a sermon preach'd upon breach of covenant by that reverend and worthy servant of jesus christ, mr. john guthrie ... 1663. guthrie, john, 1632-1669. 1663 approx. 45 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a42361 wing g2268 estc r7776 12815469 ocm 12815469 94136 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a42361) transcribed from: (early english books online ; image set 94136) images scanned from microfilm: (early english books, 1641-1700 ; 382:11) a sermon preach'd upon breach of covenant by that reverend and worthy servant of jesus christ, mr. john guthrie ... 1663. guthrie, john, 1632-1669. 15 p. s.n., [s.l. : 1663?] apparently a reprint at edinburgh near the end of the century. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng covenant theology -sermons. sermons, english -17th century. 2007-11 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 emma (leeson) huber sampled and proofread 2008-02 emma (leeson) huber text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a sermon preach'd upon breach of covenant , by that reverend and worthy servant of jesus christ , mr. john guthrie sometime minister of the gospel at tarboltoun 1663. 2 chron : 15.12 . and they entred into a covenant to seek the lord god of their fathers , with all their heart , and with all their soul . vers . 15. and all judah rejoiced at the oath : for they had sworn with all their heart , and sought him with their whole desire , and he was found of them : and the lord gave them rest round about . deut : 29.14 , 15. neither with you only do i make this covenant and this oath ; but with him that standeth here with us this day before the lord our god , and also with him that is not here with us this day . neh : 9.38 . and because of all this , we make a sure covenant , and write it , and our princes , levites , and priests seal unto it . deut : 29. 24 , 25. all nations shall say , wherefore hath the lord done thus unto this land ? what meaneth the heat of this great anger ? then men shall say , because they have forsaken the covenant of the lord god of their fathers which he made with them . to the reader . the design of publishing this treatise , especially at this time , is to evince to the world , what have been the principles of the church of scotland , and her faithful and constant wrestlings against abjur'd prelacy , that bitter root of human invention , obtruded upon this church , contrary to her received reformation , and diametrically opposite to the word of god , and our covenants , both national and solemn league . the scope and design of this treatise , consists in these two ; first , in asserting and proving from scripture , the irrevocable tye and obligation , this land lies under to prosecute the ends , and designs of these solemn sworn covenants . secondly , in answering some objections adduced for debilitating their obligations . this treatise , by the blessing of god upon the conscientious perusal , may be a mean to discover our ancient and received principles , and practices in adhering to these covenants , even to the effusion of much blood ; and also , how far we are degenerated from our first love and wonted zeal to , and apostacy from our covenant-engagements , so as the sense of our covenant-obligations , is not only slipt out of the memories of some , but also out of the judgments of not a few . if the reader find any thing not so well connected , let it not be imputed to the author , but to the pen of him who gathered it from the author's mouth . ezekiel , 17 chap. 19 ver. therefore thus saith the lord god , as i live , surely mine oath that he hath despised , and my covenant that he hath broken , even it will i recompense upon his own head . i conceive in the verse that i have read , there is more solid truth delivered by the spirit of god , which cannot lye , than i am able to declare , when i have fallen to the explication and enlargement of if ; yet the very first words in the 11 and 12 verses , speak as much to the truth contained in the rest of the sermons of ezekiel , as that it is not laid before the people , neither left unto them in any confused way , which is not plain : but the prophet gets a commission to show them plainly , what the mind of the lord was to them . this will more clearly appear , if you take notice of the former part of the chapter , wherein these things are delivered plainly to the people by a similitude , the prophet having shewed to his hearers the same things that he comes to speak plainly of unto them , so that any man might have thought this with himself , what needs so plain preaching , and application ? will not any man that hears the words take them up without any application ? you find the lord in his commission to ezekiel , after he points out the similitude of two eagles taking away the branches , he tells ( now says he ) go to the city of jerusalem and say , do ye understand these things , that god will avenge his broken covenant against the king of jerusalem ? and if they understand not these things , go and make them plain to them , and apply it to them ; spare neither king nor prince , but tell them this is my message ; thou hast broken my covenant , therefore by this message which i send to you , the plague and the vengeance of god shall come upon you , as i live , saith the lord. and lest any of you who sometime have heard us press the oath of the covenant in these lands , should now a-days think it alterable , and look upon it as a thing that may be dispensed with ; therefore , we are through god's strength from scripture , to make out the indissolvable tye of the covenant ; and that we bear not upon the air in speaking to that purpose , according to the faithfulness of the prophet's commission by the lord , we intend to follow this rule , as we shall be answerable to our lord and master ; and to be free of your blood , whose souls are committed to our charge , to lay it before you ; and if you sin against the lord , then your blood will be upon your own head ; this we intend not to speak in general but in particular ; and if any man will justle himself against the lord , then he will break himself for ever . and for making the words more clear , consider , that the king of babylon as you read 2 kings 24.17 . did change mattaniah's name to zedekiah , and made him king of jerusalem , and afterward zedekiah entered into covenant with the king of babylon , that he should abide tributary to him ; and for the confirmation of it , he puts the king zedekiah to swear by the lord. but after he had sent him home to jerusalem , zedekiah upon some supposed advantage which he saw not at that time , did break his covenant with the king of babylon ; therefore the lord sends the prophet to him , and says , since thou hast broken covenant with the king of babylon and has not keeped it , as i live saith the lord , thou shall not prosper . yea the lord noticeth and owns it so much , that he makes the covenant sworn to the king of babylon , his covenant ; and therefore says in that verse , as i live , my oath which he hath despised , and my covenant , &c. this is the history , and we have it clearly set down in the prophet's commission , which he must not dare to sit , but faithfully doth deliver the same , as it is in the 33. chap. of this prophecy , ver. 7 , 8. wherein the prophet tells the duty of the watchmen of israel , son of man , i have set thee a watchman unto the house of israel : therefore thou shalt hear the word at my mouth , and warn them from me . when i say unto the wicked , o wicked man , thou shalt surely die ; if thou dost not speak to warn the wicked from his way , that wicked man shall dye in his iniquity ; but his blood will i require at thy hand ; that is , whenever a land or kingdom is found guilty of such and such things for which the lord's wrath uses to come upon a people ; if that be made known to the prophets , they are bound to preach and declare it , or else resolve that the blood of all those , that are taken away with the stroke , shall be charged on them as unfaithful men in the house of god. and it were to be desired , that there were many to give warning ; i fear there shall not the blood of a few in scotland be required at the hands of ministers for not giving faithful and timeous warning ; for as every man that shall be taken away in his iniquity , and for his defection shall be made to smart for it : so it shall be no excuse to you the people , that the ministers did not tell you ; o but dreadful shall be the account that ministers must give for not telling the people ! in the words there is 1 st . a threatning for breach of covenant , and 2 dly . there is the thing for which he doth threaten , and that 's for despising the oath , and breaking the covenant of god. 3 dly . the confirmation that 's fixed to the threatning ; would it not have been thought that this was enough , thus saith the lord , i will punish thee for breaking my covenant ? now this is extraordinary , that it must have this put to it twice , as i live saith the lord , shall he break my covenant and escape ? all this put together , speaks the certainty of the threatning , ver . 16 and 19. and also the greatness of the matter , and the weightiness of it , and how the lord looks upon breach of oaths and covenants . the doctrine from the words , is , that the oath is indissolvable , the breach whereof god recompenseth upon the heads of those that break it . it 's inviolable , it 's in the words not framed by my mouth ; the holy ghost framed them in the mouth of ezekiel the prophet long ago , as i live saith the lord god , surely mine oath , &c. as applicable to our case , consider , the doctrine supposeth something that is not plainly spoken , and that is , that every oath and covenant of god is a thing that is inviolable , that is , may not nor can not be broken ; for the better understanding whereof , there is something that is needful to an oath and covenant of the lord. i am not to speak here in relation to the covenant of works between god and man in his integrity ; neither am i to speak to the covenant of grace , either in the way of it's dispensation on mount sinai , or as to the fulness of it under the new testament , though all these are more properly called covenants , because they are of his own devising : but we take the covenant here in this place , to be of mens duties in the land ; and for keeping them the better , we take an oath upon us in things that are neither morally evil or good , but indifferent ; but a man once engaged by oath cannot retract , though they be not commanded duties , yet once entered into they must stand ; for when we open our mouths to the lord , we cannot go back . but i say , for clearing this , consider what makes an oath and covenant of god : 1 st . it must be a thing in it self lawful ; there is no man that warrantably according to the word of god , may swear the thing which in it self is unlawful , 2 dly . it must be a thing in it self possible , within the man's power ; no man is warranted to swear that which he cannot perform . 3 dly . when we take the vows and oath of god upon us , we interpone the name of the lord to it ; we swear by the lord ; this is the thing here , that makes this covenant the covenant of the lord ; the king of babylon made zedekiah king of jerusalem swear by the lord. and it is more the covenant of the lord , when the king is religious , and the thing commanded of the lord which we are bound to obey , though we had never sworn it : therefore it must stand , once entered into , lest we make enquiry after vows , and so destroy that which is holy . now for further clearing ot the words consider , 1 st . that in deut. 23.21 . you may see , how much the lord counts an oath binding , when thou shalt vow a vow unto the lord thy god , thou shall not slack to pay it ; for it will be sin to thee not to perform it ; but if thou shalt forbear to vow , it shall be no sin in thee . numb . 30. the lord gives out laws to moses for vows , and will have them declared , v. 2. if a man vow a vow to the lord , or swear an oath , to bind his soul , he shall not break his word , he shall do according to all that proceedeth out of his mouth . the scripture is very full , so that a man once engaged in duty , if he break , the vengeance of god shall be upon him . 2 dly . the inviolableness of the oath of god , is founded upon the law of nature and nations . wherefore is it that there is such an order in ordinances to swear by the name of the lord ? is it not for this , think you , to make the thing stand sure ? for the very law of nature teaches , that if a man swear , he must swear by his god , and must keep it ; and in like manner the law of nations for the matter of offensive and defensive arms , and as to the matter of cessation and peace . is not all this to hold out , that they design to secure themselves by interponing the name of god to it ? now once allow this , that men may retract and break covenant with god , then we break the law of nature and nations too : and so there is not a nation under the sun secure , because the way of continuing peace ( which is by the name of the lord being interpon'd ) is broken , so that neither the law of nature or nations ( if it be broken ) can stand ; if that be granted , then it may be retracted . the 3d confirmation for the truth of this doctrine ; the lord himself in his word hath declared a man's tender keeping of the covenant , vow or oath , that it is exceedingly well pleasing to him ; and that he has declared such a man blessed , ps . 15.1 . compared with the last words of the 4th verse , who shall dwell in thy holy hill ? would not any man think they are foolish that would not dwell in heaven ? then look through , he shall dwell that sweareth to his own hurt and changeth not . a body that swears any thing , must keep it though it be to his hurt . the 4th thing for confirmation of the doctrine , as to the inviolableness of the oath of god , it appears and is established , as the lord hath commanded the thing in his word , and as it is founded upon the law of nature and nations , and has the promises ; so the lord has appeared an eminent revenger upon the breakers of this oath and covenant ; that is to say , when folk hath taken a lawful covenant upon them and has broken it , god will appear eminently in sending plagues upon them . and for proving this , we are not here to speak of the covenant given upon mount sinai , of which see the ten commands , how he threatens eminently to punish the breakers thereof ; or for not receiving christ offered in the gospel-covenant , without question he punisheth his people for the breach thereof ; but we mean these oaths and covenants we enter into , whether they be commanded or not ; yet once being entred into we must keep them , or else he will punish us , as is clear from these three following instances . the first instance you have jos : 9. compared with 2 sam : 21. where it will be found clearly , that the covenant being broken by saul , many generations after it was made , he and his house and the people must be eminently punished for the breach of it , by three years famine : for the princes and all the people of israel are said to have sworn to the gibeonites , ( wherein many a black face was seen among them ) now this covenant was meerly civil , and the oath could not be very well warranted , but yet when it was made , it was binding . 2 d instance to prove the judgments on them , &c. consider jer. 34.8 , &c. where you read , after the people had broken the covenant they had made with the servants , whom they had liberated , and yet brought them into bondage afterwards ; that the lord sayeth , since you have done so , i proclaim a liberty for you , &c. that is , i shall pay you home in your own coin , i will proclaim a liberty to you for the sword , pestilence and famine . 3 d instance is in that place of the text , shall he break and shall he escape , saith the lord ? though the oath was given to an usurper , and zedekiah being his prisoner at the time , yet it was required at his hand . i shall say no more to it , but consider how covenant-breaches are reckon'd among the deeds of the flesh , rom. 1.31 . 2 tim. 3.3 . without natural affection , truce-breakers , false accusers . and , also i read of the great war betwixt the turks and christians , the christians entering into covenant with the turks , the pope gives the christians a dispensation to break it before the day come : upon this vladislaus the king of hungary came forth against amurath , and when he came to the field , he did first beat the turks ; then amurath having the covenant in his bosom , took it out , and lift up his eyes and said , if thou , crucified christ , be a god as the christians profess thee to be , then take vengeance on them for this broken covenant , and for the wrongs they have done to me . and presently the turks fell upon the christians , and gave them a fatal stroak , and gain'd the day , notwithstanding the christians had scattered them before . a most remarkable instance ; this , i think , except people be more than curious , will satisfy them . from all which you may see , that the inviolableness of oaths and covenants is founded upon the law of nature and nations ; and scripture and history is clear for it , that covenants cannot be broken , except folk resolve to meet with the deluge of god's wrath. for vse of this , 1. if it be so , that the oath and covenant of god once engaged into , cannot be broken , then let no man despise the oath and covenant of god ; let folk be endeavouring to secure themselves in this truth , according to the word of god. 2. if it be so , then know this , that all who venture on the breach of it , do sin against the lord , against precept , promises , law of nature and nations , and against threatnings . 3. since it 's so , that every one doth sin that makes void the covenant of god , then let all that are under that sin expect , that the wrath and vengeance of god will be upon them , which is the second thing in the text ; because of my oath and covenant which he hath despised , i will recompense it upon his own head . understand now what i have been saying , and what i am driving at , lest it be to you as the similitude in the preceeding verses was to this people : for i declare plainly to you , that these three kingdoms have despised the oath and covenant of god ; and therefore according to the word of god these 3 kingdoms are to expect his dreadful wrath and vengeance , if he in mercy prevent it not ; let no man or woman be ignorant of these things afterward ; remember i have told you that it shall be so . but now i shall speak to some things which folk may have for excusing themselves about the solemn league and covenant : and for understanding of them , consider , the parliament of scotland , england and ireland entered into a covenant for maintaining the word of god and the purity thereof , and putting away prophanity ; and engaged themselves against schism , heresie , error , popery and prelacy ; and there was an oath of god taken for this end upon us ; and our king took it at his coronation ; this oath again is broken by our king and parliament , and is despised : for which , according to the word of god , wrath will be upon the heads of these that have broken it , if god do not mercifully prevent it . now there are many that have many excuses and many objections about this solemn league and covenant ; i shall therefore speak to some of them , and i take you to record this day , i intend not to preach rebellion against king or parliament , but according to the word of god : and if it be rebellion , we must take our hazard of it . objection 1. we are not bound to a covenant and oath which is not lawful , &c. but this is such . ergo. prob. minor. because it wanted the consent of the king the supreme magistrate . ergo. i dare say , many of you have this objection , which is no ground for it ; but to strengthen your argument , look numbers 30 , compare 3d and 5th verses ; the argument runs thus : the subjects of a land taking upon them to covenant with god , they can do no more in it than a woman in her father's house , &c. but so is it with these lands : for seeing the king who is supreme , did disallow it , therefore it is not binding . answer i. the place alledged doth not speak directly to the thing ; for though the king be a civil parent , he is not a natural parent . ii. this place cannot be alledged to prove the thing ; for the matter is only spoken of a woman in her father's house , or subject to her husband , &c. it is true that a parent or husband may disannul her vows , being made without his consent anent these things , wherein she is subject to her parent or to her husband ; but that place doth speak nothing of annulling the man's vow or the widows , as vers . 2. for their vows must stand . iii. god makes no exception here but this first ; and therefore it must stand . will any of you who has this argument say , that the king 's taking or not taking the covenant made the covenant lawful or unlawful ? yet , though the king was not consenting to it , ( which i will not grant , for there was at that time a power for it ; i will not take upon me to dispute the power that parliaments have without a king , it 's far above my hand , yet i say ) the parliament has power to put folk to duty , nill they , will they . iv. for making the covenant valid and lawful , something may be added to it afterward , though not at the present time , ( yet seeing it is afterwards added , it is enough ) but so was it with our covenant , there was a frequent consent given to it by our king ; and also it was subscribed by him , which is sufficient to make our vows stand . numb . 30. we see , if a husband or parent hold their peace when they heard a woman vow , the vow did stand ; much more if the husband or parent take the vow upon themselves . i know no shadow imaginable of excuse for them , the word of god , which stands sure , makes against them : and since it is so , our king and parliament cannot retract what they have done . objection 2 d. some will say , there is no man but knows that the king has taken the covenant , for it was not done in a corner ▪ but he may break , because he was forced to it , and he was not absolut●ly free . answ : i. we did not hear tell of this before now ; if any man would have said at that time , that he was constrained to take it , he would be counted a very uncharitable constructer . ii. suppose that he was not free , which i will never grant , and ●●ppose he was forced to the oath , yet scripture makes it out , that a man's swearing , though he was not free , must stand to it ; though it was ●●t a spontaneous act , yet at was a most voluntary act. again , consider this in zedekiah , he was a captive , to whom ? to a heathen : ( now no man will say a captive is a free man , and a liberate man ) yet he swearing to the king of babylon a heathen , and breaking his oath afterwards , god's vengeance came upon him , for there is no dallying with god in these matters ; for all casuists say , if a man swear to a robber to give him so much to spare his life , he must keep his oath , if it be in his power , though it be to his hurt . i shall say no more on this , but i am hopeful , if you will receive the word in love , ye shall have wherewith to answer your adversaries in the gate . objection 3 d. the solemn league and covenant must be broken , because we are not bound to keep with them that brake to us first : but it is so betwixt us and england . ergo. ans : is there not many make this objection , which , i dare say , never read the covenant : thou poor blind creature , how dare thou speak of it ? these that will say so , it seems they never understood the league and covenant , because it is not a bargain betwixt two parties on earth , the one whereof breaking , the other is free ; but these 3 lands is one party , and the god of heaven is the other party ; therefore , though england should break , should scotland break also the covenant ? it is not after this tenor ; we will endeavour reformation in these lands , but if you break , we will break also : no , it 's each man swearing for himself , that he shall in his place and station endeavour reformation ; so that if it were left all to one man , he must endeavour reformation . for , consider the last words of the article , each of them for themselves did lift up their hands to the most high ; and so these 3 lands are one party , and the other party is the god of heaven . consider seriously upon it ; for it 's the thing you must either suffer for or sin , ere it be long without remedy . whatever england and ireland have done in breaking the covenant , we say , they justly must smart for it , according to the word of god , if god in mercy prevent it not : nevertheless as long as there is in these lands any who keep the covenant , we are bound to keep it ; and suppose there are many who had rather suffer for it than sin , as witness the many scattered flocks and shepherds in these lands ; and supposing this were not , though both england and ireland should ●uite it , yet scotland is bound to it . objection 4 th . we swear in the league and covenant to that which is impossible and therefore it cannot be keeped . answ●● . if all these 3 kingdoms , who have taken the oath upon them , would ●incerely stand to it , i hope there should be no need to stand out agai●●t it . the objection is in this , we have sworn to reform england ; no● for answer , we are not sworn to reform england , neither is england ●worn to reform scotland ; but that which is sworn is this , each of them are to endeavour in their places and callings the reformation of religion in doctrine , worship , discipline and government in these lands , and to reform england , according to the word of god and the best reformed churches : for though we had never sworn an oath , we are bound to promote the kingdom of our lord jesus christ . so that the objection is rather out of malice against the word of god , than any conscionable principle ; he is not worth the name of a christian , that condemns this , for it is contrary to the petition , thy kingdom come : so that we should study all kingdoms reformation , that they may become the kingdoms of our lord. if the king and parliament were studying to reform as much as they are studying to deface and deform , there should be no need of this objection . objection 5 th . the covenant which these kingdoms entred into , as to their own reformation , and as to the reformation of all the rest , it was too rashly and inconsiderately gone about . answer i. i question if any of you who moves the objection , knows what consideration is ; was there not deliberation when there was protestants and remonstrators for the poor lands ? and at last they came to this with it , to enter into covenant : wherefore it seems it was not indeliberate . ii. there was more deliberation in it than many other oaths in scripture , and yet they did stand , as judges 11.35 . the vow of jeph●hah when he met his daughter , who will deny but that was a rash oath , to vow whatsoever came out of his door first , he should offer it up to the god of heaven ? and yet it did bind him , while he says , alace , my daughter , thou hast brought me very low ! and might not his daughter have said , father , it 's but a rash vow , break it ? nay , says he , i have opened my mouth unto the lord , and i cannot go back . iii. to confirm it more , what would you think of a covenant made between the people of the lord and heathens , and no counsel sought from the lord ? jos . 9. the covenant is made there with the people of israel and the gibeonites ; there you will see a vow very rashly taken , yea not so much as to seek counsel from the lord ; and israel made peace with them , the princes of the congregation swore unto them . now i hope none of you will deny , but god's counsel was sought to our covenants , which was not sought in that covenant , and yet for the breach of it , all the land did smart , as you may see 2 sam. 21. therefore , i conclude , though a covenant be entred into rashly , and want many things for making it compleat , yet opening the mouth to the lord , we cannot go back , or else we must expect the wrath and vengeance of god. objection 6 th . the covenant cannot be binding , because the parties dealt craftily with us . answer i. england is not our party that we covenanted with , but all the 3 lands together , as one party , and god the other party with whom they covenanted . ii. consider josh : 9. and you will find how little weight this objection hath in matter of covenanting : it 's said in the 4 th verse , they did work wilily , and went as if they had been ambassadours , yet joshua & the princes entred into covenant with them , and when it was broken , the land of israel did smart for it . objection 7 th . the covenant binds us to things that are not particularly set down , but are so general as keep us in doubt ; the ground whereof is this , because we swear in general to endeavour the reformation of england , according to the best reformed churches ; but these churches were not particularly set down and pitched upon : therefore it cannot stand . answer i. if there be any man that would have a more particular rule than the word of god for reformation , he must be sent to another land to seek another gospel from jews or turks ; and if it be so , then there is not a rule among us . ii. comparing one part of the covenant with another , it s most particularly set down and determined ; as ( 1 st . ) the covenant is clear , the reformation must not be popery . ( 2 dly . ) the bishops , prelates , arch-bishops , deans , chapters , curates , &c. i say , the covenant is clear in chief , if it lays aside all these things ; what , i pray you , remains in debate then ? i know nothing , except you make it either a presbyterian or independent covenant , and at that time independency was to be brought to presbytery ; now since they pass by all these things , i hope the matter is not left in the dark , as some think it is . objection 8 th . supposing the covenant binds the land , yet it binds none but these that took it . answ : now i perceive there are many of you young and ranting blades that think your selves happy youths , because ye never took the covenant ; but i have a word to speak to such from the scriptures , and therefore take it with you : where ever a king and the princes of a land take a covenant , the rest of the land are bound to it , as you may see in that covenant with the gibeonites : the people there did not swear , yea they murmured against the oath ; but though the people did not swear , yet the princes say , we have sworn to the lord , we cannot touch them . therefore do not beguile your selves , ye stand as surely engaged to it as i or he , who did subscribe it with our hands : therefore the breach of it shall be required at your hands , be you young or old , men or women ; and therefore remember the 9. of joshua , the children of israel did not smite them , because the princes had sworn the oath . might not the people have said , let them keep it , who did swear it ? but it is not so , for they say , we have all sworn it , therefore we must not touch them . object . 9. suppose it binds this generation yet it cannot bind our posterity . answer , this same generation that did swear it , hath broken it , and i fear the same generation shall be punish'd for it . 2 dly . the covenant doth directly bind all following generations , that our children after us be found walking in faith and love , that the lord may dwell among us ; these are the very words of the covenant . for what end was these words put in ? was it nor to bind our posterity , and to keep conformity and unity , and to bind them to the word of god ? but you 'll say , there is no mention of the posterity . ans . there was no mention made of the posterity of israel , when the people of israel made that covenant with the gibeonites , neither was there mention made of the gibeonites posterity , yet you may see the covenant binding to their posterity , as is clear josh . 9. compared with 2 sam. 21. so then you must understand , that the covenant is absolute ; therefore i conclude , that as sure as sun and moon endures in the firmament , if there be any generation in these three lands , god will require the breach of his covenant at their hands , and his vengeance shall be upon them , if they repent not . object . 10. the king and estates of the land found hurt in keeping it . ans . ay but read psalm 15.1 , 4. he that sweareth to his hurt and changeth not . object . 11. there will be eminent advantages by the breaking of it , ergo. answer . for my self i do not understand any advantage to these three lands comparable to the solemn league ; this is my judgment : but will you consider the covenant betwixt joshua and the gibeonites , it was a covenant contrary to god's command , yet his name being taken in it , could not he retracted , they dealt wilily with him , and they sought no counsel from the lord , and they were suspecting it in the mean time , and they knew it within 3 days afterward ; yet because of the breach of it , though it was broken out of zeal to the children of israel , yet the people did smart for it by 3 years famine , and when it was broken , it was not the same generation that broke it ; i believe , and set all the three kingdoms wit together , they will not get as many excuses for the breaches of the covenant of our kingdom as zedekiah had for his covenant : for first , his was contrary to god and his people ; for he had promised to the people within 70 years to be delivered ; now the covenant was , to keep them in captivity , and to keep the kingdom in subjection . 2 dly . he was a captive , and so forced to it . 3 dly . the covenant was made with a heathenish king , it was the direct intent of the covenant to make the kingdom base as it is in the 14 verse , that it might not lift up it self . now what could have been a greater excuse to have broken the covenant , than for him to have said , i cannot keep this covenant because i will prove false to my people , for i was a captive when he made me swear , & c ? therefore might he say , i will break it : but saith god , it is my covenant , therefore i will recompense it upon his own head . and therefore i conclude , that whoever enters into covenant , be what he will , especially when he is commanded , he must keep it : for he that breaks it , god's vengeance shall be upon him . now seing it is so , we are to expect , he will avenge his broken covenant upon these lands , according to his word . now the next thing in the text is , that the breakers of covenant with god , god will recompense it upon their own heads ; this is the words of the text , my oath that he hath despised , &c. now to clear it to you , who they are that are despisers of the covenant ; consider , first . that it is a covenanter in opinion and not in practice , that is to say , there is not a man that reforms not in his heart according to the covenant , but he is a breaker of the same ; for this is the articles of the covenant . therefore know assuredly , o ye drunkards , adulterers , despisers of ordinances , and the people of god , sabbath breakers , covetous persons and civilians , who care for no more than an outward profession ; if ye be not endeavouring reformation , and to keep the covenant , god's vengeance shall be upon you . indeed we will hear many folk who pretend to keep the covenant : but they will let an oath flee when they like , thou by so doing art a good keeper of the covenant indeed , thou art guilty before god , for thou never covenanted in heart and affection . 2 dly . all those despise the covenant that care not for it ; for there is no indifferency here : therefore all the three kingdoms may expect wrath from the lord , except they repent . 3 dly . these are despisers of the covenant , who are fathers of lyes and seditions , and find out shifts to shun it ; but whoever they be that are seeking wiles to be freed of the covenant , whether king or parliament , god will send vengeance on them . we are not here to preach rebellion or treason , but what we shall warrant from the lord's word . zedekiah was a king , and yet you find vengeance came upon him ; and so did it upon saul's house and posterity for his breach of covenant ; therefore let all take head to it . but what would you have us to do , say ye ? 1 st . consider what case these lands stand in ? and what it is they ly under ? is it not the breach of covenant ? and the judgment of god will come upon them , if he in mercy prevent it not : because we have sworn the covenant , and broken it ; therefore god has sworn , that we shall not prosper . o! is there none among the tribes of israel , to lament these things this day , this sad condition of these three lands , that they are guilty of breach of covenant , and are under the threatning of most severe judgments ! will you then bewail it , if you have any tenderness of heart , each man for himself and for his family . i know some folk will say , let it even be so , for we will never lift it up again ; but of this afterward , now i would intreat you to beware of partaking of other mens sins , lest ye partake of their plagues and judgments . wilt thou vote with the king in parliament to sin ? then thou must vote for judgments . and i shall only say this , endeavour to cover your selves now , with that which you would cover your selves with at the day of judgment . there will never a man come in and say , the king must answer for me ; no , no , the king must answer for himself . if you be not studying to keep these things , the covering will be too narrow for you that day . again i would advise you to lay your thoughts aside from getting much of the world , but see if ye can get this that 's in rev. 3.4 . thou hast a few names , even in sardis which have not defiled their garments , and they shall walk with me in white ; for they are worthy . it was a time then of great defection , and these of them that continued stedfast , were as signs and wonders . o then walk now as you would desire to walk afterward ! for surely these that ly down with sin unpardoned in the grave , must resolve to ly in an eternal bed of sorrow ; and these that keep themselves clean , shall walk with the lamb in white . now a word to that which i mentioned before , what shall we do , since these lands have broken covenant with god ? i tell you that scotland is bound to keep it , altho england and ireland have broken it ; and altho scotland broke , yet ireland and england are bound to stand to it . hos . 4.15 . though thou israel play the harlot , yet let not judah offend ; that is to say . as for you at this present time , though england and ireland have broken , yet let not scotland do so too . suppose , there were but one family in these lands that would stand to it , and if all that family should turn their back upon it except one person ; truly that person is bound to stand to it , josh . 24.15 . choose you whom you will serve ; but as for me and my house , we will serve the lord. here is but a family ; so that if all the kingdom should forswear the covenant , yet so long as i am master of a family , i must serve the lord , i must not serve other gods , that is to say , we should not serve popes nor prelates , &c. but what if it come to this , that there be no man to bide by it at all but one man ? that man is bound to keep it according to scripture , read 1 kings 19.14 . i have been very jealous , &c. from which i conclude according to the scriptures , though england has forsaken , yet scotland is bound ; and tho' scotland should forsake , yet england is bound ; and tho' both should forsake , yet one family is bound to stand to it . therefore study to know your duty , lest the wrath of god come upon you and your posterity ; believe these things , for our king and princes , nobles and ministers , and all the people , and our posterity , is bound to it : so i leave it to you with this word , happy is that man that shall be stedfast in the covenant , though all the rest should forsake it . but as to the persons who they are that shall continue stedfast , god has reserved that to himself as a piece of his sovereignty . again , we hear not tell of a publick covenant ever sworn and broken , but god visibly plagued the breakers thereof . there is no sin god would have folk laying more to heart than the breach of covenant : as i live saith the lord , surely mine oath that he hath despised , and my covenant that he hath broken , even it will i recompense upon his own head . god useth not to trust folk long , that break covenant , without some visible stroke , as it was in saul's days and zedekiah's . if you would have a mark upon your foreheads , and be keeped free from these things , be sighing for the abominations of these lands , ezek. 9. wo to the man that 's rejoicing at this day . is there no family found sighing for these thing ? if not , all the world shall hear tell of their punishment . this we recommend to you , and do not say , that we did not give you warning : for we have told you this from the word of the lord , therefore receive it in love . as for my self , i know not what i may do , yet though i should shrink from the faith by my weakness , which god forbid , i ofttimes remember the words of nehemiah and jeremiah when they did testify against the people's sins ; and i do protest against the breach of covenant , that i may not be made accessary to other folks sins , and lest i be found guilty before the lord , and be made partaker of other men's judgments . this is the way , that the prophets did use ; this is no rebellion or treson : for if they think it rebellion or treason , and think it censurable , i commit them to the prophets who are gone to their place , who did these things ; and first punish them and then me . i commit all thir things to you , lord engrave them on your hearts , amen . finis . god's covenant displayed by john alexander, a converted jew ; with a proœmial discourse of the reasons of his conversion. alexander, john, converted jew. 1689 approx. 69 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a26654 wing a914 estc r18631 13046611 ocm 13046611 96929 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26654) transcribed from: (early english books online ; image set 96929) images scanned from microfilm: (early english books, 1641-1700 ; 404:11) god's covenant displayed by john alexander, a converted jew ; with a proœmial discourse of the reasons of his conversion. alexander, john, converted jew. [5], 33 p. printed for walter kettilby ..., london : 1689. errata: p. 33. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng covenant theology -early works to 1800. christian converts from judaism. 2006-02 tcp assigned for keying and markup 2006-02 aptara keyed and coded from proquest page images 2007-02 ali jakobson sampled and proofread 2007-02 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion licensed , june 13. 1689. z. isham . god's covenant displayed , by john alexander a converted jew . with a prooemial discourse of the reasons of his conversion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 london , printed for walter kettilby , at the bishop's head in st. paul's church-yard , 1689. to the right honourable sir john maynard , chief lord commissioner for the great seal of england . my lord , this book doth humbly present it self to your honour , as the first-fruits of my proficiency in christ , in a dress low and humble , beseeming the author . let others bring into the tabernacle ( to borrow hierom's words , prol. in lib. reg. ) what they are able : some , gold , silver , and gems ; others , fine silks , purple , scarlet and jacynth : 't is well with us , if we can afford skins and hair of goats . however under this veil is contained something of the hidden wisdom amongst the perfect , giving an insight to the mystery of the crucified jesvs . as such , be pleased to accept of it , in token of sincere gratitude , upon the score of so many benefits , due to your name , by , my lord , your lordship 's most dutiful and most humble servant , john alexander . god's covenant displayed , with a prooemial discourse about the manner and reasons of the author's conversion from judaism to christianity . 't is not less certain , that every mortal strives to attain happiness ; than morally known , that notwithstanding the different sentiments about the intrinsick nature , all reasonable creatures agree in the pursuit thereof . to wish well to ones self , is congenite ; in so much , that baseness it self is not cherished by the wicked , unless under a notion of some good . and though perhaps our intellect cannot be inveagled so far , as to deem a thing moral , which is contrary to it ; yet our blind will , upon a surmise of its being pleasant or advantagious , embraces it , for good , under such or the like circumstances . and if this appetite be promiscuously found in reasonable souls ; it must doubtless , with an overplus , display it self in such , who being from their youth educated above the vulgar sort , by aid of their cultivation , are furnished with means for ●●●●cing into a critick search of a point , on which dependeth eternity ; thereby to rescue their souls from all imminent danger , and to make it a candidate of the desired beatitude : due means , in this , as in all other cases , proving often motives for taking in hand , what otherwise would lie dormant . therefore , since my parents ( jews by birth ) were willing to bestow cost and charges on my breeding , after their way ; and the sedulity of my teachers , had brought me to the perfect view of their doctrine and traditions : 't was no wonder , that being in some measure accomplisht , i used those means i had , in finding out that object , wherein our chief and only happiness doth reside . and though i was formerly perswaded , that this object was god ; yet seeing that he was sought for in divers ways and manners , my mind could not be at rest , until i had search'd for the best . thus , our mind is of so infinite and restless an apprehension , that after it hath attained the fruition of what constantly relisheth our fancy , it is yet still appetent of more ; in so much , that as the object never wants fresh glances of admiration , so our mind is never destitute of an eagerness for comprehending and possessing of whatever is admirable in it . and there being three chief means now extant in the world , which , as by so many lines , seem to tend to the same center ; namely , the jewish , the christian , and the mahumetan perswasion , i consequently presumed to dive into their several truths and advantages . what the chair of moses could afford , therewith i was sufficiently acquainted , and indeed thought my self to be in possession of truth ; whether by prejudice , or that the two abovementioned professions themselves did acknowledge god to be our lawgiver . in the mahumetan religion , i could find nothing of sense or reason , and authority as little as both , except wherein they agree in the mosaick and moral law : especially , i did want amongst them , the fullfilling of promises , the chiefest faith and hope of israel . thus looking back to the christians , where i perceived the fulfilling of promises pretended ( as i then thought ) the assertion of a messiah come , the covenant urged , the holy canon of scripture received ; considering also their doctrine , sobriety of life , and skill in all sort of languages and learning ; i was perswaded into a better belief of them than before . my way therefore was first to compare doctrine with doctrine , predictions with events , and the nature of promises with their being accomplished , and then , to make my applications ( though hidden , for fear of the jews ) to some divines , by their assistance to be better informed in the concern of my souls salvation . after sundry conferences and debates , over-ruled by reason and evidence of arguments , by the cooperating grace of god , i at last did yield to christian truths , and concluded within me , that their way ( waving the deplorable animosities , which after a like manner i found to have been amongst the jews of old ) was the surest means , in order to the obtaining of a blessed end ; in consideration , that god cannot be enjoyed as an end of our happiness , unless by what he is pleased to prescribe in his several dispensations . i. whereupon in the first place , i considered the promises of god concerning the king messias ( by whom only we hope to be saved , psal . 2. 12. ) his coming into the world. and here that notable passage of gen. 49. 10. presented it self , in the very front ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rod ( or scepter ) shall not depart from juda , nor the lawgiver from between his feet , until shiloh come ; and to him shall the obedience of the people be . and pray , let any unbyassed jew answer me ( they all agreeing ▪ that by this shiloh , is to be understod the messiah ) when this rod or scepter ( because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both : and custom declares it to be so , by the diversity of imperial ensigns ; as the scepter of ahasuerus and the roman fasces , rods ) departed from juda ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called , and then reduced to two tribes and a half ) together with the lawgiver , if not at the coming of jesus of nazareth ? for herod the tetrarch of galilee , was a gentile , and the roman eagle ( the ensign of that nation ) had spread its wings over all judea , according to the threatning prediction , deut. 28. 49. ( in case of disobedience . ) the lord shall bring a nation against thee from far , from the end of the earth , flying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an eagle , a nation whose tongue thou shalt not understand ; thereby meaning the romans ( for the jews understood syriack and chaldaick , and likewise hebrew , as in the case of rabsheka ) who both over-ruled , and utterly overthrew them , in such a manner , that josephus their chronologer , can scarcely touch any notable passage in his history , particularly in reference to jerusalem's destruction , the metropolis of the land , and the seat of the king and the lawgiver , wherein the event should not be answerable to the prediction , from v. 49. to 57. all which , although it did happen after christ's ascension ; yet the fooling of the romans in canaan before it , and the jews being deprived of a formal scepter ( though a material one is said to have hung in the sanhedrim ) was an antecedent to this catastrophe . the consideration whereof did extort from a jewish rabbi ( as i remember i have read it ) this confession ; that either god for their sins did retard the coming of the king messiah , or else , if he was come , there could be none else but this jesus of nazareth , in whom christians believed . moreover , 't is worthy any man's curious observation , when it is said ; that to him shall be the obedience of the people ; as viz. in opposition to juda , who swayd his scepter over a national people , whereas shiloh was to do it over the universe , which our poland translation seems to have aimed at , when it renders these words , by , iemu bedzie oddane posluszenstwo narodow , i. e. to him shall be nb. delivered the obedience of nations ; as if it were by succeeding to his bodily ancestors ( for it is evident , that our lord sprang out of juda , hebr. 7. 14. ) in the throne which was to be of larger extent than theirs . the english bible hath it , to him shall be the gathering of the people ; i believe , following rabbi salomon , who makes the radix of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which also is emphatick and significant ; for as all christians do obey the lord jesvs , so all the churches over the universe are gathered unto him as their spiritual prince , who rules over them with a more or less influence of grace , until the fullness of all . the jewish exception against this place , in taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a rod of punishment , is easily evinced , by the adjoining words ; the law-giver from between his feet , they having no lawgiver at present . in the next place , offer'd it self , that of daniel cap. 9. where that the prophet foretells the time of messiah his entring into the world , the rabbies do universally allow . now there we find the restriction of time , from the prophecy to the fulfilling of it , tied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seventy weeks : which being to be understood prophetically , denote seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weeks of years , that is , seventy time seven . making therefore a deduction from the captivity of babylon , to the destruction of the temple , we shall find exactly 70 weeks of years : the captivity lasted 70 years , and the second temple 420 , which added , makes 490. so , that this prophecy is an invincible argument , for the messiah being come about the time , unless we are willing to argue the spirit of god to be false . now , did not jesus of nazareth come about that time ? whom , if the jews are not willing to acknowledge for the foretold messiah , let them produce another . and though there might be , ( as there are ) some wranglings about the punctilioes of time ; yet that must prove a sorry shift ; the question being not , whether the promised seed should not appear about such a time , but whether it should come after the expiration of it : or , after the desolator coming with his abominable army ( even at the consummation of the determined time ) had poured out desolation upon them that were to be desolated ? dan. 9. 27. and this leads me to the third consideration of haggai 2. 7. where the lord promiseth , that in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 last temple should appear the desire of all nations ( to be ruled over , gen. 49. ) which the rabbies themselves expound of the messiah , comparing it with the other place , the lord will appear in his temple , mal. 3. 1. whereby the glory of this last should by many degrees surmount that of salomon's . and indeed , if we consider , how that besides the inferiority of the structure of this , in comparison to the magnificence and stupendous riches of the former , there were wanting vrim and thummim , the ark , the tables of the law , the manna , the rod of aaron , the fire from heaven , immediate revelation , overshadowing of the cloud of majesty , &c. what other reason is there to think , or to believe , that this last temple should exceed in glory the first , unless the appearance of him in it , who is the lord of silver , of gold , of all riches , and the universe ; even of messias the king ? and in that appeared jesus of nazareth , the supposed then , and now deservedly believed messiah ; after whose rejection , desolation came upon the place , without any hopes of its being rebuilt again , at least for former uses ( though julian the apostate boldly ventured it ) since that vision and prophecy were to be seal'd up ( that is , never to appear again ) v. 24. and sacrifice with oblation to cease , v. 27. instead whereof , everlasting righteousness was to be installed . then i went to the place of the promised messias , his nativity , which is clearly expressed in micah 5. 2. but thou bethlehem ephratah , though thou be amongst the least of the thousands of judah , yet out of thee shall come forth unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , to be the rvler in israel : whose goings forth have been from old , from everlasting . by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moshel , the jews of old understood none but messias , in so much , that when herod did hear the promised king of the jews was born , and presently being inquisitive where the place of his birth should be , for resolution , had this very same saying , quoted by the chief priests and scribes of the people , as is to be seen in mat. 2. 1 , — 6. but now 't is notoriously known , that that bethlehem of ephratah , at which the prophet divinely inspired did then point , doth now lie in dust and ashes ; so that it must of necessity follow , the promise was fullfilled , when that place was as yet in being , else the prediction was a fable . we do read indeed , that hierom , the old father of the christian church , had once his station at bethlehem ( which the jews do urge ) but , besides that the name was only left and the town quite demolished , as this same father doth acknowledge , when he tells us of some small cottages there erected ; 't is for certain , that now , there is neither sign nor resemblance , no nor the name of the city lest ; the saracens , or rather hagarens , having laid it in ashes ; and yet the ruler , or the governour , was to be born there . they have another shift to except against this place , viz. that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here not to be understood a ruler , but a parable , or a by-word . which to be a wretched elusion , the context evinces ; since that , he who is here called moshel , was to stand , and to feed in the strength of the lord , in the majesty of the lord his god , and was to be great unto the ends of the earth , v. 4. which can by no means be attributed to a parable , that being an accident . not to say , that their forefathers the lxx . interpret it so as we do , and as it ought , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a governour , or a ruler ; and accordingly matthew in the forequoted place , matth. 2. ii. thus being satisfied about the time and place of messiah his coming , i next considered the manner ; and knowing what christians did aver in that point , i presumed to look back to the prophecies . here i might have a large field to expatiate into , and not unpleasant to the reader ; yet not intending this prooem for a treatise , and hastening to the displaying of the covenant ( though that also will be compendious . ) i shall only touch the chief passages , interwoven with suitable observations thereunto . 't is therefore to be noted , that it is a maxim amongst the jews , that every promise of god ought to be considered as it was pronounced at first , without further additions or limitations following in process of time ; these having a collateral tendency to the same end , which yet must take effect in that same simplicity , as it hath been held forth in the first promise . but it is agreed on all sides , that gen. 3. 15. after the fall of adam , the messiah was promised in these words ; i will put an enmity between thee and the woman , and between thy seed and her seed : it shall bruise thy head , and thou shalt bruise his heel . now these do represent him to us as a seed of a woman , there being no mention made of a man. and this was the first promise made of a womans seed before she had known man , gen. 4. 1. which , though it was reiterated to abram , who thereupon was call'd abraham , and sarai , sarah , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the cabalists tell us ) being taken out of the tetragrammaton , and added to both their names , as well for confirming god's covenant , as to shew , they were equal sharers in the benefit and conveyance of the promise , gen. 17. 5 , — 16. ( upon which the inspired apostle comments most significantly , gal. 3. 15 , &c. ) though likewise this seed be called the rod out of the stem of jesse , esay 11. 12. yet they were only as so many channels , from which should at last issue forth a woman to compleat the promise of the seed : or as so many holy predecessors of that virgin , which was to conceive and bear a son , whose name should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immanuel , esay 7. 14. pursuant to the promise made in paradise , then shut , and ever shut after . this manner of messias his birth , is expressed in jer. 31. 22. the lord hath created a new thing in the earth , a woman shall compass a man. and if we will list to cabalistical mysteries ( who averr , that on every letter of the holy word , hung mountains or rocks of concealed mysteries , which being struck at by refined reason , as a hammer , and by grace as a hand , do yield an infinite number of sparks , tending to the illuminating of our understandings . ) we may have a pleasant observation in the passage of esay 9. 7. where the messiah , being introduced as if he had appear'd already , is invested with the following attribute ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order to the increase of his dominion and peace , whereof there will be no end , he shall sit upon the throne of david , and upon his kingdom , &c. where in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le marbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is final , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the middle , against the nature of orthography in that language . the passage is on all sides allowed to be a prophecy of the messiah to come : but the reason of this extraordinary placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 final , is in question . what petrus galatinus saith concerning it , we will refer the reader to in his lib. 4. c. 19. de aro . cath. ver . and as for the masorah , though that be for the reading of this word with an open mem ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet it gives no reason : and a sphalma ▪ it could not be , for that it doth not prejudice the sense : the continued exemplaries ( besides ) from the autograph to this day , retaining the same character . let therefore a sober and pious christian reader give me leave to explain this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caballistically . in the first place , the letter considered numerically , imports 600. now , from this prediction , to the coming of messiah , even the lord jesus , are 600 years compleat . and , from henceforth ( as if the prophet had reflected upon his mysterious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the increase of the kingdom of messiah was to be , i. e. at the end of 600 years from his prediction , thence , to continue for ever : and to spread it self over all nations : ( the increase ) not only over national israel . in the next place , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken figuratively ; denoting , that the promised child and the son should be born of a virgin ( the prophet , having in another place deposited the same in express terms ) that had not interfer'd with a man ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being close . from all this , it appears , that the promised messiah was to be born of a virgin , the truth whereof appear'd in the event , so uncontroulable , that besides the authority of the holy ghost , matth. 2. and all ancient founders of the christian church , some of the rabbies have it upon record ; though not without blasphemous aspersions . iii. next to this , i search'd into the nature of the promised seed ; who that he should be a man , was certain , but i found him also called god in the holy writ , especially by the most venerable name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehova , whereon i will at present solely insist , not willing to expatiate in a concern , of it self requiring a volume , and which , this only instance is able to evince . the jews call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schem hamphorash , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper and essential name of god ; if so , then it being attributed to messiah , he must properly and essentially be god. and that the messiah is called not only the mighty god , the everlasting father , esay 9. 6. whos 's goings forth are from everlasting , micah 5. 2. but also jehova , is manifest out of jer. 23. 6. and this is the name whereby he shall be called the lord ( in the hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) our righteousnes . on which passage , i find in the book call'd ikkarim orat. 2. c. 28. this rabbinical comment , which may tend to their own conviction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the scripture calls the name of messiah ( jehova tzidkenu ) the lord our righteousness , because the mediator is to be god , by whose hands we are to obtain righteousness from god himself , and therefore it calls him by the name ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and by this , and the like names and proprieties , attributed to the messiah in the old testament , i was fully convinced of his godhead . thence reflecting upon christ's miracles of a meer supernatural power , i could not but satisfie my self in that point also , that he was the same that was to come . all this while , admiring the divine goodness and wisdom , i was invited to glorifie his holy name , for that he was pleased to open my eyes , and to shew me the true path of salvation ; that being rescued from the power of sathan , i had been admitted to the hope of enjoying him for ever , according to his holy covenant , under which i now found my self comprehended . and now as for the covenants of god , willing shortly to handle the matter , we will in the first place , consider the notion of the name . in hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath chosen , for that persons and conditions are chosen in a covenant , which word , in the english , proceeds from convening or agreeing on such articles as are liked by them that are upon a treaty . next we will consider the notion of the thing it self . and thus , it is taken ( 1. ) in a large sence ; when it doth import as much as a commandment ; as for example ( to pass by other passages for shortness sake ) josh . 7. 11. israel hath sinned , and they have also transgressed my covenant , which i commanded them ; for they have taken of the accursed thing , &c. and 15. because he hath transgressed the covenant of the lord : this covenant was nothing but a commandment under a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jos . 6. 17 , 18. or it is taken ( secondly ) in a more strict sense , only for a promise of god , without any intervening conditions , as for example , gen. 9. 9. behold ( saying to noah ) with you and with your seed after you , and with every living creature that is with you , &c. i will establish my covenant , &c. where that by this covenant is understood only a promise of god , is manifest , not only for that there was no stipulation , neither express nor implicit , but that the benefit thereof extended it self to the very beasts , without any regard of souls immortal . or lastly , it is taken in the strictest sense , for the covenant ( as it is commonly call'd ) of grace , established in the promised seed , under the condition of faith and repentance , as was that , which god uttered to abraham , gen. 15. 17. gal. 3. 17. thus having shortly explain'd the several acceptions and meaning of the word covenant , my position is , that god never entred upon a covenant ( as the word is duly to be taken ) with man , but the covenant of grace in christ . so that all other passages , wherein the word covenant is found , do intimate either a commandment , or else a promise , without any stipulation of the parties concern'd ; except that of sinai , which , by reason of its ratihabition , changed the scene of god's purpose and proposal . there is therefore no covenant of nature ; for that none was made before the fall , and after it , none could be made . the transaction , that passed between god and adam in eden , gen. 2. was a meer sanction on god's side , whereunto adam was obliged to listen by nature , which as yet uncorrupted , was able to perform what was enjoined . we find indeed a saying in hosea 6. 7. they have transgressed the covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as adam . but , if adam should here be taken for the protoplast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covenant , must be taken in a large sense for a commandment : however , 't is agreed upon by the learned and skilled in the hebrew , that adam is taken here for a noun common , that is for every mortal , according to several translations , in particular the english ; but they , like men , have transgressed my covenant : the poland translation ( that of my native soil ) takes the word adjectively , for human , they have transgressed my covenant , as a human , or as a man's covenant , not as if it had been of divine authority ; wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have dealt disloyally against me . to these and the like interpretations ( which are not against the analogy of faith. ) i will add one , which i deem the most grammatical and significant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they , as one man , transgressed the covenant . that is , they were so unanimous to break the lord's institution and will , that in the prosecuting of their sinful and rebellious enterprize , all of them were as one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus the doubt being clear'd , and we having shewed that adam is here taken appellatively , i proceed . if there had been any covenant of nature , the heathens had been under some covenant , for that such like conditions , as this covenant might have had , ( if ever it could have been ) were written in their hearts , rom. 2. 15. yet the apostle calls them strangers from the covenants of promise , eph. 2. 12. from the covenants in the plural , as pointing at that which was uttered to abraham , and , that of sinai grounded by the rash ratifying of the jews in some measure , upon the law of nature ( though not with a difannulling of the promise ) the like whereof we never read to have been done by the heathens . which leads us to another consideration , about the impossibility of such a covenant as that of nature ; for that , neither the justice of god will permit , that such conditions as the law of nature containeth , should in a covenanting way , be proposed to man , after the fall of the first ; nor is man able to perform them : and grace without christ , hath nothing to do in meer naturals : yea , though general grace may extend it self to the heathens , yet , neither that ( speaking strictly ) can be admitted to the retinue of a covenant of nature , standing on the bottom of selfpossibility . at last , since whereever an arithmetical proportion is observed , betwixt the transacting parties that are unequal , there can be no covenant ; and , if there could , such a commensuration cannot be expected after the fall ; it follows , there was not , nor is not , yea cannot be any covenant of nature . to make here a long harangue , about the difference between the arithmetical and geometrical proportion , as it doth not belong to my province , so it would prove tedious to the reader . yet lest i should meet with some not unwilling to understand me , waving several niceties about it , i will give a taste : arithmetical proportion is , when the medius terminus is equally distant from both extreams : geometrical , when it is liker and nearer to one of the extreams than to the other . thence , to distributive justice is allotted medium geometricum ; to the communitative , arithmeticum . and this commutative justice is when an equal proportion is observed between giving and receiving , between the merit and reward , between the injunction and the performance . but pray now , where is there a person , after the fall of adam , that should be able to draw this radix equally distant from , and equally commensurate to the injoining and the performing party . and if , at the best , it could at any time be found , yet what should the upshot of it be in reference to a reward , except that we are unprofitable servants , we have done that which was our duty to do . and what is it man is supposed to have done ? when ye have done all , luc. 17. 10. now , as this all , cannot be done by a man in the state of sin ; so if it had been done in the state of innocency , it had been but a duty , tending to no more than vnprofitableness , and therefore not a result of a covenant , which , as to us , hath always a proportion geometrical , as being grounded upon distributive justice , 2 tim. 4. 8. by grace purchased for us , through the satisfaction of an equal in nature , even by christ covenanting for us with the father . here it may be , some will say , that by this assertion , and a kind of a paradox , i bereave god of the power of exacting due obedience to his law from , and seem to have little regard of the transmission of original sin , to the posterity of adam . answer . not in the least . for , suppose a monarch should bestow on his subject a feud for himself and his posterity after him , as a meer token of his bounty towards his new creature ; if this first feudatary should break his allegiance to his prince , he would doubtless involve his posterity in the same disadvantages he felt , meerly by not being trusty to his charge , and would transmit to them , by generation and imputation , the same ignominy , he himself was branded with for his disobedience , though no such thing as a covenant had intercurr'd , and therefore could not be broken ; allegiance being natural , and sufficient to keep a subject within the bonds of obligation , without a supervenient paction , which ( in our case ) cannot be made but amongst equals , where the stipulating party is not obliged to any performance whatsoever , but by free condescension , only for the benefit of others . and as for the right of god to exact due obedience to his law at the hands of adam's posterity , though there intervened no covenant , it still remains inviolable . for though they cannot be tied to the performance of that sanction ; of every tree , &c. gen. 3. 16. having in their root transgressed it , and forfeited the title to their happiness ; yet , they can be tied to the moral law , written in the hearts of men , by the author of their lives , not having forfeited their nature ; by which they owe allegiance to their maker ; who as such , hath right to exact due obedience to his commandments , without a paction . and to obviate all exceptions , 't is to be considered , that though all the precepts of meer morality , may appear to be violated by adam in the transgression of this sanction , yet the moral law might have been , and , been either kept or violated , without such a supervening sanction added to the moral law , for man's trial and final conviction . and let none suspect , that here i do shake hands with the socinians , because they likewise deny the covenant of nature . for besides that , i do here acknowledge the son's coessentiality with the father , particular grace after the fall , meritorious redemption , satisfaction for sin in our stead ; justification by faith taken relatively , &c. all which evert socinianism . we differ in the ends of our positions . they do it to make adam subject to mortality in the very state of innocence , as to a consequence of meer nature ( which i expresly detest somewhat lower . ) i again do it , to extol the wisdom and goodness of god ; who not willing to create man for a meer terrestrial life , nor ground his happiness on his frailty , and foreknowing he would sin , and offend his justice , found out means to bring him to the fruition of himself in heaven : to purchase for him perseverance , to atone his own justice by a covenant made with his son , which being everlasting , no other could be made on god's side , that thereby all the glory , and the rise of it as well as the accomplishing , might be attributed only to him , who tenders grace for grace , that his heavenly gifts to men , for a gracious or free covenant , fulfilled by the son , in order to mens salvation . and now emerges the adorable mystery of the covenant of grace , the sole transaction , which not only by way of excellency , but absolutely can challenge the name of a covenant . a mystery which the angels desire to look into , 1 pet. 1. 12. a mystery , whose dimensions are unsearchable , rom. 11. 33. a mystery , without controversie great , 1 tim. 3. 16. the tenour whereof , was by the mystical king and prophet david , delivered in psal . 40. 5 , 6 , 7 , 8. thy thoughts ( speaking in the spirit of christ , and them he covenanted for . ) thy thoughts ( nb. ) towards us , cannot be reckoned up unto thee , in order . if i would declare and speak of them , they are more than can be numbred . sacrifice and offering thou didst not desire , mine ears hast thou piered : burnt-offerings and sin-offerings hast thou not required . then said i , lo , i come : in the volume of the book it is written of me , i delight to do thy will , o my god , thy law is within my heart , &c. which eminent and mysterious passage , the aposte periphrastically explains , hebr. 10. 5. &c. wherefore , when he comes into the world , he saith , sacrifice and offering thou wouldst not , but a body thou hast prepared me . in burnt-offerings and sacrifices for sin , thou hadst no pleasure : then said i , lo , i come ( in the beginning [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gen. 3. 15 ] of the book it is written of me ) to do thy will , o god. above , when he had said ; sacrifice , and offering and burnt-offerings , and that for sin , thou wouldst not , neither hadst thou pleasure in them ( which are offered by the law ) then said he , lo , i come to do thy will , o god : christian reader ! this is the key , let 's now open the closet of mystery , and by assistance of the everlasting truth , find out the hidden treasures of god's counsel about us . but first , give me leave to clear the text. the words in the psalm seem to differ from those in the epistle to the hebrews , in that particular passage , whereon we lay the stress of our assertion : viz. in the hebrew it sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the english and other translators do render , thou hast opened ( or pierced ) my ears ; and in greek again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a body hast thou prepared ( or fitted ) me : which seem to be quite differing things . but , towards the unfolding of it ( 1. ) the author to the hebrews ( st. paul ) in quoting the psalmist , did follow the lxx . who were jews , and understood the hebrew phrase , whether proper or improper : therefore , notwithstanding the words may seem to jar with each other ; there is yet a harmony in the sense , whether ( 2. ) we do look upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which proceeding from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denoteth not only to pierce , but also to prepare ; in which latter sence the lxx . having taken it , rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ears by body , per metonymiam adjuncti : or else ( 3. ) upon the res substrata , the mystical meaning involved in this veil , which the lxx . might also have hinted at . for the piercing , or boring the ear with an awl , was of mosaical institution , for such israelites , who having served six years with their brethren masters , were willing to continue in that state of servitude , till death had freed them , deut. 17. 16 , 17. by which piercing of an ear , the israelite servant took upon him , as it were a new political body , whereof , being thus inaugurated , he could not be divested till the period of his earthly life . so that this is the true reason why the lxx . and greater than them , the apostle , as being the immediate penman of the holy ghost , rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fitted and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , metonymically by body ; especially , the promised messiah , not only taking upon him the seed of abraham , hebr. 2. 16. in the shape of a servant , phil. 2. 7. whence he is called a righteous servant , isai . 53. 11. with all due attendance to the word of god , piercing his ears to preach righteousness , psal . 40. 9. but being also the word , which becoming flesh , joh. 1. 14. had pierced them : to pass by the mystery , taken from six years labour , and an entrance upon servitude at the beginning of the seventh ; to denote the time of god's promise concerning the seed , gen. 2. at the brink of the seventh day , when god having put an end to the work of creation , rested upon that of redemption , through the agreement of his righteous servant , in order to the purchasing of that rest , which remaineth to the people of god , hebr. 4. 9. i have , to my small capacity , clear'd the text , with all possible brevity , not willing to enlarge upon what the holy ghost hath by the hand of the holy apostle , convey'd to the church for a truth . and though i be not so far a pythagorean , or rather a nice cabalist , as to espouse the numbers for undoubted verities ; yet , when mystical predictions , calculated with event , suggest such like observations ; i judge it an office of every christian , as well for their own comfort , as to invite the curious , whom grace hath endowed with more critical wits , in order to a narrower search , to lay hold on them ; no ways letting slip the opportunity of admiring the supream wisdom , which hath thus liked all , in numero , pondere , & mensura , in number , weight , and measure . but now to the matter . god who is a being , by way of excellency , and by reason of the inseparable goodness from his essence , is communicative , willing to display his power and wisdom , resolved to create the world ; over which he thought fit to set a ruler as well as a beholder . and because the universe was to be material , the ruler of it was to participate of matter : but moreover , for the contemplating of its decency and order , he was to be indued with a mind , able to admire and to adore the supream architect , 1 cor. 6. 20. whom , as he could not suppose corporeal , at least for the immensity of his unsupported work , job 38. 6. so he could not apprehend him as such , without having something of immateriality within him . this ruler therefore , was to be man , and to be created after the image of his maker , gen. 1. and to consist of body and soul , gen. 2. 7. he was to live for ever by the natural means of the tree of life , which was able to continue his vigour , under god , if so be he would stand to his prescript : nor was any consequence of nature able to usher death upon him , whilst obedient , else destruction should accost him , and he perish , gen. 2. 17. but again , as his goodness would , and his power could accomplish , so his wisdom , that knew how to contrive the project ( loquimut humano more ) did foresee the flexibleness and frailty of the material part of man , by a natural drift to things inviting , even forbidden , ja. 1. 13 , 15. and that the soul , which was to restrain the body and its sensitive appetites , should by the suggestion of sathan ( who was to fall before man ) yield to them , as having a power that it might not , not that it should not exorbitate in a sinless capacity of sinning , and thereby draw upon it self , not only everlasting confusion , but also for a punishment , be , for the future , subject to what it was to command ; god in his justice , whose eyes are purer than to behold sin , did in his predetermination , condemn man for sin , which he had foreseen ; and consequently , concluding all his posterity under the same guilt , rom. 3. 9. gal. 3. 21. condemn'd them also for it , rom. 1. 8. by the by , i quote these scriptures , for that there is nothing comes to pass in time , which hath not been in the idea of god , from everlasting . thus , a man , being ideally come to nothing before he was something , the second person of the most holy trinity , out of a meer compassion to so noble a creature , in the production of whom he was ( if i may say so ) to be instrumental , psal . 33. 6. joh. 1. 3. enters upon a covenant with his father , and for making an atonement , since no other sacrifice would do , condescends to the taking upon him the humane nature , therein to take away the guilt of the future man and his posterity , by offering up his own self a sacrifice , rom. 2. 2 , 24 , 25. and by becoming a mediator between god and man , gal. 3. 19 , 20. the ratification whereof , on both sides , was grounded upon the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. 6. 3. rev. 1. 8. to which , in token of approbation , the father added an oath ; the lord hath sworn , and will not repent , thou art a priest for ever , after the order of melchizedeck , psal . 110. 4. by two immutable things ( viz. his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his oath ) to ratifie his acceptance of that paction , for the comfort of such , who from the snares of sathan , should fly to it for a refuge , and lay hold of the hope set before them , hebr. 6. 18. and the son , on the other side , declared his readiness to stand to his stipulation , by a present compliance ; lo , i am to do thy will , o god , hebr. 10. 9. hence it proceeded , that this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the custom of the israelites , was only once in a year , at the day of propitiation , pronounced by the chief priest , at the solemn blessing of the people , num. 6. 24 , 25. here is the true order of the covenant betwixt god the father and his son jesus , in order to our salvation , on which depends that grace whereby we are saved , and the administration whereof to us in christ , is called the covenant , by way of excellency ; and , more significantly , the covenant of grace . from hence it is , that it is called the everlasting covenant ( none , in order to the effecting of gods final purpose before it , none after it ) hebr. 13. 20. through the blood of the everlasting covenant : hence it is , that the second person of the deity is called the lamb slain from the foundation of the world , wherewith he was invested by his forerunner , joh. 1. 29. yea hence it is , that he is termed the first-born of the dead , apoc. 1. 5. for that adam , and all in him , were dead ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) nor could hope for life , until the seed was promised to a dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who after that , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of all living ; as being the primitive mother of the lord of life , and by him , a restorer of the plenitude of angels , some of which being fallen and dead in trespass , upon mans creation , that was to recrute the number , drew him and embroyl'd him in the same crime they were guilty off , and made him dead also . which again was adumbrated in isaac , born by promise , out of sarah , when her wom● and abraham's , body were dead , rom. 4. 19. on which point demonstratively insists the enlightned apostle , gal. 3. and clears it , ephes . 2. 6. god , when we were dead in sins , hath quickned us : nb. together with christ in our first and second resurrection : adding immediately ; by grace you are saved . thus the lord , cuts off all occasion of boasting ; and therefore , would never enter on his own accord , upon a covenant with a meer man , for that a meer man could never draw a parallel to the justice of god , by reason of his meer natural abilities , before the fall , and meer sinfulness after it . therefore , god hath set forth his own son ( by mutual agreement ) a propitiation through faith in his blood ; to declare his righteousness , for the remission of sins that are past through his forbearance : that he might be just , and the justifier of him which believeth in jesus , rom. 3. 25 , 26. as therefore there was an arithmetical proportion , betwixt the father and the son : betwixt the claim of god's justice and christ's satisfaction ; so the purchace of redemption , was , answerably to the mutual covenant , a tie for god to declare himself just , by justifying them that laid hold on his son's satisfaction , discharging in full the demand , and by an overplus ushering in grace , for the benefit of them that were included in this covenant , under condition of faith and repentance . and the redeemer shall come to zion , and unto them that turn from transgression in jacob , saith the lord . as for me ( here god declares himself just , in performing his promise to christ concerning his seed ( esay 53. 10. ) after redemption . ) as for me ( saith the lord ) this is my covenant with them ; my spirit that is upon thee , and my words which i have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed , saith the lord , from henceforth and for ever , esay 59. 20 , 21. here , after the atonement by redemption followeth faith ( my words , &c. deut. 31. 14. rom. 10. 8 , 9. ) and repentance ( to them that turn from transgression . ) and thence , the relyance of the faithful , on this satisfaction , is synecdochically call'd a covenant , psal . 50. 5. comp . with psal . 40. as before : as sometimes , ( because of the mutual interweaving of mystical affairs ) the whole body of the church is call'd christ , 1 cor. 12. 12. this covenant was from the beginning of the creation , variously adumbrated : even to the angels , before the creation of man ( which i modestly conceive , and submit to the censure of the church ) when the morning stars sung together , and all the sons of god shouted for joy , job 30. 7. seeing ( by god's intimation ) that that man , who was to be created and assaulted , yea seduced by the devil , their former companion , and now an unhappy rebel and enemy , should be rescued by the son of god their head , and should be brought to that condition ( though the manner of it was hidden to them as yet ) they , under him were in . and here the battel between michael and the dragon presents it self , apoc. 12. both for the rescuing of the woman , whom sathan was to persecute , and for maintaining the body of moses ( viz. the sacrifices typifying christ , for the comfort of the believers , until he came ) jud. 9. whereupon the heavens rejoice , and they that dwell in them , rev. 12. 12. from which period , the second person of the deity was often after call'd an angel of god's countenance , and emphatically an angel of the covenant . i will not be bold , yet it is not against the analogy of faith to think , that the cherubim likewise standing at the entrance of paradise , after man's banishment , was the second person of the deity , by his flaming sword ( his word , hebr. 4. 12 , 14. ) to undeceive him of all he could presume of the earthly tree of life , in order to his full relying upon the promised seed , which only was the way , the truth , and the life . after the actual fall of adam , this covenant of god was represented in the promised seed , gen. 3. and christ's satisfaction , in sacrifices , until his coming , at which , by one offering he was to perfect for ever them that are segregated , hebr. 10. 14. afterwards it was intimated to abraham , with intermixt additions about the land of canaan , gen. 15. 17. everywhere on man's side the conditions of faith and repentance , ( though under several etymologies ) being annexed . then it was to be renewed with the children of israel , exod. 19. 5. and that this transaction should have been a covenant of grace in the promised messiah , appeareth by god's message to his people ; if you keep my covenant ( that is the same that was intimated to abraham , according to deut. 29. 13. ) then you shall be a peculiar people , &c. comp . with 1 pet. 2. 9. but what saith the people to it . they did not proceed so orderly as abraham , who believed god's abilities above his own , and it was counted to him for righteousness , gen. 15. 6. afterwards manifesting his faith by walking before the lord , and being perfect , gen. 17. 1. but presently ratifies it by a promise of self-performance . all that the lord hath spoken we will do , exod. 19. 8 , & 24. 13. placing their works afore their faith , and their own righteousness before that of god and christ , rom. 9. 31 , 32. whereby they sinned against god , and tyed themselves by their ratihabition to the rigour of the law , under the brandishing of a curse , cursed be he , that confirmeth ( n.b. ) not all the words of this law to do them , deut. 27. 26. and this is the chief reason , why they are said to have vexed , or made sad the holy spirit of the angel of presence , who in his love and pity had redeemed them , and bare them , and carried them all the days of old ( gen. 48. 16. ) and now was willing to make them feel the fruit of the covenant between him and his father , without an impending curse , had they but relyed on his , and not their own ability ; had they required the spirit of grace , and not boasted of natural self-performance . in desault whereof , he turn'd their enemy , and he fought against them , esay 63. 10. may be you will say , what had become then of the law ? answer . it had been of the same use as it is now under the gospel to them that rely not upon their own righteousness and abilities , but upon those of christ ; and , what the law is now to a believer , is a point sufficiently known . however , notwithstanding this unconsiderate ratifying of the children of jacob , whereby on their side the law got the name of a covenant ; the mercy of god was of that tendency , as not to forget the first covenant under this mosaical dispensation , wherein consequently it exerted it self , and was confirmed by so many types and sacrifices , in some measure mitigating the rigour of the law , which it self also , convincing the israelites of their folly , became to them at last , by the forbearance of god , grounded upon future redemption , rom. 3. 24 , 25. a schoolmaster , gal. 3. 24. thus divinely st. paul ; and this i say unto you , that the covenant , that was confirmed before of god in christ , the law , which was four hundred and thirty years after , cannot disannul that it should make the promise of none effect , gal. 3. 17. god's promise was of longer date , and a greater consequence ( being grounded upon the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the ratifying of his son ) than the presumptuous ratihabition of the law by the children of israel , who in a manner had annul'd the promise by setting up their own righteousness instead of god's , rom. 10. 3. as if they had not stood in need of a saviour and a mediator ; and therefore it would stand , notwithstanding the idol of self-performance ( here it is observable , by the bye , that the apostle terms the one a law , and the other a covenant . ) and the regret of their former proceeding with god , is clearly set forth , in many passages of the holy volume ; but one may serve for all , and that is esay 64. 6. we are all as an unclean thing , and all our righteousness are as filthy rags , &c. whereupon is renewed the promise , under the name of a righteous branch of david , which should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lord ( jehova ) our righteousness , jer. 23. 6. it was no longer ; we shall do whatever the lord commands , but jehova ( the name of grace , on which the covenant was grounded ) should be their righteousness . he was shortly to display the banner of salvation , and by the shade thereof , cover the iniquities , not only of israel , but of all the world , as being made unto it ; wisdom , sanctification and redemption , as well as righteousness , for that he that glorieth , may glory only in the lord , 1 cor. 1. 30 , 31. god therefore having entred upon a covenant with his son , rejecting all other sacrifices and satisfactions , as no way commensurate to his person and justice ( sacrifice thou wouldst not ) and accepting of his son's blood , for man's iniquity , did pour down upon the elect grace , in order to their salvation . and the whole tract of administring the same , after supposed and accepted of satisfaction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is called the covenant of grace , ( as christ , upon that same account is called faith , gal. 3. 23. ) by grace you are saved , through faith , eph. 2. 8. and of his fullness , have all we received grace ( nb. ) for grace , joh. 1. 6. the benefit whereof derived on mankind , is in the first place adoption , whereby we are declared to be the sons of god , joh. 1. 12. and joint heirs with christ , rom. 8. 17. and that , from the foundation of the world , eph. 1. 4 , 5 , 14. manifested in the fullness of time , by taking away the curse of the law , gal. 4. 4 , 5 , 6 , 7. this adoption was first adumbrated in the children of israel , when god delivered them from the bondage of egypt , and called them his son , hosea 11. 1. only in christ , if the son therefore make you free , you shall be free in deed , joh 8. 36. for which reason , this same passage ( though mystically grounded on another ) is applied to our saviour , matth. 2. 15. for that as the egyptians were the first enemies of the israelites , that kept them in bondage and subjection ; so sathan was the first enemy of mankind , and they in his servitude : out of which they were freed by this angel of the covenant ; whereupon , by an intervening sojourning of the israelites , and of christ in egypt , and by their return to canaan , the head and the members composing one spiritual body , are call'd a son ; i call'd my son out of egypt . and such like emperichoresies are often found in scripture , as for instance , that of jesus ; saul , saul , why dost thou persecute me ? and as this adoption was represented in the children of israel , so it was afterwards extended to all the believing , rom. 8. 23. there being no difference , 1 cor. 7. 19. and this gives us the confidence of calling god abba . secondly , justification , wherein a sinner ( in himself ) is by god the father proclaimed just , rom. 4. 5. upon the score of christ's satisfaction , purfuant to the covenant , isa . 53. 11. wherein the first condition of the covenant , viz. faith , is a hand applying to our souls the merit of our redeemer , rom. 3. 24 , 25. and whereby god shews himself just , in standing to his covenant , after the appeasing of his wrath by the blood of the mediator ; that he might be just , rom. 3. 26. and christ shews himself righteous , in performing what was stipulated for the taking off of man's iniquity ; my righteous servant shall justifie many . whereby ? by his knowledge , ibid. which is believing in him , rom. 3. 26. expressed to the life by the lord , joh. 17. 3. and this is life eternal , that they might know thee , the only true god , and jesus christ whom thou hast sent . the whole process and accomplishment whereof , equally glorifieth the father and the son ; father , the hour ( nb. ) is come , glorifie thy son , that thy son also may glorifie thee , joh. 17. 1. through the truth , v. 19. kept on both sides , pursuant to the everlasting paction , v. 22 , 23 , 24. upon which account god the father , after christ's prayer for the ratification of the approaching work , is by him called , the righteous father , by which righteousness christ was raised from the dead , hebr. 13. 20. for our justification , rom. 4. 25. thirdly , thence ariseth sanctification ; christ of god is made unto us sanctification , 1 cor. 1. 30. whereby is not only understood the segregation from all things common , but also a separation from all sinful acts by the spirit of god , 1 cor. 6. 11. 1 thess . 4. 3 , 4. and here the second condition of the covenant of grace hath place , viz. repentance , mark 1. 15. by this repentance a believer becomes a new creature , gal. 6. 15. renewed in knowledge , after the image of him that created him , col. 3. ( not after him by whom he was deceived ; you shall know . ) in righteousness and true holiness , eph. 4. 23. presenting for the blood of the dead and unreasonable creatures , a living sacrifice , and a reasonable service , rom. 12. 1. which works are acceptable to god , upon the score of their being the gifts of god , whereof he doth not repent , rom. 11. 29. but as such ( coronat deus dona sua , non merita nostra ) rewards them with a crown of righteousness , 2 tim. 4. 8. according to promise , jam. 1. 12. to shew himself a righteous judge by granting an equivalent for the purchace of his son. and here falls the conceit of meritoriousness of works ; because they being no ways ours but christ's , and his holy spirit 's within us , can no more of themselves deserve heaven , than they could redemption , whose effects they are , in order to the better fitting of us for that end ( thence via ad regnum , bern. ) for which we were pre-ordained by grace . thus all things have their off-spring from god , and through him , end in him , not unlike to the periphery of a circle ( the most perfect figure , and sustaining its own self ) ending in the same point from which it began ; of him , through him , to him , are all things , to him be glory for ever , rom. 11. 36. fourthly , after the conditions follow the signs and seals of the covenant . in the first place baptism , a sign of initiation into the benefit of christ's death , burial , and resurrection , rom. 6. 3 , 4 , 5. for that we may put on christ , gal. 3. 27. and even as water , be united in one body , until the whole church , being by it and the word , sanctified and cleansed , eph. 5. 26 , 27. we become an aggregate christ , 1 cor. 11 , 12. the manner of its administration , i will leave untoucht , and straight proceed to the second sign , viz. the supper of the lord ; which , to be short ( for i have already gone beyond the limits of my province ) is a visible sign of invisible grace , purchased by the sacrifice of christ , which , to our comfort , and for the sealing up of god's promises ) it doth efficaciously represent to us . to give an insight into the nature of it , without launcing into the doleful chaos of unnecessary , and sometimes blasphemous controversies about it , i will only take notice of a passage amongst the jews , which , if it should not clear the doubt , will yet give some light to the lovers of truth . 't was therefore , and is now , a common custom amongst the jews , for the chief of the family , after the eating of the passover , at their going to rest , to take the unleavened-bread , and to distribute the same amongst his houshold , and after that , wine , with that nicety , that not one crum of the bread , nor one drop of wine , is to be left ; and this they do in remembrance of the sacrifice of the lamb , and separately , of its body and blood , having no temple wherein to offer , as those that were at the standing of the temple , without jerusalem , could not , and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon christ the true passover-lamb , who was to bear the iniquity of the people , and to take away the sacrifice and the oblation by his death , following this rite , instituted his sacrament , by bread and wine , and call'd it his body and blood , in remembrance of his passion and death . lastly , upon this covenant is grounded our hope of resurrection . christ himself insists upon it , matth. 22. 31 , 32. i am the god of abraham , &c. here christ puts the sadducees in mind of god's covenant , grounded upon his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. 3. 6 , 7 , 8. for if god be an essentiator of beings , by way of a covenant , he cannot call himself an essentiator of what is devoid of being . if therefore god be a jehova of abraham , &c. it must be by making them existent , for their upholding of the impression of that covenant , by which he is theirs . if so , the patriarchs must be still existent after death , since that after it , god bears that denomination in reference to them ; a non entity not being able to bear the stamp of an entity , as a shadow or nothing cannot represent the lineaments of a seal . hence it proceeded ( as we mentioned before ) that at the day of annual propitiation , this name was thrice ( not without a mystery ) put upon israel , num. 6. 27. to remember them of god's covenant , and their eternal welfare . to which , all spiritual israel , being brought once at the consummation of the world , and christ having finished his work , shall lay down the office of a mediator , and deliver the kingdom to his father , that then being only conspicuous by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and needing no further covenanting , he together with his father , may begin the period of an everlasting sabbath . finis . errata . page 4. line 27. add after and , — they , p. 5. l. 2. for fooling read footing , p. 18. l. 15. add after that , — is , p. 21. l. 9. for liked read linked . as for some hebrew letters , the ingenious reader is able to perceive the mistakes of himself . notes, typically marginal, from the original text notes for div a26654-e310 god's covenant . a short and sure way to grace and salvation being a necessary and profitable tract, upon three fundamental principles of christian religion ... : how man was at first created, how he is now corrupted, how he may be again restored : together with the conditions of the covenant of grace, and to whom the promises of the gospel belong ... / by r. younge ... younge, richard. this text is an enriched version of the tcp digital transcription a67773 of text r14649 in the english short title catalog (wing y185). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 84 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67773 wing y185 estc r14649 13339037 ocm 13339037 99130 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67773) transcribed from: (early english books online ; image set 99130) images scanned from microfilm: (early english books, 1641-1700 ; 443:20) a short and sure way to grace and salvation being a necessary and profitable tract, upon three fundamental principles of christian religion ... : how man was at first created, how he is now corrupted, how he may be again restored : together with the conditions of the covenant of grace, and to whom the promises of the gospel belong ... / by r. younge ... younge, richard. 22 p. sold onely by james crump ... and by henry cripps ..., [london] : 1658. caption title. place of publication from wing. reproduction of original in british library. eng salvation -early works to 1800. covenant theology. a67773 r14649 (wing y185). civilwar no a short and sure way to grace and salvation; being a necessary and profitable tract, upon three fundamental principles of christian religion younge, richard 1658 15112 160 0 0 0 0 0 106 f the rate of 106 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2005-08 tcp assigned for keying and markup 2005-09 aptara keyed and coded from proquest page images 2005-11 elspeth healey sampled and proofread 2005-11 elspeth healey text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion a short and sure way to grace and salvation ; being a necessary and profitable tract , upon three fundamental principles of christian religion : which few do indeed know , and yet hee who knowes them not , cannot bee saved : viz. how man was at first created . how he is now corrupted . how he may be again restored . together with the conditions of the covenant of grace , and to whom the promises of the gospel belong . the which well learned , would keep millions out of hell , that blindly throng thither . by r. younge of roxwell in essex . if our gospell bee hid , it is hid to them that are lost : in whom the god of this world , hath blinded the minds of them which believe not : least the light of the glorious gospell of christ , who is the image of god , should shine unto them , 2 cor. 4. 3 , 4. sect. i. as when god created the world , the first thing he made was light , gen. 1. 3. so when he makes us new creatures , hee first creates light in the understanding , whereby the poor soul may see his spiritual misery and wretchednesse ; which before ( by reason of that vail or curtain which is drawn over every natural man's heart , 2 cor. 3. 14 , 15 , 16. ) he is so far from discerning , that with laodicea he thinks himself rich , and to want nothing ; when yet he is wretched and miserable , and poor , and blinde , and ●aked of all spiritual endowments , rev. 3. 17. 1 tim. 6. 4. as for instance , it 〈◊〉 to be observed , ( can never be enough bewailed ) that generally through●…ut the land people of all sorts ( young and old , rich and poor ) especially the poor ; are so invincibly ignorant , that ( remaining so ) it is impossible ( so far as i am able to judg by the word of god ; ) that ever they should be saved . as ask them these questions , how do you hope to be saved ? they will answer , by my praiers and good indeavors . have you never broke this or that commandement ? thou shalt have no other gods but the lord . thou shalt not kill . thou shalt not steal . thou shalt not commit adultery ? no , never they thank god . are you proud ? no , not they , what should they bee proud of ? and many the like . as for original sin , they know not what it means . nor is there any convincing them , that they were born sinners into the world . yea , let a minister come to them upon their death-bed , and question with them about their estates , or ask them how their souls fare , and what peace they have ? what will be their manner of answering ? ( especially if they have not been notorious offenders ) are they a whit troubled for sin , either original or actual ? or will they acknowledge themselves in a lost condition without christ ? no , their consciences are at quiet , and they are at peace with themselves and all the world ; and they thank god , no sin troubles them , not ever did . they have been no murtherers , no adulterers , no common drunkards ; neither have they been oppressers . ( for they are so blinde and ignorant , that they think the commandement is not broken , if the outward grosse sin bee forborn . ) yea , will they say , i do not know that i have wronged man , woman , or child . i have been a protestant , and gone to church all my daies . sect. ii. § 2. yea , so far are they from being sensible of their wants , that you shal hear them brag of their faith , works , and good meaning ; of their just and upright dealing , the goodnesse of their hearts , the strength of their faith , hope ; and that they never doubted in all their lives . yea , that it were pity they should live , if they did not believe in christ , and hope to be saved by him . the usual expressions of formal christians , and protestants at large ; who know not what faith , hope , or a good heart means , no more then nicodemus knew what it was to be born again . all which answers and brags of theirs do imply , that they are as righteous as christ himself , or adamin the state of innocency : for he that can clear himself from pride , or the breach of any one commandement , or from original sin ; may clear himself from all sin whatsoever ; and if so , what need of christ ? yea , what possibility is there that ever such a soul should have any benefit by christ ? who came not to call the righteous , ( viz. such as think themselvs so ) but weary and heavy laden sinners to repentance , mat. 10. 6. ● ▪ & 15. 24. & 18. 11. 9. 12. 13. 1 tim. 1. 15. luke 1. 53. sect. iii. again , this is an infallible truth , that without repentance there is no being saved ; and what hope of their serious and unfained repentance ? for sin must be seen , before it can be sorrowed for . a man must know himself sick , before he will seek to the physitian . yea , where is no discovery of the disease , the recovery of the health is in vain hoped for . which makes cyp● 〈◊〉 say , that it is as meer lost labour , to preach unto a man the things of god , 〈◊〉 fore he is humbled with the fight o● his wants : as to offer light to a blin● 〈◊〉 man , to speak to a deaf man , or to labour to make a bruit beast wise . besides , if we look to be saved by any thing that we can do ; christ can profit us nothing . for the son of man is come to seek , and to save onely that which was lost : the lost sheep of the house of israel , mat. 18. 11. luk. 19. 10. 1 tim. 1. 15. even such as utterly despair in regard of all other helps . nor is he any way fit for absolution , who finds not himself worthy of condemnation . we shal find no sweetnesse in christs blood , till we feel the smart of our own sins . yea , no men under heaven are in so hoplesse a condition as they , who think to be saved by their performances , or any other thing or means , then by the righteousnesse of christ alone . faring with them as it doth with unskilful swimmers : who when they begin to sink , if they catch hold of weeds in the bottom , the faster they hold , the surer they are to be drowned . sect. iv. fourthly and lastly , there needs no more to condemne these men , then their ignorance of such saving truths : especially in such glorious times of light and grace as these are ; wherein they may hear the . word preached every day in the week , if they did not sleight and disregard it , which aggravates their sin exceedingly : for though it be enough , that god hath set down his will in his word most plainly , and we may read , or hear it read , ( were it at any rate ) and that the epitome of the whole law is writ in every man's heart . whatsoever yee would that men should do unto you , even so do ye unto them , mat. 7. 12. ( as it servs not a male factors turn , to plead ignorantiam juris , he knew not the law of his prince which he hath broken : for if the king have once proclaimed any thing , and the subject after sufficinet time of notefying his will , be ignorant of it ; at his own perill be it . ) yet to be affectedly ignorant , and to shut their eies against the light of the gospel , is by far more damnable : this is a sin with a witnesse . as what saies our saviour ? john 3. 19. this is the condemnation : that light is come into the world , and men loved darknesse rather then light , because their deeds were evil . and so on the contrary , this is life eternal , to know thee the onely true god , and jesus christ whom thou hast sent , john 17. 3. besides , without knowledge , the minde cannot be good , as wise solomon affirms , prov. 19. 2. a man may know the will of god , and yet not do it ; but he cannot do it , except hee know it . neither can he be born of god , that knoweth him not , 1 john 4. 7. nor can he love god , vers. 8. whence that terrible text , jer. 10. 25. power out thy fury upon the heathen that know thee not , psal. 79. 6. and that other more terrible , 2 thes. 1. 7 , 8. the lord jesus shall be revealed from heaven in flaming flie , to take vengeance on them that know not god . whence the prophet isaiah is peremptory , it is a people of no understanding , therefore he that made them , will not have mercy upon them ; and he that formed them , will shew them no favour , is a. 27. 11. observe these scriptu●es you ignorant souls , that think your ignorance will excuse you : and let not satan , nor your deceitful hearts so delude you , as to think that god is in jest , where he saith , my people are destroied for lack of knowledge ; and because thou hast rejected knowledge , i will also re●ect thee , hosea 4. 6. or if you do , you shall one day finde him in earnest . for as you know not christ here , so when you shall look for entrance into his kingdome hereafter , he shall say unto you , depart from me , i know you not , mat. 25. 12 , 41. which will be but a sad saying ; and far better were it , that you were ignorant of all other things : which makes saint paul say , i desire to know nothing among you , save jesus christ , and him crucified , 1 corinth . 2. 2. sect. v. now this being the case of millions in this city , and so all the land over : what can we other then conclude , that few ( even amongst us ) shall be saved , as our saviour affirms , matth. 7. 13 , 14. & 20. 16. and that the whole world lieth in wickednesse , as saint john speaks , 1 john 5. 19. and that the number of those whom satan shall deceive , is as the sand of the sea , revel. 20. 8. & 13. 15 , 16 , 17 , isa. 10. 22. rom. 9. 27. which being so , i hold my self bound to acquaint them , what every one must of necessity know , or they cannot be saved : the which i will do in a few lines , that all ( who will ) may have the benefit thereof . wherefore let all such ( if they hve ears ) hear what i shall say unto them out of god's word , in laying open those three fundamental principles before mentioned . sect. vi . touching the bounty and goodnesse of god in man's creation , these things would be known . 1. that god in the beginning made man in paradice , after all his other works ; that he might come as to a sumptuous pallace ready furnished . 2. that he was made a compendium , and abridgment of all the other creatures : as being a little world of himself ; for whereas planets have being , not life : plants have life , not sence ; beasts have sence , not reason ; angels have being , life , reason , not sence ; man hath all , and contains in him more generality then the angels ; viz. being , life , sence , reason . 3. that as he was made lord of , and had dominion over all ; so he did excell all other visible creatures . 1. in that he had a reasonable soul , 2. in that he hath a speaking tongue , 3. in that he was made upright , with his face lifted up to heavenward , 4. in that all things were made subject to him , 5. in that he was made after the image of god , 6. in that his soul is immortal , 7. in that he was ordained to eternal glory . more especially we are to know , that as god made all things else for mans use and service : so he created man ( male and female ) more immediately for his own honour , and service ; and did accordingly adorn him with gifts , and abilities above all other visible creatures . for god made us , ( had not we un-made our selves ) after his own image , endowing us ( as with reasonable , and immortal souls , so ) with perfection of all true wisdom , holinesse , and righteousnesse ; writing his law in our hearts , and giving us ability to obey , and fulfill the same in every point ; and withall a power to stand , and for ever to continue in a most blessed and happy condition , free from all misery , and to enjoy a sweet , and blessed communion with his creiter . so that man was created very good , did clearly and perfectly know the whole will , and works of his maker ; was able out of the integrity of his soul , and fitnesse of all the powers ; fully , willingly and chearfully to love , observe , and obey his maker , in every tittle and circumstance he required , and to love his neighbour as himself : so that neither the minde did conceive , nor the heart desire , nor the body put in execution any thing , but that which was acceptable , and well pleasing unto god ; as these insuing scriptures do plainly prove , gen. 1. 26 , 27. 30. eccles. 7. 29. rom. 2. 14 , 15. sect. vii . which being so , how should it humble us , and make us ashamed of our present condition ; and withall set us on fire with a holy zeal , to out-strip and go before all the rest of the creatures in obaying our creator ; as far as he did make us out-strip them all in spiritual and divine excellencies ? whereas hitherto , they have out-stript and gone before us in a high degree : as for instance , though we are bound to praise and serve god above any creature whatsoever : in that all the creatures were ordained for our sakes : yet heaven , earth , and sea ; all the elements , all the creatures , obey the word of god , and serve him as they did at first ; yea , call upon us to serve him ; onely men for whom they were all made , most ingratefully rebell against him . as if you consider it rightly , the obedience of insensible and bruit creatures unto the will of god , is a great check and reproof unto the disobedience of man . man is the chiefest of creatures , and they the lowest ; yet do they as far exceed him in obedience , as he doth them in natural eminencie . the stork , and the swallow know their appointed times . the oxe knows his owner , and the asse his masters crib ; the sea moveth in a settled , and unmoving course ; the stars fit their many changes , to a steddy rule answerable to the will of him that never changeth . the lord by moses but spake to the rock , and it gave water to the thirsty israelites ; he but commanded the clouds to rain down mannah ; and the winde to bring them in qu●ils , for the satisfying of their hunger , and they did so . yea , he but had the ravens bring bread and flesh to elijah , and they did it . in like manner did the winde and sea , mat. thew 8. 27. the lions , dan. 6. 22. those two shee-bears , a kings 2. 24. the fire , dan. 3. 27. the earth , numb. 16. 29 , to 37. obey the voice of the lord , and many the like spoken of in scripture . but man is wholly gone astray from his rule ; and not onley runneth from it , but against it : so that he is far worse , then things worse then himself . which were it rightly considered , would be enough to melt an heart of adamant : for was this the principal end , for which men were created in such a glorious condition ? that we might honour , love , and serve our creator and injoy communion and happinesse with him for ever ; and are we so far from excelling the rest of the creatures , that we are become more disobedient , and rebellious to god , then any one of them , except satan himself ? one would think it should make all , ( that thirst not after their own damnation ) not onely to hate , and dislike themselves for it : but force us with all possible speed and industry ; to seek out the cause , and how to recover our selves out of this wretched and damnable condition . sect. viii . but it will be demanded how this comes ● be so ? and what was the cause ? to which i answer ; god at first , entered into convenant with our first parents as publick persons ; both in behalf of themselvs , and all that should proceed out of their loin● ; and so , that whatsoever gifts , privileges and endowments they had bestowed upon them , should be continued to them and theirs onely upon condition of their loyaltie , and personal obedience ( of which the tree of life was a pledge : ) and they should have and injoy them , or lose and be deprived of them , aswell for their off-sp●i●g , as for themselves , as they should keep , or transgresse his royal law . but see how unworthily they demeaned themselvs , towards this their boun●●ul maker and benefactor ! for whereas god placed them in paradice , and gave them free liberty to eat of the fruit of every tree in the garden ; save onely of the tree of knowledge of good and c●i● , prehibiting them that alone , even upon pain of eternal death to them and theirs ; they most pe●fidi●usly contemned , and brake this law ; which ( as sundry circumstances that do aggravate it shew ) was a most execrable and damnable sin . as observe the several circustances set down by moses , to amplifie the foulnesse of their fall : as , first , that they despised , and made light of the promise of god ; whereby they were commanded to hope for everlasting life , so long as they continued their loialty and obedience . 2. there was in it an unsufferable pride and ambition , in that he could not content himself with being lord of the whole universe : but he must be equal unto god ; and every way like his maker . 3. what greater unbelife could there be ? when he gave more credit to the serpent , in saying , he should not die ; then to god , who immediately before tells them , that if he did sin in eating the forbidden fruit , he should die . 4. in this sin was not onely unkindnesse not to be parallel'd : but wilful murther of himself , and all his posterity , whom he knew were to stand , or fall with him . 5. herein was soul apostacie from god to the divel : to whom ( charging god with lying , envy , malice , &c. ) he revolted , and adhered , rather then stick to his maker . and to these might be added many the like circumstances , which grievously aggravate the sin of our first parents , and make it so deadly in effect . for hereby it is , we not onely lost our blessed communion with god ; that the image of god after which they were created , was forthwith abolished , and blotted out : but that many grievous miseries and punishments , came in the room of it : so that in the place of wisdom , power , holinesse , truth , righteousnesse , and the like ornaments , wherewith we had been cloathed : there hath succeeded these and the like : 1. this their sin hath filled our whole man with corruption . 2. it hath made us become vassals unto sin and satan . 3. it hath disabled us from understanding the will , and observing the commandements of the lord . 4. it caused us to lose our right unto , and sovereignty over the creatures . 5. it makes our persons and actions unacceptable to god . 6. it hath cast us out of gods favour , and made us liable , and subject to all the plagues and miseries of this life ; and to endlesse , eaflesse , and reme● dilesse torments in the life to come . sect. ix . and the reason is , our first parents being the root of all man-kind ; and instead of all their posterrity before they had issue : and the covenant being made with them as publick persons ; not for themselves onely , but for their posterity ; who were to stand , or fall with them : they being left to the freedome of their own wills , in transgressing the commandment of god by eatting the forbidden fruit , through the temtation of satan : have made us , and all man-kind descending from them by ordinary generation , as guilty of their sin , as any heir is liable to his fathers debt . their act being ours ; as the act of a knight , or burgess in the parlament house , is the act of the whole county , in whose name , and room they sit , and whom they represent : by which means our nature is so corrupted , that we are utterly indisposed and made opposite , unto all that is spiritually good , and wholly inclined to all evill , and that continually : and have also lost our communion with god , incurred his displeasure and curse ; so as we are justly liable to all punishments , both in this life , and in the life to come . now for the fuller confirming and amplifying of what hath been said , touching o●iginal sin ; take onely these ensuing scrirptures , and aphorisms , without any needlesse connexion ; that i may be so much the briefer . sect. x. amongst many others , the most pregnant scriptures for the confirming of this point , i hold to be these : the fathers have eaten sowr grapes : and the childrens teeth are set an edge , jer. 31. 20. was a true proverb , though by them abused . by one man sin entered into the world , and death by sin : and so death passed upon all men , in whom all have sinned , rom. 5. 12. to 21. who can bring a clean thing out of an unclean ? not one , job 14. 4. sec chap. 13. 14 , 15 , 16. we are all at an unclean thing , and all our righteousnesses are as filthy rags , isa. 64. 6. by the works of the law , there shall no flesh be justified in his sight , rom. 3. 20. there is no difference , for all have sinned , and come short of the glory of god , rom. 3. 21 , 22 , 23. and god saw that the wickednesse of man was grea● in the earth ; and that every imagination of the thoughts of his heart was onely evil continually . and it repented the lord , that he had made man , genesis 6. 5 , 6. both jews and gentiles are all under sin : as it is written , ther● is none righteous , no not one . there is none that understandeth , there is none that seeketh after god ; they are all gone out of the way , they are altogethe● become unprofitable , there is none that doeth good , no not one . their throat 〈◊〉 an open sepulchre . the poison of asps is under their lips , there is no fear of go● before their eies , rom. 3. 9. to 20. out of the heart proceed evil thought● mur●bers , adulteries , fornications , thefts , false witnesse , blasphemies , mat. 15. 19. see gal. 5. 19 , 20 , 21. whence come warrs , and fightings among you ? com● they not hence ? even of your lusts that war in your members , james 4. 1. un●● them that are unbelieving is nothing pure : but even their minde , and conscien●● is defiled , tit. 1. 15. i see another law in my members , warring against the law of my minde ; and bringing me into captivity to the law of sin which is my members , o wretched man that i am , who shall deliver me from the body of this death , & c ? rom. 7. 14. to 25. where the apostle speaks all this , and a gret deal more of himself ; see ephes. 2. 2 , 3. gal. 3. 10. yet how many that g●ieve for their other sins , who are never troubled for their original corruption : which should above all be bewailed , even as the mother and nurse of all the rest ; and thought worthy not of our sighs alone , but of our tears . for this is the great wheel of the clock , that sets all the other wheels a moving , while it seems to move slowest . and never did any truly and orderly repent , that began not here : esteeming it the most foul and hateful of all , as david , psal 51. 5. and paul , crying out of it as the most secret , deceitful , and powerful evil , rom. 7. 23 , 24. and indeed if wee but clearly saw the foulnesse , and deceitfulnesse of it ; we would not suffer our eies to sleep , nor our cye-lids to slumber , until a happy charge had wrought these hearts of ours ( which by nature are no better then so many styes of unclean divels ) to become habitations for the god of jacob . sect. xi . we are the cursed seed of rebellious parents ; neither need we any more to condemne u● , then what we brought into the world with us . in adam the root of all , we all so sinned ; that if we had no inherent sin of our own , this imputed sin of his , were enough to damne us . our first parents were the root , we are the branches : if the root be bitter , the branches cannot be better . they were the fountain , wee the springs : if the sountains be filthy , so must the spangs . whence it is , that holy david cries out : behold i was shapen in iniquity , and in sin did my mother conceive me , psal 51. 5. tantillus puer , tantus peccator , saith saint austin : when a little childe , i was a great sinner . as in the little and tender bud , is infolded the leaf , the blossom , and the fruit ; so even in the heart of a young child , there is a bundle and pack of folly laid up , as solomon affirms , pov. 22. 15. and as moses speaks , the thoughts of man's heart are evil : even from his childhood , gen. 6. 5. & 8. 