this revelation of the Spirit to shew you the need of Christ, and the Lords offering and presenting Christ unto you, and his drawing your hearts to believe upon him; otherwise you neither

can have any faith, nor can you discern any gift of God bestowed upon you.

In the second place; [Use 2] Let this teach and exhort us not to look for any revelation out of the Word; for the Spirit comes in the mouth of the Word, and the Word in the mouth of the Spirit: take heed therefore of all Reve∣lations in which the Word of God is silent; for the Spirit of God will speak Scripture to you: when he comes, he will not bring a new Gospel, and new Revelations; but he alwaies speaks in the Word of the Gospel of Jesus Christ, which is given unto us: therefore if any Spirit shall speak, and not according to the Word, it is but a delusion: rest not there∣fore in any assurance, nor revelation, unless thou hast a word for it.

In the third, and last place; [Use 3] This may teach, and exhort us, in Justification, to look for no word, but such as holdeth forth some absolute Promise of Free-grace; for the Lord looketh for no work in our Justification, but the Works of the Son; it is the work of his free grace to justifie the ungodly: therefore if any man, having been in desperate anguish of soul, have built his faith upon some Promise made unto some such work as he findeth in himself; this is no other but a legal righteousness: for when the Lord doth pronounce Grace in a way of Justice, he will pronounce it unto that soul, that he is most ungodly, and that he him∣self doth justifie him freely: for example, take that promise which we read, Acts 10.43, 44. To him give all the Prophets witness, that through his Name, whosoever beleeveth on him, shall re∣ceive

remission of sins: there is a promise of remission of sins unto them which believe. But was this faith in them before? Nay; but while he spake these words, the Holy Ghost fell upon all them which heard the word: and this Holy Ghost it was that did beget that Faith by this Promise, whereby they did receive the Promise. So in like manner, if the Lord do promise, that he that confesseth and forsaketh his sin, shall finde mercy, as Prov. 28.13. if he doth manifest his free grace in such a promise to any soul, that soul will look at his old con∣fessions, as marvellous poor works, and will not challenge this mercy promised, by vertue of them: for when the Holy Ghost doth apply a conditional promise to the soul, he doth work the condition by the promise in the soul: therefore when the Lord comes to testifie his acceptance of our persons, it is freely of his Grace; and thou canst not build any thing thereof upon any of thy works: and if he do acknowledge our sanctification, in any word of his grace; he will let us see, that every such gift or work of grace is freely given unto us; so as that we shall be ready after all this, to say with David, Who are we, or what are our fathers houses, that the Lord should ever accept such as we are, and such poor sacrifices as we offer unto him?

Thus having spoken of three distinct Works, wherein the Holy Ghost doth give himself unto the soul, to wit,

• 1. In a work of Inhabitation,
• 2. In a work of Sanctification,
• 3. In a work of Revelation;

It now remaineth, * 1.1 that we speak unto the fourth work, wherein the Holy Ghost gives himself unto the soul, and that is a work of Consolation. This is one of the great Chara∣cters of the Holy Ghost; and this the Lord Je∣sus doth in special ascribe unto the Spirit: Joh. 14.16. I will pray the Father, and he shall give you another Comforter: so vers. 26. and this is no other, but the Spirit of Truth, Joh. 15.26. thus doth he stile the Holy Ghost, the Comforter. Why? had the disciples no comfort before, think you? was there no com∣fort in the Fathers drawing them to Christ, and revealing Christ in them? Mat. 16.17. Was there no comfort in Christ his revealing the Father to them? doubtless there is com∣fort in all these works: the work of the Father mentioned in Joh. 6.44. is the same with what we read, Isai. 54.13. All thy children shall be taught of God, and great shall be the peace of thy Children: though it be but peace for the future, yet light is sowen for the righteous herein, and gladness for the upright in heart, Psal. 97.11. there is some ground-work of light and comfort in the Fathers work, and some sparkles of it do appear; for the Father re∣veals the Son; and the Son is no sooner seen, but hope is seen, for Jesus Christ is our hope, 1 Tim. 1.1. and hope it self (I mean the grace of hope) is a comfortable blessing: so that the soul hath supportance in the very work of our being drawn to Jesus Christ: and moreover, the Father addeth further comfort in his Justifying grace; for by it we have peace with God, Rom. 5.1. and chap. 8.34. it is

God that justifies, who shall condemn? such gracious supports, and more then transient tastings of his mercy; not such as hypocrites may have, but such as do more or less stay with the Saints, and people of God: so that at the least, there doth ever remain a seed of consolation in the hearts of all those, whom God hath by his Spirit drawn home unto his Son.

And when the Son receives the soul, he doth amplifie this comfort; he reveals the Fathers work unto the soul, Mat. 16.16, 17. Blessed art thou Simon Bar-Jona, flesh and bloud hath not revealed this unto thee, but my Father which is in heaven: and Luk. 10.20. Rejoyce in this, because your names are written in heaven. So that there is consolation also in the work of the Son: but you shall finde it true, that it is by the Holy Ghost that both of them work, and that either of them comfort the soul, with those beginnings of consolation that af∣terwards break forth into more abundant riches of increase.

But what doth the Holy Ghost do more?

1. For Answer; He doth bear witness with a more abundant measure of consolation, Rom. 14.17. The kingdome of God is not meat, and drink; but righteousness, and peace, and joy in the Holy Ghost; He doth so clearly reveal our acceptance through the righteousness of Christ, that from thence springeth peace unto the soul, which groweth up until it passeth un∣derstanding, and bringeth us unto joy unspeaka∣ble, and full of glory, 1 Pet. 1.8. therefore he is called by way of eminency, The Comforter;

because when he comes, he doth so clearly ra∣tifie unto you your righteousness to be in Je∣sus Christ.

2. Secondly, The comfort of the Holy Ghost, is more constant and abiding; as Christ (speaking of the Comforter) promiseth unto his Apostles, Joh. 16.22. I will see you again, and your heart shall rejoyce, and your joy shall no man take from you: not but that God may sometimes eclipse it, for the trial of his servants; yet ordinarily it is more constant, and leaveth faith even then more constant and firm, Nehem. 8.10. The joy of the Lord is your strength: when the Holy Ghost taketh in hand to comfort his people, he doth abundantly strengthen them with his consolations.

3. Thirdly, As the comfort of the Holy Ghost is more abundant, and constant, so it is more powerful; Luk. 24.49. Behold, I send unto you the promise of the Father: tarry ye at Jerusalem, until you be endued with power from on high: so Act. 1.8. You shall receive power from on high, after that the holy Ghost is come upon you; not by the gift of him, nor by his inhabitation, nor by sanctification, nor by revelation only; but in the power of all these, that in the mid∣dest of strong opppositions, you might have strong consolation: therefore this is the ground of the Apostle Pauls thanksgiving, 2 Cor. 1.5. and chap. 2.14. For as the sufferings of Christ abound in us: so also our consolation a∣boundeth by Christ; and thanks be to God, who al∣waies causeth us to triumph in Christ. Thus you see the truth of the Point, that the work of consolation doth in special manner belong

unto the Holy Ghost: yet for the further clearing of it, there is a Question or two to be answered: There is mention made, Ephes. 1.13, 14. of the seal of the Spirit, and of the earnest of the Spirit: Therefore it may be de∣manded, 1. What is the seal of the Spirit. 2. What is the earnest of the Spirit.

What is the seal of the Spirit? [Quest. 1] for so he is called, Ephes. 4.30. Grieve not the holy Spirit, whereby you are sealed unto the day of redempti∣on: so likewise there is mention made both of the seal, and earnest of the Spirit, 2 Cor. 1.21, 22.

For answer hereunto, [Answ.] to speak properly what I conceive the Scripture to hold forth: I take the seal of the Spirit to be nothing else but the Spirit it self; as the name of Christ is often put for Christ himself: for you shall not read in Scripture, that it is called the seal of the Spirit, but they were sealed by the Spirit; He hath sealed us, and given the earnest of the Spirit in our hearts. 2 Cor. 1.22. So that as the Spirit is the anointment, and the earnest: so he is also the seal: when the Angel mentioned Revel. 7.2. is said to have the seal of the li∣ving God; it is meant of the Spirit.