21. we brought a world of sin into the world with us ; and were condemned . so soon as conceived : we were adjudged to eternal death , before we lived a temporal life . as admit thou hadst never offended , in the least thought , word , or deed all thy life : yea , admit thou couldst now keep all the commandements , actually and spiritually ; yet all this were nothing , it could not keep thee out of hell : since that original sin which we drew from the loins of our first parents , is enough to damn us . sin and corruption are the riches that we bequeath to our children ; rebellion the inheritance that we have purchased for them , death the wages that we have procured them . god made us after his own image ; but by sin we have turned the image of god into the image of satan : yea , like satan we can do nothing else but sin , and make others sin too , who would not so sin but for us . as a furnace continually sparkles , as the raging seafoams and easts up mire and diet , and as a filthy dunghill , does continnally reak forth , and evaporate ●●●ous ●do●● : so do our hearts naturally stream forth unsavery eructations , unholy lusts and motions , even continually . as , o the infinitely intricate windings and turnings of the dark labyrinths of man's heart ! who finds not in himself , an indisposition of mind to all good ; and an inclination to all evill ? o the strange monsters , the ugly , odious , hidious fiends ; the swarms , litters , legions of noisome lusts that are couched in the stinking sties of every one of our decetful hearts ! insomuch that if all our thoughts did but break forth into action , we should not com far short of the divels themselvs . sect. xii . and as the healthiest body is subject to the mortallest disease ; so there is no sin so odious , unto which of our selvs we are not sufficiently inclinable . for original sin , in which we are all born and bred ; containeth in it self the seeds of all sins ; that fearful sin against the holy ghost it self not excepted . such venemous natures we have ; that never was there any villany committed by any forlorn miscreant ; whereunto we have not a disposition in our selves . insomuch that we ought to be humbled , even for those very sins from which we are in a manner exempt : for that coins envy , ishmaels scofing , rabsh●ka's railing , shimei's cursing , senacheribs balsphemy , doegs murther , pharaohs cruelty , sodoms lust , judas his treason , julians apostacie , &c. are not our sins , and as much predominant in us , as they were in each of them ; it is onely god's free grace and goodnesse . for all of them should have been thine and my sins , if god had left us to our selves . lord faith saint austin , thou lust forgiven me those sins which i have done , and those sins which onely by thy grace i have not done : they were done in our inclination to them , and even that inclination needs god's mercy . if we escape temptation , it is his mercie ; if we stand in temptation , it is his mercie ; if our wills consent not , it is his mercie ; if we consent , and the act be hindered , it is his mercy ; if we fall , and rise again by repentance , all is his mercy . we cry out of cain , judas , julian , the sodomites : alas they are but glasses to see our own faces in : for as in water , face arswereth to face ; so doth the heart of man to man . sayes solomon prov. 27. 19. even hating of god , is by the holy ghost charged upon all men . rom. 1. 30. john . 15. 23. 24. 25. wee are all cut out of the same piece , and as there is the same nature of all lyons , so of all men there is no part , power , function or faculty , either of our souls or bodies , which is not become a ready instrument to dishonour god : our heart is a root of all corruption , a seed plot of all sin ; our eyes are eyes of vanity , our ears are ears of folly , our mouthes mouthes of deceit , our hands hands of iniquity ; and every part does dishonour god ; which yet would be glorified of him . the understanding which was given us to learn virtue , is apt now to apprehend nothing but sin ; the will which was given us to affect righteousnesse , is apt now to love nothing but wickednesse ; the memory which was given us to remember good things , is apt now to keep nothing but evill things &c. for sin like a spreading leaprosie , is so grown over us , that from the crown of our heads , to the sole of our feet ; there is nothing whole therein , but wounds , and swellings , and sores full of corruption . to be short , wee are as trailors , condemned to suffer eternall torments in hell-fire being only repricved for a time . sect. xiii . and so much of originall sin , which is the pravity , naughtiness , and corruption of our nature . psal. 51. 5. now of actuall sin , which is the transgression of gods law , 1 john . 3. 4. when evill thoughts are consented unto , and performed in outward deeds . james . 1. 15. touching which we are to know , and take notice ; that the law of god is spirituall , and therefore requireth , not only outward obedience in word and deed ; but also inward in mind and heart , and that chiefly : neither doth it forbid onely the committing of outward sins in word and deed ; but also all the secret corruptions of the mind , and heart . rom. 7. 13 , 14 , 15. matth. 5. 21 , 22 , 27 , 28. 1 john . 3. 15. again where any duty is commanded , there the means which tend thereto are enjoyned : and where any vice is forbidden , there the occasions , provocations , and alurments tending thereto ; are also forbidden . again , it is not enough to do that which is good for substance ; except wee do it well also , in regard of circumstances : as namely , that it flows from a pious and good heart , sanctified by the holy ghost ; and be done in faith , obedience to the word , humility , saving knowledg , and sincere love to god , zeal of his glory , and a desire to edifie and win others : of which i might give you many examples ; as of the jewes fasting isa. 58. 3 , to 8. of those reprobates preaching in christs name , and casting out devills matth. 7-21 , 22 , 23. of cains sacrificiing . 1 john 3. 12. he offered , and god abhorred ; because he cared not for the manner , to do it well ; god cared not for his offering , though the act was good . simon magus believed , herod listned , felix feared , saul obeyed , jezabell fasted , the pha●●sees prayed ▪ but because they did not believe so , hear so , fear so , obey so , fast so , and pray so as god required , and as is before related , they were never the more regarded for what they did . for love is the fountain of obedience , and all externall obedience to god without inward love , is hyppocrisie : whereas christ commends to his disciples , the care of keeping his commandements aright , as the utmost testimony of their love unto him , john . 15. 10. sect. xiv . which being so , how oft and how many wayes do we all offend ? for if we but narrowly look into our hearts and lives : we shall easily perceive , that there is not one of those righteous precepts , set down exodus 20. which we have not broken , ten thousand times , and ten thousand wayes . yea o god ( may the best of us say ) there is no vein in me , that is not full of the blood of thy son ; whom i have crucifyed and crucifyed again , by multiplying many , and often repeating the same sin● ; there is no artery in me , that hath not the spirit of errour , the spirit of pride , of passion , of lust , the spirit of giddinesse in it ; no bone in me , that is not hardened with the custome of sin , nourished and supplied with the marrow of sin , no sinews , no ligaments , which do not tye and chain sin and sin together . yea , if we but watch over our own hearts narrowly one day : we shall find an army of unclean thoughts and desires there , perpetually fighting against our souls . whereby wee are continually tempted , drawn away , & inticed through our own concupiscence . as how many temptations come in by those cink-ports the senses ? how many more by satans injections ? presenting to the affections things absent from the sences ? but most of all by lust it selfe , ( a thing not created , yet as quick as thought ) tumblieg over a thousand desires in one houre : for the devill , and our flesh meet together every day , and houre ; to ingender new sins , which is the reason , our sins are counted among those things which are infinite : as the hairs of our head , the sands of the sea , the stars of heaven . we are swift to all evill , but to all good immoveable ; when we do evil , wee do it cheerfully , and quickly , and easily ; but if we do any good , wee do it faintly , and rawly , and slackly . we have used all our wisedome , to commit the foolishness of sin ; our whole conversation hath been to serve satan , and fulfill the lusts of the flesh . we even suck in iniquity like water , and draw on sin as it were with cart-ropes : isai. 5. 18. it hath been the course of our whole life , to leave that which god commands , and to do that which he forbids . the word and spirit may work in us some flashes of desire , and purposes of better obedience : but we are constant in nothing , but perpetuall offending ; onely therein we cease not : for when we are waking , our flesh tempts us to wickednesse ; if wee are sleeping , it sollicits us to filthinesse . what ever god commands , we do the contrary : we prophane his daies , contemne his ordinances , resist his word , grieve his spirit , misuse his messengers , hate our reprovers , slander and persecute his people , seduce our friends , give ill example to our neighborurs , open the mouths of god's , and our enemi●s , to blaspheme that glorious name after which we are called , and the truth we professe . yea , we have done more against god in one week , then we have done for him ever since we were born : and whereas the least of gods mercies , is greater then all the courtesies of men : we are not so thankful to him for them all , as we are to a friend for some one good turn . sect. xv . neither are we sufficient of our selves to think , much lesse to speak , least of all to do ought that is good , 2 cor. 3. 5. joh. 15. 4 , 5. there is so much wearisomnesse , pride , passion , lust , envy , ignorance , awkwardnesse , hypocrisie , infidelitie , vain thoughts , unprofitablenesse , and the like ; cleaving to our best actions to defile them : that even our praying , and fasting , and repenting ; our hearing , believing , and giving ; our holiest communication our most brotherly admonition , &c. are in themselves as filthy raggs , isa. 64. 6. were they not accepted in christ , covered with his righteousnesse , and washed white in his most pretious blood . our very righteousnesse is as a menstruous cloth , isa. 64. 6. what then is our sinfulnesse ? as bring we our lives to the rule ; look how many sins are cherished , so many false gods there are chosen . look how many creatures thou inordinately lovest , fearest , trustest , rejoicest in ; so many new gods hast thou coined : and wilt thou not th●n plead guilty , when the first and second commandement arraigneth thee ? thou canst not away with swearing ; but do'st thou reprove others for their swearing ? didst thou never hear sermons unpreparedly , irreverently , & c ? does thy heart upon a sabbath rest from wordly thoughts ? much more thy tongue from worldly speeches ? there is murther of the heart , hatred : hast not thou murthered thy neighbours soul , by thy negligence , perswasion , evil example , &c. thou hast not stolne , but hast thou not coveted ? hast thou been liberal to those that are owners of a part of thy goods ? hast thou not robb'd thy brother of his good name ? which is above silver and gold . hast thou not robb'd god of his worship ? of his sabbaths ? of his tythes , &c. lying , flattering , detracting , listning to tales ; yea not defending thy brothers good name , is to bear false witnesse . hast thou kept the tenth commandement ? which condemns the very first motions of sins , springing out of our hearts , though presently rejected ; and a thousand the like : and yet for every drop of wickednesse that is in the life , there is a sea in the heart that feeds it . sect. xvi . true , if thou lookest on thy sins in satans false glasse , that will make them seem light , and contemptible ; but behold them in the clear and perfect glasse of gods law , and they will appear abominable . which makes our saviour call hatred , murther ; a wanton eie , adulterie , &c. yea , consider thy sins rightly , and they will appear as the judasses that betraied , the souldiers that apprehended , bound , smote and wounded thy saviour , as the gall and vineger in his mouth , spittle on his face , thorns on his head , nails in his hands , spear in his side , &c. this is the way to know thy self sinful : and as thus to know thy self , is the best divinity , as demonax said of philosophy : so thus to aggravate thy sins in thine own sight , is the onely way to have them extenuated in the sight of god . whence the more holy a child of god is , the more sensible he is of his own unholinesse ; thinking none so vilde as himself : as it fared with holy job , job 40. 4. & 42. 6. and with isaiah , chap. 6. 5. & 64. 6. and with saint paul , 1 tim 1. 15. rom. 7. 14 , to 25. and with holy david , who almost in every psalme so much bewails his sins , original and actual ; of omission and commission . carnal men are onely troubled for those sins that appear to the world : but those in whom christ i● formed a new , think they cannot be humbled enough for their evil thoughts , vain and unprofitable words , for the evil which cleavs even to their best actions ; for sins of omission , as the want of faith , and love , and repentance , want of the true fear of god , the neglect of preparation , and profitable hearing , of praying and reading in their families , of instructing their children and servants , of sanctifying the sabbath , and seeing that all under them do the same ; their unfruitfulnesse under the means of grace , their not growing in grace and true wisdom , their not fearing a lie , an oath , and a hundred the like . and thus do all experimental christians , all that have spiritual eies . the want whereof i take to be the cause of all desperate wickednesse : as what else but invincible ignorance is the cause , why wickednesse so abounds in every corner of the land . sin indeed at first was the cause of ignorance : but now ignorance is the cause of sin . swearing , and lying , and killing , and stealing , and whoring abound : ( saith the prophet ) because there is no knowledg of god in the land , hosea 4. 1 , 2. it is a people that do 〈◊〉 their hearts , saies god ; why ? because they have not known my waies , 〈…〉 10. ye● are dec●ived ( saith our saviour ) because ye know not the scriptures , neither the power of god , matth. 22. 29. when christ wept over jerusalem , what was the cause ? even their blindnesse . if thou hadst known ( saith he ) at the least in this thy day ; those things which now are hid from thine eies luke 19. 42. because men know not the wages of evil , therefore they do it : and because they would securely do it , therefore they refuse to know it . o that men knew , how good it is to obey ; to disobey , how evill ! for this would soon disp●rse and dispell all the black clouds of their reigning sins in a moment . if they were wise ( saith saint bernard ) they would fore-see the torments of hell , and prevent them : but they that wander in by-paths , declare themselvs ignorant of the right-way of salvation , rom. 3. 17. i grant . many that are wicked have a shew of wisdom : but let them seem to know never so much ; yet it is through ignorance that they do so ill . sect. xvii . and so having given you , a short survey of our wretchedness , by reason of o●i●inal , sin and act●all transgressions ; by which we must confesse to have deserved double damnation i come now to declare the means , which god of his infinite goodness hath found out , both for the satisfying of his justice , and also freeing us from the guilt , and punishment of either . and that with asmuch brevity , as may stand with p●●spicuity . first in generall we must undoubtedly know , that the sole perfection of a christian , is the imputation of christs righteousness ; and the not-imputation of his own unrighteouness , as appears by the whole current of scripture , of which a few . even the son of man , came to give his life a ransom for many . mark . 10. 45. as in adam all dye , so in christ shall all be made alive . 1 cor. 15. 21 , 22. as by one mans disobedience , many were made sinners : so by the obedience of one , shall many be made righteous , &c. rom. 5. 18 , 19. as by the offence of one , the fault came on all men to condemnation : so by the justifying of one , the benefit abounded towards all men to the justification of life . rom. 5. 18. unto jesus christ that loved us , and washed us from our sins in his own blood . revel. 1. 5. the blood of jesus christ his son , cleanseth us from all sins 1 john . 1. 7. he is the reconciliation for our sins &c. 1 john . 2. 1 , 2. he hath made him to be sin for us , who knew no sin : that we might be made the righteousness of god in him : 2 cor. 5. 21. he was delivered to death for our sins , and is risen again for our justification . rom. 4. 25. who his own self , ●●re our sins in his own body on the tree : by whose stripes we were healed . 1 pet. 2. 24. he was wounded for our transgressions , he was broken for our iniquityes , the chastisement of our peace was upon him , and with his stripes we were healed isa. 53. 5. neither i● there salvation in any other ; for among men , there is given none other name vnder heaven , whereby we must be saved . acts. 4. 12. the wages of sin is death , but the gift of god is eternall life , through jesus christ our lord . rom. 6 23. i am the resurection and the life , be that believeth in me , although he were dead , yet shall he live . john . 11. 25. you hath he quickned , that were dead in trespasses and sins . ephe. 2. 1. god so loved the world : that he gave his onely begotten son , that whosoever believeth in him should not perish , but have everlasting life . for god sent not his son into the world , to condemn the world : but that the world through him might be saved . john . 3. 16. to 20. god commendeth his love towards us , in that while we were yet sinners , christ died for us : much more then being now justified by his blood , we shal be saved from wrath through him . for if when we were enemies , we were reconciled to god , by the death of his son : much more being reconciled , we shall be saved by his life , rom. 5. 6 , to 11. read to the end of the chapter . see more joh. 1. 29. acts 13. 39. rom. 6. 4 , to 23. & 8. 2 , 3. & 10. 3 , 4. 1 cor. 15. 56. colos. 1. 14. gal. 3. 22. heb. 9. 28. 1 pet. 1. 18 , 19 , 20. 1 joh. 3. 8. sect. xviii . as christ was a sinner , only by the imputation of our sins : so wee are just , onely by the imputation of his righteousness . our good works ( were they never so many and rare ) cannot justify us , or deserve any thing at gods hands : it is onely in christ that they are accepted , and only for christ that they are rewarded . yea the opinion of thine own righteousness , makes thy condition far worse then the wickedest mans alive : for christ that came to save all weary and heavy laden sinners ; ( be they never so wicked ) neither came to save , or once to call thee that hast no sin , but art righteous enough without him . as hear his own words to the proud pharisees , who had the same thoughts of themselvs as thou hast . they that be whole need not a physitian , but they the●● are sick . i am not come to call the righteous , but sinners to repentance . the ●●st sheep of the house of israel , mat. 9. 13. & 10. 6. & 15. 24. & 18. 11. nor can any soul be so dangerously sick : as thou , who art least sensible of thy being sick . briefly , untill with saint paul , thou renouncest thine own righteousness , seest thy self the greatest of sinners , art able to discern sin in every thing thou canst think , speak , or do ; and that thy very righteousnesse is no better then a menstruous cloth , isa. 64. 6. thou canst have no part in christ . and until christ shall become thine by regeneration , and a lively faith : thou art bound to keep the whole law , actually and spiritually with thy whole man , thy whole life ; or else suffer eternal death and destruction of body and soul in hell for thy not keeping it . so that thou hast yet to answer ( and i pray mind it seriously ) for all the sins , that ever thou hast committed ; who art not able to answer for one of the least of them . for the wages of sin ( any sin , be it never so small ) is eternal death , rom. 6. 23. gal. 2. 16 , 19 , 20 , 21. neither let satan , nor thy own deceitful heart delude thee ; in thinking that thou hast faith , when thine own words declare the contrary . nor would i ask any more evidence against thee in this , then thine own mouth : in saying , that thou never doubtest in all thy life : for this makes it plain , that thou never hadst faith , nor ever knewest what faith means . for he who never doubted , never believed : and satan hath none so sure , as those whom he never yet assaulted . sect. xix . but this being a main fundamental point , which every man is bound to know : i will more particularly and fully explain it as thus : man being in a most miserable , and undone condition ; by reason of originall and actuall sin , and of the curse due to both ; being liable to all miseries in this life , and adjudged , to suffer eternall torments in hell-fire after death : having no possibility to escape , the fierce wrath of almighty god : who had already pronounced sentence upon him . when neither heaven earth nor hell , could have yielded any satisfactory thing besides christ ; that could have satisfied gods justice , and merited heaven for us : then , o then ! god of his infinite wisdome and goodness , did not onely find out a way to satisfie his justice , and the law : but even gave us his own son out of his bosom ; and his son gave himselfe to dye , even the most shamefull , painfull , and cursed death of the cross to redeem us : that whosoever believeth in him , should not perish , but have everlasting life . john . 3. 16. a mercy bestowed , and a way found out ; that may astonish all the sons of men on earth , and angels in heaven . wherefore wonder at this , you that wonder at nothing ! that the eternall god would die , to redeem our worse then lost souls ; that we might not dye eternally ! o the deepness of gods love ! o the unmeasurable measure of his bounty ! o son of god , who can sufficiently extoll thy love , or commend thy pity or extoll thy praise ! it was a wonder that thou madest us for thy self ; more that thou madest thy self man for us ; but most of all that thou shouldest unmake thy selfe , that thou shouldest dye to save us . which salvation stands , in two things . first in freeing and delivering us from hell ; secondly , in the possession of heaven , and eternall life . christ by his death , merits the first for us : and by his obedience , fulfilling the law , merits the second . the parts of our justification are likewise two : the remission of our sins , and the imputation of christs righteousness ; whereby we have freedome from all evill here , and the perfection of all good and happiness in heaven . insomuch , that all those millions of mercies that we have received , from , before , and since , we were born , either for soul or body ; ( even to the least bit of bread we eat ) or shall injoy to eternity : christ of his free grace hath purchased for us , with the price of his own pretious blood . for which see psal. 68. 19. and 145. 15 , 16. and 75. 6 , 7. hear this all you that care to be saved ! god will pardon all your sins , he will give you an eternal crown of glory in heaven , if you unfainedly repent , and wholly rely upon christ for your salvation , by a lively faith ; and that because he is just : for although the lord cannot in justice let sin go unpunished ; ( for the wages of sin is eternal death , rom. 6. 23. death in the person , if not in the surety . ) yet christ hath sufficiently satisfied for all the sins of the faithful , and paid their debt even to the utmost farthing ; as is evident by isa. 53. 4. 5. a cor. 5. 21. heb. 9. 26. 1 pet. 2. 24. rom. 3. 25 , 26. 1. joh. 1. 7 , 9. and sundry other places . as , are we bound to perform perfect obedience to the law ? christ performed it for us . were we for disobedience subject to the sentence of condemnation , the curse of the law , and death of body and soul ? he was condemned for us , and bore the curse of the law ; he died in our stead an ignominious death . did we deserve the anger of god ; hee indured his fathers wrathful displeasure , that so he might reconcile us to hi● father and set us at liberty . he that deserved no sorrow , felt much ; that we who deserved much , might feel none . and by his wounds we are healed , isa. 53. 5. adam eat the apple , christ paid the price . i● a word whatsoever w● owed , christ discharged ; whatsoever we deserved , he suffered , if not in the sel● same punishments ( for he being god , could not suffer the eternal torment● of hell , ) yet in proportion , the dignity of his person , ( he being god and man , giving value unto his temporary punishments ; and making them of more value and worth , then if all the world should have suffered the eternall torments of hell . for it is more for one that is eternall to dye : then for others to dye eternally . therefore was the son of god made , the son of man : that the sons of men , might be made the sons of god : and therefore was he both god and man : lest being in every respect god , he had been too great to suffer for man , or being in every respect man ; he had been to weak to satisfie god . and so much for explication of the third principle , mentioned in the beginning . sect. xx but now coms the hardest part of my work to be performed . for admit the natural man be convinced of the truth of these three fundamentall principles never so clearly : yet he will draw such a conclusion from the premisses ; that he will be never the better , for what bath been told him , yea he will decoct all , ( even the mercy , and goodness of god ) into poyson . for what wil such a one suggest to himself ? ( the divell helping forward ) let it be granted will he say , that i were every way wretched and miserable ; a great sinner , both originally and actually ; and likewise liable to all the plagues of this life , and of that to come : yet i thank god , i am well enough , so long as christ hath p●y'd my ransom ; & freed me from all by a new covenant ; the tenu●e whereof is , believe and live : whereas at first it was , do this and live : to which i answer ; in covenants and indentures between party and party : there are always articles , and conditions to be performed on the one side , aswell as promises to be fulfilled on the other , as saith pareus . now as god hath covenanted & bound himself by his word and seal ; to remit thee thy sins , adopt thee his child by regeneration ; and give thee the kingdome of heaven , & everlasting life by & for his son's sake ; so christ hath for , & on thy behalf undertaken ; yea thou thy self didst for thy part , bind thy self by covenant , promise and vow in thy baptism , that thou wouldest forsake the devil and all his works , constantly believ gods holy word , & obediently keep his commandements ; the better thereby to express thy thankfulness towards him , for so great a benefit . 1 pet. 3. 21. psa. 116. 12 , 13 , 14 and we know that in covenants and indentures : if the conditions be not kept , the obligation is not in force . whereby millions ( magus like ) after the water of baptisme , ( which is a seal , of the covenant of grace ) go to the fire of hell . yea except we repent and believe the gospell ; ( threats , and precepts ; aswell as promises ) that holy sacrament , together with the offer of grace : instead of sealing to us our salvation ; will be an obligation vnder our own hand and seal against us ; and so prove a seal of our greater condemnation . therefore the mayn question is , whether thou art a believer ? for although christ in the gospel , hath made many large , & precious promises : there are none so generall : which are not limited , with the condition of faith , and the fruit thereof unfained repentance ; and each of them are so tyed and entayled , that none can lay claim to them , but true believers , which repent and turn from all their sins , to serve him in holiness , without which no man shall see the lord heb. 12. 14. isa. 39. 20. as for instance , our savior hath made publick proclamation . mark . 16. 16. that whosoever shall believe , and be baptized , shall be saved : but mark what withal is added ; he that will not believe , shall be damned . again , so god loved the world , that be gave his onely begotten son ; that whosoever believeth in him should not perish , but have everlasting life , joh. 3. 15 , 16. and that none may deceive themselvs , he addeth ; he that believeth on him is not condemned ; but he that believeth not , is condemned already : because he hath not believed in the name of the onely begotten son of god . and this is the condemnation , that light is come into the world , and men loved darkness rather then light , joh. 3. 19 , 20. and again , as many as received him , to them he gave power to become the sons of god ; even to them that believe on his name , joh. 1. 12. again , hec● 5. 9. he is said to be the author of eternal salvation , unto all that obey him : not unto them which continue in their rebellious wickednesse , and never submit themselvs to be ruled by the scepter of his word . christ's blood ( saith z●●c●ie ) was shed as well for ablution , as for absolution : as well to cleanse from the s●il and filth of sin , as to clear and assoil from the guilt of sin , rom , 6. 5 , 6. god bath chosen us in christ , before the foundation of the world : that we should be holy , and without blame before him in love , ephes. 1. 4. they therefore that never come to be holy , were never chosen . he is said to have given himself for us : that he might re●eem us from all iniquity , and purge us to be a peculiar people unto himself , zealous of good works : titus 2. 14. luke 1. 74 , 75. yea the lord binds it with an ●ath , that whomsoever he redeemeth out of the hands of their spiritual enemies , they shall worship him in holinesse and righteousnesse all the daies of their life , luk. 1. 73 , 74 , 75. 1 pet. 2. 24. and titus 2. the grace of god which bringeth salvation , teacheth us ; that we should deny ungodlinesse and worldly lusts , an● that we should live soberly , righteously and godly in this present world , vers. 12. by all which it is plain ; that as christ's blood is a charter of pardon ; so withall it is a covenant of direction : and hee that refuseth to live , as that covenant prescribes ; may perish as a malefactor that is hanged with his pardon about his neck . sect. xxi . but alas , say what can be said ! carnall men ( who love their sins , better then their souls ) will answer all , yea confute whatever can be alleaged , with god is mercifull ; or in case that will not serve , yet they have another shift , or rather the enemy of mankind , will furnish them with an ●vasion , telling them that they have a strong faith , good hearts , and mean well : they repent of their sins , have as good wishes and desires as can bee , are elected , hope to go to heaven as well ●s the best , &c. but to every of ●hese , i answer . first , true faith purifieth the heart , and worketh by love , consumeth our ●o ●●ptions , and sanctifieth the whole man throughout , so that our faith to god , is seen in our faithfulness to men ; our invisible belief , by our visi●le life . 〈…〉 holiness are as inseparable , as life and motion , the sun and light , 〈…〉 , ice , and coldness , the sp●ing and greenness , the rose and sweetnes● , 〈◊〉 and ●ardness , cristall and cleerness , pitch and foulness , hony and sweetness . again , faith believeth the threats of the word ; together with the promises : now thou who pretendest belief in the promises , shew my thy belief in the threatnings . for did'st thou believe the truth of those menaces , which god hath denounced against unclean , coveteous , am●itious , unjust , envious , malicious persons , and such like sinne●● : how du●st thou then so wallow in these sins , ●hat if god instead of hell , had promised heaven as a reward unto them ; thou couldest not do more then thou dost . why shouldest thou deceive thy self with an opinion of faith ? when indeed thou believest not so much as the devill does ; for hee believs [ namely the threatnings of the word ] and ●rem●les for horror , jam. 2. but thou goest on in sin , even mocking at the menaces ; and in the infidelity of thy heart , givest them the ●ve , saying ; no such thing shall befall thee . but invadunt urbem , somno vino●u● sepultam ; when they shall say peace and safety , then cometh on them sudden destruction , 1 thes. 5. 3. though these persecutors of christ , and murtherers of the lord of life , were the devills children ; as they were plainly told by tru●h it self , john 8. 44. yet they most confidently believed , and stiffly maintained , that god was their father , ver. 41. and to will the wo●st of men in these days , such as do nothing but sin , and make others sin , such as glory in , and maintain their sins . again , as faith is wrought by gods spirit : so where it is wrought , it brings forth the fruits , of the spirit , mentioned , gal. 5. 22. 23. whereas presumption , as it is of the flesh ; so it b●ings forth the fruits of the flesh , ver. 19. 20. 21. but it is very easie to believ , thinks the sensualist ; yes , but why ? satan troubles not such , for then hee who begot this presumptious faith in him , should be divided against himself . nay satan confirm● him in this his deceit . besides this is a sure rule , that that perswasion only , which follows sound humiliation , is faith : that which goes before i● is presumption . and as ambrose speaks , no man can repent of sin , but hee that believs the pardon of sin : nor none can believe his sins are pardoned , except hee hath repented . besides how easie a matter soever thou thinkest it is to believe : hee that goes about it , shall find it as hard a work to believ the gospell , as to keep the law ; and onely god must inable to both , and yet so far as wee come short of either , so far forth wee have just cause to bee humbled ; if wee consider how god at first made us , and how wofully wee have unmade our selves . but sect. 22. secondly , as for their good hearts and meanings , they may think what they will ; but every wise ●an knows ; that the outward actions declare the inward intentions . a good conversion is proved by a good conversation . the●e is no heart made of flesh , which at some time or other ●elents not ; even 〈◊〉 and marble , will in some weather stand or drops . men may flatter god with their mouthes , and wit● t●ei● tongues dissemble with him ; when their hearts are not upright with him , psal. 78 , 3● . 37. and indeed they whose words and dee●●s are faulty and evill ; and yet plead the goodness of their hearts towards god : are like malefactors , who being convinced of thes● , or the like naughtiness , by plain evidence to their faces , do appeal to the testimony of such persons for their purgation , as they know cannot bee found . and in case the hearts of such men could bee seen of others , as their works and words are , their hearts would appear worst of all , as they do to god , who seeth them . nor is any evill in the mouth or hand , which was not in the heart first of all , as the stream in the fountain . and let a vici●us man boast never so much of his good heart ; i will as soon believ him that saith he hath the philosophers stone● and yet lives like a beggar : which two hang together like a sick mans dream . wee have good hearts , and mean well ; alass poor ignorant souls ! for every drop of wickedness that appears in the life , there is an ocean in the heart . the heart of man is deceitfull above all things : and while hee thinks there is no deceit in it , even in that hee is most of all deceived . s●nners are like that peremptory sexton , that said , howsoever the day goes , i am sure the clock goes rig●t . so that the spanish proverb does every way please mee : defienda medios demio , god defend mee from my self . carnall men , are apt to boast of the goodness of their hearts : but a mans heart is as arch a traitor , as any hee shall meet withall 〈◊〉 trust it too much , and know it too little , is it fared with leah , gen. 30 18. and hazaell 2 kings 8. 12. 13. and peter , mat. 26. 33 luke 22. 32. mark 14. 29. and those jews , act. 2. 36. 〈◊〉 all this they will acknowledge in the end ; yea , prove by experience , that heaven is full of good works ; hell of good wishes ; and that the fetters whi●h sin makes , it must wear . sect. xxiii . thirdly , touching their repentance , my answer is true repentance for sin , is a turning from every sin , to the contrary good . in all true repentance is a change , both in the judgment from error to tru●h , and in the will from evill to good , and in the affections from loving evill , and hating good ; to love good and hate evill ; in the whole man from darkness to light , and from the power of satan unto god . without which change , no repentance , no being saved : the two main and essentiall parts of repentance are contrition or humiliation , and conversion or reformation . it is not true repentance , except humiliation and reformation go both together : for either of these single make but a half , or halting repentance . an unreformed sorrow , is but deformed : and a sorrow less reformation , is but a very sorry one . humitation without reformation , is a foundation without a building : and reformation without humiliation , is a building without a foundation . judas was grieved for murthering christ , yet no change followed : hee fell to murthering of himself . it is not possible a man should truly grieve , and bee displeased for his sins ; and yet continue in them without ● change . sect. xxiv . fourthly , as for their assurance of salvation , it is upon a good ground as a 〈◊〉 the rest : for they s●mber , and suppose themselvs good christians : ●●…e faith is but a dream , their hope but a dream , their charity but a dream , their obedience but a dream , their whole religion but a dream ; & so their assurance of salvation is but a dream , they have regeneration in conceit , ●epentance and righteousness in conceit , they serve god well in conceit , do the works of justice and piety in conceit , and they shall go to heaven only in conceit , or in a dream ; and never awake untill they feel themselvs in the flames of hell every drunken beast , and blasphemer thinks to go to heaven : though none shall come there , nor once see god without holiness : which they abhor . one mindes nothing but his cups , another nothing but his coyn , a third onely his curtiz●n : yet all these point to meet in heaven , but this is not the way thi●her . the lust of the flesh , the lust of the eyes and the pride of life , 1 john 2. 16. is a broad way , but not to heaven . micha when hee had a levite in his house , thought that god loved him , judg. 17. 13. it is usuall with formalists , when they have the sacrament in their belly , to think that all is well , as the jews thought , wee may ●ut away our wives , wee may swear , wee may hate our enemies , wee may kill the prophets , subject the word of god to our traditi●ns , and follow our own ways . why , abraham is our father , john 8. 39. but by their leave , christ calls them bastards , and finds out another father for them , ver. 44. ye are of your father the devill , and the lusts of your father ye will do . profane libertine● , such as account not themselves well , but when they are doing ill : yea , the most covetous oppressors , who may say as pope 〈◊〉 did , i can have no place in heaven , because i have so often sold it upon earth ; every man of them hopes ( i confess with more confidence , then judgment ) to have benifit by the gospell ; when they will not bee tyed to the least tittle of the law . but if christ bee not our king to govern us ▪ hee will nei●her bee our prophet to fore-warn nor our priest to expiate . except we so sake our sins , god will never forgive them , yea hee hath sw●rn by an oath , that whomsoever hee redeemeth out of the hands of their spi●ituall enemies ; shall serve him in holiness , and righteousness all the days of their lives . neither can it confist with his justice , to pardon such as continue in an evill c●u●se of life . if christ hath freed us f●om the damnation of sin , hee hath also freed us from the dominion of sin . if with his blood hee hath quenched the fire of hell for us ; hee hath also quenched the fire of lust in us . christs justifying blood , is given us by his sanctifying spirit . he being consecrated , was made the authour of eternall salvation , unto all t●em ( and them onely ) that ob●y him , heb. 5. 9. of whomsoever a man i● overcome , even unto the same he is in bondage , 2 pet. 2. 19 have ye then no government of your passions , no conscience of your actions , no care of your lives : false hypocrites , yee do but abuse , and profane that name , which yee unjustly arrogate . sect. xxv . but yet more to convince you , you go to heaven , when in sundry partlcula●s , you fall sho●t of many wicked reprobates recorded in scripture ; as do bu● deal impartially with thy self , and tell mee thou civill justiciary whether thou ever hadst the heart upon hearing the th●eatnings of the word , to ●ele●t and humble thy self with ahah ? to confess thy sins , and ●esire the people of god to pray for thee with pharoah ? to bee affected with joy in hearing the word , and practice many things , with herod ? to ●ee zealous against sin , with jehu ? willingly to part with a good part of ●hy goods , with anarias ? ●o forsake the world & all thy hopes in it ; to fol●ow poor christ , as demus and others ? to venture thy life with alexander the copper-smith , in cleaving to the tru●h ? yea it is said of judas himself ●hat hee repented , there is contrition ; hee saith i have sinned , there is confession , and hee restored the money again , there is satisfaction ; which is 〈◊〉 the papists repentance : and yet hee is judas the son of perdition still . now tell me ? dost thou not com short of these , many such as these be wicked reprobates , and yet wilt thou pleas thy self in a fals conceit , of thine own happiness , who comest further behind them , then they do behind true christians ? if some that have journied in the wilderness to kad●sh-barnea , shall yet never enter into gods rest ; shall those that never left egypt ? is the stony ground reprobate ? and can the high-way ground bee good . there are three sorts of ground mentioned , mark . 4. 4. 5. 6. 7. and the very worst of them receives the seed , yet all damned ; whither then shall the ●empest of gods wrath drive them , that would never yet give the gospell● religious ear . but vicious men , think god is all mercie ( as ●oggie ayr useth to represent every object far bigger then it is . ) when the word tells us , that he is a consuming fire , and a ●ealous god , deut. 4. 24. heb. 12. 29 and when we ●hall find in deut. 28. thrice as many curses as blessings . dost thou expect to have him mercifull to thee , that art unmerci●ull , cruell , and bloody to ●im , to his , and thine own soul ? none that have eies in their heads and open , can be so sort●●● . but sin is like the juic● of poppie , called opium ; which if the quantity exceed , b●ingeth the patient into a deep sleep , that he never awaketh . sinners dream they are awake , but ind●ed they are ●ast asleep ; yea , with sardi they are dead , while they think they are ●live . and indeed this misp●ision or mistake , this very opinion of being in ●afe good enough ; keeps a man out of all possibility of being bettered : ●or what we presume to have attained , wee seek not after . yea this con●●ited righteousness , is the onely cause of all unrighteousness ; and many a man had been good , if he had not at present so thought himself . untill paul was humbled to the very ground ; trembling and astonished , he ne●er asked jesus , what wilt thou have me to do . and the like of those con●e●ts that were p●ickt in their hearts at peters searching sermon , upon their being convinced , that they were the murtherers of the lord of life , acts 2. vers. 36 , 37 , 38. sect. xxvi . in the last place touching their election , this is an infallible truth ; whomsoever god hath appointed to salvation , to them he hath appointed ●he means also , which is holiness . i●deed a man may be so bold of his pre●estination , as to forget his conversation ; so he may dream himself in hea●en , and waken from that dream in hell . god's purpose touching the end , include the means . though god had promised paul that his company should not be drowned ; yet he told the mar●iners , that unlesse they kept in the ship , they should be drowned , act. 2● . 22 , 23. 31. ●s if their safety should not be without means : rebek●● had god's oracle for jacobs life , yet she sent him away out of esau's reach . it was impossible for herod to hurt the child jesus , yet he must flie into egypt . and so i have shewn in the last place , what are the conditions of the new covenant , and to whom the promises belong ; which is all that i undertook . now if men will yet go on , and perish in their impenitencie ; their blood be on their own heads , and not on mine , i have discharged my duty . neverthelesse , least the single evidence that i bring from the word of truth , should not prove sufficient to gain your credence to what ha●h been spoken ; and because examples give a quicker impression then arguments , i have one thing more to crave of thee , which is of as great concernment , as all that i have hitherto spoken ; namely , that thou wilt also hear the confession of two parties ( in the ensuing , or second part of this discourse ) that were lately in thy very condition ; though now by the infinite goodnesse of god they have their eies opened , and their hea●●s changed , to see and know , both what it is to be in the state of nature , and what to be brought into the glorious liberty of the sons god ; that so by a three-fold coard , you may be drawn to accept of salvation upon god's own terms ; whereas otherwise , you can no way escape his eternal wrath . the ensuing , or second part , which i would request you to read and mind , is ; a happie conference , between a formalist converted , and a loose libertine ; intituled , as experimental index of the heart . and so much of the first part , the second followeth . finis sold onely by james crump , in little bartholomews well-yard ; and by henry cripps , in popes-head alley . 1658. the land of promise and the covenant thereof explained by certaine questions and propositions propounded to those that teach a deliverance of the iewes out of all countries to the land of canaan : and from their long continued blindnesse to the faith of christ : and a glorious estate in the land for a thousand years : and also to those that teach a personall comming of christ and a resurrection of the just to live and raigne with christ a thousand yeares before the resurrection of the uniust and end of the world : of which there bee severall sorts, who are commonlyl called millinaries : by which doctrine of each of these the true intent of sundry places of scripture of great importance to the church and people of godm [sic] is uch [sic] obscured which being rightly understood and taught acording to their true and playne meaning would be greatly to the edification and comfort of gods chosen, especially now in these last dayes wherein the accomplishment of all things which god hath spoken, draweth so nigh. i. e. this text is an enriched version of the tcp digital transcription a37578 of text r11255 in the english short title catalog (wing e11). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 86 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a37578 wing e11 estc r11255 13116896 ocm 13116896 97756 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a37578) transcribed from: (early english books online ; image set 97756) images scanned from microfilm: (early english books, 1641-1700 ; 256:e179, no 2) the land of promise and the covenant thereof explained by certaine questions and propositions propounded to those that teach a deliverance of the iewes out of all countries to the land of canaan : and from their long continued blindnesse to the faith of christ : and a glorious estate in the land for a thousand years : and also to those that teach a personall comming of christ and a resurrection of the just to live and raigne with christ a thousand yeares before the resurrection of the uniust and end of the world : of which there bee severall sorts, who are commonlyl called millinaries : by which doctrine of each of these the true intent of sundry places of scripture of great importance to the church and people of godm [sic] is uch [sic] obscured which being rightly understood and taught acording to their true and playne meaning would be greatly to the edification and comfort of gods chosen, especially now in these last dayes wherein the accomplishment of all things which god hath spoken, draweth so nigh. i. e. 46 p. printed by f. l. for i. w. ..., london : 1641. signed at end: i. e. reproduction of original in thomason collection, british library. eng covenant theology -early works to 1800. a37578 r11255 (wing e11). civilwar no the land of promise, and the covenant thereof: explained by certaine questions and propositions propounded, to those that teach a deliveranc i. e 1641 17515 236 0 0 0 1 0 140 f the rate of 140 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2002-05 tcp assigned for keying and markup 2002-06 spi global keyed and coded from proquest page images 2002-07 mona logarbo sampled and proofread 2002-07 mona logarbo text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion the land of promise , and the covenant thereof : explained by certaine questions and propositions propounded , to those that teach a deliverance of the iewes out of all countries to the land of canaan ; and from their long continued blindnesse to the faith of christ ; and a glorious estate in the land , for a thousand yereas . and also , to those that teach a personall comming of christ , and a resurrection of the just , to live and raigne with christ a thousand yeares before the resurrection of the uniust and end of the world . of which there bee severall sorts , who are commonly called millinaries . by which doctrine of each of these , the true intent of sundry places of scripture of great importance to the church and people of godm is uch obscured , which being rightly understood and taught , acording to their true and playne meaning , would be greatly to the edification and comfort of gods chosen , especially , now in these last dayes , wherein the accomplishment of all things , which god hath spoken , draweth so nigh . and to the end it may be so , i thought good to publish that , which hereafter followeth . london printed by f. l. for i. w. the younger and are to be sold at his shop at the upper end of the old baylie 1641. the promise of the land of canaan , to the holy fathers and their seed . first to abram , gen. 13.14.15 . and the lord said unto abram , lift up thine eyes and looke from the place where thou art ; northward and southward , and eastward , and westward , for all the land which thou seest , to thee will i give it , and to thy seed . againe to abram gen. 13.17 . arise , walke through the l●nd in the length of it , ●nd in the breadth of it , for i will give it unto thee . againe to abram . gen. 15.7.8 . and he said unto him , i am the lord that brought thee out of the land of vr of the caldees to give thee this land to inherit it . and he said , lord god whereby shall i know that i shall inherit it ? and he said unto him , take me an heifer of three yeares old &c. to abraham gen. 17.7.8 . and i will establish my covenant betweene mee and thee and thy seed after thee in their generations , for an everlasting covenant to be a god unto thee , and to thy seed after thee . and i will give unto thee and to thy seed after thee , the land wherein thou art a stranger , all the land of canaan for an everlasting possession , and i will be their god . to isaak gen. 26.1.2.3 . and the lord appeared unto him , and said goe not downe into egypt , dwell in the land that i will tell thee of : so journe in this land , and i will be with thee for unto thee : and unto thy seed , will i give all these countries . to iacob . gen. 28.10.11.12.13 . and iacob went out fro●beersheba and went t●ward haron , and he lighted upon a certaine place , and tarried there all night , because the ●●nne was set , and he tooke off the stones of that place , and put them for his pillow , and lay downe in that place to sleepe , and he dreamed . and behold a ladder set ●pon the earth , and the top of it reached to heaven ; and behold the angells of god ascending and descending on it . and behold the lord stood above it and said , i am the lord god of abraham thy father , and the god of isaak , the land whereon thou lyest , to thee will i give it , and to thy seed . the land of promise , and the covenant thereof . explayned by certaine questions and propositions propounded . to those that teach a restoring of the iewes , to the land of canaan and faith of christ , for a thousand yeares yet to come . and also to the severall sorts of millinaries , that are in these times , who teach a pers●nall comming of christ , and resurrection of the just to live and raig●e with him a thousand yeares before the resurrection of the unjust , and the end of the world . the first question or proposition . first i ask● , if the promise of the land of canaan to bee given for an inheritance , as in the places of genesis before mentio●ed , be not as plainely made unto abraham , isaack , and iacob , their owne persons , as it is unto their seede . the second question . secondly i aske , if the promise bee not to all the seed , as well as to a part or any one of them . the third question . thirdly , i aske , if the gentiles which have the faith of abram , be not of the same seed , and included also in the promise as well as the iews having the same fait● , concerning what god said to abram , when he was making this covenant with him . gen. 17. saying . as for me , behold my covenant wit● thee ; and ●hou shalt be a father of many nations . neither shall thy name any more be called abram , but thy name shall be abraham , for a father of many nations have i made thee . verse 5.6 . and considering also what saint paul saith rom. 4. speaking of abraham , and of this same covenant that god made with him , at the same time , when he also appointed him circumcision for a token thereof , as in gen. 17. the words of saint paul are these : and hee received the signe of circumcision , a scale of the righteousnesse of the faith , which he had , being yet uncircumcised : that hee might be the father of them that believe ; though they bee not circumcised , that right●ousnesse 〈◊〉 be impu●ed ●●to them also . and the father of circumcision to them ; who are not of the circumcision onely , but also walke i●●●e steps of the faith of our father abraham●●h●ch ●●e had ; being yet ●ncircumcised . for the pro●ise that 〈◊〉 sho●ld ●●e the heire of the world , was not to abraham , or ●o 〈…〉 through the law , but through the righteo●snesse of faith ; for if they which are of the law be heyres , faith is made voyd , and the promise made ●f none effect ; because the law worketh wrath . ●●r where n● law i● , there is no tra●sgression . therefor● it is ●f f●ith , that it might be by grace to the end ; the promise might bee sure to all the seed● , not ●o that onely which is of the ●aw , 〈◊〉 to that also , ●hich ●●●f the faith of ab●aham , wh● is t●● 〈…〉 of ●s 〈…〉 written● i have made thee a father of many nations . before him , who● bee believed , even god , who quickneth the dead , and calleth those things , w●ich be not , a● though they were , who against hope , believ●d in hope ; that h● might become the father of many nations , accord●ng to that , which was sp●ken : so shall thy se●de be . rom. 4.11 , 12 , 13 , 14 , 15 , 16 , 17 , 18. and as he testif●eth againe saying , there is neither i●w , nor gr●●k● ; there is neither b●nd n●r free , ●here is n●ith●r male 〈◊〉 female , for yee are all one in christ iesus : and if ye bee christ●s , then are ye abraham's s●ede and heires , according to the promise , gal. 3.28 . now if these things bee so , that the promise of the land of canaan , which saint paul expresseth by the name of the world , be as plainely made to abraham , isaack , and iacob● their owne persons , as it is unto their seed , and to all the seed , as well as to a part , or any one of them , and that they of the many nations , the faithfull gent●les are of the same seed , as well as the faithfull iewes , and heires of the promise together with them , according as all the forementioned scriptures do plainely declare , so plain●ly as i suppose no man will denie : then i aske , wh●refore or for what cause they should not all receive the same , and not any one or part be excluded , seeing god is faithfull that promiseth . god did covenant also with abraham to be his god , and the god of his seed ; and this hee established in no plaine● or su●er man●er , then he did , to give them the land for an everlasting possession , as in the same place . gen. 17.7 , 8. appeareth : but if god should faile either abraham , o● any of his seed in this respect , how did he then keepe his covenant even so of the other . therefore as god will not faile either abraham or any of his seed to be their god ; neither will he faile to give them the land of canaan , and all the world besides , for an everlasting possession . the fourth question . fourthly i aske , if the true intent of the promise in the forementioned places , be not of an eternall estate in the world to come after the resurrection of the body , and end of this world . that abraham , isaak , and iacob , and all their seed , shall then inherit , ( i say ) not the land of canaan only , although principally as the throne and city of the great king , but all the earth even to the utmost ends and bounds thereof : according to psal. 37. and mat. 5. where it is promised that the meeke shall inherit the earth : and as the twenty foure elders , sing in their new song unto the lamb christ iesus saying , thou art worthy to take the booke and to open the seales thereof , for thou wast slaine & hast redeemed us to god by thy blood , out of every kindred , & tongue , & people , & nation , & hast made us unto our god , kings and priests , and we shall raigne on the earth , revel. 3.10.11 . and who may these redeemed ones out of every kindred , tongue , people , & nation , ( that shall raigne on the ea●th ) be , but those of the many nations : the faithfull iewes , and the faithfull gentiles , which god made abraham a father of ; and saint paul saith , are heires with abraham of the world ? and the promise that the meeke shall inherit the earth doth belong to every meek man , as well as to any one of them , and so to be fulfilled , but it was never so yet in this world . abraham , isaack , and iacob , the fathers of those meeke , unto whom the land of canaan , was promised for an inheritance ; dyed and inherited not a foote . therefore , that god may be found ●●ue of his word , they must all of them inherit it in the the resurrection , because here it is otherwise : neither is it said they doe inherit , or raigne , but they shall ; neither when god promised the land of canaan unto abraham , and to his seed , the earth , the world to inherit , ( as in the forementioned places ) did he meane this present ; as it is now polluted : neither were they so to looke for it , as the prophet micha saith to them of his time . arise yee and depart , ●or this is not your rest , because it is polluted . it shall destroy you even with a sore destruction mich. 2.10 . but god spake , and intended it of the world to come , when all things should be new , holy , and heavenly , and so did the fathers understand and expect it . and this doth the apostle paul proove from their owne words , when they confessed that they were strangers , and pilgrims on earth ; saying , and they that say such things , declare plainely that they seeke a countrey . and truely ( saith he ) if they had beene mindfull of the countrie , from whence they came out , they might have had oppertunitie to have returned , but now they desire a better country , that is , an heavenly . wherefore god is not ashamed to be called their god , for he hath prepared for them a city heb. 1● . 13.14.15.16 . in which words , the apostle ( doubtlesse ) hath respe●t to the promise in gen. 17.7.8 . where god did establish his covenant with abrah●m , to be his god , and the god of his seed ; and to give them the land , and so understood both to be of like certainty , and continuance , and such as are heavenly , and eternall , and that there was also a citie having foundations , whose builder and maker is god : which they looked for upon the promise , and that therefore , god was not ashamed to be called their god . for abraham well understood , it was not for a corruptable countrey , or a mooveable citie in a transitory world , as now this is , that god called him out of the land of vr , to give him and his seed to inherit , but for an uncorruptable , unmooveable , eternall , in a better world , and so much doe the very words of the promise expresse in that , it saith , for an everlasting covenant , for an everlasting possession , for no corruptable things are everlasting , neither are these promises such , as shall either vanish or faile . and upon the ground of this covenant did christ himselfe proove the resurrection from the dead , against the saduces , knowing it to be most sufficient for the purpose , saying , now that the dead are raised , even moyses sheweth at the bush , where he calleth the lord the god of abraham , and the god of isaack , and the god of iacob , ( they being now dead , when moyses thus spake which the sadduces knew ) and therefore christ saith unto them , god is not the god of the dead , but of the living . luk. 20.37.38 . prooving hereby that abraham , isaak and iacob , must rise againe from the dead and live to inherit the countrey and citie promised , that god may be found true of his word , and declare himselfe to be their god for everlasting , according to his covenant gen. 17. ezod. 3.6 . and that it shall be a heavenly & eternall estate in the world to come , the lord also manifesteth in his answe●e to the carnall objection of those saduces a litle before , where he saith ( the children of this world marry , & are given in marri●ge but they , that shall be counted worthy of that world and the resurrection from the dead , neith●r marry nor are given in marriage , neither can they dye any more , for they are equall unto the angels and are the children of god being the children of the resurrection . luk , 20.35.36 . where the lord sheweth plainly , that the world to come ; which the holy fathers and their seed shall inherit at the resurrection , will be such a world , as none of the ungodly shall be counted worthy to inherit any part thereof , as they doe most parts of this world . and to this covenant also had david respect in his psal where he exhorteth the people of israell saying , seeke the lord and his strength , seeke his face continually , rem●mber his marvelous workes that he hath done , his wonders and the judgements of his mouth , yee seed of israell his servant , yee children of iacob his chosen ones , he is the lord our god , his judg●ments are in all the earth , be ye mindfull alwayes of his covenant ; the word which he commanded to a thousand generations : even of the covenant which he made with abraham , and of his oath unto isaack , and hath confirmed the same unto iacob for a law , and to israell , for an ●verlasting covenant , saying unto thee will i give the land of canaan the lot of your inheritance , when ye were but few , even a few and strangers in it &c. 1 chro. 16. but small reason had david , and as little reason had they , either the fathers or the children , to be alway mindfull of this covenant , if god had not confirmed it sure unto them all , even to the thousand generations , for an everlasting covenant ever to endure ; and that it had not beene heavenly without corruption . the covenant was made , when they were strangers on earth , but when they shall inherit the same , they shall be no more strangers but true owners . then shall they worship the lord in the beawtie of holynesse , and feare before him all the earth , the world also shall be stabl●● that it be not mooved , then shall the heauens b● glad and the earth shall reioyce , and men shall say among the nations : the lord raigneth . according as david declareth in the same psalme . and that david did well vnderstand this covenant , of the inheritance of the land of canaan , to be an eternall inheritance in the world to come , he declareth himselfe further unto the people in another psalme , where he exhorteth them also , saying , o come let us worship & bow down , let us kneele before the lord our maker , for he is the lord our god & we are the people of his pasture & the sheep of his hands . to day if ye will heare his voyce , harden not your hearts , as in the provocation , and as in the day of temptation in the wildernesse when your fathers tempted me , proved mee , and saw my workes , fortie yeares long was i greived with this generation , and said , it is a people that doe erre in their hearts , for they have not knowne my wayes , unto whom i sware in my wrath , that they should not enter into my rest . psal. 95. where the king and prophet david doth playnly shew , that when god did sweare in his wrath , they of israel , that sinned in the wildernes , erring in their hearts , should not enter into that good land , which god sware he would give to their fathers , ( as it is in deut. 1.34.35 . god meant most especially , and cheifly , the heavenly estate of inheritance in the world to come , wherin holynesse and righteousnesse , rest , and peace should habit and abide , and god himselfe would dwell with all the holy fathers and their seed , as in his tabernacle for evermore , for which cause he calleth it his rest , and sheweth that they , that will enter into it , must vnharden their hearts , and heare his voyce , that is to say , repent and believe the promise , otherwise , there is no entering into it . and this doth the apostle plainly prove mentioning this very same thing to the hebrewes saying , and to whom sware he , that they should not enter into his rest , but to them that b●leived not , so we see ( saith he ) that they could not enter in , because of unbeleife : let us feare therefore , least a promise being left of entering into his rest , any of you should seeme to come short of it , for unto us was the gospell preached , as well as unto them &c. heb. ● . 7.8.9.10.4.1.2.3 . &c. where he also declareth that every one that hath the faith of abraham , that so beleiveth as he did , not onely hath an entrance heere , in the spirit , spiritually● ( as he saith , we which haue beleived do● enter ) and as all the holy fathers had , but also , shall hereafter , their owne persones , soule , and body , inherit the same really and truely , with all the holy fathers , and sheweth that the same rest and entrance into it , is preached unto us by the gospell , as it was also unto them by the promise , it containing the summe of the gospell . and that it remaineth yet , to be expected of all the people of god , who are heere so entred by faith . their calling , and election being made sure , as the apostle peter saith , for so an entrance is aboundantly ministred unto us , into the everlasting kingdome of our lord and saviour iesus christ . 2 pet. 1.10.11 . for gods rest eternall , is christs everlasting kingdome , which is to be manifested at his appearing , when he shall also judge the quicke and the dead , as saint paul saith to timothy . for iosh●a did not give the people of israel that rest , but iesus christ is to doe it , in whom they beleived . and of this salvation of israel , inheritance of the earth , and stability of the world , doth the prophet esay also speake , where ( he having forshewed the shame and confusion of the ungodly , and idolatours of the world , which is to come upon them ) saith . but israel shall be saved in the lord , with an everlasting salvation , yee shall no● be ashamed , nor confounded world without end , for thus faith the lord , that created the heavens , god himselfe that formed the earth , and made it , he hath established it , he created it not in vaine , he formed it to be inhabited , i am the lord and there is none else : i have not spoken in secret , in a darke place of the earth ; i said not unto the seed of iacob ; seeke ye me● in vaine , i the lord speake righteousnesse , i declare things that are right , esay . 45.14.15.16 . so that if abraham , isaack , and iacob , and their seed should not live and inherit the earth , if god that made it had not established it so , as they should inhabit the same , and well therein for ever , according to his word ; then had he created it in vaine , then had he said unto the seed of iacob , ( all this while ) seeke yee mee in vaine . but the lord speaketh righteousnesse , he declareth things that are right , and such as shall surely come to passe in their due time , and season . neither hath he spoken in obscurity , in darke places , or corners of the earth , as if he would not have his mind knowen ; nay , he speaketh plainly , and openly , to the eares of the people : and inhabitants of the world . so as the simplest soule ; through his grace may understand his meaning . and for further confirmation , that god did not create this excellent worke , and fabrike of the world , to destroy it , but that he hath established the same , and will , that it be not mov●d . consider these scriptures . 1 chro. 16.30 . ●sal . 78.69 . psal. 93.1 . psal. 96.10 . psal. 14.5 . the fift question or proposition . fiftly , i aske , i● the deliverance by moyses , and the possession and estate , ioshua gave the naturall israelites , in the land of cana●n , which god fore-shewed unto abraham in gen. 15.16.18 . were not a typicall signe● or token of that to come before spoken of ; by which abraham , as well as his seed after him , was given to know of a certaine , that he himselfe should inherit it ; in the perfection● according to his motion and request , that he m●de unto god , immedi●tely upon the promise , that god made unto him of the land , in g●n . 15.7 . sa●ing , ( ●ord god whereby shall i know th●t i shall inhe●i● i● . ver. 8. and the lord said unto him , take me an heifer of three yeares old &c. ) although it were then 400. yeares to come before his naturall children ( who were to goe into a strange country and be afflicted there ) should be brought to the land to possesse it , so typically , and that he must dye before that day , as the lord had shewed him . for abraham now ●nderstood , that god had so appointed , that neither he , nor any of the patriarches , prophets , apostles , or saints whatsoever , should be made perfect in the promises , before , or without other , nor till all the seed were accomplished , and brought in according as the apostle declared in rom. 4. before mentioned , and as he testifieth againe in heb. 11. where he saith , of the fathers then past , these all dyed in faith , not having received the promises . but having seene them a far off , and were perswaded of them , and confessed , that they were strangers and pilgrimes on earth . ver. 13. and also he having mentioned the rest of the holy fathers , and prophets , and other of the faithfull , their faith also , their distresses , and sufferings , faith ( these all having obtained a good report , through faith , received not the promises , god having provided some better thing for us , that they without us , sh●●ld not be made perfect , ver. 39.40 . they might not be made perfect , without the children , which is farre better for us , then if they had , neither may the c●ildren without them , which is no harme to us , but a better thing for them also , then if we should . gods dealing and ordering all things is right and just , without all exception . they are all of them to receive the perfection of the promises together . and unto this doe the wordes of christ agree , where he saith , many shall come from the east , and from the west , and from the north , and from the south● and shall sit downe with abraham , isaack●and iacob , and all the prophets , in the kingdome of god , and the children of the kingdome shall be cast out into utter darknesse , there shall be weeping , and gnashing of teeth . mat. 8.11.12 . luk. 13.28.29 . and againe , and other sheepe i have which are not of this fold , them also must i bring , and they shall heare my voice , and there shall be one fold , and one shepheard . ioh. 10. in which places , christ plainly sheweth , that all the elect gentils , ( whom christ calleth other sheepe that he had , ( besides them of the iewes fold ) these he must bring ( they having heard his voyce from all the foure quarters of the earth , and sit downe together with all the holy fathers , and prophets , and all the rest of the elect iewes , in the kingdome of god . where there shall be one fold , and one sheapheard , one king , and one people : and the children of the kingdome ; all those unbeleiving iewes , which have still erred in their hearts , shall be cast out &c. so then , if all these things be so ; how are we to understand the prophets , that have foretold of a deliverance of the children , and seed of israel , from all countries wheresoever they are scattered , to their owne land , the land which god gave to their fathers , wherein their fathers had dwelt &c. as in ier. 16.14.15 . ier. 23.8 . ezek. 37.11.12.13.14 . ezek. 39.26.27.28 . and other places . what deliverance and possession of the land of promise , may this be , but the same that was promised the fathers , and they looked for , agreeing with all the promises , and scriptures before mentioned , and must needs be the substance , and perfection of that , which was performed by moses , and ioshuah ; being the tipe of this , which is to be performed , be iesus christ , the true deliverer , and the children , and seed of israel ; there spoken of , are all gods elect , both of iews , and gentils , as the prophet ezekial doth plainly declare , they with all the holy fathers , ezek. 37.24.25.26 . &c. and this doth zacharias the father of iohn the baptist , declare in his propheticall song , saying , blessed be the lord god of israel , for he hath visited , and redeemed his people , and hath raised up an horne of salvation for us in the house of his servant david , as he spake by the mouth of his holy prophets since the world began , that we should be saved from our enemies , and from the hand of all that hate us , to performe the mercy promised our fathers , to remember his holy covenant . the oath which he sware to our father abraham , that he would grant unto us , that we being delivered from the hand of our enemies , might serve him without feare , in holynesse , and righteousnesse before him , all the dayes of our life . &c. luk. 1.68.69 . where this holy servant of god , sheweth plainly that all whatsoever the holy fathers looked for , which god sware he would grant and give unto them , and their seed ; to save and deliver them from their enemies , and from the hand of all that hated them , to serve him without feare in holinesse &c. was to be brought to passe by christ ( whom he knew ) was now soone after the birth of iohn to be borne according to all that the prophets had spoken since the world began , which great deliverance from their enemies and from all the haters of them , is not yet fulfilled , as they have all hitherto knowne , and doe yet know still by experience ; but that it shall bee , they duely expect , according to all that the prophets have spoken . and according to that of zecharias and all the rest before , doth the apostle peter give testimonie , speaking to the iewes of christ also the true deliverer : whom they had crucified , and was now ascended into heaven , saying vnto them , repent ye therefore and bee converted , that your sinnes may bee blotted out , when the times of refreshing shall come from the presence of the lord : and hee shall send iesus christ , which before was preached unto you , whom the heavens must receive , untill the times of restitution of all things , which god hath spoken by the mouth of all his holy prophets since the world began . acts 3.20 , 21. so that this great redemption and restitution of all things , wherof all the holy prophets have spoken as with one mouth , agreeing with the fathers , and all the rest of the holy servants of god , is not to bee , till christ shall come in his glory . which christ himselfe doth most fully confirme , where hee having foreshewed the signes of his comming and end of the world , saith : and they shall see the sonne of man come in the clouds of heaven● with power and great glory , and he shall send his angels with a great sound of a trumpet , and they shall gather his elect together from the foure windes● &c. and then saith to his faithfull ones , when these things begin to come to passe , then looke up and lift up your heads , for your redem●tion draweth nigh : then know that the kingdome of god is nigh at hand , mat. 24. luke 21.30.31 . this is the redemtion , which all the faithfull looked for , even that deliverance of the whole house and seede of israel , out of all countries , whereof the prohets had spoken . and here we see by what meanes the lord will gather them and bring them together in that day , even by his holy angels , whom he will send forth with a great sound of a trumpet● they shall gather his elect together from the foure winds , as well they of the tenne tribes of israell , and of the gentiles also , as them of iudah and beniamine , he will leave none of them any more there , he will open their graves , and bring them up out of their graves , and place them in their owne land , where their fathers had dwelt , and they shall know that the lord had not onely spoken it , but that he hath now performed it , according as ezekiel prophesied , ezek. ●7 they being now delivered from the hands of their enemies shall serve the lord without feare in holinesse and righteousnesse before him all the daies of their life , according to the prophesie of zacherias , luke 1. and as david in his psalme of the covenant saith unto the people of israell , o give thankes unto the lord , for he is good , for his mercy endureth for ever , and say , yee save us , o god of our salvation , and gather us together , and deliver us from the heathen , that we may give thankes to thy holy name , and glory in thy praise , 1 chro. 16.34.35 . and now upon this great redemption , shall the kingdome bee restrored to israell , which the apostles so desired to know the time of that which christ commended to his little flocke , to comfort them in the time of their affliction saying , feare not little flocke for it is you fathers good pleasure to give you the kingdome , luke 12.32 . and of which he saith againe , and i appoint unto you a kingdome , as the father hath appointed unto me , that ye may eate and drinke at my table in my kingdome , and sit on throne iudging the twelve tribes of israel , luke 22.29 , 30. meaning the ungodly of all the tribes . and whereof he spake also , unto the unbeleeving iewes , and all other hippocrite and workers of iniquitie to their shame in their condemnation saying : when ye shall see abraham , isaack , and iacob , and all the prophets in the kingdome of god and your selves cast out : luke 13.27 . where is to bee noted , that the ungodly shall see the righteous in the kingdome of god , when themselves are cast out . this is the kingdome , which god had prepared for his chosen from the foundation of the world , to bee inherited now at this time , when christ shall come in his glory to judge the quicke and the dead , as himselfe also further declareth saying . and when the sonne of man shall come in his glory , and all his holy angels with him , then shall he sit in the throne of his glory , and before him shall bee ga●hered all nations , and hee shall separate them as a shepheard doth his sheepe from the goates , and he shall set the sheepe on his right hand , and the goats at the left , then shall the king say unto them on his right hand , come ye blessed of my father , inherite the kingdome prepared for you from the foundation of the world , for i was an hungry , and ye gave mee meate , i was athirst , and ye gave me drinke , i was a stranger and ye t●oke me in , naked and ye cloathed me , i was sicke and ye came unto me , i was in prison and ye visited me , &c. and unto them on his left hand , depart from me ye cursed into everlasting fire , &c. in which happie sentence to them that shall stand on christs right hand at this day of iudgement , christ in foretelling us of it , doth give us to understand , as a faire fore-admonition to us all , what manner of persons they are , and must be found to be , in respect of workes , that shall inherit this kingdome . and hereby also , wee may perceive , what it is to make us friends with the goods of this world , called the mammon of unrighteousn●sse , because men love them so much , setting their hearts upon them , and by many unrighteously gotten : and who the friends are , that can , & will receive us into everlasting habitation , even christ himselfe , and god his father also . so that whosoever shall receive one of those little ones that beleeveth in christ , in christs name , receiveth christ , & he that receiveth christ , receveth god the father that sent him , ( for so he hath said ; ) & he that shall give a cup of cold water to one of the least of christs brethren , because he belongeth to christ , he shall not lose his reward , because christ counteth it as done to him self , & he wil stand his friend , when the great day & time of n●ede shall come , and all frien●s else will faile him . these bee the workes of abraham which doe shew the faith of abraham , and of abrahams children that shall inherit the kingdome . and when christ shall so come in his glory , and shall sit in the throne of his glory , and be possest of his kingdome , which god the father had appointed unto him as he said luk. 22.20 . ( for the possession of his kingdome , and his appearing in glory to iudge the quicke and the dead , or both together , as saint paul saith 2 tim. 4.1 . and the saints poss●ssing the kingdome also dependeth upon his , and beginneth as from his and by him is continued . ) this throne and kingdome of christ i say is not to cease or be taken from him , nor he from it ; god will settle him therein , according as hee said , and sware to his father david , long beforre , saying ; but i will settle him in my house , and in my kingdome for ever , and his throne shall be established for evermore . 1 chro. 17.14 . and againe , my covenant will i not breake , nor alter the thing that is gone out of my lipps . once have i sworne by my holinesse , that i will not lie unto david , his seede shall endure for ever , and his throne as the sunne before me , it shall bee established for ever as the moone , and as a faithfull witnesse in heaven , psal. 89.34 , 36. christ is not to come to sit and passe sentence of iudgement onely , and so to depart away as some thinke , but he is to continue , to raigne upon his thrown , in this kingdome for ever● according also , as in another psal. it saith ; thy throe o god is for ever and ever , a septer of righteousnesse is the septer of thy kingdome . psal. 45.6 . as also heb. 1.8 . and of this throne and kingdome of christ , and the endlesnes thereof , spake the angel gabriel unto the blessed virgin mary , when he was sent unto her , saying ; f●are not mary , for thou hast found favour with god , and behold thou shalt conceive in thy wombe , and bring forth a sonne , and shalt call his name , iesus : he shall be great , and shall bee called the sonne of the highest , and the lord god shall give unto him the throne of his father david , and he shall raigne over the house of iacob for ever , and of his kingdome there shall be no end . luk. 1.30.31 , 32 , 33. which kingdome of christ , was also foreshewed unto the prophet daniel in a vision , as he saith ; and i saw in the night vision , and behold one like the sonne of man came with the cloudes of heaven , and came to the antient of dayes , and they brought him before him , and there was given unto him dominion , and glory , and a kingdome , that all people , nations , and languages , should serve him ; his dominion is an everlasting dominion , and his kingdome that , which shall not be destroyed . dan. 7.13.14 . and where hee saith againe ( foreshewing also , that the saints shall possesse the kingdome with christ , and raigne with him , when those great monarches and usurpers of it , are removed , dan. 7.16.17 . ) but the saints of the most high , shall take the kingdome , and possesse the kingdome for ever , even for ever and ever , verse 18. as also in verse 27. and the kingdome , and the greatnesse of the kingdome under the whole heaven , shall be given to the people of the saints of the most high , whose kingdome is an everlasting kingdome , and all powers shall serve and obey him . according to that which the prophet micha testifieth f●om the lord saying ; and i will make hir that halteth , a remnant , and her that was cast farre off , a great nation ; and the lord shall raigne over them in mount sion from hence forth , even for ever . mich. 4.7 . much more might be mentioned from the prophets and scriptures to this purpose , for which of the prophets have not prophesied thereof ; and what words can there bee spoken more fully , and clearely , to shew the perpetuity of this kingdome of christ , and of his saints , on the earth , under the whole heaven , then these that hath been spoken in these several places of the scritures , before mentioned , for ever , even for ever , for ever & ever , for evermore , for ever , even for ever and ever , for an everlasting possession , an everlasting kingdome , that which shall not bee destroyed , there shall bee no end , as the sunn● , and as the moone , &c. and how can it be thought that all these things , and words should bee spoken in such a manner , and but a thousand yeares meant , and to be here in this poluted world fulfilled on a latter off●sping of iewes remaining● or as the millinaries would have it of a comming of christ , and resurrection of the beheaded saints , or of all the saints since the beginning of the world to that time , and then at the end of those yeares , to cease , or to bee delivered up , as they immagine and teach . i say except men were besotted with willfulnesse , and blindnesse , that having once conceived an opinion , and taken it up , will wrest all scriptures even from their plaine intention , to make them serve for their purposes , rather then let their opinion fall , or harken to any thing that may bee said against it . it is true , the throne and kingdome , wherin christ is now at this present , unto which after his sufferings , god the father exalted him at his right hand in the heavens , to sit & raigne with him there , till he had put all his enemies under his feet , the last enemie being death . this he is to resigne , and deliver up to god the father , at the end of the world , when god shall have put all enemies under his feet , as saint paul saith , then commeth the end ; when hee shall have delivered up the kingdome to god even the father ; when hee shall put downe all ru●e , all authority and power , for he must raigne till he hath put all enemies under his feet , the last enemie , that shall be destroyed , is death , for he hath put all things under him , but when hee saith all things are put under him , it is manifest that he is excepted that did put all things under him , and when all things shall be subdued unto him , then shall the sonne also himselfe bee s●biect unto him that did put all things under him , that god may be all in all , 1 cor. 15. where the apostle sheweth plainely , that in some consideration iesus christ the sonne of man , the son of david , is not subiect unto god the father now , being at his right hand reigning with him in the heavens , as he shall bee then , at the end of the world , when god shall have put all things under him , himselfe onely excepted , nor god all in all , now , as he shal be then , because , now , christ ( in his humaine person ) sitteth in his throne with him , god having once setled him in the throne of his father david , according to his oath which he sware unto david , hee is to leave the other to him that gave him this , and to bee suiect unto him , and to honour him as his head , even as his spouse the church , is to be subiect unto him , and to honour him as her head . and herein shall the sonne loose no honour , for as hee is god he is the same for ever : nay , rather he shall receive much more glory and honour ; for although the glory and honour whereto he is now exalted at the right hand of god , in the heavens , be g●eat ( in respect of his humaine nature ) farre above all that ever any man else was exalted unto , or ever shall ; yet it is seene of no man , and beleeved but of a few : neither are all his enemies now subdued . but when all enemies , all authority , and rul● of monarks and powers of this world of wickednes shall be subdued and death the last enemie , and he himselfe sitting in the throne of his glory , with all his redeemed , openly , in the sight of all his , and their enemies , ruling them with a rod of yron , as in the world to come it shall be , heb. 2.5 , 6 , 7 , 8. this his glory will be greater . and these words of the apostle in 1 cor. 15. for he must reigne till hee hath put all enemies under his feete , ( alluding in way of proofe unto the words of david , psalme 110.1 . ) doe shew plainely that it is the kingdom wherein he reigneth now at the right hand of god , in the heavens , that hee is to deliver up and resigne unto god his father at his comming . but this throne & kingdome , which god will now settle him in after all enemies are subdued , he is never to resigne , or deliver up , neither shal it b●e taken from him , nor he from it , nor be destroyed , or have an end , as hath beene declared . in this throne he may admit his brethren that followed him in the regeneration that overcome , to sit with him , and wil as he hath promised saying ; to him that overcommeth , will i grant to sit with me in my throne , even as i overcame , and am set with my father in his throne , revel. 3.21 . in this throne christ is to reigne under god the father , as his king , according as hee said to david , i will settle him in my house , and in my kingdome for ever , &c. 1 chro. 17. it is gods kingdome then . and the lord god calleth this sonne of david , his annoynted one , his sonne , his king , and the hill whereon he shall sit to reigne , his hill ; as in psal. 2. where he saith , not withstanding all those heathen , and people , kings and rulers , that tooke cou●sell against him , and against his anoynted , that said , let us breake their hands asunder , and cast their cords from us , yet have i set my king upon my holy hill of sion . and the king shall receive of god the father that which he bid ●im aske , saying ; aske of mee and i will give ●hee the he●th●n for thine inheritance , and the uttermost ends of the earth for thy possession , thou shalt breake them with a rod of yron , and dash them in peeces like a potters vessell , verse 8.9 . which power also the king will give to the children of sion , as he promised saying ; and hee that overcommeth and keepeth my words u●to the end , to him will i give power over the nations , and hee shall rule them with a rod of yron , and as the vessels of a potter shall they be broken to shivers , even as i have received of my father , revel. 2.16.17 . and it shall be fulfilled which david his father foretold of him saying , he shall iudge the poore of the people , hee shall save the children of the needy● and shall breake in peeces the oppressor , they shall feare thee as long as the sun and moone endureth throughout all generations , hee shall come downe like raine upon the mowen grasse , like showe●s that water the earth . in his dayes shall the righteous flourish , and abundance of peace , so long as the moone endureth , he shall have dominion also from sea to sea , and from the river to the ends of t●e earth , th●y that dwell in the wildernesse shall bow before him , and the enemie shall licke the dust : the kings of tarshish and of the isles shall bring presents , the kinsts of sheba and seba shall offer gifts , yea all kings shall fall downe before him , all nations shall serve him . psal. 72. and the children of sion shall be joyfull in their king , and the lord wil take pleasure in his people , & will bewtifie the meeke with salvation , as he also said . the high praises of god shall ●ee in their mouthes and a two edged sword in their hands to ex●cute vengance upon the heathen , and punishment upon the people , to binde their kings in chaines , and their nobles with fet●ers of yron to execute upon them the iudgement written ; this honour have all the saints , psal. 149. and it shall now be fulfilled al●o which is written , o clap your hands , o yee people shout unto god with the voyce of triumph , for the lord most high is terrible , he is a great king over al the earth he hath subdued the people under us , & the nations under our feet , hee shall chuse our inheritance for us , the excellencie of iacob whom hee lov●d ; god 〈◊〉 gone up with a shout , the lord with the sound of a trump , sing prayses unto our god sing praises , sing prayses unto our king sing praises , for god is the king over all the earth , sing ye praises with understanding , god reigneth over the heathen , god sitteth upon the throne of his holinesse , the princes of the people are gathered , even the people of the god of abraham , for the shields of the earth belong unto god , he is greatly exalted , psal. 47. and great shall the lord bee in this day , and greatly shall hee bee praysed in the citie of our god , in the mountaine of his holinesse : bewtifull for situation , the ioy of the whole earth , is mount sion , in the sides of the north , the citie of the great king , god is kn●wne in her pallaces for a refuge ; for l●● the kings were assembled , they passed by together , they sa● it , and so they marviled ; they were troubled , and they hasted away , feare tooke hold upon them , there , and paines as of a woman in travill . so terrible to the wicked of this world , shall mount sion be , in the day of her glory , and so great an astonishment to all those that formerly oppressed her , who although they shall not enter in , through the gates of the citie , to see or understand of her felicity , & joyes within , or anyway partake of her pleasures , yet they shall understand of her power , and see with feare , and greife , her brightnesse , and glory without : it is for the princes of the people of the god of abraham to enter in through the gates into the citie , and for their kings to come , and bring thei● glory and riches into it , as it is written , esay 60 11. revel. 21.24 . and they shall say , as we have heard , so have wee see●e , in the citie of the lord of hosts , in the citie of our god ; god will establish it for ever , selah . psal. 48.8 . the holy citie the new hierusalem , which had beene so long withdrawne from the earth ; because it was not ( by reason of the wickednesse and pollutions thereof ) meete to receive hir , being gods eternall tabernacle : when christ her lord and king shall have purged the earth and heavens of all their pollutions , and vaine corrupt workers of men that are therein , as he will doe in the great day of his comming , according as his apostle peter witnesseth saying , but the the day of the lord will come as a theefe in the night , in the which the heavens shall passe away with a great noyse , and the elements shall melt with fervent heate , and the earth also , and the workes th●t are therein shall be burnt up . 2 pet. 3.10 . and as the apostle iohn also saith , and i saw a great white throne , and him that sate thereon , from whose face the earth and the heaven fled away and there was found no place for them . revel. 20.11 . these things being done , and that there shall bee new heavens and a new earth , as the lord also promised esay 65.17 . according to 2 pet. 3.13 . and as it was foreshewed unto the beloved disciple , who saith ; and i saw a new heaven and a new earth , &c. revel. 21.1 . then shall that holy city come down from heaven , as he saith , and i saw the holy city , the new hierusalem , comming downe from god out of heaven , perpared as a bride adorned for her husband , ver. 2. for pollutions and curses may not abide where the throne of god and of the lambe is , nor where this holy citie shall stand , as it is said ; and there shall bee no more curse , but the throne of god and of the lambe shall be in it , and his servants shall serve him . revel. 22.3 . neither is this world , being polluted , and so possessed with wickednesse as now it is , capeable of so excellent , and glorious a creature as shee is , and shall be seene to bee , in this day of her appearing in glory , being now made ready , perfectly adorned with all her ornaments , as the bride for the marriage of the lambe that bought her , her lord and king christ iesus . and blessed are they that are called unto the marriage supper of the lambe . now shall this holy citie hierusalem , b●ing forth , and receive all her children at once , even in one day without any more travill or paines , as it is written ; before she traviled she brought forth , before her paine came s●ee was delivered of a man child : who hath heard such a thing , who hath seene such things ? shall the earth be made to bring forth in one day ; shall a nation bee borne at once , for as soone as sion travilled she brought forth her children . esay ●6 . 7.8 . so that now , when the lord shall apeare to their joy that were hated , and cast out for his names sake ; and to render recompence to his enemies , as in the 5 and 6. verses he said , then shall the earth in whose bowels the bodyes of the saints had slept , and whom she had bread and brought up , and sion also their spirituall mother , bring ●orth and receive all their children at once , even in one day ; and she shall remember no more her sorrow , for joy that her man-child is borne ; for so , by that name it pleaseth the lord to tytle her children , as also in revel. 12.5 . she shall now bee adorned with them all , according as her lord foreshewed her in the time of her captivity , when she complained saying , the lord hath forgotten me , my lord hath forsaken me , and hee told her nay , he had graven her upon the palmes of his hands , and comforting her , told her also that hi● children should make hast , and biddeth her lift up her eyes round about & behold , shewing her ( as it were in a vision ) all her children ( which she longed for ) hasting unto her , and said ; all these gather themselves together and com● to thee . as i live saith the lord , thou shalt fur●●●r lo●th thee with them all as with an ornament , and binde ●hem on ●hee as a bride doth , for thy wast and thy desolate places , and the land of thy destruction shall even now be to morrow , by reason of the inhabitants , and they that swallowed thee up shall farre away● the children which thou shalt have , after thou hast lost the other , shall say againe in thine eares , the place is to straight for ●e● give place to mee that i may dwell : then shalt thou say in thine heart who hath begotten me these , seeing i have lost my children , and am dessolate , a captive , and removing too and fro , and who hath brought vp these . behold , i was left alone , these where had they beene , &c. esay 4● . here the lord comforteth sion with her children of the gentiles , that were to bee brought in unto her by the gospel of iesus christ , which was to b●e preached amongst them by his apostles and servants as in the 22 verse appeareth , who were to supply the losse of all her other lost children of the naturall house of israel . therfore now , these being all accomplished unto her reioyce ye with ierusal●m & be glad with her ; all ye that love her reioyce with ioy with her all ye that mourne for her , that ye may su●k and bee satisfied with the brests of her consolation , that ye may milke out , and bee delighted with the aboundance of her glory ; for thus saith the lord ; behold , i will extend peace to her like a river , and the glory of the gentiles like a flowing streame ; then shall yee sucke , ye shall be borne upon her sides , and be dandled upon her knees , as one whom his mother comforteth , so will i comfort you , and ye shall bee comforted in ierusalem . and when ye see this , your heart shall reioyce , and your bones shall flourish like an hear be , and the hand of the lord shall bee knowne towards his servants , and his indignation t●wards his enemies , esay 66.10 , 11 , 12 , 13 , 14. &c. the children of ierusalem are now to sucke and bee satisfied , to milke out and bee delighted with the abundance of her consolation , and the abundance of her glory , &c. it is not said with the milke of the principles or doctrine of christ , or forme of goverment and discipline of the gospel as some would have it , or at least expound it and to concerne cheefely , their thousand yeares church of the iewes . nay , the children of ierusalem being now all accomplished unto her by the word of christ , they shall have no neede of doctrine or discipline , or governours , or teachers of that kind or manner any more . but the governement of this new ierusalem shal be peace it selfe , & her exactors righteousnes it selfe . the lord her righteousnesse , and the righteousnesse of all her children , he being now personally in the middest of her , and salvation being her walls , and her towers the glory of god , her gates , his praise , as it is written of her ; god himselfe also dwelling with her , and with all her children , as in his owne tabernacle ; as saint iohn heard it proclaimed from heaven as he saith , and i heard a great voyce from heaven saying ; behold , the tabernacle of god is with men , and he will dwell with them , and they shall be his people , and god himselfe shall be with them , and be their god , and god shall wipe away all teares from their eyes , and there shall be no more death , neither sorrow , nor crying , neyther shall there be any more paine for the former things are passed away . and he that sate upon the throne said , behold , i make all things new , &c. revel. 21. this ierusalem is that same which god spake of be●ore , to the prophet esay chap. 65. having foreshewed him this great redemption and salvation of israel , and how all their former troubles should be forgotten and hidden from his eyes , and that hee would create new heavens and a new earth , &c. then saith , bee ye glad and reioyce for ever in the things that i create : for behold i create hierusalem a reioycing and her people a ioy , and i will reioyce in hierusalem , and ioy in my people , and the voyce of weeping shall be no more heard in her , nor the voyce of crying , &c. verse . 17 , 18 , 19. and this is the same tabernacle whereof god spake to the prophet ezekiell , he having foreshewed him also this great redemption of the whole house of israel from all their captivities . graves , &c. to their owne land , and saying , and they shall dwell in the land which i have given unto iacob my servant , wherein your fathers have dwelt , and they shall dwell therein ; they , a●d their children , and childrens children for ever : ( hereby the way we are to understand by they , and their children , &c. abraham , isaack , and iacob , and all their seede or children of the promise to whom it belonged ) and my servant david shall be their king for ever . moreover ( saith the lord ) i will make a covenant of peace with them , it shall be an everlasting covenant with them , and i will place them and multiply them , and i will set my sanctuary in the midst of them for evermore ; my tabernacle also shall be with them , yea i will be their god , and they shall be my people : and the h●a●hen shall know that i the lord doe sanctifie israel when my sanctuary shall bee in the midst of them for evermore , ezek. 37. this is that country and citie which the holy fathers sought , mentioned in heb. 11. this is the place whereof god spake to david , where he said : also i will ordaine a place for my people israel , and will plant them , and they shall dwell in their place , and shall be moved no more neither shall the children of wickednesse wast them any more as at the beginning , &c. 1 chron. 17.9 . this is that purchased possession , untill the redemption wherof , the faithfull are sealed with the holy spirit of promise , the earnest of that their inheritance , spoken of by saint paul , ephe. 1.13 , 14. this is that eternall tabernacle which god is the builder of , and not man spoken of in heb. 8.2 . and 9.11 . which christ hath purchased with his owne blood for our eternall inheritance , as in verse 12. this is the place , which christ spake of to his disciples when he said , i goe to prepare a place for you , iohn 14. and this is that building of god , not made with hands , eternall in the heavens , spoken of 2 cor. 5.1 . this is that inheritance incorruptable & undefiled & that fadeth not away , reserved in heaven for us ( who are kept by the power of god through faith unto salvation ) ready to bee revealed in the last time , spoken of in 1 pet. 3 , 4 , 5 , 6. the times of restitution of all things , whereof he spake in acts 3. for then it is to bee revealed from heaven , as iohn foresaw , revel. 21. when all things shall be new . this is the kingdome , which cannot be shaken , spoken of in heb. 12.27 , 28. this is that citie of which he saith , for here we have no continuing city , but we seeke one to come , heb. 13.14 . and this is the glory which saint paul saith , the children and heires of god , that suffer with christ , shall receive as joynt heires together with him , for the manifestation whereof , the earnest expectation of the creature waiteth , and untill which the whole creation travelleth together in paine , as in rom. 8.17 , 18 , 19 , 20 , 21 , 22 , 23. and this is the rest , which is said to remaine unto the people of god , spoken of in heb● 4. where hee exhorteth saying , let us therefore labour to enter into that rest , le●t , &c. verse 9.10.11 . now all these promises and testimonies being of one and the same eternall inheritance , as doth plainely appeare , and that it belongeth to all the faithfull , as is also manifest , and being so acomplished , as before is declared . then abraham , isaac , and iacob , and all the holy fathers before them , and their children , and their childrens children after them , to the thousand generations , even all their seede to this worlds end , ( for there shall be no increasing of children any way , afterwards ) shall inherit according to the promise the land of canaan , which god gave unto the fathers , that good land which he espied for them , the glory of all lands , as the scriptures title it ; and not that land onely , but every habitable part of the world besides , yet that land principally , as the glory of all the rest : there the fathers sojourned in expectation thereof , upon the promise , there by faith they tooke order , and gave charge to have their bones laid , expecting their resurrection to that end . thither their children were brought from their servitude in egypt to possesse it typically : there god revealed his counsells and testimonies by his servants the prophets : there was the temporall typicall hierusalem , there was david● throne , there was iesus christ the true king , and heire of all things borne , there he suffered and underwent the shame , from thence he ascended into heaven , and to the same place he shall come againe as it is written . and his feet shall stand in that day upon the mount of olives , which is before hierusalem &c. zech. 14.4 . and there shall his throne be , upon the holy hill of sion according to psal. 2. for although his kingdome , and dominion , shall reach throughout all the world , from sea , to sea , and from the river to the ends of the earth , as it is said , where also his saints shall inherit and raigne , yet there shall be his throne , and his glory most eminent , even there where he suffered the reproach , and that shall all his enemies , in that day , see and know ; for god will get his servants praise , and fame , in every land where they had been put to shame , according as he said , zeph. 3.19 . and all the seed , and children of the promise since the beginning of the world , the true israel of god , shall now be a nation before the lord for ever , and be kings , and preists unto god , and shall raigne on the earth , as the twenty foure elders declared ; and ( being all of them , the children of god , and of the new hierusalem , redeemed by the blood of the lambe ) the lambe wil now ( among all the rest of his promises , and gifts ) performe this also , in rev. 3. where he saith , him that overcome●h will i make a pillar in the house of my god , and he shall goe no more out , & i will write upon him the name of my god , and the name of the city of my god , the new hierusalem , which cometh downe out of heaven from my god , and my new name , ver. 12. where we see also as in rev. 21. that it is to come downe out of heaven . i aske now , if these things be so as hath beene declared , or no , if they be truly so , then i aske where ye will have ground for your doctrine of a thousand yeares glorious church of the iewes , in the land of canaan , or of any other , that ye will have rise from the dead before the end of this world ; or what have ye to object against that which hath been● said . if ye object and say , heere is not in all this , a word spoken of heaven , that the saints after the resurrection of the body , and end of this world , shall ascend with christ , and christ with them , to live and raigne there , in the presence of god , and with all his holy angels for ever . i confesse , i have not spoken a word to that purpose , and the reason is , because i find not a word in all the holy scriptures that saith it , and what they speake not , i am not bound , in this case , to beleive , though i deny them not heaven , god may take up of them into heaven , as he did paul , if he so please , though he hath not said it , that the saints shall inherit the earth , and dwell therein for ever , there are a h●ndred words in the scriptures of god , to prove , as ye may see , by that whic● is written . and when christ cometh in his glory , his holy angels shall come with him , and god himself will dwell with his people , and they shall be his tabernacle ; as hath beene declared . and this i say yet further , that if you can breake gods covenant with the day , and his covenant with the night , and that there should not be day and night in their seasons . if ye can remoove the sunne , the moone , and the starres out of their places , and from their order , and put an end to the dayes of heaven : then ye may breake , and put an end to the things before declared , otherwise they shall stand , and not faile for ever , as the lord hath said , ier. 31.35.36.37 . ier. 33.20.21 . neither shall these ordinances , ever depart from before the face of the lord . what were it , that all these excellent promises and sayings , in scripture should onely intend a thousand or two thousand yeares glorious church of the iewes , or of any other , to be in the time of this world , and then to cease , and how many absurdites would follow , too many to relate . the iewes had almost two thousand yeares time in their troublesome typical estate , and there hath beene neere one thousand six hundred yeares since , wherein all that glory hath beene troden downe , and the people disperst , as well the saints that were then in the land , as the other , one whom the wrath of god , ( which was written ) is ceased upon . and will ye have this glorious estate , that hath beene so many thousand yeares spoken of , and looked for , of all the faithfull upon gods promises , since the beginning , to last but for a thousand yeares , or two , as some would have it , and to concerne only , and belong to , a remnant of iewes remaining , discended of the most viperous generation of them , that ever were , as christ himselfe chargeth them ; such as were to fill up the measure of their fathers wickednesse , and that these should be all of them generally called and saved , this is beyond all sound aprehention , and besides all scriptures of truth ; such a calling , and such a saving , was never knowne to be of the best dissent naturall , that ever was , nor was ever knowen to be the manner of gods dealing , and proc●eding in any age , with any people whatsoever . but to chuse out , from among them , and their children , here one , and there one , as abell ; leaving cain , isaack leaving ishmael , iacob leaving esaw , and so in all times , both with iewes , and gentiles , seldome many of one mans children ; and lesse times all like ( as is hoped ) was , with iacobs sonnes , but as it is writen . though the children of israel be as the sand of the sea , a remnant shall be saved , for god will finish the worke ( as saint paul saith ) and cut it short in righteousnesse , because , a short worke will the lord make upon the earth , and as he saith againe from esay , exc●pt the lord ●f sabbath had lef● us a seed , wee had beene as sodome , and beene made like unto gomorrah rom. 9. and as christ himselfe saith ( for shewing how it would be to the worlds end . strait is the gate and narrow is the way , which leadeth ●nto life , and few there be that finde it . mat. 7.14 . if ye say the scriptures speake much of the iewes calling , and especially saint paule in rom. 11. my answere is ; it seemeth to doe so , but there is a great mistaking of the apostles wordes , and meaning by many , for he speaketh onely of a remnant of elect iewes , and chiefely of those in his owne time , which the christian romanes had their eye upon marvelling that so few ( of so great and religious a nation did beleive the gospell of christ ) and confest him , which was the occasion of the apostles writing unto them in this manner , to informe them as concerning the reason thereof ; and proveth unto them by former experience , and testimonies of the prophets , that they were alwayes but few ( in comparrison of the great number of obstinate ones ) that did beleeve in their ●earts to salvation , as in chap. 9. from the testimonie of esaiah , and in this chap. by that , in the time of eliahs . and so , all his arguments are to prove , that god did never cast away his elect people of israel , nor would , but that they should all come in , according as many of them did , especially in those dayes , for then they had the most excellent meanes , that ever they had , or shall have while the world stands ; which ( because the rulers , and greatest number of them did so wilfully reject , filling up the measure of their fathers sinnes , who persecuted , and kille● the prophets , and they now , christ himselfe ) was therefore , to be taken from them , and the wrath of god to cease upon them to the uttermost , according as moyses had foretold long be●ore deut , 28. from the 15. verse to the end of the chap. and as christ himself pronounceth saying●for these be the dayes of vengance that all things that are written might be fulfilled , but woe be to them , that are with child , and to them that give suck in those dayes , for there shall be great distresse in the land , and wrath upon this people , and they shall fall by the edge of the sword , and shall be led captive into all nation● , and ierusalem shall be trodden downe of the gentil●s , till the times of the gentiles be fulfilled , luk. 21.22.23.24 . as also saint paul testifieth thesalo . and the time being now come that the gentiles should heare the word of the gospell , that gods elect among them ; which ( by gods appointment ) were now in these latter dayes ( to be many in number ) might bee brought in● . so long , as untill the times of the course of the gospel among the gentiles , for the bringing in of all gods elect of them , be accomplished : hierusalem is to be troden downe of the wicked unbeleeving gentiles . and so long also shall blindnesse continue upon the generation of those vipers that christ spake to , that they may fill up their measure , as they did the measure of their fathers , according as they said , his blood bee upon us and upon our children . these are that part of israel of whom saint paul saith , blindnesse in part , is hapned to israel untill the ful●esse of the gentiles be come in ; the fulnesse of gods elect gentiles , for so he meaneth , & so the words themselves doe expresse : and these are those other sheepe of whom christ spake in iohn 10. which being brought in , there shall be one fould and one shepheard , one nation , and one king for ever , and all the blinded iewes and gentiles also that have reiected the grace of god in christ , shall see these sheep of the gentiles , that come from the east and the west and north and south , sit with abraham , isaack , and iacob , and all the prophets , in the kingdome of god , and themselves cast out as christ hath spoken . so their blindnesse shall last no longer , they shall now see what they reiected , and what is come of it , according also as christ said to their fathers : for i say unto you ye shall not see me henceforth , till ye shall say , blessed is he that commeth in the name of the lord , mat. 23.39 . for every eye shall see him , and all tongues shall confesse at this day , that iesus is the lord , to the glory of god the father , as it is written . and as touching that living and raigning with christ for a thousand years spoken of in revel. 20. of the soules of them that were to be beheaded , because they would not worship the beast nor his image , nor would receive his marke , &c. which is there sayd to be the first resurrection . this being the onely scripture they make use of , to proove a thousand yeares glorious estate of a church of the iewes as some would have it ; or as others of the faith full disceased , whom they will have to rise from the dead a thousand yeares before the end of the world , and resurrection of the ungodly &c. therefore to remove these , opinions and stop all obiections against the cleare truth ( if possible it may be ) my ●nswer is , in breefe this ; first , they are utterly mistaken in the word soules , because they wil have it to intend bodies , as well as soules ; for although sometimes in scripture soules only are named , when both bodies and soules are meant , as in gen 46.15 . and so the 27. verse , where it is said , all the soules of the house of iacob which came into egypt , were three score and ten ; yet i say it cannot be so meant here : my reasons are , first , these soules which saint iohn saith , he saw , are the soules of men be headed , and not of living men ; but if yee say iohn foresaw them risen , and so names the soule for both , my answer is , this cannot be , the soule may not be named for the body , nor with the body in this case , as to meane both ; because the soule of a regenerate man being now alive by faith , cannot be said either to dye with the body , or to rise with the body , neither is there any resurrection of the soule after the death of the body , & therefore may not be named for the death of the body , nor for the resurrection of the body , neither is there such an instance in all the scriptures , as to say whē a righteous mans body dieth or is dead , there is a soule dead , although it may be so said of an ungodly man● because his soule is alwaies dead spiritually . and to say of a regenerate man , that when his body riseth from the dead , his soule riseth with it , is to say a manifest untruth . when those saints rose from the dead , at the time of christs suffering , it is not said their soules rose , but th●●● bodies onely , as in mat. 27.52 . when iohn saw , under the altar the soules of them that were slaine , for the word of god . revel. 6.9 . he apprehended their bodies to b● dead , as the text sheweth plainely , in that the soules cryed how long lord , holy and tru● , dost thou not iudge and avenge our blood on them , that dwell on the earth , ( th●y being in heaven ) and it was sayd unto them , that they should r●st , a little season untill their fellow servant● , and their brethr●n , that must be killed as they were , should ●e fulfilled , vers. 10 , 11. neither were the bodies of the first to rise before the last were slaine as the words declare . therefore my conclusion is , that the living & raigning with christ , and the first resurrection● in this place spoken of is of , the soule onely , and no● of the body , and that it beginneth here while the soule and body are together● as christ himselfe declareth saying , verily , verily i say unto you , the ●ower is comming , and now is , when the dead shall heare the voyce of the sonne of god , and they that heare it shall live . iohn 5●25 . and then afterward speaketh unto the iewes saying , marvaile not at this , for the hower is comming in the which all that are in the graves shal heare his voyce , and shall come forth , they that have done good●●●to the resurrection of life , and they that have done evill unto the ●●surrection of condemnation . vers. 28.29 . here we see the resurrection of the bodyes of good and band out of the graves , are both together in one houre , and that the resurrection of the soules of the faithfull is daily all the time before , as hee saith , the hower is comming and now is ; and as touching this first resurrection of the soule , saint paule saith , ye are buried with christ in baptisme , wherein also ye are risen with him , &c. col. 2. and aagaine , if ye be risen with christ , seeke those things which are above where christ sitteth at the right hand of god . colos● 3● 1.2.3 . and the soule being once risen with christ , liveth alwaies now , though his body die or be beheaded , and it may truely bee sayd of him to his great comfort , even while he is in the body ; blessed and holy is he , that hath part in the first resurrection , for on such , the second death hath no power . but they shall be priests of god and of christ , and shall raigne with him . i will not say now , a 1000 yeares , in that manner with out the body , because those yeares are almost expired ; so long a time being past since the first sufferings of saints for those causes , of not worshipping the beast , &c. began , who had the full time of the thousand yeares before them to come : ( as they , whose soules iohn saw under the altar , that cryed how long lord , holy and true , dost thou not iudge and avenge ●ur blood on them that dwell upon the earth ; it is not every soule a thousand yeares , but a thousand for all . but this i say unto , and of every such soule , that he shall live , and raigne with christ , untill his commi●g in glory . and then he shall live and raigne with him , soule and body for evermore world without end . and this i say further , that whosoever hath not part , here , in the first resurrection , let him be sure whosoever , hee be , the second death will cease upon him , body and soule for ever , hee shall have no other first resurrection , after the death of his body to helpe him , or make him blessed and holy . as concerning the other things of this twenty chapter , and also of the 11. to the romans before spoken of . if the reader please to inquire for a booke intituled the deliverance of the whole house of israel from all their captivities ; he may see in the same , the particular matters o● both , in a more full manner declared , which i hope through the grace of god with his diligent observation , shall cleare the truth of all these things , plainely unto him . and now let me a little advise the reader ( whosoever he be ) first that hee would take heede , hee have not the word of god , and gospel of iesus christ ( whereby his soule and body should live e●ernally ) in respect of persons , i meane , so as to esteeme , or disesteeme , that which he shal heare spoken or see written , according as the speaker or writer is in place , or name of acount in the world . but that he would with all carefulnesse and diligence of minde , search and inquire into every thing , that he heareth or readeth , and as he shall finde things cleare to his understanding , confirmed to his soule and conscie●ce by the word & spirit of god , to be of god , & hi● truth : so to imbrace , and keepe them without asking after , or saying in his minde , or harkning to any that shall say unto him ; i , but who , or what is the authour , as if the knowledge of the person , place , and repute of the authour would make the matter much better , or worse , whereas the words & matters of a speaker or writer , in divine thing● especially , doe best discover unto the children of wi●edome , what the authour is . and christ sheweth plainly , that the fruit whereby his faithfull shall know the true prophets and the false , is their words , which proceede from the good , or from the evill treasure of the heart , and ●aith , that men by their words shall bee justified , and by their words shall be condemned , mat. 12.33 , 34 , 35 , 36 , 37. luke 6.45 . and what doth now so prove unto the faithfull , the goodnesse of the prophets and apostles as their words ? and secondly , my advice unto the reade is , that hee would himselfe betake him to the diligent search and studie of the scriptures , with earnest desire , and humble request unto god in his heart , to guide and instruct him by his holy spirit unto the understanding of the same . for without all doubt , the holy scriptures of the prophets and apostles are the most sure , and clearest preachers of the truth and waies of eternall life , that are to be found in the world , and such as we may be sure off , will not deceive us : and let the reader take heede that his trust or dependance bee not on any man whatsoever , though he be never so high in esteeme , or take never so much upon him . and this i say further unto him for his comfort and incouragement whatsoever he bee , if hee can preferre wisedome and understanding in his heart , before all things in the world , i meane the true wisedome which is from above , and shall with his whole soule desire and seeke it at the hands of god , hee shall assuredly attaine unto it , let him not doubt , for so sure as the lord god which promiseth , will not faile of his word , if he can , and shall so preferre it . so seeke it , he shall have it . let him not harken or give heede unto any , that shall say , it is not for you to search the scriptures , and studie them so , you are unlearned & cannot understand them , you have not the tongues , wherin they were written , &c. as if god had promised and tyed the understanding of his word and gospel of salvation to those and such like common gifts , which men may abound with and perish . nay , take heede of these , for they speake not the words of wisedome unto you , but of falsehood and deceit . if they did understand in their heart what true wisedome is , and from whence it commeth , they would not so speake , but would know that god is the instructer , and free giver of this wisedome : to the learned , and the unlearned without respect of persons . and that hee hath often times confounded the wisedome of the wise and mighty of the world by weake and despised things , as saint paul declareth , proving it from the prophet esay , saying , for it is written , i will destroy the wisedome of the wise , and bring to nought the undeestanding of the prudent : where is the wise , where is the scribe● where is the disputer of the world , hath not god made the wisedome of this world foolishnesse , &c. and againe●ye see your calling brethren , how that not many wise men after the flesh , not many mighty , &c. but god hath chosen the foolish things of this world to confound the wise , and the weake things of the world to confo●nd the mighty , and base things of the world , and things which are de●pised hath god chosen , and things which are not to bring to nought , things that are , that no flesh might glory in his sight , 1 cor. 2.19 , 20 , 26 , 27. saint paul was learned , yet these are his sayings : although peradventure some dare be so bold as to say , they are now out of daet , because they would have it so to be conceived of the people , to the end they should not seeke understanding from the scriptures , but depend upon them for instruction , and have them in admiration , as hath beene the policy and practise a long time , of them of the church of rome , to keepe the people from the scriptures , that they might remaine in ignorance , and exalt them in their mindes , and honour them as gods prophets , and their words of errour and deceit , as gods oracles . take heede of such i say , for although they doe not like to have any to bee lords over them in such respects , yet they , by this , shew plainly , that they would be lords over you . but howsoever , the lord saith to the humble in heart , that he will teach them his waies , & that his secrets are with them that feare him , and that hee will dwell with him that is of an humble and contrite heart . and christ saith , aske and ye shall have , seeke and ye shall finde , knocke and it shall be opened unto you : nay more , behold i stand at the doore and knocke , if any man open the doore i will come in to him , and will sup with him , and hee with me . rev. 3.20 . here is no excepting of persons , though never so poore or dispised , never so low of place or calling in the world , shepheard , clowne or other , if he can so seeke the lord and his wisedome and waies , if he can so open , he will come in to him , he will comfort him and teach him , for th●● is nothing under the su●ne , wherein the lord doth tak● the like pleasure , as to bee conversant with , men to acquaint them with his waies and truth , that they should admire his goodnesse and set forth the same to his praise , & what honor , what preferment , what treasure , what dignity unto man in this world , is like it . to be so in account with god , that made heaven and earth , and beloved of him , and to know it to be so , as all the holy fathers , prophets and saints have done , there is no comparison . and all this out of doubt , is to bee attained , god is still the same , he can make knowne his love and his waies now , as well as heretofore : and the time is now come into the world , and incoming , wherein he will doe it more abunda●tly , then hath been for many yeares since the apostles times , because he wil now gather in his last fruits , he will have his truth knowne , and his word truely understood of his people , for to that end it is written , that they may walke in the light thereof to their comfort and salvation , and the praise of his name . therefore my advice is , neglect not so great a treasu●e . and so i commend him unto the lord , and to the word of his grace ( for his guidance , and protection ) unto whom bee all honour and praise both now and for ever , amen . and so i rest his freind in chris●● i. e. finis . errata . page 6. l. 4. for co●cerning 1. considering . & p. 8. l. 19. r. psal. 5.9 10. p. 14. l. 20. 1. psal. 114.5 . p. 26. l. 3. for words r. work●s . and l. 6. r. revel. 2.26.27 . p. 28. l. 5. for workers r. workes . p. 28. l. 24. for curses r. the ●urse . p. 30. l. 1. r. shall be fare away . notes, typically marginal, from the original text notes for div a37578e-480 2 tim. 4.1 . heb. 11.13 ezek. 37 12 , 13. ezek. 39.28 . ezek 37.14 . 1 chron. 16.29 , 30 , 31 , 32 , 33. act. 1.6 . luk. 22.20 . psal. 47. psal. ●● ier. 31.35.36.37 . ier. 33.20.21 . deut. 28. esay 10.22 23. rom. 9 . 27● 28.29 . esay . 1.9 . an apologie of the churches in new-england for church-covenant, or, a discourse touching the covenant between god and men, and especially concerning church-covenant ... sent over in answer to master bernard, in the yeare 1639 ... mather, richard, 1596-1669. this text is an enriched version of the tcp digital transcription a50245 of text r180449 in the english short title catalog (wing m1267). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 120 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a50245 wing m1267 estc r180449 12254654 ocm 12254654 57319 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a50245) transcribed from: (early english books online ; image set 57319) images scanned from microfilm: (early english books, 1641-1700 ; 154:18 or 245:e106, no 8) an apologie of the churches in new-england for church-covenant, or, a discourse touching the covenant between god and men, and especially concerning church-covenant ... sent over in answer to master bernard, in the yeare 1639 ... mather, richard, 1596-1669. peters, hugh, 1598-1660. davenport, john, 1597-1670. [3], 46 p. printed by t.p. and m.s. for benjamin allen, london : 1643. written by richard mather and edited by hugh peters. cf. nuc pre-1956. the apologie and the answer were both published in mather's church-government and church-covenant discussed. 1643. film lacks: an answer of the elders of the severall churches in new-england unto nine positions, sent over to them (by divers reverend and godly ministers in england) to declare their judgements therein, written in the yeer 1639, and now published for the satisfaction of all who desire resolution in those points / by john davenport. london : printed by t.p. and m.s. for b. allen, 1643 (p. 49-78). this item is located at reel 154:18 and also at reel 245:e.106, no. 8 where it is filmed after mather's church-government and church-covenant discussed. reproduction of original in thomason collection, british library. eng congregational churches -new england. covenant theology. a50245 r180449 (wing m1267). civilwar no an apologie of the chvrches in new-england for chvrch-covenant. or, a discourse touching the covenant betvveen god and men, and especially c mather, richard 1643 22737 137 25 0 0 0 0 71 d the rate of 71 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-02 tcp assigned for keying and markup 2003-03 aptara keyed and coded from proquest page images 2003-04 rina kor sampled and proofread 2003-04 rina kor text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion an apologie of the chvrches in new-england for chvrch-covenant . or , a discourse touching the covenant between god and men , and especially concerning church-covenant , that is to say , the covenant which a company doe enter into when they become a church ; and which a particular person enters into when he becomes a member of a church . sent over in answer to master bernard , in the yeare 1639. and now published for the satisfaction of all who desire resolution in this point . london , printed by t. p. and m. s. for benjamin allen . 1643. a discovrse tovching the covenant between god and men , and especially concerning church-covenant , that is to say , the covenant which a company do enter into when they become a church , and which a particular person enters into when he becomes a member of a church . 1639. jer. 50. 5. come let us joyne our selves to the lord , in a perpetuall covenant that shall not be forgotten . although that which is foretold in these two chapters , and namely in the fourth and fifth verses of this chapter , was in part fulfilled when the people of god returned from captivitie in babylon at the end of seventie yeares : yet we must not limit the place to that time onely , but may extend it further to the dayes of the gospel , and the spirituall return , not of the jews onely , but of the gentiles also , when men shall be converted from pagan , antichristian , babylonish , or jewish bondage and captivitie , or from slavery to sinne , and self-righteousnesse , and shall be joyned to god in the fellowship of his church , in the dayes of the new testament . for as some passages in this scripture were never fully accomplished at the returne from the captivitie of the seventie yeares , and namely this , that the children of israel and iudah should returne both together : ( for the ten tribes returned not at all : ) so many things that literally concerned the jewes were types and figures , signifying the like things concerning the people of god in these latter dayes : in which respect sincere converts are called jewes , rom. 2. 29. and israelites , gal. 6. 16. ioh. 1. 47. and our sacraments are made 〈◊〉 of theirs , a con 10. 1 , 2 , 3. and rome is called babylon , rev. 17. 5 , and papists are called gentiles ▪ rev. 11. 2. and therefore the captivitie of babylon might well be a type of the spirituall captivitie of gods people to antichristian bondage , and t●eir returne from babylon to sion , a type of the returne of christians from romish slavery to the true sion , the christian church . and this may be added further , that this place seemes not onely to be meant of the private or personall conversion of this or that particular christian , but also further , of the open and joynt calling of a company , because it is said , they shall come , the children of israel and the children of iudah together , and that their saying shall not be , let me joyne , &c. but in the plurall number , 〈◊〉 us joyne our selves unto the lord , so noting the joyning of a company togeth●r in holy covenant with god . concerning which covenant with god , it will not be amisse for the better understanding of that which followes ; first , briefly to shew how diversly covenant is taken in the scripture , which sometimes i●ports generally any firme appointment or promise of god , when man doth not promise unto god any thing backe againe : thus the preserving of noah in the arke , and of the wo●ld from being drowned any more by a floud ; the interchangeable succession of day and night ; the giving of the priesthood unto phin●as ; the setting forth of the shew-bread every sabbath before the lord , and the giving of the heave-offering unto the priests , are said to be done by a covenant , or an everlasting covenant of god , gen. 6. 18. & 9. 9. 10. 11. ier. 33. 20. num. 25. 12 , 13 〈◊〉 . 24. 8. num. 18. 19. but sometimes covenant is taken more strictly and properly , for an agreement which god doth make with men , when he promiseth some blessing unto men , and bin●es them to performe some dutie backe againe to him . taken thus it hath two parts : first , a promise or stipulation of some blessing on gods part : secondly , restipulation or promise , or bind●●g o● man unto dutie back againe on his part : both these are in those words of the covenant , i will be to thee a god , thou shalt be to me a people : and so gen. 17. 1. & v. 7 , 8 ▪ 9 , 10. the covenant taken thus is either the covenant of workes , or the covenant of grace : and againe the covenant may be considered , first as it is personall , private and particular , between god and one particular soule , making covenant with god , and god with him , either at his first conversion , or at other times ; of which we reade 2 sam. 23. 5. & psal. 119. 106. & 66. 13 , 14. & 27. 8. & psal. 119. 7 , 8 secondly , it is generall and publick of a company joyntly together , of which this text ier. 50. 5. seemes most properly to speake : as also that deut. 29. 9 , 10 , &c. and that exod. 19. 5 , 6 , and many others : a covenant taken thus generally when it respects spirituall blessings , and spirituall duties , in the communion of saints , is that which is called church-covenant , which church-covenant differs not in substance of the things promised from that which is between the lord and every particular soule , but onely in some other respects ; as first , the one is of one christian in particular , the other of a company joyntly together . secondly , if right order be observed , a man ought not to enter into church-covenant , till he be in covenant with god before , in respect of his personall estate . thirdly , the one is usually done in private , as in a mans closet between the lord and his soule , and the other in some publick assembly . fourthly , the one in these dayes is of such duties as the gospel requires of every christian as a christian , the other of such duties as the gospel requires of every church and the members thereof . now concerning church-covenant , two things are to be noted for the better understanding thereof : first , the description of it : secondly , the use of it , and the benefit and fruit thereof . for the former it may be thus described , viz. a solemne and publick promise before the lord , whereby a company of christians , called by the power and mercy of god to fellowship with christ , and by his providence to live together , and by his grace to cleave together in the unitie of faith , and brotherly love , and defirous to partake together in all the holy ordinances of god , doe in confidence of his gracious acceptance in christ , binde themselves to the lord , and one to another , to walke together by the assistance of his spirit , in all such wayes of holy worship in him and of edification one towards another , as the gospel of christ requireth of every christian church , and the members thereof . in this description , there are compr●●ed six things : first the generall name of the thing : [ a solemne and publick promise ] a promise it is , and therefore it is called , a joyning in covenant here : an entring into covenant , deut. 29. 10. solemne and publick , and therefore it is by the children of israel and the children of iudah together : and they say , let us joyne . secondly , the object [ the lord , and one another ] joyne our selves to the lord . it is not a promise onely to man , but to the lord himselfe , and likewise to one another ; for , come let us joyne , implyes mutuall consent together . thirdly , the agents or the qualification of the persons : [ christians ] not turkes , indians , &c. saints , psal. 50. 5. 16 , 17. [ called to fellowship with christ ] so 1 cor. 1. 9. else if they be not united to christ by faith , they are not fit materialls for such a building as a church of god , which is the house of the living god , ephes. 1. 1. 1 cor. 1. 2. phil. 1. 1. rev. 21. 27. [ by his providence to live together ] else they cannot partake in the lords ordinances together as churches ought to doe , 1 cor. 14. 23. act. 14. 27. the whole church comes together in one place [ cleaving together in faith and love ] so act. 4. 32. if they differ , namely , in opinion , or in their affection , and should joyne in this covenant , breaches , factions , rents , and schismes , would be like to be the issue of such joyning : things so unlike would not close nor long hold together , dan. 2. 43 [ desirous to partake in all ordinances ] this should be the ground of their joyning in covenant together , psal. 110. 3. willing : and not pride , nor gaine , nor the like : fourthly , the act [ binde themselves ] that now they are bound by their owne word and promise , that they may say now , as psal. 56. 12. thy vowes are upon me , or as num. 30. 2. if he binde his soule with a vow . fiftly , the matter promised ; [ to walke together in all such wayes of worship and mutuall edification , as the gospel requireth of churches and church-members ] they binde not themselves to observe any devises of their owne , nor inventions of men , but such things as the word of god requireth ; neither is it perfect obedience to the law , for that were impossible to performe , and presumption to promise ; nor is it onely in generall the duties of the gospel , but specially such duties of worship to god , & edification of one another as concerne church-state , which now they enter into . sixtly , the manner of performing [ confidence of gods gracious acceptance and assistance through christ ] for in all our wayes god must be acknowledged , pro. 3. 6. and much more in such speciall matters of weight : if men in entring into this covenant looke for acceptance , through any worth of their owne , or promise dutie in their own strength , they shew themselves like to the pharisees , luk. 18. 10 , 11. and turne the church-covenant into a covenant of workes : and as many as are of the workes of the law , are under the curse , gal. 3. 10. the use and benefit of this church-covenant , and the fruit thereof , may be seene in two particulars ; first , that this is that whereby a company of christians doe become a church : it is the constituting forme of a church . secondly , this is that by taking hold whereof a particular person becomes a member of a church , which was constituted afore . for the former of these ; every christian church must have in it both matter and forme , and as the matter by gods appointment are visible saints , or visible beleevers , ephes. 1. 1. 1 cor. 1. 2. and in the new testament , onely so many as may meete together in one congregation : so the forme is a uniting , or combining , or knitting of those saints together into one visible body , by the band of this holy covenant . some union or band there must be amongst them , whereby they come to stand in a new relation to god , and one towards another , other then they were in before : or els they are not yet a church , though they be fit materialls for a church ; even as soule and body are not a man , unlesse they be united ; nor stones and timber an house , till they be compacted and conjoyned . now that a company becomes a church , by joyning in covenant , may be made good sundry wayes ; first , by plaine texts of scripture ; as from deut. 29. 1 , 10 , 11 , 12 , 13. yee stand this day all you before the lord your god , your captaines of your tribes , your elders , your officers , with all the men of israel ▪ ver. 10. that thou shouldest enter into covenant with the lord thy god , ver. 12. and he may establish thee for a people unto himselfe , ver. 13. so that here is plain●y shewed , that here was a company , ver. 10. and this company were to be established to be a people unto the lord , that is to say , a church , ver. 13. and this is done by the peoples entring into solemne covenant with god , ver. 12. and therefore a company of people doe become a church by entring into covenant with god . this covenant was not like our church-covenants , for it was of all the nation together ; whereas the church-covenant with us , is of some select persons , leaving out others . 1. this objection concerns the matter of a church , but the covenant is not the materiall cause of a church , but the formall cause thereof : and for this the text is plaine and expresse , that by entring into covenant with god , a people come to be the lords people , that is to say , his church . 2. if it was of all the people together , the reason was because that church was a nationall church : now if a nationall church becomes a church by entring into solemne covenant with god , then a congregationall church becomes a church by the same means ; for there is no difference between them in this point . 3. though it was of all the people , we may not say it proves that when we looke at the materiall cause of a church , there may be a promiscuous taking in of all commers without distinction or separation of the precious from the vile ; for , first , when god took in this nation to be his people , he separated them from all the nations of the earth besides : so that there was a distinction and separation of some from others . secondly , this generation was generally a generation of beleevers ; for it was they that were to enter into the land within a while after ; for they were fortie yeares in the wildernesse , & this covenant , was made in the last moneth save one of the last of those fortie yeares , deut. 1. 3. and their carkasses fell not in the wildernesse through unbeliefe , as their fathers did , num. 14. heb. 3. but entred by faith , and when they were entred , subdued kingdomes by their faith , heb. 11. 33. and served the lord all the dayes of ioshua , and of the elders that outlived ioshua , josh. 24. 31. as for that which is said of them , ver. 4 , 5. of this chap. that the lord had not given them eyes to see , &c. that proves not that they were wholly hardned in a carnall estate , but onely that they were dull and slow of heart to consider of sundry dispensations of god towards them ; for as much is said of the disciples of christ , mar. 8. 17 , 18. when doubtlesse they were not meere carnall or naturall persons . this people deut. 29. could not become the lords people by entring into sol●mne covenant with god , for they were the lords church and people already before this . 1. if they were , yet that was by entring into solemne covenant with god on mount sinai , when the lord had brought them up out of the land of aegypt ; for then they entred into solemne covenant with god , and god with them , and so they became the lords peculiar people , exod. 19 4 , 5 , 6 , 8. &c. if they were his people before that , yet that also was by covenant made with them in the loynes of abraham , when god tooke him and his seede to be his church and people , yet separating ishmael from isaac and esau from iacob , that the inheritance of the covenant of god , and of being the church of god , might rest in the house of iacob . 2. yet it was not without great reason that the lord should now establish them by solemne covenant to be a people to himselfe , because the nation had been much degenerated from the spirit and wayes of abraham in aegypt , and had broken that covenant by their idolatries there , ez●k. 20. 7 , 8. and the covenant made in sinai or horeb when they were come out of aegypt , they had also broken by their idolatries in the wildernesse , ez●k 20. 13 , 16. for which causes , and the like , the lord consumed that generation , that they never entred into the land , iosh. 5. 4 , 6. and therefore now when their posteritie and children were ready to enter in , the lord entred into covenant with them , and thereby established them to be his people , their fathers being cut off for breaking the covenant . but still it was by covenant that both fathers first , and children afterward became a church and people unto god ; and when this generation were entred into the land , their covenant made before between god and them , was confirmed by circumcision , iosh. 5. 3 7. they being not circumcised before . but this covenant was of the whole church with god , and therefore not like our chu●ch-covenants , whi●h are between the church and the members concerning watchfulnesse over one another , and the like . our church covenants are with the lord himselfe , as was shewed before in the description thereof . for watchfu●nesse and duties of edification one towards another , are but branches of the lords covenant , being duties commanded by the law : and so it was with that people of israel , who when they promised and covenanted to walke in all the wayes of god ; in all his statutes and commandements and judgements , they promised these du●ies of love and watch●ulnesse and e●ification one towards another , because these were duties commanded and required o● god , lev. 19. 17 deut. 29 ●8 the neglect whereof in the matter of achan was the sinne of al● the co●gregation , and brought judgement upon them all , iosh 7. 11 , 12. yea by this covenant they were bound to duties towards them that were not then present , but children afterward to beborne , and prosely●es , that afterward should be added to them , ver. 14 , 15. like as our church-covenants are with them that now are , and that hereafter shall become members of the same church . when iehojada made a covenant between the king and the people , 2 king. 11. 17. that covenant was but a branch of the lords covenant with them all , both king and people : for the king promised but to rule the people righteously , according to the will of god : and the people to be subject to the king so ruling . now these duties of the king to them , and of them to the king , were such as god required in his covenant , both of him and them : and so it is in church-covenant , the duties of the church to the members , and the members to the church , and one another , are no other but such as the gospel and the covenant of grace requireth both of the church and the members of it in their severall places . but this place of deut. 29. is not sufficient to prove a church-covenant in these dayes : because it is in the scriptures of the old testament , for whatsoever must be used in the dayes of the new t●stament , must be proved from the scriptures of the new testament , or else it is to be layd aside . 1. the church-covenant may be proved from the new testament also , as will afterwards appeare . 2. but suppose there were not pregnant places for it in the new testament , yet it is not enough to prove the same unlawfull : for whatsoever ordinance of the old testament is not repealed in the new testament , as peculiar to the jewish paedagogie , but was of morall and perpetuall equitie , the same bindes us in these dayes , and is to be accounted the revealed will of god in all ages , though it be not particularly and expressely mentioned in the writings of the new testament , else how shall we prove it unlawfull for a man to marry his sister , or his aunt ? how shall we prove it warrantable and necessary for magistrates to punish sabbath-breaking , blasphemy , and idolatry ? how shall we prove it lawfull to apply the seale of gods covenant unto infants ? or to admit women to eate of the holy things ; for the scriptures of the new testament doe speake little in these cases ; onely the scriptures of the old testament doe give direction , and light about them , lev. 18. & 19. neh. 13. 15. &c. 2 chron. 15. 16. & 2 king. 23. gen. 17. 2. & exod. 12. 4. 6. and the new testament hath nothing to the contrary , and they are all according to morall equitie and reason , and therefore they are to be observed from the scriptures of the old testament , as the revealed will of god , though there were nothing expressely for them in the new . and the same we say of the particular in hand . for , that a company should be combined together into one body , in way of government and subjection , by way of mutuall free covenant ; as men doe when they enter into church estate , nothing is more naturall or agr●eable to morall equitie ; nay , it implyeth a contradiction in the very name of libertie or freedome , that free-men should take upon them authoritie or power over free men without their free consent , and voluntary and mutuall covenant or engagement . and therefore seeing this covenant is not repealed in the scriptures of the new testament , the scriptures of the old are sufficient warrant for it . another scripture to prove the same , is deut. 26. 16 , 17 , 18. with deut. 27. 9. this day the lord hath commanded thee to doe these statutes and iudgements , thou shalt therefore keepe and doe them , &c. thou hast avouched the lord this day to be thy god , and to walke in his wayes , and to keepe his statutes , &c. and the lord hath avouched thee this day to be his peculiar people ; take heed and hearken , o israel , this day thou art become the p●ople of the lord thy god . this scripture plainly shewes these things : 1. that here was the making of a covenant between god and man ; for that avouching of god to them , and them to god , was the making of covenant , ver. 17. 18. 2. this was not of one person , but of a company together , the whole people of israel , 26. 18. & 27. 9. 3 here is the effect of this covenant , that thereby they become the lords people , ver. 9. so that when a company doe enter into holy covenant with god , they become thereby the lords people , that is to say , his church . so ezech. 16. 8. proves the same likewise : i ent●ed into covenant with thee , saith the lord , and thou becam●st mine . here also is the making of covenant between the lord and men ; and this covenant was not personall , but of a company ; for it was with hierusalem , ver. 2. which was a whole citie ; it was with them that were multiplied as the bud of the seild , ver. 7. and it was with them that did prosper into a kingdome , ver. 13. and therefore not meant onely of any one particular person : and by this covenant they became the lords ; that is , the lords church and people ; for it is expresly said , i entred into covenant with thee , and thou becamest mine . so that when a company enter into covenant with god , and god with them , they become thereby the lords church and people . likewise ezek. 20. 37. i will cause you to passe under the rod ; and i will bring you into the bond of the covenant . in which place , there is first mention of an holy covenant . secondly , this was not of one person , but of a company , the whole house of israel , ver. 30. 39. thirdly , and this covenant is called a bond , because it is by covenant that a people are bound , and tyed , and knit together , as one chu●ch , all of them unto the lord , and one unto another ; so that the covenant is the bond of union , by which a company are so combined and united , as that they become a church . it is also obs●rvable , how the lord before he would bring them into this bond of the covenant , he would cause them to passe under the rod ; by which phrase , as iunius upon the place well observes , is meant tryall and probation ; drawne from the manner of shepheards or owners of cattell , who went among their sheepe , or other cattell with a rod , and therewith pointed out such as were for the lords holy use , as lev. 27. 32. and so hereby is noted that god would not ●n the dayes of the gospel have men to be brought into his church hand over head , but he would first cause them to passe under the rod of due tryall and probation ; and then such as upon tryall were found to be holy for god , or meete matter for his church , should solemnly enter into covenant with god , and that covenant should be the bond that should combine them , and knit them together into one , that so they that were many particular persons , should all become one body , that is to say , a church . and so much of the first argument drawne from plaine texts of scripture . a second argument may be taken from the titles that are given to the church ; as first , that the church is said to be married or espoused unto christ , ier. 2. 2. & 3. 14. 2 cor. 11. 2. from whence the argument may be formed thus : if every church becomes a church by being married or espoused unto christ , then a company becomes a church by way of covenant : but the former is true , therefore the latter 〈◊〉 true also . the assumption , that a church becomes a church by being married unto christ , is plai●e from the former scriptures , where the ●hurc● of israel , and the church of corinth , in regard of their e●tring into church estate , are said to be espoused and married unto christ , as a loving and chast virgine to one husband . which spirituall marriage between christ and his church , is also taught in the type of the marriage between king salomon and pharoahs daughter , psal. 45. the consequence of the proposition is plaine in reason ; for there is no marriage but by way of covenant ; no woman becomes a mans wife , but by way of bestowing her selfe in covenant upon such a man : neither doth a man become an husband , but by the same means ; and therefore the scripture speaking of the violation of marriage , calls it a violation of covenant , prov. 2. 17. christ hath but one wife or spouse , cant. 6 9. the catholique church indeed is but one ; viz ▪ the whole company of gods elect in heaven , in earth , dead , now living , and not yet borne : but as there is the church-catholique , which is but one ; so there are particular and visible churches , which are in number many ; and therefore the scripture speakes of churches , 2 cor. 8. 1. 19. gal. 1. 2. of the churches of the gentiles , rom. 16. 4. of seven churches , rev. 1. 4. of all churches , 1 cor. 14 33. & 7. 17. rev. 2. 23. but if every particular church be the wife of christ , how many hundred wives should he have ? 1. if the church of israel , ier. 2. 2. the church of corinth , 2 cor. 11. 2. the jewish church , rev. 19. 7. be the spouse and wife of christ , there is no reason but others should be the same also , especially seeing there is no particular church , but in respect of their church estate , they may decline and goe a whoring from christ , and that shews that they were first espoused to him ; for no woman can be said to got a whoring from a man , if shee were never married , nor espoused to him at all . 2. this that seemes an absurditie , and were a sinfull practise among men , in respect of christ , is a certaine truth , and no dishonour unto him at all , to have more spouses then one upon earth , many spirituall spouses . men cannot give themselves wholly and intirely to many as christ can . every faithfull soule is espoused and married unto christ ; and in that respect he hath not onely many hundred but many thousand , yea many millions of spirituall spouses . but this spirituall marriage is between christ and the church , but the church covenant is between the church and the members , and therefore this marriage doth not prove the church-covenant . 1. in some sort there may be said to be a marriage between the church and the members , viz. in respect of that deare love and affection , that ought to be between them ; and therefore it is said , as a young man marrieth a virgine , so shall the children of the church be married to the church , isa. 62. 5. 2. but properly the marriage is between christ & the church , and so is the covenant also , so farre as therein they give up themselv●s to christ as unto an head and lord ; as a woman in the covenant of m●rriage doth give up her selfe unto her husband ; and the performance of such duties as the church and the member owe one unto another , is a branch of that marriage-covenant , wherein they are tyed to christ ; for christ himselfe in his covenant requires , not onely that they should give up themselves to him , but also that they should performe these duties one unto another . and accordingly it is said of the churches in mac●donia , that they gave up themselves first to the lord , and then to us by the will of god , 2 cor. 8. 5. true it is , they doe also binde th●mselves by covenant one unto another , but in that respect the covenant is p●operly a brotherly covenant ; like that 1 sam. 20. 8. am●s . 1. 9. because there the engagement is to one another as brethren , fellow members , and fellow-helpers , and not as to one head or lord , as it is in respect of christ , and therefore in that respect it is not so properly a marriage-covenant as it is in respect of christ : though duties to one another are promised in their covenant with one another , and also in their covenant with christ . in briefe thus : they promise unto christ duties to him , and duties to one another according to him : and so their covenant is a marriage-covenant with christ : they promise also to one another , duties to one another , and so it is a brotherly covenant . another title given to the church ( which also proves that a church is made by covenant ) is the title of a citie , or citie of god , psal. 87 3. & 48 1. 8. & 122. 3. ephes 2. 19. the argument lyeth thus . if a true church be a citie of god , then a church becomes a church by covenant : but every true church is a citie of god . ergo . the assumption is proved by the scriptures forealledged . the consequence of the proposition is plaine in reason , for every citie is un●ted by some covenant among themselves , the citizens are received unto 〈◊〉 civitatis , or right of citie priviledges , by some covenant or oath ; and therefore it is so likewise in this citie of god the church ; and men become citizens of the church by solemne covenant . the third argument may be drawne from the meanes of reforming and restoring a church when it is corrupted , which is by entring into covenant a new with god , 2 chron. 15. 10. & 29. 10. & neh. 9. 38. & 10. 28 , 29 ier. 50. 4 , 5. the reason may be taken thus : if a church decayed is to be restored and refo●med by renuing covenant with god , then it was instituted and erected at the first by way of covenant : the reason of which consequence is , because abuses and corruptions are to be reformed by bringing things back to the first institution : thus christ re●ormes the abuses of marriage , by bringing them to the first institution of that ordinance ; from the beginning it was not so , mat. 19. 8. and thus paul reformeth the abuses of the lords supper , by telling them what was the first institution thereof , 1 cor. 11. 23 &c. and thus the lord jesus calling on the declining church of ephesus for reformation , bids her remember from whence shee is fallen , and repent and doe her first workes . rev. 2. 5. now the assumption is plaine from the texts above alledged , that at the reforming of a church , there is to be a renuing of covenant ; and thence it follows , that at the first erecting of a church , there was the making of a covenant with god , for els this renuing of covenant would not have been the way to reforme it . the fourth argument is taken from that which doth dissolve a church , which is the dissolving or breaking of the covenant , zach. 11. 9 , 10 14. if dissolving the covenant be that which doth dissolve the church , then the making of covenant is that which constitutes a church . the reason of the consequence is plaine , because otherwise the covenant might be dissolved & the church stand still , if it were not the making of the covenant that did constitute the church : but if dissipating stones in a building doe dissolve the house , then the compacting and conjoyning of them is that which makes the house ; if separation of soule and body be that which destroyes the man , that then we say he is not : it must needs be the uniting of them , that did constitute & make the man : and so it is 〈…〉 case . and that dissolving the covenant is that which dis●ol●ves a church , is plaine from the text alledged , zach. 11. where the breaking of the two staves , of beautie and bands , that is , the unchurching of the jewes , is interpreted to be the breaking of the covenant that god had made with that people , and the brotherhood that was between iudah and israel . the fifth argument is taken from the distinction which god hath appointed amongst churches , and the confounding of all churches into one , if there be not this covenant to distinguish them . if churches be distinct societies , and may not be confounded , then churches are compacted and combined by covenant : but the former is true . ergo . that churches are distinct societies , is plaine in the scripture , where we have mention of many churches in one countrey or province , gal. 1. 1. 1 thes. 2. 14. of seven churches in asia , rev. 1. 4. and of all the churches , 1 cor. 14. 33. rev. 2. 23. ephesus is not smyrna , nor smyrna is not thyatira , nor either of them pergamus , but each one distinct of themselves , having officers of their owne , which did not belong to others : vertues of their owne for which others are not praised , corruptions of their owne , for which others are not blamed ; if it were not thus , then when laodi●ea is condemned for lukewarmenesse , or ephesus for declining , all the rest should be reproved also : and when philadelfia is praised , all the rest should be praised also , which we see is otherwise . now from hence the consequence is certaine , that therefore they are combined by some covenant each one amongst themselves ; for there is nothing els without this that wil sufficiently distinguish them . the spirit of god and faith in their hearts , is common to all christians under heaven , and in heaven also , and therefore this is not the thing that makes distinction . nor is it habitation in the same towne together , for that may be common to such christians as are not of this church , and usually is to many that are no christians . as it is with companies in london ; as the company of goldsmiths , &c. that many others dwell in the same towne with them , yea it may be in the same streete that are not of their company : and therefore it is not meerely habitation that doth distinguish them from others , but some combination and agreement amongst themselves ; so it is not habitation in the same towne that distinguisheth churches , and church-members from other men , but their mutuall agreement and combination and joyning themselves together in an holy covenant with god . if the spirit of god and faith in their hearts cannot distinguish one church from another , because these are common to them all , then how can covenant distinguish them , sith all churches are joyned by covenant one as well as another ? it is not a covenant simply or a covenant in generall that doth constitute a church , or distinguish one church from another , but a covenant with application and appropriation to these persons . even as it is in marriage , though all married couples be united by covenant , and a covenant , wherein one couple promiseth the same duties that another couple doth yet a covenant with application and appropriation of the duties covenanted to this man and this woman in particular , such a covenant is the very thing that make a couple , man and wife together , and gives them mutuall power over each other , as husband and wife , and puts a distinction between them and all other men and women in the world . and so it is in this case ; a covenant to performe church-duties with application and appropriation to such persons , is the very thing that constitutes a church , and distinguisheth one church from another . and thus much concerning the former of the two particulars , to shew the use of church-covenant , viz. that it is that whereby a company doe become a church . the second particular is this , taking hold of the covenant , or joyning in it , is that which makes a particular person a member of a church . and this followes upon the former , and that may be the first argument to prove it . if joyning in covenant be that which makes a company to become a church , then taking hold of that covenant is requisite to make a particular person become a member of the church : but the first is true , as hath been shewed before ; therefore the second is true also : if compacting and conjoyning of stones and pieces of timber , be that that makes an house , then a particular stone cannot become a part of that house , till it be compacted and conjoyned to the rest : but the former is true , even in the church of god , which is the spirituall spouse and citie of god , living stones , christians , beleevers must be compacted together , and builded up together , ephes. 2. 21. 22. psal. 122. 3. and therefore the latter is true also , that a particular christian becomes a member of the church , a part of that building by being combined with the rest . a second argument may be drawne from the scripture , isa. 56. 3 , 6 , 7. let not the sonne of the stranger , that hath joyned himselfe to the lord , speake , saying , the lord hath utterly separated me from his people , &c. the sonnes of the strangers that joyne themselves to the lord , to serve him , &c. and take hold of my covenant , even them will i bring to my holy mountaine , and make them joyfull in my house of prayer , &c. concerning which scripture , note three things to the present purpose . first , that these strangers were members of christ , true beleevers , joyned to god by faith ; for it is said , they have joyned themselves to the lord , v. 3 & v. 6. that they loved the name of the lord , served him , and kept his sabbaths , v. 6. and yet for all this they were not as yet joyned , as members of the visible church , for if they had been ioyned , there would have been no cause for such a complaint , the lord hath separated me from his people , v. 3. besides , bringing them into the church as members , and granting them the priviledge of members , is promised as a reward and blessing upon this their joyning to the lord by faith and obedience , v. 7. and therefore it is not the same , but a disti●ct thing from it ; the one being promised as a reward and blessing upon the other . secondly , the lord promiseth that he will make them members of his church : them will i bring to my holy mountaine , and make them joyfull in my house of prayer . thirdly , that among other things requisite to make them members , this was one , viz. the taking hold of that covenant which was between the church of israel and god , v. 6. so that hence we may gather , that men may be members of christ , joyned to the lord by faith and love , and yet for the present not be members of the visible church : and that when god is so gracious to true beleevers , as to make them members of his visible church , it is requisite that they joyne in covenant before . but might not faith in christ , beleeving in heart on the god of israel , be all the taking hold of the covenant that is here meant . not so , but over and above that , here is also meant their open profession of their faith in the god of israel , and open binding of themselves by covenant to all such duties of faith and obedience , as god required of the church of israel , and the members thereof . now distinctly take the answer to this objection in three or foure particular propositions . first , there was a covenant between the church of israel and god , exod. 19. 5 , 6 , 7 , 8. ezek 16. 8. deut. 29. 10. &c. secondly , this covenant was mutuall ; not onely a promise on gods part to be their god , and to take them for his people , but also reciprocally on their part to give up themselves unto god to be his people , and to doe the dutie of people to their god ; the covenant is not meerely to receive from god , and promise nothing back againe to him ; nor doth god binde himselfe therein , and leave men at libertie , but it is mutuall on both parts , as these scriptures declare ; gen. 17. 1. exod. 19. 7. 8. deut. 5. 27. & 6. 16 , 17. hos. 2. 23. & zach. 13. 9. thirdly , hereupon it followes , that if men had not promised , and also performed , in some measure of truth , the duties of faith and obedience unto god , they had not taken hold of the covenant , but had discovenanted themselves , notwithstanding all the promises of god unto their fathers or others . thus though god promised abraham to be a god to him , and to his seede in their generations , gen. 17. 7. yet the ishma●lites and edomites descending from abraham , were discovenanted by not promising nor performing those duties of faith and obedience , which god required on the peoples part : when a covenant containes promises on gods part , and duties also on mans , he doth not take hold of the covenant that takes one part , and leaves another . fourthly , to beleeve what god promised in the covenant for his part , and to promise in a private way the duties of obedience on mans part , was not sufficient to make these strangers members of the church , but they must doe it openly and in the view of the church , else the church could have had no warrant to have admitted such into their fellowship , if their faith and obedience had not been visibly professed , exod. 12. 43. 48 2 chron. 23. 19. and in as much as the covenant was mutuall , when these strangers did manifest their taking hold of the covenant , they manifested and professed both faith and obedience , both that they beleeved what god promised , and that they would be obedient to what he required ; if any shou●d have claimed church-fellowship , saying , i beleeve the promises , but would not binde himselfe to any duties of evangelicall obedience , this had been a taking hold of the covenant by the halves , a taking of one part of it in seeming and pretence , and a leaving of another ; but it would not have been sufficient to have brought a man into the fellowship of the church : such of the congregation of israel as would not come to hierusalem to enter into covenant , were to be separated from the church in the dayes of ezrya , ezra 10. 8. and therefore such as being strangers should refuse to enter into it , could not be admitted into the church ; so that the taking hold of gods covenant , which is there required to make these strangers members of the church , is a beleeving in heart on the god of israel , and an open profession that they did beleeve , and likewise a promise of obedience or subjection unto the god of israel , and an open professing of such obedience and subjection ; and that is the joyning in covenant which we stand for , before a man can be a member of a church , even an open profession of faith and of obedience . a third argument is taken from those scriptures which shew that men become members by being added to the church , or being joyned to them , act. 2. 47. & 5. 13. & 9. 26. if men become members of the church by being added or joyned , then joying in covenant ( or professing of subjection to the gospel or covenant of god ) is that whereby a man becomes a member of a church : but the former is true , as appeares by the scriptures forementioned , and therefore the latter is true also . but all the doubt in this argument will be concerning the consequence of the major proposition ; but that may be made good by this reason , and the confirmation of it , viz. that a man cannot be added or joyned to the church by any other meanes without this joyning in covenant . the truth of which assertion will appeare by shewing the insufficiency of all other means , without this joyning in covenant , and that may be done in answer to the objections ensuing . when men were added to the church , it may be , no more is meant but tha● god did convert them and worke faith in their hearts , and that converting of them was the adding of them to the church . this cannot be all ; for , first , saul was converted and had faith wrought in his heart , and yet he was not at the first received for a member of the church at hierusalem ( though he assayed to be joyned unto them , ) till they were better satisfied in his spirituall estate by the testimony of barnabas , act. 9. 26 , 27 , 28. and those strangers , isa. 56. ( as was said before ) were joyned to the lord by being converted , and having faith wrought in their hearts , and yet they doe lament it with griefe , that they were not joyned as members to the visible church : the lord hath separated me from his people , say they , ver. 3. the old saying is true concerning the visible church , there are many wolves within , and many sheepe without . secondly , those that were joyned were beleevers before they joyned ; for it is said , divers were added , ver. 14. thirdly , those that were added to the church , were added and joyned to them by such an act as others durst not put forth , act. 5. 13. of the rest durst no man joyne unto them , and therefore it was not by the irresistable act of god in converting of them , but by some volun●ary act of their owne choice and consent ; for gods converting grace depends not upon mans daring , or not daring to receive it . if to be joyned be no more but to be converted , then when it is said , some durst not be joyned , the meaning should be , they durst not be converted , nor suffer faith to be wrought in them ; which is grosse arminianisme , suspending the converting grace of god upon the free will of the creature . fourthly , and as this joyning which others durst not doe , cannot be meant of being converted ; so if it be well considered , what the thing was wherein they durst not joyne , it may appeare that it was nothing els but this , that they durst not agree , and engage themselves to be of their body and societie ; that is , they durst not joyne in covenant with them . for it cannot be meant of dwelling in the towne with them , for this they both durst doe and did : nor is it onely of joyning to heare the word in their assembly , for this also they durst doe , and many did it in great multitudes , so that many by hearing the word became beleevers , and were added to the lord both of men and women , ver. 14. at this very time when it is said of some they durst not joyne unto them : nor is it of joyning to them in affection , or approbation of their way , for this they also durst doe and did expresse so much in magnifying and commending them , when yet they durst not joyne unto them , ver. 13. which magnifying of them doth imply that they heard their doctrine , and saw their practise , and approved it , and highly commended them for the same : wherefore seeing this joyning , which some durst not doe , cannot be meant of being converted , nor of joyning in habitation , nor of joyning in affection , nor in hearing the word in their assembly , nor of approbation , and expressions that way , it remaineth that it must be meant of joyning in that neere relation of church-fellowship amongst them , so as to be engaged by voluntary consent and agreement to be members of their church . fiftly , if joyning to the church , were no more but to be converted , then he that were converted were joyned as a member of every visible church throughout the world , which were a great confusion of that order , and distinction of churches , which the lord hath appointed . men may be joyned to the church , in heartie affection and love , and yet without any covenant . true , but this will not make them members of that church , for then saul was member of the church at hierusalem , afore he was joyned a member , for he was joyned to them in heartie affection afore , and therefore assayed to joyne as a member ; and so were they that durst not joyne , act. 5. 13. yea then a man should be a member of many churches , yea of all christian churches in the world ; for he is to love them , and beare heartie affection to them all ; the true members of the churches in england are united in heartie affection , to the churches in scotland , in holland , in france , in new-england , &c. and yet they are not members of all these churches , nor subject to their censures as members are . but the reason of that is because they doe not dwell among them in the same towne . neither would habitation with them in the same towne , make a man a member of the church there , if there be no more then so . suppose saul to have dwelt in the same house afore his conversion in which he dwelt after , which is not unpossible nor unlikely ; yet we see he was no member of the church at hierusalem , afore his conversion , no nor of some time after , though he might have dwelt in an house in the midst of the christians , and church-members there . the members of the dutch and french churches in london , or other townes in england , are not members of the english●congregations or churches , no more then the english are of theirs , and yet they dwell promiscuously together in the same s●recte of the same towne . towne-dwelling would not make a man a free-man of a company in london , or some other corporation ; for many others dwell in the towne with them ; yea it may be in the same streete , that are not free of their company , and so it is in this case . but the reason why such as dwell in towne with the church , are not members thereof , may be , because they frequent not their assemblies . idiots and infidells might come into the publick meetings among the corinthians , 1. cor. 14. 23 , 24 , 25. yet idiots and infidells were not therefore members of the church . and saul after his conversion might have come in among the church in time of publick duties , and have seene and heard all that they had done : yet this would not have made him of one body with them . some indians , moores , and other naturall persons come into our meetings in new-england , some of their owne accord , and others by the command or counsell of their masters and governours , yet no man can say , that all these are hereby made church-members . wherefore seeing neither conversion , nor loving affection , nor cohabitation , nor coming into their meetings , doth joyne a man as a member of the visible church ( for some men have all these , and yet are not members , and others are sometimes members of the visible churches , and yet want some of these , are hypocrites and want sound conversion ) it remaineth therefore that as sound conversion makes a man fit matter for a church ; so profession of his faith , and of his subjection to the gospel , and the churches approbation , and acceptance of him ( which is the summe of church-covenant ) is the formall cause that gives him the being of a member . but joyning doth not alway signifie joyning in covenant ; philip joyned to the eunnuchs chariote , and dust to mens feete , act. 8. 29. & luke 10 , 11. and yet there was no covenant , and therefore men may joyne to the church without any covenant . the word indeed may expresse any close joyning , whether naturall , ( as the branch is joyned to the vine , or an arme or other member to the body ) or artificiall , as when two stickes were joyned to become one in ezekiels hand , ezek. 37. or when carpenters or masons doe joyne pieces of stone or timber together , to make one house , neh. 4. 6. ezr. 4. 12. but is not onely the force of the word that is stood upon . but when joyning is used to expresse such joyning , wherein a man voluntarily takes on him a new relation , there it alwayes implyes a covenant , whether the relation be morall and civill , or religious and ecclesiasticall : we speake of voluntary relation , for there are naturall relations , as betweene parents and children : and these need no covenant , there is no covenant to make a man a parent , or a childe ; there are also violent relations , as between conquerour and captives , and in these there is no covenant neither ; but others are voluntary , and these alwayes imply a covenant , and are founded therein , whether they be morall and civill ( as between husband and wife , pro. 2. 17. between master and servants , luk. 15. 15. between prince and subject , between partners in trade , 2 chro. 20. 35 , 36 , 37. where the covenant or agreement is , that men shall bare such a share of charges , and receive such a share of profits : ) or religious , as between minister and people , between the church and the members : all these are done by way of covenant . a man cannot joyne himselfe to a woman as her husband , but by way of covenant : a man cannot joyne himselfe to another as a servant , or apprentise , but by way of covenant ; and so may we say of all the rest ▪ nor into any body corporate , but by the same way and means . if men be united into a body politick or incorporate , a man cannot be said to be joyned to them by meere heartie affection , unlesse withall he joynes himselfe unto them by some contract or covenant . now of this nature is every particular church , a body incorporate , 1 cor. 12. 27. yee are the body of christ , &c. and hath power to cast out , 1 cor. 2. 7 ▪ 8 as a body incorporate ; and therefore he that will joyne unto them , must doe it by way of covenant or agreement ; and so this answer to this objection , may be a fourth argument to prove the point in hand , that joyning in covenant is that which makes a man , a member of a church . all voluntary relations , all relations which are neither naturall nor violent , are entred into by way of covenant . but he that joynes into a church as a member , or enters into a church , doth take upon him such a relation ; therefore joyning to a church as a member , is by way of covenant . a fifth argument may be drawne from the power which all churches , officers and members , have over all their members in the lord . if all churches , officers , and members , have power in the lord over all their members , then joyning in covenant is necessary to make a man a member of a church , but the former is true , therefore the latter is true also . the assumption in this argument , that all churches have power over their members , is proved from 1 cor. 5. 4 , 5. 13. where the apostle reproveth the corinthians for suffering the incestuous man amongst them , and commands them to deliver him to sa●an , and cast him out from amongst them . now this he would not have done , if they had had no power over him , or if there had been any roome for them to say , wee have nothing to doe with him , wee have no power over him . and the same is prooved in other scriptures also ; as , mat. 18. 17. psal. 149. 6. 7 , 8 , 9. and the consequence of the major proposition , viz. that then members doe engage themselves by covenant , is proved by this reason ; that churches have no power over such as have not engaged themselves by covenant , and committed power unto them , by professing to be subject to all the ordinances of christ amongst them . the truth whereof may appeare by two reasons : first , because all christians have power and right , jure divino , to choose their owne officers to whom they commit their soules , act. 6. & 1. & 14 23. where the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , imports choosing by election : and so the word is used and translated , 2 cor. 8. 19. he was chosen by the churches , &c. it is not ministeriall gifts that makes a man a minister to every church , nor investeth him with spirituall power over them , nor though he dwell amongst them , unlesse they call him , and he accept of that call : and as they have power to choose their officers , so likewise to choose their brethren according to god , rom. 14. 1. now if they have power to choose their officers and brethren , then none can have power over them as officers and brethren , without their owne consent , and whom they never chose , nor promised by any covenant or engagement to be subject to the lord . secondly , if the church should exercise any act of church-power over such a man as never entred into covenant with them ( suppose to excommunicate him for whoredome or drunkennesse , or the like ) the man might protest against their act , and their sentence , as coram non judice , and they could not justifie their proceedings , if indeed there have passed no covenant or engagement between him and them . if he shall say , you have nothing to doe to passe sentence or censure upon me , i am none of your church , but of another church ; suppose in holland , in france , &c. and i am onely here now for merchandise sake , or upon some other occasion : what shall they say to stop his mouth , if there never passed any covenant between him and them . but ministers have power over the people by the word of god , heb. 13. 17. 1 thes. 5. 12. 1 tim. 5. 17. and not by mens engaging themselves by covenant . but what is it that makes men ministers to such a people , officers to such a church , or maketh them sheepe of my flocke ? is it not those scriptures that makes every man a pastour , or teacher , or ruler to a people , unlesse they call him to that office ; and then in so doing they covenant and engage themselves to be subject to him in the lord , and then those scriptures take hold on them . one might as well say , it is not the covenanting of a wife to her husband that gives him power over her , but the word of god ; for as the word of god commands people to obey their ministers , so it commands wives to be subject to their husbands , ephes. 5. 22. and yet all men know , a man cannot take this woman for his wife but by covenant . so that if shee once makes her selfe a wife by her owne voluntary covenant , then the word of god takes hold on her , and bindes her to doe the duties of a wife : but if shee , hath made no covenant , the man hath no power over her as her husband , neither is shee his wife ; so if men once make themselves members of such a church , sheepe of such a mans flocke , by their own voluntary covenant , then the wo●d of god takes hold of them , and bindes them to doe the duties of members to their fellow-brethren , and of people to their pastours or ministers . but if they never chose such a man to be their minister , nor covenanted to be subject to him in the lord , he then can have no power over them as a minister unto them , because they have right to chose their owne ministers . a sixth argument may be taken from the distinction that is between members , and not members . if there be by the word of god a distinction , between members of the church and such as are no members , then joyning in covenant is necessary to the being of a member ; but the former is true , as appeares 1 cor. 5. 12. some are within , and may be judged by the church , and others are without , and may not : and therefore the latter is true also . and the reason of the consequence is because there is nothing else without this joyning in covenant , that can sufficiently distinguish them ; it is not faith and grace in their hearts , for some men are members of the visible church , and yet have no grace , and others may have grace , and yet be no members , and therefore this is not the thing that doth distinguish them , nor is it affection , nor cohabitation , nor every approbation of the word of god , and the wayes of his church , not comming into their assemblies to heare the word ; but these things were touched before , and therefore may be here the more briefly passed over . and so much shall suffice to have spoken of the second particular , concerning the use of church-covenant , tha●●t is by joyning therein that a particular person becomes a member of a church . but here it will be needfull to remove sundry objections , which may seeme to some to be of great weight against church-covenant , that so by the removing of them , the truth may be the more cleared , to fu●ler satisfaction , if it be the will of god . church-covenant is a terme that is not found in s●ripture . first , so is sacrament , trinitie , &c. and yet those termes may be lawfully used , because the thing meant thereby is found . secondly , but seeing the covenant is between the lord and his church , as the two parties that are confederate , it is all one whether it be called the lords covenant , or the church-covenant : as when mamre , aver , & eschol were confederate with abraham , gen. 14. 13. might not one truely say , abraham was confederate with them ? relatives doe mutually put and establish one another . thirdly , the scripture allowes both the lords covenant with the church , eze. 16. 8. & the peoples covenant or saints covenant , or churches covenant with him , deut. 29. 12. psal. 50. 5. ier. 50. 5. fourthly , there is good reason for both the words ; both the lords covenant , and the church-covenant , because both are confederate ; and for that of church-covenant , there is this reason also , viz. to distinguish it from other covenants , as a marriage-covenant , pro. 2. 17. and a brotherly covenant , 1 sam. 20. 8. the church covenant being thus called not onely because they are a church , or members thereof that make it , but also because they enter into it in reference to church-estate and church-duties : the duties which they bind themselves unto in this covenant being such especially as concern a church and the members thereof . but this church-covenant puts some disparagement upon the covenant of grace , which every beleever is already entred into with god , and seeme to charge the same with insufficiency ; for every second covenant doth argue that the first was not faultlesse , heb. 8. 7. 1. a second covenant doth argue that the first was not faultlesse , where the covenants are contrary one to another , as the covenant of ●race , and the covenant of works are , and so it is most true , that the bringing in of the free covenant of grace did argue that righteousnes and life could not be attained by the law , or covenant of works ; for if there had been a law given which could have given life , verily righteousnesse should have been by the law . gal. 3. 21. rom. 8. 3. 2. but if it be the same covenant that is renewed or made againe , though upon a new occasion , no man can say that entring into the same the second time , or a third , or a fourth , doth disanull the first , or cast dispa●agement upon the same . the covenant of works given to adam was not blamed or saulted , because it was renewed in sinai the covenant of grace was first given to adam in paradise after his fall , afterward to abraham , then to the people of israel under types and shadows ; and againe after the coming of christ in the flesh ; yet none of these doth disanull the former , or argue the same to be ●aulty ; and the reason is , because it is still the same covenant though renewed upon new occasions ; and in some particulars in some other manner . and the like we say concerning church-covenant , or the covenant which a man makes when he enters into the church , viz. that it is not another covenant contrary to the covenant of grace , which every beleever is brought into at his first conversion , but an open profession of a mans subjection to that very covenant , specially in the things which concerne church estate , into which estate the man is now entring . it is not lawfull to make such a covenant as the church-covenant , because it is not in our power to keep it , and we do not know whether god will give us power . this ground is very true , that no man hath power of himselfe to any thing that good is , but all a mans power and abilitie must come of god through ch●ist , 2. cor. 3. 5. phil. 2. 13. ioh. 15. 5. but the in●erence is not good , that therefore it should be unlawfull to ento into church-covenant : for 1. by the same reason , all promises are unlawfull , and all covenants whatsoever ; as the covenant of marriage , the covenant of service , yea and the personall covenant o● grace , when a particular soule promiseth faith and new obedience ; for there is none of these , no not the covenant of marriage , which a man is able of himself to keep , as the adultery of david and bathsheba , among others , doth plainly prove . 2. god hath promised to give power to them that in self-deniall seek it of him , and trust to his promise for it . ezek. 36. 27. ier. 31. 33. rom. 6. 14. ier. 32. 40. the true inference therefore from this ground , from mans disabilitie to performe were this , that therefore a man should not enter into church covenant in his owne strength , for that was peters fault in promising not to deny christ , but to die with him rather : but church-covenant , as also all other promises , should be entred into , in an humble looking up to christ jesus for help and assistance to performe . thou therefore my sonne , be strong in the grace that is in christ iesus , 2. tim. 2. 1. god disalloweth covenants of mans making ( and so our church-covenant ) in those words , but not by thy covenant . ezek. 16. 61. god doth not reprove them there for making covenant , for then he were contrary to himselfe , who elsewhere called them to do it , exod. 29. deut. 29. and commended them for it , psal. 50. 5. yea and in that very place of ezek. 16. acknowledgeth a covenant betweene him and them , ver. 60. 62. but the meaning is , he would do them good , but not for their good keeping the covenant of works , for they had very sinfully broken it , ver. 59. but even as he saith elsewhere , not for their sakes , or for their righteousnesse , ezek. 36. 32. deut. 9. 4 , 5 , 6. but what force is there in this arguing , viz. if god will do us good , but not for our good keeping the covenant of works , then it is not lawfull to promise obedience to the covenant of grace , in such things as concerne church estate ; all men may easily see that here is a plaine non sequitur . this entring into covenant may keep out many good men from joyning to the churches , because they are not satisfied about it : and therefore it is better laid aside . it is not impossible , but good men may for a time be unsatisfied about it , till they understand the nature and use of it , and yet the thing be warrantable enough for all that in the sight of god ; the tribes were troubled at the altar set up upon the banks of jordan by the two tribes and an halfe , till they understood the intent and use of it , and for what purpose it was erected : and then they were satisfied . iosh. 22. and the same may be said of peters eating with the gentiles , which at the first was very offensive to them of the circumcision , till they understood what peter had to say for his defence therein , and then they rested well satisfied , act. 11. but if men understand what the church-covenant is , there is no reason that good men should be troubled at it ; it being nothing else but a promise of obedience unto the gospel of christ , or of such duties as the gospel requireth of all christians in church-estate : for , will good men refuse to obey the gospel , or submit to the ordinances of christ ? or will they refuse to professe and promise so much ? if a man understand what it is , and what we meane by it , and yet refuse to enter into it when he hath opportunitie thereto , such refusing is no part of his goodnesse , but is to be reckoned amongst his corruptions ; it is ignorance at the best , and if not so , then it may be perversenesse of will , or some want of will to performe obedience to the gospel . and surely there is smal hope that such would yeeld subjection and obedience to the gospel , who do refuse to professe or promise it . but the scripture , act. 2. 41. tels of joyning to the church without any covenant . for it was not possible that 3000. should enter into covenant in one day . two things may be said in answer to this objection . first , that 3000. were not so many , but that joyning in covenant might easily be done by them all , in one day . for , 1. it was at penticost , at which time of the yeer the dayes were at the longest : and , 2. the scripture tels us , that david made a covenant with all the tribes of israel in one day , 2. sam. 5 1 , 2 , 3. the articles of the covenant betweene david and the tribes , and so betweene this 3000. and the lord might be openly declared , and they both the one and the other might by some signe or other , expresse their consent thereunto in one day . secondly , as joyning in covenant is a thing that might be done , so it is more then probable that indeed it was done , by those 3000. soules . for it is said , ver. 41 that they gladly received the word , that is , they openly professed that they did with all their hearts receive it , for this receiving of the word is noted as a condition , upon which they were admitted to baptisme , and therefore it was not onely an inward receiving of it in their hearts , but also an open professing that they did receive it ; for an inward receiving of it in their hearts , without an open professing thereof outwardly , would not have been sufficient for the admitting of them unto bapti●me . now this word which they received was an exhortation to repentance for sinne , and to faith in the promise , ver. 38. 39. and to obedience in severing themselves from others , and saving themselves from that untoward generation , ver. 40. and therefore when they openly professed , that they gladly received this word , there was an open professing of their repentance for sinne , ver. 40. of their faith in the promise , and of obedience to the commandement , which is nothing else , but the very summe of church-covenant : yea , and further , their very preparation to this repentance , faith and obedience , in that true compunction and sorrow of soul , was also openly made manifest . ver. 37. but yet there would not be such long narrations , of every one severally as now are used , when men do enter into church-covenant , when each one makes a good long speech , in the profession of his faith and repentance . when the thing is certaine , as was shewed before , that they did openly professe repentance , faith and obedience , it is not difference in the length or largenesse of their spe●ches in expressing of themselves , that can make any difference in the thing : majus & minus non diversisicant speciem . and we denie not but they might be briefer , because there was not such need they should be long in regard of some difference betweene them and us , their time and ours : first there were the apostles present to heare their confessions , and to judge thereof , who were men of very good discerning , and therefore briefer expressing of mens selves might suffice ; whereas the best christians , yea the best ministers amongst us are not to be compared to the apostles ; and therefore as we need more time for study , and for preparation for our sermons then they did : so likewise we need more time to heare , and try the soundnesse of mens repentance towards god , and faith towards our lord jesus christ . yet this we may adde withall , that if the apostles and those primative christians , men of such excellent discerning were sometimes deceived , and could not alwayes so discern , but that some hypocrites would creep into the church : as the example of ananias and saphira doth witnesse ; how much more need is there , that the churches of god in these dayes ( being far inferiour to them ) should be very watchfull and circumspect in trying the spirituall estates of them that offer to come into the church ? secondly , their times also differed from ours : for their christianitie was a matter of reproach and danger of excommunication , ioh. 9. 22. of imprisonment , act. 4. 3. and 5. 18. and the like . and therefore to see men now to make open profession of their faith in christ jesus , whose servants and disciples were so hated , and who himselfe but a while before was crucified , this was not an ordinarie matter : and therefore in words , men might be the briefer when they came to be received into the church : but our times in new england do not persecute christ , and christians , and christian churches , but countenance them , and protect them ; and therefore there is more need now to be more studious in examination of mens estates when they offer themselves for church members : when the jews were in favour , many of the people of the land became jews , esth. 8. 17. but why is there so little proofe of this church-covenant in the new testament ? 1. suppose the new testament said nothing of it , yet it might have ground sufficient from the scriptures of the old testament ; for if it was gods revealed will in those dayes , that a companie should become a church , and particular persons become members of that church by way of covenant , we may be sure it is so now likewise , unlesse covenanting were peculiar to the jewish paedigogie ; indeed if it had never been used in those times , but were some new ordinance , peculiar to the dayes of the new testament , in such cases also a ground from the scriptures of the new testament were necessarie , as there is in all such things wherein there is any change or variation , from what was used in those times afore christ , as that there should not be nationall churches , but congregationall , and not one visible church , but many , that there should be baptisme , and the lords supper : these are matters that are not found in the old testament , nor were appointed to be used in those dayes , and therefore we must have warrant for them in the new , and so we have . but for the covenant it is otherwise , it is no new ordinance peculiar to the dayes of the gospel , nor any leviticall ordinance peculiar to the jewish pedigogie ; and therefore the scriptures of the old testament that give warrant for it , may be sufficient as hath been shewed afore . 2. and yet there is not wanting good warrant for it , that it ought to be used , in the dayes of the new testament . for , 1. the prophets do foretell it , isa 56 , 6 , 7 , and 44 5. and ier. 50. 5. ez●k , 20. 37. and in sundrie other places , to omit the rest at this time , because some of them have been spoken of before ; onely let those words of isa. 44. 5. be well considered , and see if they do not plainly hold forth that in the dayes of the new testament , men should openly professe their faith , and solemnly bind themselves by coven●nt to be the lords people , one shall say , i am the lords , and another shall call himself by the name of iacob , and another shall subscribe with his hand , and sirname himself by the name of israel . these words are so plaine for open professing of faith in the lord , and open binding of mens selves by covenant unto him , as we conceive nothing need be more . 2. the apost●es do sufficiently testifie , that such a thing was practised in heir dayes , 〈◊〉 how should we understand that fellowship in the gospel in its full latitude and breadth , phil. 1. 5. if this combining into church fellowship be no part thereof ; yea when it is said , they continued stedfastly , or as the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , may well be translated , they strongly did cleave together , or hold together in such a fellowship , which was not preaching and hearing the doctrine of the apostles , nor sacraments , no● prayer , but a thing distinct from all these . if this combining themselves into a spirituall fellowship and societie of church-state be no part thereof , we know not how to understand it , nor what that fellowship should meane ; if doctrine , and sacraments , and prayer had not been particularly mentioned , in the same place , it might have been thought that the fellowship in which they so steadfastly clave together had been no more , but their coming together to observe these said ordinances , and their communion therein . but when all these are particularly mentioned , and fellowship mentioned among them , as a thing distinct from the rest , we may not confound it with the rest . we might as well say , that by doctrine is meant sacraments , and by sacraments is meant prayer ; as to say that by fellowship is meant not●ing else but the exercise of doctrine , and sacraments , and prayer . and if these as they are distinctly named be distinct ordinances , and may not be confounded , then fellowship being named in the same manner imports something distinct from them all , and may not be confounded with them , nor with any of them , no more then the other may be confounded one with another . and if so , then as this fellowship may import , the communion of their gift and goods one for the helpe of another , so it must first of all imply a combining of themselves into church-state by mutuall ag●eement , consent , or covenant . furthermore , when the apostle writ●th , that by experience of the corinthians liberall contribution to the poore saints , men glorified god for their professed subjection to the gospel of christ , 2. cor. 9. 13. he plainly imployes thereby , that the corinthians had made a profession or promise of such subjection to the gospel as did comprehend this particular of distributing to the necessitie of the saints , among other things . and their liberall distribution which he there speaks of , was looked at as one point of their reall performance of that subjection to the gospel , which they had before professed , and promised . now the church-covenant is nothing else , but the professing or promising of such subjection , and therefore this place is another proofe of church-covenant . besides , it hath been shewed afore in argument 3. that those places which speake of being added to the church , of joyning , or assaying to joyne unto the church , act. 2. 47. and 5 13. and 9 26. are not expounded according to the full meaning of them , when they are understood of any other joyning , if joyning in covenant be left out . and therefore the scriptures of the new testament do beare good witnesse unto church-covenant , though , as we said before , the scriptures of the old testament might have been sufficient if the new testament had spoken nothing of it . but baptisme makes men members of the visible church , and therefore the covenant is needl●sse . this is answered in the answer to the fourth of the 32. questions , where it is shewed at large that baptisme ●s a seale of the covenan● betweene god and the church , but neither makes the church , nor members of the church , nor alwayes so much as proves men to be members . this church-covenant is a late devise , and was not known in ancient time , and therefore is to be rejected . fi●st , true antiquitie is that of the scriptures . now sith church covenant is warranted by the scripture , as hath been shewed before in this discourse , it cannot be charged to want true antiquitie . when the papists are wont to charge the doctrine of protestants with novelty , and such as was never heard of before luther , the orthodoxe are wont to answer , that if the doctrine do not agree with the scripture , then let it be condemned for noveltie ; and if it do , it is warranted by the best antiquitie , even the testimonie of god himself who is the antient of dayes : our faith , saith doctor white , is in all points the same that is contained in the scripture , and so consequently of the same antiquitie : and therefore all they that say it came up but of late , must first prove it contrary to the word of god , or else hold their peace . white , way , 44. 1. and the same we say in this particular of the church-covenant . secondly , and yet they that search the stories and writers of the times and ages next after the apostles , may find some testimonie of church-covenant in those dayes : for instance , iustine martyr in his apol. 2. makes mention of three things which were required of all that were admitted into the church as members , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is regeneration , and soundnesse in the faith , and a promise to walke in obedience to the gospel . and generally this was the practise of all those times , that never any man was admitted to baptisme , nor his children neither , but they put him to answer three questions , abrenuntios ? whereto he answered , abrenuntio . credis ? whereto his answer was , credo : and spondes ? to which he answered , spondeo . so that here was an open declaration of his repentance from dead works , and of the soundnesse of his faith , in the two first particulars , and an open binding himself by covenant or promise to walke according to the gospel , in the third . but much needs not to be said in this point , unto them that do acknowledge scripture antiquitie to be sufficient , though after times should be found to swerve from the rules and patterns that are therein contained . if church-covenant be so necessarie , then all the reformed churches are to be condemned as no churches ; for they have no such covenant . they that have knowne those churches , not onely by their writings , and confessions of their faith , in synods and otherwise ; but also by living amongst them , and being eye-witnesses of their order , do report otherwise of them , viz. that they are combined together by solemne covenant with god and one another . zepperus , speaking of the manner , used in the reformed churches , in admitting the children of church-members to the lords table , when they came to age , and have been sufficiently catechised , and instructed in the doctrine of religion , tells us , that such children are admitted to the lords table , by publick profession of faith , and en●ring into covenant . cons●etum est , saith he , ut qui per aetate●i●que doctrinâ catecheticâ profectum ad sacram coenam primum a 〈◊〉 , fidei confessionem coram totâ ecclesiâ publice edant p●r parentes aut qui parentum l●co sunt , jussû ministri , in ecclesiae 〈◊〉 producti : quò●que in illa confessione , per dei gratiam 〈◊〉 , ac , juxta illam , vitam instituere , insuper etiam disciplinae ecclesiasticae ultrò ac sponte suâ subjicere sese velint , spondeant atque stipulentur , polit. eccles. lib. 1. cap. 14. p. 158. that is , the manner is , that they who by reason of age and proficiencie in the doctrine of catechisme are first admitted to the lords supper , should publickly before the whole church make confession of their faith , being brought forth into the sight of the church by their parents , or them that are instead of parents , at the appointment of the minister ; and likewise should promise and covenant by the grace of god to continue in that faith which they have confessed , and to lead their lives according to it ; yea , and moreover to subject themselves freely and willingly to the discipline of the church . these words we see are full and plaine , that children are not in those churches received to the lords supper , without personall confession of faith , and entring into covenant before ; and if they tooke this course with children come to age , there is as much reason , or more , that the same course should be holden with men of yeers , when they are admitted members . and so the same zepperus , speaking of the consociation of churches amongst themselves by mutuall confsederation , hath these words , which as they may be applyed to the combining of many churches , so may they be combining of many members of the same church , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} illa {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quam in symbolo profite nunc apostolico , nihil aliud hic requirit , & vult , quam obligationem omnium ecclesiae membrorum & confoederationem , &c. that is , that communion of saints which we professe in the creed , doth require and meane nothing else but an obligation of all the members of the church , and a binding of them together by covenant . polit. eccles. li. 3 c. 8. p. 721. to these testimonies of z●pperus , those words may be added of mr. parker our own countreyman , a man of singular note for learning and holinesse , who also himselfe lived sometimes beyond sea in the reformed churches , and there ended his dayes , so that we may safely give the more credit to his testimonie , he having so good meanes fully to know the state and order of those churches . now he speaketh of a solennis forma absque quâ in ecclesiae alicujus communionem nullus ritè recipitur : of a solemne forme , without which no man is rightly received into the communion of the church , hath these words . hic mos ille est reformatarum ecclesiarum non solum in lapsis restituendis , sed in extra●eis , imò quibuscunque recipiendis qui ad habitandum alicubi con●ident , etsi fortè in ecclesiâ illius loci quo ante commorabantur , juxta hanc formam admissi prius fuerant . examinat presbyterium , plebs consentit , quisque testes vitae suae secum adfert , vel testimonia saltem : publicatur nomen cujusque competentis pro concione , admonetur quisque siquid haebeat quod excipiat , ut denunciet presbyteris . si nihil contr● adferatur , admittitur quidem , sed non nisi solerni pactione cum deo & cum e●clesiâ . spondet verò ecclesiae , se ambulaturum prout sanctam illam communionem decet ; disciplinae illius ecclesiae subjacere velle , se fratribus illius communionis invigilaturum juxta christi prae ceptum , matth 18. 17. ut pra-veniantur sanenturque seandala , & illi ad studium bonorum operum provehantur . that is , this is the manner of the reformed churches , not onely in restoring such as have fallen , but in admitting of strangers , yea of all whoever they be , who do sit down in any place for habitation , though perhaps they have been formerly admitted after the same manner in the church where they have forme●ly dwelt ; the presbytery doth examine , the people do consent , every man brings with him witnesses of his life , or at least-wise testimonies : the name of each one that desires to be a member , is published in the assembly , every one is admonished if he have any exception against the party , to bring it to the presbytery . if nothing be brought against him , then indeed he is admitted ; but yet no otherwise then by a solemne covenant with god and the church ; and to the church he promiseth that he will walk as becometh that holy fellowship , that he will be subject to the discipline of that church , that he will watch over the brethren of that communion , according to the command of christ , mat. 18. 17. that offences may be prevented and healed , &c. polit. eccles. lib. 3. cap. 16. § 4. pag. 171 , 172. much more he hath to the same purpose in that place , alledging sundry canons and decrees of synods of reformed churches , wherein they have determined that none should be received into their churches , but by this way of solemne covenant . and others that have lived amongst them may have been eye-witnesses that this is their usuall practise . but what shall be said of the congregations in england , if churches must be combined by covenant ? doth not this doctrine blot out all those congregations out of the catalogue of churches ? for what ever covenant may be found in the reformed churches in other parts , yet it is plaine that she english have none . though we deny not but the covenant in many of those congregations is more imp●●cite and not so plaine as were to be desired ; ( and what is amis●e in them , in their materialls , or in want of explicite combining of pure matter , or in any of their wayes wee will not take upon us to defend ) yet we hope we may say of them with master park●r , polit. eccl●s . lib 3. cap. 16 § 1. pag. 167. non ab●st ea realis & substantialis ( quanquam mag is quàm par erat implicita ) coitio in foedus , ●aque voluntaria professio fidei substantialis : quâ ( deo gratia ) essentiam ecclesiae idque visibilis hacusque sar●am tectam in angli● conservavis ; that is , there wants not that reall and substantiall comming together , ( or agreeing in covenant , though more implicate then were meete ) and that substantiall profession of faith , which ( thanks be to god ) hath preserved the essence of visible churches in england unto this day . the reasons why wee are loath to say , that the congregations in england are utterly without a covenant , are these : first , because there we●e many christian churches in england in the apostles time , or within a while after , as m●ster fox sheweth at large , act. & mon. lib. 2. beginning pag 137 where he reporteth out of gildas , that england received the gospel in the time of tiberius the emperour , under whom christ suffered , and that ioseph of arima●hea was sent of philip the aposti● from france to england about the yeare of christ 63. and remained in england all his time , and so he with his fellowes layd the first foundation of christian faith among the britaine people , and other preachers and teachers comming afterward , confirmed the same and increased it . also the said master fox reporteth out of tertullian , that the gospel was dispearsed abroad by the sound of the apostles into many nations , and amongst the rest into britaine , yea into the wildest places of britaine , which the romans could never attaine unto : and alledgeth also out of nic●phorus , that simon zelotes did spread the gospel to the west ocean , and brought the same into the iles of britaine : and sund●y other proofes he there hath for the same point . now if the gospel and christian religion were brought into england in the apostles times , and by their means , it is like that the english churches were then constituted by way of covenant , because that was the manner of constituting churches in the apostles time , as also in the times afore christ , as hath been shewed from the scripture before in this discourse . and if christian congregations in england were in those times combined by covenant , then eternitie of gods covenant is such , that it is not the interposition of many corruptions that may arise in after times that can disanull the same , except when men wil●ully breake covenant and reject the offers of the gospel through obstinacy , which we perswade our selves they are not come unto : and consequently the covenant remaines which hath preserved the essence of churches to this day ; though the mixture of manifold corruptions , have made the covenant more implicite then were mee●e . secondly , because there want no good records ( as may be seene in seldens history of tithes ) to prove that in former times in england it was free for men to pay their tithes and oblations where themselves pleased : now this paying of tithes was accounted as a dutie of people to their minister , or sheepe to their pastour : and therefore seeing this was by their owne voluntary agreement and consent , their joyning to the church as members thereof , & to the ministery thereof as sheepe of such a mans flock , was also by their owne voluntary agreement and consent : and this doth imply a covenant . it was not the precincts of parishes that did limit men in those dayes , but their owne choice . thirdly , those questions and answers ministred at baptisme , spoken of before , ( viz. do st thou renounce ? i doe renounce : doest thou beleeve ? i doe beleseve : doest thou promise ? i doe promise ) as they were used in other places , so were they also in england , and are unto this day , though not without the mixture of sundry corruptions . now this doth imply a covenant . and when the children came to age , they were not to be admitted to the lords supper , before they had made personall confession of their owne faith , and ratified the covenant which was made at their baptisme by their parents , which course indeed afterward did grow into a sacrament of confirmation , but that was an abuse of a good order . if here it be said , that the members of the parishionall assemblies are not brought in by their owne voluntary profession , but by the authority and proclamation of the prince , and therefore they have no such covenant . the answer is , that the christian prince doth but his dutie when he doth not tollerate within his dominions any open idolatry , or the open worship of false gods by baptized persons , but suppresseth the same : and likewise when he gives free libertie to the exercise of all the ordinances of true religion , according to the minde of christ , with countenance also and encouragement unto all those whose hearts are willingly bent thereunto , ezra . 1. 13 & 7 13. and therefore this practise of his cannot overthrow the ●reenesse of mens joyning in church-communion , because one dut●e cannot oppose nor contradict another . and suppose that this course of the magistrate shou●d seeme to be a forcing of some to come in for members who were unfit , ( in which case it were not justifiable ) yet this doth not hinder the voluntary subjection of others , who with all their hearts desired it . when the israelites departed out of aegypt , there went a mixed multitude with them ▪ many going with them that were not israelites indeed , exod. 12. and in the dayes of morde●ay and hesth●r , many of the people of the lands became iewes , when the iewes were in favour and respect , est. 8. 17. and so joyned to them not of their owne voluntary minde , nor of any sincere heart towards god , but meerely for the favour or feare of men ; yet this forced or feined joyning of some could not hinder those that were israelites indeed from being israelites , nor make the iewes to be no iewes , no church-members . and the same may be said in this case , suppose the magistrates proclamation should be a cause , or an occasion rather , of bringing some into the church , who came not of their owne voluntary minde , but for feare , or for obteining favour , yet this cannot hinder , but others might voluntarily and freely covenant to be subject to the gospel of christ : such subjection and the promise of it being the thing which themselves did heartily desire , though the magistrate should have said nothing in it . if any shall hereupon inferre , that if the parishionall assemblies be churches , then the members of them may be admitted to church priviledges in new england , before they joyne to our churches : such one may finde his answer in the answer to the tenth of the thirty-two questions ; whereunto we doe referre the reader for this point . onely adding this , that this were contrary to the judgement and practise of the reformed churches , who doe not admit a man for member without personall profession of his faith , and joyning in covenant , though he had formerly been a member of a church in another place , as was shewed before out of master parker . lastly , if any say , that if these reasons prove the english congregations to have such a covenant as proves them to be churches , then why may not rome , and the assemblies of papists goe for true churches also ? for some man may thinke that the same things may be said for them that here in answer to this eleventh objection are said for the parishes in england : such one must remember two things : first , that we doe not say simply , a covenant makes a company a true church , but ( as was said before ) a covenant to walke in such wayes of worship to god and edification of one another , as the gospel of christ requireth . for who doubts , but there may be an agreement among theeves , pro. 1. a confederation among gods enemies , psal. 83. a conspiracy among the arabians , the ammonites and ashdodites , to hinder the building of hierusalem , neh. 4. 7 , 8. and yet none of these are made true churches by such kind of confederacies or agreements . and so wee may say of the assemblies of papists , especially since the counsell of trent . if there be any agreement or confederacy among them , it is not to walke in the wayes of the gospell , but in wayes contrary to the fundamentall truths of the gospel , as idolat●y in worship , heresie in doctrine , and other antichristian pollutions and corruptions : and therefore if they combined in these things , such combinations will never prove them true churches . the church is the pillar and ground of truth , 1 tim. 3. 15. but the religion of papists is so farre from truth , that whosoever liveth and beleeveth according to it , without repentance , cannot be saved . witnesse their doctrine in the point of vilifying the scriptures , and in point of free-will , and of justification by works , of the popes supremacy , of the sacrifice of the masse , of worshipping of images , &c. in regard of which , and such like , the holy ghost saith , that their religion is a sea , become as the bloud of a dead man , and every soule in that sea dyeth , rev. 16. 3. and therefore agreement in such a religion will never prove them to be true churches ; nor any assemblies of arrians , antitrinitaries , anabaptists , or famelists , supposing them also to be combined by covenant among themselves . but now for the assemblies in england , the case is farre otherwise ; for the doctrine of the articles of religion which they professe , and which they promise to hold and observe ( though some things are amisse in some of those articles , and though many persons live contrary in their lives ) yet the doctrine is such that whosoever beleeveth , and liveth according to it , shall undoubtedly be saved , and many thousands have been saved therein ▪ and therefore assemblies united by covenant to observe this doctrine may be true churches , when the assemblies of papists and others may be false , although they also were combined by covenant : the reason of the difference rising from the difference that is in the doctrine and religion which they severally professe , and by covenant binde themselves to observe , the one being fundamentally corrupt , and consequently pernicious : the other in the fundamentall points orthodoxall and sound . secondly , it must be remembred also ( which was intimated before ) that if fundamentall corruptions be professed in with impenitency and obstinacy , then god may disanull the covenant on his part , and give a bill of divorce to such a people , iere. 3. 8. now experience and the scripture also doth witnesse of the jesuited and tr●nt-papists , that they repented not of the workes of their hands , of worshipping devills , and idolls of gold , &c. neither repented they of their murthers , nor of their sorceries , nor of their fornications , nor of their thefts , rev. 9. 20 , 21. but now for the parish assemblies in england , we hope that we may safely say , they doe not sinne of obstinacy , but of ignorance , having not been convinced ( and many of them never having had means to be convinced ) of the corruptions that are amongst them , in respect of their constitution , and worship , and ministery , and so the covenant remaining among them , may prove them to be churches , when it cannot stand the papists in like stead , they being impenitent and obstinate : which we doe not speake to justifie the parishes altogether , as if there were not dangerous corruptions found in them , nay rather ( the lord be mercifull to the sinnes of his people ) wee may lament it with teares , that in respect of their members and ministery , in respect of their worship and walkings , in many of those assemblies there are found such apparent corruptions , as are justly grievous to a godly soule , that is enlightened to discerne them , and greatly displeasing to the lord , and indeed had need to be repented of betime , least otherwise the lord remove the candlesticke and unchurch them , rev. 2. 5. in a word , the corruptions remaining are just causes of repentance and humiliation : but yet in as much as the articles of religion , which they professe , containe such wholesome doctrine , that whosoever beleeveth and walketh according thereunto , in sinceritie , shall undoubtedly be saved , and in as much as the corruptions are not persisted in with obstinacy , therefore wee deny not but they have the truth of churches remaining . but this opinion of church-covenant , is holden by none but the brownists , or those of the separation , and therefore it is not to be received . this ground cannot be made good , that none but they of the separation are for church covenant , for all the reformed churches generally , as was shewed before in answer to objection the tenth , are for it in their judgement & practise ; and shall all they be condemned for * brownists , or maintaining unlawfull separation from the church ? also master parker and doctor ames , men of our owne nation , famous for holinesse and learning , and moderation , both of them plead for church-covenant , and yet neither of them were brownists , but bare witnesse against that riged separation . ●or doctor ames , his judgement of church-covenant may be seene in his medulla , theol lib. 1. cap. 32. § 14 , 15 , 17. fideles non constitunt ecclesiam particularem , quamvis simul forsan plures in eodem loco conveniant aut vivant , nisi speciali vinculo intersese conju●guntur , &c. that is , beleevers doe not make a particular church , though perhaps there be many of them that meete together , and live in the same place , unlesse they be joyned together by some speciall bond amongst themselves : for so one church would many times be dissolved into many , and many churches confounded into one . now this bond is a covenant , either expressed or implicite , whereby beleevers do binde themselves particularly to performe all such duties , both towards god and mutually to one another , as pertaine to the nature of a church , and their edification . and thereupon no man is rightly admitted into the church , but by confession of his faith , and stipulation , or promise of obedience . these words doe plainely and fully shew his judgement of church covenant , to be the very same that is held and practised in new-england at this day . and that he was not for that severitie and regiditie of separation , may be cleared from sundry of his workes , wherein he plainly and fully beares witnesse against the same , and namely , in his fresh suite against ceremonies , pag. 207. and in his second manuduction , wherein he purposely and at large deales in this argument of separation . sure it is master canne in his booke , wherein he goes about to prove the necessitie of separation from the non-conformists principles , doth professedly and expressely oppose himselfe against doctor ames in the point of separation , which shewes how farre the good doctor was from favouring that way , when they most zealously therein doe count him to be a speciall opposite of theirs , as indeed he was . and for master parker , his judgement of church-covenant was heard before in part ; where he so much approveth the practise of the reformed churches in this point . and much more may be seene of his judgement herein , in the sixteenth chap. of the third booke of his p●lit . ecclesiastica . and yet in the same place , and likewise lib 1. c●p . 13 ▪ 14. of the same treatise he plentifully and plainly shewes his dislike of the wayes of separation , as is also acknowledged in an admonition to the reader , prefixed before that booke , by ● . r. suo , suorumque nomine . so that this assertion appeares to be untrue , wherein it is said , that none but brownists and separatists doe approve of church-covenant . as for the in●erence from this ground , that therefore church-covenant should not be received , because it is pleaded for and pract●●ed by the separatists . we answer , that this will not follow , unlesse it could be proved , that the separatists hold no truth ; or if they hold a truth wee must not hold it , that so it may appeare wee differ from them ; either of which , it were unreasonable to affirme . if the papists hold sundry articles of faith , as that there is a unitie of the divine essence , and trinitie of persons , that jesus christ is god and man , and that true messiah that was promised , and the onely saviour of the world , and many such like , must wee deny these things because they are holden by the papists ? this were as unreasonable as to condemne the doctrine of the resurrection , because it was maintained by the pharisees , act. 23. 8. and so we say of church-covenant , holden and practised by them of the separation ; as also many other truths are maintained by them : no reason that truth should be refused , because the separatists maintaine it . when doctor bancroft in a sermon at pauls-crosse , had avouched that the superioritie of bishops above other ministers , is by gods owne ordinance , and to make the contrary opinion odious , affirmed that aerius per●i●ting in it , was condemned for an heretique by the generall consent of the whole church , and that martin and his companions , doe maintaine the same opinion of aerius ; what saith learned doctor reinolds hereunto , in a letter to sir francis knolls , who required him to shew his judgement herein : touching martin , saith he , if any man behave himselfe otherwise then in discretion and charitie he ought , let the blame be laid where the fault is , and defend him not ; but if by the way he utter a truth , mingled with whatsoever else , it is not reason that that which is of god should be condemned for that which is of man : no more then the doctrine of the resurrection should be reproved , because it was maintained and held by the pharisees : wherefore removing the odious name of martin from that which is sinceritie and love , is to be dealt with , &c. and the very same doe wee say to them that would make church-covenant to be odious , because it is held by those of the seperation , who are commonly called brownists : if men behave themselves otherwise then they ought , we defend them not therein , but if they hold any truth mingled with whatsoever else , wee would not have that which is of god to be condemned , for that which is of man : truth should not be refused , because of other corruptions that may be found in them that hold it . if you with them hold church-covenant , you iustifie them in all their wayes of seperation and erronious opinions . not so , for many of them hold that there are no visible christians that stand members of the parishes in england , and that it is not lawfull to hold any private religious communion with such perso●s ; and that the parishionall assemblies are none of them true churches , and that it is not lawfull to hear any of those ministers to preach the word , none of which are justified at all by holding church-covenant , though they do hold the same ; there is no such necessarie and inseparable connexion betweene these opinions , and that of church-covenant , that he that holds this , must needs hold the other also . but the time hath been , when your selves did not hold church-covenant , as now you do ; when you were in england you were not of this mind , and therefore no marvell if your change since your coming to new england be suspected , and offensive . if you change your judgement and practise in this manner , god knows whether you may come at last , and therefore men may well be afraid of holding with you in this point , which your selves did not hold when you lived in your native countrey . some of us when we were in england , through the mercie of god , did see the necessitie of church-covenant ; and did also preach it to the people amongst whom we ministred , though neither so soone nor so fully as were meete , for which we have cause to be humbled , and to judge our selves before the lord . but suppose we had never knowne nor practised the same before our coming into this countrey , yet if it be a truth of god , there is no reason why we should shut our eyes against the light , when god holds it forth unto us , nor that others should be offended at us for receiving the same . for by the same reason men might still continue in their sinnes , and not make any progresse in knowledge and holinesse , that so they may not seeme unconstant , which were contrary to the scripture , wherein we are commanded nor to fashion our selves according to the former lusts of our ignorance . 1. pet. 1. 14. but to be changed , rom. 12. 2. and renued , ephes. 4. 23. and put off the old man , and put on the new , ephes. 4. yea to grow in grace and holinesse , 2. pet. 3. 18. and be stronger and stronger , iob 17. 9. that our good workes may be mo●e at the last , then at the first , revel. 2. 19. sure it is , the apostle tells the corin●hians and ephesians , that the time had been when they were not the same men that now they are when he wrote unto them ; and yet he doth not blame them for leaving their former opinions or practise , but commends them for it , 1. cor. 6. 11. ephes. 2. 3. &c. and it is said of apollos an eloquent man , and mighty in the scripture , that when he came to ephesus the way of god was expounded unto him more perfectly by aquila and priscilla , whereas before he was instructed in the way of the lord , knowing onely the baptisme of iohn : yet this was no dispraise at all to him , that now upon better information he would change his judgement to the better , nor unto them that were the means thereof : act. 18. 25 , 26. nullus pudor est ad maliura transire . the time hath been , ( and we may be humbled for it ) when we lived without god in the world , and some of us in many sinfull courses : and shall any be offended , because we are not still the same ? and when god called us from the wayes of sin and death , to the fellowship of his grace in christ ; yet some of us lived a long time in conformity to the ceremonies imposed in our native countrey , and saw not the evill of them . but when god did open our eyes , and let us see the unlawfulnesse thereof , we cannot see but it would have been a with-holding the truth in unrighteousnesse , and a great unthankfulnesse to god for light revealed to us , if we should still have continued in that course through an inordinate desire of seeming constant : and therefore it is not any just cause of offence that we have changed our judgement and practise in those things , when we once perceived the word of god to disallow them . indeed it hath been sometime objected against mr. cartwright , and others , that desired the reformation of the churches in england , in regard of discipline and church-order , that they which stood so much for reformation in discipline , did in after times adde and alter some things , beyond what they saw at first , and what themselves had formerly desired ; and that therefore being so mutable , and inconstant in their apprehensions , they were not to be regarded , nor hearkened unto : to which objection mr. parker makes full answer in eccles. lib. 2. ca. 36. p. 307. where he sheweth from the scripture , and the testimonie of bishop iewel , doctor reinolds , and others , that in the reformation of religion god brings not his servants into perfection in knowledge and zeale at the first , but by degrees , so as they grow and make progresse in these things in such wise ; that their good works are more at the last then at the first , as was said of the church of thyatira , even as the man that had been blind , when christ restored him to his sight , could at the first but see men like trees walking , and afterward saw every man cleerly ; and therefore it is no good arguing to say these men have altered and corrected such things from what their apprehensions were at first , and therefore they are not to be regarded . now if this be no good arguing against mr. cartwright , and those that in england have been studious of reformation ( as indeed it is not ) then it is no good argument against us in this matter of church-covenant , to say we now hold and practise otherwise then we have done in former time . if any shall here reply , that change from conformity to the ceremonies to worship god more purely is warranted by the word , and therefore not blame-worthy , and that the same may be said of the case of apollos , of the corinthians , and ephesians forementioned , and of cartwright , and the rest in his times . we answer , that this is true , and thereby it appears , that it is not simply the changing a mans opinion or practise that can be counted blame-worthy , or offensive , but changing without warrant of the word ; and therefore in point of church-covenant , the issue must not be whether we or others have formerly known and practised it , but whether it have ground from gods word ; for if it have ( as we hope have been proved before in this discourse ) then the observing of it , can be no cause of just offence unto others , nor imputation of inconstancy to our selves , though in time past we had not had so much light as to discerne the necessitie and use thereof . the good lord pardon every one that prepareth his heart to seek god , though he be not cleansed according to the purification of the sanctuary : and grant unto all his churches and servants , that the●● love may abound yet more and more in knowledge , and in all judgement , that they may discerne the things that differ ; and approve the things that are excellent , and by his spirit of truth be led forward into all truth , till antichrist be utterly consumed with the breath of his mouth , and the brightnesse of his coming , and the holy city new jerusalem come down from god out of heaven , as a bride adorned for her husband the lambe , the lord jesus , to whom be all glory of affiance and service for ever . amen . finis . notes, typically marginal, from the original text notes for div a50245e-190 object . 1. answer . object . 2 answer . object . 3 answer . object . 4. answer . argu. 2. object . 1. answer . obj. 2. answ. obj. ● . answer . argu. 3. argu. 4. argu. 5. object . answer . argu. 1. argu. 2. object . answer . argu. 3. object . 1. answer . obj. 2. answ. obj. 3. object . 4. answ. object . 5. answ. argu. 4. argu. 5. object . answer . argu. 6. obj●ct . 1. answer . object . 2. answ. obj. 3. answ. obj. 4. answ. obj. 5. answ. obj. 6. answ. reply . answ. obj. 7. answ. obj. 8. answ. obj. 9. answ. obj. 10. answ. obj. 11 answ. obj. 12. answ. * by brownists and separatists you are to understād those of the rige● separation . reply . answ. obje . 13. answ. reply . answ. the new-covenant of the gospel distingnished [sic] from the old covenant of the law and the rest or sabbath of believers, from the rest or sabbath of the jews, which differ as much from each other, as the sign and shadow doth from the thing signified and shadowed out : in answer to some queries of w. salters, tending to enforce upon christians the observation of the jewish sabbath ... whereto are added some considerations propounded to the jews, tending towards their conversion to that which is the life and spirit of the law / by isaac penington ... penington, isaac, 1616-1679. this text is an enriched version of the tcp digital transcription a54044 of text r40658 in the english short title catalog (wing p1180). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 130 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a54044 wing p1180 estc r40658 19500688 ocm 19500688 108881 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a54044) transcribed from: (early english books online ; image set 108881) images scanned from microfilm: (early english books, 1641-1700 ; 1675:12) the new-covenant of the gospel distingnished [sic] from the old covenant of the law and the rest or sabbath of believers, from the rest or sabbath of the jews, which differ as much from each other, as the sign and shadow doth from the thing signified and shadowed out : in answer to some queries of w. salters, tending to enforce upon christians the observation of the jewish sabbath ... whereto are added some considerations propounded to the jews, tending towards their conversion to that which is the life and spirit of the law / by isaac penington ... penington, isaac, 1616-1679. penington, isaac, 1616-1679. some considerations propounded to the jewes. [6], 41, [1], 8 p. printed for robert vvilson, and are to be sold at his shop ..., london : 1660. reproduction of original in the harvard university library. eng salters, w. covenant theology. sabbath -biblical teaching. a54044 r40658 (wing p1180). civilwar no the new-covenant of the gospel distingnished [sic] from the old covenant of the law· and the rest or sabbath of believers, from the rest or penington, isaac 1660 25242 20 10 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-09 tcp assigned for keying and markup 2005-11 spi global keyed and coded from proquest page images 2006-08 ali jakobson sampled and proofread 2006-08 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the new-covenant of the gospel distinguished from the old covenant of the law . and the rest or sabbath of believers , from the rest or sabbath of the jews ; which differ as much from each other , as the sign and shadow doth from the thing signified and shadowed out . in answer to some queries of w. salters , tending to enforce upon christians the observation of the jewish sabbath , which was given under the law to the jews for a sign . as also to some other queries sent in writing upon an occasion of an epistle directed to all such as observe the seventh day of the week for a sabbath now under the gospel . as likewise to some letters to the same purpose . with a brief explication of the mysterie of the six dayes labour , and seventh days sabbath . whereto are added some considerations propounded to the jews , tending towards their co●●ersion to that which is the life and spirit of the law . by isaac penington the younger . vve which have believed , do enter into rest , heb. 4.3 . let no man therefore judge you in meat or in drink , or in respect of an holy day , or of the new moon , or sabbaths , which are a shadow of things to come ; but the body is christ , col. 2.16 , 17. london , printed for robert vvilson , and are to be sold at his shop at the black spredd-eagle and vvindmill in martins l' grand● 1660 ▪ the preface . the apostle paul saith , that god had made them able ministers of the new-testament , not of the letter , but of the spirit , 2 cor 3.6 . after the dispensation of the law , which was a shadow of good things to come ; and after the dispensation of the prophets , who foretold of better days , and of a better state to come , then the days and state under the law was ; it pleased god first to send the fore-runner john the baptist , in the spirit and power of elias , to prepare the way for the king and his kingdom ; and then to send the king himself in the fulness of his spirit , to gather disciples to him , and to furnish them with a competent measure of the same spirit , to raise up a spiritual seed to him , in whom he would set up his kingdom , dwelling , walking , and reigning there , causing his light to shine from thence round about the earth , as from his holy city , founded upon his holy hill of sion . now those disciples or ministers whom he chose to raise up this holy seed unto him , he made fit and able to minister his new covenant , by which it was to be raised : yea he furnished them with such a power of his spirit , that they were able through him to minister , not in the letter ( as the old covenant was ministred , which left the people still dead : nay , because of the transgressing nature , made the offence abound , and so encreased death upon them ) but in the quickning spirit , which raiseth from death , and bringeth into the light of the living , to walk with the living god towards the land of eternal rest and peace . so that that which they ministred was spirit , and that which they ministred to , was spiritual . by the power of the spirit , in preaching the living word of faith , they reached through the vail to that which lay in death , they stirred up a living principle , and ministred life to it through the spirit , gal. 3.5 . and such as were born of this living principle , they taught to live in the spirit , to walk in the spirit , to be made perfect by the spirit , and not to run back to the ministration of the letter ( as was proper for the jews in their day ) after the manner of the former dispensation , but to keep in the living principle , to grow up in the seed , into the eternal life and immortality of the gospel . mark well , ( o ye christians , who desire eternal life ) the different way of ministration between the law and gospel . the law was a ministration of the letter , in which they were to wait for assistance from the spirit , by which they might be kept in the faith of , and be made obedient to the law , nehem. 9.20 . the gospel is a ministration of the spirit , wherein they are to begin with the spirit , and to go on with the spirit ; not to gather outward rules out of the letter , from what is written or spoken , but to keep to the living principle , and feel refreshment to that , in reading or hearing what is written or spoken by the spirit . and thus the scriptures being read , or any one speaking from god being heard , it is mingled with faith , and becomes profitable , feeding and refreshing the young tender plant , the living principle , and causing it to grow up into god : whereas whatever is understood , or received , or held out of this , feeds but the earthly , and doth but thicken the vail over the living seed , to which the kingdom belongs , and to which the gospel is sent to be preached to raise it , that it might live , and thrive , and grow up into its stature , that so it might inherit . the kingdom of heaven is at hand , said john the baptist ; mat. 3.2 . it is come unto you , said christ , mat. 12.28 . that power of life which was made manifest in him , was it : and this kingdom is also within you , saith christ to the pharisees , luk. 17.21 . the pharisees demanded of him when the kingdom of god should come ? it cometh not , saith he , with outward shew or observation , it cometh not that way you look for it , to wit , by the manifestation of an outward glorious king , to reign outwardly in the common-wealth of the outward israel : but the kingdom is within you . how was it within them ? christ explains to them in another place , it was in them like a grain of mustard-seed ; it was the least of all the seeds in their hearts . there were many great seeds of darkness there , but yet there was also one little seed of light . it was there , as well as the rest ( though less then them all ) and did sometimes cast some glimmerings of light , and of its shining in the darkness , though the darkness could not comprehend it . this seed was also likened to leaven , which being received by faith into the lump , would leaven the whole lump , and bring it into the savor and dominion of the kingdom . now the ministry of the apostles was to turn men from satan's kingdom to this kingdom , from his large compass of dominion in the heart , to this narrow seed ; from his great territories of darkness , to this little principle of light ; from his great power of death , to this little weak thing of god , wherein the eternal power and god-head is made manifest , as this comes to be opened and encreased by the spirit . here light is sown for the righteous , and joy for the upright in heart ; where it is to grow up , and from whence it is to be reaped after its growth to perfection . oh how long have christians ( so called ) wanted the spirit ! how have they wearyed themselves , in running to and fro about the letter , to find out the mind of god , and are still unsatisfied concerning it , and even drowned in fleshly imaginations and contentions about it ! they seek to have that satisfied , which is not to be satisfied : they seek to have that know , which is not to know : they offer to god the service , faith , and obedience of that , which he will not accept ; & keep that from him which he calls for . they seek for the spirit in the letter , according to the manner of the law ; but wait not to feel it in the seed , quickening the seed , raising up the seed , and dwelling in the seed , whither christ and his apostles directed to wait for it . they looke for that knowledge , that faith , that life , that spirit from words written , which the apostle preached was to be waited for from the word in the heart . and by this means they raise up several buildings , and get various kinds of knowledge , each according to his understanding and apprehensions of the letter , every sort being very confident concerning their own apprehensions that they are the right : and thus they wander from the city of the living god , and from the living knowledge , building up images , some outwardly , some in their minds ; some more gross , some more refined ; but all more or less who are not acquainted with the living knowledge and truths of god , but have gathered apprehensions with the wrong tool from the letter , have set up somewhat else instead of the true life and power . ( the knowledge of the true god , which is life eternal ) the knowledge of the true christ ( whom no man can indeed call lord , but by the spirit ) the knowledge of the everlasting gospel ( which alone is read in the spirit ) the knowledge of the spirit ( which alone is read in the seed ) these are strange things to the several generations of the christians of this age , who commonly know no more of them , then according to the apprehensions they have taken in concerning them , even from that wisdom and understanding which hath not a capacity in it to receive them , but must be destroyed before these things can be understood aright , 1 cor. 1.19 . o that ye could read in the eternal light of life ! o christians , christians , o that ye could see how your understandings , and knowledge from the letter stand as much in your way , as ever the jews did in theirs , and must be broken down as flat as ever theirs was , before the foundation of the kingdom can be laid , and the building of eternal life reared up in your hearts . be not offended at my zeal for the lord my god , and for your souls . it hath cost me very dear , what i testifie to you in the simplicity and integrity of my heart ; and this i know to be most certainly true , that that spirit of man which without the leadings of the eternal light , hath nestled it self in the letter ▪ got a seat of wisdom and knowledge there , raised up a building from thence , either of inward or outward worship , will be dissetled & driven thence , even by that very spirit which gave forth the letter . and when this is done , and god's spirit again openeth the letter , o how sweet , how profitable , how clear , how refreshing will it be , being read in the light of the spirit , & in the faith which is in christ jesus , which is begotten in the heart by the word of faith , which is nigh there ▪ from that light , from that spring ( as the lord pleased to open , enlarge and fill the vessel ) all the words of the holy men of god came ; and in that alone they have their sweetness , freshness , vertue and fulness : but how to read the words outwardly written , keeping to that , and understanding them in that ( and how to keep out the natural man with his natural understanding , which knoweth not the things of the spirit , nor can know or receive them , 1 cor. 2.14 . ) is a mystery to them who have not been turned inwards to this word , nor have known or heard his voice . the lord is recovering the mysterie of life : and as that appears , the mysterie of death under all its paint ( under all its painted faith , painted love , painted knowledge , painted obedience , painted duties , ordinances , and worship ) will be made manifest . happy is he , whose inward building will stand , whose gold will abide the fire and everlasting burnings of the jealous god , whose eye-salve was bought of the true spirit , whose raiment is right spun : but exceeding hard wil it go with that man , whom the lord ( when he cometh to search him ) shall not find a right inward jew , as he took himself to be , nor truly circumcised by the lords eternal spirit with the light thereof ; but onely by such a circumcising knife as he himself had formed out of the letter of the scriptures . this is the great misery of christians , the vail lies over their hearts , even the same vail which covered the letter of moses from the jews ; and they are groping after the mind of god in the letter , but the life is hid from them , even as it was from the jews : & because they also say they see , & that they have the life & the spirit , therefore the vail remains , & the caul of iniquity surrounds them , so that they cannot see into that which makes free from it , but remain yet in captivity and bondage to the enemy . some queries of w , salters , tending to inforce upon christians the observation of the jewish sabbath , answered . query 1. whether the fourth commandement , exprest , exod. 20. be not morall and perpetuall , as well as the other nine be , yea or no ? answer . that covenant , which god made with the jews at mount horeb , when they came out of the land of egypt , was not to be perpetuall , but to make way for that covenant , priesthood , law-giver and law which was to be perpetuall . that law , so given forth , made nothing perfect , but was a continuall hand-writing of ordinances against the jews , and the very salvation of the jews was by another covenant and by the laws thereof , deut. 30 11. by which covenant and by which law they might be made perfect , and come to the better hope . which other covenant is the covenant of grace , or the law of the spirit of life in christ jesus , or the word which is nigh in the mouth and in the heart , and speaks life to them that can hear and believe the joyfull sound of it . now that this former covenant was not to abide , but to give place to the other , see heb. 8. which treateth of the new covenant . for god's speaking of a new covenant , importeth that he himself hath made the first old , ver. 13. it had had a long continuance among that people of the jews ; but now against the coming of christ , who was to be mediator of a better covenant , v. 6. even of a new covenant , v. 8. as it had been long decaying and waxing old , so now it was ready to vanish away , as v. 13. and indeed it was necessary it should pass away , for it was not faultless . how not faultless ? was there any sin in the holy law & ministration of god by moses ? can there any just blame be found in any thing that proceeded from the lord ? nay surely , the ministration of moses was holy and without blame : but it was weak through the flesh , ( rom. 8.3 . ) and therefore god would lay that aside , so far as it was weak , and suited to the weakness of a fleshly people , and bring instead thereof a ministration of the law in the spirit , which should be lively , and powerfull , and effectuall in the spirits of his people . that which god aimed at in a covenant , was to keep him and his people together : now this covenant was weak on the peoples part , they continued not in it , and so , according to that covenant , god dis-regarded them , v. 9. now god finding this covenant not able to effect his purpose of love towards his people , he finds fault with it , bringing forth another or second , which this gives place to , v. 7. and this other covenant , or new covenant is not according to that . how not according to that ? why thus : it was not written outwardly , as that was : not according to that which i made with their fathers , when i took them by the hand to lead them out of the land of egypt , ver. 9. for i will put my laws in their mind , and write them in their hearts , ver. 10. and here they shall learn the knowledge of god every one from the least to the greatest , v. 11. so that all the children of this covenant shall be taught of the lord , and learn the law from his mouth ; not as it was given at mount sinai ( which ministration was to the children of the old covenant ) but as it goes forth out of sion , and from the jerusalem which is above , which is the mother of all the children of this covenant , and nourisheth them not with the law of moses , but with the milk of her own breasts . now if any think to restrain this to the types and shadows of the law , they therein err : for the main covenant was the law of commandements , which they still broke , worshipping other gods , making images and likenesses , taking his name in vain , prophaning his sabbaths , and so of the rest . it is true , the first covenant had a worldly sanctuary , a tabernacle wherein was the candlestick , &c. but the chief matter of the covenant was the ten words , therefore the tables wherein it was written were called the tables of the covenant , or the tables wherein the covenant was contained , heb. 9.4 . yea the ten words are expresly called the covenant it self , deut. 4.13 . observe therefore diligently these few things following in the fear of the lord . first , the ten commandements , given by moses from mount horeb , was the covenant which god made with the jevvs , when he took them by the hand to lead them out of the land of egypt . secondly , that covenant god found fault vvith , because it was not able ( through the weakness of the flesh in their parts ) to keep them to god . thirdly , against christ's coming god provideth a new covenant , a better covenant for him to be mediator of , which covenant was not outvvard like the former , but invvard , put in the mind , vvrit in the heart . as the people was invvard , the sanctury inward , the ark invvard , the tables of the covenant invvard , so the covenant it self and the writing of it was invvard also . and this covenant , as it is onely written in the spirit , and in that which is spirituall ; so it cannot be read in the letter . fourthly , that where-ever this new covenant cometh , the other waxeth old , whether to a person or people . where ever the lavv of the spirit of life is made manifest , the law of the letter is svvallovved up in it , and is knovvn no more , but as it is comprehended , appeareth and is brought forth in it . and he that is in the spirit , and hath received the law of life from the spirit , knovveth not christ after the flesh , hovv much less moses ? but taking the vvhole ministration of moses in the spirit , not onely the ten commandements , but all the sacrifices and other types also , here they are ovvned and received , even in christ the substance : but the ten commandements , so far as they vvere a shadovv , pass avvay before the son of righteousness , as vvell as the other types and shadovvs of the lavv . obj. but was there any thing of the ten words a shadow ? do they not all command abiding things ? ans. moses his whole ministration ( as it stood in the letter without ) was but a shadow of the fulness and perfection of that ministry of the spirit , which was to come , and to be set up by the son in his house , hebr. 3.5 , 6. moses his people but a shadow of the spiritual people , moses his priests and sacrifices , but a shadow of the spiritual priests and sacrifices . moses his law in the letter ministred from mount sinai , but a shadow of christs law in the spirit to be ministred from mount sion , ( 2 cor. 3.10 , 11. ) the law it self which was given by him , but a shadow of the grace and truth which came by jesus christ , joh. 1.17 . of whose fulness every believer receives a portion of the same grace , even grace for grace , v. 16. which grace is to be his teacher , both of what he should deny and turn from , and how he should live and carry himself both towards god and man , tit. 2.11 , 12. look particularly on the commandments , and see if there will not appear something of a shadow in them . the first commandment to that people , that they should have none other gods ( like the heathen ) but him onely whose powerful arm had brought them out of aegypt , this is a shadow of the subjection of the spiritual israel singly in spirit , to the lord of spirits , who by his mighty arm redeemeth them out of spiritual aegypt . now must they bow to other lords no more , ( isa. 26.13 . ) as they did bow in the land of aegypt , ( oh , who can read this ! ) but bow alone at the name of jesus , and be subject to the arm of his power in their spirits alone for ever . the second commandment , that they should not make any images or likenesses of things in heaven or earth , or bow down to them , is a shadow of what god requires of spiritual israel in the inward , where all likenesses , inventions , imitations , resemblances of what they have seen in the spirit above , or beneath in the earthly nature , they must not make themselves , nor bow to such as any others make . and they must not take the name ( of the lord their redeemer ) in vain , pretending to the living power , when it manifests not it self in them , pretending to meet in the living name , and to worship in the spirit , when they are gone a whoring from it , and become strangers to it . what should i mention any more ? it is easie to observe , how the other commandments were shadows of the inward innocency and purity , which the believer receives inwardly into his heart , from the powerful operation of the law of the spirit of life in him . obj. but may any of these laws be broken ? if they may not be broken , then they are perpetual . ans. the reason why they may not be broken , is not because that the dispensation of them is still in force , but because the dispensation of the law of the spirit , comprehends all the righteousness of moses his law : and the end of christs dissolving that covenant , was not that any man might have liberty to do any thing which is there manifested to be unrighteous ; but that the righteousness of it might be fulfilled in them who receive his law in the spirit , which never could be fulfilled by receiving of moses his law in the letter , rom 8.4 . and mark this diligently , ye that have been exercised in spirit towards god , the law of sin is nearer to us , then any law of the letter can come ; the covenant of death and hell ( with the laws thereof ) are written within by the finger of satan ; and that which blots them out must be as near , even an inward covenant , an inward writing from the eternal word in the heart , by the law of his eternal spirit of life . this then is my answer ; moses his law in substance remains , as it is taken in by christ and administred by him in spirit ; but not as it was given in the letter to the jews ; for so it was a shadow , making nothing perfect , but making way for the better hope , for the covenant established upon better promises , for the inward law of the spirit of life in christ jesus ; which effects that in the spirits of his people , which moses his law could by no means do . quest . but what is the substance of the law which abides ? ans. the substance of the law is love : to love god above all ( above all without , above all within ) and to love one's neighbor as ones self . to receive this love from god , and to bring it forth in his spirit ; this is the substance of the law , this is the thing which the law drove at in a shadow . the law is fulfilled in this one word love : but that love must be received from god which fulfils the law . a man may strive to love abundantly , and strive to obey in love , and yet fall short of the covenant ; but the lord must circumcise the heart afore that love can spring up , which fulfils the law , deuter. 