But, [Quest.] how is the Holy Ghost said to be a seal? and in respect of what workings of his is he so called?

I Answer, [Answ.] There is a threefold respect in which he is called, The seal; and he doth expresse the nature of a seal in them all.

1. First, He doth confirm and ratifie all the gracious promises of God unto the soul, bearing witness in truth and power of them unto the soul, and thereby begetting and

confirming faith in the soul: for the use of the seal is to confirm; and this is the princi∣pal work of the Holy Ghost, to confirm all the promises of God as an authentick seal. There is a place of Scripture, which being a little miss-translated, leadeth (I cannot say into a little) but into a great inconveniency, Ephes. 1.13. In whom after that ye believed, ye were sealed: Calvin is much troubled about it, and so is Piscator: the truth is, it implyeth thus much, that in believing they were sealed; this is the true English of those Greek words: so that it is the Holy Ghost, that comes in eve∣ry promise of grace wherein Jesus Christ is conveyed unto the soul, & he setteth it home, and confirmeth it to the soul, by begetting faith in that grace, and so setteth to his seal that it is true to thee: and hence it is, that the faith which is wrought by the Holy Ghost, is said to be a seal, Joh. 3.33. He that hath received his testimony, hath set to his seal that God is true: so then, the Holy Ghost setteth his seal to it, when he gives us faith; and thus he is the seal, as he doth confirm all the word of Gods grace unto us: and hence it is that faith is called the spirit of faith, 2 Cor. 4.13. Calvin disputes this point at large, when he speaketh touching the authority of the word of God; which though it be none of the most learned, nor elegant of his works; yet I think there be so many plain arguments, that they may convince the most arrogant Atheist: yet to make him believe it you cannot, except the Holy Ghost set in to convince a gain-sayer; for it is the Spirit that gives the seal and confir∣mation

of every word of the Gospel.

And to speak a little more plainly in this point: although the Apostle John (1 Epistle chap. 5. ver. 7, 8.) speaketh of six witnesses, that bear witness unto Jesus Christ; yet you shall finde this to be true, that there are none of all that do set it home unto the soul, but the Holy Ghost only: when the Father beareth witness, he doth it by the Spirit: 1 Cor. 2.9, 10. &c. God revealeth the hidden things of his love unto us by his Spirit, &c. when the Son doth shew us the Father, and so setteth the soul at liberty, and easeth our consciences thereby, The Lord is that Spirit; and where the Spirit of the Lord is, there is liberty: 2 Cor. 3.17. And it is the Spirit that setteth on his own work much more plentifully by the powerfull effi∣cacy of himself upon the soul, Act. 1.8. and for the water, and the bloud, who applyeth them? as for the water of sanctification, it is but a creature, and it is not in the power of any creature to beget faith: for the word of God it self cannot beget faith: can any work of God do it? no, no, it is neither the bloud of justification, nor the water of sanctification that can beger faith, but the Spirit only: o∣therwise you will ever and anon suspect your faith, and your sanctification; and every Christian knows what I say, That if a man have nothing but his works of sanctification to trust unto, they will fail him, unless the Spirit of God do breathe in them, & testifie the Lords acceptance of you: All the works of creation though they may convince my judgement that there is a God, yet they cannot beget

lively faith in me, unless the Holy Ghost set in with them; for the word of God cannot do it, no nor the Sacraments, though they be seals: but when are they seals? only then when the Holy Ghost is conveyed in them; and therefore we see why the Holy Ghost is called a seal, because he doth confirm our faith in the works, and word of God.

You will say, But may not a soul comfort himself, in the former experiences of Gods mercy? True, but the Holy Ghost must then breathe in them; and his work it is also to bring them to remembrance, Joh. 14.26. if he will reveal his loving kindness in these foot∣steps of his grace, then they do come in to confirm your faith, otherwise both word and works are dead, unlesse the Spirit of God breathe in them: he it is that revealeth free grace, justifying the ungodly, and afterward will let you know the works of your sanctification: he teacheth, and none like him: 1 Joh. 2.20, 27. You have an unction from the holy One, and ye know all things, &c. and in this respect e∣very Christian is a sealed one of God, more or less: when as the Angel was sent to set the seal of God upon his servants, Revel. 7.2; 3. he did not leave out weak Christians doubt∣less, but did seal all the servants of God. Christ is careful to keep his weak servants from inundations of evil, as well as others: so in Ezek. 9.4. The mark of God is set upon all, that mourn for the sins of the times: therefore in some work of this seal, the Holy Ghost is not wanting to seal all believers; otherwise thou couldest not believe, that the Father hath

drawn thee to Christ, unless the Lord had revealed it; nor couldest thou believe, that the Father is thy Father, unless the Holy Ghost hath sealed thee; thou canst not know that thy faith is accepted of God, that thy sanctifi∣cation is in truth, unless the Spirit of God do clear up these things unto thy soul: though thou hadst many promises before thee, yet un∣less the Lord by his Spirit apply them, thou canst not see thy right in them.

But is not that my sin? [Object.]

It is your sin; [Answ.] but it is such a sin, as the power of the creature cannot help you out of: for unless the Lord be pleased to discover Je∣sus Christ unto you, and your faith in him, and your deriving of your works from him; you will neither know your justification, nor your sanctification to be true: therefore there is e∣ver a sealing work of Gods Spirit upon the souls of his Saints, though this may be done before the Holy Ghost come to seal you in his own proper work; for you have many graci∣ous workings of God about you, before he come to seal his own work in your soul.

2. The second work of the Spirit, in re∣spect whereof he is called a seal, is his ingra∣ving the likeness of Jesus Christ upon the soul; for the Lord hath predestinated us to be confor∣med unto the image of his Son, Rom. 8.29. and how come we to be so conformed? even by the Spirit of God, who writeth (as it were) Je∣sus Christ in our hearts, as with the finger of the living God; and hence Christ is formed in us, Gal. 4.19. and this image of Christ the Holy Ghost writeth in us, by making us

conformable unto the death, and resurrection of Christ; and unto that end, he doth breathe in both the Sacraments, Rom. 6.4, 5, 6. for he is both a Spirit of mortification, and vivificati∣on, so as that through him we do not onely finde sin mortified, but do live by the faith of the Son of God; and the Spirit it is that doth preserve these gifts, and acteth, and stirreth up our faith to look unto Christ: this is another use of the seal, not only to confirm, but to con∣form; so that of his fulness we all receive grace for grace, Joh. 1.16. and we live, yet not we, but Christ liveth in us; and this seal the Holy Ghost doth set on more or less in every Chri∣stian, but in his own proper work he doth it with more power.

3. The third work, whereby the Holy Ghost doth express the nature of a seal, is in distin∣guishing the Saints from other men, Rev. 7.2, 3. the servants of God were sealed, and in sealing them he doth conceal them, as a seal doth, so that the world knows them not, Joh. 14.17. and 1 Joh. 3.1. we are called the sons of God, therefore the world knows us not, &c. and the more the Spirit doth distinguish a man from the wicked of the world, the less they do discern him to be a gracious man; the more lively grace is, the more it is hidden from the world: as men grow more in godli∣ness, so they grow more and more to be su∣spected by the world this is sealing work, to distinguish, and yet to conceal: these things doth the Spirit of God, as a seal upon the hearts and consciences of his people; he be∣getteth and confirmeth all their faith, more or

less; he doth conform them to the image of Christ more or less; he doth also conceal, and distinguish them from the world.

The second Question needful for the clea∣ring of this point, [Quest. 2] is, How is the Holy Ghost an earnest?

For Answer, [Answ.] He is called an earnest in two respects. 1. First, As he bindeth the bar∣gain between God and the soul; he doth con∣firm all the promises of God to us, and fasten∣eth them upon our hearts, and settleth our hearts with an unmovable faith: God having given us his Spirit, doth give us all in him, for he bindeth our union with Christ, and our relation to the Father; the Covenant of Gods grace unto us, and us unto it; the Gospel to us, and us unto the Gospel.