30 6. obj. but doth not the apostle paul say , that by the law is the knowledge of sin , and that he had not known lust , except the law had said , thou shalt not covet ; plainly referring to the tenth commandment , which saith , thou shalt not covet ? ans. by the law outwardly was the knowledge of sin outwardly to the people of the jews ; by the law inwardly is the knowledge of sin inwardly to the spirits of disciples . now a little consider and wait on the lord to know , what administration of the law it was that paul knew sin by : whether it was by moses his administration of the law in the letter , or by christ's ministration of his law to him in the spirit ? it is rendred in our last translation , thou shalt not covet : but it might more properly be rendred , thou shalt not lust : for if {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} be properly rendered lust , then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} may as properly be rendred , thou shalt not lust . and he that hath received the administration of the law in the spirit , knoweth it thus to issue forth from the word of life , into his spirit . it discovers the lusts and affections of the flesh , which draw from the yoke and subjection to the spirit ; and then by a command from the living spirit , it hedgeth up the way after the other lovers , saying , thou shalt not lust . and as the law of the flesh ariseth , kindling desires after vanity , and after fleshly ease and delight : so the law of the spirit arises in the inner man , forbidding , pricking , stopping , and limiting that which would be at liberty out of the life and purity of the holy law . and here begin the bitter fights , and terrible battels and conflicts between the two seeds , wherein all the powers of heaven , earth and hell are engaged . now because this interpretation of paul's words may seem strange and uncouth , to persons who have drunk in another apprehension , and have taken it for granted that paul there refers to the tenth commandment ; consider the place yet further , and perhaps the lord may please to open it to you from the very letter , even as he hath opened it to others immediately by his spirit , by causing them to feel the thing which paul felt , and to receive the law as he received it . paul in that seventh of the romans speakes of three states vvhich he had known . first , a state of life before the law ; i was alive without the law once , v. 9. secondly , a state of death after the commandment came ; then sin revived and he dyed . when the word of life came with its living commandment , to set upon sin indeed , then sinne would dally no longer , it would no longer lye as dead , and let paul live in his zeal and worship as he had done before ; but it slew him , it shewed its power in him , sometimes deceiving him , and sometimes forcing him from that which was holy , spiritual , just and good , and to that which was unholy , insomuch as he did do what he hated , and could not do what he loved ; and found himself a wretched man , and in miserable captivity , because of the body of death , and the law of sin in his members , v. 23 , 24. 3dly . a state of life , after the commandment had done its work in throughly slaying of him . when that was removed which the law came against then , then he was marryed to another husband , then he could bring forth fruit unto god , rom. 7.4 . then he could walk freely with god , not after the flesh , but after the spirit , ch. 8.4 . and rejoice in the life , and the peace , instead of roaring out because of the death , which came from the carnal mind , v. 5. now when was the time when paul was alive without the law ? was it not when he was righteous , when he was whole ? then he had no need of the phisician , then he had not received the wound , even the terrible wound which christ then gives the soul when he calleth to it by his spirit , and giveth forth the commandment , thou shalt not lust . when he had confidence in the flesh , being circumcised the eighth day , of the stock of israel , of the tribe of benjamin , an hebrew of the hebrews , as touching the law a pharisee , concerning zeal persecuting the church ; touching the righteousness which is in the law blameless , phil. 3.4 , 5 , 6. here was a living man : and his exact receiving the ministration of the law in the letter , was part of his life : yea but he had not received the commandment yet that slew him . paul was alive yet , and could flourish in the freshness of his life , zeal , and abundant knowledge under this administration of the law . but when god , who caused the light to shine out of darkness , shined in his heart , when god begun the work of the new creation in him by his living light , when the commandment came fresh from the spirit ( the commandment which was ordained to life , rom. 7.10 . which the ministration of the law in the letter was not , no not to the jews , but another , deut. 30.14 , 15. ) then paul began to feel the sting of death , and the power of sin , which now arose up in its strength to retain one of its subjects , and to keep the stronger man then he , from dispossessing him , if he could . and now , how was poor paul rent and torn , and harrased by the enemy , and made to see and feel his miserable captivity , until he had passed through the death , and was redeemed from under sin , and consequently from under this bitter ministration of the spirit , by his holy , pure , and severe law against sin ! for the man being dead , the law hath no force against the seed , nor against that which is one with , and lives in the seed : and this is it he speaks to the romans concerning , who also were acquainted with this ministration of the law , as v. 1. of this seventh chap. now is it not very manifest , that paul knew not sin spiritually by the ministration of the law in the letter , but was alive without it , until he felt the ministry of it from christ in the spirit ? and that soon struck at his life , and by degrees slew it , killing the body of sin in him , with its members , and so preparing him for the marriage to another husband . object . but by this then , a man is not only freed from the law of the letter , but also from the law of the spirit : for if this law be ministred to him til death pass upon him , & til he be married to christ ; then after death is passed upon him , and he is baptized into death and risen with christ , and married to him , then this law passeth away likewise . answ. there is a double ministration of the law of the spirit : a sharp ministration against sin , and a sweet ministration in the renewed spirit . the ministration against sin passeth away , as the sin is wrought out : but then the sweet spirituall current and law of its holy and pure life in the renewed spirit , is more vigorous and full . so that the law of the spirit remaineth for ever , but its convictions , its reproofs , its chastisements towards the worldly part , diminish and pass away , as the worldly part is wasted : and its sweet comforting presence , pure peace , fresh joy and life increase , as the new man grows and flourishes . quer. 2 whether the scope and drif● of that fourth precept , be not to perswade us to lay by the works of our calling one day in seven , that we may on that day wholly give up our selves to wait on the lord , in the performance of duties of piety and mercy , for our attaining of , and growing in sanctificaion and holiness ? answ. the scope and drift of the fourth commandement was to injoin the jews to keep the sabbath strictly as a sign , by forbearing all works , and sanctifying it as a day of rest to the lord , according to the law , ezek. 20.12 . but the substance being come ( christ , who is the body , col. 2.17 . ) the day and rest of the spirit being known , the sign is at an end , and the thing signifyed taketh place . so that the rest is now in christ , through the faith , by his spirit , where the worship is . and this in the gospel comprehends the time of worship , the place of worship , and the worship it self ( which are spiritual ) where in substance all is known , injoyed and solemnized , which was figured out in shadows under the law . the sanctification being come , the rest being come , the lord of the sabbath being come , shall not the sign of the sanctification , the sign of the rest , ( which rest the lord of the sabbath was to give , & lead the spirits of his people into ) pass away ? ex 31.13 quer. 3. whether the fourth precept , do not as strictly bind us to keep holy the seventh day , of or from the creation , as it bindeth us to the observation of a seventh day ? answ , the fourth commandement did not require the observation of a seventh day in general , but of the seventh day in particular , of those of whom it required it : for what the law required , it required of those who were under the law , and not of others , rom. 3.19 . quer. 4. if the seventh days sabbath , be not morall and perpetuall , then how comes it to pass that it was instituted , or appointed from the first creation , when man by guilt stood in no need of a saviour , nor yet of such a ceremony , gen. 2.3 . answ. that it was instituted or appointed from the first creation , or that god intended to require of man the observation of it had he abided in innocency , is not manifest in the scriptures : but that god did then bless and sanctifie it ( in relation to the service he had for it ) that is expressed in scripture ; gen. 2.2 , 3. and that this was one end for which he did sanctifie it , namely that it might be for a sign unto that people of the jews ( which was the people he chose to set up his signs and figures of the invisible things among ) the scripture also testifies , exod. 20 11. but what further meaning there is in it , and what relation it hath to all the redeemed of the lord , in whom , god brings about the new creation , with the rest thereof , ( as he did the old ) it is better to wait to know and feel in the spirit , then to be prying into with the curious , searching , fleshly understanding . quer. 5. if the seventh days sabbath be not morall , and belonging both to jews and gentiles : then how comes it to pass that it was given to all men in adam , when there was no difference between jew and gentile ? and was observed by command from the beginning , as appears by comparing together , gen. 2.3 . and exod. 16.18 . to 31. answ. that it was given to adam in innocency , or to all men in adam , i do not find , nor do these places quoted make it manifest . but its being practised before the giving of the law , doth not prove its perpetuity , or that it was not given for a sign : for circumcision was instituted and observed long before the giving of the law , ( gen. 17. ) & sacrificing long before that , ( gen. 4. ) both which were signs of the inward , and not perpetuall , as to the outward observation of them . quer. 6. if when our lord jesus saith , mat. 5.18 . that till heaven and earth pass , one jot or tittle should in no wise pass from the law . if he there meant not the law of the ten commandements , expressed in exod. 20. then what law did he mean ? answ. by the law is meant the whole ministration of moses , as by the prophets , ver. 17. the whole ministration of the prophets : and that it is not to be restrained to the ten commandements , is manifest by the instances which christ gives , more of which relate to other parts of the law , then to the commandements : for there are but two instances out of the ten commandements , but there are four instances out of other parts of the law , as may be seen , ver. 31 , 33 , 38. and 43. of that chapter . so that christ doth not onely take in the ten commandements , but he takes in the rest of moses his ministry in the spirit , not one jot or tittle whereof is to pass , till it be all fulfilled ; but was to stand in the letter to the jews its full season , and then in the spirit till all be finished there also . the law and the prophets were untill john , from that time the kingdom of god began to be preached , luk. 16.16 . and both the law , prophets , and john himself were to decrease and christ and his kingdom to increase . christ in this 5 of matth. had been preaching the kingdom , declaring to whom it apperteined , and the blessedness of such : now this his manner of preaching might seem to derogate from the law of moses , and from the prophets , whose doctrine and dispensation hereby he might seem to destroy . but christ taketh away the occasion of such a mis-apprehension , bidding them not think he came to destroy the law or the prophets ; for he was not come for that end , but to fulfill . wherein he doth these two things , first , he establisheth that ministration of the law and prophets for its season , till it should be fulfilled by him the substance , who was to fulfill all the righteousness of it . it should last out its whole day , and should not fail in the least tittle of it ( as he himself explaineth it , luk. 16.17 . ) til the heaven and earth of the jews passed away , heb. 12.27.28 . secondly , he taketh in the substance of it into his own ministration , and layeth it more inwardly , and closely , and largely upon the spirits of his disciples , then moses had done in the letter upon his disciples . but he doth not give it out in full , but onely giveth a tast to his disciples how straitly he would minister it to them by his spirit , as they came under his yoke , matth. 11.29 . which yoke is his spirit or the law thereof , as moses his yoke was the law of the letter . now mark yet further , christ doth not give out the letter for his law , as it was delivered by moses : but requireth somewhat of his disciples , which comprehends the letter . as now when he administers the law against revenge , from whence murther proceeds , he doth not say , thou shalt not kil , as moses had said to them of old time , but saith , thou shalt not be angry without a cause , nor give thy brother any provoking language , ver. 22. nor does he say , thou shalt not commit adultery ; but thou shalt not let out a lustfull look , nor let in a lustfull thought , v , 28. and had he spoken here about the sabbath , would he have administred it in the letter , or would he have commanded the observation of the true sabbath , where no work is done , no fire kindled ( nor so much as any sticks gathered to make a fire with ) nor no burthen born ; but the man-servant , the maid-servant , the oxe , the ass , and every creature rests in the seed . the son of man is lord of the sabbath . it is true he subjected himself under the law , but yet he was still lord : and he maketh all his , kings and priests to god , who being once baptised into his death , know also his resurrection and reign . ob●ect . but all the other commandements are to be kept according to the letter ; for although it should prove so , that believers are not bound to observe them by vertue of moses's ministration in the letter , but by vertue of the ministration of the spirit , yet the commandements themselves are kept : but take away the outward observation of the sabbath , and this commandement hath no fulfilling at all according to the letter . answ. this ariseth from the different nature of the thing : for the other commandements require or forbid that which is either good or evill in its own nature ; but this is but good or evill by institution or command . to keep a day , or not to keep a day , is not good or evill in it self , but as it is commanded , or forbidden , or left at liberty in the lord , and according as it is done or forborn by him , who receiveth the command or prohibition , or is let into the liberty of the gospel , rom. 14.6 so that if the nature of the thing required in this commandement , had been alike with the nature of the things required or forbidden in the other commandements , it would have been as durable after the dissolution of that covenant , as the other things therein contained were , which vanish not in themselves upon the dissolution of that covenant , but only pass into an higher way of dispensation , where they retain their full vertue and strength , even according to the letter , though not by vertue of the administration of the letter , another higher and fuller administration of a better covenant challenging and taking its own place . qu. 7. if the seventh days sabbath be not morall , but an abrogated ceremony now since the death of christ ; then wherefore should our saviour instruct his beloved apostles , that must instruct christian churches to pray , mat. 24.20 . that they might not flie on the sabbath , knowing that their flight would fall out more then thirty yeares after his death ? answ. great was the hardship the jews under went in the siege of jerusalem , by that apprehension of theirs that they ought not to do any work ( not so much as of defending themselves ) on the sabbath , which hardship such disciples of christs among the jews , as could not easily be drawn of from the law and jewish observations , but still were for circumcision and keeping of an outward sabbath , might be liable to : now christ and the apostles after him , were not hasty to draw them from such things , but for a time bore with them therein , insomuch that paul circumcised timothy , and became to the jews as a jew and to them that were under the law as under the law himself also . but the strength of the query seems to lye in this , that it should bear the name of sabbath from christ's own mouth , in relation to somewhat which should happen on it more then thirty years after it should cease to be a sabbath . to which my answer is plain , that that may as well bear the name of sabbath , as jerusalem or the temple bear the name of the holy place , ver. 15. of the same chap. for jerusalem and the temple did as much cease to be the holy place above thirty years after those words were spoken , as the jewish sabbath could cease to be the sabbath . now for the sakes of such as have been truly exercised in their spirits by the spirit of the lord ( and have felt the powerfull work of his grace , & a building raised up by him ) & may yet be further exercised , i shall add this . jerusalem was a type of an inward building in the spirits of gods people , both in its rearing up , in its scituation , in its standing , in gods dealing with it all the time of its standing , and lastly in its downfall and utter desolation . there is an appearance and building of god in the spirits of his people , which is to give way to , and be swallowed up in a fuller and higher appearance . but the fleshly spirit , getting into this building , will not give way to the further and more inward & spirituall appearance of the spirit , but will have the first building stand as the building , and will entertain no further appearance of god , then as it can comprehend it , subject it , and afford it a place in the first building : hereupon god distresseth ariel , even the city which david built ( saying within his heart , surely that which i have built will i break down , and that which i have planted will i pluck up , even this whole land : so he causeth the overflowing scourge to pass , even over thy whole land , o immanuel ) now when the enemy enters within the holy city and within the holy temple , it is time to fly , and exceeding great distress will befall that disciple , whose flight is either on the winter or on the sabbath day . do not imagine at this , but if the lord open it not at present , wait his season : for the thing is true and sealed , both by the openings of the light eternall , and by sensible exercises and experiences from that light . thus i have answered such of the queries as concern the seventh days sabbath . such as seem to argue the unwarrantableness of observing the first day of the week for a sabbath , i leave to those to whom they are tendred ( and of whom an answer seems so conscienciously & zealously desired , as i do not see how it can be reasonably neglected or denied ) that by weighty evidence of scripture he may be reduced , if he hath erred : but if not , but it be truth vvhich he hath therein held forth , the lord may be honored in mens bovving and subjecting to every truth of his , by vvhat instruments soever it pleaseth him to make it manifest . some queries sent in writing ( upon occasion of an epistle directed to all such as observe the seventh day of the week for a sabbath ) answered . query 1. if the whole law of moses , the law of the ten commandments , as well as the law of sacrifices , were both added upon one and the same account for transgressions ; then why doth the holy spirit in the scriptures lay forth such an antiphitical use of them ( i suppose he means anti-tipical ) the one that sin might abound , rom. 5.20 . the other sacrificing for sin ? heb. 9.7 , 8 , 9. ans. that the lavv of moses vvas added because of transgression , is manifest from that scripture quoted by me in my epistle , as vvel as from other scriptures : and one end , vvhy it vvas added in relation to transgression vvas , that the offence might abound , vvhich vvould make the sacrifice or propitiation for sin appear more necessary and more acceptable . and the sacrifices also relate to the sinner , some referring to the sin committed , others to the thankfulness and acknovvledgement due for the peace , mercy and blessings of god tovvards his poor , sinful , erring creatures ; both vvhich vvere to last till the time of reformation from the sin , heb. 9.10 . & gal. 3.19 . ( but that they vvere both added upon one and the same account , that i did not affirm , that is vvrongfully put upon me . ) now though both these were added because of transgression , yet they had not both the same use and service in relation to transgression , but the one was added to discover sin , and to make it appear exceeding sinful , rom. 5.20 . the other to blot it out , to take it away , to make atonement for it , which the sacrifices did , making the sinner upright and perfect as relating to that outward state and capacity , though they could not as pertaining to the conscience , heb. 9.9 . qu. 2. if the whole law , the ten commandments as well as the sacrifices , were representations , figures , or shadows of somewhat relating to christ the seed : then what did they in general , or either of them in particular represent , figure , or shadow forth , before they were written in tables of stone , or since they were written in tables of stone , more of christ then , then now . answ. that the ten words were some of the precepts of moses , and appertaining to the first testament or covenant , all which precepts were sprinkled with blood , cannot be denied : and the apostle distinguisheth the precepts of moses under the law , which were sprinkled with the blood of the sacrifices under the law , heb. 7.19 . from the precepts of christ which he writes in other tables , ch. 10.16 . which also are sprinkled with blood , but not with the blood of bulls and goats , but with his own blood : and he that receives any of these precepts out of the blood of christ , cannot truly and spiritually obey them , though he may strive much to form his spirit into the obedience thereof . now the time and season of their signification , was the time which god allotted them under the law , wherein was the use of signs : but the gospel is a state of substance , of bringing the life and immortality into the heart , and into the possession of believers , which the state of the law shadowed . so that they are not signs since the gospel , since christ put an end to the law-signs , shadows and figures , not yet before the law to believers , so far as they were in the new covenant : ( for as the thing signified cometh ▪ so that which signifieth it passeth away ) though that was a mixed state , wherein god gave a taste of both covenants , before his perfect dispensing or bringing forth of either . qu. 3. if the whole dispensation of the law was given to the jews , and not to the gentiles , and so the gentiles not bound to that law , but another way for them to know the mind of god then whether that law cited rom 2 15. which the gentiles shewed ( the work of in their hearts ) be another law contrary to that law that was given to the jews , even the ten commandments . ans. the law which is the substance , is not contrary to the law which is the shadow , but is the comprehending and fulfilling of it . the law in the spirit ( written by god's power and presence in the heart and mind ) is not contrary to the law in the letter , but is an higher and more glorious ministration of it . the one commandment which god gave by moses to the jews , deut. 30.11 . which was the commandment of life and death , as relating to their inward and eternal state , ver. 15. was not contrary to the ten commandments , which god had commanded them before by another covenant , which he had made vvith them as an outward people , and which was to be their rule as to their outward state : for they were chosen by god to be an holy people outwardly , and so an outward rule of holiness and obedience was prescribed them : but by all their obedience thereto , they could not be justified , but only by hearing , believing and obeying christ the word nigh in the heart , and by feeling in the spirit the blood of that one offering . qu. 4. if the gentiles were not bound ( under that law that the jews were ) which carryed the curse with it : then which way have the gentiles redemption by jesus christ : seeing all that are redeemed , are redeemed from the law and the curse thereof , gal. 4.5 . & 3.13 : ans. as they were under the curse outwardly by transgressing that outward law or covenant , and so m●ssed of the outward happiness of the holy land , and still met with wrath and judgements , and at last utter cutting off , as to their outward state , and as to all their hope from that covenant : so he that comes to receive the ministration of the law of the spirit ▪ will find the curse as abundantly inwardly , even till that be cut down by the sword of the spirit , which the curse is to , and that brought into dominion , to which is the promise and blessing . so that the gentiles find as great need to be redeemed from the curse inwardly , which the inward law brings upon the transgressor , as the jews did outwardly ; yea and find a more heavy burthen and load then ever the jews did outwardly . paul when he was alive in the outward administration of the law , not being acquainted with the inward , he knew little of the curse , he was according to it blameless , phil. 3.6 . but when he came to receive the living light of the spiritual administration of it into his spirit , then he felt the burthen , and weight , and misery of sin and the curse indeed , and cryed out , o wretched man , who shall deliver ! qu. 5. if the duration of the dispensation of moses law in the letter was till christ the seed should come and fulfil it , and the dispensation of moses law ( so stated without distinction ) between that that was perpetual , and that that was ceremonially vanishing , and so in the fulfilling of it besides : then what law or commandments that or they were , which while moses dispensation was in full force , is said to be perpetually sure to stand fast for ever and for ever , as psal. 10.11.7 , 8. and when christ the seed was come , and had fulfilled all that the father had appointed him to do , was established , rom. 3.31 . and not one jot or tittle of it to pass so long as heaven and earth remain ? mat. 5.18 . & luke 16 17. ans. that distinction between something in moses law being perpetual , and something ceremonial , is not sound and proper in this place : for all that was under moses law was but a shadow , as in that dispensation , and that testament was dedicated with blood ( with the blood which was a shadow ) which related to every precept , heb. 9.18 , 19. and it was all substantiall and perpetuall in what it signified and related to . the sacrifices were substantiall in that sacrifice which they signified , as well as the law and precepts were substantiall , in the law and precepts which they signified . and as the first covenant pointed at a second covenant , so the laws of the first covenant pointed at the law of the second covenant , the ministration whereof is from the mediator of that covenant , and they come into the heart sprinkled with his blood . now the law or commandement , which even under that dispensation was to be perpetuall and last for ever , was the word in the heart , and the laws thereof , deut. 30.14 . which moses by especiall order from god , and according to the tenor of an other covenant directed the jews to v. 4. for the law , as administred by moses in the letter is not perpetuall or eternall ; but as it comes from the spirit , and is administred in the spirit , so it is spirituall and eternall . that administration was fitted to that people : and ( we knovv ) the lord , if he had pleased , could have given a fuller administration of his law in the letter then that was , as christ plainly intimates divers times , mat. 5. but if it had been never so full , yet the administration of it in the letter , is to give place to the administration of it in the spirit : so that the administration of it in the letter is not perpetuall , but for the time which god allotted it : but the administration of it in the spirit is eternal and perpetual , and there it remains an eternall light , witness , and sword against sin and the transgressor . and thus it is established in the hands of the spirit , after the season of that ministration of it in the letter was ended ; and thus not one jot or tittle of it was to pass away , after the other ministration with every jot and tittle of it was ended . qu. 6. if the coming of christ in the flesh : and his fulfilling all the righteousness of the law : and being foretold by moses to be that prophet , that was to be heard in all things which is not denyed by us : but if by these he put an end to the law of the ten commandements and gave forth an other law to his house or family : then what law that is . and whether it be contrary to that law that he with the father gave forth as deut. 33.2 . with psal. 80.17 . which now is in gospel ministration holy just good as rom. 7.12 . and spirituall ver. 14. answ. it is the law of the spirit , or the light of the spirit in the heart , which discovers sin ( not only in the outward acts , but in its principle , rise , first motions and inward nature ) giving forth his living commands against it . this is the law now , in which the believer is to begin , gal. 3.3 . and according to which he is to go on to perfection . for as the believer is begotten of the spirit , and born of the spirit , so he is to receive the ministration of his law from the spirit , and in the spirit , hee receives a gift of faith , a measure of faith from the eternall spring of life , and that 's his law . his law is the law of faith . the light of life , which receives in the faith , opens the mind and will of christ to him in the spirit , shewing him both sin and also the things of god more fully , then the law of moses could , though opened by the spirit : for it is a fuller , a deeper kind of ministration ; and so opens the things which it ministers , more fully then a ministration of an inferiour nature can . yet it is not contrary to moses law , but comprehends all the substance , all the righteousness and equity of it , ( as i said before ) which it , as a shadow , represented and commanded to that outward or shadowie people , the jews . but the law which paul spake of , rom. 7. was the law of the spirit , or such a ministration of the law as paul knew not , all the while he was under the ministration of moses's law blameless : but this law found out sufficient blame in him , ver. 14. &c. qu. 7. if jesus christ as he is the son gave forth another law to his house or family : and that law contrary to that that the father gave forth : then whether there is not two law-givers , when the scriptures say there is but one , jam. 4.12 . answ. the substance , when it is shadowed out , or when it is nakedly dispensed , is one and the same thing ; so that when ever it comes , it cannot be an other thing , then what the shadow represented it to be . moses his dispensation and christs are one in spirit : and when he cometh in spirit , he doth not destroy either moses or the prophets , but comprehends them . so that the law is but one , although the dispensations of it have been various : but the proper dispensation of the law now to christians is christ's dispensation , not moses his dispensation ; & christians are now to look for the light and knowledge of it , in the tables where christ writes it , according to his covenant . so that there have not been two laws given out , but the one law of god hath been variously dispensed : in and according to the letter by moses to the jews , in and according to the spirit by christ to his discipes . quer· 8. if the tables of stone : the writing of the law of the ten commandements in the tables : and the law of the ten commandements it self which was written ( were figures or representations ) then whether the finger of gods spirit doth write the law of god ( two ways in the inward tables ) so called namely in the heart of christs family : in one way whilst moses dispensation was on foot , psal. 37.31 . for the psalmist speaks in the present tense ( which was under that dispensation ) : now is it another way in this latter dispensation expressed , 2 cor. 3.3 . qu. 9. if two wayes then how doth the finger of gods spirit write them those ways . answ. the eternall covenant was the same under the law , as under the gospell ; and its tables were the heart then , as well as now , and its way of writing the same then as now , even by the finger of god's power or eternall spirit : and thither the jews were even then referred for the inward writing of the law , deut. 30.14 . so that they that truly hearkned , even to moses , were to wait on this word , vvhich vvas nigh in the heart , for the vvriting of his laws there . and they that hearkned to this lavv vvhich endureth for ever , knevv the writings thereof in their hearts ; whereas the jews , vvho vvere very diligent to get the law into their hearts from the letter , could never thereby attain the writing of it there , but vvere still found breakers of it , and under that curse vvhich belonged to the breach . abraham , isaac , and jacob , david and the prophets knevv the invvard jew , who becomes so by the invvard covenant , and by the inward dispensation of the lavv in that covenant and the law vvhich vvas after the promise , could not disannul the promise vvhich vvas before it , but it stood good and firm to the children , even to all the spirituall seed , the vvhole time of that outvvard dispensation of the lavv . qu , 10. if not . then how doth the writing of the law in tables of stone : represent the writing of the law in the tables of the heart : seeing the tables of the heart were writ upon by the finger of gods spirit whilst the tables of stone were in full force and the dispensation had not ceased . answ. though the tables of stone , or law thereof was in force to that outvvard people of god the jews , yet this did not destroy his inward people , nor his inward tables in their hearts nor hinder him from vvriting his invvard lavv there ; but the invvard and eternall covenant ran underneath to them invvardly ( even all the time of that outvvard dispensation ) whereby they were made invvardly righteous and obedient to god . and as god had perticularly directed by moses , to the word and commandement of that covenant : so hee would not fail to write it thereby in the hearts of such , as turned to that word and commandement . so that this was the law vvhich god vvrote in the heart , even then , and vvas alvvays the invvard substance , while as moses his dispensation was but an outward sign thereof . qu. 11. if the law of the ten commandements it self : which enjoined love and duty to god : and love and duty to man as matth. 22.37 , 38 , 39 , 40. was , or is a figure of an other : then what law that is , that 's the antitipe of this law which in succeeding of it enjoyns not love and duty to god : and not love and duty to man . ans. this query ariseth from a great mistake , as if the law in the letter and the lavv in the spirit could not require the same thing , vvhereas they do require the very same thing in substance , but severall vvays , according to the difference of each administration , to vvit , the one litterally of a litterall or outvvard people , the other spiritually of a spiritual or invvard people . the one requires love according to the tenor of the letter , the other according to the spirit . qu. 12 if the owning of the ten commandements as they are plainly laid down in the letter , be a breaking of them in the spirit and especially those contained in the first table : then how doth the truth of god written which is life and truth , act. 7.38 . and eccl. 12.10 . and the spirit which is given forth meet together , seeing the spirit leads and guides into all truth . ans. i do not know any , who hath said , that the owning of the ten commandements at they are plainly laid down in the letter , is a breaking of them in the spirit , but he that hath the spirit , owneth the dispensation of the letter in its place and season : but the spirit doth not teach him to run from his own dispensation ( where it is livingly administred to such , as wait on the eternall word in his covenant of life for it ) to that dispensation which was appointed for , and given forth to others . but that the truth , as it is written ( outwardly ) is life , i do not read , but otherwise 2 ▪ cor. 3.6 . where paul saith , the letter killeth ( speaking of the letter of the new testament . ) the spirit indeed guides into all truth , but it is the living soul whom hee so guides , and it is the living truth into which he guides in the new covenant , though it was he also who gave forth , required , and was able to lead into the letter of the old covenant . qu. 13. whether when jehovah gave forth the ten commandements plainly as a law in the letter he did intend by the observation according to the letter : the breach of them by the spirit . ans. the spirit doth not teach to break the commands in the letter , but such as are under the ministration of the letter , to observe them according to the letter ; and such as are under the ministration of the spirit , to fulfill the righteosness of them in the spirit . ( yet the son of man is lord of the sabbath : and if he bid a man take up his bed and walk , which was bearing a burthen and doing of work on the sabbath day , it is no breach of the sabbath . ) now this is most righteous , that as the son's rest should be entred into under the gospel , so his day of rest should be kept by his disciples and family . qu. 14 whether to say : the keeping the law of god according to the letter is a breaking of it in the spirit : be not a charging of god that gave it forth to be kept : and the holy spirit that incites ( us so to do now in this administration jam. 2.8 . and says they do well that do so ) and yet thou saist they break it in spirit : but tell us by any one scripture , how a man assisted by the spirit to own jehovah alone to be his god according to the letter of the first commandement doth break that command in the spirit . or so the like of any other of them . ans. this query is altogether from a mistake ; for it was not said by me , that the keeping the law of god acccording to the letter , is a breaking of it in the spirit ; but that he that runs back to the law in the letter , to take up any command as hold forth in it , will be found a breaker thereof in spirit . and for this , the jews in general , and paul in particular may be my instances , who was exceeding strict according to the letter of the law , but yet was a grievous breaker of it in spirit , and did not love his neighbor as himself , but in a blind zeal was a bitter persecutor : and if the jews had taken that direction of moses , deut. 30.14 . the observation of the law in the letter might have been more easie to them . so that the turning towards , and receiving the word in the heart , from whence the letter came , is the onely way to fulfll the letter ; and the law is not so much as to be known , much less fulfilled , by running to the letter of it in the first place . and this i certainly know , that there is no coming to the lord of life , nor no keeping chast to him , but in the new-covenant , and in the light of the lord , as it is there dispensed : and till then , the mind cannot forbear making of images and false representations of him to it self , though being from the light of this covenant , it cannot discern that it doth so , no more then paul by the letter of the law could discern how he was a breaker thereof in his violent persecutions . qu. 15. whether the prophets , jesus christ or the apostles , their keeping the law according to the letter : that they did do so , is evident , did break the law in the spirit ? ans. the prophets were under the law as to their outward state , though inwardly not without feeling the vertue of the new-covenant . christ also was made under the law , and took upon him the fulfilling of that dispensation of moses , that he might bring the believing jews from under it , into the liberty of the spirit , that they might receive the adoption of sons , and the free ministration which was appointed for the sons , and might not be held under that ministration of bondage , which was appointed for the servants . and the apostle bids believers to stand fast in the liberty wherewith christ had made them free , not making themselves debtors to the law , gal. 5.1 . for they were children of the promise , children of new jerusalem , the free woman , children of the new-covenant , and not children of mount sinai , the old covenant the law in the letter , c. 4.15 , 16. qu. 16. if there be but one day of rest holy to the lord and all the sabbaths of the law were but signs of it . that is said to be the day of redemption : that the lord hath made : then whether that day be a day natural , one of the seven days of the week which either respect the day on which our redeemer suffered , or that on which he rose again from the dead , or any other ? ans. as the gospel is not natural , but spiritual : so its day of rest is not natural , but spiritual likewise . yea i may add this also , the six days work in the new creation are not natural neither . qu. 17. if not so , but that it should he intended applicable to the day or time of the gospel administration from the time that christ suffered in the flesh , unto the end of the world . then whether this day that is intended as a sabbath , is one with that day that the scriptures intend and call a sabbath , which christ himself gave his disciples charge to have respect unto in their flight , matt. 24.20 . answ. the supposition here put , demonstrateth that those that put it , have no acquaintance with the gospel-sabbath , but propose another outward time for it , even the time from christs suffering in the flesh to the end of the world . now if any should so affirm , it were as justly to be excepted against , as pressing the observation of the jews sabbath is ▪ that which signifieth is outward or natural , and signifieth to that part which is without : that which is signified , is inward and spiritual , and is known , entred into , kept and enjoyed in the spirit . it is a spiritual sabbath , not a natural , which god hath instituted for his spiritual people , after he hath led them out of spiritual aegyt , into the spiritual wilderness , where he administreth to them the law in the spirit , and teacheth them to worship him in spirit and truth . qu. 18. if they intend one and the same sabbath day , then how impossible was it for the disciples of christ to escape flying on that sabbath day , though never so fervent in prayer , in regard that this sabbath spoken of begun when christ had suffered and put an end to the dispensation of moses law : and the flight spoken of by christ , which respect the lords sabbath , was not until many years after his sufferings . supposed-sabbath being before denied , the foundation of this query fails . an. christs sabbath is not an outward time or day in the flesh , but a day in the spirit , even a day of rest from all the labours of the fleshly part ▪ but this was spoken to before in the answer to the last of w. salters queries , whereto i may add this ▪ christ spake to his disciples of things , as they were able to bear them . now as they understood not his death : so then they understood not the abolishing of those things , which were to pass away after his death : so that christ might very well call jerusalem the holy place , and the seventh day the sabbath , speaking to them in that state . qu. 19. if they intend not one and the same sabbath day , then which are the disciples of christ to have respect unto , whether that that jesus christ injoined his disciples to have respect unto , or that that isaac penington would injoyn the disciples of christ to have respect unto . ans. this querie hath very little in it , save to shew the unsavouriness of the spirits of them that put it , and their want of acquaintance with the ministration of the spirit . they that know the gospell sabbath ( which is the substance of the law sabbath ) can tell who injoin'd it them , and can also tell , that he hath not required of them the observation of the jews sabbath . but they that are born after the letter , have been always subject to revile and reproach the truths of the spirit , and those that testifie thereto . qu 20. if the lords holy sabbath be that day which we may suppose is intended by this paper sent unto us : to be the day that containes the time of gospell-administration : then whether that sabbath doth prohibit outward labour as well as abstaining from sin , if not then which way must this sabbath be kept . seeing , that they that did and doth observe the weekly sabbath did and doth it in the spirit . and rest by faith in christ worshipping the father in spirit and in truth . answ. the gospell-sabbath begins not in the observation of outward time : but as it is spirituall , so it hath a spirituall beginning , increase , and persecting , wherein there is a rest to the spirit from sin and from the creaturely works , & a worshipping in the spirit , even as on the outward sabbath there was a bodily ceasing from labours , and an outward worshipping . and he that heareth the joyfull sound of deliverance from sin and self-working , and entreth into the faith ( beginning to cease from his own works and working , and to wait in the spirit on the power for its working in him ) hath a tast of the gospel-sabbath , and beginneth to see that day , which the type pointed to and ends in . qu. 21. if that that was ministred to paul , rom. 7. thou shalt keep the sabbath or believe in the light , follow the light and the observing of either of these in the spirit to be a keeping the whole law . then how are the scriptures observed if the keeping of one commandement be a keeping the whole law when the holy spirit in scriptures says that he that offends in one point is guilty of all , jam. 2.10 . ans. i did not say , that the keeping of one commandement is the keeping of the whole law ; but that the observing in spirit of any one of those there mentioned by me , is the keeping of the law : which was not barely said , but demonstrated , because no part of the law can be broken , but every one of these must be broken . he that commits any sin , breaks the gospel-sabbath , which is a resting from all sin and self-works ; errs from the law of love received in the spirit , which shuts out all enmity and transgression both against god and man ; departs from the fear , which keeps from departing from god by any iniquity ; and enters into the lust , which is the womb of sin , out of the compass of which womb sin cannot be conceived , much less committed . so that paul , in that law received from the spirit , thou shalt not lust , saw the whole body of sin struck at , whereas before , under the ministration of moses in the letter ( according to which he said he was blameless ) there was not so much as the life of one sin struck at , but for all his exact answering of the law according to that ministration , he was alive still . to decide this controversie , let it be put to tryall , let any one singly wait on the lord for the administration of his law in the spirit , and if the lord give forth that command to him , thou shalt not lust , in the clearness of the light of his eternall spirit , let him try , if continuing in obedience and subjection thereto , he can commit any one sin whatsoever . i do not say , that a mans proposing to himself that he will not lust , or his striving of himself to love and fear the lord or his applying himself to keep the sabbath or rest from sin to the lord will do this . ( nay this is but an administration in the letter , and will prove weak against the inward strength of the enemy ) but receiving the law in its pure living administration in the spirit , and from the spirit , here comes strength against the enemy , which is too hard for him , while it is abode in . and this the apostle paul taught the galatians , who were running backward towards the law , and not forwards in the spirit : he bids them walk in the spirit , gal , 5.25 . and so doing as they should not be under the law , ver. 18. so neither should they be breakers of the law : for within those bounds sin enters not , but is kept out , not so much as a lust against the law being there known , much less any open transgression against it : and against such as thus keep within the bounds of the spirit there is no law , ver. 22.23 . but against all that make themselves debtors to the law of the letter , there stands in force both the law of the letter & of the spirit also ; & they cannot in that state be free from the condemnation and curse thereof , whatsoever they may imagine concerning themselves , and their own state , from a mis-understanding and mis-application of the scriptures . the first letter answered . there is a double ministration of the law : a ministration in the letter , and a ministration in the spirit . the ministration of the letter was by moses , from mount sinai , in tables of stone , to that outward people the jews : the ministration of the spirit is by christ , from mount sion , in tables of flesh , to believers or his disciples . now this is it which the lord hath made manifest to me , that the disciples of christ , or believers , are to have recourse to their administration for the receiving of the law from the spirit , and not to run back to that ministration which was litterall and outward , and fitted to a litterall and outward people . this was more fully set down in my epistle in severall particulars . now in opposition to this , it is said f●rst that all written in that epistle , makes no more at all against a gospel spiritual observing in love the seventh day sabbath to the lord , then they make against a gospell spirituall observing of the other nine comandements . ans. my epistle striketh not at a gospel spirituall observation of any thing : but he that will obey spiritually , must receive his command from the spirit in that way which the spirit hath chosen to dispense it to him in . now the same spirit , which wrote his law in the letter under the old covenant , writeth his law in the hearts of believers under the new covenant , heb. 8.10 . which is a better covenant , and of which covenant christ is the mediator , ver. 6. and christ is as faithfull to give forth the laws of his spirit in the hearts of his people , as their condition requires them , as moses was to give the law written in the tables of stone to his house , heb. 3.5.6 . and as moses pointed his disciples to christ coming in the flesh , so christ pointed believers or his disciples to the comforter , the spirit of truth , first to wait for him , and then to receive light or his law of life from him : and this is gospel or new covenant , even that which the spirit speaks or writes in the heart ; and this hath power in it and saveth , whereas the letter killeth . now consider seriously , whither should a believer go for this laws ? to which covenant ? to moses his covenant , or to christ's covenant . secondly , that all these commands being holy and good , are to be loved , and in love to be observed , &c. ans. all the statutes , and judgements , and ordinances , and precepts of the lord are holy and good , and are to be loved : but each is to be obedient to that which god requires of him , and to have recourse to that ministration for the law of god to him , under which god hath set him . he that believes , he that hath received the spirit , is to have recourse to the law of faith , and to the spirit for his light or law : he who was under the law of moses , was to have recourse to the law of moses : for the law of moses spake to them who were under it in his family , giving forth the precepts or commandements of that dispensation , to them who were under his testament , heb. 9.20 . and christ speaks to his family by his spirit , whom his disciples are to hearken unto , and not to grieve him , or quench his motions , or despise his prophesyings , but give diligent heed thereto , untill the day dawn and the day-star arise in their hearts . now to obey in love , doth not make the distinction of the ministrations : for love belongeth to each ministration . the jews in their day were to obey the law in love , and to have it in their hearts , deut. 6.5 , 6. but this makes the difference , the jews were to seek to the letter for it , the disciple is to receive it from the spirit : for he is to begin in the spirit , gal. 3.3 . whereas the jews beginning was in the letter . and this is obedience in the newness of the spirit , when the law is received fresh from the spirit , who both writes new things and brings to remembrance old things livingly and powerfully : but to go to moses ministration and learn it there , and get it into the heart from thence , that 's according to the old ministration or covenant , which was given in the letter to the jews ; as may appear in that place last cited , deut. 6.5.6 . thirdly that in the same spirit and love , that we have the lord for our god , &c. in the same we are to remember the sabbath day to keep it holy . ans. the lord teacheth believers to know him to be the only true god , &c. by the law of the covenant of life in christ jesus , which he ministers to their spirits in the spirit ; whereby he teacheth them so clearly and effectually , that they need not run back to the tables of moses his covenant , from thence to teach one another to know the lord , but they shall all know him from this teaching from the least to the greatest : yea , and i may add this , this covenant by its ministration teacheth more clearly , then the ministration of moses his law in the letter could teach , heb. 8.10 , 11. they that have been with moses , and have learned the law of him , under the ministration of his covenant , have yet need of coming to christ : but they that have been with christ , and have learned the law of his spirit , by the teachings of the new covenant in their hearts , have not need of being sent back to moses . moses pointeth forward to christ , but christ ( even in the flesh ) sendeth not his disciples from his own dispensation back to moses ( though he also established the dispensation of moses for its season ) but pointeth them forward to the comforter , or to his appearance in the spirit . and this is the mark of a christian , which it is the intent of the letter to direct him to , and not for him to fix in the letter , as men have done since the apostacy from the spirit . this argument is further inforced thus , because he that said the other , said this , in the same law and spirit . ans. it is true , he that said the other by moses to the jews , said this also to them , and they were strictly bound thereto : but that which binds the disciple is the ministration of the new covenant , where christ writes this law in the minds and spirits of his people , by which they are bound , and such as as are out of that the lord when he cometh to examine them concerning their faith and obedience , will say to them , who hath required this at your hands ? were ye children of the new covenant ? did ye receive the spirit ? had ye a measure of faith given you ? were ye new creatures ? why did ye not keep to your rule ? why did ye not wait on the spirit , and receive the law from the new jerusalem , from whence it issues forth to the family of believers ? the jews were to be taught by precepts and judgments from moses , but all thy children shall be taught of the lord . it is said yet further , so that if thou keepest the other , and not this , thou art a transgressor of the royal law of liberty . ans. what is the royall law ? what is the law of liberty ? was the law as it was administred by moses , the royall law ? or is it the royall law as it is administred by the son , who is the king of saints , and writes his law in their hearts as their king ? again , was the law , which moses administred to the jews , a law of liberty , or a law of bondage ? did not the ministration on mount sinai gender to bondage , gal. 4.24 ? but in the ministration of the law by the spirit is life and liberty , ver. 26. and 2 cor. 3.17 . and this very law , thou shalt love thy neighbour as thy self is royall , and a law of pure liberty , and there is no bondage in it thus administred : but let any man now read it in the letter , and strive to obey it to the utmost he can , he shall find it weak through the flesh , accusing and in bondaging him . and this is the reason that christians so mourn in their prayers , even as persons in bonds , because they know not the royall law of liberty , because they feel not the love which the spirit begets , but strive to get the letter into their hearts , and to answer the commands in the letter with what love and obedience they can come at ; and this ( through not seeing into the true covenant and ministry of christ ) they call obeying in the spirit . the testimony of jesus , rev. 12.17 . is the spirit of prophecy , chap. 19.10 . and his commandements come fresh from that spirit of prophecy , which are to be taken heed to , till the day dawn and the day-star arise , and then a fuller ministration is witnessed then that of prophecy , even the shining and appearing of that which was prophesied of , which every believer is to wait for in the prophesies of the spirit , and in obedience to those commands , which come livingly into his heart from the spirit of prophesie . fourthly . that the fourth command is to be in love kept by all believers . ans. all the commands of christs covenant are to be kept by believers , according as he pleaseth to dispence them , under his administration in the new covenant : but the laws of the old covenant are not the laws of the new covenant , as so dispensed , but only as they are comprehended in the righteousness , which is taught and required by the spirit , which is fuller , stricter , and exacter , then that which the law of moses required . nor do i hereby go about to teach any to break the least of christ's commands , but the way to fulfill them , which is , by keeping to the certain knowledg and obedience of them , in that ministration , where christ hath promised to dispense and make them known to believers , which is , under the ministry of his own covenant , writing them in their hearts and minds by his spirit . and here the keeping of all christs commands is possible , yea this is the onely way to have the righteousness of the law fulfilled in us : for he that keeps the eye which the spirit hath opened in him , close to the spirit , shall not be able to break any law of righteousness , but the righteousness even of moses his law shall be fulfilled in him . christ is the rest of the gospel ( as he is also the holy land ) believing is the entring into this rest : here 's his sabbath , and the keeping of it . keep in the faith , the gospel rest is kept . parting with every lust that he makes manifest , observing every thing that this king calls for by his spirit , and waiting for the further manifestation or shining of the light of his spirit in the heart , here 's the obedience of the faith , and the holy and spirituall life and subjection of the living soul to its living king . here 's the beginning of a true christian , his growth , his perfection . but as for times , places , persons , &c. these are of another nature , to another part , even to that part in man which is to be done away , as hee comes into the faith , and into the rest . let that which is invisible , whose habitation is out of the reasoning part , feel and read me in that which is invisible : for i do not make void the law by faith , or through publishing the ministry of the spirit , but establish it in its ministration in the spirit to the disciples of christ ; who , keeping to the spirit , cannot transgress the righteousness of it , though they may there learn not to esteem one day above another , but to esteem every day no days having ever had any reall holiness in them one above another , but only a figurative or representative , which the substance , christ and his gospel swallow up : for as his day dawns , those things which were the shadows of it fly away . the second letter answered . object . 1. it is said to be dangerous , so to hold forth the spirituall sabbatism , as to deny the weekly sabbath , wherein our lord jesus christ rested , &c. and which he blessed and sanctified to adam and his posterity , &c. ans. the gospell is a state of substance , of fulfilling the types and shadows of the law , by bringing believers into the possession of that which they signified of . canaan was a type of christ , who is the land of the living , in whom every believer hath an habitation at present , according to the proportion of his faith : and the sabbath is the day of rest , which every believer is to celebrate to christ in this holy land , which he doth by believing and obeying his spirit in the faith , which keepeth him out of the sin , the unbelief , the unrest . but that the sabbath of the law the rest thereof , which pointed to the faith , is still to be held up in the times of the gospel , i know no scripture which so teacheth , and i know somewhat which teacheth me otherwise . the day is dawned , blessed be the lord god almighty , the everlasting day is dawned , and the shadows of the law are flown away . object . 2. it is said , that heb. 4. speaks of three rests , the seventh day or sabbath rest , israels rest in canaan , and a remaining rest whereof david speaks , psalm . 95. ans. i grant it , there were two rests under the law , which were signs of the one rest under the gospel . the two under the law were outward and natural , the one under the gospel inward and spiritual , answerable to the state of the gospel· david was not only acquainted with the law-state , but with the free spirit , ( psalm , 51. ) and the eternal law thereof . he knew the new creation , the creating of a new spirit , ( with its travell through the law ) & also the new rest . he knew the circumcision of the heart , the spirituall sacrifices of a broken heart and of praise , he could take the cup of salvation , and sing the song of praise to the lord , which none can do in the strange land , nor on any other day but the day of rest . and he incites israel to this rest , that they might not harden their hearts against it , but in the day of their visitation enter into it , by hearkning to the word which was nigh them , which gives the entrance through the faith . to day if ye will hear his voyce , harden not your hearts , &c. there is a rest ye are now called to enter into , as your fathers were called to enter into the land of canaan : harden not your hearts as they did , but hear the voice , hear the word which calls to this rest , believe and enter . this rest remains , says the apostle , the others were types of it under the law-state , which was to pass away . object . 3. it is said , ceremoniall signs are done away , but the ten commands under the mercy-seat are of an other nature : and that there are signs which are not yet abolished ( as the rainbow , sun , moon , and stars ) but still remain for us to make good use of . answ. the mercy-seat under the law is done away , and the substance thereof is come , and will ye not give him leave to write his law in the tables which he shall choose , where his disciples may read it with the eye which hee gives ? is his law now to be read in the shadow , or with the outward eye , or to be looked for under the old mercy-seat of the outward tabernacle ? or is it to be read with the eye of the new creature , with the eye of faith , with the eye of the spirit , in the everlasting gospel , where the life it self is read , and in other books or writings without , but tidings or relations of the life ? here christ , here the spirit , here the eternall life , here the love , the joy , the peace , the rest , the purity , which is eternall , is seen , is felt , is handled , is injoyed : for the true faith is indeed the substance of the things hoped for , giving victory over the enemies which disturb , and a quiet habitation in him who is the rest . and as touching signs , i do not say that signs are so done away , as that there is now no good use to be made of them ; but in reading the law and shadows thereof , the lord may please by his spirit to enlighten the spirit of him , who reads in his fear , to see through them : but this i do not find , that so much as any one sign or shadow under the law , was to be continued in that way of service under the gospel ( for indeed to what end should it ? when that is come , which it signified , is not its work at an end ? ) and that that sabbath was given for a sign ( as well as any other sabbaths of the law ) i find expresly , exod. 31.13 . to 18. object . 4. it is said , that though christ's law be a new law , yet it is also old , given of old to the jews . answ. yea , it is older then so : for it was written in abels and the other holy mens hearts , long before this covenant of the law in writing was made with the jews . and consider wel which is now to stand in the times of the gospel , the writing of the law by the spirit in the hearts of believers , as it was written by vertue of the promise before the law was given , or the outward and visible writing under the law , which was done for the sake of , and as a suitable dispensation for that outward people . it was not thus from the beginning , but after a long time : for when god chose an outward people , he chose also this way of writing to signifie somewhat by , which signification is concerning another state ; in which state , that which was signified is to be set up and advanced , and not the shadows which were significant of it . it is further said , that the lord writes these things new in his peoples hearts , to know the lord , as their god , and as the god and father of jesus christ , and as their father in him : and to love their brethren as christ loved them . and he writes this law also in their hearts , thou shalt have no other gods but me , make no image , exalt my name , keep holy the sabbath , &c. ans. if god write these things in the heart , are they not to be read there ? if god write them in the new covenant , and in the new tables , shal not i read them there ? and if i can read there in this living book , what god writes in it by his spirit , is not this nearer to me and clearer , and read by a more certain eye , then what i can read with my outward eye in tables of stone ? oh , do not turn the believer out of his way : do not hinder him from reading in the book , which is clear and infallible , the clear and infallible things of god . will god write in my heart , and will he not give me an eye to read ? shall he give me an eye to read , and shall i not read therewith ? thou hast here confessed this to be the new writing , and the new writing belongs to the new covenant , both which are proper to the gospel-state and to christs meditation , who is mediatour of the new covenant , heb. 8.6 . and in that he saith , a new , he hath made the first old . now that which decayeth and waxeth old , is ready to vanish away , ver. 13. object . 5. it is said , that love being the sum and substance of the law of the spirit , makes no more against the fourth commandement , then against the rest . ans. love is the substance of them all , & they are all fulfilled in it : but they are not after this manner fulfilled , to wit , that a man should strive perticularly to keep them in his eye , and so labour to fulfill them in love ; but rather thus , in waiting on the lord to receive love from him , and to be kept by him in the love , in this love received they are all fulfilled and cannot be broken , and this is an easie yoke . this is the new birth , and the path thereof , the other is but the old creature , with its striving after the path and inheritance of life . and as this love is the fulfilling of the law , so the heart are the tables of this love , wherein god writeth both the whole and all the parts of his law . now i am not against any man , who in singleness of heart applies himself to the letter ; but it is but the old way , and a conversing with christ after the manner of moses's his dispensation : but i must confess that i am for the new covenant and for the ministry of the spirit , which is far beyond the letter , and though i have known christ , and the lavvs of his life after the flesh , yet henceforth my desire is not after knowing him so any more , but to know him in the eternall life of his spirit , and to drink of the fruit of the vine , new vvith him in his fathers kingdome . a brief explication of the mistery of the six days labour and seventh days sabbath , for such to behold , the eye of whose spirit is opened by the pure anointing , and who are not so drowned in their conceivings and reasonings about the sence of the letter , as most of the professors of this age are . mat. 11.28 , 29 , 30. come unto me all ye that labour , and are heavy laden , and i will give you rest . take my yoke upon you , and learn of me , for i am meek and lowly in heart , and ye shall find rest unto your souls . for my yoke is easie , and my burden is light . he that hears the joyfull sound of the everliving power , calling him by the voice of his eternall light out of the darkness , out of the death , out of the misery , out of the dominions , territories and deep slavery of satan unto himself , and cometh unto him in the vertue and power of that life which calleth , he hath a tast given him of the eternall rest , and a promise of entring into it . but the entrance into the fulness thereof is not presently , but he hath a long journey to take from egypt the dark land , from sodom the filthy land , from babilon , where all the vessells and holy things of god have been defiled , through the wilderness , unto canaan ; and many battles are to be fought with enemies by the way , & also with the enemies which possess the holy land , and many hardships to be undergone in following the captain , who also leadeth his israel by a pillar of cloud by day , and by a pillar of fire by night ; and there must be a circumcision & a baptism in the cloud & in the sea , and the falling of all those carcasses in the wilderness which are not to enter , nor so much as see the good land , before the entrance be ministred to the seed , and to that which passeth through the water and through the fire with the seed . in plain terms , there must be a taking up of the yoke , and a learning of christ under the yoke , till the proud , the stiff , the stubborn , the wise , the wilful , the selfish spirit , the hard stony heart be wasted and worn out by the cross , and nothing left but what becomes one with the seed , and so is fit to be married to it , and to enter with it into the everlasting kingdom . now this bearing the yoke , this taking up of the cross , this following of christ in the wilderness , through the corrections of the father , through the buffettings and temptations of the enemie , in the midst of all the weaknesses & frailties of the flesh , going when he bids go , standing still where he stops , fighting when hee prepares to the warfare , bearing the repulse , when he suffers the enemy to prevail , and hoping even beyond hope for his relief and victory in due season ; here 's the labour , here 's the travell , here 's the working under the life , with the measure of grace and power received from the life . so that first the day-spring from on high visits : from that visitation there is light entred into the heart : by closing with that light there is grace received : with this grace received there is work to bee done for god , his talent is to be improved all the six days , by all that will rest with him on the seventh , and that desire to cease from their labours in the fruition of the faith , the life , the power ; the faith , the life , the power living , becoming and performing all in them . and he that doth not improve the talent , he that doth not follow on in the pure light , but either sits down by the way , or is deceived with an image of what once vvas true in him , he can never arrive at the land of rest ( though perhaps he may arrive at that which he may call so ) but , when the eternall witness awakes in him , he will find the want of it , and bitterly bewail his grievous mistake . novv in this hard travel , and grievous labour under the close lavvs and spirituall commandements of the life ( hard i mean , yea , very hard to the unrenewed part , though easie and natural to that which is renewed and born of god ) it pleaseth the lord novv and then to give a day of refreshment , causing his life so powerfully to spring up , that it even sensibly is , and doth all in the heart . this is a sabbath , wherein the soul rests in the povverfull movings and operations of the life , and doth not find any stress of trouble , or hardship or labour upon it , but sits still in the povver , is at ease in the life , in the etertal vertue , vvhich lives , and moves and is all in it : and no pain , no trouble , no grievousness of any command is felt ; but to it all is easie , all is natural , all is purely pleasant , the life ( to vvhich all its own lavvs , statutes , ordinances , judgements , ways and paths are easie ) performing all it calls for , even as fast as it calls for it . and here not only a sabbath of days , but also a sabbath of vveeks , yea sometimes a sabbath of years ( besides the everlasting jubilee or year of perfect redemption it selfe ) are known & vvitnessed by such as have vvaited on the lord , in singleness of heart under the yoke of his spirit , for the bringing down of the rough and untovvard nature , and for the raising up of the meek and lovvly heart . but here it is exceeding easie , running out and starting aside : it is easie running out from under the yoke to avoid the bitterness of the hardship to the earthly part ; it is much easier running out on the day of rest , and so loosing the truth in a joy and rejoicing , even such an one as might have a true ground . oh who can but think the bitterness of death is past , when all enemies are vanished , and there is nothing left but the lord and the soul imbracing each other ! and who can but be unwilling to come back again to his labour , and to the residue of his hard travel afterwards ! and yet it is far better to return to the work in the vineyard , and to suffer again with the seed , then to keep up the rest in a notion , and so to lose the life and pure presence and vertue of the seed , when it returns unto and cals back to the labour . oh how many have perished here , suffering a divource from that which led them into the rest , not being willing to go back again with it to fill up the residue of its sufferings , which were yet behind , and so have kept up a false , dead , notional rest , after the true sabbath was ended . now there is no way for such , but to wait to feel the living breath , the quickning vertue , the day-spring from on high , which by the brightness of its rising can discover this false rest , this dead rest , this notionall rest , this ease in the earthly , in the fleshly , in the understanding part , which they uphold by things they have formerly gathered from the scriptures , or from their own ( perhaps once living ) experiences ; but now hold , out of the feeling and possession of the life , in the dead part . but that it is thus with them , they can never see , untill the light , from which they have erred , spring up and discover it to them : and when the light doth arise and discover it , they will find the way of return and the path of redemption much more difficult to them , then it was at first . yet it is better to part which the ease of the flesh , and to undergo the pangs of a new birth , then to miss of the inheritance in the good land . there are three steps or degrees of the blessed estate : first there are desires , thirstings and breathings begotten after the life . secondly , there is a labouring in the service ( under the yoke ) by the vertue which springs from the life . thirdly , there is a rest , or sitting down at ease in the life . by the stirring of life in the soul , desires after life are kindled : he , in whom the desires are kindled , and who feeleth the eternall vertue , cannot but be running the race : he whom the spirit of the lord findeth faithfull in running the race , it pleaseth the lord ever and anon to be giving him a tast of the rest . thus the spring stirring , the soul cannot but move towards its center : and as it entreth into , and fixeth in its center , it partaketh of the rest . n●w to know the leadings of the spirit forward and backward into these ( into desires , when he pleaseth , into the labour and service of the life , when he pleaseth ; into the sweet rest and perfect repose in the life , when he pleaseth ; ) here is the safety and sweet progress of the renewed spirit . that man who is born of the spirit , is to wait for the movings , breathings and kindlings of the spirit in him : and when the sun ariseth , he is to go forth to his labour in the light thereof , and in the night and withdrawing of the sun , to retire : and when his seventh day of rest comes , he is to receive it from , and enjoy it in the spirit ; and afterwards to be willing to begin his week again , even till his whole race and the full course of his pilgrimage be finished . yet if it were possible for man after he is come to christ , to abide perfectly with him , to cease from lust , to keep within the faith , to draw naturally in the yoke , to bow in the spirit continually to the father of spirits , there would be a continuall sabbath kept in the passage , even before the great , full and perfect sabbath in the end . the hardness , and unease of the labour , is because of a part contrary to the life , which when it is worn out , there will be no more labour , but the yoke will become the rest , and all the motions and operations of life will flow forth naturally in the rest . and here is the patience and faith of the saints , to wait under the yoke , under the daily cross to that part which is to be brought and kept under , till all the bonds of captivity be broke through by the life , and the vail of flesh rent from the to the bottome ( the remaining of which , is that which stops the free current of life ) and then shall the soul enter into the holy of hol●es , obtaining the full possession of the everlasting inheritance and of the eternall redemption , and know sorrovv , tears , bonds , sickness , death , captivity ( no nor so much as grapling with them , or travelling out of them ) no more , but the enjoyment of the plenty and fulness of the life reaping all the pleasant fruits of life , in the rich land of life for evermore . some considerations propounded to the jewes , that they may hear and consider , and their hearts at length may be turned towards that which alone is able to convert them to god , that they may once more become his people , and enter into an everlasting covenant with him that may not be broken , that so they may abide in his love and covenant of life , and remain his people for ever . consideration i. what great love , mercy and kindness god shewed to that people , above all nations and peoples under heaven . of his own free love he set his heart upon them , chusing them to be a people to himself . he brought them out of egypt by a mighty hand and outstretched arm ; he mightily preserved them in , and led them through the wilderness . he entred into a covenant with them to become their god , and betrothed them unto himself for his own lot and inheritance . he gave them righteous laws , judgments , statutes and ordinances , both of worship towards him , and of an upright demeanour and conversation among themselves and towards all men . he drove out the heathen from before them , and gave them a pleasant land to possess , even the glory of all lands , a land flowing with milk and honey . he built an habitation for himself among them , first a moving sanctuary or tabernacle , afterwards a more setled abiding place or temple ( which solomon built ) wherein was the ark of his presence , where he was to be sought unto and enquired of by them , and towards which their prayers were to be directed , and there was a mercy-seat , whereof they had large experience , and he ever and anon sent prophets among them , to reprove their errors and blackslidings , and to set them to rights again . he raised up judges likewise to defend them : and although they were weary of his government , desiring a king after the manner of the nations so vehemently , that they even forced a king from him , yet he took him away from them , and after him chose a man after his own heart , to feed jacob his people and israel his inheritance , who fed them according to the integrity of his heart , and guided them by the skilfulness of his hands . what should i say more ? what was wanting of love , of care , of goodness , of kindness , of mercy , of gentleness , of any thing that a people could desire of their god ? i say , what was wanting of all this on gods part ? what could he have done more for his vineyard , than he did do ? nay he emptied upon them all the goodness , all the mercy , love , favour , &c. that that covenant would hold to the full , yea and more too : for he bare with them more than that covenant required him to bear , and redeemed them oftner than that covenant engaged him , yea many time turned he his anger away , and did not stir up all his wrath , as he might often have done according to the tenour of that covenant . yea in all their afflictions he was afflicted , and the angel of his presence saved them : and he was still ready to say in his heart , surely they are my people , children that will not lie , at length they will see their error , repent and be true to me : insomuch as he was never weary of saving them , of trying them again and again , of stirring up his bowels of love and pitty to redeem them , of sending his servants and prophets among them to warn and reclaim them , even till at last it was manifest that there was no remedy but he must cast them off , and provoke them to jealousie by a foolish nation ( deut. 32.20 , 21. ) drawing them nigh to him , who had been worshipping stocks and stones , making them become a people , who had long been no people , and casting these out of his sight , making them become no people , who had so long been his chosen peculiar people , in covenant with him , and nigh unto him above all the families of the earth . consid. ii. what constant rebellion and stiffness of spirit that people all along expressed towards the lord , what wild sowre grapes they still brought forth to him , sowre love , sowre obedience , sowre worship and sacrifices , such as the pure pallate of the lord could find no relish nor savour in : but as moses had told them , that it was not for their righteousness god chose them to give them the good land to possess , for they were a rebellious and stiff-necked people , deut. 9.6 , 7. so it was not for their goodness that god continued his love to them , for they were all along provoking him , jer. 44.4 . when god came to shew that great mercy to them of redeeming them out of egypt , and bid them cast away their idols , they would not cast away their idols , ezek. 20.7 , 8. neither did they regard that mercy of redemption from the house of bondage , and from the iron furnace , but said to moses it was better for them to stay in egypt and to serve the egyptians , exod. 14.12 . again in the wilderness , how did they provoke him all that forty years of mercy , how did they err in their hearts from his pure fear , and from love to him , and from faith and confidence in him ! how did they murmur against him , and against moses and aaron their leaders ! how did they forget his works and his wonders continually ! when they came near the land , and should have gone in to possess it , then they would not , but repined and rebelled because of the talness and strength of the enemy , and of their cities : and when they were forbid to go , then they would go and fight with them . what should i mention the time of the judges and of the kings , how often the lord made them smart by their enemies in their own land , how often he gave them up to captivity out of their land , even till at length that great captivity of babylon befel them , and since that a greater captivity and desolation than that of babylon ? consid. iii. whether god , having tryed this people even to the utmost , by that covenant which he made with them by moses in mount sinai , may ever please to try them so any more : or if there yet remain any mercy or love from god towards them , whether it is not to be expected another way , and upon another account ? this is very necessary and profitatble for them to consider , that they may not be looking that way for mercy and favour from god , in which it is never to come , and so have their eyes and hearts diverted from that way according to which it is to come : for this must needs put them back exceedingly , if their eyes be looking out one way , and the love of god hath chosen another channel to run towards them in . this may make them refuse the very mercy , love and redemption when it comes , suspecting it not to be it , because it comes not in the way and after the manner that they look for it . now god hath expresly said , that when he shall be pacified towards them ▪ and shall look again upon them with an eye of favour to do them good , it shall not be by their covenant ( which could never last , but was still broken on their parts ) but by his own everlasting covenant , which he would establish to them , ezek. 16.60 . &c , it would therefore diligently be enquired by them , what covenant it is which is called their covenant , vers. 61. and what covenant it is which is called gods covenant , vers. 62. that they may withdraw their eyes and hopes from the one , from whence their redemption , recovery and mercy cannot come , towards the other from whence it is to come ? to which query , for their sakes , it is in my heart to return this answer . answ. their covenant is that which they entred into with god , the covenant that their hearts chose to unite with god by : and that was to this effect , that if god would shew them his will , they would obey it . go thou near ( said they to moses ) and hear all that the lord our god shall say , and speak thou unto us all that the lord our god shall speak unto thee , and we will hear it and do it , deut. 5.27 . thus they thought , but the lord knew otherwise , for o saith the lord that there were such an heart in them , &c. vers. 29. and moses knew otherwise , he knew that they would corrupt themselves , and that evil would befal them in the latter dayes , deut. 31.29 . but gods covenant was the free covenant he made with abraham , isaac and jacob , the covenant of his grace , the covenant of his free love , whereby he was able to reach them in egypt , upon the cry of the seed in them ( in the midst of their idolatries , and to bring them out and do them good notwithstanding their stubbornness and stiff-neckedness ) even before the other covenant was made . this covenant of love was gods covenant . this is the covenant god remembred to them in the days of their youth , while they were young and tender , and not yet grown up to be a people under the other covenant : and this is the covenant which lasts for ever , which is not founded upon their obedience , but on god's free love to them for his own name sake , and for their fathers sake with whom he freely made it . quest . what doth this covenant contain ? answ. putting his fear in the heart , writing his laws in the mind , pouring of pure clear water upon them to wash away the pollutions of their inward parts , circumcising the filth of the heart , healing the backsliding nature by creating of a right spirit within , and keeping of the created spirit right by the presence of that spirit which created it : see jer. 31.31 , 32. ezek. 36.25 , &c. hosea 14.4 . this is god's covenant , this is the new covenant , which is to be made with the house of israel and judah when god redeems them : and they can never be redeemed but by this covenant , but are to remain desolate , until the spirit be poured out from on high upon them , isai. 32.15 . until their hearts be circumcised to love the lord their god , untill his fear be placed there , and they thereby caused to walk in his ways . as therefore they receive the spirit , are brought into the fear , have the law written in their minds and become subject thereto , so will they tast of this covenant , be brought into redemption by it , and become a glory inwardly , and outwardly also upon the earth . quest . what is the way for them to have the fear of god put in their hearts , to have their hearts circumcised , to receive the spirit and his laws into their minds , and so to come into this covenant ? answ. there is no other way but that to which moses himself directed them , after god had made the other covenant with them , and tryed them long by it , together with many temptations , signs and wonders both before and after it ; and seeing by all these they had not had an heart to perceive , nor eyes to see , nor ears to hear , moses at length directs them to another covenant , the word whereof would give them eyes to see , and ears to hear , and an heart to understand . which covenant was a covenant besides the former , deut. 29.1 . and was indeed the covenant concerning life or death eternal , chap. 30.15 . ( the other being but a covenant of their outward state , made with them after their coming out of aegypt , upon their deliverance there from , and according to their choise to become a people to god according to it . ) this word , moses tells them , was near them ( nearer then that which was spoken by god on the mount , and afterwards written in tables of stone . ) the voyce of this word and the commandment thereof was nearer , that they need not seek anywhere abroad for it , but only listen at home to hear its speech , obey it in the faith , and live for ever , deut. 30.11 , &c. this is the way for them and all men to come into this covenant , and there is no other ; there is a light shining in the darkness of mans heart , which springs up in him , and casts forth it's rayes to discover and draw him out of the darkness : now as this light is felt , loved , understood in spirit , hearkned and cleaved to in the pure faith , which it begets ; that which cleaves to it , is drawn out of the darkness by it , into the covenant of the pure eternal light , where god is , and whither all they are translated , who are drawn to him in and by this covenant , as they are kept , preserved , and continue in the faith , love and obedience of it . now i would yet put these few things more to them . first , whether that people of the jews , as they stood related to god in that covenant ( given by moses at mount horeb ) with the covenant it self and all things appertaining thereto , were not a shadow of some inward and spiritual thing afterwards to appear and be made manifest in its season . whether they themselves were not a shadow of a more inward and spiritual people , to be gathered to god by the inward and spiritual covenant ; and whether their outward covenant was not a shadow or visible representation of that covenant , and the laws of it a shadow or representation of the inward laws ▪ which were to be written in the hearts of that spiritual people ? was not their tabernacle , or temple , a shadow of the true tabernacle or temple , seeing god dwelleth not in temples made with hands , but in a poor , humble , contrite spirit , and in the heart that trembles at his word , isai. 57.15 . and chap. 66.1 , 2. so was not their circumcision a shadow of the circumcision which is to pass upon the hearts of god's chosen ? were not their sacrifices types or representations of the sacrifices of praise and of a broken heart ? psal. 51.17 . and psal. 50.14 . was not their canaan , or holy-land , a type of the true holy spiritual rest which the faith gives entrance into ? their city jerusalem a tipe of the jehovah-shammah ? their priests and levites tipes of the spiritual priesthood , which was to offer the pure offering and spiritual sacrifices among the gentiles ? malac. 1.11 . mark that place , if it did not plainly foretel the casting off of the jews , with the rejecting of their offerings , priests and levites , and god's raising up a seed among the gentiles , where he would have a more acceptable people and worship , even a pure spiritual people , and a pure spiritual offering . secondly , if they were types , representations , or shadows of somwhat spiritual to come , then were they not to give place to that which is spiritual when it came , and so to be swallowed up in it ? is not the spiritual glory , the glory ? the inward jew , the jew indeed ? the circumcision of the heart , the choice circumcision ? the offering up of praise and of a broken heart , the acceptable sacrifice ? the land of life and righteousness , the true land of rest to the living by faith ? is not the spiritual city , house , or temple which god builds , the ierusalem or temple of the new covenant ? is not this the choice house to god ? and is not this spiritual glory to be expected in the days of the messiah , and all the tipes and shadows of moses , which pointed at him , to end in him , when once he comes to set up his true , inward , invisible , substantial glory among his inward and spiritual people ? when the day of messiah dawns , shall not moses his shadows fly away ? o that your eyes were opened to behold the inward glory of life , the good things of the new covenant , the great treasure and riches which are revealed and possessed in the spirit ; by the spirits that are redeemed unto god , that ye might partake thereof ; and then your eye would not be so much on that which is outward , which if ye had even to the utmost of your desires , are not comparable to the inward . lastly , search the prophets , see if the messiah is not first to come in a despiseable way , as a man of sorrows , isai. 53.2 , 3. whose visage in that appearance was to be more marred then any mans , isai. 52.14 . and consider whether he was not to be cut off , though not for himself , dan. 9.26 . and then to sit at the right hand of god , until his enemies be made his footstool ; psa. 110.1 . before he come in that glory wherein ye expect him . so that if he be not thus come already , then that coming of his is yet to be expected , and his hands and feet are yet to be pierced by you , and then afterwards ye may look upon him whom you have pierced , zach. 12.10 . and all the families of israel mourn bitterly apart for it , ver. 12. when moses gave the law , the vail was over his face : your fathers were not able to bear the light wherein the law was given , nor the light wherein the prophecies of the prophets were given , and so they still erred from the law , were offended at the prophets while they were alive , & mis-understood their words after their death . now do not ye search into moses and the prophets , in the same spirit of error as your fathers did , being shut out from the light of them , even as they were ? if it be thus , if the vail be over your hearts , if ye be ignorant of the true light ▪ of the true eternal power wherein the scriptures were given forth , ye must needs mis-understand them mis-understand moses , mis-understand the prophets , mis-understand the things spoken concerning the messiah , & so not be able to see unto the end of those things ministred by moses , & of that ministration which was to pass away , nor into the beginning of the ministration of the messiah , which was to succeed it . o turn within to the word nigh in the heart , that the true jew may be begotten and formed in you , and his light may arise and overspread you , that in that light ye may see the light of moses , and the light of the prophets , and not gather false meanings from their words , but understand them a right in the same holy spirit , and injoy the blessedness they spake of and directed to , which lyes in the inward raising up of an inward seed , and not in an outward conformity of the outward man , while the heart and mind remains unchanged and unrenewed , which can never be made new by any ministry of the letter without the spirit , but alone by the ministry of the spirit , whether with or without the letter , as he pleaseth . j. p. the end . the first sermon, preached to the honourable house of commons now assembled in parliament at their publique fast. novemb. 17. 1640. / by cornelius burges doctor of divinitie. published by order of that house. burges, cornelius, 1589?-1665. this text is an enriched version of the tcp digital transcription a77856 of text r19018 in the english short title catalog (thomason e204_8). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 178 kb of xml-encoded text transcribed from 45 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a77856 wing b5671 thomason e204_8 estc r19018 99860541 99860541 112663 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a77856) transcribed from: (early english books online ; image set 112663) images scanned from microfilm: (thomason tracts ; 36:e204[8]) the first sermon, preached to the honourable house of commons now assembled in parliament at their publique fast. novemb. 17. 1640. / by cornelius burges doctor of divinitie. published by order of that house. burges, cornelius, 1589?-1665. marshall, stephen, 1594?-1655. [8], 80 p. printed by i.l. for philemon stephens and christopher meredith, at the signe of the golden lion in pauls church-yard, london : 1641. the epistle dedicatory signed: cornelius burges. stephen marshall. p. 80 is in at least 3 settings: 1). without colophon and errata on p. 80; 2). with errata on p. 80; 3). with colophon and errata on p. 80. cf. jeffs. english revolution, v.1, p.3. variant: lacking comma after "sermon" on title page. thomason copy imperfect: significant show-through. reproduction of the original in the british library. eng bible. -o.t. -jeremiah l, 5 -sermons -early works to 1800. covenant theology -sermons -early works to 1800. fast-day sermons -17th century. sermons, english -17th century. a77856 r19018 (thomason e204_8). civilwar no the first sermon,: preached to the honourable house of commons now assembled in parliament at their publique fast. novemb. 17. 1640. / by c burges, cornelius 1641 32504 183 105 0 0 0 0 89 d the rate of 89 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2007-09 john latta sampled and proofread 2007-09 john latta text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the first sermon , preached to the honovrable hovse of commons now assembled in parliament at their publique fast . novemb. 17. 1640. by cornelius burges doctor of divinitie . published by order of that house . london , printed by i. l. for philemon stephens and christopher meredith , at the signe of the golden lion in pauls church-yard . 1641. to the honovrable hovse of commons now assembled in parliament . when first it pleased you to require our service in preaching at your late publike fast , we resolved to close our eyes against all clouds of discouragement arising from our owne unworthinesse and insufficiency , and to set our selves wholly to seek what the lord would command us to deliver in his name , at such a time , to such an honourable and awfull assembly , with a totall deniall of our selves . and albeit we should have beene glad to have beene spared this exposing of our selves to the publike view ; yet , you appointing other wise , we hold it equall that the joynt entreaty of the representative body of the whole communalty of the kingdome should be regarded , and have chosen rather that others should censure us of weakenesse , than you should charge us with disobedience : your request being no lesse than a command ; and your acceptance sufficient to give value to things of themselves both meane and worthlesse . wherefore , according to our duty , so willingly as the consciousnesse of our slender performances would permit , we obey your order , and doe now , although somewhat late , humbly offer these two plaine sermons ( for , who expects other in a fast ? ) at the footstoole of your tribunall , as a lasting monument of our gratitude for your encouraging approbation of , and solemne thankes for our weake endeavours in the preaching of them . if in some places we have taken that just liberty which all others have done before us , we trust it shall not be imputed ; so long as in the most materiall passages we have kept to the very words which at first wee used , so farre as was necessary ; and have not wittingly swerved an haires bredth from the sense and substance in the residue . wee have indeed pared off some repetitions , which in speaking had their use , the more to inculcate , and the better to set on the matter , but would not have been so gratefull in writing , because readers account every thing too long that hath any thing too much . we have likewise contracted some expressions , which in discourses of so much length , could hardly be so concise as wee desired , memory being not alwayes at hand to give birth to every conception of our minds in such formes as wee intended . and some few things we have added , where straites of time , or defect of memory made some balkes in the first delivery . what ever our performances be , we humbly leave them in your hands , and under your honourable protection , which we are bold to expect , because they are by your owne act drawne from us , and that in a time so queasie and distempered as can hardly beare that food , or physik which is needfull for it . seldome doth a wise reproofe , a necessary exhortation , or wholsome doctrine meet with an obedient eare . the god of heaven steere all your weighty consultations by his own counsell , to his owne glory ; cover you still under his own wing , and make you the most accomplisht , best united , & most successefull & glorious house of commons that ever sate in that high court ; but chiefly in the effectuall endeavouring of a further sanction of , and stronger guard about our true palladium , the true religion , already established among us ; in the perfecting of the reformation of it ; in the erecting , maintaining , protecting , and incouraging of anable , godly , faithfull , zealous , profitable , preaching ministery , in every parish church and chappell throughout england and wales ; and in the interceding to the kings sacred majesty for the setting up of a faithfull , iudicious , and zealous magistracy , where yet the same is wanting , to bee ever at hand to back such a ministery : without either of which , not only the power of godlinesse will soone degenerate into formality , and zeale into lukewarmenesse ; but , popery , arminianisme , socinianisme , prophanenesse , apostacy , and atheisme it selfe will more and more croud in upon us , and prevaile against us , doe you all you can by all other meanes . and now , commending you to god and to the word of his grace , which is able to build you up further , and to give you an inheritance among all them which bee sanctified ; and these our labours to his further blessing , whereby all may speedily be brought under the line of his covenant , which is our safety ; that hee may continue with us , which is our glory ; and wee with him , which is our happinesse : we rest , yours , most devoted to the service of your faith in all dutie , cornelius burges . stephen marshall . the preface used in preaching , before the text was read . that great apostle saint paul , when he had to doe with wise men , held it a point of wisdome to passe by some things which he would not have wayved among meaner capacities . his practise shall be now my president . this honourable assembly having designed me to beare so great a share in this weightie worke , i hold it my dutie to consider , that , how weake and unworthy so ever i my selfe be , yet i am now to speake to wise men , who need not so much to be catechised touching the nature , as to be incited and quickned to the principall use of a religious fast , which consisteth not solely in such drawing neere to god by extraordinary prayer and humiliation as may produce a totall divorce from our deerest lusts , but also ( and that more principally ) in a particular , formall , solemne , entire engaging and binding of our selves , by an indissoluble covenant , to that god whose face and favour we seeke , and implore . and this i apprehend to be a subject more necessary , by how much this dutie appeares to be lesse heeded and regarded by the greater number of the choycest christians . for , as it too often falls out , even among the best , in participating that sacred and dreadfull ordinance of the lords supper , ( whereof also we are shortly to communicate ) that moe labour more to discerne , and feed upon his blessed body and bloud , spiritually by faith , to make christ their owne , ( which must be done too ) than actually , totally , and absolutely ( then ) to devote , resigne , and yeeld up themselves unto him , in the act of receiving , to be his servants : so it doth not seldome happen in the exercise of holy fasting , that not a few of that small handfull which desire to approach the presence of god in trueth , are more conversant in searching , confessing , bewailing of sinne , and in craving of mercy , ( all of which are necessary duties ) than in working up their hearts to that indispensable pitch of heavenly resolution , sincerely to strike through a religious and inviolable covenant with their god . whereas , without this , all their labour will be utterly lost , their expectations frustrate , they take the glorious name of god in vaine , provoke the eyes of his glory more against them , causing him infinitely to loath and abominate both their persons , and service ; nor shall they ever , by all their crying , and sighing , no not by whole rivers of teares , be able to draw down an arme of mercy from heaven to come and save them . the more effectually therefore to provoke both my selfe and you at this time , to the due performance of this most neglected ( but most necessary ) dutie , i have thought fit , in a very plaine and familiar way sutable to the nature of this exercise ( which ought to be as serious , as solemne ) to worke and chafe into all our hearts the strength and spirit of that good word of god , which you shall finde written for our instruction in jer. 50. 5. they shall aske the way to zion with their faces thitherward , saying , come , and let us joyne our selves unto the lord in an everlasting covenant that shall not be forgotten . which words are part of a prophecie ( terrible to babylon , but comfortable to the church ) uttered , and penned by the prophet ieremy , about the fourth yeere both of the babylonish captivitie , and of the tributary reigne of zedekiah . the occasion , this . the prophet having laboured about thirtie yeers , to humble judah by continually ringing in her eares the dolefull tydings of a sore captivitie approaching , could not be beleeved . but , when once the quick and sad sense of their bondage under the chaldean yoke had forced from them an acknowledgement of the truth of his prophecies , he found it as hard a taske to worke their hearts to any hope of deliverance . for , as it is a worke even insuperable , to possesse a people ripe for destruction , that any evill is neere them , till the wrath of god breake in upon them and overwhelme them ; so is it a businesse of little lesse difficultie to hold up the spirits even of gods owne people , once cast under any great extreamitie , with any hope of rescue . this was iudah's case . before the babylonian had laid this yoke on their necks , god had plainly revealed , and often inculcated that it should lye upon them just 70. yeeres and no longer , after which they should have libertie of returne to their owne land againe . howbeit , the weight of their misery , the absence of god , ( who had cast them out of his sight ) together with the insolence and crueltie of their proud oppressors , had throwne them downe so low in a disconsolate condition , that nothing which god could either now say or doe , was sufficient to raise up their hearts to any assurance of returne . the same strength which lust hath to draw men from obedience , it will surely have afterwards to drive men from beleeving , in their greatest necessities of living by faith . the maine beame which stucke in their eyes to hinder ther sight of deliverance promised , was , the greatnesse and invincible potency of the chaldean monarchy ( then in her pride ) and more especially the strength of babylon the queene and mistresse of that puissant empire . how could they hope to be delivered , when she that commanded the world detained them ? shall the prey be taken from the mightie , or the lawfull captive delivered ? to cure them therefore of this desperate desponsion of minde , the lord stirred up this prophet to foretell the totall and finall subversion and ruine of babylon and of that whole monarchy ; and further , to declare from god that the desolation thereof , should be the dissolution of the captivitie of iudah in it . the better to assure them of all this , ieremiah wrote the whole prophecy against babylon ( contained in this chapter and the next following ) in a book by it self , which he sent to babylon by the hand of scraiah ( lord chamberlaine to zedekiah , and now going in an embassie from his master to great nebuchadnezzar ) with command from the prophet that , after the reading thereof to the captives , he should binde a stone unto it , and cast it into the midst of euphrates , with this saying pronounced over it , thus shall babylon sinke , and shall not rise , &c. but , to hasten to my text , in the five first verses of this chapter , the prophet summarily compriseth the substance of his whole prophecy against babylon , declaring , 1. her destruction , 2. the meanes , 3. the consequent thereof to the people of god . and first , he makes proclamation , and an olyes ! as it were , to all the world , to come and behold the great worke he was to doe against babylon the chiefe citie of the empire , against bell the chiefe idol of that citie , and against merodach the glory both of that citie and empire ; yea , though the king then reigning when god meant to destroy it , should prove as potent as that great king , the first of that name , who for restoring the declining empire to her ancient splendor , and for translating the imperiall seat from nineve to babylon , was by posteritie worshipped as a god , and transferred his name to all his successors , as the name of pharaoh to the egyptian kings , of benhadad to the syrian monarchs , and of augustus to the romane emperours . although all these should be joyned together to withstand the downfall of that monarchy , yet desolation should be brought over them all , they should all be confounded and removed for ever , vers . 1 , 2. and all to make way for the deliverance of the church . but what should be the meanes of such an unexpected destruction ? this was to be done by an army from the north , that is , by the medes and persians , both of which , but more especially the medes , were situated towards the north from babylon , and therefore ominous . that these were the men , appeares more fully by their description in the residue of this , and of the 51. chapter . this northern army should be the confusion of babylon , the confusion of babylon should prove the restoring of the church ( vers. 3. ) and the restoring of the church should produce a covenant with god . for , behold , the issue and consequent of the ruine of babylon was , the return of the captive jews , from thence to jerusalem , and a renewing covenant with him that had shewed such mercy on them , vers. 4 , 5. for , in those dayes , and in that time , saith the lord , the children of israel shall come , they and the children of iudah together , going and weeping , they shall goe and seek the lord their god . they shall aske the way to zion with their faces thitherward , saying , come and let us joyne our selves to the lord in an everlasting covenant that shall not be forgotten . this began to be fulfilled at the end of 70. yeeres determined , when the empire was first over-run and subdued by cyrus the persian . for he made proclamation of libertie to returne , in the first yeere of his reigne . and when they returned , this was their deportment ; they went weeping ; and , to seeke the lord their god . they goe , not so much to repossesse their ancient patrimony and inheritance , and to grow rich in the world , as to seeke and finde the lord their god , and that with a resolution to enter into covenant with him , and such a covenant as should never be forgotten , but daily remembred and carefully performed . you now see the context . should i now divide the text , i might shew you here first , an act , expressed by their industry , in setting upon a long and tedious journey to zion . they shall aske the way to zion . secondly , the manner how they manage this journey , it is 1. with all intention of spirit , they aske the way to zion , with their faces thitherward . 2. with fervent charitie towards , and mutuall zeale for each other , to quicken and inflame one another to the same work , saying , come . thirdly , the end of their journey which , ( with so much intention of spirit and inflamed charitie , calling and crying to one another in such a manner , ) they set upon ; all was for this : let us joyne our selves to the lord in an everlasting covenant that shall not be forgotten . i might easily also cast out these generals of the text into many lesser branches : but it is not now a time to trifle , or to play with a text . yea , i shall not distinctly prosecute all the parts already laid out , but ( as the dutie of this day requireth ) insist rather upon that which is the maine , and bring in the other as subordinate thereunto , by occasion afterwards , in explication of the principall point . for we see troopes in the text bound for zion ; and , so hasty thitherward , that they salute not any man by the way , nor so much as looke aside any way : they goe with their faces thitherward : all the stay they make , is but to call others along with them , and amongst these , us , saying , come . and , what is the businesse ; the end of all this hast ? nothing but this , let us joyne our selves unto the lord in an everlasting covenant , &c. this , however it were last in execution , yet was it first in their intention , in the undertaking of this journey , and therefore now must be principally insisted upon . you see here a people loosed from the babylonish captivitie , and returning to zion : and , in their returne to have this in their hearts , in their mouthes , and in their endeavours , namely , upon the receipt of this mercy , to make speed to their god , to enter into a new contract and solemne covenant with him . so that now the chiefe , and only point of instruction which i shall recommend to , and presse upon you , and mine own heart with you , is plainly this , that when god vouchsafes any deliverance to his church , especially from babylon , then is it most seasonable and most necessary to close with god by a more solemne , strict , and invi●lable covenant to be his , and only his for ever . in prosecuting this point ( wherein i resolve to be plaine , and in earnest ) i shall first shew you the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of it , that it is so . next , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , if you will , how and in what manner this must be done . thirdly , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the grounds and reasons of it : and so proceed to the application . for the first , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that it is so , this will appeare , 1. more generally , upon receipt of any deliverance . 2. more specially , upon any deliverance from babylon above all other . 1. in generall , that this use must be made of any deliverance , appeares both by precept , and example in holy scripture . we shall carry them along together . in deut. 29. you shall finde moses requiring the people to enter into a speciall covenant with god , beside the solemne covenant which he made with them ( and they with him ) in h●reb . to induce them thereunto , moses tefresheth their memory with the repetition or representation of the many deliverances god had given unto them , out of egypt , and in the wildernesse by the space of fortie yeeres , together with the wonders and miracles which he daily wrought for them . and in the seventh ver. he tels them , that when ye came into this place ( that is , into the land of moab ) sihon the king of heshbon , and og the king of bashan , came out against us unto battell , and we smote them , &c. what then ? here is deliverance upon deliverance , and the inference is , keep therefore the words of this covenant , and d●e them , vers. 9. but , that is the covenant on gods part , you will say ? true , but that is not all . he therefore presseth them to an actuall personall covenant on their parts , and that upon consideration of so many deliverances . this was his maine businesse with them at the lords own command . therefore in vers . 10. he thus be speaks them , ye stand this day all of you before the lord your god , your captaines of your tribes , your elders , and your officers , with all the men of israel , your little ones , your wives , and thy stranger that is in thy campe , from the hewer of thy wood to the drawer of thy water , that thou shouldst enter into covenant with the lord thy god , and into his oath which the lord thy god maketh with thee this day . and in vers. 14. he addeth , neither with you only doe i make this covenant , and this oath , but with him that standeth here with ●● this day before the lord our god , and also with him that is not here with us this day . thus you see a covenant required , strick●n , and ratified by solemne oath of god and his people mutually to one another : they binde themselves by solemne oath to him , as he by oath had bound himselfe to them . thus then it was in the time of moses , no eminent deliverance went before , but a solemne covenant followed after * . and , to sweare a covenant , is no new device , no humane invention , nor arbitrary action . i will give you but one instance more ( among many ) of this kinde , and it is that of asa , that good and religious king of iudah . when zerah the ethiopian infested his kingdome with an huge army , even 1000000 , and 300 chariots , a chron. 14. asa falls to praying , god heard him ; they joyned battell , asa obtained the victory , and carryed away very much sp●●le . what was the issue ? another covenant . for , in chap. 15. you shall finde that , presently upon this , god addresseth a prophet to asa , ( azariab the sonne of oded ) to tell him and the people , the lord is with you while ye be with him , and , to encourage them to close with god , he addes , in vers. 7. be ye strong therefore , and let not your hands be weake : for your worke shall be rewarded . they must not only worke for god , but be strong to his worke , and that they might be so , there was no way like to that of entring into a covenant with him . for , so asa understood it , as appeares by the next words , where it is said , asa , when he heard these words , tooke courage ; and , although he had before done much in purging the cities of judah of idolatry , and idols , of high places , images , and groves , yet now he goes on to a more thorough reformation , and put away the remainder of abominable idols ●ut of all the land of iudah and b●●jamin and out of the cities which he had taken from 〈◊〉 ephraim , and ren●wed the altar of the lord ; for ever where idols goe up , gods altars goe downe , therefore he pulleth downe the one , and setteth up the other . and not this alone , but he offered ●nto the lords great sacrifes , and both himselfe and his people 〈◊〉 into a covenant to seeke the lord god of their fathers , with all their heart , and with all their soule , that whosoever would not seeke the lord god of israel , should be put to death , whether small or great , whether man or woman ; and they firme unto the lord with a loud voyce , and with shouting , and with trumpets , and with corn●ts . and all this , immediately upon the deliverance and victory which he had obtained : for , in vers. 11. it is said expressely , that they offered unto the lord , the same time ( or , in that very day ) of the spoil● which they had brought , 700. oxan , and 1000. sh●●p● , meaning of those ▪ which they had carryed away from the ethiopians that came out to battaile against them . so that now you see another solemne 〈◊〉 entred into , not by asa alone , but by all the people of god , ●● covenant solemnized in publique by sacrifi●● , by o●th and under the highest penaltie of death it selfe to all that should not observe it . in pursuit of which covenant , see what he presently did . he spared not his owne mother that regarded it not . for , when he perceived that , notwithstanding thi● covenant , the queene his mother , 〈◊〉 , would needs retaine her puppet gods still , and ( amongst the rest ) one abominable idol , in a grove , so obscone as it is not fit to be named ▪ ( 〈◊〉 a obse●●●th that it was pri●p●● , and conjectureth thenc● , that sh● was not only a grosse idolatrosse but an abominable stump●● ▪ b for , ordinarily ▪ idolatry and adultery , spirituall and bodily fornication goe together c ) it is said , that ●● removed her from being 〈◊〉 , because she had made ●● idol 〈◊〉 grove , and asa cut down her idol , and stamp● i● , and 〈◊〉 is at the brooke 〈◊〉 , vers. 16. which pass●g● i●●● prest with an emphasis , i● 1 king. 15. 11. als● 〈◊〉 his mother , eve● her , ●● removed from being 〈◊〉 . although a queene , although a mother * , yet ever her he deposed from her dignitie . this he did , and this he must doe , not only by reason of that voluntary covenant into which he had entred , but by vertue of the speciall command of god himselfe , in what ever relation she had stood unto him . yea , in deut. 13. 6. the law was more strict , for though she had been neerer than a mother , even the wife of his b●some , yet if she were an idolater , and should entise him secretly , saying , let us goe and serve other gods , she must have been put to death , and his own hand must have been first upon her , vers. 9. you now see the point proved in the generall , that thus it is with gods people ; upon any notable deliverance * , they enter anew into solemne and strict covenant with god . 2. but more especially ought this to be the care of the church , when god gives her deliverance out of babylon , out of that servitude and bondage which of all other was most heavy , and lay longest on her . see this in some instances , both on gods part ayming at this in giving deliverance , and on his peoples part performing this after deliverance from babylon . on gods part , first . this was foreshewed under the similitude of the basket of good figs , jer. 24. 5. there it is said by the lord , the god of israel , like these good figs , so will i acknowledge them that are carryed away captive of iudah , whom i have sent out of this place into the land of the chaldeans for their good : for i will set mine eyes upon them for good , and i will bring them againe to this land , &c. and , in the seventh verse it followeth , i will give them an heart to know me that i am the lord , and i will be their god : for they shall returne unto me with their whole heart . he will give them an heart to know him , to returne , and become his people , which cannot be without a covenant . againe that this is that which gods heart is exceedingly set upon , and full of , namely , that he never meant to bring his people backe from babylon , but upon this very condition ( albeit it was a great while ere it was done , and therefore they thrived accordingly , as we shall shew anon ) will yet further appeare by many other passages of the prophecy of ieremy , to passe by sundry other prophecies uttered by isaiah , micah , and others . in ier. 30. 18. we shall finde a prophecy , that this should be done , ( and i shall shew , by and by , that it was afterwards performed ) behold , saith the lord , i will bring againe the captivitie of iacobs tents , and have mercy on his dwelling places , &c. and , in vers . 21. i will cause him to draw neere , and he shall approach unto me ; and then , as one assured of it , and admiring at it , he presently adds ; for who is this that engaged his heart to approach unto me , saith the lord ? that is , both governour and people , all of them should binde and engage themselves , ( not their outward man alone , but even their very heart and soule also ) by solemne covenant to be the lords . that this was the meaning , is cleare by the next verse . ye shall be my people , and i will be your god . for it was such an engaging of their hearts , a● that out should say , i am the lords ; and another shall call himselfe by the name of iacob : and another shall subscribe with his hand unto the lord , and sirname himselfe by the name of israel , isa. 44. 5. so againe , in ier. 31. the lord having first promised to bring back the captivitie , he subjoynes ; behold , the dayes come , saith the lord , that i will make a new covenant with the house of israel , and with the house of iudah : nor according to the covenant which i made with their fathers , in the day that i tooke him out of the land of egypt , which my covenant they brake , although i was an husband unto them , saith the lord . but this shall be the covenant that i will make with the house of israel ; after those dayes , faith the lord , i will put my law in their inw●rd parts , and write it in their hearts , and will be their god , and they shall be my people . here is a covenant , god begins the 〈◊〉 , but his people follow . they imbrace the covenant , and joyne themselves by mutuall covenant to him . he puts his law into their hearts , for this very purpose . once more , in ier. ●2 . ●7 , there is a promise that god would gather his people out of all countries whither ther he had e●st them in his wrath , and that he would bring them back to their own place , and ca●se them to dwell safely . he presently addes this as the product of that mercy ; they shall be my people , and i will be their god , and i will give them one heart , and one ●ay that they may feare me for ever , &c. i will make an everlasting covenant with them , that i will not turne away from them to doth 〈◊〉 good , but i will put my feare in their heart ▪ that they shall no● depart from me ▪ which words go no lesse than a solemn covenant mutually made and strucken betweene god and his people . thus then you see , many plaine and pregnant places of scripture shew , that the maine thing god on his part aymed at , and expected from his people in delivering them from babylon , was , the firme and solemne tying and engaging of themselves by a formall and effectuall covenant to him , and the remembring and keeping of it better than formerly they had done . but , secondly , all these were but prophecies shewing what god foreshewed should be . will you therefore see the thing acted , and all these promises fulfilled ? true it is indeed that the people did not on their parts performe this , they entred not into such a solemne covenant , so soone as deliverance was by cyrus proclaimed ; and they sped accordingly . 〈◊〉 went indeed before , in the first yeere of cyrus , and laid the foundation of the lords house : but we read of no covenant then made . therefore , the work was stayed , and the building not finished in an 100 yeeres after , say the b●st chronologers . then comes ezra , and makes some reformation of manners ; and not only so , but some covenant he and the people entred into , ezra 10. but that was but in a particular case ( and it would be thought a strange one , to this age especially , should it now ●e pressed , ) these were many that had trespassed against their god by taking strange wives of the people of the land ( that worshipped not the same god . ) such therefore , as now were duely touched with the sense of this sinne , desire ezra that a solemne covenant might now be made with god , to put away all such wives , and such as were b●rne of them , vers . 3. now , in the fifth verse , we shall finde this executed . for , ezra arose , and made the chiefe priests , the levites , and all israel to sw●ar● that they should do according to this word , and they sware . this was somewhat , but not enough : a partiall covenant , and such as came short of that intended in my text . you shall see it more throughly performed afterwards , in nohemiah● time . for , after ezra , cam●nohemiah , and he makes a more thorough reformation ; not of men● manners only , but even of religion also . he set up the ordinances of god in their put it is , and tooke ca●● in particular for the preaching of the word . after all this , he and all the people 〈…〉 a solemne covenant , and that at the time of a publique fast ? and this brings it home to the businesse we are now about . for , as they entred into covenant upon receipt of such a deliverance , so they did it at the time of a solemne fast . this will appeare throughout the whole ninth chapter of nehemiah , where it is first said , that the children of israel were assembled with fasting , and with sack-cloath , and with earth upon them : they separated themselves from strangers , they stood and confessed their sinnes , and the iniquities of their fathers . they justified god in all his proceedings against them , and in all the evils he had brought upon them . they acknowledged that neither they , their princes , people , or fathers had kept the law ; they had not served god in that kingdome he had bestowed upon them . behold , say they , vers. 36. we are servants this day , and for the land that thou gavest unto our fathers , to eate the fruit thereof , and the good thereof , behold we are servants in it , and it yeeldeth much encrease unto the kings whom thou best set over us , because of our sinnes : also they have dominion over our bodies , and over our cattell at their pleasure , and we are in great distresse . and because of all this , we make a sure covenant , in the last verse ) and write it , and our princes , levites , and priests seale unto it . now here is the full accomplishment of that you have in my text . what in the text is set down by way of prophecy , you here see acted in the history . in nehemiahs time , they come home unto it . and if you look into the tenth chapter , you shall see who sealed this covenant : first , the princes , the officers , the magiftrates of the kingdome , the parliament men , if you will so call them , and then the rest of the people . and what is the substance of their covenant ? they entred into a curse , and into an oath , to walke in gods law , which was given by moses the servant of god , and to observe and do all the commandements of the lord their god , and his iudgements , and statutes , vers. 29. here then is their covenant : you see also with what solemnitie it was made and ratified ; by subscribing of hands , and setting to of their seales , by an oath , and by a curse ; binding themselves by all the most solemne and strongest bonds that possibly they could ; and all this in publique , and at a publique fast . so that now the point is cleare , that it is so , and that the practise of gods people hath ever been , upon any great deliverance , especially from babylon , to enter into solemne covenant with the lord . come we to the second branch propounded , which is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , shewing , in what manner this covenant must be made , and how men are to joyne themselves to the lord in this action . this i shall demonstrate out of the bowels of the text it self : for therein may you see somewhat required , 1. by way of disposition or preparation to it . 2. in respect of the substance of it . 3. in regard of the properties belonging to it . these being opened , i shall give you a full view of this text , and performe my promise before made unto you . the first thing to be unfolded is , the disposition or preparation to the covenant ; and this appeares in two things , 1. in seeking seriously the face of god , they shall aske the way to zion . 2. in the manner of their addresse unto him , with their faces thitherward , saying , come . 1. the first thing requisite to dispose , qualifie , and prepare men to strike a covenant with god , is a serious and humble seeking of the face of god . they shall aske the way to zion . and there first a word of the place toward which they were bound ; secondly , of their contending and repaire to it , under that expression of asking the way thither . the place , was zion , where first ( though it be but a criticisme , it is yet not unnecessary to be taken notice of , because the word is often pronounced , and written amisse , which may cause ambiguity touching the place ) you must put a difference between sihon or sion , and zion : ( for these were two different places , and are written in the originall with two different letters , the former with ש the other with צ ) you must not here understand this , of the former , namely , of mount sihon , which is all one with hermon , situate in the utmost confines of israel north-east-ward , neere unto jordan , ( deut. 4. 48. ) but conceive it to be meant of 〈◊〉 or zion in hierusalem , which was once the strong hold of the jebusites , and held out longer unsubdued than any peece belonging to that people . for , when israel under the conduct of ioshua had conquered iebus , after called hierusalem , yet could they not winne zion in it . zion was a strong castle or fort , erected upon a rocky mount , toward the south-west part of the citie , over-looking all the rest ; and that the jebusites , having aboundantly fortified and victualled it , still held , all the dayes of ioshua , and long after , albeit the israelites possessed the rest of the citie , iosh. 15. 63. but afterwards when david came against it , even that strong hold ( which the jebusites thought to be so invincible , that , in scorne of him and his siege , they set up only a few blind & lame people on the walles to defend it ) he conquered and called it the citie of david , because after he had wonne it , himself dwelt in it , 2 sam. 5. 7. this , for the topography . then , you must know further , that , by zion is sometimes meant the whole city of hierusalem , by a syn●chdoche ; sometimes it was taken for the place of gods worship in the holy city , or rather with reference to his worship and presence there : for that city being the capitall city of the kingdome , where thrones were set for iudgement , was also the speciall place which god chose to place his name in : there , were the altars placed for gods worship , and thither the tribes went up to worship , because there god pleased to manifest his more speciall presence , and to command the blessing for evermore . thither therefore these returning captives repaired ; even unto zion , the watch towre , as st hierome interprets it , whence god inspeciall manner watched over his people for good : there they seek his face , and enquire of him , before they presume to enter covenant with him . now , their addresse to this place , is set forth in this text , by asking the way to zion . the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} * though it sometimes import the demanding of a thing which is a point of justice or equity to give , ( as gen. 34. 14. ) yet is it usually applyed to note the seeking of some thing by humble prayers and intreaties : so as it is not seldome put for prayer it selfe , 2 chro : 20. 4. and , sometimes for an earnest & humble enquiry after some thing we know not , ( num : 27● 21. deut : 13. 14. ) that we may be directed aright , and pursue the direction with effect : so here , they aske the way to zion , and that of god , not onely to seek of him a right way for them by fasting and prayer , ezra 8. 21. but , as resolving that somewhat should be done , that they would walke in it , and appeare before god in zion : for , so much is intended here as is expressed more fully elsewhere , viz. in isay 2. verse 2 , 3. mic. 4. 1 , 2. where they not onely call on each other to undertake , but they also performe the journey , going up to the mountaine of the lord . so the prophet zachary , the inhabitants of one city shall goe to another , saying , let us goe speedily to pray before the lord , and to seeke the lord of hosts , i will goe also : yea , many people and strange nations shall come to seeke the lord of hosts in hierusalem , and to pray before the lord . zach. 8. 21. 22. and how goe they ? not sleightly , carelessely , proudly , but in all humility , yea ( as in the verse before my text ) even with weeping , they shall seeke the lord their god with deepe humiliation and godly sorrow for all those sinnes whereby they had formerly broken his covenant , and for which he had entred upon the forfeiture , and laid those heavy afflictions upon their loines . going , and weeping , they shall goe to seeke their god in zion . the very same thing was foretold before ( to shew the necessity of the duty ) touching israel . ier. 31. 9. they shall come with weeping , and with suplications will i lead them . so then , this is the first thing in this worke to dispose and prepare men for the covenant ; namely , to aske the way to zion , by a serious , humble , affectionate inquiring and seeking after god in his ordinances , even with many prayers and teares , that he would be pleased to accept them . secondly , the manner of their addresse is as necessary as the former . it is not every manner that will serve the turne . it must be done with all intention of spirit in regard of themselves , and with fervent charity towards others . for , they must aske the way to zion with their faces thitherward , saying come . their intention and fervency of spirit wherewith they set upon this worke , is set forth under that hebraisme of asking the way to zion with their faces thitherward . this phrase is usually an expression of the greatest intention , fervency , and contention of mind that can be , in the pursuit of any businesse on foote , or of any way wherein a man is going . such a phrase you have in luke 9. 51. where it is said of christ , that he stedfastly set his face to go● to hierusalem , or , as if he would goe to hierusalem : for which cause the samaritanes would not receive him , ver. 53. that is , they would not entertayne him with any respect , because , that stedfast setting of his face towards hierusalem * manifested , by his very countenance and aspect , that , where ever his body was , his heart was at hierusalem ( which the samaritanes could not brooke ) and that nothing in the world could take him off from that journey , or , so farre prevaile with him , as to make him linger , or loyter upon the way ; no entreaties , feare , shame , nor any thing could stay him , but , obstinataet imperterritamente locum petiit , as it is exprest by bede . he was no way afraid , or ashamed to be seene and knowne whither he was bound , and what he was going about . when therefore it is here said , they shall aske the way to zion with their faces thitherward , the thing meant thereby , is , that they shall set upon this work with their whole heart , with their whole man , without any feare , or being ashamed , or unwilling to owne the businesse : but , they shall doe it thoroughly and affectionately without wavering , lingring , halting : they shall doe it boldly , presently , openly , indefatigably and continually . in a word , whatsoever can be sayd , or thought upon , to set forth the utmost intention of a mans spirit in any worke that his heart is most set upon , and that he would lay out his life and all he hath upon , for the accomplishment of it ; that was the resolution , & care of these people , & must be ours : this is to aske the way to zion with our faces thitherward . and without this , no entring into covenant with god . this is , for substance no other ( though otherwise expressed ) than that of the people in asa his time , when they sware the covenant before mentioned , 2 chron. 15. where it is said , they did it with all their heart , and with all their soule , and exprest it by the loudnesse of their voyces , and with shoutings , &c : rejoycing at the oath , because they had sworne with all their hearts , and sought him with their whole desire , vers. 15. men that will stand disputing , consulting with flesh and bloud , and casting about how the entring into such a covenant may consist with their profits , honours , lusts , designes , relations , &c. are no fit covenanters for god . his people shall be willing , psal. 110. 3. their heart , minde , spirit , body , countenance , all , shall professe , and proclaime this to the whole world , that they are for god , for a covenant , for putting themselves into the strongest bonds that can possibly be thought on to bind them hand and foot , soule and body to the lord for ever . 2. nor is this all . for , the men in my text , content not themselves to be thus earnestly addicted to the worke in their own particulars ; but , ( as one stick kindles another ) they desire to kindle the same flame of affection in others also , and mutually to blow up the coales in one another , saying , come . this notes the fervency of their charitie towards others also . for , 't is not here brought in as a formalitie , or complement , but as the evidence of a strong desire to draw as many others as they can to the same journey , and ( if it be possible ) to keep the same pace with them , as being most unwilling to leave any behind them . this indeed is true love , unfained charitie , to draw all we can along with us unto god . true converts , when once they returne themselves , they cause others t●●eturns also . and this was often prophecyed as a thing which should certainly be : witnesse all those places in isay 2. mic. 4. and zach. 8. before quoted . so then all these things are requisite , and previous to the act of covenanting with god . there must be a seeking to god with true humiliation , a seeking of him with all intention of spirit , and with all manifestations of a resolution not to be terrified from , daunted at , or ashamed of the worke : yea , with fervent charitie to draw others into the same covenant also . thus much for the disposition previous to the covenant . 2. the next thing considerable in the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is , the substance of the covenant it self . let us joyne our selves to the lord , in a covenant . two things here must be opened ; the matter , and the forme of this solemne action . 1. the matter of this act is set forth under this expression , let us joyne our selves to the lord . the original word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) is very emphatical ; so as that word , being explained , will sufficiently set out before you the nature of the covenant here intended . some translators render it , let us glue our selves unto the lord ; which imports a conjunction so neere , as nothing can come between , and so firme , as nothing can dissolve . but more particularly , the verb here used is in scripture applyed to a double sense , or to denote two things : both of which being set together , will fully discover what it is to be joyned to the lord in covenant . first , it signifyeth the binding of a mans self to the usurer , of whom he hath borrowed money , to pay backe both principall and interest . so it is used in nehem. 5. 4. where the people complaine , we have borrowed money , for the kings tribute , and that upon our lands and vineyards . that is , they had engaged both lands and vineyards for securitie of the money borrowed , that the usurer should enter upon all , in case they failed of payment at the day . so that , as men , to make sure , will have a statute staple , or recognisance in the nature of a statute staple , acknowledged , whereby a mans person , goods , lands , and all , are bound for the securitie of the creditor , that he shall have both principall and interest at the day agreed upon ( and here that of solomon proves too true , the borrower is servant to the lender : for , he hath nothing left to his own dispose ; if he would sell any land , settle any joyncture , there is a statute upon it , he can dispose of nothing till that be taken off ; ) so it is in the case of any man joyning himself to the lord by covenant , he must even bind himself to god as firmely , as fully , as the poore borrower , who for his necessitie takes up money , binds himself to the usurer . if godlend him any mercy , any blessing , he binds himself to restore not only the principall ( the blessing it self ) when god shall call for it ; but even the interest too ; i meane , all possible homage , service , and honour which becomes those who have received so great a benefit . this is more than implyed in that parable of our saviour touching the talents dispensed , matth. 25. 27. for even to him who had received but one talent , was it said , thou oughtest to have put my money to the exchangers , that at my coming i might have received mine own with usury . god will have his returne , some interest , for every mercy ; and expects a statute staple , that is , a covenant , for his better securitie . god will have him bound , soul , body , estate , life and all ; so as all he is , and hath , shall be forfeited , if he do not keep touch , and make payment according to agreement and covenant made between them . this is the first use of the word , nilvn . secondly , there is yet more in it . for , though it be true that the obligation of a borrower to the usurer be as strong as bonds and statutes can make it ; yet , there is not such an entire , neere , firme , and lasting tye of the borrower to the lender , nor such a thorough interest in the whole estate of the usurer , as there is of him that is in covenant with god . the usurer , though he bind the poor borrower fast to him , yet he keeps him at distance , not giving him interest in , or use of any other part of his estate , but only of the summe borrowed . but now this joyning of our selves to the lord , is such , as is made by marriage ; and gives interest in all that the lord is , and hath , and admits us to the participation of all the most intimate , neerest , choysest expressions of the deerest love of god , which is or can be found between the husband and the wife , who are joyned together by the bond of marriage , and made one flesh . so the word is used , gen. 29. 34 where leah , being delivered of her third sonne , levi , thus saith to the women about her , now this time will my husband be joyned * unto me , because i have born him three sonnes . that is , now shall my husband be more arctly united to me in all love , and in all demonstrations of it , and that in the most free , full , and intimate way of expression that possibly can passe between those who are coupled together in so neere a relation . so then , lay both these together , and you have a cleare view of this joyning of our selves to the lord by covenant . he that enters into covenant with god , doth not only bind himself , as the needy borrower to the covetous vsurer , for a time ; but , as the wife to the husband , to be wholly his for ever , without any reservation , limitation , or termination , till death dissolve the bond . as the wife hath interest in the goods , estate , and person of the husband ; and all that he hath is hers : so by this joyning of our selves to the lord , he becomes ours , as well as we become his , and both are mutually conjoyned to each other by an indissoluble bond for ever . all the power , wisdome , goodnesse , mercy , grace , glory , that the great god hath to communicate to the creature , is now assured and made over to every soule that thus engageth himself unto him . and on the other side , all the wit , strength , industry , wealth , honour , friends , life , and all that this man hath , he makes over , and resignes up actually , totally , absolutely , and for ever unto the lord , to serve and honour him withall ; and that with all his heart , and with his whole desire ; to have nothing , to do nothing , to be nothing but for the lord , though all the world be against him for it . this i take to be the full latitude of the covenant , for the matter of it . 2. touching the forme of this act of joyning our selves to the lord , it is expressed in the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the covenant . a covenant is nothing else but an agreement or bargaine between two or moe persons , and ratified ( ordinarily ) by some externall solemnitie , or rites that may testifie and declare the agreement , and ratifie it , whereby it becomes unalterable . therefore it is , that among the varietie of ratifications of covenants mentioned in scripture , still there is somewhat of outward solemnitie reported to have been used at the making of them , to strike the bargaine thorough . sometimes they were made by sacrifice , psal. 50. 5. sometimes by oath , deut. 29. sometimes by an oath , and a curse , neh. 10. 29. sometimes by subscription of their hands , sometimes by sealing it with their seales also : sometimes by all these , and by what ever else might most firmely & inviolable knit men unto god . and as it was then , so must it be still . to strike a covenant , is not , in a private or publique prayer only , to goe to god and say , lord i will be thine , i here enter into a covenant with thee , be thou a witnesse of it , &c. but it is , to stand and make it publiquely before the lord , by some speciall solemnitie that may witnesse it to all the world , as iosiah * , asa , and all the godly ever did ; ( even as in ●n entring into bonds , or as in solemnizing of matrimony , men use to doe ) whether by the sacrament of the lords supper , by fasting , or by ought else , whereby they may become so firmely and arctly joyned to the lord , that they may not only be no longer sui jurls , to depart away from the living god ; but , not so much as to sit loose from god , or to stand in any terme● of indifferency , which might leave them at libertie to serve , or not to serve god in any dutie , how difficult , or dangerous soever . and thus have you the substance of the covenant opened . 3. take we now a short view of the properties of this covenant , and they are two ; perpetuitie and heedfulnesse . 1. it must be an everlasting covenant , in regard of continuance . in the originall it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a covenant of ages . and the 72 interpreters render it to the same purpose , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , such a covenant as no time shall terminate , till they who make it cease to be . some understand this of engaging themselves to stick close to him in the due celebration of his legal worship , so long as he should continue it in his church , ( which was till , shiloh came ) without those mixtures , wherein formerly they had been too bold , and for which god had spewed them out of his church , and hurled them as farre as babylon . others conceive it to be meant of the covenant of grace that god had sealed to them in the bloud of his sonne . but , neither of these are ful . for , it is clearly meant of an act of theirs towards god , whereby they bind themselves to him , and that not for a definite time only , but for ever . it is such a binding , as that of the borrower to the usurer , whom nothing can satisfie but full payment . or rather , such a closing with god , as is that of the wife to the husband , called , in particular reference to the nuptiall knot , the covenant of her god , prov. 2. 17. she must be his for ever ; that is , so long as she liveth , rom. 7. so that , for men to bind themselves by an everlasting covenant to the lord , is to bind themselves never to step out from him to idols , to their base lusts , to any creature , in any strait , upon any occasion , or tentation whatsoever ; nor , with the dog , to returne any more to their vomit of any kind . they are in covenant as the wife to the husband ; for they are marryed unto the lord for ever , hos. 2. 2. it must be heeded and minded ; else , it will be to small purpose to be so lasting . it must be a covenant that shall not be forgotten . a covenant , quod non tradetur oblivioni ; as tremelius well : that is , that shall not be cast behind their backs . it is but a plaine mockery for men so to enter covenant with god , as young gallants enter into bonds to the usurer , never thinking more of them , till the day of payment be past , and the sergeant ready to attach them . vnto the wicked saith god , what hast thou to do to take my covenant into thy mouth , seeing thou castest my words behind thee ? psal. 50. only they rightly performe this dutie , who so joyne themselves to the lord , as to remember , and minde the obligation they have sealed . as a poore man that meanes honestly , if he be necessitated to take up money upon his bond , he can hardly eate , walke , sleep , do any thing , be in any company , but that still his minde runs upon the obligation and day of payment : he complaines he is in debt , he hath given bond for so much money , and all his care is how to pay his debts , or to get longer time ; so it is with a godly man that hath entred covenant with the lord , he hath sealed a bond , and he knows it must be satisfied , or it will be put in suit . therefore he beares it in minde , he is alwayes casting about how he may performe , and keep touch with god . i will never forget thy precepts , saith david , i have inclined mine heart to performe thy statutes alwayes , even unto the end , psal. 119. 112. this is one expression . againe , it is a covenant to be remembred , as that of the wife , whereby she stands bound to her husband : she must ever remember it . it is the note of an harlot to forget the covenant of her god . the chaste wife will so remember the marriage bond , that if she be solicited to unfaithfulnesse , to uncleannesse , &c. she ever hath this in her thoughts , that she hath given her self wholly away to an husband , and is bound to keep her only unto him during life ; & this makes her to be even an impregnable wall against all assaults that might otherwise draw her to folly . so must it be in the case in hand : the covenant must still be in the heart , and in the memory . in every action of a mans life , in every passage and turning of his estate and condition , in every designe or engagement , this must not be forgotten ; viz. i have entred into covenant with god , as a wife with her husband ; will that i am now doing , or going about , stand with my covenant ? is this to performe covenant with god ? &c. if he be solicited to uncleannesse , to fraud , oppression , any evill whatsoever , this still runs in his minde , there is a covenant between me and the lord , i am bound from such courses by the strongest bonds ; how then can i commit this great wickednesse , and sinne against god ? what was it for which iudah , and israel became captives , , but the breach of the covenant ? they kept not the covenant of god , saith the psalmist . and , how so ? because they did not remember it . as they soone forgot his workes , so it was not long ere they forgot god their saviour himselfe too ; and then no marvaile , if , at the next bo●t , they forgot his covenant also , psal. 106. he then , that would not breake covenant , must not forget it ; but mind , and performe it . otherwise , it is like vowing unto god , and not paying , which is worse than not to vow at all . thus have i dispatcht the second generall , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and shewed you how and in what manner this covenant must be striken : first , in regard of the disposition and preparation of the soule unto it , it must be with serious seeking the face of god & humbling the soule before hand ; it must be with all intention & earnestnes , with fervent love and charity to draw others the same way . next , in regard of the covenant it self , it must be an act & firm joyning and binding our selves the lord , as of the borrower to the lender ; of the wife to the husband ; and that by some solemne act , which may testifie it to all the world , and be a witnesse against us , if we keep it not . and all this , thirdly for properties , must be of everlasting continuance , and had in continuall remembrance , so as it may be continually performed of all that make it . 3. i proceed to the third and last branch , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the grounds and reasons why , upon receit of any deliverance , but more especially from babylon , people should enter into such a covenant with god . and these respect deliverances either in generall , or from babylon in speciall . 1. the reasons why this must be done , upon any deliverance in generall , are these . 1. because god , at no time so much as when he bestowes upon his people some notable deliverance , gives such cleere hints and demonstrations of his willingnesse to strike an everlasting covenant with them . no sooner had the lord delivered israel out of egypt , but within 3. moneths after , he commanded moses to tell the people from him ; ye have seene what i did unto the egyptians , and how i bare you on eagles wings , and brought you out unto my selfe . now therefore if ye will obey my voyce and keep my covenant , then yee shall be a peculiar treasure unto me above all people . exod. 19. 1. and verse 4 , 5. god himselfe , you see , was now earnest for a covenant . it is the nature of god , where he bestowes one benefit , to adde moe , and still to rise in his blessings . where he once opens his hand to take a people into his protection , he opens his heart to take them into his bosome . where he puts forth his power to rescue a people , he puts out his heart to make them his owne , if then they have eyes to discerne the opportunity . see this most excellently demonstrated ier. 32. from ver. 37. to the 42. his gathering them from their captivity , first warmes , then melts , and after inflames his heart towards them , making it even then to glow as it were upon them , & to become restlesse till he have bestowed himselfe wholly on them by solemne covenant to be their god for ever . now then , shall god , at such a time , be so willing and desirous to enter covenant with men , and shall they think it too much for them to be in covenant with him ? shall he be fast bound to them , and they left free to sit loose from him ? indeed , this is that which our corrupt nature would willingly have : people would faine be their owne men ; which yet in truth , is , to be the greatest slaves . necessary therefore it is for men , upon receit of any deliverance , to renew covenant with god who is pleased to honour them so farre , as to be in covenant with them . for , these two are relatives , and ever goe together , i will be their god , and they shall be my people . god is not the god of any people but of his owne covenant-servants . the rest , he stiles , lo-ammi . hos. 1. 9. for yee are not my people , saith he , and i will not be your god . they will not enter into covenant with me , and i will make no covenant with them . that is the first reason . 2. as god is pleased to enter into covenant with his people , so is he first in the covenant . god requires no man to bind himself by covenant to him , till the lord first strike a covenant with his soule . as we love him , because he loved us first ; so we enter into covenant with him , because he first entreth into covenant with us . i will be their god , he is first bound , and seales first ; and then , and not till then , it followes ; they shall be my people . this is the constant tenor of the covenant . and shall he begin , and we think much to follow ? can there be a marriage consummated where onely the man is first married to the woman , and the woman will not after , for her part , be married to the man ? now , god no way so much declares his willingnesse to be in covenant , and to be first in it , as by deliverances ( as we shall see more in the next reason : ) great reason therefore , men should then second him by mutuall stipulation . it is an hard case , when men will not follow , where god leades . 3. in deliverances god more especially manifesteth his fidelity in keeping covenant with his people , even when they have broken covenant with him , and forfeited all into his hands . when god delivers a people out of any straite , doth not that usually suppose some folly of theirs going before , & provoking him to cast them into that affliction ; whence , upon their cry , he is pleased to deliver them ? and when they have so farre and so long broken the lawes , and contemned the counsel of the most high , and dealt unfaithfully in his covenant , as that he hath bin even compelled to throw them into darknesse and the shadow of death : yet if then , upon their humiliation , he be pleased to deliver them out of all their distresses ; this is to give them fresh experience of his infinite love in keeping covenant and mercy with them , that kept no covenant with him . this is called a remembring of his covenant with his people , after that their uncircumcised hearts be humbled , and that they accept of the punishment of their iniquity , when god should have cast them out of their land , among their enemies , as afterward he did . so that , in a deliverance , that which is most predominant in god , and should be most sweet and pretious to his people and most eyed by them , is his fidelity , mercy , and unchangeable love in bringing out that covenant he once made with them , and spreading it before himselfe , and making of it good , even when they could not exspect it , nor durst to plead it . hence that passionate speech of god to rebellious ephraim . is ephraim my deare sonne ? is he a pleasant child ? as if he should have said , surely he cannot conclude so ; yet , my love , by vertue of the ancient covenant betwen us , makes me still so to account him : witnesse that which followes ; for since i spake against him , ( that is , as resolving to cast him off for ever ) i remember him still , ( i remember i am in covenant with him , ) therefore my bowels are troubled for him , i wil surely have mercy upon him , saith the lord . thus , deliverance is a thread drawne out of the bowells of his covenant . great reason therefore that , in this case , his people should think of renewing their league and covenant with the lord on their parts , when they have so shamefully broken it , and yet he goes on in so much mercy to manifest his fidelity in remembring and keeping the couenant on his part , by giving them deliverance . againe , fourthly and lastly , all our hopes of a full deliverance , of complete happinesse , will be delayed , if not frustrate ; and , the next deliverance will stick in the birth , and want strength to bring forth , if we come not up to a covenant for deliverances already received . if god have delivered us once , he will do it no more : or , if he do somewhat , to hold us up by the chin that we sink not , yet will he hold us down from the throne , that we reigne not , till we come up actually and fully in this point of covenanting with him . it is only to those that take hold of his covenant , that he gives an everlasting name which shalt not be cut off , isay 56. 4 , 5. he that hath obtained most and greatest deliverances , will , ere long , stand in need of more . now , one thing is necessary to draw down more , and to moue god to command ( further ) deliverances for iacob ; yea , to powre out his whole bosome into the laps of his people , and to crowne all deliverances and blessings receiued , with this assurance , that he that hath delivered , will yet again deliver ; and that is to enter into a solemn● covenant with the lord , upon consideration of what he hath done already , how ever he should please to deale with us for the future , or for removing any present pressures that lye upon us . although god begin to deliver , yet he will never perfect the deliverance , till this be done . the people which returned from babylon , found god to keep touch with them , to a day . so soone as the 70. yeeres determined , their captivitie was dissolved , and somewhat was done , the foundation of the lords house was laid , but the building went slowly up , the reformation of church and state went heavily on ; and , they were never in a thriving condition , till nehemiah , by the good hand of god , lighted upon this course . some fasts they had kept before , yea very many ; but they never thrived , till he added to their publique and solemne fasting , the fastening of them to god by a solem●● covenant . then , the worke of reformation , and establishment , went on merrily , then they prospered . thus farre the reasons concluding for a covenant , upon receit of deliverances in generall . 2. the reasons inducing us thereunto , upon deliverance from babylon in particular , are these . 1. because babylon ( after once the church was put under her power ) had alwayes been the most insolent , heavy , bitter , bloudy enemy that ever the church f●lt . the violence of babylon was unsupportable , her insolency intolerable , her bloud-thirstinesse insatiable . hence the church is bold to challenge all the world to match her misery under the yoke of babylon ; behold , and see , if there be any sorrow like ●nto my sorrow , wherewith the lord hath afflicted me , ( that is , by the heavy hand of babylon ) in the day of his fi●rce wrath , lam. 1. ●● . this was sosore , that it hath been by some fathers , and others , conceived to be the fullest and most lively typicall expression of that matchlesse agony and extremitie which our lord himselfe ( hanging upon the crosse ) sustained , when he bare all our sinnes , and the wrath of god due to us for them , so farre as to make a full satisfaction to the justice of his father , in behalfe of all his people . and , as it was with old babylon , so it is , and ever will be with the new , ( i meane , mysticall babylon ) to the end of the world ; might she so long continue . even she also delights in no other drink but the bloud of the saints , as you shall finde in rev. 17. 5. where the very name written upon her forehead sufficiently sets out her nature : mystery , babylon the great , the mother of harl●ts and abominations of the earth . and , what of her ? i saw , saith saint iohn , the woman drunken with the bloud of the saints , and with the bloud of the martyrs of iesus : and when i saw her , i wondred with great admiration , vers. 6. and well he might . a woman , and drunk ! and , if drunk , would no liquor suffice , but bloud ▪ no bloud , but that of saints and martyrs ! she is never in her element , but when she is swimming in bloud . so insatiable is she , that like the horse-leeches daughter , she never saith , it is enough . therefore , when god gives any deliverance from thence , there is more than ordinary cause to close with the lord , in a more solemne and extraordinary manner , giving him the praise and glory of so great a mercy . but then more especially , when god works out the full deliverance of his church , by the totall , and finall ruine of babylon . oh then , then is the time when all the people in heaven must sing hallelujah ; ascribing , salvation , and honour , and power unto the lord our god , revel. 19. 1. and againe , hallelujah , vers. 3. as if they could never sufficiently expresse themselves to god for such a deliverance , such a mercy , such a vengeance . 2. againe . when god delivereth from babylon , there is more than ordinary cause of entring into solemne covenant with him , because the very subjecting of the godly under that iron yoke , argues more than ordinary breach of covenant with the lord in time past , which stirred him up to deale so sharply with them as to put them under the power of babylon . the provocation was exceeding great , too much to be endured even by infinite patience it selfe : else , the people of god had never been cast into such a furnace . it was for such a fault as dissolved the very marriage knot between god and his people : it was for going a whoring from him . for this it was , that god first put away israel , giving her a bill of divorce , ier. 3. 8. and for this it was , that he afterwards cast iudah also out of his sight , 2 king. 17. 19 , 20. and as it was in former times , so in later ages of the world . what was the reason that so many millions of soules have been exposed to the butchery of antichrist in mysticall babylon , and to be so hood-winckt and blinded by strong delusions , as to beleeve nothing but lyes ; even that great , great soul-killing lye , that they might be damned ? saint paul tells us , it was this ; they received not the love of the trueth that they might be saved , but had pleasure in unrighteousnesse , 2 thess. 2. what unrighteousnesse ? is it meant of every unrighteousnesse ( that is in the nature of it damnable ) which is to be found in the world ? surely no : but ( signanter ) of that unrighteousnesse whereby men turned the truth of god into a lye , rom. 1. that is , by corrupting the true worship of the true god , and afterwards falling off to down-right idolatry , even within the pales of the church it self . most of you are well seene in the history of the church , and can soone point with your finger to the times wherein babylon began to besiege hierusalem , and antichrist began to pull of his vizzard , in the churches of christ : even then , when pictures and images began first to be set up in churches , for remembrance ; then , for ornament ; then , for instruction too ; and at last , for adoration and worship . then , god suffered her to be over-run , and over-spred by babylon , as by an hideous opacum or thick darknesse , and to be exposed and prostituted to all manner of whoredomes and filthinesse : so as the slavery of the jewish church in old babylon , was scarce a flea-biting , in comparison of the miseries of the church christian under the new , which makes havock and merchandise not of the bodies only , but even of the soules of men , revel. 18. 13. now then , when god pleaseth to deliver a people from such bondage , and to awaken them effectually to look up , and to reflect even with astomishment upon those great and gastly sins of theirs , which had cut asunder the cords of the covenant between god and their soules , and provoked god to subject them to so much bondage ; and , that they must either renew covenant , or be obnoxious to more wrath , and be laid open to more and greater temptations and sins ; this cannot but exceedingly work upon their souls , causing their hearts to melt , and their very bowels to yearne after the lord , to enter into a new , an everlasting covenant that shall never be forgotten . this is that which god by his servant ezekiel , spake touching the deportment of the remnant of israel , which should escape the sword among the nations and countries whither they had been carryed captives , ezek. 6. 9. they should , upon such a deliverance , remember god , not only with griefe , but resolution also to joyne themselves to him more firmely in a perpetuall covenant . for , of them , he saith there ; they that escape of you shall remember me among the nations , because i am broken with their whorish heart which hath departed from me , and with their eyes which goe a whoring after their idols , and they shall loth themselves for the evils which they have committed in all their abominations . and of the same people he saith , afterwards , * that , upon their returne home , they shall take away all the detestable things , and all the abominations thereof from thence . and i will give them one heart , and put a new spirit within them , i will take away the stony heart out of their flesh , and give them an heart of flesh , that they they may walke in my statutes , and keep mine ordinances , and doe them : and they shall be my people , and i will be their god . so that here is a full covenant striken , and that upon this ground : viz. the consideration of those great sinnes they formerly committed , whereby they had broken their first covenant and departed from their god . so farre the reasons , and grounds of the point ; i shall now as breifly as i can , endeavour to bring home , and set on all by some application , which i shall reduce to 3. heads , namely to matter of reproofe , information and exhortation . for , if , when god vouchsafeth any deliverance to his people , especially from babylon , it be most seasonable and necessary to close with him , by a more solemne , firme , and inviolable covenant , to be onely his forever : then , 1. how may this reprove , and condemne of great ingratitude and folly , many sorts of men among us , that are farre from making any such use of the deliverances which god hath wrought for them . o beloved ! should i but give yóu a catalogue of the many , great , stupendious , and even miraculous deliverances which god hath given us ; the personall deliverances he hath often given to each of us apart ; the publique , eminent , glorious deliverances he hath given to us together with the whole state ; that , in 88. and that of 1605. i meane from the horrid hellish gun-powder-treason ; but especially , and above all the rest , our happy deliverance out of babylon by the blessed reformation of religion begun amongst us , some good number of yeeres by past ; the time would faile me . but alas ! what use have we made of them ? hath this use ever been so much as thought of by us ? nay verily . for , 1. some thinke it bootlesse , thus to close in with god , after an evill is over . when gods hand is heavy upon them , sense of smart compels them to thinke it then a fit season to do somewhat , to confesse their sins ; to humble themselves , and to seek god . in their affliction they will seek me early , saith the lord . but so soone as he takes his hand off from them , they cast all care away , as if now ( according to that homely proverb ) the devill were dead , and no further use of any feare , or diligence were to be once thought upon , till ( with pharaoh ) they come under a worse plague than before ; and , as if god had delivered them to no other end , but to live as they list , to cast more dung into his face , and to dishonour and provoke him yet more than ever before . i appeale to the consciences of many who heare me this day , and i require them from the lord , to witnesse truly , whether it be not even thus with them . if the plague knock at their doore , if death get in at the window , and begin to shake them by the hand ; there is then some apprehension of wrath and judgement ; some humbling , some hankering after god . then , oh what would not these men do , what would not they promise , on condition to be delivered from their present anguish , and feares ! but once deliver them , and god shall heare no more of them , till they be in the same , or worse case again . they turne covenanters ? nay , leave that to the puritans . for their parts , they think more of a covenant with death and hell : for , god is not in all their thoughts . had there been , upon the discovery of the powder-treason , ( which this honourable assembly hath cause above all others to preserve eternally in fresh remembrance , and to think more seriously what god looks for at all your hands upon such a deliverance ) h●d there been , i say , no possibilitie of escaping that blow , what would not men have then done ! oh what prayers , what fasting , what humiliation should we have seene ▪ but , when the snare was once broken , what followed ? a covenant with god ? nothing lesse ; for , so soone as ever the danger , the feare , the amazement at such an hellish project , and the neere approach to the execution of it , was a little over ; the traitors themselves fell not deeper into the pit of destruction which themselves had digged , than generally all sorts of men did into the gulfe of their old sins , as if they owed more to hell , than to heaven , for so great a deliverance . and , is it better now ? where is the covenant ( such a covenant ) with god , that so wonderfull a deliverance deserveth , and requireth ? these men may please themselves , and feed sweetly upon a vain dreame , that there is no harme in all this ; but the apostle brings them in a sad reckoning , after a sharp chiding for it , rom. 2. 4 , 5. what ? saith he ; despisest thou the riches of his goodnesse and forbearance , and long suffering , not knowing that the goodnesse of god leadeth thee to repentance ? the end of all gods goodnesse in forbearing , advancing , and giving thee prosperitie ; and of his long suffering , in sparing thee when thou hast abused prosperitie ; and of all his mercy , in delivering thee out of adversitie ; is , to lead thee to repentance , to draw thee neerer to himself , even in an everlasting covenant . and if it have not this effect on thee , the apostle hath said it , and the god of heaven will make it good , that thou despisest the riches of his goodnesse , &c. thou tramplest all mercies under thine impure feet , when they do not raise and scrue thee up so neere to thy god , as to enter a solemne covenant with them . and , what then ? thou wilt not stay there , but fall into more sinne , and under greater judgement ; and , after thy hardnesse and impenitent heart , treasurest up unto thy selfe wrath ( that is , more and more wrath ) against the day of wrath and revelation of the righteous judgement of god . this is the end of all who make not the goodnesse of god , a prevailing motive thus to joyne themselves to the lord ; they fall into moe , and greater sinnes , and abominations ; and so adde daily to that great heape , and to those sea 's of divine wrath that hang over their heads , to overwhelme and confound them for ever . 2. others , if , after some time of lying under the weight of many pressures of the church and state , they arrive at some hopes and opportunities of easing themselves of those burdens , and of freeing the land of the great instruments of all their evils ; they conceit strongly , that , if this be done , all is done . if but some of the nimrods who have invaded their laws , and liberties , be pulled down , ( which is an act of justice ) how do the m●ny ( who do nothing towards any reformation of themselves ) rejoyce , and promise to themselves great matters ! now ( think they ) there will be an end of all our miseries , and we shall see golden dayes ; iudgement shall run down like waters , and righteousnesse like a mightie streame . oh brethren ! deceive not your selves . if this be all you look at ; if , upon opening this doore of hope , this be all you ayme at , to make use of the time to secure your selves against oppressors , and never thinke of closing with god ; or , but thinke of it ; you may perhaps go● farre in pursuit of your owne designes , in providing against the evils you sigh under ; and , this parliament may do great things this way : but let me tell you from god , that this will never do the deed , till the covenant we have been all this while speaking of , be resolved on , and solemnly entred into by all those that expect any blessing from that high assembly . nor this , nor all the parliaments in the world shall ever be able to make in happy in such a degree at least as we expect , till the lord hath even glewed , and marryed us all unto himself by mutuall covenant . it is not only the making of good lawes to remove our present griovances ; no , nor the cutting down of all the evil instruments in our state or church at one blow , that can secure us against the like ; yea , worse evils for the future ; but rather , as one wave follows another , so one mischiefe will still tread on the heeles of another , and greater plagues will ever crowd in after the former , till we close with god by such a solemne covenant . the people of palestine , or philistia , made themselves marvellous merry , when any of the governours or kings of israel , or iudah ( such as sampson , david , vzziah , &c. ) that had sorely yoked and hampered them , were removed by death , and others come in the roome that could do but little against them . when such an one as ahaz who never wonne battaile of them , but still went by the worse , swayed the scepter ; oh how joyfull were the philistines ! but make what a damp god cast in among them in the midst of all their mirth ; rejoyce not thou whole palestina , because the rod of him that smote thee is broken ; ( that vzziah , and other potent and successefull kings are taken away , and weake unhappy ahaz come in the roome ) for out of the serpents root shall come forth a cockatrice , and his fruit shall be a siery flying serpent . ahaz shall leave an hezekiah behind him , that shall pay all his fathers debts upon the philistines , and plague them yet more than all that went before him . and have not we seen this verified also neerer home ? have not some , in former times , been taken away , who have been great oppressors , and instruments of many sore pressures ? and , how have men rejoyced at their falls ? nor know i , why they should not , if justice in a just way have cut them off . but alas ! what good , in the issue , hath followed , or can be yet hoped for so long as men continue philistines , enemies to god & his church , anti-covenanters ( even with hell ) rather than true covenanters with god ? whether is our condition any what better now than heretofore , when those leviathans were alive , and in their height ? i appeale to your selves . and the reason of all is this , that men mistake the meanes of cure , or at least fall short of it . the cutting off of evill doers ( how necessary soever it be ) is not all , nor the maine requisite to make a people happy ; unlesse also there be a thorough joyning of themselves to god by covenant . if you therefore that be now convened in parliament , should si so long as you desire , even these 7 yeares , ( if your businesse should require it ) and think , you would make such examples of men that have violated the lawes , and invaded your liberties , and enact so many wholesome lawes to prevent the like presumptions for the future , as should put us into a new world , causing men to admire the happy state and frame of government which you would set up : yet all this would never produce the expected effect , but prove as a meer dreame of an hungry man , who in his dreame eateth aboundantly , but when he awakes , is empty ; unlesse you also , not onely resolve upon , but execute this maine duty of entring covenant with your god . againe , thirdly , others can roare like beares , and mourn sore like doves , when they find themselves disappointed of their hopes : when parliaments have been broken up in discontent , when they have looked for iudgment , and there is none , for salvation , but it hath bin farre from them : then , they have howled like dragons , not onely for afflictions , but perhaps for sinnes also , especially if deliverance upon deliverance hath been snatcht from them , even when it hath seemed so neer that they had begun to take possession of it : yet , ( silly men that they are ! ) their evills haunt them still , and prevaile more and more , after all their fastings , humblings , and strong cryes to god their redeemer . for alas ! what will all this doe without a covenant , without taking hold of god , and joyning themselves to him to be his for ever ? you may see such a state of the church as this described by isaiah : & good were it for us to take warning by it : we all doe fade as a leafe , and our iniquities like the wind have taken us away . and why all this ? the next words will tell you ; there is none that calleth upon thy name , that stirreth up himselfe to take hold of thee , say they to the lord who had hid his face from them , and consumed them for their sinnes . not that they did not at all call upon god , but , because they did not so call upon him as to stirre up themselves to take hold of him by covenant ; therefore is it accounted no better than a not calling upon him at all . thus men lose not onely their opportunities of deliverances offered , but their duties also by which they desire to further it against another time . 4. some , it may be , goe yet further . vpon the hearing of such a duty ( so much pressed and inculcated ) they begin to be a little stirred ; they are convinced that it is is indeed true , such a covenant is fit to be made : but here ( like ephraim an unwise sonne ) they stand still at the breaking forth of the children of the covenant . they faine would , but loth they be to go thorough with the bargaine . they begin to come on , and then fall back againe . they are so long a cheapning , treating , complementing , disputing how safe it may be for them , how well it may stand with their profits , projects , ends , interests , relations ; that they coole againe , & never come up to a full resolution . oh , sayes one , this is a good course , and sit to be taken : but , my engagements , callings , alliance , company , service will not consist with it . another sweares , he could find in his heart to make triall of it , but that he should be jeered , scorned , and perhaps lose his place , or hopes , for it : another , he is for it , but at present he cannot enter upon it . thus one thing or other still keepes this duty without doores , and holds most men off from the worke for ever . but beloved , take heed of this dallying . what ever you think , it is no better than a departing away from the living god , that springs from an evill heart of unbeleife ; when , being fully convinced of the weight , necessity , and commodity of the duty , you will yet , while it is called to day , adventure so farre to harden your hearts , as not to set upon the work instantly , and to go thorough with it . heb. 3. woe unto all such dodging christians ; they shall find to their cost that god will write them lo-ammi , hos. 1. 9. and pronounce of them , they are not my people , and i am not their god . if any think , what adoe is here ? what meanes this man to be so earnest ? would he have us all turne covenanters ? yes , with god . why , what if i doe not ? then never looke for good from him , how faire soever thy hopes be . no ? sayes another ; i le try that , sure . i have seene many a good day in my time , and hope to see more , though i never swallow this doctrine : therefore he resolves to goe hence , as he came hither ; as he lived yesterday , so he will to morrow , though this day he doe as his neighbours doe , keeping some order , ( much against the will of his base lusts that ring him but an harsh peale in his eare for this little abstinence ) yet tomorrow he will be for his swearing , drinking , whoring , any excesse , and riot , as much as ever ; and yet , by grace of god he hopes to prove all these words to be but wind , and to doe as well as the best of them all when he comes to die . but woe worth the day that ever such a man was born that when he heares god calling him with so much importunity to stand even this very day before the lord , to enter into covenant with the lord his god , and into his oath , shall so harden his neck , and harbour such a roote of gall and worme wood within his heart , as when he heares the words of the curse upon all those that will not enter into covenant ; or , entring into it shall not keep it , he shall blesse himselfe in his heart saying , i shall have peace , though i walke in the imagination of mine heart , and adde drunkennes to thirst : see , and tremble at what god hath resolved to doe with that man , deut. 29. 20 , 21. the lord will not spare him , but the anger of the lord , and his jealousy shall smoake against that man ; and all the curses that are written in ( gods ) booke shall ly upon him , and the lord shall blot out his name from under heaven . here is nothing but fury powred out , upon such a wretch ; not a blessing shall descend upon him , not a curse shall escape and go by him ; not onely himselfe , and posterity , but his very name ( so farre as it is an honour ) shall all be cast out of the world , as out of the midst of a sling . if he please himselfe with this , yet i shall live as long as some others ; if they have any happinesse , i resolve to share with them ; he will find that god will not leave him so , but the lord will separate him unto evill out of all the the tribes of israel , so as , though all others be safe ; yet , as a strucken deere is unhearded from all the rest , and followed by the dogs till he be pull'd downe and kill'd ; so shall it be with this man , according to all the curses of the the covenant , that are written in the booke of the law . although the whole kingdome be safe , and all others in it be in peace , yet he and his house shall perish ; the line of confusion shall be stretched out over him , hell and damnation shall be his portion , how high soever he now beares his head , and how much so ever he suffer his heart to swell against the truth , supposing all that he likes not , to be nothing but a spice of indiscretion , yea of faction , and ( it may be ) of sedition ; when yet nothing is offered , but what is ( i trust ) pregnantly proved out of holy scripture . so farre the first vse . 2. this may informe us touching the true cause ( which most neerely concernes our selves ) of the slow proceedings of reformation of things amisse among us , both in the church and common-wealth : why god hath not yet given us so full a deliverance from babylon ; why there have been so many ebbings and flowings in matters of religion , yea , more ebbings than flowings ; why generall grievances swell to such an height , and that all the opportunities of cure have vanished , so soon● as appeared : how it comes to passe that albeit god hath moved the heart of the king to call parliament after parliament , yet by and by , one spirit of division or another , sometimes from one quarter , sometimes from another , ( like the evill spirit which god sent between abimelech , and the men of shechem , to the ruine of both ) still comes between , & blasteth all our hopes , leaving us in worse case than we were in before ; & whence it is ( in regard of our selves ) that in stead of setting up the kingdome and ordinances of christ in more purity , there is such a contrary mixture , and such a corrupting of all things , in doctrine , in worship , in every thing ; arminianisme , socinianisme and popish idolatry breaking in againe over all the kingdome like a floud . what is a chiefe cause of all this ? have we not prayed ? have we not fasted ? have we not had more fasts at parliaments of late , than in many yeares before ? yea , hath not there been , generally among gods people , more frequent humiliations , more frequent seeking of god , notwithstanding the malice and rage of some men to discountenance and suppresse it , than in former times ? why then is deliverance , and reformation so slow in comming ? surely , beloved , we have all this while mistaken the maine businesse , and neglected the principall part of a religious fast . you come , fast after fast , to seek god in his house ; you forbeare your victuals , afflict your soules , endure it out a long time ; you pray , heare , confesse your sins , and freely acknowledge that all is just that god hath brought upon us , and that we suffer lesse than we deserve . all this is well . but here is the error , and the true cause of the continuance of all our evils , and of their growing greater , namely , that all this while we have never , in any fast , or at any other time , entred into such a solemne and publique covenant with god , as his people of old have often done upon like occasions and exigents . that i may yet more effectually bring home this to all our hearts , give me leave briefly to parallel the slow pace of our deliverance out of mysticall babylon with that of iudah , and some of the remna●t of israel out of old babylon , which for a long time had held them captives . and here first , be pleased to call to minde , that , as touching the captive iewes , god failed not ( on his part ) of his promise . at the end of 70 yeeres , libertie of returne from babylon to hierusalem was proclaimed , in the first yeere of cyrus the persian monarch : whereupon , many did returne , under the conduct of z●robbabel . being come home to hierusalem , we may not conceive that they were not at all touched with sense of their deliverance , or of the sinnes which had formerly provoked the lord to cast them into that great bondage out of which they were delivered . well , on they go ; first , to offer sacrifices in the right place , although the foundation of the temple of the lord was not yet laid . in the second yeere of their coming z●robbabel began to set forward the work of the house of the lord , and the foundation was laid . but the adversaries of iudah ( the great officers of the kingdome under the king of persia ) apprehending , or rather pretending , the going on of this building to be matter of prejudice and danger to that monarchy , they procure a stay of it , upon reason of state ; so as it was well nigh an hundred yeers ere they got libertie to go on again , and it was above an 100 yeeres before the temple could be finished . for , as many exact chronologers observe , the temple was not perfected in the reigne of darius hystaspis , as some have thought ; but in the sixth yeere of darius nothus , between whom and the former darius , both xerxes ( the husband of esther , and called in scripture ahashuerus ) and artaxerxes longimanus successively swayed the persian scepter . in all which time , many things were amisse ; crueltie , oppression , adultery , mixture with strange wives , and other great deformations remained . then comes ezra , after the temple was finished , and somewhat he did , to set forward the work of reformation , in the seventh yeere of artaxerxes mnemon , successor to darius nothus . and yet , there was much more to do . after him therefore , comes nehemiah , in the twentieth yeere of the same artaxerxes mnemon ; and , after all the former endeavours , he findes the church still weltring in her bloud , and even wallowing in her owne gore ; i meane , in most of her old and long continued sins ; ( although cured of idolatry ) so that still there was great corruption in doctrine , in worship , and in manners . whereupon he now resolves , and sets upon a more thorough reformation of all these ; but could never effect it , till beside the proclaiming , and holding of a publique fast , he and all the people lighted upon this course , namely , of entring into a publique and solemne covenant with the lord , subscribed , sealed , and sworne unto , as before you have heard : and so , from that time forward , the worke prospered , and the church was purged of many abominations , wherewith till that time she was defiled . behold here , quantae molis erat dilectam condere gentem , how great a work , how long a businesse to perfect a reformation even of gods deerest people . their captivitie in babylon lasted not halfe so long time , as was spent after their returne thence , ere their reformation could be brought to any to lerable perfection . and why so ? did they omit prayer , and fasting , and seeking early after god ? surely no . for , in zach. 8. 19. we read of foure severall publique fasts , ( * the fast of the fourth moneth , the fast of the fifth moneth , the fast of the seventh , and the fast of the tenth moneth ) which they held , not only by all the time of the 70 yeeres captivitie in babylon , but many yeeres after their return thence , zach. 7. 3. and vers. 5. but all this labour was in great part lost , for want of this addition to all their humiliation , and prayer ; namely , the joyning of themselves to the lord in an everlasting covenant not to be forgotten . and when god once directed nehemiah to this course , see , how all things began to thrive and come on a maine . now , not only the temple , but even the walls of hierusalem were built up , ( and that within one twelve yeeres after this covenant was smitten ) which before lay wast many scores of yeeres . let us now reflect upon our selves , and the state of religion , and progresse of reformation in our owne church , that we may make up the parallel . some beginnings of our deliverance from babylon , we received by king henry the eighth . for , he threw out the pope . his sonne king edward the sixth came after , and cast out popery , in the body and bulke of it . a great work , and a large step , for the short time of his infant reigne . and indeed , he had many excellent helps that way , ( beside the zeale of his own pious heart ) an excellent archbishop , a prudent and vigilant protector , beside others , else he could never have done so much . notwithstanding , the potency and secret under-minings of those mightie factions then prevailing , hindred the work not a little , so that it exceeded not an inlant-reformation , yea , through the immature death of that iosiah , it soone prov'd abortive . the princesse that came after , quickly turn'd the tide , before it was half high water : and she set all the gates wide open againe both for pope , and popery to re-enter with triumph , and to drink drunk of the bloud of our ancestors , till god discharged her , and released his people from her crueltie . so that when queene elizabeth ( that glorious deb●rah ) mo●uted the throne , although her heart was upright and loathed the idolatry of the former reigne , yet found she worke enough to restore any thing at all , and to make any beginnings of a reformation . she soone felt , when she would have throughly pluckt up popery both root and branch , ( superfluous ceremonies , and all remaining raggs of superstition , as well as grosse idolatry ) that she had to do with an hydra , having such a strong partie of stout popelings to grapple with at home , and such potent and dangerous abetters of them , to cope withall abroad . i need not name them . i might adde hereunto , some difficulties arising from the interests and engagements of not a few of those ( though good , and holy men ) that underwent voluntary exile in the heat of the marian persecution ; who , while they were abroad , had a large share in the troubles at franckford ; ( too eagerly , perhaps , pursuing the english formes of worship , and discipline ) and so , when upon their returne , they were advanced to places of dignitie , and government in this church , they were the more apt and forward to maintaine and hold up that cause wherein they had so farre appeared , and for which ( some of them ) with more heat than charitie had so openly declared themselves , in forreine parts . and so , what by one impediment , and what by another , we see it hath been a long time ere our reformation can be thoroughly polished and perfected as were to be wished and desired ; for there is nothing so perfect , here , but is capable of more perfection . nay , so farre are we become now from going forward with the work , notwithstanding the pietie and care of our princes since the last restitution of religion in this kingdome , that ( as it was in iosiahs time , though his own heart were for god , yet there was a pack of rotten men , both priests and people , very great pretenders to devotion , but indeed mad upon images , and idols ) we begin to fall quite back again ; and , not only to coast anew upon the brinks of babylon , from whence we were happily delivered , but even to launch ●ut into her deepest lakes of superstition and idolatr● , under pretence of some extraordinary pietie of the times , and of some good work in hand . what is the reason of all this , but that ( not so much as once ) since the first beginning of reformation of religion in this island , we never ( for ought i know ) entred into such a solemn , publique , universall covenant to be the lords , as he requireth for those beginnings already given us ; but have sate loose from god , and so have not joyned together as one man , zealously to propugne his trueth and ordinances , and to stand by him and his cause , as becomes the people of god , in all just and warrantable wayes , against all opposers and gain-sayers . so long as we please our selves in this libertie of our holding off from a covenant with god , we may feed our selves with vaine hopes of redresse of things amisse , but shall speed no better than those libertines and back-sliders in ier. 14. who lookt for great matters from god , but came short of all , and then seemed to wonder at the reason . for , thus they bespeake him , ver. 8. o the hope of israel , the saviour thereof in time of trouble , why shouldest thou be as a stranger in the land , and as a wayfaring man , that turneth aside to tarry ( onely ) for a night ▪ why shouldst thou be as a man astonied , as a mighty man that cannot save ? yet thou o lord , art in the midst of us , and we are called by thy name . see here how they are put to it . they acknowledge his power , goodnesse , presence , yet they are not saved . he seemes to be like sampson , with his locks cut off , as if he were not able to save , or would not do it : and this they wonder and stand amazed at , as a thing incredible , and impossible . but , god makes them a short and sharp answer , ( which may also serve us ) vers. 10. thus , saith the lord , have they loved to ●ander , they have not refrained their feet ; therefore the lord doth not accept them . if god be as a wayfaring man ; sometimes with a people , more often gone from them ; sometimes blessing , sometimes crossing them , and suffering them to fall under heavy pressures , and never keeps an even and setled station or course of proceeding with them , it is but that he hath learnt from themselves ( as i may so speake : ) they will be their own men ; they will not be tyed to him so strictly ; they will have some libertie for their lusts , for the world , for the devill , for any thing : and loe here is the fruit of it , god will not be bound to , nor walke with them ; he will not draw out that strength , that goodnesse , that compassion which might deliver them from the evils they howle under ; he will neither heare them , nor any body else for them ; not ieremy himself , vers. 11. not noah , daniel , and iob , ezek. 14. nothing therefore , but a more solemne and strict covenant with god , will put us into a posture and condition capable of perfect redresse of our grievances , how faire so ever either now , or hereafter , we may seeme to be for it . this is the second use . thirdly , suffer , i beseech you , a few words of exhortation . the returning iewes ( you see ) call upon all their nation to enter into covenant . give me leave then , to call upon you the representative body of this whole kingdome who stand here before the lord this day to humble your soules , and let me also prevaile with you all , to joyne your selves , even this day , to the lord in an everlasting covenant that shall not be forgotten . make this day , a day in deed , a day of covenanting with god , and god shall covenant with you , and make it the beginning of more happines than ever you yet enjoyed . beloved , mistake me not , my meaning extends not to engage you in any civill covenant and bond for defence of your municipall lawes and liberties . no doubt you will be able to find meanes enow ( by the blessing of god ) to setle those things , in a legall way ; especially if you be carefull to covenant with god ▪ much lesse is it my purpose to draw you into that late ecclesiasticall oath and covenant ( enjoyned by the late canon ) which in my apprehension is little , lesse than a combination and conspiracy against both king and state . my businesse is , meerly to perswade you into a religious covenant with god , as himselfe hath prescribed and commanded ; and , his people , in the best times of reformation ▪ have readily admitted : namely , every man to stirre up himself & to lift up his soule to take hold of god , to be glued and united to him , in all faithfulnesse , sincerity , care , and diligence , to be onely his for ever . this if we doe , we need not care much for other covenants : god will provide for that , and make a league for us even with the beasts of the field , and with the stones of the street ; he will make our exactors peace , and our officers righteousnesse ▪ violence shall no more be heard in the land , nor wasting , nor destruction within our borders ; our very walls shall be salvation , and our gates praise . he will be a god of covenants , and take care for our estates , lawes , liberties , lives , children and all that belong to us , when once this is done . therefore i beseech you , yea , i require you in the name of the god of heaven , whose you are , whom you serve , before whom you stand , and from whom you expect , salvation in the midst of the earth , as well as in heaven , that you forthwith enter into this bond . expect no assistance , no successe in any of your consultations , in any lawes that you agree upon , till you have fully brought your hearts to this point , to follow the lord fully ▪ to be no more for your selves than you would have the dearest wife of your bosome to be for any other man in the world ; but to be wholly for the lord , to imploy and improve all your wit , abilities , industry , counsells , actions , estate , honour , and lives to promote his service and honour , what ever become of your selves and yours for doing of it . say not as some jeerers ( of whom it is hard to judge whether their malice or ignorance be the greater ) doe , that there needes no more covenants than what we made in baptisme , and that all other covenants savour strongly of f●ction and the puritan leaven . for , so gods people of old made a covenant , by circumcision , and after by sacrifice , that is , in every sacrifice which they offered , they did renew their covenant begun in circumcision . neverthelesse , god thought it necessary often to call them out to strike another solemn covenant with him besides the former . you have already heard that so soone as the israelites were gone out of egypt , & entred a little way in the wildernesse , he put them upon a covenant . when he brought them neer to canaan , he required another solemne covenant of them . and when ioshuah had brought them into canaan , and divided to each of them the lot of his inheritance , he drew them into another solemne covenant . iosh. 24. so that here was covenant upon covenant , and yet can no man ( without blasphemy ) charge it with any puritan humour , faction , or any thing superfluous or uncomely for the greatest on earth to submit unto . that i may a little more enforce this duty , and quicken you to the imbracing of it , give me leave to present you with some motives further to presse you to it , and with some few directions to guide you in it . 1. for , motives . consider . 1. how many , great , admirable , and even miraculous deliverances god hath given us ; what great things he hath done for us . no nation under heaven can say more to his praise , in this kind , than we have cause to do . our great deliverances out of babylon , from the spanish invasion , from the gun-powder treason , and from many other evils and feares , do all call upon you for a covenant . yea , even the present mercy and opportunitie of opening that ancient , regular and approved way of cure of those publique evils that threaten confusion and desolation to all , pleades hard for the same dutie . but , among all these , i desire you of that great and honourable body of the parliament , to reflect sadly upon that stupendious deliverance from the gun-powder treason , which more especially and immediately was bent against you. for , albeit the ruine of the whole kingdome was in their eye who were the cursed instruments of antichrist , and of the devill his father , in that hellish designe ; yet , no blow could have come at us , but through your sides . and , albeit some of you that have the honour to be members of this present parliament , were then unborn ; yet , had that plot taken effect , scarce any of you had been this day ●● being , to have sate there now , but had long since been covered and buryed under the ashes of confusion . thinke now , whether such a preservation deserve lesse at your hands , than to give your selves to your great deliverer , for so great a deliverance , whereby three nations destinated at once to death , received no lesse than a joyfull resurrection from the dead , and were again born at once . therefore , let not this great mercy seeme small in your eyes . and , remember too , that you may have as much need of god another time : nay , you knew not what need you may have of him this present parliament . you cannot be ignorant of the many 〈◊〉 and more than whisperings of some desperate and devilish conception suspected to be now in the womb of the jesuiticall faction : and , how neere it may be to the birth , or how prodigious it may prove being born , i take not upon me to divine : but this we are an sure of , that what ever it be which they are big withall , it shall not want the least graine of the utmost extremitie of malice and mischiefe that all the wit , power , and industry of hell it self can contribute unto it ; and , that they labour , as a woman in travaile , to be speedily delivered of it . what dangers , and what cause of feare there may be at the present , i leave to your wisdome to consider . but this be confident of , if deliverances already received can prevaile with you for a covenant , that covenant will be your securitie ; for it will certainly engage all the power and wisdome of the great and only wise god of heaven and earth to be on your side for ever . so that if god himself have power enough , wisdome enough ; and care enough , you cannot miscarry ; no weapon that is formed against you shall prosper , no plot , no gates of hell shall prevaile against you . and , if he have goodnesse enough , mercy enough , bowels enow in him , he will then also ; raine down aboundance of trueth , righteousnesse , justice , peace and plentie upon all corners of the land from whence , and on whose errand , you are now come together . therefore it becomes you , above all others , to be first in a covenant . 2. consider that , till we do this , there cannot be such a full enjoying of god , as otherwise there might be . indeed , the perfect fruition of god is not to be expected till we come to heaven , but yet we might have much more of god , even in this life , than now we have , could we be perswaded to such a covenant with him . whatsoever experience we have of him now in any deliverance bestowed , it would be doubled , if , upon the deliverance received , we would thus be joyned to him . nor is this a notion or conceit only , but a reall trueth . for , marke what he saith to his people , hos. 2. vers. 19 , 20. i will marry thee unto me for ever , i will betroath thee unto me in righteousnesse , and in iudgement , and in loving kindnesse , and in mercies , i will even marry thee unto me in faithfulnesse , and thou shalt , know the lord . he that enters into covenant with god , is betroathed , yea even married to him : and how married ? even to the partaking of all his goods , of all he hath , yea of himself , and of all that he is . as the wife may say , vbitu caius , ego cai● ; and , as laban sometimes , of iacobs wives , children , and cattell , these daughters are my daughters , and these children are my children , and these cattell are my cattell , and all that thou seest are mine . so a man once married to the lord by covenant , may without arrogancy say , this righteousnesse is my righteousnesse , this judgement is my judgement , this loving kindnesse , these mercies ; this faithfulnesse which i see in thee and all that thou hast is mine , for my comfort , supply , support , direction , salvation , and what not ? and take notice of that phrase , thou shalt know the lord . did they not know him before ? yes , but never in such a manner , with such a knowledge , at least in such a measure . they shall now know him in such neere familiar , sweet and ineffable expressions of his deerest , deepest , choycest conjugal love , as they never tasted , nor could taste of before . we know how it is with a wife married to a loving husband . they loved one another before marriage , and many expressions of a speciall love passed betweene them , but they never enjoyed one another fully till the marriage was solemnized . then , there is not only a more intimate manifestation of fervent , intire , loyall , chaste love ; but a further enlarging and stretching out of mutuall affections to each other , than they could possibly have beleeved they should ever have reached unto , till now experience assure them of it . and even thus it is between us and god . is he good in deliverances ? have we tasted of his love already ? oh how great would his goodnesse be , how full of grace , mercy , bountie ; and , how would he communicate even whole rivers of all these to that soule that would once come up to him , and close with him in an everlasting covenant ▪ all the wayes of the lord are mercy and trueth , unto such as ( make , and ) keep covenant with him , psal. 25. 10. 3. consider that what ever worke god calls you to , yee will never buckle thoroughly to it , till you have entred into covenant with him . an apprentise boy when he goes to a master upon tryall onely , his minde is now on , then off againe ; sometimes he could like the trade , by and by his minde hangs after his mother at home , or after some other course of life , and he never sets close to his businesse , till he be bound . when once the indentures be sealed , and he enrolled , he knowes there is now no more time to deliberate , but he must fall to his busines , or else take what happens for his idlenesse and negligence . so is it with a wife ; if she be but onely promised , or betroathed to a man , she may come to his house , and cast an eye up and downe ; but it is rather to observe , than to act : she may perhaps cast out a word now and then somewhat freely ●lso ; but she never sets her selfe to guide the house , or to doe any thing to purpose , till she be married : then , she careth for the things of the world ; that is , with all possible diligence looking to , and managing of the businesse of the family committed to her , how she may please her husband ▪ all her thoughts , care , diligence run this way , she makes it her businesse that she must stick unto , and daily manage as a part of the marriage covenant . and thus also it will be with you . you have much worke under your hands , and are likely to have more ; and i hope you desire to doe all in truth of heart , for god , and not for ends of your owne : but let me tell you , this will never be done throughly till once you be martyed to him by solemne covenant . then , will you care indeed for the things of the lord , how you may please the lord , in every cause , in every answer to any petition , and in every vote of any bill ▪ or sentence . you would then think , when you come to manage , debate , vote , any question , i am the lords , not mine owne , not my friends ; will this i doe , stand with my covenant ? will it please god ? will it be profitable for the state ? is it agreeable to justice and equitie ? then , on with it , no man shall divert , or take me off . but , till then , one will entreate for his friend , another for his ; one will make you one way , another would draw you another way ; and they are both your friends , and you knowe not how to deny either : and thus are you even torne in peeces betweene them , in so much as you sometimes resolve to be absent , or to si● still and say nothing ; or , to gratifie him that hath most power with you , be the cause what it will . but when once the covenant is sealed , all this will be at an end ; you will quickly stop your eares against all perswasions that may hinder justice and reformation ; and , when this is known , men will soone forbeare also to trouble you with such solicitations . againe fourthly ; wicked men stick not at a covenant with death and hell it self , so they may but satisfie their lusts ; though they know the end thereof will be damnation . oh then shall not we much more make a covenant with our god to do his will , which will be beneficiall and comfortable both here and hereafter , and procure a full torrent of his mercies , bountie , grace , and eternall life , to flow in upon us ▪ 5. consider that the devill himself will have a covenant from all his vassals that expect any extraordinary matters from him ; else , he will not be engaged to be at their command . there is not a witch that hath the devill at her beck ▪ but she must seale a covenant to him , sometimes with her bloud , sometimes by other rites and devices , and perhaps he must suck her too ( as in those hellish bargaines you know they use ; ) and then , he is for her , during the time agreed upon . and shall we think god will be so cheap ▪ as to be ( with revenence be it spoken ) at our command , to help , direct , assist , deliver and save us , who will not do so much for him as witches and sorcerers will do for the devill ? in the 45 of isay , vers. 11. there is a st●●ng expression this way ; thus saith the lord , the holy one of israel , and his maker , aske of mee things to come concerning my sonnes , and concerning the work of my hands command ye mee . it is not to be thought that god complementeth with his people , but is free and heartie in the expression of what they shall really find him . but make ; it concernes his sonnes ; that is , those that are truely in covenant with him . this priviledge is for none else . so that the way to have god at command , ( with humilitie be it used ) is to be his sonnes and daughters by covenant . for , to whom it is said , i will be their god , and they shall be my people , to them is it spoken , i will be a father unto you , and ye shall be my sonnes and daughters , saith the lord almightie , 2 cor. 6. 18. and to them he saith also , command ye me . 6. consider that it is the proper and chiefe businesse of a fast , to enter into covenant with god . you see it to be the practise of the church in nehemiah's time . and where this hath been omitted , the fast hath been lost . god never accounted any of those foure annuall solemne fasts before mentioned , that were so long in use among the jews , to be fasts unto him ; but calles them fasts to themselves , zach. 7. 5 , 6. why , but because they looked no further in their fasts , but to afflict their soules for a day , to bow down their heads as a bullrush , and to spread sack-cloth and ashes under them , and there an end . but they lost all their labour , getting nothing from god but a chiding , and contempt . and in trueth , when will we thus joyne our selves to the lord , if not at a fast ? then , are our hearts in more than ordinary tune for such a work , when we are brought to set our sinnes before us , and humbly to confesse , bewaile and renounce them ; when we have taken some paines with our soules to soften , and melt them before the lord ; especially if then they be in any measure raised up towards him with any apprehension of his love in the pardon of so many and great sinnes , even when the soule is most cast down for them . then , i say strike through the covenant , or it will never be . if you let slip this opportunitie , you may perhaps never obtaine the like while you live ; but either your selves may be cut off , or your hearts shut up in desperate hardnesse , like unto pharoah , whom every deliverance , and new experience of gods favour in taking off new evils , hardened more , and made worse . 7. in the last place ( and let it not have the least force of perswasion ) remember and consider that this day , even this very day , the 17. of november , 82. yeeres sithence , began a new resurrection of this kingdome from the dead , our second happy reformation of religion by the auspitious entrance of our late royal deborah ( worthy of eternall remembrance and honour ) into her blessed and glorious reigne ; and that , from thenceforth religion thrived , and prospered under her government with admirable successe , against a whole world of oppositions from popish factors at home and abroad : so as the very gates of hell were never able to extinguish that light , which god by her meanes hath set up amongst us . consider i beseech you , that it is not without a speciall providence that this your meeting was cast upon this very day ( for , i presume , little did you think of the 17 of november , when you first fixed on this day for your fast ; ) that , even from thence , one hammer might be borrowed to drive home this nayle of exhortation ; that the very memory of so blessed a work begun on this very day , might throughly inflame you with desire to enter into a covenant ; and so , to go forward to perfect that happy reformation , which yet in many parts lyes unpolished and unperfect . oh suffer not that doore of hope by her set open this day , to be again shut , for want of a covenant . if you would indeed honour her precious memory ; yea , honour god and your selves , and not only continue the possession of what she ( as a most glorious conduit pipe ) hath transmitted to us , but perfect the work ; set upon this duty of joyning your selves to the lord in an everlasting covenant that shall not be forgotten . and so have you the motives . 2. i shall now shut up all with some few directions to help us in it . and here , passing by what hath been al ready spoken touching the preparatives to it , the substance of it , and the properties required in it , i shall only give you these sixe subsequent directions . 1. give a bill of divorce to all your lusts , or kill them out-right . this covenant is a marriage-covenant , and there is no marrying with god , so long as your former husband , your base corruptions , your swearing , riot , drunkennesse , uncleannesse , pride , oppression , and what ever else your soules know to be the plague of your own hearts , remaine alive and undivorced . for the woman which hath an husband , is bound by the law to her husband so long as he liveth : but , if he be once dead , she is free from that law , rom. 7. therefore send these packing , in the first place . a wise man will never marry a strumpet , nor with any woman , that hath another husband : his wife that shall be only his own , none else shall have interest in her . much lesse then , will the holy and jealous god admit of any spouse that is wedded to any lust , and so continueth . say then , what wilt thou now do ? wilt thou still keep thy darling lust ? hast thou been a swearer , and so thou wilt be ? a drunkard , an uncleane person , an oppressour , a prophane esau , and wilt be so still ? know , that god will none of thee , but abhorres all such as thou art . he will admit none into covenant but such as touch not the uncleane thing , but separate from it . to them only it is , that he promiseth , i will be their god , and they shall be my people . 2. more especially purge out and cast away ( as a menstruous cloth ) all idols and idolatry in particular . all our lusts are lothsome to his stomach , but nothing is so abominable to his soule , as idolatry . this is that spirituall whoredome which meritoriously dissolves the marriage bond where it is already knit , and lies as a barre in the way to a covenant with god , where yet it is not made . this was it for which the lord proceeded so severely , first against the ten tribes , and then against the residue , as you all know . for this , the land spewed them out . and where ever god promiseth to recall them , he usually premiseth this , ( which should first be done ) from all your idols will i cleanse you , ezek. 36. 25. ephraim also shall say , what have i to do any more with idols ? hos. 14. 8. and all shall cast them away with detestation , saying , get thee hence , isay . 30. 22. every idol is that great image of iealousy , which the lord can by no meanes endure , and which will certainly be the destruction of king and people , where ever it is entertained , especially if againe received in , after it hath been once ejected . a sad example whereof we have in iudah , where , after iosiah had taken away all the abominations out of all the countries that pertained to israel , and made all that were present in israel to serve the lord onely , the act of resumption of idols and idolatry by the succeeding kings ( although it is probable they did it onely secretly like those in 2 kin. 17. 9. ) became the ruine of those kings , and kingdomes . beloved , let me speake freely , for i speake for god , and for all your safeties . you cannot be ignorant of the grosse idolatry daily encreasing among us , and committed not ( as adultery ) in corners onely , but in the open light ; people going to , and coming from the masse in great multitudes , and that as ordinarily ▪ openly , confidently as others go to and from our churches . and i doubt not but some of you doe know the number of masses to exceed that of sermons . whose heart bleeds not over this prodigious growth of popery and over flowing of popish masses ? who knowes not , that in the masse is committed the most abominable idolatry that ever the sunne beheld in the christian world ? who remembers not with indignation and horror , how often that insatiable idol hath bathed it selfe in the bloud of many of our ancestors and progenitors ? and can any be so silly as to beleeve , that it will rest satisfied till it swim againe in our bloud also ; unlesse we will joyne with idolaters , and so perish in hell ? for what ever some men talke of the possibility of the salvation of some persons in that church , ( as they call it ) yet it is agreed on all hands , among us , that , for those of our owne nation and once of our owne church where the light hath so long shined in so much brightnesse , so as they have both received & professed it ; if they shall ( whether to gratifie a parent , a wife , husband , friend , master &c. ) put out their owne eyes , and returne backe to babylon from whence they were once set free , their case is very desperate and dismall , and it had been better for them never to have knowne the way of righteousnesse , then after they have knowne it to turne from the holy commandement once delivered unto them . therefore i beseech you to take care of these above others . nor speake i this , onely to prevent a publique toleration , ( which i hope , through the care of our pious king , and your diligence , our eyes shall never see ) but to put on authority to the utter rooting out of that abomination , although committed in secret ; and with connivence onely . if then you will not halt betweene two opinions , if you will be thorough for god , and follow him fully , downe with all idols and idolatry through the kingdome , so farre as the making of the lawes yet more strict and full for that purpose , may effect it . till then , you may , if you will , talke of a covenant , and thinke to doe great matters : but that great god who is so jealous of his glory in that , above all other things , will abhorre all covenants with you . and if you , having now such opportunity and power , shall not throughly cleanse the land of these spirituall whoredomes so boldly facing and even out-facing the glorious gospell professed among us ; be sure , that , in stead of a blessing upon your consultations and proceedings , you will draw downe a curse that will cleave to you , and goe home with you , and scatter like poyson over all parts and corners of the kingdome , till all be consumed and become a desolation . you all i thinke , agree upon the necessity of a great reformation . where should you begin then , but where god ever begins ? looke into the stories of asa , iehosaphat , hezekiah , iosiah , and even of manasseh himself , ( the grossest idolater and most bloudy tyrant that ever reigned in iudah ) when once god had throughly humbled him ; and you shall ever finde that they began their grand reformation at idols , and idolatry committed with them . i speake not this to backe or countenance any tumultuous or seditious spirits that have lately been stirred up to doe things without commission ; but to you , whom god hath duely called to the worke , and indispensibly requires it at your hands . 3. execute true iudgement and justice . loose the band of wickednesse , undoe the heavy burdens , let the oppressed goe free , and break every yoke of the oppressor . this is a maine part of an acceptable fast , and therefore must be performed of all that will enter into covenant with god . and this was part of gods answer to the jewes enquiring of the prophet whether they should continue their solemne fasts ? zach. 7. therefore herein deale impartially and throughly , for hereby the throne it selfe is established . it is true , a difference must be put between those that are only led on in evill wayes by others , and those that are leaders of others : but it becomes not me to prescribe to you in this case , your own wisdome will teach you that . only i am to pray you , that if you shall find any escapes to have been made in the ordinary courts of justice , in the condigne punishment of murder , and idolatry , take notice of them , and there be sure to strike home , as samuel did where saul himselfe had been too indulgent . there is nothing makes you such faire images of god ( in the relation you now stand ) as due execution of justice and judgement . therefore , if you will indeed enter into a covenant , let this be done . 4. do your best to draw as many others as you can the same way . parents and masters are bound to take care that their children and families do feare , and serve god , as well as themselves . and you who now appeare before him in behalf of the kingdome , as you must enter into a covenant for them as well as for your selves , so must you do your utmost that they also for themselves may passe under the same covenant , with you . the representative body of israel that stood before the lord to make a covenant , in deut. 29. 15. made it not only for themselves and such as were present , but for all that were absent also . and iosiah when he entred into a covenant himself , he not only caused all that were present of iudah at the house of the lord , to stand to it , 2 chron. 34. 32. but he made all israel to serve , even to serve the lord their god , vers. 33. that is , to strike a covenant with him . therefore take care that all others , when you returne home , may make a covenant before the lord to walk after him in all his commandements : that god may be set up more and more , and the hearts of all men may be lifted up in the wayes of the lord to take hold of his covenant also . if you do not this , you do nothing : formore is required at your hands , than of private persons , who yet are bound to call upon others ( as the men in my text ) saying , come and let us joyne our selves unto the lord in an everlasting covenant . 5. would you have this to be done , namely , that all should appeare before god in zion , for this purpose ? then set up way-markes to direct them thither . take speciall care that the ordinances of god be set up , and held up , in more puritie , and plentie . down at once with all inventions and fancies of men , which corrupt and adulterate the pure worship of god . let none but he be worshipped , and let no worship be thrust upon him which himselfe hath not prescribed . herein especially ( yet still within your bounds ) be zealous , and quit your selves like men . above all , take better order for the more frequent , and better performance , and due countenancing of that now vilified ( but highly necessary ) ordinance of preaching , which , albeit it be gods own arme and power unto salvation , is yet brought into so deep contempt ( and by none more than by those who should labour most to hold up the honour of it ) that it is made a matter of scorne , and become the odious character of a puritan , to be an assiduous preacher . yea , so farre have some men run mad this way , that it is held a crime deserving censure in the highest ecclesiasticall court in this kingdome , to tell but a few clergy men out of a pulpit , that it is an essentiall part of the office of a bishop , to preach * . some of you know that i belye them not . and is it not then high time to vindicate the honour of preaching from those virulent and scurrilous tongues and pens , that have of late daies ( more then ever ) blasphem'd this ordinance ; and , to take more pitie of the many darke and barren parts of this kingdome , where many scarce have a sermon in seven yeeres ; nay some ( as divers of worth do credibly report ) not in their whole lives ? hath not god himselfe said plainly , a where there is no vision the people perish ? is it not his own complaint , b my people are destroyed for lack of knowledge ? and how so ? thus ; for a long season israel had been without a teaching priest , and without the law , 2 chro. 15. 3. and mark too , that while they had no teaching priest they were without the true god also . for , there is no coming at the true god , in the ordinary way , but by a teaching priest . c how shall they heare without a preacher ? and d it pleaseth god by the foolishnesse of preaching to save them that beleeve : and e faith comes by hearing . wherefore i dare pronounce , that while so many thousands within the kings dominions , especially in england , wales , and ireland , are still suffered to sit in such darknesse and in the shadow of death , and so to perish for ever for want of constant , sound , profitable preaching , it is impossible that they should be capable of a covenant with god ; or , that it may be truely said , that the maine body of these kingdomes a●e in case to make a covenant with him ; unlesse you , the representative body thereof , take more care than ever yet hath been taken in this behalfe . i know the many plea's of many idle droanes and mercilesse men to excuse and defend an unpreaching , or seld ●ne-preaching ministry ; but all their fig-leaves are too short to cover their own shame , and the nakednesse of those poore perishing people whom such men make naked , to their own destruction also . to tell us , that preaching indeed is necessary for the planting of a church , but not so afterwards : is nothing but to bewray their owne sottish ignorance . is not the word preached , the milk and food whereby men are , and must be continually nourished to grow up in the body of christ , as well as the seed whereof they are first begotten unto christ ? and can men that are born , and living , live safely , or at all , without continuall supply of food convenient for them ? what fearefull tristing is this in a businesse of such high concernment ▪ good iehoshaphat , when his heart was once life up in the wayes of the lord , tooke other order : for , he sent not only some of the prime levites and priests , who taught in iudah and had the book of the law of the lord with them , and went about through all the cities of iudah and taught the people , 2 chron. 17. 8 , 9. but with them , he sent divers of his princes and chiefe officers , benhail , obadiah , and sundry others , to see that this work should be effectually done , vers. 7. yea ( as ou● late translation hath it ) he sent to them to teath in the cities of iudah : that is , that they should take as much care of the businesse , by putting on the priests and levites , as if they themselves in person were bound to do all the worke . and hence it was , that god gave this testimony of iehoshaphat , that he walked in the first wayes of his father david , vers. 9. that he had riches and honour in abundānce , vers. 5. and that the feare of the lord fell upon all the kingdomes of the land round about iudah , so that they made no warre against iehashaphat , vers. 10. so that , beside the spirituall benefit , a preaching ministry is one of the best advantages to secure a state ; it is ( you see ) not only an hedge , but walles and bulwarks unto any kingdome . and yet , as many of our blind guides and idol shepheards care not to erect preaching where there is none , so doe they all they can to cheat and defraud those of it who doe or would enjoy it , sometimes by pulling it downe where it is set up , and ( to fill up the measure of their wickednesse ) glorying in it , when they have done ; sometimes by striking out the teeth of it , that if men will needes preach , yet it shall be to little purpose , onely a frigid , toothlesse , saplesse discourse , never piercing deeper than the care . if the preacher come home to convince the conscience of particulars that need reformation , ( which yet was the old course , and should be so still ) the preacher is either derided as worthy of nothing but contempt , or else censured as indiscreet , 〈◊〉 , factious , and seditious . and least men should surfeit of preaching , how be all sermons , in the afternoones of the lord's dayes , cryed downe , as the markes of iudaizing puritanisme , and ●● a burden intolerable to the people ! indeed , it is true , that when authority first commanded the afternoones sermon to be converted into cat●chising , there was not onely no hurt done , but a wise and needfull course prescribed for the best edifying of popular auditories . but as some have handled the matter , it is now become a great hindrance to edification . if a minister would carefully and solidly open the severall heads of catechisme , confirme them by scripture , and bring them home by some short and familiar application most sutable to vulgar eares and capacities ; i hold it simply the most profitable exercise ( at least for one part of the day ) that can be set up for the increase of sound knowledge and piety : and pity it is that this is so much neglected . but this , say our new masters , is worse than preaching . therefore they enjoyne all to keep onely to the bare questions and answers of the chila's catechisme . and if any presume to adde any exposition or instruction , he is by some hurried from post to pillar , and censured as a pernitious malefactor . and as they have thus thrust all preaching ( be it but catecheticall ) out of the church in the afternoones of the lords day , so have they shut divers able , godly , discreet pastors out of their owne pulpits on the weeke dayes , even in populous townes , where the ministers were willing to bestow their paines , ( and so for many yeares with great fruit and comfort to the whole country had done ) gratis , for the refreshing of many hungry soules who had no preaching at home in their owne parishes , and dare not stirre thence on the lords day to seeke it abroad . nay , some of your cathedrall men are come to that passe , that when any sermon ( such as it is ) is preached in the cathedrall or collegiate church , no sermon must then be preached in the parish church or churches adjoyning , meerely to uphold the pompe and state of the greater church , and for feare of lessening the auditory , or diminishing the honour of the preacher , ( who many times deserves little enough ) whereas not a fourth part of the congregation ( by this meanes defrauded of preaching in the parish church ) can possibly come within hearing , or ken of the cathedrall pulpitman . oh beloved are these , wayes to set forth christ to the people for their salvation , to display god , in all his glorious attributes and perfections , and to bring them within view of the beauties and excellencies of god in his covenant and communion with his people , so as to draw them to a covenant ! nay hence , hence it comes to passe that god is extremely dishonoured , his name blasphemed , his day abominably prophaned , and his people run headlong ( like beasts to the shambles ) by droves , to popery , anabaptisme , familisme , atheisme , and what not , that may cast , and lock them under the hatches of everlasting damnation . — quis 〈◊〉 fande , temperet a lachrym●● ? — i know that some of those step-fathers , and hard-hearted wretches , who be indeed the chiefe ( if not the onely ) cause of all this , blush not to attribute the daily falling off of multitudes from our church , to over-much preaching : but this is as rationall , as was his mad opinion touching saint paul , that much learning had made him mad . these are crying abominations , that will cry as loud against you , as now they doe against the authors of them , if you reforme them not . wonder not at my length , and heate in this point . it is a matter of greatest consequence , and of all other most proper for a preacher to be zealous in . and give me leave to tell you , that this must be put in the head of the catalogue of your weightiest consultations at this time , if you desire ever to draw the people of this & the adjacent dominions into any covenant and communion with god , or to setle any thing for the good of your selves and countryes . king iames indeed took commiseration of the grosse ignorance of multitudes in the north parts of this kingdome , and sent some preachers at his owne charge among them . a pious and a noble worke ! but what through the unsetled wandrings , idlenesse , the superficiall and unprofitable performan●cs of some of these preachers , and what through the supine negligence of some in authoritie who should have looked better to those itinerary ministers ; most of that labour and charge was little better than lost . for , some of you know , that in no parts of the kingdome hath there been such an increase of papists , as in those very corners , where that sleight meanes was used to reduce men from popery . i beseech you therefore by all the mercies of god , by all the bowels of christ in shedding of his deerest bloud for those precious soules , who now , even by thousands and millions miserably perish in their ignorance and sins , that you would carefully reforme , or cast out all idle , unfound , unprofitable , and scandalous ministers ; and provide a sound , godly , profitable and setled preaching ministry in every congregation through the land and the annexed dominions ; and , to take no lesse care for their diligent and constant performance of their dutie both in life and doctrine , as also for their liberall maintenance , ( that may be still capable of improvement , as the times grow harder , and commodities deerer ) that both themselves who preach the gospel , and all theirs also , may cheerefully and comfortably live of the gospel . and let us once see zion built up , by your industry , in perfect beautie . lastly , when you set upon this great businesse of a covenant , see that you do it out of love to god , and with all your heart : else , it will come to nothing . if you would to zion , your faces must be set , and setled thitherward . if you would make a covenant , you must not be unwilling , afraid , ashamed to be accounted such covenanters , but do it with a s●●ddy , op●n , ●●daunted countenance and resolution . you must love the name of your god to be his servants , isay 56. 6. you have seen how asa and all his kingdome did it ; they both entred into covenant , and they swore it , with all their heart , and sought him with their whole desire , and he was found of them , and gave them rest round about . thus if you do , god shall be set up , religion advanced , your grievances removed , you shall heare no more such complainings in our streets . all blessings shall follow , not your selves alone , but the whole kingdome , in our king and his government , in your consultations and proceedings , in the publique , setled , and glorious peace , and prosperitie of both church and state . the blessings of the earth , in the citie , the field , your bodies , posteritie , in all your goings out and comings in ; the blessings of heaven in the meanes of grace , the beginnings and growth in grace , the light of gods countenance which is better than life ; and , after all , even the fulnesse of both grace and glory in the full , cleare , and eternall fruition of god himselfe in the highest heavens , shall all compasse , and crow●● you for ever . provided alwayes , that when once this covenant is made , you take care that it never be forgotten , but h●●d●d , minded , and performed ; that as you close with god ▪ so you may alwayes continue with him . th●● 〈◊〉 this whole nation and the children which are yet unborne praise and blesse the lord for ever for this parliament , and your endeavours in it . but i feele my self spent , and therefore must desist , yet with this hope , that my r●verend fellow-labourer designed for the other part of this worke , will begin whene i leave , and set on with more strength what my weakness is not able to performe . finis . errata . pag. 30. lin. 28. read arct . pag. 45. lin. 2. r. sit . errors in the pointing , correct , or pardon . notes, typically marginal, from the original text notes for div a77856e-160 psalm . 82. this was our joynt & earnest suit to you , in preaching ; and we now again beseech you to set your hearts and hands to this work , as benhail , obadiah and other princes in iudah did . 2 chr. 17. 7 , 8 , 9. acts 20. 32. the summe of both sermons . notes for div a77856e-970 the preface , shewing the reason of the choice of this subject . the preface . notes for div a77856e-1210 the introduction to the maine discourse . introduction . ier. 25. 11. 29. 10. isay 49. 24. introduction . jer. 51. 59. 1. introduction . omne malum ab aqutlane . 3. 2 chron. 36. 22. introduction . actus . modus . finis . the maine observation or doctrine . 1. ●on . quod sit . that it is so . proved . 1. more generally . exod. 19. 5. &c. 1. that it is so , in the generall . the first solemne covenant which they passed into , was after their deliverance out of egypt . vers . 1. a second covenant , about fortie yeeres after the first , when they came neere to canaan and shortly after were to enter into it . 1. that it is so , in the generall . * as moses drew the people into a covenant before their entrance into canaan ; so did ioshua also , after they were possessed of it , iosh. 24. 25 , 26. so did i●hoiada , upon the deliverance of iudah from the tyranny of that bloudy monster at●aliah , 2 king. 11. 17. 2 ch●o● . 14. 1. that it is so , in the generall . rom. 1 , 21 , 2● 23 , 24 , &c. wisd. ●4 . ●3 , &c. ●o vers. 28. minut. foelix in oct●vi● athan . orat . cont. idol . terfull . in apolog. cap. 15. b. hall cont●mpl . in asa. l●●inus in le●●● 18. p. 536. ●dem in num. 16. pag. 572. al●●que complures . a in ● 〈◊〉 15. ●● , 11. the vulga● hath it in the text , 〈…〉 princips in sacri● 〈◊〉 . b l●a 〈…〉 this , 〈◊〉 . c 〈…〉 pe●il o● 〈◊〉 p●● 3. * some suppose her to have been his grand-mother , others say she was his own mother , of the same name with his grandmother , which is more probable , because scripture stiles her so . 1. that it is so . * yea , sometimes upon consideration of gods judgements felt , or feared . 2 chro. 29. 10. 2 chro. 34. 31 , 32. 2. in speciall . 1. that it is so , in speciall . vers . 31 , &c. 1. that it is so , in speciall . 1. that it is so , in speciall . 1. that it is so , in speciall . 2. how it is so . 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quo● . od● sit . how this is to be done . in a three-fold respect . 1. of the disposition requisite to strike a covenant with god . where unto is requited 1. the as king the way to zion . 2. how this is to be done . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2. how this is to be done . * from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to beseech or pray . 2. how this is to be done . 2. in regard of the manner . that is , 1. with intention of spirit . 2. how this is to be done . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he will no longer turne aside hither and thither , and goe about their villages and cities . tit. ●ost . in luc. 9. 2. how this is to be done . 2. with charitie towards others . 2. how this is to be done . 2. the substance of the covenant . both in respect , 1. of the matter . 2. how this is to be done . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2. how this is to be done . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2. how this is to be done . 2. in regard of the forme . 2. how this is to be done . isay . 44. 5. n●h. 9. ult. * 2 chr● . 34. 31. 3. the properties of the covenant , which are two . 1. it must be everlasting for continuance . 2. how this is to be done . 2. it must be heeded , and not forgotten . 2. how this is to be done . prov. 1 17. 2. how this is to be done . psal. 78. 1● . eccles. 5. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cur sit . the grounds , why it is so . these are of 2 sorts . viz. 1. why , for any deliverance in g●nerall . 1 god at such times gives clearest evidence of his readinesse to enter covenant with us . 3. why it is so , in the generall . 2. god is content to be bound first . 3. why it is so , in the generall . 3. in deliverances god more especially manifesteth his fidelity in the grand covenant . psal. 107. leuk . 26. 41 42. ier. 31. 20. 3. why it is so , in the generall . 4 no complete deliverance and happinesse , without a covenant . 3. why it is so ▪ see iudges 10. from vers. 9. to vers. 17. 2 why , for deliverance from babylon , in speciall . 1. babylon hath ever been the sorest enemy . 3. why it is so , in speciall . 3. why it is so , in speciall . 2. such a deliverance implyes more than ordinary breach of covenant on our parts , for which god formerly put us under such a yoke . 3. why it is so , in speciall . 3. why it is so , in speciall . * cap. 11. 18 , 19 , 20. application threesold 1. vse , of ●●proose . 1. vse . reproofe of foure sorts of men . viz. 1. of such as think a covenant needfull in trouble , but not after deliverance . hosea 5. 15. 1. vse . reproofe . 1. vse . reproofe . 2. of such as having means of deliverance think it enough to rid out of the way the instruments of their evils . 1. vse . reproofe . ames 5. 24. 1. vse . reproofe . isay . 14. 28. see 2. king. 18. 8. 1. vse . reproofe . 3. of such as thinke extraordinary fasting and prayer sufficient , without a covenant . isa. 59. 11. isa. 64. 6 , 7. 1. vse . reproofe . 4. of such as are convinced of the necessity of a covenant , yet come not up to it . hos. 13. 14. 1. vse . reproofe . 1. vse . reproofe . 2. vse . information , touching the chiefe cause why reformation and full redresse of ou● evills goes on so slowly . judg. 9. 23 , 24. 2. vse . information e●●a 1. 1 , 2. ezra . 2. ezra . 3. 6. 2. vse . information . vers . ● . vers . 10. ●zra . 4. 1. ezra 7 7. neh. ● . 1. 2. vse . information . n●h. 9. ult. and 10. 29. * q●arto mens● vrbs fuit expugnata , quinto ●utem fuerat excisum templum & consumptum incendio : septimo mens● int●rfectus tandem suit godolias , qui ste●erat cum residua ple●● qui collecta fucrat ab ejus manu . iejunium autem de●imi mensis putant fuists institutum post urbem obs●ssam . ergo sejunium mensis decimi , tempore ali● pracessit , calvin . in loc. non , quod haec omnia in codem acciderunt anno , sed diversis annorum intervallis . ● . vse . information . 2. vse . information . 2. vse . information . 3. vse , of exhortation . 3. vse . exhortation . isa. 60. 17. 18. 3. vse . exhortation . 〈◊〉 . 17 10. psal. 50. 5. exod. 19. deut. 29. motives to a covenant . 1. our many deliverances . 3. vse . exhortation . motives . 3. vse . exhortation . motives . 2. there can be no full enjoying of god , without a covenant . 3. vse . exhortation . motives : gen. 31. 43. 3. vse . exhortation . motives ▪ 3. no buckling to the worke god calls us unto , without a covenant . 3. vse . exhortation . motives . 1 cor. 7 ▪ 14. 4. wicked men covenant with hell . 3. vse . exhortation . motives . isay . ●8 . 5. the devil himselfe will do no great matters for his vassals without a covenant . 3. vse . exhortation . motives . 6. this is the proper worke of a religious fast . nebem . 9. isay 58. 3. vse . exhortation . motives . 7. this very day began the second reformation of religion . 3. vse . exhortation . meanes how to enter into covenant . 1. give a bill of divorce to all your lusts . 2 cor. 6. 2. more especially cast out all idols and idolatry . psal. 5. 4. 3. vse . exhortation meanes . ier. 84. 4. 2 kin. 17. 2 chro. 34. 33. 3. vse . exhortation . meanes . 2. pet. 2. 2 kin. 17. ● . 3. vse . exhortation meanes . 3. execute true iudgement . isa. 58. 6. 3. vse . exhortation . meanes . 4. draw others also . 3. vse . exhortation . meanes . 5. set up way-markes to 〈◊〉 . 3. vse . exhortation . meanes . * but ab 〈◊〉 it was not so . the 〈◊〉 part of the hom. against the p●r●ll of idolatry , speaking of the bishops of the primitive times , saith , that they were then preaching , bish●ps , and more 〈◊〉 seene in pulpits than in primes palaces , more often occupied in his legacy , who said , go ●ee into the whole world , and preach the gospel to all men , than in embassages and assa●res of princes of this world , pa● . 59. edit 1623. a prov 2● . 18. b hos. 4. 6. c rom. 10. 14. d 1 cor. 1. 2. e rom. 10. 17. 3. vse . exhortation . meanes . ●pet. 2. 2. ephes. 4. i●m . 1. ●8 . 1 p●● . 1. 23. 3. vse . exhortation . meanes . 3. vse . exhortation . meanes . 3. vse . exhortation . meanes . 3. vse . exhortation . meanes . 3. vse . 5 exhortation . meanes . 6. when a covenant is to be made , do it with all the heart ; and forget it not when it is made . 2 chro. 15. 15. 3. vse . exhortation . meanes . the balm of the covenant applied to the bleeding wounds of afflicted saints first composed for the relief of a pious and worthy family, mourning over the deaths of their hopeful children; and now made publick for the support of all christians, sorrowing on the same or any other account. to which is added, a sermon preached for the funeral of that excellent and religious gentleman john upton of lupton esq; by john flavell, preacher of the gospel at dartmouth in devon. flavel, john, 1630?-1691. 1688 approx. 