2. Secondly, He is an earnest, as he is the first fruits of the payment: if a man give a pledge, he meaneth to take his pledge again: but if he gives money in earnest, he meaneth not to take that again, for it is part of the pay∣ment, and the whole is but a greater payment of the same kinde: so in like manner, what is all our inheritance? surely a fulness of the fruition of God the Father, and of Jesus Christ, and of the blessed Spirit of God; this is all our inheritance that we look for in another world: Eph. 1.14. He is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory: here we have but a little portion of the Spirit, a little earnest-pe∣ny; but this little portion is an assurance unto us, that he will make it up, until we be able to receive no more.

Now for Application of this Point; [Use 1] let it first teach us, how to speak of the seal of the Spirit, all those that desire to speak the lan∣guage of Canaan: no man hath part in Christ, but he hath the seal of the Spirit also; for if the Holy Ghost had not given thee Christ in this or that promise, thou couldest never have believed it. True it is indeed, there are ma∣ny Christians, yea, and sealed Christians, which are not sealed with the proper work of the Spirit, I mean with that full consolation, and universal conformity to Gods image; every Christian hath not received that measure of power; but every Christian waiteth for it, and is sealed by the blessed Spirit, having set home some word of Gods grace, wherein Jesus Christ is brought unto the soul.

In the second place, [Use 2] let it teach us thus much; that it will come short of bringing us unto Christ, if we lay claim to a promise of God by any work of grace, such as we can have before we have the seal of the Spirit; I mean such a work of the Spirit, as wherein he doth come in with power upon the soul, above the power of the word and works of God; for they are both creatures: and unless the Lord come in with his immediate power, above the power of any Ordinance, all that you have received amounteth not to the faith of Gods e∣lect; and unless it be the Spirit of God that enlighteneth, we have received no saving light; and when he doth come to seal up Jesus Christ unto our souls, he ever speaketh in some promise of the free grace of God; for the Lord justifieth no man upon an imperfect

righteousness, but in that work doth ever de∣clare himself to be just, and a justifier of him that is of the faith of Jesus; Rom. 3.26. there∣fore seeing in this work, he sitteth upon a throne to declare his own righteousness, there is no place now for our righteousness to ap∣pear; hence it is, that if he justifie, it is freely by his grace, Rom. 3.23. thus God dealt with Abraham, when he shewed him the innume∣rable stars of heaven, and told him, So shall thy seed be; He believed God, and it was im∣puted to him for righteousness, Gen. 15.5. it was the free grace of God, which he menti∣oneth unto him. But suppose the Lord should reveal a work unto you (as a work there is in e∣very soul that is justified) if you should see any work in your soul, yet unless the Spirit of God should above the power of the work breathe in it, it is not possible that it should beget a Di∣vine Faith; it is only the work of the Spirit of God: it is he also that shews you your accep∣tance with God, and that manifesteth your sanctification, and makes it a sign unto you of your justification; otherwise neither word, nor work can set on a promise; with power up∣on the soul, until the Holy Ghost confirm it; it is his immediate work.

What then? [Object.] doth the Spirit do this imme∣diately without the word?

No: [Answ.] if he speak peace unto the soul, he e∣ver doth it in some word of promise; and if he testifie our acceptance, it is in some word; and in that respect, it is mediate: but he doth set on a power above the word, and in that respect I call it immediate: and therefore if a

man shall seek to hammer out any thing by his own knowledge, though he may add to his knowledge, yet he can do nothing to the begetting of faith, unless the Lord come in by a power above the word: and when he doth speak in any word of his grace, he doth not in the first place speak to you of your own righteousness; but first convinceth you, that you are a chief sinner: as when he said to Saul, Why persecutest thou me? when he sends his Spirit, it is first to convince the world of sin, (Joh. 16.8, 9, &c.) and what? of your sanctificati∣on, next? no, of your justification next; he will convince the world of righteousness; that is, of his righteousness; and afterward of judge∣ment: and that is sometimes put for sanctifi∣cation, Mat. 12.20. A bruised reed shall he not break, and smoaking flax shall he not quench, un∣til he bring forth judgement into victory. But it is the Spirit that doth all this, and therefore let not men deceive themselves in any con∣clusions that they can make; for their enligh∣tened conscience is but a creature; and unless the Lord come in with a greater light, then your conscience will afford you, all will be but lost work unto your souls; you will build but castles in the air, which in time of temp∣tation will vanish away.

In the third place, [Use 3] this may teach all the servants of God, that have received in any measure the first fruits of the Spirit, to know, that they have received an earnest of an e∣verlasting possession; that Spirit will never leave you till you become a full vessel, and running over: if he have given you one pro∣mise,

he will give you more; and if he have given you Christ, he will with him give you all things else.

In the fourth and last place; [Use 4] it may teach us, That if we have received Christ, and our hope be in him, never to rest until we do more fully and clearly see that the Lord is our God; until the Holy Ghost do fill your hearts with more power, and stamp more of the image of Christ in you: grow more and more sensible how dead and insufficient you are unto any thing that is good: be meek, and lowly in heart; think meanly of your selves: you cannot pray, you cannot preach, you cannot of your selves perform any Chri∣stian duty; it is Christ that must work all our works for us: know therefore, that if you be lively and active, it is because your life is hid with Christ in God; he it is that stirreth up your faith to look up unto Christ, to expect all help from his hand. Sometimes you must look to be severed from the world; and the more clear the truths of God are unto you, the more they are hidden from the world; for if a man cannot look upon a candle, how shall he look upon a torch? and much less upon the shining Sun. Therefore it beho∣veth all the servants of God, to grow up in the power of God, and the strength of his might; not holding forth insolency of Spirit, nor un∣charitable censoriousness; such things are far off from expressing the Spirit of Christ; but it is the part of the servants of Christ, to be faithful, meck, lowly, humble, and couragious in the waies of the Lord; and when you have

done all, be contented to be counted the off∣scouring of the world; as 1 Cor. 4.9. for it must be the part of all that fear God, to take heed that you give none occasion to any to speak evil of us: for if we do consider the great hope of our calling, how should it cast holy shame upon our faces, that we walk so unworthy of our calling! for if there be any work of God upon our hearts, it is no tran∣sient work: if God begin, He will perfect until the day of Christ: the work of grace is an un∣cessant work; but as in the first creation, the Spirit of God hatched upon the face of the wa∣ters, till the work of Creation was perfected: so doth the Lord by his Spirit in his Saints; he doth not leave hatching in their hearts till he hath separated light from darkness, and made every thing fruitful in the soul. We must not rest therefore in former weak beginnings; but if we be born of God, and under a Cove∣nant of grace, we must look to grow up in all well pleasing unto God, that we may not be strangers to any of all the heavenly works of the grace of God, but that we may grow up to abound in fruitfulness in them all.

Thus having explained, * 1.2 how the Lord gives himself in a Covenant of grace unto Abraham, and to his seed; we now come un∣to the second part of the Doctrine; which is, that he received Abraham and his seed to be a peculiar people unto himself; which although we have spoken somewhat unto in the open∣ing of the point, let us further premise these three things, before we come to the Use of it.

1. First, That the Lord did take Abraham, and his seed to be a peculiar people unto him∣self.

2. Secondly, How did he so take them to be his people?

3. Thirdly, Who are meant by those, whom he did so take, to make them a peculiar people un∣to himself?

1. For the first of these, That he did so take Abraham and his seed, &c. we finde it plain in Deut. 7.6, 7, 8. The Lord thy God hath chosen thee, to be a special people unto himself, &c. and ver. 8. Because the Lord loved you, and because he would keep the oath, which he had sworn unto your fathers. The like we read in 2 Sam. 7.23, 24. Thou hast confirmed to thy self thy people Israel, to be a people unto thee for ever; and thou Lord, art become their God: and this mercy doth he magnifie toward them, when they had no thoughts of him; but as he sometimes called his Apostles, when they were mending their nets: so he called his people Is∣rael, when they were making bricks in Aegypt, then he said to Pharaoh, Let my people go; and again, If thou slay my son, my first born, I will stay thy son, thy first born; and as he sometime took Abraham himself out of Caldea: so he took his seed out of Egypt, that they might serve him in the Wilderness.

Now secondly, [Quest. 2] If you shall ask, how the Lord called them?

I answer, [Answ.] chiefly two waies.

1. First, By solemn outward Covenant; and that partly in the loyns of Abraham; and part∣ly in mount Sinai; and yet more solemnly in

the plains of Moab, Deut. 29. for that was a Covenant of Grace wherein the Lord promised to circumcise their heart, and the heart of their seed. Deut. 30.6.