174 kb of xml-encoded text transcribed from 96 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a39658 wing f1157 estc r222662 99833809 99833809 38287 this keyboarded and encoded 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(eebo-tcp ; phase 1, no. a39658) transcribed from: (early english books online ; image set 38287) images scanned from microfilm: (early english books, 1641-1700 ; 2207:07) the balm of the covenant applied to the bleeding wounds of afflicted saints first composed for the relief of a pious and worthy family, mourning over the deaths of their hopeful children; and now made publick for the support of all christians, sorrowing on the same or any other account. to which is added, a sermon preached for the funeral of that excellent and religious gentleman john upton of lupton esq; by john flavell, preacher of the gospel at dartmouth in devon. flavel, john, 1630?-1691. [16], 174 printed for j. harris, at the harrow against the church in the poultrey, london : 1688. with marginal notes. "a sermon preached for the funeral of that excellent and religious gentleman john upton of lupton, esq;" has a separate dated title page; pagination and register are continuous. copy has print show-through. reproduction of the original in the william andrews clark memorial library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng upton, john, -of lupton -early works to 1800. covenant theology -biblical teaching -early works to 1800. funeral sermons -17th century. 2002-11 tcp assigned for keying and markup 2002-12 spi global keyed and coded from proquest page images 2003-01 john latta sampled and proofread 2003-01 john latta text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion the balm of the covenant applied to the bleeding wounds of afflicted saints . first composed for the relief of a pious and worthy family , mourning over the deaths of their hopeful children ; and now made publick for the support of all christians , sorrowing on the same or any other account . to which is added , a sermon preached for the funeral of that excellent and religious gentleman iohn vpton of lupton esq by iohn flavell , preacher of the gospel at dartmouth in devon. london : printed for i. harris , at the harrow against the church in the poultrey . 1688. to the vertuous and much honoured madam vrsvla vpton of lupton in devon. madam , if i find it an hard task to write on such a doleful subject , it cannot be imagined but your part must be abundantly harder , who feel over and over what is here written . could i tell how to administer counsels and comforts to you , without exasperating your sorrows , i would certainly take that way ; but seeing the one ( in this case ) cannot be done without the other , 't is our duty to submit to the method providence hath prescribed to us . the design of the ensuing discourse , is to evince the truth of what seems a very great paradox to most men , namely , that the afflictions of the saints can do them no hurt , and that the wisdom of men and angels cannot lay one circumstance of their condition ( how uneasie soever it seems to be ) better , or more to their advantage than god hath laid it . i attempt not by a flourish of rhetorick to perswade you against the demonstrations you can fetch from sense and feeling to the contrary , but to overthrow the false reasonings of flesh and sense , by the allowed rules of scripture and sure principles of religion . and methinks you , and every christian , should gladly entertain that comfortable conclusion , when you shall find the foundation of it as strong , as the influences thereof are sweet and comfortable . certainly , madam , the intent of the redeemer's undertaking was not to purchase for his people riches , ease , and pleasures on earth ; but to mortifie their lusts , heal their natures , and spiritualize their affections , and thereby to fit them for the eternal fruition of god. upon this supposition the truth of this conclusion ( how strange soever it seems ) is firmly built . it was not without divine direction , that the subject of the ensuing discourse was as pertinently , as seasonably , recommended to me by your dear husband , in the day of your sorrows for your only son. he took , i hope , his portion of comfort out of it before he died , and it is now left as a spring of comfort to you , who then mourned with him , and now for him . heavy pressures call for strong support , and fainting seasons for rich cordials . your burden is indeed heavy , yet i must say 't is much our own fault they are so heavy as we feel them to be : for according to the measure of our delight in , and expectation from the creature , is our sorrow & disappointment when we part from it . the highest tydes are always followed with the lowest ebbs. we find temperance and patience knit together in the same precept , and intemperance and impatience as inseparably connected in our own experience . it may be we did not suspect our selves of any sinful excess in the time of their enjoyment , but it now appears the creature was gotten deeper into our hearts than we imagined by the pain we feel at parting : did we not lean too hard upon it , there would not be such shakings as we feel when it is slipt from us . but , madam , 't is high time to recal your thoughts and bound your sorrows , which the following considerations would greatly assist you in . 1. what is the very ground and reason of our excessive sorrows for the ●oss of earthly comforts ? ●s it not this , that they are perishing and transitory ? that is , that you find them to be as god made them . and can you expect that god should alter the laws of nature to please and humour us ? it is as natural to our relations to die , as it is to flowers to wither , or the moon to wane . 2. that there is no such necessary connection betwixt these things , and our comfort , that whenever god removes the one , he must needs remove the other with it . christ and comfort are indeed so united , but nothing beside him is or can be so . i hope you will shortly experience the truth of this conclusion , by the comforts god will give you in the absence of those comforts you have lost . can you not now have as free access to god as before ? yea , do not these very afflictions send you oftener into his presence ? and if god meet you in those duties ( as in days of distress he uses to meet his people ) then it will be evident to you that your joy and comfort lives , though your husband and children be laid in their graves . 3. that the removin● of your earthly comforts hinders not but that yo● may still pursue the grea● end and business of you● life , and carry on all you● designs for heaven as successfully as ever . indeed , madam , had we been sent into this world to raise estates , contract relations , and then sit down in the midst of them , as our portion , then our design had been utterly dasht and disappointed ; but you know this is not your main end , or great business upon earth , but to honour god by an holy fruitful life here , and make ●eady for the full enjoyment of him hereafter . and what hinders , but you ●ay as prosperously ma●age and carry on this ●our design as ever ? you ●o not think the travel●er is disabled for his jour●ey , because he hath few●r clogs and hindrances ●●an before . i think few christians find much fur●●erance heavenward by ●●eir multiplicity of en●agements or enjoyments 〈◊〉 this world. your ●●res and fears about these ●●ings , will now lie in a ●arrower compass than they did before , and there by you may have yo● thoughts more about yo● to attend the great co●●cerns of gods glory an● your own salvation . 4. but above all , yo● will certainly find yo● relief and consolation 〈◊〉 lie in the everlasting c●●venant of god. then● it was that david fetc● his support under a mu●● heavier burden adn sma●●ter rod than yours : f●● your relations were su●● as gave you comfort their lives , and left y●● many grounds of hope their deaths ; but his we● taken away in their sins . but though the grounds of his sorrow ( blessed be god ) are not yours , yet i hope the grounds of his comfort in the text are fully yours . i confess i have prepared these things in too much hast , and distraction of thoughts , which in this juncture was unavoidable ; nor have i bestowed much of art or language upon them : and if i had , they would have been never the more effectual to your relief for that . but such as they are , i humbly present them to you , with my hearty prayers , that god would make them a soveraign balm , by the blessing of his spirit on them to your wounded spirit , and to all other godly families groaning under the like stroaks of god with you , and remain , madam , tour most faithful sympathizing friend and servant , jo. flavell . the balm of the covenant applied to the bleeding wounds of afflicted saints . text . 2 sam. 23. v. 5. although my house be not so with god , yet hath he made with me an everlasting covenant ; ordered in all things , and sure : for this is all my salvation , and all my desire , although he make it not to grow . these are part of david's last words . the last words of dying saints , but especially of dying prophets , are ponderous , memorable , and extraordinarily remarkable ; and such are these acknowledged to be , by all expositors : 't is a golden sentence , a divine oracle , fit to be the last words of every dying saint , as well as of david . they are called his last words , not simply , and absolutely , as though he breathed them forth with his last breath ; ( for he spake many things afterwards ) but either they are the last he spake as a prophet , by divine inspiration , or because he had them often in his mouth , to his last and dying day . they were his epicedium , his sweet swan like song , in which his soul found singular refreshment , and strong support , amidst the manifold a●●●ictions of his life , and against the fears of his approaching death . the whole chapter is designed for a coronis or honourable close of the life of david , and gives us an account both of the worthy expressions that dropt from him , and of the renowned worthies that were employed by him : but all the heroick atchievements recorded to the honour of their memories , in the following part of the chapter , are trivial and inglorious things , compared with this one divine sentence recorded in my text ; in which we have two things to consider , viz. 1. the preface , which is exceeding solemn . 2. the speech it self , which is exceeding weighty . 1. in the preface , we have both the instrumental and principal efficient cause of this divine sentence , distinctly set down , ver . 1. and the efficient , or author of it , v. 2. the instrument or organ of its conveyance to us , was david ; described by his descent or lineage , the son of iesse ; by his eminent station , the man that was raised up on high , even to the top and culminating point of civil and spiritual dignity and honour , both as a king , and as a prophet ; by his divine unction , the anointed of the god of iacob ; and lastly , by the flowing sweetness of his spirit , and stile in the divine psalms that were penned by him , whence he here gets the title of the sweet psalmist of israel , the pleasant one in the psalms of israel , as some read it . the principal efficient cause of this excellent passage , is here likewise noted , and all to commend it the more to our special observation and acceptance : the spirit of god spake by me , and his word was in my tongue . this stamps my text expresly with divine authority . the spirit of god spake by david ; he was not the author , but only the scribe of it . thus the ensuing discourse is prefaced . let us next see , 2. the matter or speech it self , wherein we shall find the maxims , and general rules of government prescribed , and the felicity of such a government elegantly described . he that ruleth over men must be just , ruling in the fear of god. princes being in gods place , must exalt the righteousness of god , in the government of men ; and when they do so , they shall be as the light of the morning when the sun riseth , even a morning without clouds , &c. what halycon days shall that happy people see , whose lot is cast into such times and places ! all this is typically spoken of david , and those pious princes who succeeded him ; but mystically and eminently points at christ , who was to rise out of david's seed , rom. 1.3 . and to sit upon his throne , acts 2.30 . so that in this he was raised on high , to an eminency of glory and dignity indeed ; he was so in his ordinary natural seed ; a royal race , deriving it self from him , and sitting upon his throne in a lineal succession , till the babylonish captivity , which was about four hundred and thirty years . and after that , the iews had governours of his line , at least rightful heirs to that crown , till the promised messiah came . but that which was the top of david's honour , the most sparkling jewel in his crown , was this , that the lord iesus was to descend from him , according to the flesh , in whom all the glorious characters , before given , should not only be exactly answered , but abudantly exceeded . and thus you find the natural line of the messiah is drawn down by matthew , from david to the virgin mary , matth. 1. and his legal line by luke , from david to ioseph , his supposed father , luke 3.23 . now though the illustrious marks and characters of such a righteous , serene , and happy government , did not fully agree to his day , nor would do so in the reigns of his ordinary natural successors , his day was not without many clouds both of sin and trouble ; yet such a blessed day he foresaw and rejoyced in , when christ , the extraordinary seed of david , should arise and set up his kingdom in the world , and with the expectation hereof , he greatly chears and encourages himself : although my house be not so with god , yet hath be made with me an everlasting covenant , &c. in which words four things are eminendy remarkable . 1. here is a sad concession of domestick evils . 2. a singular relief from gods covenant with him . 3. the glorious properties of this covenant display'd . 4. the high esteem and dear regard his house had unto it . 1. here is david's sad and mournful concession of the evils of his house , both moral , and penal . although my house be not so with god , ( i. e. ) neither so holy , nor so happy , as this description of a righteous and flourishing government imports ; alas , it answers not to it : for though he was eminent for godliness himself , and had solemnly dedicated his house to god , as soon as it was built , yea , though he piously resolved to walk in the midst of it with a perfect heart , and not to suffer an immoral person within his walls ; yet great miscarriages were found even in david's house , and person , which god chastized him for , by a thick succession of sharp and sore afflictions . tamar was defiled by her brother amnon , 2 sam. 13.23 . amnon was barbarously murthered thereupon , by the advice of absalom , 2 sam. 13.28 . absalom unnaturally rebels against his father david , and drives him out of the royal city , and perishes in that rebellion , 2 sam. 15.1 . then adonijah , another darling-son , grasps at the crown setled by david upon salomon , and perishes for that his usurpation , 1 king. 2.25 . o what an heap of mischiefs and calamities did this good man live to see within his own walls ! besides the many forreign troubles that came from other hands . how many flourishing branches did god ●op off from him , and that in their sins too ? so that his day was a day of clouds , even from the morning unto the evening of it ; psal. 132.1 . lord , remember david , and all his afflictions . well might he say , his house was not so with god. but what then , doth he faint and despond under these manifold calamities ? doth he refuse to be comforted , because his children are gone , and all things involved in trouble ? no , but you find , 2. he relieves himself by the covenant god had made with him : yet hath he made with me a covenant . he looks to christ , there is more in the covenant than this my house before god , as the chaldee turns it . this little word yet , wraps up a great and soveraign cordial in it . though amnon , absalom , and adonijah be gone , and gone with many smarting aggravations too ; yet hath he made with me a covenant , yet i have this sheet-anchor left to secure me . gods covenant with me , in relation to christ , this under-props and shores up my heart . this covenant was , without controversie , a gospel-covenant . it was david's gospel : for all his salvation and all his desire were in it ; which could never be , except christ had been in it , who is the salvation of all the ends of the earth , and the desire of all nations . 't is true , it was a more obscure and imperfect edition of the covenant of faith , yet clearer than those that were made before it ; it came not up to the fulness and clearness of the discoveries made by ieremy and ezekiel : but yet in this covenant with david , god revealed more of christ , than had been ever revealed before ; for the light of christ , like that of the morning , increased still more and more , till it came to a perfect day . it is worthy our observation , how god made a gradual discovery of christ , from adam , down along to new testament-times . it was reveal'd to adam , that he should be the seed of the woman , but not of what nation , till abraham's time ; nor of what tribe , till iacob ; nor of what sex and family , till david ; nor that he should be born of a virgin , till isaiah ; nor in what town , till micah . the first revelation of this covenant with david , was by nathan the prophet ; afterwards enlarged and confirmed , psal. 89. by it he knew much of christ , and wrote much of him . he spake of his person , psal. 45.6.11 . psal. 8.4 , 5 , 6. of his offices , both prophetical , psal. 40.8 , 9 , 10. priestly , psal. 110.4 . and kingly , psal. 2.6 . of his incarnation , psal. 8.5 . of his death on the cross , psal. 22.16 , 17. of his burial , psal. 16.8 , 9 , 10. resurrection , psal. 2.7 . and triumphant ascension , psal. 68.18 . there was sum of the gospel discovered , though in dark and typical terms and forms of expression ; but if out of this covenant , as obscure as its revelation was , david fetcht such strong support and consolation , amidst such an heap of troubles , then the argument is good , à fortiori : what support and comfort may not we draw thence , who live under the most full and perfect display of it , in all its riches and glory ? enough hath been said to prove it a gospel-covenant ; but if any doubt should remain of that , it will be fully removed , by considering , 3. the eximious properties and characters of the covenant , as we find them placed in the text ; and they are three , viz. ( 1. ) everlasting . ( 2. ) ordered in all things , and ( 3. ) sure. ( 1. ) it is an everlasting covenant , or a perpetual covenant , a covenant of eternity ; not in the most ●trict , proper , and absolute sence : for that is the incommunicable property of god himself , who neither hath beginning , nor end ; but the meaning is , that the benefits and mercies of the covenant are durable and endless to the people of god : for christ being the principal matter and substance of the covenant , there must be in it everlasting righteousness , as it is called , dan. 9.24 . everlasting kindness , isai. 54.8 . everlasting forgiveness , ier. 31.34 . and in consequence to all these , everlasting consolation , isai. 51.11 . in all which , the riches and bounty of free grace shine forth in their greatest glory and splendor . ( 2. ) it is a covenant order'd in all things , or orderly prepared , disposed , and set , as the word imports . every thing being here disposed and placed in the most comely order , both persons and things here keep their proper place : god the father keeps the place of the most wise contriver and bountiful donor of the invaluable mercies of the covenant ; and christ keeps the proper place both of the purchaser and surety of the covenant , and all the mercies in it ; and believers keep their place , as the unworthy receivers of all the gratuitous mercies and rich benefits thereof , and the most obliged creatures in all the world to free grace , saying , although my house , yea , although my heart and my life be not so with god , yet hath he made with me an everlasting covenant . and as persons , so things , all things in this covenant stand in the most exquisite order , and exact correspondence to each other . o 't is a ravishing sight to behold the habitude and respect of the mercies in the covenant , to the sins and wants of all that are in it ! here are found full and suitable supplies to the wants of all gods people . here you may see pardon in the covenant , for guilt in the soul ; ioy in the covenant , for sorrow in the heart ; strength in the covenant , for all defects and weaknesses in the creature ; stability in the covenant , for mutability in the creature . never did the wisdom of god shine forth more in any contrivance in the world , ( except that of christ , the surety and principal matter of the covenant ) than it doth in the orderly dispose of all things in their beautiful order , and comely proportions in this covenant of grace . ( 3. ) it is a sure covenant , or a covenant safely laid up and kept , as the word imports ; and upon this account the mercies of it are called , the sure mercies of david , isai. 55.3 . and so , psal. 89.28 . speaking of this very covenant , god saith , my covenant shall stand fast with him , there shall be no vacillancy , no shaking in this covenant : and ver . 34. my covenant will i not break , nor alter the thing that is gone out of my lips . every thing is as its foundation is . now , gods covenant being founded in his unchangeable counsel and purpose , wherein there can be no lubricity , and christ being the surety of it , it must needs b● as the text calls it , a sure cov●●nant , wherein the faithfulness o● god is as illustriously display'd , ● his bounty and wisdom are in th● two former properties of it . an● such a covenant as this so eve●●lasting , aptly disposed , and sure must needs deserve that preciou● respect and high esteem from e●very believing soul , which davi● here doth pay it in . 4. the singular and high valua●tion he had of it , when he saith this is all my salvation , and all my desire , or as some translate , all my delight , or pleasure ; ( i. e. ) here i find all repaired with an infinite overplus , that i have lost in the creature : here is life in death fulness in wants , security in dan●gers , peace in troubles . it is al● my salvation , for it leaves nothing in hazard that is essential to my happiness ; and all my desire , for i● repairs whatever i have lost , or can lose : it is so full and compleat a covenant , that it leaves nothing to be desired out of it . o it is a full fountain ! here i repose my weary soul with full satisfaction , and feed my hungry desires with sweetest delights ; so that my very soul is at rest and ease , in the bosome of this blessed covenant . thus you have the parts and sence of the text. the notes from it are three . observation i. that gods covenant people may be exercised with many sharp afflictions in their persons and families . even david's house was the house of mourning . although my house be not so with god , though he make it not to grow . all sorts of outward afflictions are incident to all sorts of men . all things ( saith solomon ) come alike to all : there is one event to the righteous , and to the wicked ; to the clean , and unclean ; to him that sacrificeth , and to him that sacrificeth not . the providences seem one and the same , though the subjects on whom the● fall be vastly different . estate and children , health , and libe●ty , will still be like themselv●● vanishing comforts , whoever the owners of them . no ma●● spiritual estate can be known b● the view of his temporal estat●● a godly family cannot be a mis●rable , but it may be a mournful f●mily . religion secures us fro● the wrath , but it doth not secur● us from the rod of god. th● lord hath chosen another way o● expressing his love to his peopl● than by temporal and externa● things : therefore all things come alike to all . the covenant exclude● the curse , but includes the cros●● if his children forsake my law , &c then will i visit their iniquity with the rod , and their sin with stripes nevertheless my loving kindness will not utterly take away . nor indeed would it be the priviledge of gods covenanted people , to be exempt from the rod ; a mark of bastardy can be no mans felicity : heb. 12.8 . to go without the chastising discipline of the rod , were to go without ●he needful instructions and blessed fruits that accompany and result from the rod , psal. 94.12 . let us not therefore say , as those ●rreligious persons did in mal. 3.14 . it is in vain to serve god , and what profit is it that we have kept his ordinances , and walked mournfully before him ? surely none serve him in vain , but those that serve him vainly . godliness cannot secure you from affliction , but it can and will secure you from hell , and sanctifie your afflictions to help you to heaven . but i stay not here . observation ii. a declining family is a sore stroke from the hand of god , and so to be acknowledged , wherever it falls . it was a growing sorrow to david , that his house did not grow ; and he eyed the hand of god in it : he made it not to gro● as he speaks in the text. he fe● as many deaths as he had de● children . it is god that buil● and destroys families ; he enla●●geth , and straighteneth them ●●gain . a family may decline tw● ways , viz. either , 1. by the death : or , 2. by the degeneracy of i● off-spring . 1. by their death , when go● lops off the hopeful springin● branches thereof ; especially th● last and only prop of it , in whom not only all the care and love , bu● all the hope and expectation of th● parents is contracted and boun● up . for , omnis in aseanio stat chari cur● parentis . the hearts of tender parents are usually bound up in the life of an onely son. as a mans wife is but himself divided , so his children ●re but himself multiplied ; and ●hen all love and delight , hope ●nd expectation , is reduced to one , ●●e affection is strong , and that ●akes the affliction so too . if it ●ere not an unparallel'd grief a●ong all earthly griefs and sor●ows , the spirit of god would ne●er have chosen and singled it out ●om among all other sorrows , to ●lustrate sorrow for sin by it , yea , ●orrows for that special sin of ●iercing christ , as he doth . they ●all look upon him whom they have ●ierced , and shall mourn for him , as ●●e that mourneth for an onely son . how naked are those walls , and ●ow unfurnished is that house , ●here the children ( its best or●aments ) are taken down and re●oved by death ! it is natural to ●ll men , to desire the continuance ●f their names and families in ●he earth ; and therefore when god cuts off their expectations in ●hat kind , they look upon them●elves as dry trees , or as the wi●hering stalks in the fields , when ●he flowers are fallen off and blown ●way from them . 2. or which is yet much wo●● a family may decline by the 〈◊〉 generacy of its off-spring . wh● the piety , probity , and vert●● of ancestors descend not wi●● their lands to their posterit● here the true line of honou● cut off , and the glory of a fam●●ly dies , though its children liv●● the family is ruin'd , though the● be a numerous off-spring . su●●ly it were better mourn for 〈◊〉 dead children , than for one su●● living child . how many such wretched f●●milies can england shew this da● how hath atheism and debauc●●ry ruin'd and subverted ma●● great and once famous familie● o it were better the arms of tho●● families had been reversed , a●● their lands alienated , yea , bett●● had it been a succession had fa●●●ed , and that their names had bee● blotted out , than that satan shoul● rule by prophaness in the plac● where god was once so serious●● and sweetly worshipped . whensoever therefore god shall ●ther of these ways subvert a fa●ily , it becomes them that are ●oncerned in the stroke , not only 〈◊〉 own and acknowledge the ●and of god in it , but to search ●●eir hearts and houses to find ●ut the sins which have so provo●ed him : yet not so as to fall ●●to an unbecoming despondency ●f spirit , but withal to relieve ●●emselves , as david here doth ●●om the covenant of god ; yet ●ath he made with me an everlasting ●ovenant . which brings us to the ●hird and principal point i shall insist on . observation iii. that the everlasting , well order'd , ●nd sure covenant of grace , affords ●verlasting , well order'd , and sure relief to all that are within the bond ●f it , how many or how great soever ●heir personal or domestick tryals and ●ffictions are . this point will be cleared t● your understandings , and pre●●pared for your use , by clearin● and opening three proposition● which orderly take up the sum an● substance of it , viz. proposition i. that the minds of men , yea , th● best men , are weak and feeble thing under the heavy pressures of affliction and will reel and sink under them except they be strongly relieved an● under-propp'd . a bowing wall doth not more need a strong shore or butteress than the mind of man needs ● strong support and stay from heaven , when the weight of affliction makes it incline and lea● all one way . unless thy law ha● been my delights : i should then hav● perished in my affliction . q. d. wha● shift other men make to stand the shock of their afflictions , i know not ; but this i know , that if god had not seasonably sent me the relief of a promise , i had certainly gone away in a faint fit of despondency . o how seasonably did god administer the cordials of his word to my drooping sinking soul ! this weakness in the mind , to support the burdens of affliction , proceeds from a double cause , viz. 1. from the sinking weight of the affliction . 2. from the irregular and inordinate workings of the thoughts under it . 1. from the sinking weight that is in affliction , especially in some sorts of afflictions : they are heavy pressures , ponderous burdens in themselves . so iob speaks , o that my grief were throughly weighed , and my calamity laid in the balances together : for now it would be heavier than the sand of the sea , therefore my words are swallowed up . q. d. if all the sand that lies upon all the shores in the world , were shovelled up into one heap , and cast into one scale , and my sorrow● into the other , my grief would weigh it all up . how heavy are the hearts of the afflicted ! what insupportable sorrows do they feel ▪ and groan under , especially when god smites them in the dearest and nearest concerns they have in the world ! 2. but especially the reelings and staggerings of the mind , are occasioned by the inordinate and irregular workings of its own thoughts . were it but possible to keep the mind in a serene , sedate , and ordinate frame , our burdens would be comparatively light to what we now feel them to be ▪ but the falling of the thoughts into confusions and great distractions spoils all . upon this account i● is , that afflictions are compare● to a stupifying dose , which cas● the soul into amazement . th●● hast shewed thy people hard thing● thou hast made us to drink the wi● of astonishment . afflictions are called the wine of astonishment , from their effects upon the mind : for under a great and sudden stroke of god , it is like a watch wound up above its due height , so that for a time it stands still , neither grace nor reason move at all : and when it begins to move again , o how confused and irregular are its motions ! it is full of murmurs , disputes , and quarrels : these aggravate both our sin and misery . 't is our own thoughts which take the arrow god shot at us , ( which did but stick before in our clothes , and was never intended to hurt us , but only to warn us ) and thrust it into our very hearts . for t1houghts , as well as ponyards , can pierce and wound the hearts of men . luke 2.35 . a sword shall pierce through thine own soul ; ( i. e. ) thy thoughts shall pierce thee . they can shake the whole fabrick of the body , and loose the best compacted and strongly joynted parts of the body . dan. 5.6 . his thoughts troubled him , and the joynts of his loyns were loosed . and thus a mans own mind becomes a rack of torment to him ; a misery which no creatures , except men and devils , are subjected to . o how many bodies have been destroy'd by the passions of the soul ! they cut through it , as keen knife through a narrow sheath . worldly sorrow works death , 2 cor. 7.10 . proposition ii. the merciful god , in condescension to the weakness of his people , hath provided the best supports and reliefs for their feeble and afflicted spirits . in the multitude of the thoughts i had within me , thy comforts delight my soul. carnal men seek their relief , under trouble , from carnal things ; when one creature forsakes them , they retreat to another which is yet left them , till they are beaten out of all , and then their hearts fail , having no acquaintance with god , or special interest in him : for the creatures will quickly spend all that allowance of comfort they have to spend upon us . some try what relief the rules of philosophy can yield them , supposing a neat sentence of seneca may be as good a remedy as a text of david or paul ; but alas , it will not do : submission from fatal necessity , will never ease the afflicted mind , as christian resignation will do . it is not the eradicating , but regulating of the affections , that composes a burthened and distracted soul. one word of god will signifie more to our peace , than all the famed and admired precepts of men . to neglect god , and seek relief from the creature , is to forsake the fountain of living waters , and go to the broken cisterns , which can hold no water . the best creature is but a cistern , not a fountain ; and our dependance on it makes it a broken cistern , strikes a hole through the bottom of it , so that it can hold no water . i , even i ( saith god ) am he that comforteth thee . the same hand that wounds you , must heal you ▪ or you can never be healed . ou● compassionate saviour , to asswage our sorrows , hath promised he wi●● not leave us comfortless . our god will not contend for ever , lest the spirit fail before him , isai. 57.16 . he knew how ineffectual all other comforts and comforters would be , even physicians of no value ▪ and therefore hath graciously prepared comforts for his distressed ones , that will reach their end . proposition iii. god hath gathered all the material● and principals of our relief into the covenant of grace , and expects that 〈◊〉 betake our selves unto it , in times o● distress , as to our sure , sufficient , and only remedy . as all the rivers run into the sea , and there is the congregation of all the waters ; so all the promises and comforts of the gospel , are gathered into the covenant of grace , and there is the congregation of all the sweet streams of refreshment that are dispersed throughout the scriptures . the covenant is the store-house of promises , the shop of cordials and rare elixirs , to revive us in all our faintings ; though alas most men know no more what are their virtues , or where to find them , than an illiterate rustick , put into an apothecary's shop . what was the cordial god prepared to revive the hearts of his poor captives groaning under hard and grievous bondage both in egypt and in babylon ? was it not his covenant with abraham ? and why did he give it the solemn confirmation by an oath , but that it might yield to him , and all his believing seed , strong consolation , the very spirit of joy amidst all their sorrows ? and what was the relief god gave to the believing eunuchs that kept his sabbaths , took hold of his covenant , and chose the things in which he delighted . to them ( saith he ) will i give in my house , and within my walls , a place , and a nam● better than that of sons or of daughters . though they were deprived of those comforts other men have in their posterity , yet he would not have them look upon themselves as dry trees ; a covenant-interest would answer all , and recompence abundantly the want of children , or any other earthly comfort . certainly therefore , david was at the right door of relief and comfort , when he repairs to the covenant , as here in the text , yet hath he made with me an everlasting covenant . there , or nowhere , the relief of gods afflicted is to be found . now , to make any thing become a compleat any perfect relief to an afflicted spirit , these three properties must concur and meet in it , else it can never effectually relieve any man. i. it must be able to remove all the causes and grounds of troubles . ii. it must be able to do so at all times . iii. it must be capable of a good personal security to us . for if it only divert our troubles , ( as creature-comforts use to do ) and do not remove the ground and cause of our trouble , 't is but an anodine , not a cure or remedy . and if it can remove the very ground and cause of our trouble for a time , but not for ever , then 't is but a temporary relief ; our troubles may return again , and we left in as bad case as we were before . and if it be in it self able to remove all the causes and grounds of our trouble , and that at all times , but not capable of a personal security to us , or our well-established interest in it , all signifies nothing to our relief . but open your eyes and behold , o ye afflicted saints , all these properties of a compleat relief meeting together in the covenant , as it is display'd in the text. here is a covenant able to remove all the grounds and causes of your trouble ; for it is order'd i● all things , or aptly disposed by the wisdom and contrivance of god , to answer every cause and ground of trouble and sorrow in our hearts . it is able to do this at all times ; as well in our day , as in david's or abraham's day : for it is an everlasting covenant ; its vertue and efficacy is not decay'd by time . and lastly , it is capable of a good personal security or assurance to all gods afflicted people ; for it is a sure covenant . the concurrence of these three properties in the covenant , makes it a complea● relief , a perfect remedy , to which nothing is wanting in the kind and nature of a remedy . these three glorious properties of the covenant are my proper province to open and confirm , for your support and comfort in this day of trouble . i. that the covenant of grace is able to remove all the causes and grounds of a believers trouble , be they never so great or many . this i doubt not will be convinceingly evidenced and demonstrated by the following arguments , or undeniable reasons . argument i. whatsoever disarms afflictions of the only sting whereby they wound us , must needs be a compleat relief and remedy to the afflicted soul. but so doth the covenant of grace , it disarms afflictions of the only sting by which they wound us . therefore the covenant of grace must needs be a compleat relief and remedy to the afflicted soul. the sting of all afflictions , is the guilt of sin ; when god smites , conscience usually smites too : and this is it that causes all that pain and anguish in the afflicted . 't is plainly so in the example of the widow of zarephath , when her son , her only son , and probably her only child died , how did that stroke of god revive guilt in her conscience , and made the affliction piercing and intolerable ! as appears by her passionate expostulation with elijah , who then sojourned in her house : what have i to do with thee , o thou man of god ? art thou come unto me to call my sin to remembrance , and to slay my son ? q. d. what injury have i done thee ? didst thou come hither to observe my sins , and pray down this judgment upon my child for them ? the death of her son revived her guilt , and so it generally doth , even in the most holy men . when iob looked upon his wasted body under afflictions , every wrinkle he saw upon it , seemed to him like a witness rising up to testifie against him . thou hast filled me with wrinkles which is a witness against me , and my leaness rising up in me , beareth witness to my face . affliction is like a hue and cry after sin in the ears of conscience , and this is the envenom'd poysonous sting and affliction : pluck out this , and the afflicted man is presently eased , though the matter of the affliction still abide with him , and lie upon him . he is afflicted still , but not cast down by affliction ; the anguish and burden is gone , though the matter of trouble remain . this is plain both in scripture , and in experience . suitable hereunto is that strange , but sweet expression , the inhabitant shall not say i am sick , the people that dwell therein shall be forgiven their iniquities . it 's not to be imagined these people had found such a fortunate island , o● happy climate , where no disease could touch or invade their bodies ; no , sickness will find o● the bodies of the best men , where ever they live ; wherever sin ha●● been , sickness and death will fo●●low it . heaven is the only pr●●viledg'd place from these miseries but the meaning is , though the● be sick , they shall not feel th● pains and burdens of sickness they shall not say they are sick : an● why so ? because their iniquitie● are forgiven . plainly confirmin● what was before asserted , that the anguish of an affliction is gone as soon as ever the sting of guil● is plucked out . and hence par●doning of the soul , and healing o● the body , are put together as co●●jugate mercies : bless the lord , o my soul , who forgiveth all thine iniquities and healeth all thy diseases . when the soul is at ease , the pains of the body are next to nothing : sick●ness can cloud all natural joys , but not the joy of a pardon . nay , which is yet more ; pluck out but the sting of sin , and there is no horrour in death , the king of terrours , and worst of all outward evils . see how the pardoned believer triumphs over it : o death , where is thy sting ? o grave , where is thy victory ? the sting of death is sin . they are words of defiance , as men use to deride and scorn a boasting insulting enemy , when they see him cast upon his back , and his sword broken over his head . heus ! uhi nunc fastus , altaque verba jacent ? where are your boasts and menaces now ? o death , thou hast lost thy sting and terrour together . thus the pardoned believer , with an holy gallantry of spirit , derides and contemns his disarmed enemy death : so then 't is manifest , that whatever plucks out the poysonous sting of affliction , must needs be an effectual remedy and cure to the afflicted person . but this the covenant of grace doth , it reveals and applies gospel-remission to them that are within the blessed bond of it . this shall be the covenant that i wi●● make with the house of israel ; i wi●● forgive their iniquity , and i will remember their sin no more . behol● here a gracious , full , and irrevo●cable pardon ! i will forgive , o● be propitiously merciful , as tha● word imports ; pointing plainly t● christ our propitiation , our sin● are forgiven us for his names sake and a pardon as full as it is free iniquity and sin , smaller and grea●ter , are here forgiven : for go● in the remission of his peoples sins having respect to the propitiatin● bloud of christ , he pardons all as well as some , that bloud deser●ving and purchasing the most ful● and compleat pardons for his peo●ple . 1. joh. 1.7 . the bloud of christ cleanseth us from all sin . and this covenant-pardon is a firm , as it is free and full . so ru● the expressions in the grant , i wi● remember their sin no more : or in the apostles words , heb. 8.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i will not remember them again . that is , not so remember as to impute them , o● condemn my pardoned ones for them : for the pardoned persons come no more into condemnation , ioh. 5.24 . their sins are cast into the depths of the sea , mica . 7.19 . sooner shall the east ▪ and the west , the two opposite points of heaven , meet , than the pardoned soul and its sins meet again in condemnation , psal. 103.12 . now , the case standing thus with all gods covenant-people , all their sins being graciously , fully , and irrevocably forgiven them , how convincingly and sweetly doth this conclusion follow , that the covenant is a compleat remedy to all afflicted believers ? as nothing can befal us before christ and pardon be ours , which is sufficient to raise us , so nothing can befal us afterwards , which should deject and sink us . this is the first benefit afflicted believers receive from the covenant , and this alone is enough to heal all our sorrows . argument ii. as the covenant of grace d●● arms all the afflictions of bel●●vers of the only sting by whi●● they wound them ; so it al●● the very nature and property 〈◊〉 their afflictions , and turns the●● from a curse into a blessing 〈◊〉 them : and in so doing it becom● more than a remedy , even a choi●● benefit and advantage to them . all afflictions in their own n●●ture , are a part of the curse ; the●● are the consequents and punis●●ments of sin ; they work naturall● against our good : but when on● they are taken into the covenan● their nature and property is alte●●ed . as waters in their subterr●●nean passages meeting some ver●tuous mineral in their course , a●● thereby impregnated and endow●ed with a rare healing property 〈◊〉 the body ; so afflictions passing through the covenant , receive from it an healing vertue to our souls . they are in themselves soure and harsh , as wild hedge-fruits ; but being ingrafted into this stock , they yield the pleasant fruits of righteousness . if his children break my statutes , and keep not my commandments , then will i visit their iniquity with the rod , and their sins with stripes : nevertheless my loving kindness will i not utterly take away , nor suffer my faithfulness to fail . here you may see all the rods of affliction put into the covenant , as aaron's rod was into the ark. and hence two things necessarily follow . ( 1. ) that such afflictions can do the children of god no hurt . they may affright , but cannot hurt them : we may meet them with fear , but shall part from them with joy : an unsanctified rod never did any man good , and a sanctified rod never did any man hurt : he may afflict our bodies with sickness , deny , or cut off our comfort in children , impoverish our estates , let loose persecutors ●pon us ; but in all this he really doth us no hurt , as he speaks in i●● 25.6 . no more hurt than a skil● chirurgeon doth in saving his p●●tients life , by cutting off a mor●●fied gangren'd member : no mo●● hurt than frosts and snow do t● earth in killing the rank wee● that exhausted the sap and streng●● of it , and preparing and mello●ing it to produce a fruitful crop ● corn. by these he recals o● minds from vanity , weans o● fond and ensnaring affections fro● the world , discovers and mortifi●● those lusts , which gentler method and essays could not do : and ● this for our hurt ? i confess gods thoughts an● ours often differ upon this case● we measure the good and evil o● providences by their respect t● the ease and pleasure of our flesh● but god sees this is the way to cas● our spirits into a dead formality and in removing them , he dot● but deprive us of the occasions and instruments of spiritual mischief● and miseries , in which certainly he doth us no hurt . ( 2. ) but that is not all . af●●ictions once put into the covenant , must promote the good of ●he saints : they are beneficial , as well as harmless things . we know ●saith the apostle ) that all things work together for good to them that ●ove god. this promise is the compass which sets the course and directs the motion of all the af●●ictions of the people of god ; ●nd no ship at sea obeys the rudder so exactly , as the troubles of the righteous do the direction of this promise . possibly we cannot discern this at present , but rather pre●udge the works of god , and say all these things are against us ; but hereafter we shall see , and with ●oy acknowledge them to be the happy instruments of our salvation . how often hath affliction sent ●he people of god to their knees , with such language as this ! o my god , how vain and sensual hath this heart of mine been under prosperity ! how did the love of the creature , like a sluce , cut in the bank of a river , draw away the stream of my affect●ons from thee ! i had gotten soft a pillow of creature-comfort under my head , and i easily fel● asleep , and dreamed of nothin● but rest and pleasure , in a stat● of absence from thee ; but now thy rod hath awakened me and reduced me to a right sen●● of my condition . i was negl●gent or dead-hearted in th● course of my duty , but now ● can pray more fervently , feelingly , and frequently than before . o it was good for me , that i hav● been afflicted . o , saith god , how well was this rod bestow'd which hath done my poor chil● so much good ! now i hav● more of his heart , and more o● his time and company than ever . now i hear the voice , and see the gracious workings of the spirit of my child after me again , as in the days of his first love . the sum of all this you may see in the ingenuous meltings of ephraim under a sanctified rod , ier. 31. 19,20 . and the sounding of the ●owels of mercy over him . ' ephraim mourns at gods feet , and god falls upon ephraim's neck . i have been as a beast , saith ephraim : thou art a dear son , a pleasant child , saith god. my bowels are troubled and pained for sin , saith ephraim : and my bowels are troubled for thee , and my compassions rolled together , saith god. o blessed fruits of ●anctified rods ! such precious ef●ects as these richly repay you for ●ll the pain and anguish you feel . and thus , as the wound of a scor●ion is healed by applying its own oyl , so the evil of affliction is cured by the sanctified fruits that ●t produceth when it is once put ●nto the covenant . argument iii. the covenant doth not only alter the nature and property of the saints afflictions , but it also orderl● disposes and aptly places them in the frame of providence , among th● other means and instruments 〈◊〉 our salvation ; so that a counc● of angels could never place them or the least circumstance belonging to them , more aptly and a●vantageously than it hath done ▪ the knowledge of this must need quiet and fully relieve the afflicted soul : and who can doubt it that believes it to be a covenan● ordered in all things , as the te● speaks ? here all things , yea , th● most minute-circumstances that be●fal you , are reduced to their proper class , and place of service ; s● exactly ordered , that all the wi●dom of men and angels know not how to mend or alter any thing to your advantage . if a small pin be taken out of the frame of a watch , and placed any where else , the motion is either presently stopped , or made irregular . and as gallen observes of the curious fabrick of an humane body , that if the greatest naturalist should study an hundred years to find out a more commodious scituation , or configuration of any part thereof , it could never be done . 't is so here : no man can come after god , and say , this or that had been better placed or timed , than it is , if this affliction had been spared , and such an enjoyment stood in the room of it , it had been better . all god's providences are the results and issues of his infinite wisdom : for he works all things according to the counsel of his own will , eph. 1.11 . the wheels , ( i. e. ) the motions and revolutions of providence , are full of eyes ; they are well advised , and judicious motions , non caeco impetu volvuntur rotae ; they run not at random . the most regular and excellent working , must needs follow the most deep and perfect counsel . isai. 28 ▪ 29. he is deep in counsel , and excellent in working . now every affliction that befals gods covenanted people , being placed by the most wise and infinite counsel of god , in tha● very order , time , and manner in which they befal them , this very affliction , and not that , at this very time , and not at another , ( it being always a time of need ▪ 1 pet. 1.6 . ) and usher'd in by such fore-running occasions and circumstances ; it must follow , that they all take the proper places ▪ and nick exactly the fittest seasons ▪ and if one of them were wanting , something would be defective in the frame of your happiness . as they now stand , they work together for your good , which displaced , they would not do . it 's said , ier. 18.11 . behold ● frame evil , and i devise a devi● ▪ it 's spoken of the contrivance and frame of afflictions , as the proper work of god. the project of i● is laid for his glory , and the eternal good of his people . it turns to their salvation , 1 phil. 19. but oh how fain would we have this or that affliction scrued out of the frame of providence , conceiving it would be far better out than in . o if god had spared my child , or my health , it had been better for me than now it is . but this is no other than a presumptuous correcting and controlling of the wisdom of god ; and so he interprets it , iob 40.2 . he that reproveth god , let him answer it . god hath put every affliction upon your persons , estates , relations , just where you find and feel it ; and that whole frame he hath put into the covenant , in the vertue whereof it works for your salvation : and therefore let all disputings and reasonings , all murmurs and discontents cease , nothing can be better for you , than as god hath laid it ; and this one would think should heal and quiet all . you your selves would mar all , by presuming to mend any thing . who hath directed the spirit of the lord , or being his counsellour , hath taught him ? with whom took he counsel , and who instructed him , and taught him the path of judgment ? and taught him knowledge , and shewed him the way of understanding ? well then , be satisfied 't is best as it is ; and nothing can be so advantageous to you , as god's project and contrivance , which you are so uneasie under , and dissatisfi'd about . argument iv. as the covenant sorts and ranks all your troubles into their proper classes and places of service , so it secures the special gracious presence of god with you , in the deepest plunges of distress that can befal you ; which presence is a full relief to all your troubles , or else nothing in the world is or can be so . the very heathens thought themselves well secured against all evils and dangers , if they had their petty houshold gods with them in their journeys : but the great god of heaven and earth hath engaged to be with his people , in all their afflictions and distresses . as a tender father sits up himself with his sick child , and will not leave him to the care of a servant only ; so god thinks it not enough to leave his children to the tutelage and charge of angels , but will be with them himself , and that in a special and peculiar way : so run the express words of the covenant , i will not turn away from them to do them good , but i will put my fear into their hearts ; and they shall not depart from me . here he undertakes for both parts , himself and them . i will not , and they shall not . here is the saints security for the gracious presence of god with them , a presence which dispels all the clouds of affliction and sorrow , as the sun scatters the morning mists . the god of all consolation is with you , o poor dejected believers , and will not such a presence turn the darkness into light round about you ? there is a threefold presence of god with his creatures . 1. essential , which is common and necessary to all . 2. gracious , which is peculiar to some on earth . 3. glorious , which is the felicity of heaven . the first is not the priviledge here secured ; for it is necessary to all , good and bad : in him we all live , and move , and have our being . the vilest men on earth , yea the beasts of the field , and the very devils in hell are always in this presence of god , but it is their torment , rather than their priviledge . the last is proper to the glorified saints and angels . such a presence imbodied , saints cannot now bear ; but it is his special gracious presence which is made over and secured to them in the covenant of grace : and this presence of god is manifested to them two ways . 1. internally , by the spirit . 2. externally , by providence . 1. internally , by the spirit of grace dwelling and acting in them , this is a choice priviledge to them in the day of affliction : for hereby they are instructed and taught the meaning of the rod. psal. 94.12 . blessed is the man whom thou chastenest , and teachest him out of thy law . o 't is a blessed thing to be taught so many lessons by the rod , as the spirit teacheth them ! surely they reckon it an abundant recompence of all that they suffer . it is good for me that i have been afflicted , that i might learn thy statutes . yea , he refreshes as well as teaches , and no cordials revive like his . in the multitude of the thoughts i had within me , thy comforts delight my soul. yea , by the presence and blessing of his spirit , our afflictions are sanctified to subdue and purge out our corruptions . by this shall the iniquity of iacob be purged , and this is all the fruit to take away sin . now if a man be instructed in the ends and designs of the rod , refreshed and comforted under every stripe of the rod , and have his sins mortified and purged by the sanctification of the spirit upon his afflictions ; then both the burthensomness and bitterness of his afflictions are removed and healed by the internal presence of the spirit of god with his afflicted ones . but , 2. besides this , god is providentially present with his people , in all their troubles , in a more external way ; ordering all the circumstances of their troubles to their advantage . he orders the degree and extent of our afflictions , still leaving us some mercies and comforts to support and refresh us , when others are cut off . in measure doth he debate with his covenant people , staying the rough wind in the day of the east wind . he might justly smite all our outward comforts at once , so that affliction should not rise up the second time : for what comfort soever hath been abused by sin , is thereby forfeited into the hand of judgment . but the lord knows our inability to sustain such strokes , and therefore proportions them to our strength . we have some living relations to minister comfort to us , when mourning over our dead : he makes not a full end of all at once . yea , and his providence supports our frail bodies , enabling them to endure the shocks and storms of so many afflictions , without ruine . surely there is as much of the care of providence manifested in this , as there is in preserving poor crazy leaking barks , and weather-beaten vessels at sea , when the waves not only cover them , but break into them , and they are ready to founder in the midst of them . o what a singular mercy is the gracious presence of god with men ! even the special presence of that god , who is above all , and through all , and in you all , as the apostle speaks . above all , in majesty and dominion ; through all , in his most efficacious providence ; and in you all , by his grace and spirit . as he is above all , so he is able to command any mercy you want , with a word of his mouth ; as he is through all , so he must be intimately acquainted with all your wants , straights , and fears ; and as he is in you all , so he is engaged for your support and supply , as you are the dear members of christ's mystical body . object . but methinks i hear gideon's objection rolled into the way of this soveraign consolation . if god be with us , why is all this evil befallen us ? sol. all what ? if it had been all this rebellion and rage against god , all this apostacy and revolting more and more , all this contumacy and hardness of heart under the rod ; then it had been a weighty and stumbling objection indeed : but to say , if god be with us , why are all these chastening corrections and temporal crosses befallen us ? why doth he smite our bodies , children , or estates ? is an objection no way fit to be urged by any that are acquainted with the scriptures , or the nature and tenour of the covenant of grace . is afflicting and forsaking , all one with you ? must god needs hate , because he scourgeth you ? i question whether satan himself hath impudence enough to set such a note or comment upon heb. 12.6 . for whom the lord loveth , he chasteneth , and scourgeth every son whom he receiveth . no , no , christian , 't is not a chastening rod , but the denying of such a favour , and suffering men to sin with impunity , and go on prosperously in the way of their own hearts , that speaks a rejected man , as the next words , ver . 7. informs you . as he never loved you the better for your prosperity , so you may be confident he loves you never the less for your adversity : and will not this close and heal the wounds made by affliction ? what , not such a promise as this , i will be with him in trouble , psal. 91.15 . will not such a presence revive thee ? what then can do it ? moses reckoned that a wilderness with god , was better than a canaan without him . if thy presence go not with me ( saith he ) then carry us not hence . and if there be the spirit of a christian in thee , and god should give thee thine own choice , thou wouldst rather chuse to be in the midst of all these afflictions with thy god , than back again in all thy prosperity , and among thy children and former comforts , without him . argument v. as this covenant assures you of gods gracious and special presence , so it fully secures all the essentials and substantials of your happiness , against all hazards and contingencies ; in which security lies your full relief and compleat remedy against all your troubles for the loss of other things . there be two sorts of things belonging to all god's people , viz. 1. essentials . 2. accidentals . 1. they have somethings which are essential to their happiness ; such are the loving kindness of god , the pardon of sin , union with christ , and eternal salvation . and they have other things which are accidentals , that come and go , live and die , without affecting or altering their happiness ; such are health , estates , children , and all sorts of relations and earthly comforts . these are to our happiness , as leaves are to the tree which fade and fall away without endangering the tree ; but the other as the vital sap , without which it withers and dies at the very root . now if it can be made out that the covenant fully secures the former ; then it will strongly follow , that it therein abundantly relieves us under all our sorrows for the latter : and that it doth so , will evidently appear , by reviewing the covenant , wherein you shall find all these substantial and essential mercies of believers , fully secured against all hazards and contingencies whatsoever . there the loving kindness of god is secured to their souls , whatever afflictions he lays upon their bodies . nevertheless my loving kindness will i not take away . and their pardon is as safe as the favour of god is ; 't is safely locks up in that promise , i will remember their sins no more . yea , heaven , together with our perseverance in the way to it , are both put out of hazard by that invaluable promise , they shall never perish , neither shall any man pluck them out of my hand . thus are all the essentials of a believers happiness secured in the covenant ; and these being safe , the loss of other enjoyments should not much affect or wound them , because if he enjoy them , they add nothing to his happiness ; and if he lose them , he is still happy in god without them . and this unriddles that aenigmatical expression of the apostle , as having nothing , and yet possessing all things ; ( i. e. ) the substraction of all external things cannot make us miserable , who have christ for our portion , and all our happiness intire in him . if a man travelling on the rode fall into the hands of thieves who rob him of a few shillings , why this doth not much affect him : for though he have lost his spending money , yet his stock is safe at home , and his estate secure , which will yield him more . or if a man have been at court , and there obtain'd a pardon for his life , or a grant of a thousand pound per annum , and returning home should chance to lose his gloves or his handkerchief , sure if the man be in his wits , he will not take on or mourn for the loss of these trifles , whilst the pardon or grant is safe . surely these things are not worth the mentioning . 't is true , the loss of outward earthly things , are to a believer real tryals , yet they are but seeming losses : and therefore they are expressed in the apostles phrase with a tanquam , sicut : as chastened , and not killed ; as sorrowful , yet always rejoycing . and if your losses be but as it were losses , your sorrows should be but as it were sorrows : much like a physick sickness , which we do not call a proper sickness , but as it were a sickness , because it conduceth to the health , and not the hurt of the person ; as all god's medicinal afflictions on his people also do . indeed , if the stroke of god were at our souls , to cut them off from christ and heaven , to raze our names out of the covenant , or revoke the pardon of sin ; then we had cause enough to justifie the extremity of sorrow ; cause enough to weep out our eyes , and break our hearts for such a dismal blow as that would be . but blessed be god you stand out of the way of such strokes as these ; let god strike round about you , or lay his hand upon any other comforts you possess , he will never smite you in these essential things , which is certainly enough to allay and relieve all your other sorrows . my name is blotted out of the earth , but still it is written in heaven . god hath taken my only son from me , but he hath given his only son for me , and to me . he hath broken off my hopes and expectations as to this world , but my hopes of heaven are fixed , sure , and immoveable for ever . my house and heart are both in confusion and great disorder , but i have still an everlasting covenant ordered in all things , and sure . i cannot say my son liveth , ●ut i can still say i know that my redeemer liveth . the grass wither●th , and the flower fadeth ; but the word of the lord abideth for ever , isai. 40.8 . argument vi. as god strikes none of the sub●stantial mercies of his covenan● people , so when he doth smi●● their external and accidental com●forts , the covenant of grace 〈◊〉 sures them , that even those stroke● are the strokes of love , and m● wrath ; the wounds of a frien● and not of an enemy : which another singular relief to the affl●●cted soul. the most frightful thing in an affliction , is the mark or characte● of god's wrath which it seems 〈◊〉 bear : take away that , and the affl●●ction is nothing . o lord , rebuke 〈◊〉 not in thine anger , neither chasten 〈◊〉 in thy hot displeasure . he doth no● deprecate the rebukes , but the a●●ger of god ; not his chastening but his hot displeasure . gods a●●ger is much more terrible than hi● rebuking , and his hot displeasur● than his chastening . therefor● he intreats , that whatever god di● to him in the way of affliction , he would do nothing in the way of wrath ; and then he could bear any thing from him . a mark of divine anger ingraven upon any affliction , makes that affliction dreadful to a gracious soul. but if a man be well satisfied that whatever anguish there be , yet there is no anger , but that the rod is in the hand of love : o how it eases the soul , and lightens the burden ! now this desirable point is abundantly cleared in the covenant ; where we find a clear consistence , yea , a necessary connection betwixt the love and the rod of god , psal. 89.31 . and heb. 12.6 . nay , so far are the afflictions of the saints from being marks of his wrath , that they are the fruits and evidences of his fatherly love. two men walking through the streets , see a company of boys ●ighting , one of them steps forth ●nd singles out one of those boys , ●nd carries him home to correct ●im ; which of the two think you is that childs father ? the c●● standing thus with all gods people , surely there is no reason fo● their despondencies whatever the●● afflictions be . argument vii . lastly , the covenant doth no● only discover the consistence an● connection betwixt the love an● the rod of god , but it also giv● full satisfaction to the saints , th●● whatsoever temporary mercy the● are deprived of , which was with in the bond of the covenan● when they enjoyed it , is no● lost , but shall certainly be restore● to them again with a rich im●provement , and that they shall en●joy it again to all eternity . what a rare model or platfor● of consolatory arguments ha●● the apostle laid down , to antido●● our immoderate sorrows for th● death of our dear relatives whic● died interested in christ and th● covenant ! i would not have yo●● ●gnorant , brethren , concerning them which are asleep , v. 13. they are not dead , but asleep . sleep is but 〈◊〉 parenthesis to the labours and travels of this life ; and it is but a partial privation , not of the ha●it , but acts of reason , to which ●pon awaking the soul returns again . just such a thing is that ●hich in believers is commonly ●alled death . and we do not ●se to bewail our friends , because ●hey are fallen asleep : and there●●re it no way becomes us to sor●ow as those that have no hope , or to look upon them as lost ; 〈◊〉 ( as he strongly argueth and concludeth , v. 14 ) their restora●ion to their bodies , yea , and to ●ur enjoyment again , is fully se●●red both to them and us by the resurrection of jesus from the ●ead . the influence of his re●●rrection is by the prophet isaiah ●ompared to the morning-dew , 〈◊〉 shew that what vertue there is 〈◊〉 the morning-dew to cause the ●nguishing plants of the earth to ●ive and flourish , that , and much more there is in the resurrectio● of christ , to revive and quicke● the dead bodies of these saints , their bodies shall be restored by vertue of the warm animating dew or influence of his resurrection . obj. but the marvellous change which the resurrection makes up on glorified bodies , and the long separation of many ages betwi●● us and them , seems to make it in possible for us to know them 〈◊〉 those that were once related to 〈◊〉 upon earth ; and if so , then tha● comfort which resulted from them as in relation to us , is perishe● with them at death . sol. whatever change the r●surrection shall make on their b●dies , and the length of time betwixt our parting with them 〈◊〉 earth , and meeting them agai● in heaven , shall be ; neither th● one or other seem sufficient to i●form the grounds of our hope , th●● we shall know them to be the ver● persons that were once so dear t● us upon earth . there may remai● ●ome lineament or property of in●ividuation whereby the acute ●lorified eye may possibly discover ●ho they were ; or if not , yet ●one can doubt but it may be dis●overed to us by revelation from god : and that one way or other ●t will be discovered , is highly pro●able , because nothing will be denied to that perfect state which may contribute to , or compleat ●he joy and happiness thereof , as ●e cannot but think this know●edge will do . if adam knew eve to be flesh of his flesh , and ●one of his bone , in the state of ●nnocence ; and if the apostles knew moses and elias upon the mount ; yea , if dives in hell ●new abraham and lazarus in heaven : sure we may well allow ●hat knowledge to the glorified ●aints in heaven , which we find ●n the state of innocence , or in ●he sinful state on earth , or in ●he state of the damned in hell. and if so , then the covenanted parents shall be able to say in that day , this was our child for who● we prayed and travelled again , ti●● christ was formed in him ; th●● is he whom we educated for god ▪ and trained up in the nurture an● admonition of the lord ; and now we see the fruit of our prayers , counsels , catechisings , 〈◊〉 child of so many prayers perishe● not . and the covenanted chil●● shall say , this was my pious ●●●ther , who took such care for my soul ; and this my tender mother who , like another monica , was ze●●lously concerned for my etern●● happiness . these are they th●● sowed so many prayers , which god gave them not time 〈◊〉 reap the fruits of on earth , b●● now they shall reap the fruit an● comfort of them for ever . o joy●ful meeting in the kingdom o● god! the joy of such a meeting abundantly recompences for a●● the tears and groans of a dolorou● parting . now , put all this together , an● value the arguments produced to make good the first thing pro●pounded , namely the sufficiency of the covenant to relieve and remedy all the sorrows and losses of believers , be they never so many , or so great ; this cannot be doubted , since it hath been proved , that it disarms all their afflictions of the only sting by which they wound ; alters the very nature and property of their afflictions , turning them from curses into blessings ; ranks and disposes them into their proper class and place of service , so as the counsel of men and angels could never lay them better to our advantage ; engages the gracious and special presence of god with you in all your troubles ; secures all your essential and substantial mercies from all hazards and contingencies ; discovers a consistency , yea a connection betwixt the rod and the love of god ; and assures you , that whatever temporal mercy you ever enjoy'd in , and by vertue of the covenant , shall be restored to you again with an admirable improvement , and singular advantage . it is by all this , i say abundantly proved , that the covenant is a soveraign and effectua remedy to all the sorrows o● gods people ; and that it was no● hyperbole in david's encomium , when he call'd it his salvation , and all his desire . but then , as i hinted before . ii. it must be able to do these things at all times , and in all ages , or else it will be but a temporary relief to some only , and not to all . now that the covenant hath this ability in all ages , and is as able to relieve us now , as it was to relieve david in his day , fully appears by the epithet given it in the text , it is an everlasting covenant . yet hath he made with me an everlasting covenant . time is the measure of other things ; but everlastingness is the measure of the covenant . when the lord espouseth a people to himself in covenant , he betroths them to himself for ever , hos. 2.19 . and from that day forward they may say on good grounds , this god is our god for ever and ever : he will be our guide even unto death , as it is in psal. 48.14 . nothing in nature is so firmly established as the covenant is . hills and mountains shall sooner start from their basis and centre , and fly like wandering atomes up and down in the air , than this covenant shall start from its sure and stedfast foundation , isai. 54.10 . the causes and reasons of the immutability of the new covenant , are 1. the unchangeable purpose of god , which is a sure and stedfast foundation . 2 tim. 2.19 . nevertheless , the foundation of god standeth sure , having this seal , the lord knoweth who are his . the first act of gods love to the creature is that by which he chuseth such a one to be his , and is therefore called the foundation of god , as being that on which he lays the super-structure of all other mercies . and this stand sure , there can be no vacillancy or slipperiness in such a foundation : for he knows who are his ; he knows them as his creatures , and as his new creatures in covenant with him ; as his by election , and his by covenant , transaction and compact . the purpose of his grace before time , gave being to the covenant of grace in time , and is the foundation of it . 2. the free grace of god in christ , is that which gives immutability to this covenant . it is not built upon works , but grace : therefore it is of faith , that it might be by grace ; to the end the promise might be sure to all the seed . this covenant is not founded as the first was , upon the variable and inconstant obedience of man , but upon grace which is a steady and firm foundation . 3. the suretiship of christ gives everlasting stability to this covenant . heb. 7.22 . he was made the surety of a better testament , or covenant : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies both , he struck hands , or engaged himself for the whole covenant , and every condition in it , and that both on gods part and ours ; to undergo all our punishments , to pay all our debts , and to work in us all that god required of us in the covenant of grace : and all this under the penalty that lay upon us to have undergone . and this not as other sureties , who enter into one and the same bond with the principal , so that the creditor may come upon which he will ; but he lays all upon christ , and relies wholly upon him for satisfaction , knowing he was able to perform it ; and so under the type of gods covenant with david , christ is brought in , psal. 89.19 . thou spakest in vision to thy holy one , and saidst , i have laid help on one who is mighty . q. d. i know thy ability , my son , thou art able to pay me , and therefore lay all upon thee . it follows strongly from what hath been said , that the vertue of the covenant decays not by time , as other things do , but it is at this day , and will be to the end of the world , as potent and efficacious a relief to all gods people , as ever it was to david , or any of the believers of the first ages . and if so , certainly nothing can be more strongly supporting , or sweetly relieving in such a changeable world , than this he hath made with me , an everlasting covenant . what david speaks of the natural heavens , will be found true , of things over-spread and covered by them . they shall perish , but thou shalt endure , and all of them shall wax old like a garment : and as a vesture shalt thou change them , and they shall be changed . but thou art the same , and thy years shall have no end . the creature was , and is not ; but my covenant god is the same ; his name is i am , and his covenant is the same that ever it was ; which is the second property or ingredient of this compleat remedy to the saints afflictions . the covenant hath not only all power , vertue , and efficacy in it self to relieve a distressed christian , but it hath it in all ages , as well for one as for another . the third and last follows , namely , iii. that it is a sure covenant . so david stiles it in my text. the certainty of the covenant , is the glory of the covenant , and the comfort of all that are in it . the certainty of it in it self is past all doubt , by what hath been said before . it is certain god did make such an everlasting covenant with his people in christ , and it must remain an eternal truth , that such a covenant there is betwixt god and them . it is as impossible that this everlasting covenant should not be made with them , as it is impossible for god to lye , heb. 6.18 . if he might make himself not have covenanted , everlastingly with them , when once he had so covenanted , such a supposition would turn up the foundation of all faith and certainty , and overthrow the apostles consequence on which the faith and comfort of believers is built . nor is it any infringement of the almighty power , to say , god himself cannot do that which implies a plain contradiction , as factum infectum reddere , to make that which was done , not to be done . but of this there is no doubt ; it is a sure covenant in it self : that which makes to my purpose here , is to prove it capable of a personal security and certainty to us . david had , and all the federates , as well as he , may have a subjective or personal certainty also . he speaks categorically and positively in the text , yet hath he made [ with me ] an everlasting covenant . object . if it be said , he might have a personal certainty of it , because it was revealed to him in an extraordinary way by the prophet nathan , 2 sam. 7.12 , 13 , 14. and extraordinaria non currunt in exemplum , this was a peculiar favour , which we may not expect . sol. i reply , and why may not we know it with as full a certainty to whom god is pleased to make it known in his ordinary way ? think you his word and spirit cannot ratifie it as fully and firmly to our souls , as nathan's discovery of it did to david's soul ? god give me but such a seal of it in his ordinary method and way of confirmation , and i will desire no more of him in this world for my relief and comfort , whatever afflictions it shall please him to lay upon me . and thus you see all the properties of a compleat remedy in the covenant , and of it every believer may say , this is all my salvation , and all my desire , though he make not my house to grow . and now what hinders , but that all gods afflicted should say from henceforth , return unto thy rest , o my soul , for the lord hath dealt bountifully with thee . i have all the desires of my heart in the covenant of god , though he take away the desire of mine eyes upon earth with his stroke . in this covenant my soul is at rest , and my very heart is centred . no affliction can be great enough to make the consolations of the almighty seem small in mine eyes . worldly sorrows may swallow up worldly comforts , but no sorrows upon earth can swallow up the consolations of the covenant . i know many christians droop and are dejected under the rod , notwithstanding such soveraign cordials are prepared for them in the covenant ; but this is not for want of efficacy in the covenant , but for want of faith to clear their interest , and draw forth the vertue of it to their relief . some are ignorant of their priviledges , and others disfident about their interest . it is with many of gods children , as it is with our children in their infancy , they know not their father , nor the inheritance they are bo●n unto . that which remains , is the improvement of this truth to our actual comfort and relief in the day of trouble . and this i shall assist you in as god shall assist me , by way of , 1. information . 2. exhortation . 3. examination , and 4. consolation . vse i. for information , in three corolaries . corolary i. by what hath been discoursed from this text , it appears , that god governs the spiritual part of the world by faith , and not by sense . he will have them live upon his covenant and promises , and fetch their relief and comforts thence , under all their sorrows and distresses in this life . god never intended temporal things for his peoples portion , therefore from them they must not expect their relief in times of trouble . he will have us read his love to us by things within us , not by things without us . he hath other ways of expressing his love to his people , than by the smiles of his providence upon them . how would earthly things be over-valued and idolized , if beside their conveniency to our bodies , they should be the marks and evidences of gods love to our souls ! a christian is to value himself as the merchant , or the husbandman doth . the merchant values himself by his bills and goods abroad , not by the ready cash that lies by him . and the husbandman by his deeds and leases , and so many acres of corn he hath in the ground , and knows he hath a good estate , though sometimes he be not able to command twenty shillings . christian , thy estate also lies in good promises and new covenant-securities , whether thou hast more or less of earthly comforts in thy hands . every creature feeds according to its nature ; the same plant affords food to several sorts of creatures : the bee feeds upon the flower , the sheep upon the branch , the bird upon the seed , and the swine upon the root . one cannot live upon what the other doth . so it is here : a christian can feed upon the promises , and make a sweet meal upon the covenant , which the carnal mind cannot relish . the life that i now live , i live by the faith of the son of god , saith the apople . this is that mysterious and excellent life of faith , and the test of true christianity , to relieve our selves by our hopes of things to come , against present evils ; to balance the sorrows and losses of this life , with the promises and expectations of the next . thus did the renowned believers of the first age ; whenever they felt a faint pang or qualm upon their hearts , under their tryals and sorrows from the world , they would presently run to their cordial , the promises , and a sip of faith from that bottle would refresh and invigorate their souls with new life and powers . we faint not , whilst we look not at the things which are seen , for they are temporal ; but at the things which are not seen , for they are eternal . and truly so must we also , when our hearts are faint within us in days of affliction , or our spirits will fail , and we shall go away in a faint fit of despondency . corolary ii. learn hence the soveraign efficacy of the word , and what a choice priviledge it is to have these lively oracles of god in our hands , in a day of distress and trouble . 't is no ordinary mercy to be born in a land of bibles and ministers ; to have these choice supports and reliefs at hand , in all our fainting hours . this is my comfort in my affliction , for thy word hath quickened me . it was no small mercy gained by the reformation , that it put the oracles of god into our hands . it opened a shop of cordials for the support of our ●ouls . for this , among other great and excellent uses , the scriptures were written , that we , through patience , and comfort of the scriptures , might have hope . in other parts of the world it is a sealed book ; bless god it is not so to you . all creature-comforts have a double defect , they are neither suitable nor durable ; but the word is so . compare the arguments that have been urged from the covenant , with such as these . it 's in vain to trouble our selves about what we cannot help : we are not alone in trouble , others have their losses and afflictions as well as we . alas , what dry and ineffectual comforts are these ! they penetrate not the heart , as pardon of sin , peace with god , and sanctification of troubles to our salvation do . and no less is the mercy of an able new testament ministry , to open , apply , and inculcate the consolations of the scriptures to be esteemed . it is no common favour to the afflicted soul , to have with , or near him , an interpreter , one among a thousand , to shew unto him his uprightness . o england , prize and improve these mercies , and provoke not thy god to bereave thee of them . i can find no such settlement made of the gospel and ministry upon any place or people , but that god may remove both , upon their abuse of them ; and if he do , sad will the case of such a people be , especially when a day of distress and trouble shall be upon them . 't is sad to be in a storm at sea , without a compass or pilot to direct and advise the distressed passengers . much so is the case of the afflicted , when deprived of the word and ministry . let it therefore be your care to hide the word in your hearts , and get the teachings of the spirit ; that whatever changes of providence be upon the world , you may have the light and comfort of the scriptures to direct and chear your souls . sanctification is the writing of gods law in your hearts ; and what is written there , is secure and safe . the word within you , is more secure , sweet , and effectual , than the word without you . ierom saith of nepotianus , that by long and assiduous meditation of the scriptures , his breast was at last become the library of christ. o that the breast of every christian were so too . corolary iii. how sad and deplorably miserable is their condition , who have no title to , ●or comfort from the covenant of god , when a day of affliction and great ●istress is upon them ! unrelieved miseries are the ●ost intolerable miseries . to be over-weighed with troubles o● earth , and want support and com●fort from heaven , is a dism●● state indeed ; yet this is the ca●● of multitudes in the world. if ● believer be in trouble , his god bears his burden for him , yea , he bears up him and his burden too but he that hath no covenant i●●terest in god , must say as it is jer. 10.19 . this is my affliction , an● i alone must bear it . there are but two ways the● can take for relief , either to di●vert their troubles by that whi●● will inflame them , or rest their burthened spirits upon that which will fail them . to run to the tavern or ale-house , instead of the closet , is to quench the fire , by pouring on oyl ; and to run from one creature which is smitten and withered , to another which yet continues with us , is to lean upon a broken reed , which not only deceives us , but wounds and pierceth us . what a miserable plight was saul in , and how doleful was his cry and complaint to ●amuel , 1 sam. 28.15 . i am sore ●istressed , for the philistins make war ●gainst me , and god is departed from ●e , and answereth me no more . heaven and earth forsook him at once . reader , if this be thy case , i advise thee to rest no longer in so miserable a condition . thy very distress seems by an happy necessi●y to put thee upon god , and drive thee to him for refuge : and ●● seems to be the very aim and design of god in blasting all thy earthly comforts , to necessitate thee to come to him , which thou wouldst never be perswaded to do , whilst thou hadst any creature-prop to stay and rest upon . and think not that thou shalt be rejected , because thou art brought by a plain necessity to him ; come sincerely , and thou shalt not be upbraided , because a necessity threw thee upon him . vse ii. seeing then that the covena●● of god is the great relief and su●●port of all the afflicted people , i● the afflicted soul go to this blesse● covenant ; study and apply it i● all distresses . it is in it self a s● veraign cordial , able to revive ● gracious spirit at the lowest ebb● but then it must be studied an● applied , or it will never give fort●● its consolations to our refreshment● extream sorrows are apt to deafen● our ears to all voices of comfort● the loud cries of affliction too often drown the sweet still voice of spiritual consolation ; but either here or no-where our redress is to be found . why seek we the living among the dead ? comfort from things that cannot yield it ? the covenant can discover two things which are able to pacifie the most discomposed heart , viz. 1. the good of affliction . 2. the end of affliction . 1. it will discover to us the good of affliction , and so rectifie our mistaken judgments about it . god is not undoing , but consulting our interest and happiness in all these dispensations . it will satisfie us , that in all these things he doth no more than what we our selves allow and approve in other cases . it is not meerly from his pleasure , but for our profit , that these breaches are made upon our families , and comforts , heb. 12.10 . who blames the marriner for casting the goods over board to save ship and life in a storm ? or the chirurgeon for lancing , yea , or cutting off a leg or arm to preserve the life of his patient ? or souldiers for burning or beating down the suburbs , to save the city in a siege ? and why must god only be censured , for cutting off those things from us which he knows will hazard us in the 〈◊〉 of temptation ? he sees the less● have of entanglement , the m●● promptness and fitness we 〈◊〉 have to go through the tryals 〈◊〉 are coming upon us ; and that the comforts he cuts off from 〈◊〉 bodies , goes to the profit and 〈◊〉 vantage of our souls . 2. here you gain a sight 〈◊〉 only of the good of affliction , 〈◊〉 also of the comfortable end 〈◊〉 issue of affliction . this clou● and stormy morning will wind 〈◊〉 in a serene and pleasant evenin● there 's a vast difference betw●● our meeting with afflictions , 〈◊〉 our parting from them . you ha●● heard of the patience of iob , and 〈◊〉 seen the end of the lord. o get 〈◊〉 iob's spirit under affliction , an● you may see as happy an end 〈◊〉 them as he did . had naomy seen the end of 〈◊〉 lord in taking away her husband and starving her out of moab , 〈◊〉 would not have changed her name or said the lord had dealt bitter with her , in grafting her daughte● by that providence into the noble line , out of which the saviour of the world was to rise ; and could you but see that good in order to which all this train of troubles is ●aid , you would not murmur or ●espond as you do . object . 1. o but this is a grievous stroke ; god hath smitten ●e in the apple of mine eye , and written bitter things against me . no sorrow is like my sorrow ; 't is a mourning for an onely son ; i have lost all in one . sol. 1. you can never lose all in one , except that one be christ ; and he being yours in covenant , can never be lost . but your meaning is , you have lost all of that kind in one : no more sons to build up your house , and continue your name . 2. but yet religion will not allow you to say , that your dead children are a lost generation . praemittuntur , non amittuntur : they are sent before , but not lost . for they are a covenant-seed , by you dedicated to the lord : they were children of many prayers a great stock of prayers was lai● up for them ; in them also yo● and all that knew them , discerne● a teachable spirit , pious inclina●tions , and conscience of secret du●ties , some good things toward the lord god of israel , as was sai● of young abijah , 1 king. 14 . 1● so that you parted from them u● on far easier terms than good d●●vid parted from his amnon , abs●●lom , or adonijah , who died in the●● sins and open rebellions . ther● was a sting in his troubles whic● you feel not ; and if he comforte himself notwithstanding in th● covenant of his god , in this r●●spect may you much more . object . 2. o but my son w● cut off in the very bud , just wh●● the fruits of education were re●●dy to disclose and open . sol. let not that consideratio● so incense your sorrows : go● knows the fittest time both to giv● and to take our comforts ; an● seeing you have good grounds 〈◊〉 hope your child died interest●● in the covenant of god , you have the less reason to insist upon that afflicting circumstance of an immature death . he that dies in christ , hath lived long enough both for himself and us . that marriner hath sailed long enough , that hath gained his port : and that souldier fought long enough , that hath won the victory : and that child lived long enough , that hath won heaven , how early soever he died . beside , the sooner he died , the less sin he hath committed , and the less misery he saw and felt in this wretched world , which we are left to behold and feel . and it is but a vanity to imagine that the parting pull with him would have been easier , if the enjoyment of him had been longer : for the long enjoyment of desirable comforts , doth not use to weaken , but abundantly to strengthen and fasten the tyes of affection . submit your reason therefore , as is meet , to the wisdom of god , who certainly chose the fittest season for this affliction . o but , — no more buts and objections , i beseech you . enough hath been offer'd from the covenant of your god , to silence all your objections , and to give you the ease and pleasure of a resigned will. and what are all our buts and objections , but a spurning at divine soveraignty , and the thrusting in the affliction deeper into your own hearts , which are wounded but too deep already ? i perswade you not to put off , but to regulate natural affections : to be without them , would deservedly rank us among the worst of heathens ; but rightly to bound and manage them , would set you among the best of christians . i cannot imagine what ease or advantage holy basil gained by such a particular and heart piercing account , as he gave of a like affliction with this ; nor to what purpose it can be to you , to recal and recount those things which only incense and aggravate your troubles : doubtless your better way were to turn your thoughts from such subjects as these , to your god in covenant , as david in the text did , and to recount the many great and inestimable mercies that are secured to you therein ; which death shall never smite , or cut off from you , as it doth your other enjoyments . quest. but yet unless we can in some measure clear our covenant-interest , all these excellent cordials prepared , will signifie no more to our relief , than water spilt upon the ground : help us therefore to do that , or else all that hath been said is in vain ? how may a person discern his covenant-right and interest ? answ. this indeed is worthy of all consideration , and deserves a serious answer , forasmuch as it is fundamental to your comfort , and all actual refreshment in times of trouble ; and will bring us to the next use , which is for tryal of our covenant-interest . vse iii. the great question to be decided , is , whether god be our covenant-god , and we his people ? a question of the most solemn nature , and such as requires awful attention . we cannot expect satisfaction in this matter by such an extraordinary way as david had it , but we may know it by , first , our covenant-engagements . secondly , our covenant-impressions . thirdly , our covenant-conversations . first , by our covenant-engagements , or dedications of our selves to god ; sometimes called our joyning our selves to the lord , zech. 2.11 . our yielding our selves to him , rom. 6.19 . our giving our selves to him , 2 cor. 8.5 . the soul that freely and deliberately consents to take or chuse the lord to be his god , may warrantably conclude the lord hath taken or chosen him : for our choice of god is but the result of his choice of us . joh. 15.16 . you have not chosen me , but i have chosen you ; ( i. e. ) you could never have chosen me , but in consequence to , and by vertue of my first choice of you . well then , let it be seriously considered , whether you have duely consented to take the lord for your god , and christ for your redeemer . this includes two things in it . 1. your relinquishing of all things inconsistent with him . 2. your acceptation of all that promotes the glory and enjoyment of him . 1. your relinquishing of all things that are inconsistent with an interest in him . except we let these go , god cannot be our god , nor christ our redeemer . the things to be relinquished for christ are in short , both our sinful and our righteous self . sinful-self must be disclaimed and renounced : for we cannot be the servants of sin , and the servants of christ too , rom. 6.14.18 . and righteous self must be renounced also , or we can have no part or interest in his righteousness , rom. 10.3 . these are two difficult points of self-denial to part with every beloved lust , and to give up our own righteousness . thousands chufe rather to be damned for ever , than to do either of these . 2. your acceptance and embracing of all things that promote his glory , and further the enjoyment of him . as all the painful ways of duty , hearing , praying , meditating , and all this with the intention of the inner man , and offering up of the soul to god in these duties , and the more painful ways of suffering for god , and enduring all losses , reproaches , torments , and death for him , if his glory require it , and you be thereunto called . all this is included in your chusing god to be your god. and upon our understanding , and free consent , and sealing to these articles , we have right to call him our god. mat. 16.24 . if any man will come after me , let him deny himself , and take up his cross and follow me . now have you considered the terms of the covenant , weighed and balanced all the conveniencies and inconveniencies of godliness , and then determined for christ and holiness , let the cost be what it will ; then you have chosen him aright for your god. many think they have chosen god for their god , that never understood or deliberated these terms . but non consentit , qui non sentit : he that neither knows nor ponders them , is not capable of giving a due consent . secondly , we may discern our covenant-interest , in the covenant-impressions that are made upon our souls . all gods covenant people have a double mark or impression made upon them , viz. 1. upon their minds . 2. upon their hearts . 1. upon their minds , in a more spiritual and efficacious knowledge of god : jer. 31.33 . they shall all know me , from the greatest of them , even to the least of them . this knowledge is said to be given , not acquired by the meer strength of natural abilities and humane aids ; and given us in the face of christ , not by the foot-steps of the creatures only , as he speaks , 2 cor. 4.6 . 't is the choice teaching of the anointing , 1 ioh. 2.27 . a knowledge springing from inward experience , and spiritual sense ; as we know the sweetness of honey by tasting , better than by all the descriptions and reports that can be made of it . 2. upon their hearts , in that gracious tenderness and meltings of it for sin , or the discoveries of free grace in the pardon of it . so you read in ezek. 36.26 . a new heart also will i give you , and a new spirit will i put within you , and i will take away the stony heart out of your flesh , and i will give you an heart of flesh . it is as easie to melt the obdurate rocks into sweet syrup , as it is to melt the natural heart into a penitential and tender melting for sin ; but now there is a principle or habit of tenderness implanted in the soul , whereby it is disposed and inclined to relent and thaw ingenuously upon any just occasion . thirdly , our covenant-interest may be evidenced in and by our covenant conversations . all the knowledge which is communicated to our minds , and all the tenderness given to our hearts , do respect and tend to this : ezek. 36.27 . i will put my spirit within you , and cause you to walk in my statutes . habits and principles are for action and practice : grace in the heart is for obedience and holiness in the life . it is true , that as our graces are imperfect , so is our obedience also . perfect working is not to be expected from imperfect creatures . god's own covenanted people do often grieve him , and provoke him to bring them under the rod of affliction ; but those their infirmities break not the bond of the covenant , psal. 89.30 , 31 , 32. care and watchfulness ordinarily goes before them , conflicts and resistance accompanies them , and shame , grief , and renewed care usually follows them . 2 cor. 7.11 . by these things ( which deserve a more copious discourse than my present design can allow ) we may be helped to clear our interest in the covenant of grace : and that being done , it should be out of the power of all the afflictions in the world to sink your spirits . let me therefore in the last place add , vse iv. a word of consolation to your dejected and drooping hearts , upon this sad and mournful occasion . why are you so troubled ? and why do thoughts arise in your hearts ? methinks there hath been so much of support and comfort already discovered to you in this blessed covenant , that could your faith but once fix upon it , and realize and apply it , i might lay down my pen at this period , and say the work is done , there needs no more ; but knowing how obstinate deep sorrows are , and how difficult a task the comforting of an afflicted mind is , i will for a close , superadd a few considerations more , to all that hath been urged and argued before . consideration i. consider how small and trivial the comforts , whose loss you bewail , are in comparison with jesus christ , who is still your own , under the bond of a sure covenant . a son , an only and a promising son , is a great thing , when he stands in comparison with other creature-comforts ; but surely he will seem a small thing , and next to nothing , when set by , or compared with jesus christ. behold , the father , son , and spirit ! pardon and eternal salvation are this day presented in the covenant of grace before your souls , as your own . god , even our own god shall bless us , psal. 67.6 . when you feel your hearts wounded with such a thought as this , i cannot embrace my children in my arms , they are now out of my reach ; then bless and admire god , that the arms of your faith can embrace so great , so glorious a saviour , and that you can say , my beloved is mine , and i am his . consideration ii. consider what evil days are coming on , and what a mercy it is to your dead , that god hath taken them away from the evil to come , isai. 57.1 , 2. there are two sorts of evils to come , viz. evils of sin , and evils of suffering ; and 't is no small favour to be set out of the way of both . the grave is the hiding-place where god secures some from the dangers of both . we are apt to promise our selves times of tranquility , and then it cuts us to think that our dear ones shall not partake with us in that felicity : but if we wisely consider the sins or the signes of the times , we have more cause to rejoyce that god hath set them out of harms way . all things seem to conspire and work towards a day of great temptation and tribulation . now as christ told his disciples , who were so dejected because he was to leave them , ioh. 14.28 . if ye loved me , ye would rejoyce , because i said , i go to the father : so truly you would much better express and manifest your love to your children , in your satisfaction in the will and appointment of god , in taking them into rest and safety , than in your dejections and sorrows for their removal . surely they are better where they are , than where they were , whom god hath housed in heaven out of the storm and tempest . and could your dead friends that are with christ , have any more intercourse with this world , and see your tears , and hear your sighs for them , they would say to you , as christ did to those that follow'd him wailing and mourning , weep not for us , but for your selves , and such as remain in the world with you , to see and feel the calamities that are coming on it . consideration iii. consider how near you are to that blessed state your selves , where god shall be all in all , and you shall feel no want of any creature-comfort , 1 cor. 15.28 . creature-comforts are only accommodated comforts to this animal life we now live , but shortly there will be no need of them ; for god will be all in all : that is , all the saints shall be abundantly satisfied in and with god alone . as there is water enough in one sea to fill all the rivers , lakes , and springs in the world ; and light enough in one sun to enlighten all the inhabitants of the world : so there is enough in one god eternally to fill and satisfie all the blessed souls in heaven , without the addition of any creature-comfort . god is compleat satisfaction to all the saints , in the absence ( i cannot say want ) of wives and children , meats and drinks , estates and sensitive pleasures : there will be no more need of these things , than of candles at noon-day . you shall be as the angels of god , who have no concernment for relations . your fulness of years , infirmities of body , and i hope i may add your improvements in grace , speak you not far short of this blessed state : and though you may seem to need these comforts in the way , your god shall supply all your wants . consideration iv. to conclude , whatsoever your troubles , wants , fears , or dangers are , or may be in your passage to this blessed state , the covenant of grace is your security , and by vertue thereof your troubles shall open and divide , as iordan did , to give you a safe passage into your eternal rest. look as when the israelites came near the land of promise , there was a swelling iordan betwixt it and them , which seemed to forbid their farther passage and progress ; but it 's said , iosh. 3.17 . the priests that bore the ark of the covenant of the lord , stood firm on the ground in the midst of iordan ; and all the israelites passed over on dry ground , until all the people were passed clean over iordan . just so it is here : the covenant of grace stands on firm ground in the midst of all the deep waters of tribulation you are to pass through , to secure unto you a safe passage through them all . rejoyce therefore , and triumph in the fulness and firmness of this blessed covenant , and whatsoever affliction your god shall please to lay upon you , or whatsoever comfort he shall please to remove from you , still comfort and encourage your selves , as david here doth , yet hath he made with me an everlasting covenant , ordered in all things , and sure : for this is all my salvation , and all my desire ; although he make it not to grow . finis . a sermon preached for the funeral of that excellent and religious gentleman iohn vpton of lupton , esq london : printed for i. harris , at the harrow against the church in the poultrey . 1688. text . 2 chron. 35.24 , 25. his servants therefore took him out of that chariot , and put him in the second chariot that he had ; and they brought him to ierusalem , and he died , and was buried in one of the sepulchres of his fathers : and all iudah and ierusalem mourned for iosiah . ver. 25. and ieremiah lamented for iosiah , and all the singing men , and the singing-women spake of iosiah in their lamentations to this day , and made them an ordinance in israel : and behold they are written in the lamentations . in this context we have the history of the pious life , and tragical death of good king iosiah . the history of his life gives u● an account of both what he was , and what he did . as to his personal endowments and qualifications , they were singular and eximious , as appears by the fourfold character by which he is described in the context : for , first , he espoused the interest of religion betimes , even in his youth ; cap. 34. ver . 3. for in the eighth year of his reign , while he was yet young , he began to seek after the god of david his father : and that under the great disadvantage of an ill education , such a morning promised a glorious day . secondly , he hated all corruptive mixtures in the worship of god , and was answerably zealous for reformation ; ibid. and in the twelfth year he began to purge iuda● and ierusalem from the high places , and the groves , &c. as knowing well he and his people might expect no more of gods blessing on the ordinances , than there was of his presence in them ; and no more of his presence can rationally be expected , than there is of his own order and institution . thirdly , he was of a very tender impressive heart , mourning for publick sins and dangers ; ver . 26 , 27. because thy heart was tender , and thou didst humble thy self before god , when thou heardest his words against this place , and against the inhabitants thereof ; and humbledst thy self before me , and didst rend thy cloaths , and weep before me , &c. he was not so intent upon his own pleasures ( though in the sprightly vigour of youth ) nor on the weighty concerns of the kingdom , as to forget the interest of god , and the greater concerns of his glory . fourthly , he was exceeding careful to propagate the interest of religion , and spread it far and wide among his people . though he could not infuse the inward principle , ( that was the work of god ) yet he did enjoyn the external practice of it upon all his subjects , which was his part and duty ; ver . 33. he made all that were present in israel to serve , even to serve the lord their god. and all his days they departed not from following the god of their fathers . but yet good iosiah had his mistakes and failings . the best of men are but men at best ▪ he was too rash and hasty in resolving , and too stiff and obstinate when resolved ; and this was the occasion of his ruine . the case was thus : pharoah necho king of egypt , was at that time making war upon charchemish , a place that belonged to him , but was taken from him by the king of assyria , so the war of necho was a just war ; and iudah lying between him and charchemish , and being at peace with iudah , he requests leave of iosiah to march his army peaceably through his country to the seat of the war : iosiah takes an alarm from this message , and arms against him . hereupon necho send embassadours to iosiah , chap. 35. ver . 21. saying , what have i to do with thee , thou king of iudah ? i come not against thee this day , but against the house wherewith i have war : for god commanded me to make hast : forbear thee from medling with god , who is with me , that he destroy thee not . expositors conceive necho had this discovery of the mind of god , from the prophet ieremiah , per oraculum non scriptum , sed viva voce editum : even by word of mouth . if so , no doubt ieremiah also disswaded iosiah from going out against him : however , this is clear , iosiah did not consult the mind of god about that expedition , as he ought , and was too hasty and resolute therein ; ver . 22. nevertheless iosiah would not turn his face from him , &c. by this means this excellent man came to a tragical end , and that in the very flower of his days . he dies in that unhappy expedition , from which he would not be diverted ; is brought home to ierusalem in the second chariot ; dies , and is buried in the sepulchre of his fathers , to the universal sorrow of all good men in israel , as you read in the text ; wherein we have these two parts to consider . i. the nature and quality of the lamentation . ii. the cause and ground of it . 1. for the lamentation here made , it was extraordinary ; never such cries heard before in israel at any funeral , whether we consider it either , 1. extensively , 2. intensively , or 3. protensively . 1. extensively , all iudah and ierusalem , that is , city and country mourned that day ; not every individual , but all that had any sense of the worth of the man , the good that he did , or the evils that followed upon his removal . no doubt the priests of baal , their abettors , and associates , secretly rejoyced at his fall ; but all good men mourned . but among all the mourners , one only is specified by name , and that is ieremiah the prophet , in whom all the faithful ministers of god were included . to them he was a true and faithful friend ; and in him they lost a father , and a famous instrument of reformation . 2. consider it intensively , as to the degree of the sorrow , it was a bitter lamentation : so pungent , intense , and deep ▪ that the mourning of the iews for christ , at the time of their conversion to him , is compared to this mourning for iosiah . zach. 12. ver . 11. in that day there shall be a great mourning in ierusalem , ●s the mourning of hadadrimmon in the valley of megiddon . this hadadrimmon was a little town in the valley of megiddon near the place of this fatal battle , whose inhabitants receiving the first tydings of the fall of iosiah , made the town ring with doleful outcries and lamentations . 3. lastly , consider it protensively , in its continuance and duration , it was made an ordinance in israel ; and accordingly the singing-men and singing-women spake of iosiah in their lamentations to this day : i. e. whenever any solemn funeral or publick calamity was solemniz'd in israel , those persons that were skilful in lamentations , brought in the story of iosiah's death , as the burthen of that doleful song or funeral-elegy . ii. let us consider the cause and ground of this lamentation , which certainly was great and weighty enough to justifie that sorrow , as great and bitter as it was : for in him they lost a faithful , publick , useful , zealous , and tender-hearted instrument , whose life had been eminently useful to the church of god , and whose death opened the gap to all the following calamities upon iudah . now considering iosiah , here especially in his religious capacity , as so faithful , industrious , and useful an instrument for the church of god , rather than in his political capacity as a king , the note from it will be this . doctrine . that faithful , active , and publick spirited men in the church of god , should not be laid in their graves , without great lamentations . when iacob was buried , a man famous for religion , a great and sore lamentation was made for him , gen. 50. v. 10. and when aaron died , all the house of israel mourned for him 30 years , num. 20. v. 29. when stephen the proto-martyr died , devout men carried him to his grave with great lamentations , acts 8.2 . and indeed for any good man to be laid in his grave , without lamentation , is lamentable . the living saints have ever paid this respect and honour to dead saints , as men sensible of their worth , and how great a loss the world sustains by their removal . i know the departed souls of saints have no concernment in these things , yet respect is due to their very bodies , as the temples wherein god hath been served and honoured , as they are related to christ who will one day put great glory and honour upon them . in the explication and confirmation of this point , i will shew you , 1. negatively , on what account the death of good men is not to be lamented . 2. positively , on what account tears and lamentations are due to them , with the grounds and reasons thereof . 1. negatively , there is not a tear or sigh due to the death of any good man , upon the account of any real loss or detriment that he sustains thereby . no , no , in this case all tears are restrained , all sorrows prohibited , by the principles and rules of christianity , 1 thess. 4.13 , 14. religion differences the sorrows , as well as the joys , of its professors , from the common joys and sorrows of the world. dead saints are better where they are , than where they were ; to be with christ is far better ; death to them is gain and infinite advantage , phil. 1.21.23 . this world is the worst place that ever god designed his people to live in : for if a state of perfect holiness and purity , be better than a state of temptation and corruption ; if a state of rest and peace , be better than a state of labour and sorrow ; if it be better to be triumphing above , than sighing and groaning beneath : then it 's better for departed christians to be where they are , than where they were . and could they now communicate their minds to us by words , as they lately did , they would say to us as christ said , luke 23.28 . daughter of ierusalem , weep not for us , but weep for 〈◊〉 selves , and for your children . or as he spake to his disciples under their sad resentments of his departure , ioh. 14.28 . if ye loved me , ye would rejoyce , because i go to the father . so then no tears or sorrows are due to them , or becoming us , upon the account of any real loss or detriment they receive by death . 2. positively , but the true grounds and causes of our lamentations , are upon divers other weighty accounts : as , first , because so much of the spirit of god as dwelt in them when amongst us , is now recall'd and gather'd up from this lower world. those precious graces which they exercised among us , in prayer , conference , and other beneficial duties , are now gone with them to heaven . the church had the benefit of them during their abode with men , but now no more , except only what the remembrance of their holy words and instructive examples ( whereby they still speak to us , though dead ) may afford unto us . there are choice effusions of the spirit at the time of our sanctification , of which the church reapeth the benefit whilst we live ; but all these are recall'd at our dissolution , and thenceforth we can be no farther useful in this lower world : for as the soul is the subject in which these precious graces inhere , so they accompany and go along with the soul into glory . now as it is a real loss to a company when any merchant withdraws a great stock , he had running in trade , out of the bank ; so certainly it is a great loss to the church of god , when the precious gifts and graces of the spirit , dwelling in the saints , are drawn out by death ; so as the church can have no farther benefit by them , their prayers for us , and with us , are now ended ; abraham knoweth us not , and israel is ignorant of us . secondly , the death of the saints deserves a bitter lamentation , because thereby a breach is made , a gap opened , to let in the judgments of god upon the remnant that is left . it is said of moses , psal. 106.23 . therefore he said , that he would destroy them , had not moses his chosen stood before him in the breach , lest he should destroy them . a metaphor from a besieged city , when a breach is made in the walls , and an enemy ready to enter ; but some champion stands in the breach to defend the city . such a champion was moses , who by his constant and fervent prayers , put a stop to the inundation of god's judgments against israel . and such another was lot , gen. 19.22 . whose prayers for that wicked place he lived in , bound up the hand of judgment insomuch as the lord told him , i can do nothing till thou art gone . but when the lord by death removes such men , he thereby makes a way to his anger , as the expression is , psal. 78.50 . hence the death of eminent saints , especially when many are taken away at or near the same time , hath been ever look'd upon as a direful omen , and dreadful presage of ensuing judgments , and that not without good scripture-authority , isai. 57.1 . the righteous perish , and no man layeth it to heart ; and merciful men are taken away , none considering that the righteous is taken away from the evil to come . thus methusalah , whose very name signified a flood cometh , died the year before the flood . augustin , a little before the sacking of hyppo . pareus , a little before the taking of hydelberg . and luther , before the wars brake out in germany . death as a pioneer , clears the way to a troop of miseries following after . this therefore is a just and weighty ground of our lamentations for the death of useful and goodly men . thirdly , the beauty and ornaments of the places they lived in , is defaced and removed by their death ; they look not like themselves , when the godly are removed out of them : for as wicked men are the spots and blemishes , so good men are the beauty and ornaments of their country . a good man was wont to say of mr. barrington of barrington-hall in essex , methinks the town is not at home , when mr. barrington is out of town . how desolate and dismal doth a family look ( whatever other ornaments be about it ) when the religious governour of it is gone ! take away good men from their families , and country , and what are they but like a vineyard when the vintage is past ? as the prophet speaks , micha 7.1 . fourthly , the death of good men deserves a bitter lamentation , because thereby the passage of the gospel , and propagation of religion , is obstructed in the places from whence they are removed . of how great use in a country may one zealous publick-spirited man be ? hundreds may have cause to bless god for such a man. it was the apostles desire to the thessalonians , to pray that the word of the lord may have its free course , that it might run and be glorified , 2 thess. 3.1 . the removal of such a person as naturally took care for the souls of those that were about him , to provide food for them , is no small loss , nor lightly to be passed over . fifthly , the consideration of the time in which good men die , aggravates the loss , and justly incenses the sorrow of them that remain , and that upon a threefold account . ( 1. ) that it falls out in the declining state of religion , when the spirit and power of godliness is so much weakned and impoverished . this is like the loss of good bloud in a consumptive body , which must bring it very low . ( 2. ) that it falls out also in a time when the numbers of the godly are so much thinn'd and lessen'd , not when the churches children say in her ears , the place is too straight , give place that we may dwell ; but when they are every-where lamenting , the paucity and scarcity of good men , as the psalmist did , psal. 12.1 . help , lord , for the godly man ceaseth , for the righteous fail from among the children of men . at a time when they are bewailing themselves in the language of the prophet , micah 7.1 . wo is me , for i am as when they have gathered the summer-fruits , as the grape-gleanings of the vintage : there is no cluster to eat ; my soul desired the first ripe fruit . alluding to a hungry man that goes into a vineyard to refresh his spirits with the fruit thereof ; but alas , there is not one pleasant bunch to be found , none but sower grapes , to increase his hunger , and set his teeth on edge . ( 3. ) and that which much more aggravates the loss , is this : when it falls in a time wherein the spring and succession of good men is obstructed . in this case death , like a storm of wind , overturns the fairest , pleasantest , and most fruitful trees in the orchard , when there is no nursery from whence others may be taken to plant in their rooms . lastly , there is just cause to lament the removal of publick and pious men , when we consider what influence our sins and provocations have had upon those judgments and calamities ; our unworthiness of them , unthankfulness for them , and non improvements of such mercies , have bereaved us of them . i look upon every good man , as a good book , lent by its owner to another to read and transcribe the excellent notions and golden passages that are in it , for his own benefit , that they may remain with him , when the owner shall call for the book again : but in case this excellent book be thrown into a corner , and no use made of it , it justly provokes the owner to take it away in displeasure . thus you see upon what account our sorrows for the death of good men are restrained , and upon what accounts and reasons they are due debt to the death of eminent and useful instruments for god. what remains , is the application of this point . and , first , the point before us justly reproves three sorts of men . 1. the worst of men , such as secretly rejoyce , and are inwardly glad at the removal of such men ; they took no delight in them while they lived , and are glad they are rid of them when they are dead . those that persecuted and hated them when alive , may be presumed to be pleased and gratified with their death . but alas , poor creatures , they know not what they do ! the innocent preserve the island . except the lord of hosts ( saith the prophet ) had left us a small remnant , we had been as sodom , we had been like unto gomorrah , isai. 1.9 . it 's a proverb among the very jews , sinè supplicationibus non staret mundus : the world stands by the prayers of the godly . let the world think what they will of them , i tell you these men are a screen , a partition-wall , betwixt them and destruction . 2. it reproves the insensibleness of good men , who are apt too slightly to pass over such tremendous stroaks of god : for this it was that god reproved his own people , isai. 57.1 . no man layeth it to heart . where the want of affection is charged upon the want of consideration , none considering their worth , their use , or the consequences of their fall . such rebukes of god do certainly call for a deeper sence and sorrow , than is found in most men . 3. it reproves the very best of men , who though they do bewail and lament the loss of such men , yet they do not lament it in the due manner . they lament it one to another , saying , alas , alas , such a worthy is fallen , such an eminent instrument in the church or state is dead ; but they do not lament it in prayer to the lord , they mourn not over the matter to him , as david did , psal. 12.1 . crying , help , lord , for the godly man ceaseth . help , lord , the remnant that is left ; help , lord , to repair the breach made by their death ; let the god of the spirits of all flesh raise up a man to fill the room and supply the want . alas , how insignificant are the lamentations of most men upon this account ! secondly , this point invites us all this day to bewail the stroak of god that is upon us . i could wish that he that looks upon this text , and then upon the countenance of this assembly , might be able to discern the agreeableness of the one to the other , in such a sad and solemn occasion . o let all that love sion , lament this day the fall of one of her true friends and lovers . i know funeral panegyricks are apt to be suspected of flattery ; but as i want a rhetorical tongue for such a work , so if i had it , it should never be saleable for so base a use and purpose . i am sure by sending the generality that die to heaven , many are confirmed in the way to hell. nor can i but think of that serious line in chrysostom , what a poor comfort is it , to be praised where a man is not , and to be tormented where he is . but yet the righteous shall be had in everlasting remembrance , psal. 112.6 . expect nothing from me on this occasion , but what may be spoken with greatest assurance of truth , and that intended for the benefit and imitation of all that hear it . some may think it a strain too high , to compare a private person with such a glorious king as iosiah was ; but if christ compared and preferr'd the very grass of the field , to solomon in all his glory , i know no reason why we may not compare and parallel the precious graces of a private person with a royal saint , especially since the comparison is only made in the religious , not in the civil capacity . i am sure the graces and gracious performances of david , hezekiah , and iosiah , with all the other dignified saints , were intended and propounded as patterns for our imitation ; and no doubt but private christians may measure by their pattern . beside , it is abundantly more safe to relate the vertues of the saints when they are dead , than whilst they were alive : for now there is no danger of provoking pride and vain-glory in them that are praised , but much hope of provoking an holy emulation and imitation in them that hear them . well then , absit invidia verbis : suffer me this day to erect a pillar to perpetuate the memory of this deceased worthy , to pay the tribute of my tears due to that mournful hearse , and to engage you to imitate those excellencies of his , which i shall with equal truth and modesty display this day , that we also may be duly affected with the rebuke of god upon us , and mourn over it before him . if when an eminent commander in any army falls , the whole army is affected and concerned with his death ; the mourning drum , the lance and ensignes trail'd ; the robes of honour all in sables vail'd . let it not be thought much , christians should express their sense and sorrow in sighs and tears , for so useful and worthy a man as god hath this day removed from among us , whose character i shall give you in the following immitable particulars . 1. that worthy man whose fall we lament this day , was seasoned with religion in his youth , by god's blessing upon his pious education ; in this he had the advantage of iosiah . his progenitors were men of piety , and himself a child of many prayers : and , as monica said of her son austin , it was not likely that a child of so many prayers should perish . how importunately did they request the fervent prayers of their pious friends for him , in the time of his education ? nor was it in vain , for they were manifestly answered in him . he soon discovered that probity and piety in his youth , which justly raised great expectations from him in his riper years . 