2. And secondly, In one word, by this Co∣venant he doth draw them into union with him∣self, and with his Son: from whence it comes to pass, that we have communion with him, both relative, in adoption, and justification; and positive, in sanctification, and in fulness of time, perfect glorification.

In the third place, [Quest. 3] What is meant by A∣braham, and his seed? doth God call all the seed of Abraham into a Covenant of grace with himself?

The answer is shortly this, [Answ.] Abraham doth here principally stand as the father of the faith∣ful, and so received Circumcision as the Father of the faithful, not only of such as were Cir∣cumcised, but also of such as were uncircum∣cised The Covenant he received when he was uncircumcised; and the seal when he was cir∣cumcised, that he might be the father of the faith∣ful among Jewes and Gentiles: and all the Jewes are not the seed of Abraham, but the children of the promise are counted for the seed; for they are the seed unto whom the promises are made; and he saith it not, Unto thy seeds, as of many: but, To thy seed, as of one, even Christ, Gal. 3.16. so that unto Christ, and un∣to all those that have the seed of Christ in them, is this Covenant made.

You will say unto me, [Object.] But is it made unto the carnal seed also? have they no portion in the Covenant of grace; was not Ishmael cir∣cumcised

as well as Isaac? and is it not said, Unto them were committed the covenants of God? Rom. 9.4. so that both the Covenants were committed to them that fell away from God: and hath not God said to those that were cir∣cumcised, Though Moses and Samuel stood be∣fore me, yet my mind could not be towards this people? and the Lord rejecteth them, Jer. 15.1. and 6. ult. and 7.29. and yet, these (whom God rejecteth) were made partakers of the seal of the Covenant: would God call them to the seal, and not to the Covenant? would he call them to prophane the Covenant? the point is weighty: shortly and plainly to speak something to it.

1. First, they had their part in the Cove∣nant of Grace: this they had, that they were all called to the solemn receiving of the cove∣nant, Deut. 29.10. to 15. Ye all stand this day before the Lord your God, &c. that thou should∣est enter into covenant with the Lord thy God, &c. this was the Covenant of grace: now thus far are all the carnal seed of Christian Pa∣rents, called into the outward fellowship of the Covenant.

But why would God call them to the out∣ward fellowship of the covenant, [Object.] and seal of it, and mean while not give them the blessing, and kernel of the Covenant? this is weighty, and considerable; how it standeth with the faithfulness of God.

For answer, [Answ.] The Blessings of the Covenant are not far from them: for there are two sorts of blessings. Some do consist in the outward letter of the Ordinances; the Gospel of grace,

the Sacraments, and seals of it; and sundry common gifts of the Spirit that are plentifully dispensed in the fellowship of the Church; besides a liberal and bountiful use of the crea∣tures; for they are all serviceable to the Peo∣ple of God: and all these things do flow from the Covenant of grace, which God hath made with their Fathers. When as Abraham had understood that God would establish the Govenant with Isaac, and thereupon made a sad prayer unto God, that Ishmael might live in his sight, Gen. 18.18, 20. the Lord answer∣eth him; As for Ishmael, I have heard thee; be∣hold, I have blessed him, and will make him fruit∣ful, &c. and (which is wonderful) he had the liberty of all the Ordinances until he cut himself off from them. Unto this Covenant belong those gifts, which the Lord bestows on men from the bloud of Christ, Heb. 10.29. so that it is not a meer blank, for by it here are sundry spiritual, and outward blessings; the patience and bounty of God is abundantly poured out upon the carnal seed of Christian Parents, as in the wilderness, when the displeasure of God was ready to kindle against that carnal gene∣ration, and he was ready to cut them off; he remembred the covenant of his mercy to Abraham, and oft times spared them: so that if you see much patience extended to the children of Christian Parents, and many gifts bestowed upon them, whereby they become very ser∣viceable sometimes in the Commonwealth, sometimes in the Church; know, that all these things spring from the Covenant of God with their Fathers.

I, [Object.] but if the very life and kernel of the bles∣sing be wanting; if Ishmael do not live in Jesus Christ, what will all these blessings do him good? will they not aggravate his dam∣nation?

For answer, [Answ.] minde you this, that the Lord may be justified; he doth not only call them to Church liberty, and fellowship; nor only be∣stow upon them sundry gifts of grace, and great bounties, and manifold preservation from evil: but likewise he doth offer them the sure mercies of David: for so God doth distinguish the sure mercies of the Covenant, Isai. 55.3. Encline your ear, and come unto me; hearken, and your soul shall live, and I will make an e∣verlasting covenant with you, even the sure mer∣cies of David: wherein you see the Lord put∣teth it upon such terms, that if the soul come not by it, it is because he would not: not that any can come when they will, as by the power of their own will; but this the Lord will leave upon the children of Christian Parents, that they shall not say, that God forsook them, until they have forsaken him; and that, when there lay no necessity upon them, but voluntarily they did despise the grace of the Covenant: for do but observe the causes wherefore the Lord hath discovenanted the children of gracious Parents.

1. The first that ever fell off from the Co∣venant of grace made with Abraham, it was Ishmael: and what was the ground of it? he mocked Isaac, Gen. 21.9, 10. what mocking was it? in regard of humane frailty? no, no; it was a plain persecution, and that implies

such a persecution as was cast upon him in re∣spect of the Covenant of grace made with him; as if he should say, Here is the child of promise! or the like, insomuch that Sarah could not endure he should tarry any longer in the house; for this was not humane frailty, but hu∣mane insolency against the Covenant; whereas happy he, if he might have fallen under the wing of it.

2. The second that you read of, who fell from the Covenant, fell not upon those terms; but the love of worldly sensual blessings did choak the affections of Esau toward the Cove∣nant of grace, which was the chief blessing of the first born in the days of Abraham and I∣saac; but he coming in hungry, selleth his birthright for a mess of red pottage, Gen. 25.31. &c. Thus Esau despised his birthright: so this sort of children despise the grace of God, not out of a malicious frame of spirit, but they are choaked with the cares of this world; and the best seed that was sown in them, be∣comes unfruitful: and this is the case of all the good husbands of the world that despise the Covenant of grace; for when once a man is taken up with the profits and pleasures of this life, he then cares not a rush for the Cove∣nant of grace: mount Sion is not now com∣modious for him, so prophanely do they under∣value the Covenant of grace in comparison of sensual lusts: and do men thus fall from the Covenant of grace, because it is a duty a∣bove the power of nature? no, no, the very common gifts they had, might have restrai∣ned the one of these from mocking, and the

other from selling his birthright for a mess of pottage: it is evident that the children of Christian Parents, when as they come to fall off from God, they do not fall upon such things as they are not able to prevent: but either they scorn and persecute the things of God, or else they prefer sensual lusts before them.

3. A third way, whereby the children of Chri∣stian Parents fall from the Covenant of grace, is a self-confident cleaving unto those gifts of grace, which by the Covenant they have re∣ceived: besides these causes of their falling from the Covenant of grace, I have observed no more in Scripture, nor have I found any more in mine own experience. When men are invested with many spiritual blessings; sweetly indowed with many sprinklings of the bloud of the Covenant, whereby they come to be great in knowledge, and sometime excel in a spirit of prayer, and some are good at one thing, and some at another; and being full of such gifts, it may easily come to pass that they may grow so confident of these, that they will not subject themselves unto the righte∣ousness of God in Christ Jesus. And this was the rejection of the whole house of Israel, Rom. 10.3. They being ignorant of Gods righ∣teousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God: and hence the Cove∣nant of grace is unto them turned into a Cove∣nant of works; they are now become the chil∣dren of the bond-woman, and not the children of the free-woman: for they that have their

faith in themselves, and not in Christ, they fall under a Covenant of works. So that (minde you) the Lord is just and righteous in all these his dispensations.

I said before, God did receive Abraham and his seed into this Covenant: I mean the faithful seed; and they are received into the second sort of blessings of the Covenant, which are truly saving: for the Lord receives them into inward fellowship with his Son, so as that they shall be justified, sanctified, and glo∣rified. But are the carnal seed then rejected? no, but they partake in many bounties of God, and grow up and live in his sight; what? in the enjoyment of outward blessings only? no, of spiritual blessings also: I, but the Lord gives them not the spiritual bles∣sing of saving grace by the Covenant: doth he not? and why is it? not because he doth not offer it to them: but because they fall off from it upon such terms, wherein there lay no necessity upon them, that they should so fall off: Ishamel needed not have mocked I∣saac; Esau needed not have sold his birth∣right for a mess of pottage: never let them pretend the necessity of corrupt nature; corrupt na∣ture putteth no such necessity upon us, to sell away such blessings upon such terms. And for others that trusted in their own righteousness, had not the Lord convinced them, that it was not their own righteousness that could save them? did not David say, If thou Lord mark iniquity, Lord who shall stand? Psal. 130.3. and in thy sight shall no flesh living be justified, Psal. 143.2. so that, it is not the blindness of

mans nature that excuseth, but this flows from a malignant, and affected self-confidence; therefore now they are justly disinherited: for the Jewes were not rejected until it was made plain to them, that their righteousness would not stand before the Lord; therefore saith the Apostle, Act. 13.46. It was necessary that the word of God should first have been spoken un∣to you; but seeing you put it from you, &c. and he had said before, They contradicted and blasphe∣med; and why was it necessary that the word should be spoken unto them? truly, that God might be faithful in his Covenant; for if all the children of Christian Parents, may not have liberty in the means of grace, then the Lord should be wanting to his Covenant: so that if they be Jewes by nature, the Lord is bound by Covenant, that they shall not for want of means perish; nor upon such grounds as are far above the nature of creatures to reach un∣to: for though it be above the power of the creature to repent and believe, yet it is not a∣bove the power of nature to abstain from pro∣phaneness and malignity, and such strong con∣fidence in their legal righteousness; therefore doth he call them to Church-priviledges, and common gifts and graces, things that are above the power of nature to reach unto: and he doth also preserve them from many evils, and tenders unto them the sure mercies of the Cove∣nant: but if they will maligne it, and cast it behind their backs, and choose other things before it; such degenerate children of godly Parents, their bloud shall be upon their own heads.

The Use hereof in the first place, [Use 1] may serve to justifie the righteousness of God, in the con∣fusion of the children of Christian Parents: if thou seest any child of the godly perish, write upon him, He is either a persecutor, or a world∣ling, or a presumptuous hypocrite; otherwise he had been an heir of grace: The spirit of God dealeth fairly, and sweetly, and comfortably with them: whence it is that they are oft∣times sweetly trimmed up with many good gifts and parts, that you would wonder to see how forward and dexterous they are in their places; and how comes this? is it not from the faithfulnesse of Gods Covenant, that we might see and say, That on Gods part there was no want unto his salvation, but it was his own ungracious gracelessnesse, that cast off grace in the means of it? let Ishmael perish, and Esau perish, and all civil justiciaries pe∣rish; and their bloud will be upon their own heads, the Lord and his Throne is guiltless; it's not for want of grace offered unto them: for though he had not purposed to save them meerly of grace; yet he meant to let them see, that he did not only deal justly with them, but also graciously in some kinde. What a warning should this be to the children of god∣ly Parents! take heed what you do; Ishmael had a godly Father, and Esau both godly Fa∣ther and Mother; therefore blesse not your selves in that. Take heed also that you rush not upon another rock: for you will be ready to say, Notwithstanding the fair Covenant, which I am under, I cannot have grace unless God work it in me: stand not with God upon

those terms; for either God will bring you home unto himself, or else you shall fall up∣on such terms, as that God will take you by the throat one day, and make it appear that you did forsake the Covenant of grace, upon such grounds, as many a Reprobate in Hell would never have parted with it upon the like: either you do maligne the grace of God, or are prophane, or else you stand upon your own righteousness, and stablish that; and then your heart begins to rise against your Pa∣rents: and you think your self wiser then se∣ven men that can render a reason; or if you break not out upon these terms, then you will begin to see that God hath enlightened your minde, and to seise upon your heart; and then you see that you can do something, you can pray, and you can hear with profit, and the like: and hereupon you come to build an undoubted hope of salvation; you believe upon this, that your soul is wrapped up in a bundle of life and peace: and if any man come to shake your foundation, you are like a stone-wall that beateth back all: therefore if thus you fall off, the Lord and his throne is guiltless, and you are justly miserable: it is the bloud of the Covenant that did sanctifie you; but it will not save you, because you did not look to be justified by it: so that as you have despised the Covenant of God, you are now cut off from the saving fellowship of it, which else the Lord had called you to enjoy. It was not the Jewes crucifying the Lord of life and glory in their ignorance, that cut them off from God; for notwithstanding that, Christ

prayed for them, Luk. 23.34. Father, forgive them, they know not what they do: but when they grow malignant, and despise, and contra∣dict, and blaspheme, Act. 13.40, 45, 46. and put off from them the word of life, now they are cast off. Therefore let all the children of Christian Parents understand it, and the dan∣ger of it; do not think that you shall be sa∣ved, because you are the children of Christi∣an Parents, but take heed of scorning of Reli∣gion, and of high-prizing the world: and if you be forward in spiritual gifts, take heed of blessing your selves in them: for if you have any thing of your own to build upon, you will in time tread under foot the bloud of the Son of God, wherewith you were sanctified, if you be not justified by it: work out therefore your salvation with fear and trembling; otherwise by one means or other you will fall off from God, upon such base and unworthy terms, whereby it will appear that the Lord is just in rejecting you, and you justly left in a state of perdition.

You will say, [Object.] But what shall we think of Infants?

Peter Martyr saith, [Answ.] If they die when they are Infants, they are certainly saved. I can∣not say it so fully, nor have I any thing a∣gainst it: this I can say, That they are holy, for so saith the Scripture, and therefore they are in the Covenant generally: sometimes Pa∣rents may cut off the free passage of their Ca∣venant from their seed: though God give them one child and another, they are not greatly sensible what need the poor Infant

standeth in of a Covenant of grace; they do not believe for their children, nor humble themselves in respect of them; and then no wonder if the child miscarry through the unbelief of his Parents. Otherwise I do not know whether ever God reject any upon o∣ther grounds, then what we have alredy laid down.

In the second place, [Use 2] for Use, It teacheth all the servants of God, that are under the Cove∣nant, to be careful to bring up their children under the wing of the Covenant: it may be some of you have sold away great estates from them; these were but the appurtenances of the birth-right: but if you have parted with great inheritances for the liberty of the Ordinances, you do your children no wrong: for as ever you desire that they may have a share in the Covenant, bring them under the Ordinances of the Covenant, for faith comes by hearing, Rom. 10.17. Received you the Spirit by the works of the law, or by the hearing of faith? Gal. 3.2. and this is the door of the Covenant, Jesus Christ believed on, Joh. 10.7, 9. Act. 14.27. therefore whatsoever inheri∣tances you sell, if it were the inheritance of a Kingdom, bring them to the Ordinances of God, if they cannot be brought to them: and so you have done your part; and then if your childrens blood be upon their own heads, through their own forsaking of the Cove∣nant, the Lord is guiltless, and his Covenant guiltless; they have forseited their birth-right, which is not to be bought again for many worlds.

In the third place, seeing that, [Use 3] as the Lord receives the faithful seed of Abraham into the Covenant of his grace, and in like manner taketh not only you, but all of yours by vertue of the Covenant: and seeing that the Lord doth in giving himself, give us all his Per∣sons, Attributes, Ordinances, Providences; for he is the Lord of hosts, and therefore all that is Gods is ours also: It will follow semblably, that we must be as God is, and our children as his children; and our servants as his servants; and our wits, and parts, and authority, and power, and times, must all be for God, and not for our selves: moreover, all that is in our Churches is for God, Cant. 7. ult. At our gates are all manner of pleasant fruits both new and old, which I have laid up for thee, O my be∣loved.