2. nor did he frustrate those hopes ; for as soon as ever god had fixed him in a proper sphere of activity , ( i mean , a family of his own ) those graces that were in him shone forth , to the comfort and benefit of all that were about him . ioshua's pious resolution was his ; as for me , i and my house will serve the lord. he kept up the worship of god in his closet , as well as in his family . and truly if religion languish in the closet , it will quickly die in the family . his house was a temple consecrated to god ; there the morning and evening-sacrifices of prayers and praises were offered up . he called his children and servants to those duties , not reckoning that time lost to him , which was spent for god. the lord had endowed him with an excellent spirit of prayer himself : i have sometimes accidentally heard him praying in his family , with such solidity of judgment , pertinency of expression , and holy warmth of affection , that hath at once edified , refreshed , and reproved me in hearing him . he constantly read the scriptures in course before prayer , and oft-times with a commentary upon them , for his own and his families edification . the lords day he sanctified not only in more publick attendance on the ordinances , but in the duties of reading , repeating , singing , and catechising all his children and servants about him . and all this before he allowed himself or them any bodily refreshments , lest the edge of their affections should be blunted in duty , by the clogging of nature with creature-repasts . and thus did he , as iob , continually : to this course he was severe and constant , no incident occasions , how great or many soever , could divert him from it . 3. neither was his holy zeal and christian care limited and circumscribed within his own family , but was extended to the souls of all in his neighbourhood , who desired helps and means in the way of salvation . his house was seldom without a godly minister in it , and loath he was to eat his pleasant morsel● alone . it was the joy of his hear● to see his house fill'd on this account : how many witnesses to the truth of this are here this day like another ioseph , he provide● food for your souls ; he loved , honoured , received , and incourage● the ministers of the gospel in thei● deepest sufferings ; gave them op●portunities of service , when som● durst not own them , and othe● violently persecuted them . 4. when god called him to publick employments in the commonwealth , he neither purchased nor abused that trust ; but with a true english , rather a christian zeal and courage , he dedicated himself to the service of god and his country . chearfully quitting all domestick concerns , spent his estate , time , and pains , to heal the breaches of england . i know not a man whose zeal for the common good , would have carried him nearer to the example of that noble roman , who when a chasm was made by an earthquake , and the oracle had declared , that it could never be closed , except something of value was thrown into it , cast in himself to close it . i could truly have said , had there been conveniency and opportunity for it , when he was laid in his grave , here lies a man that never betrayed nor deserted the publick , for any private interest of his own . 5. he was a man that came as near iosiah in tenderness of heart , as ever i had the happiness to be acquainted with . the churches troubles were his troubles , they all met in him as lines in a centre ; he even lived and died with the interest of religion : and of him i will say , as the apostle said of timothy , 2 phil. 20.21 . i have no man like minded who will naturally care for your state , for all seek their own , not the things which are iesus christ's . naturally , in this place , is not opposed to spiritually , but to artificially . many can artificially act the part of a zealot , when their own interest lies in it ; but he naturally , and therefore freely , cheerfully , and constantly . 6. but though these excellencies were in him , he had his naevi , blemishes , and imperfections . elias was a man of like passions and weaknesses of spirit . all these i doubt not but god hath covered , and he is now perfectly freed from them all . there is now no passion left within him to be stirred by temptation , no despondencies and sinkings of spirit under dismal aspects of providence . his graces are perfected , and his corruptions finally eradicated . 7. to conclude , he was a man of great afflictions , as well as tender affections . and as the lord greatly honoured him in the course of active obedience , so he greatly proved and tryed him in a course of passive obedience . he not only gave the cross in his coat , but bear it upon his shoulders : for besides those troubles which were properly sympathetical , he had his idiopathetical sufferings also , and that both from the hands of men , and from the hand of god. his piety made and marked him for an object of persecution ; the archers shot at him , and sorely grieved him ; he and his family were hunted with a net ; the lord lay it not to their charge : et hinc illae lachrymae . the sad effects thereof , i chose rather at this time to pass over with a sigh , than in this place to commemorate . and as the hand of man was upon him , so the hand of his god also . first , lopping off all the pleasant branches that sprang from him , and that one after another ; when come to the endearing age , opening and disclosing the bud : and as the complement and issue of all , breaking his constitutional strength with a long languishing disease , which at last extinguished this bright lamp , and hath left his family and neighbourhood in darkness and sorrow . his poor heart was the anvil on which many hammers of affliction had been a long time beating ; and no wonder it appeared relaxed and tumified , when it was inspected , having endured so many successive stroaks of sorrow . and now what the lord spake of israel in ier. 11.16 . is fulfilled upon this worthy person , the lord called thy name a green olive-tree , fair and of goodly fruit , with the noise of a great tumult he hath kindled a fire upon it , and the branches of it are broken . thirdly , i shall wind up the whole in several seasonable and necessary counsels : some more general , others more particular , and some most particularly and especially . first , counsel to all in general , to awaken themselves , and recover a due sense of such sore rebukes of god as this is . when saul fell , david lamented it , saying , the beauty of israel was slain on thy high places . god hath this day stript off an ornament from this country . such dispensations of providence speak indignation coming on . it requires almost an age to breed and furnish a man with due qualifications for the service of the church and common-wealth . england doth not so abound with pious , zealous , and faithful gentlemen at this time , but that it may sensibly feel the loss of such a man. secondly , more particularly , let the ministers of christ lament his fall , as ieremiah did the fall of iosiah in the text. he was a true friend to christ's faithful ministers , and had them in honour for their work sake . 't is true , he hath no more need of us , he is now wiser than his teachers ; but we greatly need him , and men of his spirit , in such a dull degenerate age as we live in . thirdly , and most particularly , i shall apply and close all with a few words of counsel to the dear and now desolate relict of this worthy person , whose sad lot it is this day to over-live the mercies and comforts she once enjoyed in him . madam , god hath this day covered you with sables , written bitter things against you , broken you with breach upon breach . your sorrows need not be excited , but regulated . 't is my trouble , that i cannot discharge my duty to the memory of your dear husband , without exasperating your griefs , which alas were too acute before ; but rods have their voices : blessed is the man whom god correcteth and teacheth him out of his law. hear you the rod , and who hath appointed it ; and oh that your soul may this day take in these necessary counsels and cautions , without which your afflictions cannot be sanctified to the advantage of your soul. and , 1. learn from hence the vanity of the creature , the emptiness and nothingness of the best things here below . how hath god made your best comforts on earth to shrink up and vanish into nothing ? how do our fancies varnish and guild over these empty bubbles ? what great expectations are we apt to raise from them ? how apt to fall asleep in the bosoms or laps of earthly enjoyments ? and say with iob , i shall die in my nest , and multiply my days as the sand . when loe , in a moment the projects and expectations of many years are over-turned . oh what a difference will you find betwixt hope founded in christ , comforts drawn out of the promises , and the flattering comforts and vain hopes founded in the creature whose breath is in its nostrils ? 't is time for you and for us all to wean off from this vain world ; mortifie our fancies and affections to it , and place them where they shall not be capable of disappointment . 2. guard carefully , i beseech you , against those temptations which probably may accompany this affliction . it may be satan will suggest to your heart , what he once put into their lips . mal. 3.14 . what profit is it that we have kept his ordinances , and walked mournfully before him ? where is the fruit of prayer ? what good have i seen of fasting ? what hath religion availed ? do not prayerless and ungodly families thrive and prosper ? beware of this . madam , i doubt not but you will acknowledge there have been sins and provocations within your walls , yea within your heart , for which god may as justly and severely judge your house as he did ely's . remember the rewards of religion are not in this world ; and should we speak thus , we shall offend against the generation of his children . all we must expect from religion , is to save our souls by it . 3. call not the love of god into question to your self , or yours , because of these severe stroaks of god upon you and them : you know iosiah was dear to god , yet he died in the prime of his days , by a violent hand , remote from his own home , and was brought home in the second chariot to ierusalem , a spectacle of far greater sorrow , than your dear husband was ; and yet notwithstanding all these sad circumstances of his death , the promise of his god was punctually performed to him , that he should die in peace , and not behold the evil that was to come . there is a vanity , saith solomon , which is done upon the earth , that there be just men unto whom it happeneth according to the work of the wicked : again , there be wicked men to whom it happeneth according to the work of the righteous , eccles. 8.14 . but then remember , that it is but in the earth ; here , or no-where , god must chastize his children . 4. see that you maintain that holy course of religious exercises in your family , and in your closet , wherein he walked so exemplarily before you . let religion live , though he be dead ; and convince the world , i pray you , that it was gods influence , and not your husbands only , which was the spring and principle of this holy course . 5. strive not with your maker , nor fret against the lord , under this irksome and painful dispensation . remember there is a woe hanging over this sin : isai. 45.9 , 10. woe to him that striveth with his maker . there is a twofold striving of men with god , one lawful and commendable , when we strive with him upon the knee of importunity in prayer , thus iacob wrestled with god and prevailed , hos. 12.4 . the other is highly sinful and dangerous , when we presume to censure or accuse any of his works as defective in wisdom or goodness . he that reproveth god , let him answer it , ( i. e. ) at his peril be it . this sinful striving with god is twofold , either vocal or mental . 1. vocal , when men in bold blasphemous language , arraign the wisdom , power , goodness , or faithfulness of the lord at the bar of their own reason , and there condemn them , setting their mouths against the heavens , psal. 73.8 , 9. this is the sin of the wicked , yea of the first-born sons of wickedness . 2. mental , in inward frets , murmurs , repinings against god ; prov. 19.3 . the foolishness of man perverts his way , and his heart fretteth against the lord. the heart may cry out impatiently against god , when the tongue is silent : and if the frets and murmurs of the heart be ( as indeed they are ) interpretatively no better than a striving with our maker , then this sin will be found more common among good men in the paroxisms of affliction , than we imagine . it will be necessary therefore , for your sake , and the sakes of many more in a like state of affliction with you , to stay a while upon this head , and consider these following queries . query 1. how far we may enquire , expostulate , and complain in times of affliction , without sin ? query 2. wherein lies the sinfulness and danger of exceeding these bounds ? query 3. what considerations are most proper and powerful to restrain the afflicted soul from this sinful excess ? query 1. how far we may enquire of god , expostulate with him , and complain to him in time of affliction , without sin ? 1. we may humbly enquire into the causes and reasons of gods displeasure against us , not to seek matter for our iustification , but direction in the work of our humiliation . so david enquired about the three years famine , and the lord inform'd him for whose sake and for what sin it was , 2 sam. 21.1 . and thus iob addressed to him in the day of his affliction , iob 10.2 . shew me wherefore thou contendest with me ; ( i. e. ) convince me what special sin it is for which i am thus afflicted . this is so far from being our sin , that it is both our duty , and the excellency of our spirits ; 't is a child-like temper , willing to know , that we may be particularly humbled for that sin , and for ever the more careful to shun it . that which i see not , teach thou me ; if i have done iniquity , i will do no more , job 34.32 . thus far we are safe . 2. we may plead by prayer , and put him in mind of his mercies , relations , and promises , in order to the change of his providential dispensations towards us : we may say to him under the smartest rod , as the church did , doubtless thou art our father , psal. 74.20 . have respect to the covenant , or as iacob , gen. 32.9.12 . thou saidst , i will surely do thee good . 3. we may complain to god under our sufferings , and spread them before him in all their circumstances and aggravations , as iob , he●an , asaph , hezekiah , and david did . he allows his children to complain to him , but not of him . i poured out my complaint before him , i shewed before him my trouble , psal. 142.2 . to whom should a child make his complaint , but to his father ? so far we are safe . 4. we may submissively pray for the removal of his hand from us , and entreat that his anger may cease ; that he will turn again and heal us and our families , and not draw forth his anger for ever . so did david , psal. 39.10 . remove thy stroke away from me , i am consumed by the blow of thine hand . q. d. ah , lord , i am not able to endure another stroak . all this while we are safe , within the bounds of our duty . but then , query 2. wherein lies our sin and danger , in exceeding these bounds ? i answer , sol. when forgetting god's soveraignty , and the desert of our iniquities , we arrogantly censure his effecting , or permitting providences , as if they had no conducency to his own glory , or our good . this is both sinful and dangerous : for , 1. this is a proud exalting of our own reason and understanding , above the infinite wisdom of god. god hath made our reason a judge and arbitor in matters within its own sphere and province ; but when it comes to summon god to its bar , and article against heaven , it is an insufferable arrogancy , and we do it at our own peril . god will have all men know that he is an unaccountable being , iob 33.13 . yea , he will have us to know , that the foolishness of god is wiser than men , 1 cor. 1.25 . that is , that those very works of god which mans proud reason adventures to censure , as not so wise a method as their own would be , hath more wisdom in it , than all the deep-laid designes of the greatest polititians in the world. and it is strange that men should dare to attempt such a wickedness as this , after god hath so severely punished it in the fallen angels . 2. it is no less than a spurning at the soveraignty of god , from whose pleasure we derive our beings and all our mercies , rev. 4.11 . in these quarrellings of providence , and frets at divine appointments , we invade his throne , and controul his soveraign pleasure . how monstrous were it to hear a child quarrelling with his father , that he is not so and so figured , or the clay to chide the potter for moulding it as it is ? 3. 't is destructive to our own inward peace and tranquility of mind , which is part of the punishment of this sin ; and a smart stripe , a sore rebuke it is from the hand of god upon us . contention is uncomfortable , though but with a neighbour , worse with a near relation ; but a quarrel with god is destructive to all comfort in the world. afflictions may disturb a good mans peace , but a mutinous spirit against god , destroys and stabs it at the very heart . what is the sin and torment of the devils , but their rage against the lord , and swelling against the methods of his grace ? he seeketh rest , but findeth none , mat. 12.33 . the peace of our spirits is a choice mercy , and might be maintain'd amidst all our afflictions , were but our interest in his promises , and the true level of his providences cleared to us . 4. 't is irrational , and highly unjust , to give the cause , and quarrel at the effects . god hath righteously and inseparably linked penal with moral evils ; sin and sorrow by the laws of heaven are tackt and united together ; he that doth evil , shall feel evil , gen. 4.7 . we adventure upon sin , and then fret at affliction : prov. 19.3 . the foolishness of a man perverts his way , and his heart fretteth against the lord. is this becoming a reasonable creature ? doth not every man reap as he soweth ? can the seed of sin bring forth a crop of peace and comfort ? why doth the living man complain , a man for the punishment of his sins , lam. 3.39 . search your hearts , and search your houses , and you will quickly find that all your afflictions in this world , were they ten thousand times more and heavier than they are , do not come near to the desert of one sin . all sorrows , losses , afflictions on this side hell are quite below the value of sin , the meritorious and provoking cause of them all . 5. 't is foolish and vain , to strive against god , and contest perversely with him . can our discontents relieve us ? or our murmurs ease us ? will they turn god out of his way ? no , no ; he is in one mind , and who can turn him aside ? job 23.13 . the wheels of providence go straight forward , and turn not when they go , ezek. 1.17 . we may bring them over us to crush us , by standing thus in their way , but cannot turn them out of their way . impatiens oegrotus , crudelem facit medicum . if ye still walk contrary to me , then will i walk contrary to you , and punish you yet seven times for your sins , lev. 26.13 , 14. or i will walk in the rashness of mine anger , smiting you without moderation , as men do in the height of their rage and fury . this is all we shall get by fretting against god. never expect relief under , or release from the yoak god hath laid on your necks , till you be brought to accept the punishment of your iniquities , lev. 26.41 . 6. 't is a sin full of odious ingratitude towards your god : which appears ( 1 ) in murmuring because it is so bad , when we should be admiring that it is no worse . are there not millions in hell that never sinned at higher rates than you have done ? is this affliction as bad as hell ? hath god pardoned you , and saved you , and yet doth he deserve to be thus requited by you ! ( 2 ) in murmuring that our condition is so bad , when we may every day see others in a far worse case who are equal with us by nature , and were equal with them in guilt and provocation . if we speak of outward afflictions , certainly others would be glad to exchange conditions with us , and account themselves happy in our circumstances . consider the description given of those persons , iob 30.3 , 4 , 5. and how little they differ in the manner of life from bruit beasts : and if we speak of inward troubles , compare your own with those of heman , and asaph , in psal. 77. and psal. 88. and if of both together , and that in an intense degree , consider iob 6.4 . and you will soon find your condition full of sparing mercy : these excellent persons that were so much above you in grace , were yet plunged so much deeper than you into affliction . and is it not then vile ingratitude in you , thus to mutiny and charge your god foolishly ? ( 3 ) but especially here lies our ingratitude , in quarrelling and censuring those providences , whose very end and errand is our eternal good ; heb. 12.10 . but be for our profit , that we might be partakers of his holiness . 7. 't is a sin that deprives us of the fruits and benefits of our afflictions : a tumultuous raging spirit reaps no good by the rod. the fruits of affliction are called the peaceable fruits , heb. 12.11 . because they are always gathered and reaped down by the afflicted soul in a quiet and peaceful temper . anima sedendo , & quiescendo fit sapiens : blossoms and flowers open not in the boysterous storms of winter , but in the mild and gentle spring . well then , be convinced of the sin and danger of a discontented spirit under the hand of god , and instead of mourning over lost relations , now mourn for the loss of patience , the want of submission , and for the pride and arrogancy of your own reason , that presumes to correct the works of the almighty , and say to god , as ioseph did to his father , when he wittingly crossed his hands in blessing ephraim and manassah , not so , my father ? this is not fit . query 3. but how may these evils be prevented or cured , and the tempestuous soul calmed under the the rod ? how shall all strifes betwixt god and his people be ended , and the soul made quiet at his feet ? reply , this blessed frame of spirit may in a great degree and measure be attained in the use of the following directions . i say , ●n their use and application , not by the prescription or simple knowledge of them . and , rule 1. the first rule or direction , is this : study well the glorious soveraignty of god over you , and aw your hearts with the consideration of it . from his meer pleasure you and all that is yours proceeded , on his pleasure you depend , and into that good pleasure of his will your wills therefore ought to be resolved : whatever the lord pleased that he did , in heaven and in earth , in the sea and in all deep places , psal. 135.6 . man and man stand on equal ground , and if our reason be not satisfied about the equity of mens dealings with us , we may ask who did it , and demand the reasons why he did it ; but when we have to do with god , we mus● not dispute his pleasure . let the potsherd strive with the potsherd of the earth , but let not the clay dispute with the potter . now the soveraignty of god is gloriously display'd in his decrees , laws and providences . ( 1. ) in his decrees , appointing the creatures to their ends , whether to be vessels of mercy , or of wrath , rom. 9.18 , 19 , 20. in this case there must be no disputing with god. ( 2. ) in his laws , appointing the work and duty of the creature , as also the rewards and punishments ; jam. 4.12 . there is one law-giver , that is able to save and to destroy . in this case his soveraignty immediately and indispensably binds the conscience of man , and no humane authority can dissolve that obligation : nor must we snuff at the severest command . ( 3. ) the glorious soveraignty of god is display'd in his providential administrations , appointing every man to that station and condition he is in in this world ; whether it be high or low , prosperous or afflicted . psal. 75.6 . i said to the fools , deal not foolishly , &c. for promotion cometh not from the east , or the west ; but god is iudge : he putteth down one , and setteth up another . let not them that are at the top of the world , be lifted up ; nor those that are at the bottom , be dejected : for god cast every mans lot , and changeth their condition at his pleasure ; a word of his mouth plucks down the lofty , and exalts the lowly ; he woundeth , and his hands make whole . hence it becomes the afflicted to be still , and know that he is god , psal. 46.10 . to put his mouth in the dust , and quietly to wait for his salvation . all our fretting and struggling cannot shake off the yoak which he hath put upon us , but a weak and quiet submission to his will , and compliance with his designs , is the best expedient to procure our freedom . there is not one circumstance of trouble befals you , without his order ; nor can you expect deliverance , but by order from him . rule 2. study the transcendant evil of sin , and what the demerit of the least sin that ever you committed is . this will becalm your tempestuous spirits , and at once work them into contentation with your present state , and admiration that it is no worse , lam. 3.22.39 , 40. consider , thou querulous and discontented soul , that the wages of sin is death , rom. 6. ult . that tribulation , anguish , and wrath , are due by law , to every soul of man that doth evil ; that so often as we have sinned , so often have we deserved hell : and shall we then charge god with severity , for scourging us with the rods of gentle fatherly chastizements ? is this hell ? dare you say the severest affliction that ever was upon you , is above the demerit of your sin ? 't is true indeed , the lord tells ierusalem , that she had received of his hands double for all her sins , isai. 40.2 . but that is not the language of strict justice , but of compassions rolled together . there is not a gracious soul in all the world , but will readily subscribe ezra's confession , that god hath afflicted it less than its iniquities deserve , ezra 9.13 . oh if once we measure our afflictions by our sins , we shall admire they are so few , so mild and gentle , as they are . rule 3. consider what a difference there is betwixt the saints meeting with afflictions , and their parting with them . you meet them with trembling and astonishment , but you shall part with them with praise and thanksgiving , blessing god for the manifold blessings they have instrumentally conveyed to your souls . it is good for me , saith david , that i have been afflicted . by these things sin is prevented , discovered , and mortified , the ensnaring world imbittered , and the rest to come sweetned . many other excellent rules may be added ; try these , and the blessing of the spirit accompany them . to conclude , be not swallowed up of sorrows for what you have lost , but balance all the troubles of this life , with the hopes of the next . your dear children are gone , your sweet husband is gone ; but consider who took them , and whither . it is said of enoch , gen. 5.24 . he walked with god , and was not ; for god took him . mr. upton is not , and yet he is : he is not with men , he is with god : he ceases not to be , though he cease to breathe : he is taken away , but god took him : he is better where he is , than where he was : though he be not in your bosom , he is in christ's . imitate his zeal , plain-heartedness , diligence in duties , and you shall shortly meet him again , and never part any more . for this we say by the word of the lord , that we which are alive , and remain to the coming of the lord , shall not prevent them which are asleep . for the lord himself shall descend from heaven with a shout , and with the voice of the archangel , and the trump of god : and the dead in christ shall rise first . then we which are alive , and remain , shall be caught up together with them in the clouds , to meet the lord in the air : and so shall we ever be with the lord. wherefore comfort one another with these words . did you but know the deep emphasis of these words , ever with the lord , i doubt not but you would find comfort enough in them for your self , and a great overplus for the comforting of others . finis . notes, typically marginal, from the original text notes for div a39658-e590 w. 2. v. 3. psal. 30. psal. 101.2 , 3 , 4 , 5 , 6 , 7. plus est quam haec domus mea ante deum . jon. 2 sam. 7.12 , 13 , 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinavit , disposuit , aptavit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit ser●avit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eccl. 9.2 . virgil. zech. 12.10 . psal. 119.92 . job 6.2 , 3. psal. 60.3 . psal. 94.19 . jer. 2.13 . isai. 57.12 . joh. 14.18 heb. 6.17 ▪ 18. isai. 56.4 . 1 king. 17.18 . job 16.8 . isai. 33.24 . psal. 103.1.3 . 1 cor. 15.55 . ovid. jer. 31.33 , 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it respects the propitiatory expiation of sin by christ , who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 joh. 2.2 . & rom. 3.25 . psal. 89.30 , 31. ezek. 1.18 . isai. 40.13 , 14. jer. 32.40 . psal. 119.71 . psal. 94.19 . isai. 27.9 . isai. 27.8 . eph. 4 6. exod. 33.15 . psal. 89.33 . jer. 31.34 . joh. 10.28 . 2 cor. 6.10 . 2 cor. 6.9 . psal. 6.1 . 1 thess. 4.13 , 14 , 15 , 16 , 17 , 18. isai. 26.19 . rom. 4.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro mittere qua si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in manibus . psal. 102.26 , 27. psal. 116.7 . gal. 2.21 . 2 cor. 4.16 , 17 , 18. psal. 119.50 . rom. 15.4 . job . 33 23. jam. 5.11 . filius mihi erat adolescens , solus vitae successor , solatium senectae , gloria generis , flos aequalium , sulcrum domus , aetatem gratiosissiman agebat , &c. iii. iv. notes for div a39658-e9420 ierom à lapide . iustin martyr . doctr. 1 reason . 2 reason . 3 reason . 4 reason . 5 reason . 6 reason . 1 use. 2 use. 3 use. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temerè ambulabo . 1 thess. 4.15 , 16 , 17 , 18. the manifold vvisedome of god in the divers dispensation of grace by iesus christ, in the old new testament. in the covenant of faith. workes. their agreement and difference. by g. walker, b.d. pastor of saint iohn the evangelist in watlingstreet. walker, george, 1581?-1651. this text is an enriched version of the tcp digital transcription a67095 of text r217663 in the english short title catalog (wing w361). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 188 kb of xml-encoded text transcribed from 98 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67095 wing w361 estc r217663 99829318 99829318 33755 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67095) transcribed from: (early english books online ; image set 33755) images scanned from microfilm: (early english books, 1641-1700 ; 1940:23) the manifold vvisedome of god in the divers dispensation of grace by iesus christ, in the old new testament. in the covenant of faith. workes. their agreement and difference. by g. walker, b.d. pastor of saint iohn the evangelist in watlingstreet. walker, george, 1581?-1651. [22], 173, [1] p. printed by r. h[odgkinson] for iohn bartlet, and are to be solde at the signe of the gilt cup, neere s. austins gate in pauls church-yard, london : 1641. the epistle dedicatory signed: george walker. imprimatur on a8v dated iuly 30. 1640. with errata on verso of imprimatur leaf. in the title the words "old new" and "faith. workes." are joined by left braces. reproduction of the original in the bodleian library, oxford. eng covenant theology -early works to 1800. grace (theology) -early works to 1800. a67095 r217663 (wing w361). civilwar no the manifold vvisedome of god. in the divers dispensation of grace by iesus christ, in the old new testament. in the covenant of faith. work walker, george 1641 36561 27 185 0 0 0 0 58 d the rate of 58 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-11 tcp assigned for keying and markup 2004-12 apex covantage keyed and coded from proquest page images 2005-01 john latta sampled and proofread 2005-01 john latta text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the manifold wisedome of god . in the divers dispensation of grace by iesus christ . in the old testament . in the new testament . in the covenant of faith . in the covenant of workes . their agreement and difference . by g. walker , b. d. pastor of saint iohn the evangelist in watlingstreet . london . printed by r. h. for iohn bartlet , and are to be sold at the signe of the gilt cup , neere s. anstins gate in pauls church-yard . 1641. to all that love the lord iesus christ , especially , the godly and religious professors of the true faith in and about the citie of london , grace and peace be multiplied . beloved in the lord , as your christian love and charity hath abounded towards mee in my bonds : so christian affection bindes me to returne to you some tokens and testimonies of thankfulnesse . when i was sicke and shut up so fast in close prison , that no liberty to visit me , nor any accesse unto me for my comforts could by any importunity , prayers , or petitions be obtained : then , next under god ( whose holy word the sacred scriptures in the originall tongues were allowed me for my solace and sole companions day and night ) your faithfull and fervent prayers which you powred out to god in my behalfe , were my chiefest outward help : & the vertue & power of them piercing through the double doores , lockes and bolts , through which no keyes of gold or silver could make way or enterance , did most sensibly reach unto me , and i had a lively feeling , and sweet fruition of the benefit and comfort of them . also after the loosening of my strait bands , and imprisonment ; when , for the preserving of my life and recovery of health , i had obtained the favour to be only confined to the house of my brother , where my friends might visit me ; divers of you did most charitably minister unto my necessities , and did ease me of the clog of cares for necessaries of this life , which otherwise would have pressed me downe , as an unsupportable burden , and consumed me , being stript of my maintenance and meanes of liveli hood , and the profits of my benefice , which were sequestred and given to others . this your christian charity ▪ i do acknowledge with all thankfulnesse , and do mention in my dayly prayers and thanksgiving to god ; firmely beleeving and perswading my selfe , that he will aboundantly reward your worke of love , and charity , who hath promised that whosoever shall give to drinke unto one of his litle ones which belong to christ a cup of cold water only , verily he shall in no wise lose his reward , mat. 10. 42. neither have i in this time of my restraint neglected to use all diligence , and to doe my best endeavour ( you also helping together by prayer for me ) that your charity bestowed on me might bring forth some manifest fruits to your selves and others ; and that by meanes thereof thanks and praise may be given by many to god on our behalfe . for being freed by your bounty from worldly cares , i gave my self wholly to care for the things of god , and to spend my whole study and paines in some things which might be profitable to the people of god , especially in revising papers , and making fit for the presse , and for publike use , divers of my labours and workes which they whose judgment i doe much reverence , have perswaded me to be more profitable ; and many of my most judicious hearers have importuned me to publish for the commō benefit of many . the first , ( in the communicating whereof i have yeelded to their desire ) is this small treatise which is as a praeface to the rest , and indeed it was first delivered in some few sermons , as a praeface to the exposition of the gospel of saint iohn in the yeare 1616. it justly challengeth the first place , because the first receiving of men into the church of god to be visible members of christ , is by their baptisme , which is the sacrament of initiation , and their entring into covenant with god in christ ; which covenant is here in this treatise plainly described , and the agreement and difference shewed betweene it , and the old covenant of workes , as also between the old and new testament , and betweene the law and the gospel . the next in order is , the instruction of christians in the doctrine of christ , which in another treatise is described , and set forth by the matter , forme , fruit , affect , end , use , and ground of it . first delivered in divers sermons upon heb. 6. v. 11 , 12 , 13 , 14. and now made and formed into a treatise fit to be published for the benefit of gods church , at the importunity , and request of divers well affected hearers . the third is a treatise of god , who is the proper subject of the divine art of theology , or sacred divinity , in which the eternall and only true god is described , and set forth at large , out of the words of moses , deu. 6. 4. in the unity of his essence , and all his attributes , and essentiall properties , and in the sacred trinity of persons ; all fully and clearly proved by plaine testimonies and demonstrations out of the sacred canonicall scriptures . the fourth is the doctrine of gods internall operations , and eternall works , to wet his eternall counsells , purposes , and decrees , concerning the last and utmost end of all reasonable creatures men and angels , and concerning the way and means by which they are brought to their last end , some to eternall life and blessednesse , and some to eternall damnation , wo and misery . the fifth is the doctrine of gods externall works , and outward operations ; which are first generally laid open and proved out of severall texts of holy scriptures ▪ and afterwards divided into severall heads . the first is the great worke of creation , fully and plainly described out of the first and second chap. of the booke of genesis . to which is joyned a treatise of gods actuall providence by which he doth order and dispose all things created , and the actions and motions of them to his owne glory , and the eternall salvation and blessednesse of his elect . the sixth is the fall and corruption of mankind , with all the evills which thereby entred into the world ; fully and plainly described out of gen. cap. 3. the seventh is the institution of the sabbath on the seventh day of the world , on which day christ was promised : and by the promise of christ which was the greatest blessing given and revealed to the fathers in the old testament , that day came to be the most blessed day of the weeke , and was sanctified by god to be the weekly sabbath , untill by the full exhibition of christ a perfect redeemer in his resurrection on the first day of the weeke , that first day became a more blessed day , and by christ the lord of the sabbath ▪ was sanctified , and had the honour of the weekly sabbath transferred unto it , and is to be observed of christians for their holy day of rest , untill they come to the eternall rest in heaven . these severall treatises i have in this time of my restraint made fit for the presse , & the publike view of the world , and here i offer them up to god , as a sacrifice of thanksgiving for his bounty extended to me , by you his instruments , by whose charity my necessities have beene supplied , the burthen of worldly care removed from my shoulders , and i have beene enabled and encouraged to performe these workes with cheerfulnesse . if with you , ( to whom i tender them as testimonies of my love , and tokens of my thankfull heart ) they find acceptation , and prove profitable to the church and people of god , i shall thinke my vowes performed , my desires in some good measure obtained , and the best recompence of my paines which i expect and seek in this world , received ; and with strength , courage , alacrity , and cheerfulnesse shall proceed in the opening , and unfolding of the rest of gods great works of wisdome , power , goodnesse and mercy , which concerne the restauration of mankind corrupted ; by which the elect are gathered unto god in christ , lifted up out of their wofull wretched and miserable condition to the state of grace in this life , and in the end exalted to the blessed state of glory . as namely the works which belong to redemption , which god hath wrought only by iesus christ ; and the workes which belong to the application of redemption , which god worketh in his elect by the holy ghost shed on them aboundantly through iesus christ in their new birth , and spirituall regeneration ; as their effectuall vocation , adoption , justification , sanctification , and glorification , divers of which i have in my course of preaching , opened and unfolded out of severall texts of holy scripture , as occasion hath heretofore been offered ; and if god be pleased to continue life , health , and liberty , they may be continued into severall treatises in that order and method which i have in the first beginning , and enterance into the body of sacred divinity propounded , in the treatise of god , deut. 6. 4 , for the accomplishing of these workes by the good will and pleasure of god , i do in the words of the apostle exhort and beseech you , to continue in prayer , and to watch in the same with thanksgiving , praying alwayes with all prayer and supplication in the spirit , and watching thereunto with all perseverance , & supplication for all saints , withall praying for us his ministers , that god would open unto us a doore of utterance , that we may open our mouthes boldly to speake as we ought , and to make knowne the mistery of the gospel . and now , brethren , i commend you to god , and to the word of his grace , which is able to build you up , and to give you an inheritance , among all them which are sanctified . george walker . the contents of the severall chapters . chap. 1. the great profit and benefit which doth arise from the knowledge of the true difference betweene the old and new testament ; the covenant of workes , and the covenant of grace ; the law and the gospell . page 1. chap. 2. what the word testament signifieth , and what is the nature of a testament . that the scriptures both of the old and new testament are called testaments onely in respect of christ , who by his death ratified them , and not in respect of god the father , who could not die to make them offorce . the agreement and differencè betweene the old and new testament is plainly shewed . 11 chap. 3. the doctrine of the former chapter is applyed by way of use , to confute five differences which the schoolemen have made , and three differences which the iesuites have added to them , betweene the old and new testament , and the vanity of them is therby discovered , and a two-fold use is moreover shewed ▪ 21 chap. 4. what the word covenant signifieth , what is the nature of a covenant in generall . 38 chap. 5 : the severall kindes of covenants betweene god and men . the covenant of nature is described . the covenant of grace is unfolded , and the blessings therein promised are rehearsed ; that this covenant is a covenant of free grace is plainely proved . the division of it into the old and new covenant . 49 chap. 6. the covenant of grace first made with adam after his fall . the liberty thereby given to man , proveth that we gain more by christ then we lost in adam . of the renuing of it with noah . the form of renuing it with abraham , and revealing it more plainly by 7 things . of the renuing of it with israel at mount sinah and by moses . that it is called the old covenant in respect of the new covenant in the gospell . that it is mixt of the covenant of workes , and of the covenant of grace . the reasons why god in making it did renue the covenant of workes , and mingle it with the covenant of grace made with man in christ after his fall . 58 chap. 7. of the new covenant of grace , as it is made most plainely in the gospell , and in the new testament . the reasons why it is called the new covenant . 72 chap. 8. the method and order propounded , which is to be followed in shewing how the new and old covenants of grace doe agree and differ . 86 chap. 9. the threefold agreement between the covenant of nature , which is called the first covenant , and the covenant of grace , which is called the second covenant . 87 chap. 10. the sixe notable things in which the covenant of nature doth differ from the covenant of grace . 90 chap. 11. the profitable and holy use which may be made of the doctrine concerning those differences betweene the covenant of nature and the covenant of grace . 100 chap. 12. the sixfold agreement betweene the covenant of grace , as it was revealed to the fathers of the old testament , and the same renued and more fully explained in the gospell . 103 chap. 13. the sevenfold difference betweene the covenant of grace , as it was made with the fathers , and the covenant as it was made in the gospell . 112 chap. 14. a twofold use is made of the doctrine in the two former chapters . 122 chap. 15. the agreement betweene the pure and plaine covenant of grace in the gospell , and the mixt covenant which god made with israel on mount horeh , by the ministery of moses , which consisted partly of the covenant of workes , and partly of the covenant of grce . 127 chap. 16. the severall differences betweene the pure and mixt covenant . 132 chap. 17. the use of the doctrine is shewed for the discovering of gods singular providence in preparing meanes of grace fit for the severall ages of the world . 154 chap. 18. the signification of the words , law and gospell . how they agree and differ , being taken in their severall senses . the use of the doctrine . 159 iuly 30. 1640. imprimatur , the . wykes . faults escaped . pag. 1. line 4. for the , read their , p. 7. l. 2. for repentance , read regeneration . pag. 12. l. 6. read 9. for 19. and line 22. for new , read old , page 13. line 13. read a for the , page 37 , line 14 blot out , ye , pag. 39 , last line . blot out of it , page 47. line 2. for order read frame , and line 14. after the word greeke , put in word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and line 16. after the word new put in , and the septuagints in the old. page 51 line 8. read tree of knowledge page 56 line 4. read , in his owne person , page 77. line 19. put out , all . page 90. l. 19. put in , the . page 103. l. 7. read unprofitable servants , for unprofitablenesse . page 142. line 22. for christs , read christs blood . chap. i. a briefe treatise concerning the agreement and difference betweene the old and new testament ; the first covenant betweene god and man , in innocency , which is the old covenant of works : and the new covenant made with mankinde , in christ , which is called the covenant of free grace ; also betweene the law and the gospell . it is an ancient custome which hath beene for many ages in use among the learned before the entrance into the large exposition of the gospell of christ in the new testament , to premise and lay downe by way of preparation , the nature , difference , and agreement between the old and new testament , the covenant of workes , and the covenant of grace , the law and the gospell , the prophets and the evangelists . and surely if wee doe rightly consider the end and use of this practise , and the profit and benefit which may arise from the knowledge of the nature of these beforehand , and of the true difference and agreement betweene them , we cannot but judge those learned men worthy of imitation ; and that it will be profitable for us to walke in the same steps when like occasion is offered . for the knowledge of the true difference of the old and new testament , the covenant of workes , and the covenant of grace , the law and the gospel , will not only give us great light , for the right understanding of divers particular speeches used in the new testament by the evangelists and apostles , but also may keepe us from many dangerous errours , and enable us to answer the objections of the adversaries which they make out of the words of the apostles and prophets , wrongfully wrested and misconstrued according to their owne foolish imaginations . as for example , sometimes the apostles exhort us to observe the things which by tradition have beene delivered unto us , and command to observe the good orders and ordinances established in the churches . now a man not knowing the difference betweene the old and new testament , the law and the gospel , when hee heares such speeches , may imagine that in those words he is injoyned to observe the traditions and ordinances of moses , and so may with the seduced galatians fall into a great errour . so in some places of the apostles we read , that they who are borne of god sin not , that they who sin are of the devill , that they who sinne wilfully after that they have received the knowledge of the truth , can have no sacrifice for their sinne , and that he who beleeveth not is condemned already . these things when a man heares or reades , who is igno rant of the difference betweene the law and the gospell ; hee may imagine with our new up ▪ start heretiques , that every sinne which a man willingly commits , doth prove him to be a childe of the devill , destitute of all grace : and that when men are once called and justified , they cannot willingly sinne any more . and many such errours he may runne into : but if he understandeth that sinne in those places signifieth sinne against the evangelicall law , the two commandements of the gospell , which commands us to beleeve and repent , and not every sinne against any commandement of the law ▪ hee cannot bee deceived . for sinne against the gospell , is when a man being before called to beleeve and professe the gospell , and having received the commandements thereof , which injoyne repentance of all sinne , and beleefe in this iesus christ whom the gospell preacheth , doth afterwards rebell against these two precepts , that is , falls into infidelity and impenitency , which is wilfull apostacy . now these sinnes none can commit who is borne of god , or hath any true saving grace in him ; and if wee thus understand sinne , wee shall not be deceived . so likewise the evangelists and apostles do tell us , that if we doe such and such good workes we are righteous , if wee call on the name of the lord wee shall be saved ; and our saviour saith , that he will pronounce them the blessed of his father , and will say to them , come , inherit the kingdome : for yee fedde mee when i was hungry , and visited mee in prison : in that yee did these things to my little ones . and againe , many sins are forgiven her , for shee loved much . if wee know not the difference betweene the law and the gospell , we may by these speeches be moved to thinke that men are justified and saved by their workes , and may merit heaven by good deeds , as the iewes and papists doe beleeve . but if wee know , that by good deeds and righteous workes , the evangelists and apostles doe commonly meane not simple workes of obedience to the law , but works done by a true saving and justifying faith , he cannot be deceived . for such workes have these two prerogatives above all others . first , in that they are fruits of a justifying faith , which can never faile , and doe proceed from the spirit of repentance , which makes us one with christ , sonnes of god in him , and abides in us , as an immortall seed , they are infallible tokens of our justification , and do assure unto us the crowne of glory which christ hath purchased for us , and the kingdome of heaven which is the inheritance of sons . and therefore we may truely say , that he which doth such workes is righteous , and shall be saved , and injoy all blessednesse , not meaning that they make him righteous or merit heaven ; but that they are the evidences of his right to heaven . and the more they are , and the greater and more excellent , the more they testifie a mans union and communion with christ by a lively faith , and give more assurance of a greater reward . secondly , being the workes of a man that is justified by faith , and hath perfect communion of christs righteousnesse , they have all their spots and staines cleansed and covered with the robe of christs righteousnesse , and all their defects thereby supplyed to the full , and so they are perfect righteous workes , as well as the doer of them is a perfect righteous man , not in themselves , but by vertue of christ his obedience , which is communicated and imputed to the worker of them , and in him to them also . they are righteous , and are so called , not actually or effectually , but passively ; that is , not for making the doer of them righteous , but by the doers receiving of christs righteousnesse by that faith whereof they are fruits ; which righteousnesse doth supply all their defects , and makes them righteous , not by reason of a naturall change in themselves , or alteration of their nature , but by spirituall communion which they have of it , together with the doers of them . thus if we understand these words in the evangelicall sense , we cannot bee deceived , but may know the truth , and how to answer all gainesayers . i could bring many instances of this nature , but these are sufficient to shew , that before wee can sufficiently expound & rightly understand the gospell , it is meet that we should know , and be able to shew the nature , and also the agreement and difference betweene the law and the gospell , and betweene the old and new testament . wherefore before i come to the particular expounding of the gospell of saint iohn , which i have undertaken , i will follow the steps of the learned of former times , and will endevour to shew briefely the agreement and difference betweene the old and new testament , betweene the old covenant of workes , and the new covenant of grace , and between the law & the gospell in the first place . and in so doing i will labour to reform some things which they have done before me , and to handle this point a little more distinctly . for whereas the most part of them doe confusedly compare the law and the gospel together without distinction of the words : and while they labour to make the gospell more glorious by all meanes , they doe put too great a difference betweene it and the law , which hath beene a cause of much errour to many , and even of vilifying and contemning the old testament and the law ; my desire and purpose is , first to shew the severall acceptations and the true sense and meaning of the words ; and then to declare the true agreement and difference , and to make those differences which are observed by others to agree together so far as truth will suffer , and to cut off all vaine and needlesse differences . this doing , i hope i shall reserve to each their due reverence and respect ; god shall have his glory by both the law and gospell ; your hearts shall be enabled with love of both , and you better enabled to understand the true meaning of the gospell , and to feele the power thereof in your soules . chap. ii. first for the word testament , it doth signifie the last will of a man which he makes before his death , and leaves behinde him either in word or writing , testified by seales and ▪ witnesses ; by vertue of which will hee doth dispose his lands and possessions which he hath purchased , and all his goods which he hath gathered in his life time , and doth bequeath them as hee himselfe will , and to whom hee thinkes fit , either freely or with condition , to have and hold them after his death , and not before ; this is the true and proper meaning of the word , and thus it is used by the apostle , hebr. 19. 16. and because the apostle there cals the covenant christs testament , and also elsewhere in his epistles wheresoever hee doth speake of the old and new covenant , that is , of the covenant of the law and of the gospell , doth use the greeke word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , even the same which there he useth for the last will and testament of a testator , whereupon it comes to passe , that the bookes of the law and the prophets , before christ , and the covenant in them are called the new testament , and that very fitly in some respect , i meane in respect of christ the mediator . for the truth is , that the covenant of grace more obscurely revealed to the fathers in the writings of the law and prophets , and more plainely in the gospell and writings of the apostles , was never in force , neither could be ratified but by the death of christ . it was before his comming sealed by his blood in types and figures ; and at his death in his flesh it was fully sealed and ratified by his very blood it selfe actually , and indeed shed for our sinnes , and in this respect it may be fitly called the testament . because as a testament is not inforce till the testator be dead , and where a testament is , there the death of the testator must come between to ratifie it ; so it is with the covenant of grace , and the promises therein made unto us . christ hath performed and purchased all things necessary for us , & doth freely give to us himself , his righteousness , and all his treasures , as a man gives his lands and goods in his last will , but they cannot be of force to bring us to heaven , till his death come betweene as a satisfaction for sin also ; it is as necessary that iustice should be satisfied for sinne by his death , as righteousnesse of life performed , and salvation purchased by him for us . secondly , as a man doth seale his testament when hee seeth or imagineth that his death is at hand ; so christ at his last supper , by instituting the sacrament of his body and blood , and by the outward signes and seales therein contained , did seale to his church the covenant of grace . thus in respect of christ the mediatour , god and man , the covenant of grace , and the writings , old and new , wherein it is contained , are called testaments . but in respect of god the father , and in respect of god , considered simply , or as the maker of the covenant with man , and the party betweene whom and man the covenant is made ; the covenant and the writing , old and new , wherein it is comprehended , can in no case be called a testament , because a testament is of no force without the testators death . but god the father never dyed , nor can die , neither god simply considered , nor god the maker of the covenant with man , and the other party in it wch is opposed to man . only christ dyed as hee was mediatour , god and man , and as he was made a partner with man , and stood on his side in the covenant , and as he is the testator , and free giver of his word in the old and new testament , and of his graces and gifts therein promised ; so they are called testaments , and in no other respect at all . from the word testament thus expounded , wee may easily collect and gather what is the nature of a testament , and both the agreement , and the true and maine difference betweene the old and new testament , and the writings contained in both . first , we see that they both agree in this , that they are the writings and instruments of one and the same christ , and his last will , in which , and by which hee doth give himselfe to his church withall his righteousnesse and obedience , and all the blessings which thereupon depend , and they are both sealed by his blood , and ratified by his death . this is manifest by the exposition of the word before laid downe , wherein is shewed , that both the old and new writings of the covenant are called by the name of testaments , only in respect of christ the mediatour , and as they are sealed by his blood , and ratified by his death , and he is the testator in them as hee is mediatour . if either of them bee not sealed , ratified and proceed from him as mediator , it is no testament at all ; to call it a testament , is to say that christ is the testatour , and his death comes betweene to make it of force ; and to say that he is not the testatour , or that it is not ratified by his death , is to say , it is no testament . but all christians grant that both the old and new writings of the covenant are testaments . therefore it is manifest even by their names that christ is testator in both , that the legacies given are his gifts , even himselfe and all his treasures , and inheritance , that his blood healeth , and his death ratifieth both , and thus in substance they agree ; being of one christ , of the same things , both confirmed by one death , they must needes bee one , and confirme one another , and run one way ; if they go divers waies , they must needs destroy one another ; if they destroy not one another , it is plain they go both one way , and do confirme and illustrate each the other , which wee see evidently . the difference then betweene them , is onely in circumstance , and in quality , not in substance . first , the old testament did bequeath unto the fathers , righteousnesse of life , expiation of sinne , adoption of sonnes , and eternall salvation , and happiness in , and through christ the mediatour promised , being not yet come in the flesh , but onely seen a farre off , and apprehended by faith , as the apostle sheweth , hebr. 11. but the new testament gives and bequeathes all these unto us , in , and through christ , being already come in the flesh , and having actually performed all things for us . secondly , the old testament was more darke and obscure , not opened but to few , till the testators death , and did not beget ordinarily so much knowledge and faith as the new doth , and therefore it was a weaker meanes of grace , and did convert but few unto christ . but the new is so plaine , that it may beget knowledge in children , and therefore by it the spirit works more powerfully . thirdly , the old testament was sealed and ratified typically by the blood and death of christ , and by types of them to come . the new is ratified by his death in very deed , and in it selfe , and to us it is sealed in the sacrament of the lords supper by tokens and remembrances of his death already past and fulfilled . fourthly , the old testament , christ the eternall word in his godhead spake to the fathers , and published by moses and the prophets : but the new testament hee publishd by himselfe , immediately as hee was godincarnate , and appeared in our nature , and by his apostles and evangelists , taught by his owne mouth , as appeares , hebr. 1 2. fiftly , the old testament , in respect of the outward forme and manner of sealing and signifying was temporary , and changeable , and therefore the types are ceased , and onely the substance remaines firme : but the new is unchangeable , and the seales thereof are commemorative , and shall shew the lords death untill his comming againe . chap. iii. these and such like differences , the former exposition of the word testament may easily admit . for both the old and the new may be testaments of christ , that is , conveyances , and bequeathings of all his graces and blessings , and may both bee ratified by his death , and yet differ in these and such like respects . but as for divers other differences wch many learned men have set down , they are utterly overthrowne by the exposition of the word testament , and by the true agreement which from thence i have before gathered . this therefore shall be the first use which i will make of these instructions , even to overthrow some other differences which the schoolmen have devised betweene the old and new testament . one is , that the old testament is temporary and mutable ; the new eternall and unchangeable . this cannot stand , for if the old testament be a testament , it must needs bee the testament of christ the mediatour , & if it was ever in force , it was ratified by the death of him the testator ( as is proved before . ) but if it was made of force by the death of christ , how can it be changeable , surely in no case , except christs death be made voide and of no force , wherefore the truth is , that though the old testament be in quality and circumstance changeable , and be changed in respect of the outward forme and manner of sealing it unto men ; and whereas before it was darke and obscure , it is now become bright and cleere by the comming of christ , and the rising up of the sunne of righteousnesse , and by the fulfilling of the promises , and the doctrine of the gospell in the new testament . yet it is not changed in substance , it loseth not the essence & being of a testament , but is still christs instrument by which he doth give and bequeath all his treasures and benefits unto us , as well as by the new ; yea , it is all one with the new in substance ; it is the new folded up ; and the new is the old opened and unfolded . those legacies which christ gave to the fathers by the old , are not made void , but are rather perfected by the new . and that which the old gave by promise , the new giveth by actuall performance . the types which are in themselves abolished , doe stand firme for ever in the things by them signified , which are the substance of them ; and therefore the ceremonies of the old testament , are truely called ordinances of eternity , exod. 12. 14. and in divers other places . thus we see the vanity of this first difference . another difference which they make , is , that the new testament was sealed with the blood of christ ; the old with the blood of bullocks , goats , and other sacrifices . this also cannot stand with the former doctrine ; for if the old testament be christs testament , and hath been of force at any time ; it was of force by vertue of christs death comming betweene ( for otherwise no testament is in force , but by the death of the testator . ) and so it is sealed by christs blood . now it is manifest by the former doctrine , that it is the testament of christ , and hath been in force to the fathers ( as all true christians confesse ) , and therefore it was sealed , not by the blood of bullocks onely , but also by christs blood , and so this difference is not true . but because the words of the apostle seeme to justifie it , hebr. 9. let me shew how farre it may be admitted , and wherein it is faulty . first , it is certaine that the old testament was outwardly sealed at the first , and so long as it stood alone in force by the blood of bullocks and other sacrifices onely : but inwardly by the blood of christ onely , which was signified and represented in the blood of sacrifices . and at length when christ came , and by the plaine doctrine of the gospell had explained it , then it was together with the new , sealed outwardly by christs blood shed unto death on the crosse . but the new was at the first outwardly sealed by the blood of christ , and is now ever since daily to us outwardly sealed by the sacraments , and inwardly by christs blood therein signified : but to say that the old testament was not at all , nor at any time sealed with christs blood , but onely by the blood of bullocks and sacrifices , and that the new testament onely was sealed with christs blood , is to make a false difference . for verily the old testament being nothing else but the new folded up , and the new the old opened to all ; the sealing of the new by christs blood , was the sealing of the old also : yea , as our sacraments , and the outward signes of bread and wine are true outward signes consecrated to signifie christs death past ; so were the sacrifices of the law and the old testament true signes , consecrated to signifie christs death to come ; and as ours seale the new testament , so did they seale the old. as with our right outward sealing , there goeth the inward sealing of christs blood ; so also with those outward seales rightly understood , and used . and therefore as it is absurd to say that the new testament is sealed onely by bread and wine , and water , when we administer and receive the sacraments , because wee use no other outward signes ; so it is absurd to say of their sacrifices , that in them there is no sealing , but by blood of beasts sacrificed ; and thus wee see the vanity of this difference also . the third difference which the schoolemen make , and which onely the papists doe hold , is , that the old testament did onely promise eternall blessings , and the eternall inheritance , and did foreshew them in types , as in the blood of sacrifices , christs blood , in the promised land , the inheritance of heaven , and such like : but it did not give them till christ the testator was dead . but the new testament doth promise , and also give and exhibit the things promised . this difference is very false and impious , and is easily confuted by the former doctrine , and by the whole scriptures . for that which onely promiseth , and giveth not , is not a testament , it is never in force , neither ratified at all ; for being in force by the testators death , it must needes give as well as promise . if the testators death never come betweene , then it is no testament . but the old is a testament , and was in force , and did give , and doth give grace , as well as promise it . this the whole scriptures shew ; for the legacies promised and given in christs will , are himselfe , with all his benefits which doe accompany him . first , his conception and birth , most holy without spot , to sanctifie our conception in sinne , and our uncleane birth . secondly , his perfect righteousnesse of life , to make beleevers righteous . thirdly , his death and sufferings , to ransome them from eternall death , and hell , by satisfying for their sinnes . fourthly , his spirit , with all saving graces , as faith , and such like , by which they come to have communion with him of his son-ship , inheritance , righteousnesse , and right to all blessings , temporall , and spirituall . now though christ was onely promised in the old testament , that he should come , and obey , and suffer for mans redemption ; but was not actually exhibited , nor did obey and suffer till the dayes of the new testament : yet his manhood , birth , obedience , and death , were then as effectuall to save the faithfull , as now they are ; and in that respect hee is called the lambe slaine from the beginning of the world . also by the words of promise in the old testament , christ communicated & gave his spirit to adam , noah , abraham , david , and all the faithfull in the old testament , wch spirit wrought in them faith and perfect communion with christ , of his person so farre , as to make them sonnes and heires of god , of his death for remission of their sinnes ; of his righteousnesse for their justification , and of all saving graces needfull to salvation . this appeares by enoches translation into glory , that hee might not see death , and by eliahs taking up into heaven , by vertue of christs resurrection and ascention , who is the first fruites from the beginning : also by that which is said of abraham , that hee by beleeving came to bee counted righteous : and by that which david saith to himselfe , that god is his portion , psal. 16. and with him hee had all things to make him blessed . therefore this difference is a blasphemous and wicked fiction , excluding the church of the old testament from heaven , and all fruition of christs benefits , and from all saving graces , as regeneration , remission of sinnes , iustification , and redemption , which are the blessings promised and given in the old testament . the fourth difference is , that the new testament is the end of the old , and the old is but a meanes to obtaine the new . this is confuted , first by the doctrine before ; for they which are both in substance , one , and the same testament , cannot the one be the end of the other . but so are these two , as i have before shewed : and it is most manifest by the agreement betweene them , that as the old confirmes the new , and serves to move men to receive it ; so the new being imbraced , serves to give light to the old , that men may see into the true meaning of it , and rightly understand it ; and so here is no difference , in this respect they are both alike . secondly , the scripture is plaine , ( even in the places which they cite to prove this difference , to wit , rom. 10. 4. and gal. 3. 24. and teacheth plainly that christ is the end of both , and both serve joyntly for this one and commō end , to bring men to christ , and to perfect communion with him : and therefore the new is no otherwise the end of the old , than the old is the end of the new , and so this difference is false and erronious . the fift difference is , that the old testament was given onely to the naturall israelites ; the new to all the world : which is here by the former doctrine proved false . for if the old testament is the will of christ , as mediatour , who gave himselfe for all the nations of the world , and is one in substance with the new , and giveth the same legacies , as is before shewed , surely they were both given to all nations , even the old as well as the new , else what shall we say of iob , and the godly and the faithfull of his countrey and age , mentioned in his booke , who had the promises sealed with bloody sacrifices , and yet were not of the nation of israel ? onely here is the difference ; the naturall israelites had the keeping of the old testament , and the oracles of god committed to them for a time , to wit , from moses untill christ : and yet even then it was lawfull for them to teach the word , and make knowne the promises to strangers of all nations , and to convert them , and to receive them into the church ; and many were converted , and joyned themselves to to the god of israel : as rahab of iericho , a canaan itesse , ruth of moab , ebedmelech of ethiopia , and divers others . but the new testament is committed to no speciall people , but published to all the world and among all nations : so now is the old also , and serves ever since christ , for the instruction of all nations of the gentiles . therefore this difference is false . to these the iesuites have added three differences more , which are so grosse , and abominable , that they need no confutation . one is , that the new testament went before the old , because the promises of christ went before the giving of the law , 430 yeeres . heere they shew much ignorance ; for the old testament consists of the promises , as well as of the law , and the promises are the chiefe things in it ; so that the promises and it go together , and they are no more before it , then it is before it selfe . if they will perversly by the old testament understand onely the law of moses , having no respect to the promise of christ , they are in a grosse errour . for that can in no wise be called the testament of christ , it hath nothing to do with the mediator , he doth not by it bequeath any thing to his church . another difference is , that the old testament , did not quicken any , nor give spirituall blessings , but onely temporall ; but the new testament doth give life and spirituall blessings , even the kingdome of heaven . the old gave but the shadow , the new gives the substance , the old the shell , the new the kernell . this is also a mistaking of the old testament , for the bare letter of the law , without respect to christ . otherwise their speech is most abominable . for god by the promises in the old testament did quicken many , and bring them to christ , and to all grace and blessednesse in him , as we see in abraham , david , and the holy prophets . so that if they doe by the old testament understand aright all the writings of moses and the prophets before christ , they are in a blasphemous errour . if onely they meane by the old testament , the law without any promises of christ , then it is no testament , and so they erre grosly to call it so . the last difference is , that the new testament makes men sonnes , and brings them also to the state of sons : but the old doth make none sonnes , except by vertue of the new , neither doth it bring any to the state of sons , but all under it lived as children under bondage , as the apostle speakes , galat. 4. this is also proved to be false by the former doctrine ; for whosoever are in christ are sonnes , and whosoever have the spirit of adoption , are sonnes of god , and in the state of sonnes . now the old testament did bring all the faithfull fathers to christ , and to true fellowship and communion with him , otherwise none of them could have been saved , neither could it have been a testament , one in substance with the new . yea , the scripture testifieth plainely , that the faithfull under the old testament were sons of god , for isa. 63. v. 16. they are brought in thus speaking to god ; doubtlesse thou art our father , though abraham bee ignorant of us , and israel acknowledge us not . thou , o lord , art our father , and our redeemer , thy name is from everlasting , and isa. 64. 8. and ierem. 31. 9. i am a father to israel ( saith god ) and ephraim is my first borne : and yet all these had no other meanes to bring them thus neere to god , but the old testament wherefore wee see there is 〈◊〉 such difference betweene the old and new testament , as many would have us to beleeve , onely they differ in some circumstances , and in quality , as in plainenesse of revelation , and such like beforenamed ; and yet now the difference is not so great , when the old is laid open and expounded by the new , and daily more and more explained to us . and so much for the first vse . secondly , this truth well considered , is of speciall use to make us esteeme and reverence the old testament as well as the new , and so to respect and honour the new , that in the meane time we doe not neglect or lightly esteeme the old testament . let blasphemous heretiques say what they will , let some of them call it a killing letter , and the ministry of death , and make the prince of darkenesse the author of it , and others blaspheme it , as a covenant onely of carnall and earthly promises : yet let all true christians honour and embrace it as the word of the most high , holy , and onely true god , and the testament of christ sealed with his blood , and ratified by his death , in which the fathers found salvation , and eternall life , as our saviour sheweth , ioh. 5. 39. thirdly , this doctrine serves to teach and direct us in the right way both of understanding and expounding the obscure prophesies of the old testament , and confirming , by the old , the most doubtfull things rehearsed in the new ; for the prophets of old spake of christ , and of all things which are recorded in the gospell concerning his death , and sufferings for our redemption : & if any should doubt of the things written in the gospell , concerning the ignominious death and sufferings of christ , as being too base for the son of god to suffer ; the old testament will confirme all , and will shew ye that god himselfe from the beginning foretold christs death , when he said , that the serpent should bruise his heele ; and by the slaughter and bloody sacrifices of beasts , in types foreshewed the same . the prophets also from moses , in all the scriptures , foretold whatsoever christ did or suffered in the flesh for mans redemption ; as our saviour shewed to the two disciples in the way to emaus . and as the new testament is confirmed by the old ; so the old receives cleere light from the new , & that which in it was more obscurely foretold , is by the fulfilling thereof in the new , made most cleere and evident : wherefore let us receive them both as one and the same testament in substance , and that of one and the same christ . if we make them both look one way , & in expounding them make christ the matter & subject of both , we shall not erre , nor be deceived , but in both together we shal see christ most fully revealed , so far as is needfull for us to know him , and the true way to salvation , in him our saviour & redeemer . chap. iiii. of the word covenant , and of the nature of a covenant , and the agreement and difference betweene the old and new covenant . the second thing which comes to be considered , is the covenant betweene god and man ; where we are to shew what the word covenant signifieth , what is the nature of a covenant , and the agreement and difference between the old and new covenant . the word covenant , in our english tongue , signifieth , as we all know , a mutuall promise , bargaine and obligation betweene two parties , and so likewise doth the hebrew word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifie most commonly : but the derivation of the hebrew word , and of the greeke , is of speciall use , to shew the nature of the covenant which they principally signifie , and what speciall things are therein required . i will therefore first insist upon it a little . secondly , i will shew the severall sorts of covenants which the words signifie , and will briefly describe all the covenants betweene god and men . thirdly , out of the severall descriptions i will gather the agreement and difference betweene the old and the new covenant . and lastly , i will make some use and application of these considerations to our selves . first the derivation of the words of it , if it be rightly considered , may give us great light . the hebrew word berith , is of some derived from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , barar , to purifie , and to purge out drosse , chaffe , and all uncleannesse , and to choose out , and separate the pure from the impure , the gold and silver from the drosse , and the pure wheate from the chaffe . the reasons of this derivation , are two . one , because god , in making the covenant of naturall life , did choose out man especially with whom he would make the covenant . and in the covenant of grace he doth chuse out the multitude of the elect , even his church and faithfull people , whom he did separate by predestination , and election , from all eternity , to be an holy people to himselfe in christ . the other reason is , because in a true , and lawfull covenant , both parties must be of pure hearts , free from all deceit and sophistry , and must deale faithfully , and meane plainely and sincerely in every point and article . others derive the word berith of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bera , which signifieth both to elect or choose , and also to divide or cut asunder . the reasons wch they give , are two . the first , because covenants are not made but betweene choise persons , chosen out one by another , and about choise matters , and upon choise conditions , chosen out and agreed upon by both parties . the second , because god made the first covenant of grace , and sealed it by sacrifices of beasts , slain , divided , and cut asunder , and the choise fat and other parts offered upon the altar ; and in making of great and solemne covenants , men in old time were wont to kill and cut asunder sacrificed beasts , and to passe betweene the parts divided , for a solemne testimony , gen. 15. 17. and ier. 34. 18 ▪ others derive the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth to eate and refresh ones selfe with meate , whereof there is some reason , to wit , because the old covenant of god , made with man in the creation , was a covenant wherein the condition or law was about eating ; that man should eate of all trees and fruits , except of the tree of knowledge of good and evill . and in the solemne making and scaling of the covenant of grace in christ the blessed seed , the publique ceremony was slaying and sacrificing of beasts , and eating some part of them , after the fat and choise parts were offered up and burnt on the altar . for god by vertue of that covenant gave man leave to eat the flesh of beasts , which hee might not doe in the state of innocency , being limited to fruits of trees , and hearbes bearing seed , for his meate , gen. 1. 29. so also in solemne covenants betweene men , the parties were wont to eate together ; as appeares , gen. 31. 46. to these , two other derivations may be added ; one , that berith may be derived of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth to create , whereof there is good reason ; to wit , because the first state of creation was confirmed by the covenant which god made with man , and all creatures were to be upheld by means of observing of the law and condition of that covenant . and that covenant being broken by man , the world made subject to ruine , is upheld , yea , and as it were created anew by the covenant of grace in christ . the other derivation is of the hebrew word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth fat : because in the covenant of grace , god promiseth to man the fat of heaven , and of the earth , that is , the most excellent blessings which heaven and earth can afford : and man offereth up to god the fat of his soul , & of all his goods , that is , the most precious things which he hath , besides the sweet and most excellent and precious sacrifice which christ offers up for him to god . these are the divers derivations of the word berith , which i have observed out of the writings of the learned , to which i have added these two last . and because this word doth well agree with the sound and signification of all the words of which it is derived by severall learned men , so that if wee should make choise of any one derivation , we might seeme to reject and despise others which stand with as good reason ; i hold it the safest and surest way to account of this word , as of a speciall word invented and given by the spirit of god himself , who sees and knowes all circumstances of every thing at once , and that it is purposely framed out of all the words before named , and includes in it the sum of them all , being , as it were , the quintessence of them all distilled together into one perfect sense . and howsoever it may seeme strange to some , at the first blush , that one word should be derived of many , and receive a mixt signification from them all ; yet if they better consider it , they shall see good reason for it , and shall finde that it is no rare thing in holy ▪ scripture , for one word to signifie in one place divers things , and one word to be derived of many , and to borrow the severall significations of them all . the proper name of the prophet samuel , is derived of foure hebrew words , the first shaal , which signifies to aske ; the second hu , which signifies him ; the third min , which signifies of ; the fourth el , which signifies god , and it is said , 1 sam. 1. 20. that his mother called him shemuel , that is , one asked of god , because shee said , i asked him of the lord . so the prophet isaiah called his sonne by gods appointment sheariashub , wch is derived of severall words which signifie , a remnant shall returne . and the prophet ieremy , by inspiration of gods spirit , told pashur the persecuting priest , that his name should be magormissabib , terrour round about , or on every side , because the lord would make him a terrour to himselfe , ier. 20. 3. now if one name may by the testimony of gods spirt be derived of divers words , and borrow a mixt sense from them all , as the word samuel , which is derived or compounded of foure words , and doth hold the signification of them all , though it includes but one letter of some of them ; much more may wee thinke that the word berith is derived of all the words before named , and includes in it the sense and signification of them all , as well as it includes a syllable at least of every one of them ; this is one strong and invincible reason . secondly , wee have good reasons of every derivation , as i have already shewed . thirdly , the deriving of the word , from all , and not from one onely , doth reconcile in one , all the severall opinions of the learned , and justifies their several derivations , without rejecting , or offering any wrong , or disgrace to any . fourthly , the greeke word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by which the septuagint in their greeke translation doe expresse the hebrew word berith , and which the evangelists and apostles in the new testament doe use to signifie a covenant , is derived of the greeke word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which hath divers of the significations of the hebrew words , of which berith is derived ; for it signifies , to set things in order and frame , to appoint orders , and make lawes , to pacifie and make satisfaction , and to dispose things by ones last will and testament . now to compose and set things in order , is to uphold the creation ; to walke by orders & lawes made & appointed , is to walk by rule , & to live & to deal plainely , and faithfully , without deceit . to pacifie and make satisfaction includes sacrifices and sinne-offerings . to dispose by will and testament , implies choice of persons and gifts ; for men doe by will give their best and most choise goods to their most deare and most choise friends . thus the greeke which the apostles use in the new testament to signifie a covenant , to expresse the hebrew word berith , wch is used in the law and the prophets , doth confirme our derivation of it from all the words before named . and this derivation of the hebrew and greeke names of a covenant being thus laid downe and confirmed by these reasons , is of great use : first , to shew unto us the full signification of the word covenant , and what the nature of a covenant is in generall . secondly , to justifie the divers acceptations of the word , and to shew the nature of every word in particular ; and so to make way for the knowledge of the agreement , and difference betweene the old and new covenant . first , there we see that this word signifies all covenants in generall , both gods covenant with men , and also the covenants which men make among themselves . for there is nothing in any true covenant , which is not comprised in the signification of this word ▪ being expounded according to the former derivations . heere also we see what is the nature of a covenant in generall , and what things are thereunto required . first , every true covenant presupposeth a division , or separation . secondly , it comprehends in it a mutuall promising , and binding betweene two distinct parties . thirdly , there must be faithfull dealing , without fraud , or dissembling , on both sides . fourthly , this must be betweeene choice persons . fiftly , it must be about choyce matters , and upon choice conditions , agreed upon by both . sixtly , it must tend to the well-ordering and composing of things betweene them . all these are manifest by the significations of the words from which berith is derived . but i hold it not so needfull to stand upon the nature of a covenant in generall . i therefore come with speed to the divers acceptations of the word , and to the description of every speciall , and particular covenant , which is needfull to be knowne of us . chap. v. first , the hebrew word berith , ( as also the names of covenant , in the greeke , and english tongue ) signifies a covenant betweene god and men . secondly , it signifies the covenants of men among themselves , as gen. 21. 27. it signifies the covenant betweene abraham , and abimelech , and gen. 31. 44. the covenant betweene iacob and laban . but here i have little to doe with covenants betweene men . the covenant which i am to insist upon , is betweene god and men . first , the covenant of naturall life and blessings , which god made with man in the creation . secondly , the covenant of grace , which god made with man in christ , after mans fall . in the covenant of nature , the parties were , god the creator , and man the creature , made after gods image and likenesse , and so not contrary to god , nor at enmity with him , but like unto god , though farre different , and inferiour to god , in nature and substance . the promises on gods part were these , that heaven and earth , and all creatures should continue in their naturall course and order , wherein god had created and placed them , serving alwayes for mans use , and that man should have the benefit , and lordship of them all , and should live happily , and never see death . the condition on mans part , was obedience to gods law , and subjection to god his creator in all things ; and this he was to expresse by obeying gods voyce in every thing which he had already , or should at any time command , more especially in abstaining from the tree of good and evill . the signe and seale which god gave to man , for the confirmation of this covenant , was the tree of life , which was to man a sacrament , and pledge of eternall life on earth , and of all blessings needfull to keepe man in life . the receiving of this seale , was mans eating of the tree of life . the end of this covenant , was the upholding of the creation , and of all the creatures in their pure naturall estate , for the comfort of man continually . this was the first covenant which god made with man , and this is called by the name berith , iere. 33. 20. where god saith , if you can breake my covenant of the day and night , and that there shall not be day and night in their season , then may also my covenant with david be broken . in these words he speakes plainly of the promise in the creation , that day and night should keepe their course , and the sunne , moone , and starres , and all creatures should serve for mans use . this though man did breake on his part , yet god , being immutable , could not breake it , neither did hee suffer his promise to faile ; but , by vertue of christ promised to man in the new covenant , doth in some good measure continue it , so long as mankinde hath a being on earth . the covenant of grace , is that which god made with man after his fall , wherein of his owne free grace and mercy , hee doth promise unto mankinde a blessed seed of the woman , which by bruising the serpents head , that is , destroying the power and workes of the devill , should redeeme mankinde , and restore all that beleeve in that blessed seed christ , to a more happy and blessed estate , then that which was lost . in this covenant the parties were god almighty offended by mans sinne , and provoked to just wrath ; and man by his wilfull transgression now become a rebell and enemy against god , and deserving eternall death ; so that here is great contrariety , separation , opposition , and cause of enmity betweene the two parties , and betweene them there was no possibility of peace and reconciliation , without a fit and all sufficient mediator necessarily comming betweene . the things which god promiseth in this covenant , and for his part performeth , are admirable , farre surpassing mans reason . the first , is the all-sufficient mediatour christ , his owne eternall sonne , whom god promised immediately after mans fall , and who did then begin , actually , to mediate for man , and did undertake to become man , and by a full satisfaction made in mans nature , to gods ▪ infinite iustice , and just law , and a perfect and full ransom paid for mans redemption to purchase pardon of all mans sins ; to justifie , and make him righteous , and to reconcile him to god . the second , is the spirit to be given to man , and shed on him through christ the mediatour , gal. 3. 14. and tit. 3. 6. the third , is spirituall ▪ life , derived frō christ , & wrought in man by his quicking spirit , together with all graces and blessings thereto belonging . the fourth , is union , and communion with christ of all his benefits , as of his son-ship , to make all regenerate men sonnes of god , and heires of eternall life , glory , and all blessings , of his satisfaction and sufferings for remission of all their sins ; of his righteousnesse for justification . the fift , is a true right to the naturall life which adam lost , to the creatures made for mans use , and to all earthly blessings which are given him to possesse and injoy in this life . the sixth , is sanctification and holinesse , whereby man is fitted to see and enjoy god , matth. 5. 8. and hebr. 12. 14. the last , which is the end of all , is the eternall life of glory , in the fruition of god in heaven . in this covenant there is not any condition or law to bee performed on mans part by man himselfe , as in the first old covenant , of nature ; and therefore it is called the free covenant of grace , and not of workes . the perfect obedience , righteousnesse , and satisfaction of christ , which he performed to the whole law , for man , in mans nature , though it stands in the place of every mans perfect obedience to gods law in his owne person , and his subjection to the whole revealed will of god , which was the condition of the old covenant of works , and when man is partaker of it by communion with christ , he is more perfectly justified , and made worthy of life eternall , than man in the state of nature could have beene by his owne perfect obedience , and personall righteousnesse performed in his owne person ; yet it cannot so properly bee called , a condition of the new covenant of grace which god hath made with mankinde ( because god imposeth it not as a condition to bee performed by every man in his person ) but is one of the blessings promised in the new covenant . so likewise , the gifts , graces , and workes , and fruits of the spirit , which are required to be in man , to make him an actuall partaker of christ , and of life and salvation in him , whether they be outward , as the word preached and heard , the sacraments given and received , and the like ; or inward , as faith , by which christ is received , and applied ; repentance , love , hope , and other saving graces ; they are all free gifts of god , he gives them to us , and by his spirit workes in us both to will and to doe ; and without his grace continually assisting us according to his promise , wee cannot performe any thing which is mentioned in the gospell , as a conditionall meanes of life and salvation in christ . and therefore this covenant is foedus gratuitum , a most free covenant of grace , wherein no condition is propounded to man , to be performed by any power of his owne , for the obtaining of life : but god of his owne free grace promiseth all blessings , and for his owne sake gives them ; and also all power to receive and enjoy them . and the end and use of this covenant , is not any gaine which god seeketh to himselfe , nor any good which he can receive from man , or any creature , but onely the making of man perfectly blessed in the fruition of himselfe and all his goodnesse , and so gathering to himselfe all things in christ . this covenant is that which is called , the covenant of peace , and is most highly extolled , and commended in all the scriptures , both of the old and new testament . and howsoever the substance of this covenant hath beene alwayes one and the same from the beginning , even from the seventh day of the world , wherein god first promised christ the blessed seed , and so shall be for ever ; yet because the circumstances are divers , and the manner of revealing the promise , and of sealing it , is far different in the old , and new testament ; hereupon it comes to passe , that the spirit of god doth distinguish it into the old and new covenant ; and as it was revealed , and sealed to the fathers under the law , cals it the old covenant ; and as it is now revealed and sealed under the gospell , cals it the new covenant , ier. 31. 31. & 2 cor. 3. 6. and both these are called by the name {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the hebrew , and by the name of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the greeke text . chap. vi . in the old testament , the lord first made this covenant with adam , but in very darke , obscure , and generall termes , and in types and figures , even sacrifices wch were seales of it unto him and his posterity . the words of the covenant were these , that the seed of the woman should breake the serpents head , & the serpent should bruise his heel , that is , christ made man of the seed of a woman ; and being by the old serpent , the divell , and by the generation of vipers persecuted , and put to an ignominious death , should dissolve the workes of the divell , and destroy sinne , by satisfying for it to the full . the sacrifices which god added to this promise , further to illustrate and confirme it , were clean and fat-fed beasts , wch the lord commanded them to consecrate , slay , and to offer up to him by burning and consuming part thereof ; and the rest , they themselves who were his priests and sacrificers , did eate . that the lord taught adam to sacrifice , appeares by the practise of cain and abel , and by their offrings which they brought to god , being undoubtedly taught by their father , gen. 4. yea , it may be gathered from the coates of skinnes which god made , and therewith cloathed our first parents , gen. 3. 21. those skinnes could be no other , but of beasts slain and offered in sacrifice . for , before adams fal , beasts were not subject to mortality , nor slaine ; the slaughter , and killing of beasts , and mans eating of their flesh , came in by sinne , and after mans fall . in innocency mans meat was fruit of trees , and herbes bearing seed , gen. 1. the first right which god gave to man to eat flesh , was after the promise , and after that beasts were consecrated to be sacrificed as types of christ , and of his death . now these sacrifices of beasts did shew the nature of the covenant , and the manner of mans reconciliation ; chusing of cleane and harmelesse beasts , shewed that christ should be pure and holy in himselfe , like a lambe without spot ; the consecration of them shewed that christ should in his conception be sanctified , and take our nature , and our sinnes upon him , that hee might be our redeemer , and our sacrifice . the killing of the beasts , and the burning of the fat , and some parts of them , signified the manner of christs reconciling of us , and working our peace , even by his death , and passing through the fire of gods wrath . gods cloathing of adam and his wife with their skinnes , signified that mans sin and shame is covered with christs satisfaction , and the faithfull are to be cloathed with the robe of his righteousnesse . the liberty which god gave man to eate flesh of beasts , which hee might not before sacrifices were ordained , sheweth that we gaine more by christ , than we lost in adam . this was the first making and revealing of the covenant . afterwards the lord renued this covenant with noah , gen. 6 ▪ 10. and did further reveale it in another type , namely , the saving of noah and his family in the arke , which was borne up by the flood of waters ; which arke signified the church : the saving of them onely who were in the arke , shewed that salvation is found onely in the church of christ , and none can be saved but they who by faith cleave to christ , and are members of his body in the true church : the water bearing up the arke , and so saving it and them that were in it , signified that the and faithfull are saved by the washing of regeneration , tit. 3. 5. the baptisme of the spirit , and that laver of christs blood , which outward baptisme signifieth , 1 pet. 3. 21. thirdly , the lord renued this covenant with abraham , and did somewhat more plainely reveale it unto him . first , by promise , that in him all the families of the earth should be blessed , and the promised seed and saviour should come of him , gen. 12. 3. and 22. 18. secondly , by shewing the way to life and happinesse , even justification by faith , apprehending christ , and seeking righteousnesse for a shield , & for reward in him alone . gen. 15. 1 , 6. thirdly , by oath , gen. 22. 16. fourthly , by the promise of the land of canaan to him , and to his seed , which was a type of the heavenly canaan , and did praefigure the countrey which is above , gen. 15. 18. fiftly , by the seale of the covenant of grace , to wit , circumcision , which signified that gods faithfull people must be circumcised in their hearts , and have the fore-skinne of fleshly lusts cut away by mortification of the spirit , gen. 17. sixtly , the offering up of isaac , the sonne of promise , on mount moriah , by gods appointment , did praefigure and foreshew , that by the offering up of christ , the promised seed , in the same place , all nations should be saved , gods wrath pacified , and perfect obedience fulfilled . lastly , by the outward forme , and ceremony of a solemne oath and covenant which passed betweene god and abraham , gen. 15. 17. for there we reade , that the lord commanded abraham to take an heifer of three yeeres old , a shee goat of three yeeres , and a ramme of three yeeres , and a turtle dove , and young pigeon , and he divided them in the midst , & laid each peece , one against another . and it came to passe , that when the sun went downe , and it was darke , behold a smoaking furnace , and a burning lampe , that passed betweene those pieces . now this was the forme of taking a solemne oath among the chaldeans and the hebrewes , instituted by god himselfe , as appeares , ierem. 34. 18. where it is said , that when the children of israel made a covenant to let their servants goe free , they cut a calfe in twaine , and passed betweene the parts of it : this was the ceremony of an oath and covenant ; and this god ordained , for he calls it there , his covenant . and hereupon it is , that in the old testament , the hebrew word which is used for making of a covenant , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( which signifies , to cut asunder ) as appeares , deut. 5. 2. and divers other places , which sheweth that covenants were solemnly made by sacrifices of beasts divided . now this dividing of the beasts in two parts , did signifie and teach two things . first , that there was a division made betweene god and men , by sinne . secondly , the division of the covenant of grace , into two parts , the old and new testament . the comming , and passing betweene signified , first , that god and men must be reconciled , and the covenant sealed and confirmed betweene them by a mediatour . secondly , that christ the mediatour was to come in the middest of yeeres , betweene the time of the old , and the time of the new testament , to knit and linke both in one , and to confirme both . but in that god came betweene the parts , like a smoaking furnace , and a burning lampe , to confirme the covenant , and to ●●ale it to abraham at that time ▪ this signified , first , that christ the mediatour , comming betweene god and men , should be god clouded in our fraile nature , which is but like a vapour and smoake ; that he should passe through the furnace of afflictions , and yet in his life should be a burning and shining lampe , pure and perfect in righteousnesse and holinesse , secondly , that the lord in those times did reveale himselfe and his sonne more obscurely , like a smoaking furnace in smoake and cloudes , and like a burning lampe , which is but dimme in comparison of the light of christ the sunne of righteousnesse , risen up in the gospell , and the brightnesse of gods glory shining in the face of iesus christ . besides these wee reade of divers other renuings , and explanations of this covenant ; as that with david , recorded , psal. 89. 3 , 28 , 34 verses ; where the lord promised that christ should come of the seed of david , and should be a king for ever . and many promises of speciall ●lessings which god of old promised , are called covenants . but the speciall and principall covenant which is especially called the old , and is distinguished from the new covenant of the gospell , is gods making and renewing of the covenant with israel , partly by his owne mouth , and partly by the ministery of moses on mount horeb , which is mentioned exod. 19. 20. for that covenant is a mixt covenant , partly of the covenant of workes , which is the old covenant , partly of the covenant of grace , which was made after the fall . first , god sent moses to the people to aske whether they would obey the lords voyce , and keepe all his commandements , that they might thereby live and be blessed . they answered all together , and said , all that the lord hath spoken we will doe . thereupon the lord came downe upon mount sinai , in fire and smoake and with terrible thunders and lightnings , and the sound of a trumpet , and spake unto them the words of the law immediately with his owne mouth , promising life to them that kept it , and threatning death to the breakers thereof , now this was but a repeating , and renewing of the first covenant of workes , to be performed by every man in his owne person , for the obtaining of life . in this therefore there was no mediatour betweene god and the people . the reasons why the lord thus began with israel , and first renewed the old covenant , were divers . the first , was their pride , presumption , and hardnesse of heart ; they presumed that they could doe all that the lord would command them , and therefore he gave them his law to shew them their duty ; that they assaying to fulfill it , and finding their owne insufficiency , might bee humbled and brought downe from vaine confidence in their owne workes . heere the lord did deale with them , as wise fathers deale with their foolish & vain boasting sons , who do promise largely that they will do any thing which their fathers will command them , and that by their merits they will bind their fathers to love them , and to give them the inheritance . in such a case , a wise father will put such a boasting sonne to the triall , and will put him to a taske which he knoweth that he is unable to goe through ; not because hee beleeves , or hopes that his sonne can performe it ( being through his own intemperance disabled ) but for this end , to make him see his owne folly and insufficiency . and so the lord did deale with israel . secondly , the lord gave the law , which is the rule of righteousnesse , and withall shewed the punishment due to the transgressors of it ; that it might be as the rod of a schoolemaster , to drive them to christ , to learne the saving knowledge , and way of life in him , as the apostle speakes , gal. 3. and to make them out of feare renounce themselves , and seeke mercy in him . thirdly , to teach them and us , that howsoever it is impossible for us to be saved by the law , by reason of our sinfull flesh , and our corruption which hath utterly disabled us , that we cannot obey it ; yet the law is still in force , and requires perfect righteousnesse ; and without the righteousnesse of the law fulfilled by christ for us , we cannot be justified nor saved , according to that saying of the apostle , christ is the end of the law for righteousness to every one that beleeveth , rom. 10. 4. for these and such like reasons god gave the law . but when the people of israel heard the law , which was the covenant of workes to be performed in their owne persons , and that immediately from god himselfe , it is said that they were sore afraid , and being not able to abide the sight of gods glory , nor the sound of his voice , they cryed out , why should we die ? and hereupon they began to desire a mediator , even moses , saying , goe thou & hear the lord , & speak thou to us , exod. 20. 19. and deut. 5. 25 , 26 , 27. this was some good beginning ; the law began to take effect , and to drive them towards a mediator . and therefore the lord said , they have well spoken all that they have said , to wit , in desiring a mediatour ; & added withall , o that there were in them such an heart , that they would feare mee , and keepe my commandements alwayes : that it might be well with them and their children ! which words shew the will and minde of god , wishing after a sort their increase and continuance in this good minde and feare of him , and seeking to keepe his commandements , in , and by a mediator . whereupon hee proceedes to deale with them by a mediator , and to renue the covenant with them , by appointing divers figures of christ , as sacrifices , rites , ceremonies , the tabernacle , the arke of the covenant , and the mercy seat ; in all which , as in types , he did reveale christ , though obscurely , unto them , and shewed that sinne was to be expiated and purged away by his death . afterward , also when they came into the land of moab , he did renue the covenant of grace in more plain termes , than he did on mount horeb ; insomuch that by reason of the greater plainnesse , it is called another covenant , deut. 29. 2. there he told them , that christ should bee their rocke , deut. 32. 4. and that the word , his gospell , was among them . now because of the first part of this covenant , to wit , the ten commandements which god spake first , and after gave them written in two tables , which are called by the name of covenant , deu. 4. 13. and 9. 9. and indeed are the summe of the old covenant which god made with men in the creation ; this covenant , which god made with israel , is called the old covenant , and the covenant of the law , and is opposed to the covenant of the gospell , that is , to the covenant , as it is now revealed in the writings of the evangelists and apostles , and plainely preached and published over all the world . thus much for the old covenant . chap. vii . the new covenant which was foretold by the prophets , isa. 42. 6. ier , 31. 31. zach. 9. 11. it is the covenant which god hath now made by the preaching of the gospell in this new testament . it is the covenant of all happinesse , all blessings , and all salvation in christ , plainely preached and revealed , sealed also and confirmed , not by blood of christ in types and figures ; but by the very blood it selfe bodily shed on the crosse for our sinnes ; and by the two plaine sacraments of baptisme , and the lords supper , this is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the new covenant , ierem. 31. 31. and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , luke 22. 20. and 2 cor. 3. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a better covenant , hebr. 7. 22. for in it the lord reveales his promises so plainley and cleerely , that all men may see and know the way to life . and howbeit in this covenant there is nothing expressed wch was not implyed and included in the general obscure promises made unto adam , and unto abraham & david , and the rest of the fathers in old time ; and although iesus christ the perfect saviour , and eternall redeemer , god and man , with all his righteousnesse , obedience , and full satisfaction , and all his benefits , blessings , gifts and graces , which serve to bring men to perfect blessednesse and salvation ; and which are fully expressed in the covenant of the gospell , were darkely and obscurely offered unto the fathers , and were apprehended by their faith , in that covenant which god made with them : yet certainely this covenant , as it is now renewed by the comming of christ , and by the preaching of the apostles and evangelists , may justly be called a new covenant , and is truely so called , both by the prophets and apostles , for divers good reasons and considerations . first , because there is as great difference betweene this covenant thus revealed , and the covenant as it was revealed before christs incarnation , as there is betweene an old darke house builded up strong , but yet without any whiting or painting , having very few doores or windowes in it , and those either very narrow , or else shut up with boords , or stopped with bricks and morter , that few can enter in , save such as are already within it ; and when they are there , they have but small light , and some none at all : there is ( i say ) as great a difference betweene the covenant , as it was revealed to the fathers , and the same covenant being now renewed with us , as there is betweene such an old darke house , and the same house when it is repaired from the very foundation , and is all whited over within and without , all painted and beautified , and trimmed from the roofe to the foundation , and is made full of faire and wide doores on every side , for all sorts of people to enter into it ; and hath many large windowes made in every roome , whereof none is stopped up ; but all are glazed with pure crystall glasse , through which the light of the day , and the bright beames of the sunne doe shine most comfortably . this difference will appeare most evidently to us , if wee compare the old and new testament together , and observe the diversity of revelation . the covenant which god made with the fathers before christ , was a sure house builded on christ , and founded on gods eternall truth . it was a safe shelter against all raine and soule weather of affliction , and all stormes of temptations , and did shrowd the fathers from the scorching heate of an evill conscience , and the fiery flames of hell and the devills fury : but it had few doores , and those narrow ones , such as few could enter through , to wit , onely the naturall israelites , who were all included in it by the promise made to abraham , and those who were circumcised proselytes . the windowes of it were few also , and those were the darke promises of christ , wch yeelded but little light , shadowed over with types and figures , as with a vaile of obscurity . it had no glorious ornaments to allure men a farre off ; it was not whited , nor painted , nor set forth with variety of pleasant pictures which might delight people : but it rather appeared all bloody with the blood of bulls , goates , rammes and lambs , like a slaughter house , and all blacke and smoaky with the continuall offering of burnt offerings and sacrifices , and the smoaky fumes of incense : yea , so many were the ceremonies to be observed , and so heavie and intolerable was the burden of them , that it appeared unto all that passed by , to be rather a shop to worke and labour in , a mill to grinde in , and an house of correction , then any place of rest , or pleasant and comfortable habitation . but this covenant , as it is now renewed with us under the gospell , is much altered , and made like an house repaired and renewed throughout from the top to the foundation . the rocke christ upon which it is built , is now set forth in all his glorious colours ; all all the mosse of ceremonies which did over-grow and cover him , is taken away ; hee now shines like ivory , crystall and adamant , most finely polished . the truth of god in his promises , which is the ground of our faith , is now made manifest and clear by the comming of christ and by the fulfilling of his word which he spake from the beginning ; and now we dare boldly relie and rest on gods word , in sure hope and confidence that his truth will never fail . the ministeriall foundations , to wit , the writings of moses and the prophets , are now by the light of the gospell changed as it were from rough and unhewen stones , and made like smooth polished marble . the foure gospels are , as it were , foure doores made in the foure sides of this square house , looking towards the foure winds of heaven , ready to receive all men from all the foure corners of the earth . the many sermons of christ and his apostles in the new testament , are as so many windowes , through which , as through crystall glasse , much heavenly light is conveyed and derived unto us , even from heaven , from the throne of god ; the sweet promises , and many and divers gifts of the spirit , as knowledge , faith , tongues , gifts of healing , prophecying , miracles , and the like , are as pleasant and delightsome pictures and ornaments , able to draw , allure , and delight the hearts of all men . and the many outward blessings of peace and plenty wch follow the preaching and profession of the gospell where it is received , are as it were a glorious painting & whiting , which doth make this house glorious a far off , and fils and enflames all that passe by with admiration and love of it . now there is none so obstinate , nor so strict in speech , but hee will grant , that an house so altered and renewed throughout , ( as i have before shewed ) may truely be called , though not another , yet a new house ; because it is repaired , renued and beautified in all parts , though the foundation and substance of the walls , and the timber be the same . and therefore none can deny but that the covenant of grace now under the gospell , though it be the same in substance and matter with that made to the fathers , and hath the same foundation ; yet being thus altered , renewed , and beautified , may justly be called , though not another , yet a new covenant at least , and a better covenant . secondly , the covenant of grace which before god made with abraham and his seed , and which was inforce onely among the israelites before the comming of christ , is now by the preaching of the apostles made with all nations , and all the people of the world are received into it , or at least have it offered unto them ; and there is free accesse made unto all through the new doores which are now made in every side of the covenant ( as is before noted . ) this is manifest by the very mission of the apostles , and the commission which our saviour christ gave unto them ▪ matth. 28. in these words , goe teach all nations . now experience teacheth us , that when an house is not onely repaired , but also inlarged every way , and the foundation of it is stretched out an hundred times more then before , it may truely even in respect of it selfe be called a new house . and when new inhabitants come to dwell in an house wherein they never dwelt before , though the house hath beene long built , and is old in it selfe ; yet to them it is a new habitation , and men in such cases call their houses new houses . therefore by the same reason it followes necessarily , that the covenant of grace which was made with the fathers , being now by the comming of christ , the light of the gospell , and more plentifull gifts of the spirit , much enlarged , and made capable of all nations , and christ the foundation of it being stretched out to all the world ; it may even in it selfe be called a new and better covenant . also in respect of the new people which are received into it , it may be called a new covenant , though in it selfe it were no whit altered or enlarged at all . thirdly , where the seales of a covenant are made new , and the old are taken away , and where the manner of sealing is altered and quite inverted , there we may call it a new covenant , though the substance be the same . experience teacheth this ; for when a man that hath a i ease of twenty yeares in an house , gives it up , and takes another of the same terme in more full and plaine words , or when upon some defect which he findes in his deed of sale , either in the forme of conveyance , or in the sealing and the witnesses , hee gives up his former deed , and takes another of the same land sealed with other seales , and testified by other witnesses ; this wee call a new deed , though the land be the same , and the purchase all one in substance and true meaning . now thus it is betweene the covenant of grace now under the gospell , and the same covenant before the comming of christ . though this is the same in substance , and the salvation promised is the same , even that wch is onely in christ : yet the manner of sealing is much altered and inverted , and the outward seales also . the covenant had before many seales , as circumcision , the passeover , and all the sacrifices , ceremonies , types and figures of the law : now it hath onely two , baptisme and the lords supper . the old seales were darke and obscure , and had christs image but dimly imprinted into them : the new have a more lively resemblance of christ . in baptisme there is the print of the whole trinity , the father , the sonne , and the holy ghost . and the signes in the lords supper are so like unto the body and blood of christ , that they are called by the same name . before the gospell the covenant was first sealed typically by christs blood ; and at last by the blood it selfe . now the covenant is first sealed by the blood of christ it selfe , and afterwards , to the end of the world , it is sealed to us by evident signes and remembrances of christs death , given by himselfe as pledges to us . the old seales were mutable ; the new are unchangeable . the old sealing was much in outward shew , and very little inwardly by the spirit ; the new is little in outward shew , but more by the inward worke of the spirit . the word of the covenant is now more abundantly written in mens hearts , according to the word of the lord ier. 31. 33. this is the new covenant , i will put my law in their inward parts , and will write it in their hearts . which words are to be understood thus ; not that the fathers had not the word written in their hearts , but that it was not so deeply written , nor in the hearts of so many , as now it is . wherefore the seales and the manner of sealing being so much renewed , and inverted , we may truely call this a new covenant . thus you see the description of the new covenant now under the gospel , and the true reasons why it is called the new covenant , even when it is compared with the covenant made with the fathers , which was the same in substance with it . but if we compare it with the covenant of nature , which is the covenant of works , and of the law made with man in the creation ; then it must of necessity be called new , because that went before it , and was in the time of mans innocency ; this came in after the fall ; that promised naturall life , this promiseth spirituall also ; that tended to hold up the old adam , this to build up the new . so likewise , if this new covenant of the gospell be compared with the covenant which god made with israel in the wildernesse , it may truely and must necessarily be called new . for that was a mixt covenant , mixt of the covenant of nature and of grace , and contained in the law , which is the covenant of workes ; and the faith of the promise which is of the gospell and of grace ( as is before shewed . ) and therefore in respect of the first part of that covenant which promised life to the doers of the law , this is truely a new covenant , differing in substance from it ; and indeed the apostles doe call this covenant of the gospell a new covenant , especially and chiefly in comparison of these two covenants , even that of pure nature , and that mixt covenant of the law . chap. viii . now having largely described the covenant of the gospell , i proceed , for our better satisfaction , to shew more fully , plainely and distinctly , the true agreement and difference which is betweene the first covenant of nature , and the second covenant which is the covenant of grace , and betweene the old and new publishing of the covenant of grace . and first for orders sake i will shew how the covenant of nature and grace doe agree , and differ . secondly , because the covenant of grace hath beene solemnly published three divers wayes . first , more darkly and obscurely to the fathers , from adam untill the giving of the law . secondly , after a mixt manner to the israelites , by the ministery of moses . thirdly , now at last most plainely and purely since the coming of christ in the flesh , by the gospell preached and published to all nations . i will shew how this last publishing of the covenant , which is so glorious , that it is called the new covenant by a speciall prerogative , doth agree with , and differ from the two former publications made , the one with the fathers , adam , noah , abraham , and the rest ; the other with the israelites in the wildernesse . the cleer knowledge of which things may yeeld much fruit , profit and comfort , to the hearts and soules of true christians . chap. ix . the agreement of the covenant of nature , which is called the first , with the covenant of grace , which is called the second covenant . first , these two covenants doe agree betweene themselves , and that in three respects ; first , the parties are in substance the same in both covenants . in the the first covenant of workes god was the one party , and adam the other ; and in the second , the parties are still the same in nature and substance , to wit , god and adam , with all mankinde his posterity . secondly , they doe agree in divers of the promises and conditions . in the first god promised unto man life and happinesse , lordship over all the creatures , liberty to use them , and all other blessings which his heart could desire to keepe him in that happy estate wherein he was created : and man was bound to god to walke in perfect righteousnesse , to observe and keepe gods commandements , and to obey his will in all things which were within the reach of his nature , and so farre as was revealed to him . in the second also the promise on gods part is life and happinesse , with all blessings thereto requisite , lordship over the creatures , liberty to use them , and a true right and title to them all , and in lieu of these he requires of man perfect righteousnesse and obedience to his will and law , in every point and title , as our saviour christ saith , mat. 5. 18. thirdly , as the one had seales annexed unto it for confirmation , so also hath the other . the seale of the first covenant was the tree of life , which if adam had received by taking and eating of it , while hee stood in the state of innocency , before his fall , he had certainely beene established in that estate for ever ; and the covenant being sealed and confirmed betweene god and him on both parts , he could not have beene seduced and supplanted by satan , as some learned men doe thinke , and as gods own words seem to imply , gen. 3. 22. the seals of the second covenant are the sacraments , as circumcision , and such like in the old testament , and the sacraments of baptisme and the lords supper in these dayes of the gospel ; wch whosoever hathonce truly received , and is inwardly circumcised as well as outwardly , & washed with the laver of regeneration , and baptised into christ , and hath true communion with him of his body and blood , that man can never fall , for the seed of god abideth in him , 1 ▪ iohn 3. 