Now from hence two things follow,

1. First, Here is a ground for family-du∣ties; for if all that I have must be the Lords (for he takes me as he gives himself) then it is for us to give up all our relations unto him, as much as lies in us: we can do nothing but set them before the Lord; but it will be requi∣site that we should constrain them to duty, pray with our children and servants, teach them the will of God; restrain them from wickedness: I know Abraham, saith the Lord, That he will command his children, and his hous∣hold after him, and they shall keep the way of the Lord, &c. Gen. 18.18. and the Lord commandeth Parents to bring up their chil∣dren in the nurture and admonition of the Lord, Ephes. 6.4. we must therefore teach them

to know the God of their Fathers, as David, 1 Chron. 28.9. And thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing minde, &c. and so old Lois and Eunice were care∣ful to train up Timothy in the knowledge of the Scriptures from a child: this the Lord re∣quireth of us; as ever we look to have right in his Son, he will have right in our sons: if we have right in his Spirit, he hath right in our spirit; if you have any right in his servants, he hath right in your servants: and therefore use the means to draw them home to him, and leave the blessing unto the Lord: but if Parents be watchless in conveying the blessing to their children, and children careless in re∣ceiving it; God is faithful, and his Co∣venant faithful, though they fall short of it.

2. Secondly, This also follows, that as God betrusteth us with any gifts, or parts, or talents; with honour, wealth, health, strength, beauty, liberty, or what else soever: if the Lord have given us any blessing, it is wohlly his, for we must be unto God, as we would have him be unto us; and therefore the Lord took it unkindly from his people, Hos. 2.8. That the corne, and wine, and oyl, and silver, and gold, which he had given them, they prepared for Baal. Israel is an empty vine, when he bringeth forth fruit unto himself, Hos. 10.1. so likewise he taketh it ill, Ezek. 16.20, 21. that they took his sons, and his daughters, and sacrified them unto Moloch: so sometimes men count it a gentile thing to train up their

children to idleness, and other vanities; where∣as in truth it is as if they trained them up to Moloch: and this the Lord doth abhor, and will sadly require it in his own time. If therefore we must give up our selves and ours unto God; then here is a foundation for family-duties, and also to improve our selves, and all that we have, wholly to advance the glory of the grace of God in Jesus Christ: else we pluck asunder the Covenant of grace.

In the fourth place, [Use 4] If the Lord in this Covenant receive us to be a peculiar people unto himself, something we are to learn in the manner of the performance of all holy duties; for as we are still to be doing in the use of means to help our knowledge, and faith; so in all let us still be expecting from the Lord to lay hold upon us and ours, and to receive us: for our hope standeth more in Gods re∣ceiving us, then in our giving our selves unto him; rest not therefore in all the good means that you use, for that will not hold unless the Lord be pleased to receive us, and ours. Joh. 6.37. All that the Father gives me, shall come unto me: so that unless the Lord give our children to his Son, though we devote them to him, it is a question whether he will take them or no: look we up therefore unto the Lord, that he may take them graciously unto himself: the Prophet exhorteth Israel to re∣turn unto the Lord, Hos. 14.1, 2. But how shall they return? not unless the Lord take away their iniquity, and receive them graciously; and thus the Propher teacheth them to pray: so that they do not stand upon their own re∣formations,

nor look to this and that which they can do; no, no, take with you words, and say, Take thou away our iniquity; otherwise we shall never get it out: he also must receive us graciously, and so shall we render unto him our selves, and all that we can do. This is the way of the Covenant of grace; whatsoever duties the Lord requireth to be done on our parts, let us look unto him in all to receive us and ours, otherwise we and ours shall soon turn our backs upon God, and upon his Co∣venant which he hath so graciously invited us unto in Jesus Christ.

We now come to the third and last Branch of the Doctrine; * 1.3 which is, That the Lord took the chief of Abrahams seed, the Lord Jesus Christ, to be the mediator and surety of the Covenant between God and Abraham: this is expressed, Gal. 3.16. To Abraham and his seed were the promises made: he saith not, And to his seeds, as of many, but as of one, And to thy seed, which is Christ: so that he is the chiefest of the seed with whom the Covenant is established, as also the Prophet Isaiah testifieth, chap. 42.6. and 49.8. I will give thee for a covenant of the peo∣ple, and a light of the Gentiles, &c. and the A∣postle speaketh fully, when he saith, Heb. 8.6. that he is the mediator of a better covenant: and a surety of the Covenant. Heb. 7.22. Christ is therefore the chiefest of the seed, and the Mediatour and Surety of the Cove∣nant.

Now a Mediatour he is between both par∣ties; partly in respect of his person, and part∣ly in respect of his Office.

1. In respect of his person, as he is God and man, he is a fit person to be the ground of our union with God, and to maintain our communion with him: for what is a Mediator? but a middle person to bring two persons, that are at difference into one? now Christ as he is God-man, is most fit for this work.

1. First, To be the ground of our Union: for being God-man, he hath united both the dif∣fering natures into one; so he is a middle person, and fit to be the foundation of our uni∣on, and therefore he is called Immanuel, Isa. 7.14. That is, God with us.

2. Secondly, By his person he is fit to main∣tain our communion; and there are two things requisite unto that:

1. First, The removal of all offences; and Christ is most fit for that: for as he is the ••on of man, he is most fit to suffer all punishment due unto sin; and therefore as man he became sin for us, that we might become the righteousness of God in him, 2 Cor. 5. ult. And as he is God, so he is fit to overcome sin, and to prevail against the wrath of God.

2. Secondly, He is fit to communicate all the good things of God unto us: as God, he is fit to bestow upon us all spiritual comforts, and heavenly gifts and blessings: as man, he knows what is most fit for the spirit of man, and so he is fit to communicate unto us all the good things of God: he hath suffered him∣self, and hath been tempted, and so he is fit to succour such as are tempted, Heb. 2.17, 18. thus he is a fit Mediatour in regard of his Person.

2. Secondly, He is fit to be a Mediatour in respect of his Offices; he is a Priest, a Prophet, and a King; and in all these Offices he doth properly, and lively exercise the Office of a Mediatour.

1. First, As a Priest, He doth offer Sa∣crifice for us, Heb. 9.12. even himself, Heb. 10.10. He gives his life a ransom for many, Mat. 20.28. and he doth not only thus give all this, but apply it also unto us, as it be∣longs unto a Mediator for to do. And as a Priest, he doth sit at Gods right hand, and makes intercession for us, Rom. 8.34. and if any man man sin, we have an advocate with the Father, which is Christ the righteous; by him God re∣concileth the world unto himself, 2 Cor. 5.19. thus he taketh away the sins of the world, Joh. 1.29. and becomes a propitiation for us, Rom. 3.24, 25. these things he doth, as he is a Priest.

2. Secondly, As he is a Prophet, he teach∣eth us all things, Acts 3.22. whatsoever things he hath done and suffered for us, those things as a Prophet he teacheth us.

3. Thirdly, As a King, he doth apply all this grace unto us, subduing us by his Spirit unto himself, and all the creatures unto us. God by him as a Mediator, doth bring us on ef∣fectually unto himself, by the mighty pow∣er of his Word and Spirit, and keepeth us with himself in spotless communion unto his heavenly kingdom These Offices give him power and authority to do it, as also faithful∣ness, and mercy, according unto his tender compassion on our necessities. Thus we see

how the Lord Jesus is a Mediatour.

In particular, he is a Mediatour of the Co∣venant between God and us, and that in a threefold respect.

1. First, Because he is the Messenger of the Covenant: thus he is called, Mal. 3.1. he did first publish it unto our first Parents, Gen. 3.15. and unto Abraham, and by all the holy Prophets, and in the daies of his flesh, and by the Apostles, and their successours, unto the end of the world.

2. Secondly, He is called the Mediatour of the Covenant, as he doth ratifie and con∣firm the Covenant by a threefold seal.

1. First, By his bloud: for a Testament is confirmed by the death of him that made it, Heb. 9.15, 16, 17. he is the mediatour of the new testament, that by means of death, &c. that they which are called, might receive the promise of eternal inheritance. He made it sure on Gods part, and on our parts he doth seal it up with his bloud, that it might be confirmed unto all Generations: and as no man altereth a Te∣stament after a Testatours death, so this is un∣alterable.

2. Secondly, As he hath confirmed it by his bloud, so also by his Spirit, Ephes. 1.13, 14. &c. 4.30. Grieve not the holy Spirit, whereby you are sealed to the day of redemption: Christ is the Angel that ascended out of the East, ha∣ving the seal of the living God, Rev. 7.2, 3. And look as it was the manner of the Priest of old, to sprinkle the bloud of the Covenant upon the book of the law, and upon the people: so doth the Lord Jesus besprinkle us, and that

which is taught us, with his bloud and Spirit, and thereby begetteth the experience of the savour of God in our hearts, and sealeth it up unto us.

3. Thirdly, He doth seal it by the seals of the Covenant, which are Baptism, and the Lords Supper: so it is here said, He gave him the covenant of circumcision, which was a seal of the righteousness of faith; instead whereof he hath given us Baptism. And by the Lords Supper he sealeth it; for that is the bloud of the new Testament, Mat 26.28. by all these means he doth confirm the Covenant, Dan. 7.27.

3. Thirdly, He is not only the Publisher, and confirmer, but also the Prince, and Head of it; for you shall see that in all Covenants there are some that are Princes of the Cove∣nant, as we read, Dan. 11.22. where speaking of the league between Egypt and Assyria, he makes mention of the Princes of the Covenant. So in this respect the Lord Jesus is called the Covenant it self: Isai. 42.6.49, 8. as being the Head and Prince of it; and that implyeth two or three things:

1. First, If he be the Prince of the Cove∣nant, then all the Covenant is first made with him, Gal 3.16. To Abraham, and to his seed, e∣ven unto Christ: and to the Church his mystical body in him, and under him; and therefore all the promises are in him yea, and in him amen••: 2 Cor. 1.20. that is to say, all the Promises, and all their conditions are fulfilled in him; as he saith, It behoveth us to fulfil all righteous∣ness. Mat. 3.15.

2. Secondly, He doth inherit the blessings of the Covenant, so far as his blessed nature is capable of them; he hath received the crown of inheritance of all the blessings both of this life and of another, Mat. 28.18. he sitteth at Gods right hand; having led captivity cap∣tive, he treadeth down Satan under his feet; therefore,

1. First, He hath fulfilled all the conditions of the Covenant; as this is one part of the Co∣venant, The redeemer shall come out of Sion, and shall turn away ungodliness from Jacob; as the Apostle, Rom. 11.26. expoundeth the words of the Prophet, Isai. 59.20. for he fulfilleth in us all the conditions of the Covenant: he it is that turneth us to the Lord, and underta∣keth to do all things in us and for us.

2. Secondly, He doth communicate the blessings of the Covenant to us, having him∣self exactly fulfilled all the Conditions of them.

3. He doth apply the comfort of the Pro∣mises unto us; and having done all these things, he leadeth us still to wait upon him for further and further blessings in his Ordi∣nances: Thus we have seen in particulars how the Lord Jesus is the Mediatour of the Co∣venant. He is the Publisher of it, the confir∣mer of it, by his bloud, by his Spirit, by the seals of the Covenant: he is the Prince of it, and hath received all the promises from God; they are accomplished in him, he hath fulfil∣led all the conditions, and received all the bles∣sings, and applyed them unto us, and wrought all things in us, and for us, and still leadeth

us on unto further and further fellowship with himself.

For the Use of this Point; [Use 1] in the first place, it is of refutation unto the Popish Do∣ctrine, that hath devised other Mediatours be∣sides Jesus Christ: they come unto God in the mediation of Saints and Angels, and pray to them, to pray for them in Heaven; and look that by the vertue of their prayers they shall be saved: and whereas the Scripture is plain, 1 Tim. 2.5. there is one mediatour between God and man, the man Christ Jesus: yea, (say they) one Mediatour of Redemption, but many of Intercession: whereas (mind you) it is the work of a Mediatour, not only to do that which may prevail for the obtaining of peace; but he must apply it also, or else he hath not brought us unto union and communion with the Father. And when they make intercession unto Angels for the vertue and merit of their prayers, it doth evacuate the mediation of Je∣sus Christ: for bring in other Mediatours, and you weaken him in his Office. A sign they trust not in him, and therefore are accursed when they put confidence in other things, Jer. 17.5.

But you will say, [Answ.] Do we not pray the Saints on earth to pray for us?

It is true we do so: [Object.] and Christ hath bidden us, and given us paterns to pray one for ano∣ther: but if we in this Country should pray to a friend in England to pray for us, it were Idolatry: Paul indeed doth write unto the Churches to pray for him, but not unto the Saints or Angels in heaven.

2. We do not depend upon their prayers, that by the merit of them they should prevail: but we look at it only as a way, wherein the Lord calleth us to wait upon him: so as that when we have done desiring, we look for all blessing from Jesus Christ, even then when we beg the prayers of our friends. When as God was angry with the friends of Job, be∣cause they falsly accused Job, chap. 42.7, 8. he bids them take a sacrifice, and go to Job, and he shall pray for you; for him will I accept: but must they now trust upon Job? or upon his acquaintance with God? no verily, but upon the Lord Jesus, who was held forth by the Sacrifice. So that though we crave the help of our brethrens prayers, yet the Lord doth not allow us, to make our friends Medi∣atours between Christ and us; we look not for any thing from them, but from the Lord Jesus Christ alone in that way. Now they look at Mary as able to command the Lord Jesus, (Jube Mater Filium, command thy Son,) and when they pray to this Saint and that Saint, they look that the right and merit, and effi∣cacy of their prayers shall carry all an end: whereas they need a Mediatour themselves; and therefore they cannot by their own right be Mediatours unto us. But that we might the better understand the mystery of iniquity: do not they make the Saints and Angels the Mediatours of their Redemption also? what is the ground of the Popish indulgences? have not they a treasure of Church-merit which they boast of? and therefore have they power, as they say, to grant pardons, and to apply the

merits of the Saints unto this and that soul: now (minde you) he which is a Mediatour of the pardon of my sins, is a Mediatour of re∣demption, and justification; and this is the dan∣gerous gulfe into which the Popish Religion sinketh many millions of souls.

The second Use, [Use 2] Is of Instruction how to make an holy use of all the gifts of Gods grace, and duties of Gods worship; this Do∣ctrine will properly hold it forth: for here is as dangerous a rock for our souls to be split upon, as is among them: for we also may be subject to the like danger, in making our own righteousness our mediatours, as they be in making their prayers, and merits of their Saints their Mediatours: if we shall make any graces in our hearts the ground of our union with God, we have forgotten that Jesus Christ became God and man, and that he only is a fit person to remove all offence, and to communi∣cate all good things from God unto us: if we shall say within our selves, Were I but thus and thus humbled, the Lord would accept me, and all the blessed promises would be mine: if I could but pray as such a Christian can, then I know the Lord would accept me. This may be a piece of refined Popery, but it is Po∣pery at the very bottom: if we look unto our graces, or duties, to bring us unto union with Christ; or if we think that by the right of them, communion shall be maintained, we have forgotten our Mediatour Jesus Christ, God and man; for if he be our Mediatour, he doth work both these for us: these things cannot bring us unto Christ, for they all flow from him; if

therefore we have no other union with Christ, then that which flows from them; we are not united unto this very day. But you will say, Cannot our gifts, and works maintain this uni∣on when it is true? If they can uphold it, they are in part Mediatours: that they do uphold it by merit, no Protestant will say: neither is there any right, or power in them to do this; and therefore to trust in them, is to put confi∣dence in the arm of flesh: and though it be not so gross as Popery, yet it tends unto the like dishonour of Jesus Christ. It was a faith∣ful saying of the Apostle Peter, and worthy of all acceptation, when they saw the people ready to attribute much unto their holiness, Acts 3.12. &c. Ye men of Israel, (saith Peter) why look ye so earnestly on us, as if we by our power, or holiness, had made this man to walk? the God of Abraham, of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus, &c. so it is not in the power of the best spiritual gifts or works, to make a creeple go: much less is it in their power to make a feeble soul stand up∣right; but the God of our fathers glorifieth his Son Jesus, in doing all this work for us; for he is our only mediatour of reconciliation, redemption, and intercession; and if we look for any such vertue, power, or right in any other means under heaven, we deprive Christ of the Office of a Mediatour. There is an Opini∣on, as I hear, stirring in our native Country, that though none of our works give us merit, right, or power to reach the blessing, yet they give us fitness. Now truly this is but an En∣glish word; in Latine we call it congruity: and

this the Papists come unto, that when they be driven hard unto it, they will acknowledge that we have no merit of condignity, but only merit of congruity: therefore in truth it is plain Popery in English: it is true indeed, there is a fitness, but it lies not in doing; it is such a fitness, as whereby the soul judgeth it self unworthy of any grace: and now the crea∣ture being emptyed of it self, is fit to receive mercy from God; it is now fit to receive all from Christ. Consider therefore, I beseech you, what kind of Use God calleth us to make of all gifts, and works of grace; do not think we cry down sanctification, because we do not put it into Christs Mediatourship, because we do not shut Christ out of heaven, and out of his Office by it; for we give it his honour: if we give it this honour of mediation, we cannot come to God, but we must be united: you will say, We cannot be united, till by faith we have uni∣ting. Is faith then a Mediatur between Christ and us? can there be no union with Christ, un∣less we bring faith, and repentance with us? truly then we must have Mediatours to bring us unto Christ: but doth not the Gospel re∣quire faith and repentance in all that be in Christ? true: but how comes a man by the faith and repentance of the Gospel? Zach. 12.10. I will pour upon the house of David, and upon the inhabitants of Jerusalem, a Spirit of grace, and supplication; and they shall look on him whom they have pierced, and mourn for him, &c. This looking is faith, and this mourning is repentance; thus Christ seeth us before we see him, and because we are sons, God hath shed a∣broad

the spirit of sons into our hearts: Gal. 4.6, 7. and hereby we come to see him, and more and more of him; and this, is the way of the Gospel of Jesus Christ: First, We have him, and him drawing us, and fitting us by his Spirit, whereby we come to see him; and then we mourn over him for all the wrong we have done him; this is that faith and repen∣tance that flows from Christ, and then brings us unto him: if it flow not from him, but first brings us unto him, it is not the faith and re∣pentance of Gods elect, nor that which the Go∣spel holds forth: First take Christ, and then you have all things in him.

Again, As nothing can first bring us unto Christ: so neither will it be able to maintain our communion with him: for as he is the door; so he is the Surety of the Covenant, he is the Publisher, and Confirmer, and Prince of the Covenant; and he receives and keeps all the blessings of the Covenant for us. You will say, What then would you have us to neglect repentance, and faith? no, no, brethren; but exercise your selves in all godliness, 1 Tim. 4.7. but let it be godliness then; let it not be righte∣ousness only, but godliness; even such as spring∣〈…〉〈…〉 from fellowship with God in Jesus Christ: but when you have done all you can, do not think that this will give you rest: be not de∣ceived; you will not find that your souls are any thing neerer to God, when you have prayed constantly morning and evening: indeed if the Lord strengthen your faith, and give you comfort, this is effectual; but it is because you did not rest in the Letter of the

duty, but you did exercise your self unto god∣liness in a way of faith, and by faith the walls of Jericho fall down, and the walls of Jerusalem are built up: and so make account that your godliness must be exercised to fetch all from Christ, otherwise that which you have will not uphold you; when you have done all you can, wait upon him to speak a word of comfort to you in his own way, for his own names sake: and so shall you indeed exercise the gifts of God as not abusing them, and so ex∣ercise godliness, as not to talk of it, but to pra∣ctise it; and so use it as it ought to be used, as fit to be an handmaid, but not fit to be an husband: fit to be serviceable unto Christ, but not fit to justle him out of his King∣dome.

In the third place, [Use 3] this is a ground of much strength unto faith, and encouragement unto all the duties, and fruits of faith; that the Lord hath made such a Covenant as this is; an e∣verlasting covenant, stablished upon better grounds, in the hands of a better mediatour; that is, so fit to bring us unto God, and to main∣tain union and communion between God and us; to remove all offences, and quicken our spirits towards God: it is our strength to rest upon this rock of Israel; this is indeed eternal life, Joh. 17.3. when we can say to Saints, and Angels, We know you not, and to our own righteousness, and all the duties of it, We know you not, in point of mediation: but Jesus we know, and his righteousness and mediation we know: as for other things, bring them in their places; but if you bring them in point

of mediation, they will keep us from closing with Christ. Therefore such as desire to maintain and to see maintained firm and full communion with Jesus Christ; let the Lord Je∣sus only be their Advocate, and Righteousness, for it is he that worketh all our works for us, and in special this main work of making and maintaining peace for us: if then we rest not on what we are or do, but look unto Christ for our acceptance, and know that we are un∣profitable without him; then do we not a∣buse our gifts, and duties, but use them as fruits of Christs mediation: if we look at them as causes of our mediation, we do utterly evacuate the mediation of Jesus Christ; neither can we continue in that state, without the same hand of grace: for even the Angels in hea∣ven (as is generally received) stand confirmed in Jesus Christ: if therefore they could not stand firm were it not for Jesus Christ, much less shall the sinful sons of men come unto uni∣on, or stand firm in communion with God by their best graces; but when you have done all, your union will be broken, if the Lord doth not both begin, and perfect it to immor∣tality. Yea, even then when you are full of all the power of the most High, and of all heavenly consolation, it is Jesus Christ, that maintaineth your union with himself: there∣fore let creatures know that they are creatures, and let them look at the gifts bestowed upon them, and works done by them, as the way, which the Lord hath given them to walk in. Say not, We have all we look for, nor think we our selves fit to be accepted of God: it is a

Popish delusion; it is not all our endeavours or duties, that will maintain us in communion with God one hour to an end. Thus you see that all these things are as they are, you have done but your duty in them all, and but a piece of that neither, and you have neither power, nor right, nor fitness in your selves to stand in Gods sight. In the mean while, this is a point of much consolation, that the Lord hath laid up the promises in a safer hand then our own, so as that now there is no fear of breaking between God, and Abraham, and his faithful seed, for the Lord hath pro∣mised to take us to be his people, and given Christ to be the Mediatour of the Covenant; then he will see this Covenant maintained, and perfected, and all the blessings, promises, and treasures of it accomplished to us from day to day: do but know him, and be ac∣quainted with him, and it will be of effectual power to root out all the diffidence that is in us; look upon Jesus Christ, and wait on him; and yet neither can we bring our waiting unto him, but it is our part to be convinced of our own poverty, and insufficiency; and then all our power, and help, and hope, is in main∣taining our fellowship with Jesus Christ: wait upon him, that he may carry an end the whole work of a Mediatour for you, and that he may never leave you, till you be settled in hea∣ven, nor then neither: for even the Angels in heaven would not be steadfast, but that the Lord hath laid a sure foundation in a middle person, that he might unite God and the crea∣tures together. There is comfort in knowing

this, though we have but little experience of it, because there is comfort laid up in it: therefore that we might not ravel out our time in vain, know we, that there is an Aliquid ultra, something further to be sought after, besides what we have found in our selves: we sometimes hear of conditional promises, but as the Lord Jesus is the first and last in other things, so in the Covenant, he is the first and last condition: he doth first bring us unto God, and so to the right of the Covenant; and when we are in Christ, we cannot be active of our selves, nor keep our peace with God but through him: if you stay in any thing that you can do, you have forgotten that Christ is the last condition; you have no right unto the Covenant before you have him; you have no condition of the new Covenant, unless you have him. But when I have Christ, have I not now the condition in my self? which the promise re∣quireth? truly you have not, for Jesus Christ is the last condition, as well as the first; and if your right unto the promise be not maintained by him, you forfeit the promise, as soon as you lay hold of it: you must therefore look back again unto Christ, not only to give you the right unto the promise, but the accomplish∣ment of it; otherwise you may stay many a seven years, if you look for it in your own works: though thou hadst right in Christ, and fellowship with Christ, and shalt look for comfort from thine own duties, thou mayst look till thine eyes fail, and not finde it. Christ is the first, and the last in the Promises he gave you; the Yea, and he must be the Amen:

therefore know, that in all the duties you perform, you must, as it were, be dressing a meal for Jesus Christ, Luk. 17.7, 8, 9, 10. and he content to feed after him, and upon him, who is the beginner and maintainer of the Cove∣nant for us; and will perfect all the powerful blessings of it, in us and for us, in his own time.

Notes

• * 1.1

  The fourth work of the Spirit.
• * 1.2

  Second Branch of the Do∣ctrine.
• * 1.3

  Third Branch of the Do∣ctrine.