9. chap. x. the difference betweene the covenant of nature and of grace . bvt as they agree in these things , so they differ divers wayes . first , though the parties are in substance the same , yet in other respects they differ . first , in the covenant of nature , the parties god & man were friends . god was the creator , man was his creature made after gods image . god was mans good lord , and man was gods good servant . god loved man , and man loved god with all his heart ; there was not any least occasion of hatred or enmitie betweene them , but all causes of love . but at the making of the covenant of grace , god and man were fallen out and become enemies . god was provoked to just wrath , and his unchangeable justice required , that man should die , and be consumed by the fire of gods just wrath : and man was become a rebell , and an enemy , and traitor to god , and had conspired with the devill against his lord and king . god was to man a consuming fire , and man was as straw and stubble before him , by meanes of his sinfull corruption . secondly , in the covenant of nature , god revealed himselfe to man , as one god , creator and governour of all things , infinite in power , wisedome , nature and substance . but in the covenant of grace god revealed himselfe one infinite god , and three persons distinguished , not onely a lord and creator , but also a mercifull redeemer , not onely in unity of essence , but also in trinity of persons . thirdly , in the covenant of nature god was one party , and man alone was another : but in the covenant of grace , god is on both sides . god simply considered in his essence , is the party opposite to man . and god the second person , having taken upon him to be incarnate , and to worke mans redemption , was on mans side , and takes part with man , that he may reconcile him to god , by bearing mans sinnes , and satisfying gods justice for them . thus they differ in respect of the parties . secondly they differ in respect of mediation ; for in the covenant of nature man needed no mediatour to come betweene god and him ; he was pure , upright and good , created after gods image , the nearer he came to god , the greater was his joy and comfort , gods presence was a delight unto him . but in the covenant of grace , because man by sinne , rebellion , corruption and enmity , was separated and alieuated in his mind , nature and disposition from god , therefore mā could not come unto god to enter into covenant with him , but by a perfect , pure and holy mediator , infinit in power and favour with god , that he might prevaile with him , and pacifie his wrath , and yet of mans nature and substance ; that in and by the nature which had sinned , satisfaction might be made for sinne . without such a mediatour , there could bee no covenant made betweene god and man . if man , being ever since the fall filthy and corrupt , should in his owne person come near to god , who is to him a devouring and consuming fire , he as stubble and straw should presently be consumed , and perish at the presence of god . and therefore in making this covenant , a perfect mediatour is necessarily required , both to come betweene god and man , and to make perfect satisfaction to gods just law in the behalfe of miserable and sinfull man , and to worke his reconciliation and attonement . thirdly , they differ exceedingly in the promises and conditions . first , the promises of god in the covenant of nature , were onely naturall life , and earthly happinesse , with all blessings necessary thereunto . but in the covenant of grace god doth promise , over and above naturall life and felicity on earth , spirituall life and blessings by the communion of his holy and eternall spirit ; not only the spirituall life of grace in this world , but also of everlasting glory in the world to come , in the presence of his glorious majestie . secondly , in the first covenant god did not promise to give life , but to continue life being before already given : but in the second covenant be promiseth to raiseman from the dust of death and eternall damnation in hell ( into which he was fallen head-long by transgression ) unto the light of life , and that blessednesse in heaven , of which his nature was never capable before , no not in the state of innocency . thirdly , in the first covenant the promised portion and possession , was of the earth and of all visible creatures which were fit to serve for mans use . but in the second covenant god promiseth heaven , and himselfe who made the heaven , to bee the god , the shield and reward of the faithfull , and their portion and inheritance . genesis 15. 1. psalm . 16. fourthly , in the first covenant god promised and gave to man power over all living creatures , to have them as a lord at his command , and to use them for his delight , and to rule , not to kill and eat them . but in the second covenant god gave them to him for sacrifice , yea and also to serve for his food and nourishment . the fourth difference ariseth from the conditions which god requires at the hands of man and on mans behalfe , for all these great and wonderfull blessings . in the first covenant god required of man perfect righteousnesse and obedience to his whole law and will , so farre as it was in mans power by nature , and revealed unto him , and this he would have man to performe by himselfe in his owne person . but in the second covenant he requires , on mans behalfe , a more excellent obedience and righteousnesse performed to the whole law more plainely and fully revealed , and greatly enlarged , and that not by man himselfe or any meere creature ; but by mans mediatour iesus christ , god and man in one person , who is the end of the law for righteousnesse to every one that beleeveth . rom. 10. 4. now there is wonderfull difference betweene these two . the righteousnesse required in the first covenant , was only the righteousnesse of a pure naturall man , and able to save him onely who performed it ; but the righteousnesse of the second covenant , is the righteousnesse of a perfect , pure and holy man filled with the holy ghost , which adam had not in innocency ; yea the righteousnesse of that man , who is one person with god , and so it is the righteousnesse of god , as the apostle calls it , 2 cor. 5. 21. and is of value to justifie not onely those who have communion of it , but also a whole world of men besides , if they were made partakers of it . secondly , the righteousnesse of the first covenant was onely simple actuall obedience to the law , flowing from naturall uprightnesse ; but the righteousnesse of the second , consists of habituall holinesse , and of obedience both active and passive to the precepts and penalties , commands and threatnings of the law ; it hath in it both the sacrifice of righteousnesse , and also perfect satisfaction for sinne by voluntary submission to sufferings and death . thirdly , the righteousnesse of the first covenant consisted onely in obedience to the morall law : but the righteousnesse of the second is obedience both to the morall and ceremoniall law . for our saviour christ was circumcised , presented in the temple , did eate the passeover , and observed all the ceremoniall ordinances of god , yea and was baptized by iohn ( as the gospel testifieth ) , and that not for himselfe ( for he was free borne , without sinne , and needed not to offer sacrifice , or to be circumcised or washed ) but onely to fulfill all righteousnesse , and to supplie the defects of the fathers in their obedience to gods ceremoniall ordinances of old , and also our defects in our baptisme and other evangelicall ordinances : so much he himselfe testifieth , math. 3. 15. rom. 15. 8. fourthly , in the first covenant god did not promise unto man a righteousnesse performed to his hand by a surety and intercessour ; but only gave man naturall strength and power to performe the righteousnesse which he required of him ; but yet such mutable strength , that the devill by sudden tempration might prevent him before he was confirmed , and so pervert and supplant him : but in the second covenant god gives both the righteousnesse performed to our hands , and also his holy spirit which workes in us faith and strength of grace to receive and enjoy it ; yea , by dwelling in us as gods immortall seed , doth unite us to christ , and bring us to communion of all his benefits , as his sonship , righteousnesse , satisfaction and the rest , and all this god doth both promise and give freely , so that this is foedus gratuitum , a most free covenant . the fifth difference is in the seales ; for though in this , both covenants agree , that seales were annexed to them , yet they differ in the seales and manner of sealing , both inward and outward . the seale of the first covenant was the tree of life : but the seales of the second covenant were the sabbath of the seventh day , sacrifices circumcision , and the passeover in old time ; and now the sacraments of baptisme , and the lords supper . the seale of the first covenant was but a pledge to confirme man in naturall life , and in naturall beleefe and assurance . but the seals of the second have the holy spirit of god inwardly working with them , and by them . lastly , they differ in successe , effect , strength , and perpetuity . the first covenant had no good successe , it never tooke effect to save any one of adams sons ; yea it is abolished , only the law and condition of it stands firme in the matter and substance of it ( being gods immutable will , and eternall rule of righteousnesse ) to wit , that without perfect obedience to gods revealed will , man shall never come to eternall life , but is under the jawes of death . but the second covenant , being made in such a perfect mediator , and sealed with the blood of iesus christ , god and man , which is of infinit and eternall value , hath had good successe from the beginning , hath taken effect in all ages , and is of force and vertue for ever world without end . chap. xi . now the consideration of these differences serves to shew gods infinit mercy and wonderfull bounty to miserable man ; in that by adams fall he tooke occasion to be more good unto us , and when we were become his enemies , did more exercise and shew his goodnesse , and give greater grace unto us . if god had renued againe after mans fall the first covenant of naturall life , it had been a great favour : but as if that were but a little in his eyes , he makes a better covenant , even an eternall , and that of better promises , even promises of spirituall life and eternall blessednesse in heaven , also if god and man being by mans fault become utter enemies extremely contrary one to another , god had yeelded so farre as to accept of a mediator hired by man to speake for him ; surely it had been great mercy and clemency : for we see that earthly kings will admit no intercessors for rebells and traytors , except feare and necessity drive them unto it . but god in this point shewed mercy beyond all that reason could imagine or expect ; when man fled from god , and had no minde , will or inclination to sue for mercy , god sought after him , and offered freely to him a mediatour not of the ordinary rank of creatures , but his owne sonne out of his bosome , and that not to speake , plead , or intreat only for man ; but also to be incarnate and made man under the law , and subject to the curse thereof in mans stead , and by yeelding himselfe voluntarily to a cursed death , to make a full satisfaction for mans sinne . o heavens blush , and o earth be a stonished at this , to see the sonne of god thus abased for gods enemies ; well might the sunne hide his face when this mediatour suffered , as the gospel testifieth . and yet the lords bounty stayeth not here ; he goeth further , & when man neglecteth & despiseth this his bounty , and neither will nor can desire or seeke to be partaker of it , he sendeth his word to call him , and his spirit to convert him and change his heart , and not only to make him hunger , and thirst after christ and his righteousnesse ; but also to unite him to christ , and to bring him to communion of all his benefits and heavenly treasures . thus the more that we have multiplied our rebellion and trangression against god to provoke him to wrath , the more hath he magnified his mercy , and enlarged his bounty towards us ; and the more that sinne hath abounded in men , the more hath his grace abounded towards them . o let us now at length , when he hath done all these things for us , remember our selves , and turne unto him with sorrow and repentance for our sinnes past , let us labour to redeeme the time formerly mis-spent in vanity , by double thankfulnesse and obedience ; and yet when we have done all we can , let us to his glory professe , that we are unprofitablenesse , we have not done halfe our dutie , and if we have any mind to glory and rejoyce , let us glory and triumph in the lord , and give him all laud and praise for ever and ever . chap. xii . the agreement betweene the covenant of grace , as it was revealed to the fathers of the old testament ; and the same renewed and more fully explained in the gospell . after the agreement and difference betweene the covenant of nature and the covenant of grace plainly laid open , i proceed to shew how the second covenant , to wit , the covenant of grace doth agree and differ in respect of the divers publishings and promulgations of it in the old and new testament . the revelation of it in the old testament , i have reduced to two heads : the one is that by which it was revealed to the fathers before the law , and renewed in divers ages ; as first , to adam , secondly , to noah , thirdly , to abraham , isaac , and iacob ; the other is the revealing and renewing of it with israel in the wildernesse , in the giving the law by the ministery of moses , after which it continued in one stay untill the coming of christ : with these two my purpose is now to compare the covenant as it is now fully revealed in the gospel ; and first with the covenant as it was revealed to the fathers before the law : that old , and this new doe agree divers wayes . first the parties in generall are the same in both covenants . in the covenant with the fathers , the one partie was god offended by mans sinne , and provoked unto wrath and displeasure by his rebellion , and so made a consuming and devouring fire unto him . and the other party was man by meanes of his fall and corruption now made a rebell and enemy unto god , and as stubble and drosse before his presence . and in the covenant , as it is revealed in the gospel , the parties are still the same , even god offended , and man the sinner and offender . secondly , they agree in this , that a mediatour is required in both betweene the parties god and man so farre separated , and standing at so great a distance , for to make up the breach and the league between them , being at so great odds . and both have one mediatour , iesus christ the promised seed , who alone in heaven and earth is able to stand before the devouring fire , and to make atonement betweene god and man . for that seed of the woman which in the first making of the covenant was promised to adam to break the serpents head , gen. 3. that seed which was promised to abraham and isaac , in whom all the nations of the earth should be blessed , gen. 12. and 22. that shiloh which iacob spake of in his blessing of iudah , gen. 49. he was the mediatour in the covenant betweene god and the fathers before the law ; and he is no other but iesus christ , who came in the fulnesse of time ; who by having his heel bruised in his sufferings , hath broken the serpents head , that is , destroyed the workes of the devill ; who by his apostles , gal. 3. 9. hath called all nations to the participation of abrahams blessing , and to justification by faith in him , and who was made and born of a woman a pure virgin by the power of the holy ghost , luk. 1. 35. and is now and ever hath beene , yesterday and to day and the same for ever ▪ a perfect redeemer and eternall mediatour of the covenant now under the gospel , as appears , ioh. 8. 56. and 14. 6. ephes. 4. 16. heb. 13. 8. thirdly , in both these covenants the substance of the promises is one and the same . as we have the promise of spirituall life by the communion of the holy ghost , both of the life of grace in this world , and of the eternall life of glory in the world to come ; so had all the fathers from the beginning . as we have the promise of a true right and title to all earthly blessings also in christ ; so also had they . as god is given to us in christ to be our portion ; so he by covenant gave himselfe to them to be their god . as we have christ god and man given unto us to be our saviour , and his righteousnesse and obedience , with all the merits of his death , to be apprehended by faith for our justification ; so had they from the first time of the promise . all this the apostle sheweth most plainly , heb. 11. where he sheweth that the forefathers did by faith receive not onely earthly blessings , as the land of canaan , deliverance from enemies and oppressors , safety from the flood ; but also they embraced the promises of a better life , and of a better country , even an heavenly , and god is not ashamed to be called their god , for he hath prepared for them a city ▪ ver. 16. they received iesus christ by saith , and did so firmely beleeve in him , that they esteemed reproach for his sake greater riches then all earthly treasures , vers. 26. they by faith became heires of his righteousnesse , vers. 7. and act. 15. 11. we ( saith the apostle ) beleeve to be saved by the grace of our lord iesus christ , even as they . fourthly , the covenant made with the fathers agrees with the covenant now under the gospell , in one and the same condition on mans behalfe , to wit , the perfect righteousnesse of the law , and perfect obedience to the whole revealed will of god , performed not by every beleever himselfe , but by his mediatour iesus christ , god and man , in mans nature . this righteousnesse was made theirs , and is made ours by one and the same meanes , even by communion of the spirit , and by true faith laying hold upon it , applying it , and offering it up to god . both the righteousnesse and the meanes by which it is made ours , are free gifts and graces of god both to the fathers and us . neither they were , nor we are sufficient of our selves , or fit to performe any thing for salvation , or to receive salvation when it is offred freely ; all our will , all our sufficiency , and all our fitnesse is of god , and ever hath beene . and therefore howsoever christ his righteousnesse and satisfaction made unto god in the nature of man , may in respect of christ our head be called a condition of salvation which god required on mans behalfe : yet in respect of us and the fathers also , it is rather a part of the blessing , and one of the free promises in the covenant , and at our hands god requires no condition at all , but such as he himselfe doth freely of his grace performe and worke in us and for us . and therefore as the covenant which god hath now made with us , so also that covenant with the fathers before the law was foedus gratuitum , a free covenant of grace . fiftly , the covenants both old and new agree in the seales divers wayes . first , as in that old , so in this new , outward seales and signes are required for to seale and confirme them . secondly , as their seales did signifie the shedding of christs blood , and his cursed death for mans sinne , also mortification and sanctification ; so doe the seales of baptisme and the lords supper , which are annexed to our covenant . as their seales did both teach the manner of mans redemption , and also did serve to confirme their faith in it ; so doe ours both set before us christs death and obedience , and our communion with him , and also confirme our faith and confidence in him . as their sacraments were parts of their profession , and were testimonies of their love to god , and were accounted gods worship ; so are ours . as their sacraments did distinguish them from pagans , infidels and all strange sects ; so doe ours . as their sacraments had god their authour ; so ours . ours and theirs are both seales of the righteousnesse of faith , both are effectuall to beleevers onely , both have the same effects , increase of faith , hope , confidence , love , charity among men , and the like . thus farre the●e two covenants agree in the seales . lastly , they agree in the generall successe , effect and sufficiency ; for both of them have had good successe , and taken effect , and bin sufficient to beget grace in the elect , & to bring all true beleevers to eternall salvation and blessednesse ; as the covenant plainely revealed in the gospell , brings all true christians to beleeve in christ , and to finde comfort and salvation in his mediation , intercession , righteousnesse , resurrection , and victory over death ▪ so by the covenant made of old with the fathers : adam , abel , enoch and noah , were brought to beleeve in christ , and were saved enoch by faith in christ was translated ; noah by faith made the arke to the saving of himselfe and his houshold ; abraham saw by faith the day of christ , and by beleeving in him was justified ; iob rejoyced that christ god would plead for man with god , and the son of man for his friend and neighbour , iob 16. 21. and professed his faith and confidence in the resurrection of christ his redeemer , iob 19. 25. chap. xiii . the difference betweene the covenant made with the fathers , and the covenant with us . they differ divers wayes . the first , which is indeed the greatest difference of all , is in respect of the darknesse and obscurity of the one , and the plainnesse and perspicuity of the other . the covenant with the fathers was every way , and in every point more darke and obscure , involved in types and shadowes of christ . the covenant in the gospell is plaine and perspicuous , it removes the vaile , and shewes christ the substance with open face . in the old covenant the severity of gods justice , and his just wrath and enmity against sinne did not so plainely appeare , because the effect of them was not made manifest upon his own dear sonne our mediatour , untill he came to suffer actually such ignominy , reproach , agonies , and a most ignominious and cursed death for our sinnes which he tooke upon him to beare , and which were imputed to him , and punished in him our surety : gods not sparing him , but afflicting him with all his stormes , and delivering him up to hellish paines and agonies , and to a cursed death , doe wonderfully shew his infinite wrath against sinne , which was but slenderly and darkely revealed to the fathers in types and figures in the slaughter of beasts , and burning of sinne-offerings . so likewise , though in the old testament we reade of god , and some mention of his sonne , psalm . 2. 12. prov. 30. 4. and of the spirit of god , and doe finde many phrases which signifie more persons then one or two in one iehovah : yet the mystery of the trinity was not so fully revealed , as now it is in the gospell , wherein wee have plaine affirmation of three distinct persons , the father , the son , and the holy ghost , in the unity of gods essence , and all the three are said to be one , though by distinct properties and divers works they are described unto us severally , and distinguished one from another . and hereby we see that the new covenant of the gospel is more plaine , and the old more darke , in respect of the parties god and man betweene whom the covenants are made . secondly , in the old , christ the mediatour was darkly shadowed out to the fathers ; they had onely this knowledge of christ , that they should be saved by a mediator , that this mediatour should be the seed of the woman , that he should be the archangell or prince of angels , and emanuel , god with us , yea , and should be called the mighty god , and should make atonement for sinne , and bring in eternall righteousnesse : but how god and man should in him become one person , how god in him should be incarnate and humbled , and stand in our place , and beare our sins , how he should fulfill the law in every particular point , how he should satisfie iustice , and suffer the wrath of god ; these things were not distinctly , nor fully revealed unto them , only the extraordinary prophets had some foresight of them , and did more plainely at sometimes describe some of them . but now in the gospel wee see the person of our saviour , and his two natures most plainly set forth before us , the manner of his birth and incarnation , the personal union of his natures , the manner of his obedience , death , and satisfaction , and the particular uses of them , as also the vertue of his resurrection and ascension . and therefore the new covenant is more plaine in respect of the mediatour . thirdly all the promises of eternall life and salvation , and the condition on mans behalfe , how and after what manner it should be performed ; also the things signified and confirmed by the seales , were farre more darke and obscure in the old covenant . but in the new covenant of the gospel , all these things are so plaine , that even children may learne and understand them . and thus in all respects , and in all parts the old was more obscure , and the new is more plaine . and this is the first , and the maine difference . out of this there doe arise two other , even a second and third difference betweene these covenants . the one which is the second in order , is a difference in the parties received into the covenants . the old covenant , because of dimnesse and obscurity , did shine forth but a little , and gave light onely to them who were neare at hand ; and hereupon it came to passe that it reached to a very few ; sometimes but to one or two families , and when it was in greatest force , but to one nation and people of the world . but the new covenant in brightnesse of knowledge , and plainenesse of revelation doth shine like the sunne , and gives light farre and neere to all nations , even to them that sate in darkenesse , and in the shadow of death . and hereupon it comes to passe , that people of all nations are received into this covenant , and the parties which now enter league with god , are not some few men , or some one nation , but all nations and people of the world , god is one party , and all nations of the earth are the other party . a third difference consists in the power , efficacy , successe , and effect which is divers in these two covenants ; for howbeit they agree in these generally , because both of them have had successe , taken effect , and beene of power to bring many to salvation ( as is before noted : ) yet by reason of the obscurity of the old , it hath taken lesse effect , and beene of lesse power . and the new by meanes of plainenesse and light , hath brought with it more excellent gifts , and more abundance of grace to many , and hath beene of greater force , power and efficacy , and the spirit hath wrought more powerfully by it . for ( as the apostle saith ) faith , which is , as it were , the roote of other graces , commeth by hearing , and hearing by the word : where the word is more plainely preached and heard with understanding , there must needs be greater knowledge and faith , and there the spirit must needes worke more powerfully and effectually , and shew all graces more abundantly in the hearers . hereupon it comes to passe , that the old covenant did worke but weakely in all , except those that were ex●●aordinarily called and enlightened , because of the obscurity of it , and unfitnesse to beget knowledge and faith . but by vertue of the n●w the lord writes his law in our hearts , and makes us all know him more fully , ier. 31. 33. and doth poure out his spirit with aboundance of grace upon all flesh , ioel 2. 28 a fourth difference is in the circumstance of the promises and gifts , the old covenant did promise life and salvation in christ , who then was to come . and christ who is the foundation of all the promises , though he had then taken upon him to worke mans redemption , and his future death and obedience were actually in force from the beginning , able to save all beleevers ; yet he was not actually come in the flesh , neither had actually performed these things for man . but the new cove nant doth promise salvation and all blessings in christ being already come in the flesh . and christ hath actually performed all things which were needfull for our redemption , and we are by the new covenant made partakers of his sacrifice already offered , and his righteousnesse already performed for us . a fifth difference ariseth from the order and mixture of the promises . the old covenant did first and chiefely promise earthly and temporall blessings , as deliverance from bodily enemies and dangers , and plenty of worldly goods , as houses , lands , wealth , riches , encrease of children , length of dayes and such like , and in and under these it did signifie and promise all spirituall blessings and salvation but the new covenant promiseth christ and his blessings spirituall in the first place , and after them earthly blessings . first it brings us to the kingdome of god , and the righteousnesse thereof , and then it ministers other things unto us . againe the old covenant abounded in earthly promises of worldly blessings , but had few promises of spirituall and heavenly blessednesse intermingled ; but the new insists almost altogether on heavenly rewards , and promises of spirituall blessings , and hath but few promises of temporall and worldly good things . and thus both the order of the promises , and the unequall mixture of earthly and heavenly blessings , doe make another difference betweene the old and new covenant . sixtly , they differ in the outward matter of the seales , the outward rites , and in the order of sealing . the seals of the old covenant were many , and those laborious , costly , heavy and burdensome ; circumcision was painfull , sacrifices were costly , and the many oblations , offerings , and purifications , were a burden too heavy for the fathers to beare . but the seales of the new are few , and but two , the least number that can be , and those very easie without toyle or cost , or paine of body or minde . the matter of the old seales were oxen , sheepe , goats , birds , incense , odours , calves , lambes , cutting of the flesh , shedding of the blood , burning , and killing of divers creatures . the matter of the new seales is onely water sprinkled , and bread and wine broken , powred out , distributed , eaten , and drunken , and this is all that the seales differ much in outward matter ; also in the order of sealing : for the old was first typically sealed with shadowes , and after with the substance , christs body and blood : the new was scaled first with christs blood and death , and is now sealed by the outward signes dayly in the sacraments . lastly , they differ in perpetuity . for though the substance of both is one and the same , eternall and unchangable ; yet the forme and manner of making and sealing is changable in the old , but is in the new perpetuall . the old covenant hath new words added to it , even the new testament ; and the outward seales are abolished , and new put in their place : but to the words of the new covenant no more or plainer words shal be added , neither shall the outward seales thereof be altered , but shall remaine till the comming of the lord . and therefore the old is but in substance onely ; but the new is in all respects perpetuall and unchangeable . thus much both of the agreement and the difference betweene the old and new covenant of grace . chap. xiiii . first , the agreement which is between these two covenants of grace , doth serve to assure us , that all the faithfull forefathers , from the beginning , did partake of the same graces with us , and had fellowship and communion of the same spirit , with one and the same iesus christ , and were justified by his righteousnesse , and saved eternally by faith in him , even as we are at this day . if sinne in them could have hindred the worke of gods grace , so it might doe in us ; for we are sinners as well as they , and god hath as just a quarrell against us . if our mediator be of power to save eternally , then must they also needs be saved as well as we ; for they had the same christ . he was yesterday , is to day , and shall be the same for ever . if gods promises be true , & if they cannot faile ; surely they had the same in substance which we have . if salvation doth rest upon the condition of righteousnesse , they had the same which we have , even the righteousnesse of god in christ , and by the same faith they did partake of it . if seales can helpe any thing at all , they had them also as well as we . and if we may judge of the power of the covenant , by the successe and effect in some persons , we shall find , that enoch and eliah were by the grace of the old covenant saved even from bodily death , and taken up into heaven and happinesse . and therefore let this consideration of the unity and agreement which is betweene the new and old covenant of grace , admonish us not to be puffed up with pride , & a false conceipt ; as if we onely under the gospel were respected of god , & saved by faith in iesus christ . let this teach us to thinke reverently of the fathers in the old time , and love and reverence the name and remembrance of them as saints glorified in heaven , spirituall members of the same christ , and partakers of the same grace with us . but above all let this enflame our hearts with a deadly hatred and detestation of all those heretickes , and their doctrine , as the manicheans , anabaptists , antinomians , blasphemous servetus , and the rest who have not beene ashamed to teach boldly ; that the fathers did never partake of saving grace in christ , neither were under the same covenant of life with us ; but onely were fed with temporall promises , and earthly blessings , as hoggs and calves for the slaughter . and let us count the popish fiction of limbus patrum a doating dreame , justly to be abhorred of all true christians as a loathsome abomination . secondly , the differences noted betweene the old , and new covenant of grace , serve to magnifie in our eyes gods extraordinary love and bounty towards us who now live in the light of the gospel . though the fathers were fed with the true bread of life , yet in a small measure , and more coarse manner prepared ; and though the light of life shined to them , yet it was dimly through clouds and mists . the tast and sight which they had of christ , did in this life more increase their hunger , then satisfie their appetite , and more increase their thirst after him . they had few examples , and present patternes of holy men to follow ; the number of beleevers was small , and so there were but few helpes and encouragements in true religion . the gifts of the spirit were rare , scarce to be found in two or three among a great multitude ; and those gifts of knowledge , faith , and heavenly wisedome , which those few had , were small , and not so eminent . but the lord hath opened to us the windowes and floodgates of heaven , and rained downe more abundantly all blessings upon our heads ; he hath made the river of life , which glads the citie of god , flow among us in full streames ; he hath fed us to the full with the bread of life ; so that hypocrites begin like israel to loath his heavenly manna : we live in the glorious light , and see christ clearly ; we have many examples of godly men on every side round about us to provoke us , many patternes to worke by ; much encouragement , plenty of all gifts of learning , knowledge , wisedome , faith , love and the like . now how comes this to passe ? is it because we are better then our forefathers , or because wee have better deserved ? surely in no case ; for they were by many degrees more excellent in naturall gifts then we , lesse rebellious , and more ready to make good use of small meanes , then we are of greatest . which of us dares compare with ezoch , noah , abraham , or david ? as the world grows old , and we grow weake in bodily strength , and low in stature ; so we still grow more and more strong in corruption and in frowardnesse of heart ; and the lords mercy and bounty is so much greater to us then to them , because we are further from deserving any mercy then they were , and do deserve more misery . the onely thing wherein we are better then they , is this ; that the lord hath shewed more goodnesse to us then them : wherefore let us all confesse and say to the glory of god , that it is his mercy not our merit , to him belongs all the praise . it is not of him that willeth , nor in him that runneth , but in god that sheweth mercy . to him be glory and honour for ever world without end . chap. xv . now having laid downe the agreement , and difference betweene the new and old covenant of grace , that is , the covenant as it was made with the fathers before the law , and the covenant as it is now plainly published in the gospel , it followes now that i should shew the agreement and difference betweene the same pure and plaine covenant of grace in the gospel , and the mixt covenant wch god made with israel on mount horeb by the ministery of moses which consisted partly of the covenant of workes , and partly of the covenant of grace ( as is before noted . ) if i should insist upon all the differences and agreements which are betweene these two covenants , i should repeat all the agreements and differences which i have before declared to be betweene the covenant of nature and of grace , and also betweene the old covenant of grace and the new . for the first part of the covenant which god made with israel at horeb , was nothing else but a renewing of the old covenant of works which god made with adam in paradise . and the second part which god made with them , first obscurely when he gave them by moses the leviticall lawes , and ordeined the tabernacle , the ark , and the mercy seate , which were types of christ ; and secondly more plainly in the plaines of moab which is set downe in the book of deuteronomie ; this was nothing else but a renewing of the covenant of grace which he had before made with their fathers , adam , abraham , isaac , and iacob . and therefore the same agreements which i have before shewed to be betweene the covenant of nature and of grace , the same are betweene the first part of the covenant which god made at mount sinai , and the covenant under which we now live in the gospel . likewise there are the same differences , one only excepted ; for whereas in the first covenant of nature god and man were friends , both just and righteous , both lovers , and neither of them offended ; now in renewing the same covenant with israel , the parties were at variance , for god was provoked to wrath , and man by sinne was become an enemy , even as they were at the making of the covenant of grace . in like maner , if we consider the second part of the covenant made with israel , it being the same with the old covenant of grace , we shall finde betweene it and the new covenant of the gospel , the same agreements and differences which i have last before shewed to be betweene the old and new covenant of grace . wherefore i will now take the whole covenant which god made with all israel by the ministery of moses , as it consists of both these parts joyntly together , and so i will compare it with the covenant of the gospel , and shew the agreement and difference betweene them . and first for the things wherein they agree , besides those before named , wherein the parts of the covenant made with israel , doe agree with the covenant of the gospel , i find but two onely . first , they agree in the maine and principall end , namely the revelation of the glory of the goodnesse , justice , and mercy of god in mans salvation ; at this they both ayme , and in this they both agree . secondly , they both agree in this , that both of them doe promise unto us justification and salvation in christ , and both require in us a continuall endeavour to fulfill the whole law , as neare as we can every man in his own person . for although christ is the end and fulfilling of the law for righteousnesse to all true beleevers ; yet after that we are justified by his righteousnesse , it is required in every one of us , that we should labour to avoid every sinne against the law , and doe all holy duties which the law requires , so farre as we are able : this we promise in baptisme ; and whosoever doth wilfully live , and continue in any sin , and purposely abstaine from good when occasion is offered , and omits holy duties which the law requires , as observing of the sabbath , hearing of the word , and such like , we count him a carnall man , and he hath no part as yet in the covenant of grace . for he that is justified , is also mortified , and sanctified , and cannot purposely continue in any sin of omission or commission . chap. xvi . the differences . bvt the differences between them are many and great . first , they differ in the manner of requiring obedience to the law , and exacting good workes . the covenant of moses requires , that a man shold first endeavour to fulfill the whole law , that thereby he may be justified , and live ; and if he cannot do so , that then he should flie to sacrifices for sinne , and free-will offerings , and in them , as in types , to christ and his righteousnesse and obedience , that there he may finde that which by the law he cannot obtaine . but the covenant of the gospel requires that a man should first renounce himselfe , and all his owne righteousnesse , and seeke salvation and righteousnesse in christ by faith , and that being justified by grace in christ , he should by way of thankfulnesse labour to the utmost , to bring forth all fruites of holinesse , righteousnesse , and obedience to all gods commandements , and that for this end , that he may glorifie god , adorne his profession , and be more and more assured of his communion with christ , and sincere love to god . secondly , these covenants differ in matter and substance . the matter and substance of the covenant made by the ministery of moses , it was mixt , it was partly conditionall , and partly absolute ; partly legall , and partly evangelicall ; it required to justification both workes and faith , but after a divers manner , and it was a mixt covenant of two divers covenants , both the covenant of workes , and the covenant of grace . first , it required workes , that men should doe the workes of the law and live , and this it did by way of the first covenant . for the morall law written in two tables of stone , and consisting of the ten commandements which god spake from mount sinai , is called by the name of a covenant , deut. 4. 13. he declared to you ( saith moses there ) his covenant which he commanded you to performe , even ten commandements , and he wrote them upon two tables of stone , and deuter. 9. vers. 9. these two tables are called the tables of the covenant : by these testimonies it is plain that the law was given to israel as a covenant which required obedience for justification and life . secondly , this covenant given by moses , promised christ , and required that whēsoever they failed in their obedience to the law , they should flee to sacrifices and sinne-offerings , which were types of christ , and did prefigure , signifie and seale his satisfaction and atonement for sinne , and that by faith they should seeke righteousnesse and satisfaction in him , and shoul rest upon those promises which god made with their fathers , that in christ the blessed seed all nations of the earth should be blessed . and this is the second , even the evangelicall part of the covenant , and is called by the name of another covenant , deut. 29. 2. for indeed this is the covenant of grace , as the other part is the covenant of works . this god propounds absolutely , the other is conditionall , that a man shall doe it if hee can , and if hee can doe it hee shall live ; if hee cannot , that he should flee by faith to christ , foreshadowed in types , and promised to the fathers . thus the covenant which god made with israel , was not a simple , but a mixt covenant , and the matter of it was mixt . but the covenant of grace in the gospell is simple without mixture , and propounds no other way to salvation , but onely in and through iesus christ ; no justification but that which is by faith in christs obedience , without our owne workes . this is a second difference . the rest of the maine differences are plainely laid downe by the apostle paul , 2 cor. 3. one is , that the covenant which god made with israel , was an old covenant . for it is called by the apostle {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , vers. 14. but the covenant made with all nations by the gospell , is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the new covenant , vers. 6. now the covenant with israel may truely bee called old , and is so indeed in respect of the covenant under the gospell , for two reasons . first , because the legall part of it , which was the covenant of workes laid downe in the ten commandements of the law written in tables of stone , is in substance all one with the first covenant which god made with man in the state of innocency ; the summe of both is that one thing , doe this and live . secondly , because the evangelical part of it , which promised life and righteousnesse in christ the promised seed , was given after the old manner , as it was to the fathers before the law , that is , in generall , darke and obscure promises , & did shew christ onely afarre off , to come in the latter ages of the world . but the covenant of the gospel is every way new . it is made with us after a new maner ; it sheweth christ already come , and that most plainely , and it hath no reliques of the old covenant of works in it , but teacheth justificatiō by faith without works , even by communion of christ and of his righteousnesse alone , without any concurrence of our own righteousnesse and workes of the law concurring for justification . another difference wch the apostle makes betweene these covenants , is , that the one is the letter , the other the spirit . for so he affirmes ▪ ver. 6 now the reasons of this are two especially : the first reason why the covenant with israel is called the letter and the covenant of the gospel the spirit , is because moses who was the mediator of the covenant with israel , did give onely the letter of the covenant , that is , the law and the covenant written in tables and in letters , but he could not give the spirit to make them understand the covenant , nor any inward grace and ability to make them keepe it . but christ the mediator , by whose ministery the covenant of the gospell is given , hath also the holy ghost in himselfe without measure , which spirit he by his word , and together with the word of the covenant , sends into our hearts , and enables us to beleeve and to keepe the covenant . and as iohn the baptist , comparing himselfe and his ministery with the ministery of christ , saith , i baptize you with water , but he shall baptize you with the holy ghost and with fire ; that is , i give onely the outward signe , but he gives the inward grace : so it may be said of moses and christ , that moses gave onely the letter or writing of the covenant ; but christ gives the word , and with it the spirit of grace also , which makes it effectuall to salvation . and therefore the covenant , as it proceeds from moses , and comes by his ministery , is but a letter ; but that which christ gave as mediatour , is the spirit . another reason may be drawne from the manner of giving . moses gave the covenant written in letters which many could see , but could not read ; and many could read , and could not understand ; and many could understand literally , after a naturall and carnall manner according to the proper literall sense , but they could not understand the words spiritually according to the spirituall sense , they could not see nor discerne the true scope , end , and use of the words . but christ did preach the covenant of the gospell , by a lively voyce , in words easie to be understood , which did not onely sound in the eares , but also pierce into the hearts and spirits of the hearers , and did shew not onely the matter , but also the manner , end , and use of every thing , and how the law and commandements doe not onely binde the outward man , and require the outward act ; but also do binde the inward man , even the soule and spirit , and doe require all holy thoughts , motions & dispositions of the heart and soul : and thus the words of the new covenant are fit instruments of the spirit , and the spirit doth worke powerfully by them . another difference laid downe by the apostle , verse 13 , 14 , 18. is , that there was a vaile before the covenant with israel , which hindred their sight , so that the people could not looke into the end , nor see the right use of the law and the ceremonies thereof . but the covenant of the gospell is given with much evidence of speech , and therein we all with open face behold , as in a glasse , the glory of the lord . now this vaile consisted of two parts : the first was the darknesse and blindnesse of their hearts , and the weaknesse of their sight : the second was the obscurity and darknesse of the covenant it selfe , which both in respect of the words , and also of the seales , the types and figures , was very darke , and hard to be understood : first , the people themselves were naturally by reason of originall corruption blinde and ignorant , and not able to see the right end and use of the law and covenant ; yea , their sight was so weake , that they could no more looke upon gods glory , then the weake eye of a man can looke upon the bright sunne when it shineth in full strength ; and therefore being not able to looke upon the glory of god shining in the covenant , they could in no case see into the end and use of it , and so their owne weakenesse and blindnesse was a vaile unto them , and is this day to all the iewes , till their hearts be converted to the lord , vers. 16. and till he powres out his spirit on them . secondly , the words of the covenant were spoken , and the seales and ceremonies ordained after such an obscure manner , that a vaile of darknesse did hang over them , till christ by his actuall fulfilling of them , and by the words of the new covenant in the gospel , did make all plaine , and pull away the vaile of darknesse . this obscurity of the covenant proceeded from three speciall causes ; the first was gods hiding and concealing of his purpose in the giving of the law . for his purpose in giving the morall law , was not that israel should doe it and be justified thereby , which after mans fall and corruption is impossible ; but onely to teach them and us what is true and perfect righteousnesse which leadeth unto life , and to make all men examine themselves by it as by a rule ; that by it finding themselves destitute of righteousnesse , and utterly unable to performe righteousnesse , they might be driven out of themselves , and so prepared to receive christ , and embrace his righteousnesse . also gods purpose and counsell in giving the ceremoniall law , was not that men should performe them as any part of righteousnesse to justification ; neither did he ordaine them to be of themselves purgations from sinne , and expiations of iniquity , but onely to be types foreshadowing christ , and his all-sufficient sacrifice , and seales of the covenant wch did seal it , not by any vertue in them , but by vertue of christs which they signified . now though this was gods counsell and purpose in giving the law morall and ceremoniall . yet he did conceale , and not in plaine words expresse it ; he told them not that he meant by putting them upon the performance of the law , to make them find out their own weaknesse and insufficiency , and thereupon flee to christ the end of the law , and the substance of the ceremonies and sacrifices : but contrarily he required their performance of the law for the obtaining of life , and did so speake as though it had beene possible for them to fulfill it , and to be justified thereby ; and so they commonly did understand his words erroniously , even as the papists doe at this day , thinking that god would never have commanded them to doe the law , if hee had not knowne that it was in their power to doe it , as he commanded ; and this was the first cause of the obscurity of that covenant . the second cause , was the mixture of the legall part of the covenant with the evangelicall , and the joyning of them both as it were in one continued speech . for first god required by the morall law , that they should do it for the obtaining of life ; then immediatly he addes unto it the ceremoniall law , and ordained sacrifices for sin ( which did declare them to be sinners , and so destitute of righteousnesse ) and gave them divers types and shadowes of christ , and by that law he required obedience and doing , upon paines of death and cutting off , so that the people of israel did still imagine themselves to be in the covenant of workes ; and from that manner of speech used by god , and from the title of laws and statutes which god gave to the ceremonies , and from the words before going , they gathered that the sacrifices , oblations , and other rites were rather laws to be observed for righteousnesse , then seales of the covenant of grace , and signes of christ and his righteousnesse ; they thought the use of them to consist in doing , not in signifying , and stirring up of faith to lay hold on christ : and this was a second cause of the darknesse of that covenant . the third cause was the great penurie , and scarcitie of evangelicall promises in that covenant , and the great inequality and disproportion which was betweene them and the legall commandements of workes . for in that covenant we finde few promises of life & salvation , but only upon condition of workes . christ is very seldome pointed at in plaine words . the evangelicall promises as they are rare & very few in all the bookes of the law which god gave them by moses ; so they are either very generall , or else very obscure , more then those which were given to the fathers long before : but the legall commandements and promises are many , and those very plaine in every place . and this was a speciall cause which made the people of israel to misconstrue the meaning of that covenant , and to thinke that all salvation was to be obtained by workes ; and thus the covenant was obscure , and the end thereof was hid from their sight , they could not understand the true use of the types and ceremonies . but the covenant of the gospell is made in such plain words , and doth after such a lively manner set forth christ and his perfect ransome , satisfaction and righteousnesse unto us , and the true way to justification and salvation by faith in him , that the most simple may understand it ; and with that plaine doctrine and multitude of promises the spirit of god workes powerfully , and is given by christ in such measure to all sorts of people , that the darkenesse of their hearts is abolished also , and so there is no vaile , neither over their hearts , nor over the covenant it selfe ; but as christ is plainely offered in the word , so their hearts are enlightned and enabled to looke on his glory , and they are transformed into the same image ; and hereupon there comes to be great difference in this respect betweene the covenant of the gospell , and the covenant of the law which god gave by moses . from these two last differences , there doe arise others which are there laid downe by the apostle also ; to wit , that the old covenant of the law is the ministery of death , but the covenant of the gospell is the ministery of the spirit and of life , 2 cor. 3. 7. the old is the occasion of sinne , and so the ministery of condemnation ; the new , of righteousnesse to justification . the old brings bondage , the new liberty . the old is lesse glorious , and yet dazled the eyes of the israelites , that they could not looke on it stedfastly ; the new is full of glory , and yet we can behold in it with open face the glory of god , verse 18. these particular differences are all named and noted by the apostle , and they doe arise from the two last going before . for reason tells us , that because the old covenant was given by the ministery of moses a fraile man , and was darke and obscure , subject to be misconstrued , and was not plainely preached by lively voyce , but onely written in dead letters in tables of stone ; therefore it was no fit instrument for the spirit to worke by ; the spirit did not worke by it such plenty of knowledge , faith , and other graces . it did onely shew them what they should do , but enabled them not to do any thing , rather made them : more sinfull , in provoking their corrupt naturewch more lusts after evils forbidden ; & it made their sins more wilfull , which before were done in ignorance ; and thus it became the ministery of sin , death , and condemnation unto them . it also brought them into bondage , by shewing them their slavish condition , & giving them no grace to flee from that miserable estate . it dazled their eyes , because it shewed them the glorious majestie & iustice of god ; but gave them not the grace of the spirit , to strengthen their sight , to looke with boldnesse and comfort upon gods majesticall justice . but because the covenant of the gospell is made in plain words , and given by a mediatour who hath also the disposing of the spirit , & dispensing of spirituall grace ; therefore it is a fit instrument for the spirit to worke by , & the spirit goeth forth in great power , by , and with the publication of it , which regenerates men , & renues their hearts , knits thē into one body with christ , gives them the communion of all his righteousnesse and obedience to justification of life , frees them from all feare and bondage , makes them run freely and willingly in the way to life , and in the pathes of gods commandements ; enables them to stand boldly before the glorious tribunall of gods iustice , and gives them an heavenly eye-salve to their sight , that they may stedfastly behold gods glory in the face of iesus christ . and thus in those respects those two covenants doe much differ betweene themselves . the last difference is named by the apostle in the 11 verse , and it is this , that the covenant of the law given by moses , and the glory thereof vanishes , and is done away : but the covenant of the gospell , and the glory thereof abideth for ever . which difference is thus to be understood , not that the substance of the law , or the righteousnesse thereof ceaseth at any time , neither that the evangelical promises which were intermingled in that covenant , are abolished together with the types and ceremonies . these things are in no case to be granted : for the law of god is an eternall rule of truth and iustice , & by the righteousnesse , obedience and fulfilling thereof all the elect shall be justified , and saved for ever . this our saviour testifieth , saying , think not that i am come to destroy the law , but to fulfill it ; for verily , till heaven and earth passe , not one jot or title of the law shall passe , mat. 5. 17. also his blessed apostle , rom. 3. 31. doe we then make void the law through faith ? god forbid ; yea , we estabish the law , & rom. 10. 4 christ is the end or fulfilling of the law for righteousness to every beleever . and if we rightly consider the ceremonies and the promises given to israel , wee shall perceive that christ was the body & substance of them all ; and therefore so long as hee abideth , the substance of them abideth firme & sure , and doth not vanish . wherefore the law & covenant wch god gave by moses doth vanish and is abolished onely in three respects . first , in respect of the extreme rigour thereof ; for as it was given to israel it required obedience of every man in his owne person to justification and life ; but now it onely requires that a man have that righteousnesse which is a perfect conformity to it , though performed by his surety and mediatour , and that shall sufficiently save him . before it did require perfect righteousnesse , upon paine of damnation , performed by every man himselfe , and threatned a curse to every breach of it . now it bindes a man himselfe to performe no more then he is able ; if hee doth his best , and brings a willing minde , god accepts the will for the deed ; because now we are not to obey the law for justification ; christ hath done that for us . now we are to obey it in thankfulnesse and in imitation of christ , that we may be conformable to his image , and by holinesse made fit to see god , and to injoy the inheritance which christ hath purchased for us . secondly , the law and covenant givē by moses is abolished in respect of the outward administration . their obedience to the morall law was first preached ; and afterwards the sacrifice of christ was promised in types and figures . but now christ is first preached , and then after justification in him , the law is set as a rule to walk by in the wayes of sanctification ; and also to shew how it is impossible to finde perfect righteousnes , & to be justified and saved , but only in christ . there the promises were set forth and sealed darkly in types and figures , but now these figures and ceremonies are ceased , and christ the substance of them is set forth naked in his owne colours before our eyes . thirdly , the covenant given by moses may be said to vanish and be abolished in respect of the light and glory of it . for the light and glory of it , which it then had , is swallowed up of the great light of the gospell . the glory of it was but like a dimme light or candle , but the glory of the gospell is like the light of the sunne at noone day , so that before it the light of the law is put out , and appeares no more then the light of a candle in the bright sun-shine . now the apostle tels us , that , when that which is perfect is come , then that which is in part is abolished . and in our common speech we say , that the brightnes of the sun destroyeth and putteth out the light of a candle , that it is as good as nothing ; and so wee may in the same sense say , that the covenant of the law is abolished in respect of the light and glory of it ; for the glory of it which was but in part is swallowed up by the great light of the glorious gospell . but the covenant of the gospell abideth in all respects firme and sure for ever , and we must never expect a plainer renewing of it to the end of the world . and thus i have out of the holy scriptures , and especially from the words of the apostle discovered plainely the agreement and difference betweene the mixt covenant which god made with israel by moses , and the pure and simple covenant of grace made with all nations in the gospell , and published by christ and his holy apostles and evangelists . chap. xvii . the consideration whereof discovers to us the singular providence of god in ordering the world , and his wonderfull wisedome , goodnesse and mercy in preparing and giving meanes of grace and salvation fitted for the people of every age according to their severall dispositions , and the necessity of every age and generation . in the first ages next unto the state of innocency , when men lived divers hundreds of yeeres , and had the helpes of long observation and great experience , besides the instructions and historicall relations of long-lived progenitors ; who , as eye and eare-witnesses , could from adam , methushelah and noah , rehearse gods great workes from the creation , and teach them the knowledge of god ; then the lord dealt more sparingly , and afforded but small and rare meanes , even a few visions , revelations , and generall and obscure promises to turne men from their owne wayes , and draw them to seeke salvation in him . but when mens ages and lives were shortned by the increase of corruption , and by mens multiplying of iniquity , and growing more hard , stubborne , and rebellious ; the lord , to the former promises made to the fathers , added a fiery law which he gave from mount sinai , in thunder and lightening , and with a terrible voyce to the stubborne and stiffenecked israelites ; whereby to breake and tame them , and to make them sigh and long for the promised redeemer , when they were pressed with the bondage of the law , and with the intolerable burden of rites and ceremonies . and when after many ages they were growne so desperately rebellious , that they scorned gods messengers , rejected his lawes and commandements ; misused and persecuted his extraordinary prophets , who wrought wonders in their sight , and slew his servants which he sent unto them ; then at last hee sent his sonne in whom hee fulfilled all the promises made to the fathers , who also fulfilled the law both morall and ceremoniall , and made reconciliation for sinne and iniquity , and brought in eternall righteousnesse , and hath made with all the world the new covenant of the eternall gospell of peace , by which we receive the promise of the spirit , who workes in us all grace to the mortifying of the old man , subduing the rebellious flesh , casting downe of the strong holds of sinne and satan , and bringing all thoughts in captivity to the obedience of christ . thus as the world hath had more need of stronger helpes and powerfull meanes , god in his wise providence hath increased and supplied them in severall ages ; and as sinne hath more abounded , and stubburnnesse and hardnesse increased ; so god hath more shewed his goodnesse , magnified his mercy , and enlarged his bounty , by giving more powerfull meanes , by renuing and explaining the covenant of life and salvation , and making his grace more to abound towards the sonnes of men . and therefore let us hereby be stirred up to take notice of gods speciall providence , how he respecteth the sonnes of sinfull men , and is mindfull of them to visite them , and take care for them in all ages : let us admire his wisedome , extoll his goodnesse and mercy , and labour to bring forth abundance of fruit , according to the culture and tillage , and the powerfull meanes of grace which god hath bestowed upon us under the gospell . let us be ashamed and confounded in our selves , for our barrennesse after so many plentifull showers powred downe upon us ; and acknowledge and confesse that we had long agone beene over-growne with all wickednesse , and swallowed up of our sinnes and iniquities , if the lord had not by the strong hand of his glorious gospell , and his mighty and powerfull spirit shed forth plentifully through iesus christ in these last dayes , stopt the current of our sinfull corruption , and staid us from running headlong into destruction . as for them who in this great light of the gospell , multiply their workes of darknesse , and make their sinnes and transgressions ascend up in great multitudes like thicke cloudes towards heaven , and doe hate and persecute the truth which shineth unto them , and love the darknesse of errours more then the light of sound doctrine ; let them know that their rebellion against the light deserves the reward of the mist and blacknesse of darknesse for ever ; let them feare and justly suspect that they are the ground which the apostle speakes of , hebr. 6. 8. which when it hath drunken in the raine which oft commeth upon it , doth bring forth no good fruit , but thornes , briers , and poysonfull stinking weedes , and therefore is rejected , and is nigh unto cursing , whose end is to be burned . and just it is with god , that hee should send such persons strong delusions , that they should beleeve the lies of the man of sinne , and dote after errours and heresies , that they all may be damned who have not received the love of the truth that they might be saved ; but have taken pleasure in unrighteousnesse , as the apostle hath foretold , 2 thess. 2. 11 , 12. chap. xviii . of the law and the gospell , and the agreement and difference betweene them . now the last thing onely remaines , to wit , the description of the law and the gospell , and their agreement and difference . this may quickly be dispatched in few words , for their agreement and difference may easily bee discerned by those things which have beene already delivered ; the onely thing which is now necessarily to be touched , is the meaning of the words , and the divers significations of them . these being made plaine , it will appeare that all the agreements and differences between them have been before fully laid open and expounded . first , for the law , it is in the originall hebrew scriptures called ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} torah ) a word derived of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} horah , which signifieth to teach , to instruct , to admonish , and also to shoot forth arrowes and darts ; and so if wee consider it according to the true notation of the name , by law in scripture may be understood any doctrine , word , or writing which doth teach , instruct and admonish men how they ought to live , and how to walke before god , or among men , and any precept which as a dart or arrow is fastened in our hearts by our teachers . but in the new testament the law is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and is derived of the verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies to distribute , because the law injoyneth to distribute and give to god and men their due , and the revelation of the word and law is gods distribution or dividing of his promises and his will amongst men . so then the word law , considered according to the naturall sense of it in the originall scriptures of the old and new testament , may signifie any doctrine , instruction , law , ordinance , custome , and statute humane or divine , which doth teach , direct , command or binde men to any duty which they owe to god , or any of his creatures . and indeed thus far the signification of it doth extend . for in scripture it signifies , sometimes the speciall lawes of heathen nations , as of the medes & persians , and the statutes and customes of men according to which they live among themselves , and their doctrines and instructions ; but i omit the humane significations of it , as not necessary for our present purpose ; and i come to the divine which are divers in scripture . 1 first , this word ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} torah ) signifies , in a most large sense , any godly or profitable counsell , doctrine , instruction , or precept which parents give to their children , or one man to another , either by word or writing , which is not contrary , but according to the will of god and the rule of godlinesse , and serves to direct a man how to live or how to walke , either in his generall or particular calling . thus the word is often used in the booke of the proverbes , as chap. 3. 1 and 4. 2. and 7. 2. in which places the wise man exhorts his sonne to keepe his law , that is , all his precepts , counsels , and doctrines , and not to forget or forsake them . 2 sometimes it signifies in a large sense , the whole doctrine of the word of god , which he hath at any time revealed , or doth reveale in the whole scriptures , both of the old and new testament ; and so it includes the law of moses , the writings of the prophets , and all the evangelicall promises made unto us in christ from the beginning ; thus it is used , psal. 1. 2. in these words , but his delight is in the law of the lord , and psal. 19. 7. the law of the lord is perfect , converting the soule , that is , gods word , for the law alone without the gospell cannot convert soules , and psal. 1 19. in divers places where the law is said to quicken , and to be the godly mans delight , and to comfort him in trouble . 3 sometimes this word signifies onely the scriptures of the old testament , as iohn 15. 25. where our saviour citing a speech out of the 35 psalme 19 verse , saith it is written in the law , that is , the old testament . and the apostle , 1 cor. 14. 21. repeating the words of isaiah , chap. 28. 11. saith it is written in the law . 4 sometimes it signifies the whole doctrine of the five bookes of moses , as iosh. 1. 7 , 8. let not the booke of the law depart out of thy mouth , and luke 24. 44. where our saviour distinguisheth the law , that is , the writings of moses from the psalmes and the prophets . also mat ▪ 12. 5. ioh. 7. 23. and ioh. 8. 17. things written in the booke of genesis as well as things written in the other 4. books are said to be writtē in the law . 5 sometimes the word law signifies in a more strict sense , the doctrine of the law , as it is different frō the doctrine of grace , and is opposed to the plaine doctrine of the gospel ; that is , the whole summe of precepts , morall , ceremoniall , and iudiciall , set downe in the writings of moses ; thus the word is used by the apostle in the epistles to the romanes and galatians , where hee opposeth the law and doctrine of workes to the gospell and doctrine of faith . 6 sometimes by law in a most strict sense is meant , either the morall law conteined in the ten commandements , as exod. 24. 12. or any of the ceremoniall lawes , as the law of the burnt-offering , levit. 6. 9. the law of sacrifice , vers. 14. the law of the sinne-offering , vers. 24. or the iudiciall law , and any precept therof , as exod. 18. 16. deut. 17. 11. 7 sometimes the word law signifies the doctrine of the gospell , which as a new law commands us to repent of all our sins , and to beleeve in iesus christ . thus the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is used , isa. 2. 3. where the prophet saith , that in the last dayes the law shall go forth out of zion , and the word of the lord from ierusalem ; meaning the publishing of the gospell from thence into all nations of the world ; and the gospell as it injoyneth us to beleeve , is called the law of faith , rom. 3. 27. 8 sometimes the word law signifies the power , authority , and dominion , either of the flesh and the old man of sin dwelling in our members ; or of the spirit and the new man ruling in the mind , where the apostle saith , i see another law in my members , warring against the law of my mind ; that is , i see the power of sinfull corruption , and of the old man striving against the spirit , or part renued , and rom. 8. 2. for the law of the spirit of life in christ iesus hath freed me from the law of sin and death . these are the divers significations of the word law , which is called torah in the old , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the new testament . the word gospel is in the hebrew text in the old testament called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bessorah , and in the new testament {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} they both signifie good news , glad tidings , and a joyfull message ; the one is derived of the hebrew verb ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bissar ) and the other of the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which both signifie one thing , namely to tell good news , or bring glad tydings . for the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it is diversly used in scripture , and in other greek authors . sometimes for the reward which is given to one for bringing good newes , as 2 sam. 4. 10. where thereward which the man expected from david for the tydings of sauls death is by the 70 called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and in the hebrew bessorah . sometime in heathen writers , the sacrifices which men offered up in thankfulnesse for good newes , as in xenophon lib. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in isocrates areopag . sometimes it signifies good newes in generall of what matter soever , as 2 sam. 18.27 . david said of ahimaaz , he is a good man , he bringeth good tydings , the word is in the hebrew bessorah , and in the greeke {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . but in the new testament the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , doth alwayes signifie the good tydings and joyfull message of iesus christ the saviour of the world , and of redemption by him , and so we alwayes use the word gospell in our english tongue ; and when the word gospell is thus restrained unto the message , and tydings of christ , i finde it three wayes used in scripture and in our common speech . sometimes it is opposed to the doctrine of the law which teacheth to seeke life and salvation by our owne workes , and then it signifies the whole doctrine of salvation by iesus christ , written in the old and new testament , and preached by all the ministers of christ , unto the end of the world , as rom. 1.9 . god is my witness whom i serve with my spirit , in the gospel of his sonne . and gal. 3. 8. where the promise of christ to abraham is called the gospel , and eph. 1. 13. where the doctrine of beleeving and trusting in christ is called the gospel of salvation . in this large sense it includes all the promises of christ in it which were made from the beginning to the fathers , before the law , and by the prophets under the law , sometimes it is opposed to all the promises of the old testament made to the fathers before the law , and by the prophets before the coming of christ , and then it signifies that joyfull message , and word which is comprehended in the new testament , which declares that christ is already come in the flesh , and what he hath done for our redemption , and how we must be brought to communion of life , and salvation in him . thus it is used , mark . 1. 14. where it is said , that iesus christ preached in galilee the gospel of the kingdome of god , and mark . 16. 15. goe preach the gospel to every creature . when the word is thus taken , it differs , and is distinguished from the promises of christ to come which are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . it signifies christ already come . sometimes this word is restrained to the written history of christ , from his conception and birth , to his ascension , as it is recorded by the evangelists in the new testament ; thus the word is used , marke 1. 1. where the evangelist beginning his holy history , saith ; the beginning of the gospell of iesus christ ; and thus we use the word , when wee speake of the gospell of saint matthew , or of luke , or of iohn ; meaning the history of christ written by them . now having laide downe the true signification of these two words , law and gospell , and shewed the divers acceptions of them ; it is easie ▪ to gather the agreement and differences which are between them . if we take the word law in the most large sense , for the whole word of god , then it includes all the gospell in it , and then they differ and agree as the whole body differs from , and agrees with a part of it selfe . the law is the whole word of god , and the gospell a part of it . if wee take the law for the scriptures of the old testament , or for the writings of moses , then it includes in it a part of the gospell ; namely , the promises of the messiah , and the doctrine of salvation in him to come . and from the other part of the gospell , to wit , the glad tidings of christ already come , it differs as the old testament from the new , and the mixt covenant from the pure covenant of grace . if we take the word law , for the new law the gospell of grace , then the new law and the gospell are all one and the same . but if wee take the law for the doctrine of commandments , morall , ceremoniall , and iudiciall , it differs from the gospell so farre as the first part of the covenant of god given by moses differs frō the pure covenant of grace . and lastly , if we by law understand the morall , then it differs from the gospell , so farre as the first covenant of workes differs from the second covenant of grace . but if we take the gospell in the most common and usual sense for the glad tydings of christ already exhibited , and for the whole doctrine of the new testament , and by law doe understand ( as the word commonly signifies ) the covenant which god made with israel by moses , and the pure covenant of grace made with all nations , doe agree and differ betweene themselves . now the use of these doctrines is manifold , first , they serve to set us in a more sure way to salvation , and also to guide and keepe us therein to the end , in that they shew us every turning , and every by-way , both on the right hand and on the left , and how wee may avoyd them all . many are the errours which have beene raised up in the church of god from the first time of the publishing of the gospell untill this day . in the time of the apostles , some taught that the law was to be observed , together with the gospell and the ministery of moses , with the ministery of christ , and that none could be justified or saved without circumcision and observation of the lawes of moses . against them the apostle disputes in the whole epistle to the galatians . some did utterly destroy the law and all use of good works , & taught faith alone without works of sanctification at all . against them the apostle s. iames disputes . some utterly rejected the old testament , as the manichaeans in old time , and now the anabaptists . some did set up their owne righteousnesse , as the iewes , rom. 10. 3. and the papists at this day . now if we rightly understand the doctrines before laid downe betweene the old and new covenant , the law and the gospell , wee shall easily discerne the wickednes of these errours , and shall see the right way to justification and salvation . we shall so understand the scriptures of the old and new testament , that wee shall out of them be able to answer all heretiques and adversaries of the truth . and therefore whatsoever some thinke of this discourse of the old and new testament ; the first and the second covenant , the old and the new , mixt and pure covenant of grace ; and concerning the law and the gospell : yet i am sure that others of better judgement , who receive with due respect and reverence all holy doctrine , shall find infinite profit , benefit , and comfort , if they lay these things to heart , and keepe them in continuall remembrance . which grace the lord grant unto us all for his own mercies sake in iesus christ , and to this small worke of a weake instrument give a blessing . to whose holy name be all praise and glory now and for ever . amen . finis . notes, typically marginal, from the original text notes for div a67095e-190 2 cor. 1. 11 ephes. 6 18 col. 4. 2. act. 20. 32 notes for div a67095e-970 use 1. acts 4. 12. use 2. use 3. luke 24. reas. 1. reas 2. reas. 3. reas. 1. reas. 2. reas. 3. 1 2 3 1 2 3 3 4 5 6 use . 1 2 3 4. 5 2 6 hebr. 11. ioh. 8. 56. 1. differ . isay 7. & 9 dan. 9. differ . 2. differ . 3. differ . 4. differ . 5. differ . 6. act. 15. differ . 7. use . use 2. agree . 1. agree . 2. 1 2 differ . 3. differ . 4. differ . 5. 1 cor. 13. vse . rom. 27. vse . a modest vindication of the doctrine of conditions in the covenant of grace, and the defenders thereof, from the aspersions of arminianism & popery, which mr. w. e. cast on them. by the late faithful and godly minister mr. john graile, minister of the gospel at tidworth in the county of wilts. published with a preface concerning the nature of the covenant of grace, wherein is a discovery of the judgment of dr. twisse in the point of justification, clearing him from antinomianism therein. by constant jessop, minister of the gospel at wimborn minister in the county of dorset. whereunto is added, a sermon, preached at the funeral of the said mr. john grail. by humphrey chambers, d.d. and pastor of the church at pewsie. graile, john. 1654 approx. 290 kb of xml-encoded text transcribed from 63 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a85510 wing g1477 thomason e817_1 thomason e817_2 estc r207370 99866427 99866427 167980 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85510) transcribed from: (early english books online ; image set 167980) images scanned from microfilm: (thomason tracts ; 124:e817[1] or 124:e817[2]) a modest vindication of the doctrine of conditions in the covenant of grace, and the defenders thereof, from the aspersions of arminianism & popery, which mr. w. e. cast on them. by the late faithful and godly minister mr. john graile, minister of the gospel at tidworth in the county of wilts. published with a preface concerning the nature of the covenant of grace, wherein is a discovery of the judgment of dr. twisse in the point of justification, clearing him from antinomianism therein. by constant jessop, minister of the gospel at wimborn minister in the county of dorset. whereunto is added, a sermon, preached at the funeral of the said mr. john grail. by humphrey chambers, d.d. and pastor of the church at pewsie. graile, john. chambers, humphrey, 1598 or 9-1662. jessop, constantine, 1601 or 2-1658. pauls sad farewel to his ephesians. [2], 49, [1], 125, [1] p. printed for mat. keinton at the fountain in pauls church-yard, london, : 1655. [i.e. 1654] "the covenant of grace, not absolute, but conditional, modestly asserted", with caption title, begins new pagination and register. within this series, "pauls sad farevvel to his ephesians" has separate dated title page. "the covenant of grace, not absolute, but conditional, modestly asserted" is identified as thomason e.817[2]. annotation on thomason copy: "nou: 13"; the 5 in imprint date has been crossed out and date altered to 1654. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -doctrines -early works to 1800. covenant theology -early works to 1800. funeral sermons -17th century. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-01 judith siefring sampled and proofread 2008-01 judith siefring text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the covenant of grace , not absolute , but conditional , modestly asserted . whether the covenant of grace be conditional or absolute , is , saith a mr. burges , a very troublesome question . so indeede it proves in places where it is vented . it troubles the faith of some , the lives of others , and the peace of very many . new england hath felt the troubles it occasioned ; and many places in old england are now suffering . i could therefore from my heart have wished that either none at all had broached it in these parts , or if it must have beene published , some other , rather then you , my dearest friend and reverend brother , might have beene the author of that , meerly out of the great respect and entire affection i beare unto you . but seeing you have not only set it on foote , but when a modest defence was made of the contrary doctrine , without any either bitter invective against your tenent , or so much as reply unto your arguments ; you in divers sermons renewed the quarrel , replied unto the arguments of the contrary side ; not sparing to asperse them in too open a manner . i thought it my duty i owe to truth , oppugned by , notwithstanding my love unto you , to let you know , both wherein your reply appears unsatisfactory unto me , and wherein offensive . of the latter in the first place , which is as followes . first , in the whole series of your discourse , you seemed to me to rank those of our divines , who hold the covenant of grace to have conditions , in the same file , with arminians , as if both had maintained the same conditionate redemption or salvability ; wherein , whether you dealt fairly , i refer it to your conscience to consider . now , though i do not doubt , but that you know full well already how farre we differ from them : yet shall i set downe the difference in some particulars , and then endeavour to satisfie your arguments , so farre as they seeme to reflect upon our tenents . the salvability or potentiall and conditionate redemption maintained by the arminians , may ( i conceive ) be reduced to these four particulars . 1. that christ in dying , intended not the salvation of any particular persons . 2. that the end of his death was not to bring some actually to salvation , but only that god thereby might have power ( his justice being satisfied ) to give remission of sins to sinful man , on what conditions he pleased . so that christ might have had his end , though never a man had been actually saved . 3. that this is the will of god , that none should enjoy remission of sins , but on condition of faith . 4. that christ hath purchased faith and regeneration for none , but remission and reconciliation for all , which they shall actually partake of , who do believe . nor is there neede of infusing any spiritual vitall , principle into the hearts of men to enable them to believe , they may doe it of themselves . the third excepted , which of these positions is maintained by any of those our divines that hold conditions to be in the new covenant ? nay , they all maintaine that christ in dying , intended the actual salvation of particular persons , viz. of all those whom god from all eternity had chosen . that for all those christ hath obtained the actuall application of salvation to them , as well as the purchase of it for them ; which actual enjoyment of salvation , being according to gods appointment to be obtained in a way of faith , or upon condition of faith , by or through faith , as the scripture speaks . they further averre , that the lord jesus christ by his death , hath also obtaind at god the fathers hands , that the blessed spirit should in time work this faith in the hearts of his chosen , that so through faith they might come actually to partake of all the benefits which he hath purchased for them . so then , arminians maintain conditions to be performed by us of our own power : such ours disclaim , maintaining that it is god that worketh in us both to wil and to do . arminians maintain conditions so as if the efficacie of christs death were pendulous thereon ; this also ours disavow , maintaining that christ hath purchased both salvation to be given upon condition , and ability also to be given to perform that condition . b arminians maintaine conditions preceding gods very electing us to salvation . but ours maintaine conditions antecedent of actual salvation indeed , but consequent in regard of election . the difference between our divines and the arminians about conditions being thus great , as hath beene shewed , i think it would have been fair dealing in you to have severed them , & not have crowded them together into one and the same refutation , as if they had mantained one and the same thing . do you not think the friends of pemble , preston , ames , perkins , ball , &c. would take it ill to have them refuted under the title of arminians , and for maintaining arminian salvability ( a notion more abhorring to their spirits then to your owne , and which some of them have expresly written against ? ) yet do they all hold conditions in the covenant . and you refute all such , who hold so , under that head and title . i challenge you to shew me any one of ours , that in pleading for conditions in the covenant , doth in the least degree assert that conditionate redemption or arminian salvability . before you come to our arguments , you tell us , that though you are against conditions , yet you hold that god hath his order and method in conferring of his benefits . and that in regard of this order one benefit may depend upon an other , &c. and that none are saved but such as do repent and believe . i was heartily glad to heare so much from you : for this is the maine i contend for , that god gives faith , and then salvation ; and that salvation depends on faith , and therfore in order of nature followes faith . and here i would argue ex concessis . those benefits which according to that method and order of conferring that the lord hath set down to himselfe , must goe before other , and on which others do depend ; those ( i say ) are required in us , before the other which do depend on them , and follow them , can be obtained by us . but faith and repentance are benefits which according to this method of god are given before salvation , and on which salvation doth depend . and therefore faith and repentance are actually required in us , before we can actually partake of remission , reconciliation . justification , and other benefits and branches of salvation purchased by christ . it this were granted , that they are required , and that to the obtaining of salvation ( which must needs be granted , the benefit of salvation not only following them , but also depending on them as you confesse ) let them be required , as conditions , or as something else in gods method and order ; i would not strive about termes . but i feate that you had here your reserve , and that you understand this priority of one benefit before an other , and this dependance of one benefit upon an other , either in reference to the manifestation of salvation , or the perfection of that , and not in reference to the beginning and being of them ; for so much some following passages hint out unto us ; of which we shall speak more when we come unto them . not long after , you challenge malice it selfe to shew , if it can , any one of your side that maintains salvation without repentance and faith . and here sir , if i should produce some that doe assert it , should i not very prittely get me the odious name of malicious ? wel , the lord give us to hate the affect and fact as much as we doe the name . truth is truth , and must be discovered . and i would to god there were not too many expressions vented both in pulpits and presses , too much tending this way . i find in mr. saltmarsh , free grace . p. 102. do not the promises belong to sinners as sinners ? and p. 104. the promises of christ are held forth to sinners , as sinners ; not as repenting sinners , or humble sinners . p. 105. whatever promise hath a condition in it , is ours in christ , who only is the conditioned person for all promises . p. 84. so as we are to believe our repentance true in him , who hath repented for us . p. 126 all the conditions were on christs part , none on ours . so p. 153 in the new covenant god gives himself freely in christ , undertaking all both with the father and the soule , nothing being required on mans part . occasional word : that those ministers who presse repentance and faith , do overheate the wine of the gospel with conditions and qualifications , so the poore soules cannot taste it . so also in doctor crispe , i meet with many such like , or the same passages , as in his christ alone exalted . vol. 1. p. 120. christ belongs to sinners as sinners . p. 211. he receiveth sinners as sinners . p. 164. all the tie lies on gods part to do every thing that is mentioned in the covenant . p. 73. hast thou but a mind to christ , come and taste of the water of life freely ; there is nothing looked for from thee to take thy portion in this christ. and in his second volume , p. 420 we are justified without works not only without the concurrence of them to justification , but even without the being of them , and presence in the person to be justified . i might name many more , but these may suffice ; and i pray consider seriously whether from most , if not all those assertions doth not follow by natural and necessary consequence that monstrous conclusion now enquired of , viz. that wee may be saved without faith and repentance . or , that faith and repantance are not necessary to salvation . truly they speak so fully to this particular , in my apprehension , that all that i can see left you to save your selfe is , not to own these men for men of your side , which i should be heartily glad to heare . but consider one passage more frequent , as in these authors , so in your owne sermon ; this , that the covenant of free grace is as free as that with noah . now concerning that we know , that men are partakers of the benefits promised in it , though they neither know nor believe any such covenant . and if this of salvation be as free , wil it not thence follow , that men may be saved in it though they never believe it , or so much as know it ? to me it seems to follow without any constraint at all , as i shall labour to manifest by reducing it to an argument , which i forme thus . by vertue of the covenant with noah , men are sure to be saved from an universal deluge , though they neither know nor believe such a covenant . therefore if the new covenant be as free as that with noah , a man may be saved in it , though he neither know it , nor can believe it : more of this particular you may read in mr. gataker against saltmarsh , both in the former treatise pag. 25. and in the rejoynder pag. 11 , 13 , 88. where he clearly sheweth this very inference to be unconstrained , and makes good the charge now in debate against mr. saltmarsh : which reverend author , if you had any reference unto in that unsavory and noisome passage in your sermon , i challenge malice it self , i must needs tell you , you were exceedingly to blame . come wee to your arguments , whereby you labour to prove , that no conditions are annexed to the purchases of christs death in regard of application . your first was from those places of scripture , which declare the all sufficiency of christs death , and the perfection of that in regard of impetration , as heb. 10. 14 and 1 , 3 , 9 , 12 unto which may be added your second head of scriptures , viz. those which hold out unto us gods acceptation of this price and acquiesence in it : as , this is my beloved son , in whom i am well pleased , &c. now these doe prove , that the price paid by christ was perfect and sufficient ; yea , that it did fully impetrate , merit and purchase at the fathers hands , the perfect and complete redemption of his elect ; so that god lookes for nothing more to be done , or suffered towards the making up of the price , but rests fully satisfied with the sufferings of his son. but they are of no force at all to take off any requisite necessary to the application of this purchase , be it qualification , condition , instruments or agent : for instance , if i should on your ground argue , jesus christ hath by himselfe purged our sins , and perfected &c. therefore there is no neede the gospel should be preached unto men , or that the spirit of grace be sent unto them to regenerate them ; i doubt not , but you would deny my inference , as well you might . so where you reason , christ by dying hath paid a perfect price , which was also accepted of god the father . ergo , there are no conditions annexed to the purchase of his death ; you must give me leave to deny your argument . and the reason is , because they are not annexed as any part of the price , to make up it complete : but only as the way and manner in which , the means and instrument by which , the terms and condition on which , and according to which god doth give , and man receives salvation purchased : notwithstanding that , christ hath thus perfectly purchased it , yet himself doth tell me , that unlesse i repent , i shall perish , luk. 13. 3 , 5. and if i believe not , i shall be damned , mark. 16. 16. as for that maxime you cited in the prosecution of your argument , impetratio est fundamentum applicationis , it makes for us , and not at all against us . for if it be fundamentum , the foundation , then it is not ipsa applicatio , the application it self , which is the monster your side doe hug and suckle . it makes indeed against arminian salvability ; for which end it is used by our authours , viz. to shew that though impetration and application may be distinguished , yet they cannot be separate or divided in their object . but that for whomsoever christ doth impetrate , to him the benefits impetrated must be applyed ; for application ( say they ) is the end of impetration , and impetration the foundation of application . so that the arminian doctrine of conditions to be performed by mans owne power , which make the issue of christs death to be uncertaine and pendulous on mans free will , is wholly razed thereby : but our doctrine of conditions purchased for us by the death of christ , and to be wrought in us by the spirit of christ are no way shaken . the purchases of christs death may be surely applied to them for whom they are purchased , though they be applyed conditionally . nor is that other maxime of any more strength , positâ causâ totali sequitur effectus , the totall cause being put , the effect followeth ; for if you speak of mans actual salvation , or the application of salvation unto man , you cannot say that christs death is the total cause of it . the whole and sole meritorious cause it is ; but i hope gods grace is the impulsive cause , christs spirit the efficient cause , and faith the instrumental cause . and , bonum est ex integris causis , good doth arise from all causes entire . now though an instrument be the meanest of causes , yet is it necessary in the way of an instrument , nor can the effect be in act before it be used . your third head contained such scriptures as speake of christ and salvation , as of a gift , a free gift : in pursuance of which you delivered , christ is given , freely given of god. and if by grace , then not of works . and what can be laid on the creature that is not a worke . if but a rose , not free . to be freely and by condition , is an absolute and flat contradiction . for answer , the covenant with adam , in a passage before , you aver to be conditional ; and in a passage following , you seeme to intimate , that it is free , by saying that he could not have merited , had he kept the condition . it seems then that to be free , and yet to be conditional , as flat a contradiction as it is , you your selfe have admitted in the covenant with adam . did you seriously consider what you spake when you said , if but to pay a rose , the tenure is not free ? certainly my country men in glocester-shire account that a very free tenure , nor think i them therein mistaken . and if some gentlemen should bestow on you an hundred pound a year , on condition you should be more liberal to the poor to the expence , not of a rose or two , or a penny or two , but ( it may be ) ten or twenty pound a yeare , which unlesse you constantly exhibite , you were to lose the principal . if for all this condition you should not say that this were a free gift , i should account you fowly unthankful . if my memory faile not , our ancient godly divines use those similitudes of a rose or pepper corne , to set out the condition , not of faith , but of good works , which they maintaine to be required under the gospel as a consequent condition . by which expression of theirs , they do , ( as you say ) destroy the freenesse of grace . but your bare saying so doth not prove it . the truth is , the arminians and papists were more beholding to you for some passages in your sermons , then our ancient godly protestant divines . but come wee to your argument , which if not taken out of doctor crispe , is yet certainly the same with his , vol. 1. p. 64. & p. 179. by gift , and on condition , is a flat contradiction . but take heed that you and the doctor make not the scriptures to speake absolute and flat contradiction , which say , wee are saved by grace through faith . eph. 2. 8. and therefore it is of faith , that it might be by grace . rom. 4. 16. and being justified freely by his grace through faith in his blood . rom. 3. 23 , 24. and in the very place cited by you and the doctor , rom 11. 6. if by grace , then it is no more of works , otherwise grace is no more grace . but if it be by works , it is no more of grace , otherwise works are no more works ; where it followes , what then ? israel hath not obtained what he seeketh for . and if you ask , wherefore ? the apostle will tell you rom. 9 32. because they sought it not by faith , but as it were by the works of the law . so likewise , where is boasting then ? it is excluded . by what law ? of works ? nay , but by the law of faith . rom 3. 27. and to him that worketh not but believeth , rom. 4. 5. the scriptures joyn faith and free grace ; yea they tell us , that freenesse of grace is upheld by that requisite or condition of faith . but you call it a flat contradiction . the scriptures oppose faith and works . but you say , what can be laid upon the creature , that is not a work ? you would beare men in hand that we teach contradictions . but i am sure these passages of yours contradict the scripture . again , did not christ lay repentance and faith upon the creature , when he said , repent and believe the gospel ? matth 4. 17. mark 1. 15. yea , doth he not lay it on them upon paine of damnation , when he doubles it luke 13. 35. except ye repent ye shall perish ? did not the apostles lay something on the creature , when they thus answered their troubled converts , who in anguish of spirit came with these queries to them , men and brethren what shal we doe ? acts ● . 37. and sirs , what shall i do to be saved ? ch . 16. 20. i say , when they thus answered them , repent and believe on the lord jesus christ , and be converted ; did they not require something of them , and lay something on them ? and did christ or his apostles ( think you ) preach any thing contradictory to free grace , or free gift ? i hope , whatever contradictions you pinne on our sermons , you will take heed what you fasten on the sayings of christ and his apostles , whose doctrine we must take leave to believe and follow , how contradictory soever it be deemed in the world . do not say here , that christ did not require them , nor his disciples presse them , as conditions , or as a worke ( which is the doctors evasion ) for you your selfe know that we disclaime faith as a worke , as much as you . wee maintaine not any worthinesse , excellency or merit in faith . i desire you to shew me if you can , in any of ours , that faith doth justifie as a work done by us or for any worthinesse or excellency that is in it . i am sure that i can shew you the contrary , and you may also see it if you be pleased to peruse mr. gatakers rejoynder to saltmarsh . p. 51. 53. this is that we maintaine , that faith is so required of god , that if we have it , we shall have salvation ; and if we have it not , we cannot have salvation , and that not only in knowledge , but in the being of it : not only the evidence , declaration , and manifestation of that ( which is the doctors opinion . p. 168. and i feare is also yours ) but not the receipt , benefit , or being of it , and that because it is required to the very obtaining of it , not in any meritorious , but in an instrumentall way . now do not the apostles averre as much when they answer this quaerie , what shall i do to be saved ? thus , repent and believe &c. do they not in these answers lay repentance and faith on the creature as things required of god in them that would be saved , and that towards the obtaining of their salvation , not the evidencing or manifesting it only to themselves . and when the apostle saith , the jewes came short of righteousnesse which the gentiles attained unto , because they sought it not by faith as the gentiles did rom. 9. 31. doth he speak of the manifesto of righteousnesse , and not rather of righteousnesse and justification it selfe , the being of it ? certainly the jewes fel short , not only of the assurance , but of the essence and being of righteousnesse , and that because they sought it not by faith . so that faith is required of god from the creature so , and laid on the creature so , that by it the creature must seek everlasting righteousnesse , the being of it , or he shall for ever goe without it . but for the thing it selfe , that a gift may be free , and yet conditional , is no such contradictory proposition , but that both parts may be true , well stand together , and uphold rather then destroy each other ; you might have seen in our authors , if you had beene pleased to look in to them , or to have called to mind what i perswade my self you have formerly read in them . c camero would have informed you that all conditions do not destroy free grace , sed eae quae possunt habere rationem meriti , but only such as are meritorious . and doctor d prideaux , that to a meritorious worke , foure things are required , which are all of them wating in our conditions . first , it must wholly and entirely proceede from the undertaker . the person that will merit , must doe it of himselfe , out of his owne strength and power : so was the condition of works to have been performed . man had strength conveyed to him in created nature , and was to have kept the condition by this his strength . but thus it is not in the conditions of the gospel : we receive strength from grace , to performe the conditions of grace . god who requires them of us , works them in us ; he gives to repent , he gives us to believe : which i think is the crowne of free grace , that gives us a crowne upon our bare receiving it , and gives us also withall a hand to take it . secondly , it must be a mans owne , no way due or belonging to the person of whom we me merit suppose a tenant be three or foure years rent behind with his landlord , to the value ( it may be ) of one hundred pound , or two hundred pound ; and having nothing to pay , should be freely forgiven by his landlord , only on this condition , that he carefully pay his rent for time to come . shall this person say , the gift was not free because upon this condition ? why the condition is due unto the landlord , whether he forgive what is past or no , and therefore , can no way detract from the freenesse of the gift . so is our faith due , our repentance is due ( the fall , and the recovery by christ supposed ) to god from us , whether he forgive and justifie upon them or no. and therefore the frenesse of the gift of righteousnesse is no way impaired by the requirement of them . when we have done all wee are commanded , we must say we are unprofitable servants , luk. 17. 10. unprofitable saith e chamier to our selves , we have not earned so much as thanks for our selves ; and that because we have done no more then what 's our duty . f opposita sunt solvere debitum et mereri : to pay or discharge a debt , and to merit or deserve , are opposite . thirdly , it must be some way profitable or advantageous to the person of whom we merit . now this also failes : for , can a man be profitable to god , as a wise man is profitable to himselfe ? is it any gaine or pleasure to him , that thou makest thy waies perfect ? job 22. 2. & 35. 4 , 5. what profit is it to the sunne , that wee receive its light into our houses ? or to the spring , that we drinke of its water ? god is no way indamaged by our impenitency , nor advantaged by our returne in to him ; all the emolument accrues to us our selves . and therefore though he require our return unto him , and beliefe on him , if we will be saved by him , yet is his gift of salvation neverthelesse free , because he is no way the gainer by the things required nay , the conditions required by him are matter of further charge and expence unto him , he being the worker and donor of them , as was shewed in the first particular . suppose that some rich person should adopt a poore mans child to be his heire , upon condition that the child be sent home unto him , to live with him , and to be trained and bred up in learning by him . shall the young man say , it is not free ? because it is upon condition , he leaves his fathers cottage for it , he goes to school for it & c ? alas , what profit are either of these to his forster father ? nay , rather they are matter of further charge to him ; for by reason of these , he is at cost for his food , apparel , schooling , and other necessaries to his breeding and education : so when the lord who chuseth amongst his enemies those whom he adopts to be heirs of salvation , doth require of them , that they repent of their sin , beleeve on his sonne , leave off all their vaine wayes , and learne to be like himself who is their father : these heires of grace cannot say that their inheritance is not freely given , because it is given on these termes and conditions : for the things required are no way profitable to god who doth require them ; but rather matter of further cost and charge unto him , who sends his word , his messengers , his graces , his spirit for the working of them . 4. it must be some way proportionable to the reward we expect for it , which also failes in our conditions ; for what proportion is there between our repentance and remission , between our faith and justification . as the apostle , our light afflictions , which are but for a moment , work forth unto us an exceeding , and eternal weight of glory . so may we also say of our repentance and faith . if the landlord should say to his tenant ( one hundred or two hundred pound indebted to him ) these summes you owe , and i do not see where you have a penny to pay , i might use extremity towards you , cast you into prison , and there let you rot ; but i will not deale so severely with you . do but make an ingenuous acknowledgment of what you owe , and that you will be beholding to me , and i will freely remit it . shall this person say , he was not freely forgiven , because it was on this condition , his acknowledgment ? alas , what proportion is there betweene the debt and the acknowledgment ? thus god seemes to speak to us in the matter of repentance . h only acknowledg thine iniquities . the summe of all is , that a man gives freely , which he gives on condition , when withal he gives ability to perform the condition ; else salvation given for , and through christ would not be free . but such are the conditions we pleade for , as our duties , so gods gifts and graces : and therefore the gift of salvation , notwithstanding them , is free . againe , that we give on condition , the condition being the parties duty to whom we give , is free , else the portions that parents give dutiful children would not be free gift . but such are the conditions maintained by us ; such as we owe of duty to god , whether he give or no ; he giveth therefore freely , though he require them . 3. that we give on conditions , the conditions being no way beneficial to us who give , no way equivalent to the thing we give , nor any way causal of our giving , we give most freely . but such also are the conditions defended by us , as hath beene made apparent , they no way benefit the lord at all , they are infinitely disproportionable to the gift of salvation he bestowes , nor do they any way move him to bestow salvation ; but rather his will and purpose to bestow salvation , moves him to bestow them , that by receipt of them , his people might be fitted for the salvation he intends them . and therefore notwithstanding that they are required , the gift of salvation is most free . thus have we done with your argument , from the freenesse of grace ( which , that it may well stand with our conditions , i hope is well cleared ) as also with your arguments taken from scripture . we come now to those you fetch from reason the first of which was taken from the intent of christ in dying , which the scriptures hold out to be the salvation of those for whom he died . now ( say you ) if he died conditionally , it will follow that he willed not their salvation at all , but their damnation , as much or more then their salvation ; for he wills their salvation if they believe , otherwise their damnation : and it is natural to them not to believe . this and all that followes in the argument , may make against the arminians , who hold that christ hath purchased salvation for us , but not faith , and that he died for us conditionally ( i. e. ) that we should be saved if we did believe but did no way procure for us , that we should believe ; and accordingly it is used by our authors , though in other terms , to destroy the arminians conditionality ; as you may see in i owen . but conditional redemption , in which the conditions are purchased , as wel as the salvation ( which is that we maintain ) it no way oppugneth . put case an outlandish man should procure for his sonne some inheritance in our country to be enjoyed by him upon his infranchisement ; you cannot say he intended his sons non-enjoyment of it as much as enjoyment , because of the condition of his infranchisement , if that the infranchisement be procured by the father as wel as the inheritance . the purchasers intent ( i hope is ) ful and firme . notwithstanding the conditionality of the purchase , when the condition is purchased , as well as the thing . so when we maintaine that christ hath procured salvation for us , to be enjoyed conditionally , if wee doe believe . you cannot inferre thence , that he intended our damnation as much as salvation , because we have no power to believe ; for wee maintaine also , that christ hath purchased for us , that wee shall believe . sir , arminians say , that christ died for us that we might be saved if wee doe believe ; k we , that christ died for us , that we should believe , and believing , have life through his name . dare you say that christ died for any so absolutely , as that they should be saved whether they did believe or no ? i hope you will not , though your parallelling the new covenant with that with noah doth naturally yeild such an inference , as hath already beene shewed . your second argument was the same with one you used in your former sermons , where you asserted the absolutenesse of the new covenant , viz. that this conditionality infers a liberty of will. but sir , that those who plead for conditions are no way maintainers or abettors of free will , their writings sufficiently declare . l you make men believe that we preach not repentance as the grace of god by his spirit , wrought in our hearts in and for christ , which is most untrue ; and who of us denies faith to be the gift of god , or that god out of his love to us in christ , freely worketh it in us , that therby we may be enabled to receive christ . that we are not only halfe dead , but quite dead , and can do nothing that is good until the spirit quicken us ; cannot goe to christ til god the father draweth us : cannot believe on christ nor repent of sin until the lord give it unto us , and enable us thereto , is a doctrine i have long agoe learned from their sermons , and often meete with in their writings . and as for the inference , he which chargeth the patronage of free will on that kind of preaching , that holds out life and salvation upon condition of faith and repentance , let him looke to it how he will quit christ and his apostles from that charge , whose sermons are full of counsels , commands and calls , that require men to repent and believe , if ever they would be saved . sir , conditions to be performed by us of our owne strength and power , which the arminians maintaine , argue a power in mans will indeede . but conditions purchased by christ for us , and to be wrought by his spirit in us , which we maintain ; inferre no power of free wil at all . your third argument was taken from election . that from this conditional redemption would follow , that men are elected but conditionally , so that gods election should be undetermined and uneffectual , and the will of god should be made subordinate to the will of the creature . sir , god may be said to elect conditionally two wayes . 1. so as that the condition be considered as anteceding his election , moving him to will salvation to such a person . this conditionality indeed subordinates the will of the creator to the creature , and causeth election to be undetermined and ineffectual . but such kind of conditions , we oppugne as arminian . or 2. so , as that the condition preceede indeed the actual enjoyment of the benefits to which men are elected , but followes election it self . and this consideration of conditions of election we propugne , as no way evacuating either the efficacy or determinatenesse of gods election , nor yet in any wise subjecting the wil of god to the will of man therein . hear what dr. ames saith to this very thing . m it never was denied by our divines , that faith was maintained as a condition antecedent indeed to salvation , but consequent unto , or following election it self ; ( i. e. ) but hath been constantly religiously maintained . no sir , our doctrine concerning conditions , doth no way destroy the certainty of election . but on the contrary , the doctrine of election doth confirme this our tenent of conditional redemption . for so as god from all eternity purposed salvation unto us , and elected us thereto : so did christ purchase it , and so is it actually to be applied . but god n hath from the beginning chosen us to salvation through sanctification of the spirit , and beliefe of the truth . and heretofore christ did purchase it to be obtained that way , and that way it is actually to be enjoyed . so that till we be brought over , to the beliefe of the truth and some degree of sanctification ; we cannot be said actually to partake of any part of the salvation purposed or purchased . that god elects for faith foreseene , we uterly deny ; but that he electeth through or by it , i.e. salvation to be obtained through or by it , we religiously maintain . your fourth argument runnes thus , if the purchases of christs death have any condition annexed to them in regard of application , then these conditions share with christ in the businesse of salvation . it is the same with another of your arguments used in your former lectures , and neere of kinne to that of doctor crispe , vol. 1. p. 168. then christ justifieth not alone . is faith christ himselfe ? if not , then christ must have a partner to justifie . but the sequel both in yours and the doctors argument is notoriously false ; and that because conditions are not required in the same way of causality that christs righteousness is . for that is required as a meritorious cause , purchasing and procuring mans peace ; faith is an instrument apprehending it , and christ the cause of it ; repentance as a way leading to it , or qualification fitting a person for it . now when an effect depends on divers causes of a different kind , the necessity of the one , argues not the insufficiency of the other ; but the one may be sufficient in its kind , though the other be required . the wounded person must apply the plaister to the wound , if he wil have it heale him . the diseased person must drink the potion , must travel to the bath , and bathe himselfe therein , if he will have either the potion to purge him , or the bath to cure him : yet would it be great weaknesse in either of these , to say , that the plaister , the potion , the bath were not sufficient , because they were required to goe unto the one , to take and apply the other ; for their taking , going , drinking , applying , are not required in the same sanatory and medicinal way as the bath , the plaister , or the portion are ; but only in an instrumental way , to bring these home to him , that so they might worke upon him . so , nor is my repentance and faith required in any satisfactory or meritorious way , to satisfie gods justice together with christ , or merit remission for me ; no , christ doth that alone , they are only required to fit me for christ , and bring me to christ . did we ascribe any merit or worthinesse to our conditions , then you might say indeed that we made them partners with christ ; but we abhorre this as much as you . faith , saith mr. o gataker , affords not the least mite towards the making up of that price , wherewith our debt is to be discharged . that this answer would be made unto your argument , you your selfe foresaw ; and therefore to anticipate it . you say , — but some distinguish betweene conditions , and meritorious conditions , &c. unto which you reply , that this is a most weake evasion , for papists themselves ascribe no merit to the preparations they plead for ; and cite for it conc. trid. sess . 6. c. 8. and here sir , is a second calumnie . for as before you ranked us with arminians , so here you would insinuate that we joyne hands with papists in maintaining of this conditional redemption . but as i hope i have vindicated it from the charge of arminianisme ; so i doubt not also to cleare it from this of papisme . is it enough , my good friend , to make a thing evil , to say that papists hold so ? why did you cite aestius and lessius , both papists , among the champions of your opinion ? papists agree with us , and wee with them in many things . nor call we that popish where they are sound , and agree with us , but that only wherein they being erroneous we dissent from them , and protest against them . now whether or no papists maintaine any meritoriousnesse in the preparations they defend , sure i am , that protestant authors chiefly oppose this meritoriousnesse of them , as i shall prove unto you . first then , consider that what chemnitius replie , to that very place and passage of the counsel that you cite , if i have not mist your quotation . his words are these . p if therefore this were the minde and judgment of the synod , that it would simply shew that manner and order which god doth use according to the doctrine of the scripture , when he intends to bring men to justification ; and if they would not attribute those things which the scripture teacheth do go before it , to the strength of free will , but to the grace of god , and operation of his holy spirit , nor place any merit or worth in those preparations for which wee may be justified ; we might easily be agreed concerning the word preparation , rightly understood according to the scripture . out of which of chemnitius , i observe three things . ( 1 ) that however in that session they did daube over the matter , yet they did hold a dignity , worth , and merit of congruity to be in these preparations , which the same chemnitius doth afterwards prove at large , spending three or foure leaves therein . ( 2 ) that chemnitius held something , some worke wrought by the spirit in man to precede his justification , or his reception of justification ; for in the following paragraph , thus he speaks . q it is therefore false , which in the ninth canon they attribute to us , as if we taught that not any motion of the will given by god , and excited by him , doth goe before our receiving of justification : for we doe altogether teach that repentance and contrition doe goe before . wee doe not say , that they goe before as a merit , which by its worth doth cooperate to the obtaining of justification ; but as the sense of sicknesse or griefe of a wound , is not any merit of the cure , but doth raise and stirre up to desire , seeke out and welcome the physician . for the whole hath no neede of the phsitian , but they that are sick , as christ saith . and in this sense , those things ( as the scripture saith ) do go before . 3. that he could easily have agreed with those tridentine fathers about preparations ( the word preparation being rightly understood , and according to scripture expressions ; ) if they would not have ascribed them to the strength of free wil , nor have put the worth and merit of justification upon them . by this ( i think ) it is plaine , that they were meritorious preparations that chemnitius did oppose in his writings against the papists . and truly i wonder , that you should cavil at that distinction i gave between a condition and a meritorious cause : and more , that , you should say that papists ascribe no merit to conditions , and preparations . you know the question concerning the conditional promises of the gospel is handled under that concerning the necessity of works , where our writers grant a necessity of presence , but not of efficiencie , which bellarmine contends for . now i pray , what doe they understand by that efficiency , but a meritorious efficiency ? or , what other then that can be ascribed unto works ? yea , that our authours understand merit by that efficiency , they deny . adde to chemnitius , chamier , and consider two passages in him . r but the gospel doth not promise salvation without any condition of observing the law , nor did ever any of ours teach that : so that he do not take the word condition for merit . and in ch . 5. sect. 11. for the condition of faith is not antecedent , but consequent , because there is no merit of faith considered , or faith is not the cause of salvation . to these joyne doctor ames , who saith . ſ we doe not deny that good works have any relation to salvation ; for they have the relation of an adjunct consequent , and of the effect to salvation obtained ( as they speake ; ) and of an adjunct antecedent , and disposing to salvation to be obtained ; and also of an argument confirming our assurance and hope of salvation : but we deny that any works of ours can be a meritorious cause of justification and salvation . and in the chapter before , s promises with a condition of obedience as the causes of that right which we have to the thing promised , are proper to the law ; but promises with condition of obedience , as of the adjunct or effect of the thing promised , or the donation of it , have place in the most bountifull kingdome of grace , where there is no place found for our merits . bishop davenant shall be the next , who averring repentance , faith and love to be necessary to justification , adds by way of explication , and in opposition to the popish sense of necessity , t these and the like inward works of the heart are necessary to all that are justified : not because they conteine in themselves that efficacy or merit of justification ; but because according to gods ordination either they are required as conditions precedaneous to , or concurrent with justification , as to repent , and to believe ; or else as effects necessarily flowing from justifying faith , as to love god , to love our neighbour . and in his next chapter , stating this question , whether good works may be said to be necessary to justification and salvation ? he sets downe in his first and second conclusions , that in controversies with papists , and sermons to vulgar people , wee should not use such expressions without due explication of them , and that because both papists and people wil be ready to understand them necessarily as meritorious causes of salvation . shewing by example of the ancient fathers how careful they have beene to forbeare some forms of speech , by reason of the corrupt sense of hereticks : to which purpose he alledgeth that of hierom ; that which may well be spoken , is not sometimes to be spoken by reason of the ambiguity . neverthelesse in his fifth , sixth and seventh conclusions he maintains , that they are necessary thereto , though not as meritorious causes , yet as previous and concurrent conditions . let mr. perkins be the first wee name for this particular ; who in his reformed catholick , besides the head of merit , ( which wholly makes for us , and shewes sufficiently the papists to be patrons of merit ) in that of repentance , speaking of the differences between us and papists , therein saith , the fourth abuse is touching the effect and efficacy of repentance ; for they make it a meritorious cause of remission of sin , and of life everlasting , flat against the word of god. and a little after : they ascribe to their contrition the merit of congruity , which cannot stand with the sufficient merit of christ . we for our parts hold , that god requires contrition at our hands , not to merit remission of sins , but that we may acknowledge our owne unworthinesse , be humbled in the fight of god , and distrust all our own merits ; and further , that we may make more account of the benefit of christ , wherby we are received into the favour of god , and more carefully shun sin for time to come . but we acknowledge no contrition at all to be meritorious save that of christ . i might adde to these , learned u camero , and repeate that which i cited out of him before , it being the very distinction which you call a most weake evasion ; and the defence of which , we are now upon . as also renowned v pemble , who spends a whole chapter in refuting that opinion of bellarmine , and the romanists ; viz. that faith justifies us as an efficient and meritorious cause obtaining , deserving , and in its kinde beginning justification . but i shall content my self with the recitall of two more , who handle the very question now in controversie , whether the promises of the gospel be absolute or conditional ? and determine that they are absolute , not conditionall . the first of these is broachman , who saith , w it is not controverted , whether the promises of the gospel , that they may be fruitfull and saving , do require faith : neither is it called into controversie , whether the promises of the gospel be so free and absolute , that they discharge a man from a serious sorrow for sins , and from all study of good works ? for he must be an infant in scripture , that is not acquainted with these assertions of the holy spirit . but the true state of the question is , whether the gospel for any our worth , intention , work , merit , or any disposition in us , doth promise to us grace , mercy , remission of sinnes and eternal life ; or rather for and through jesus christ apprehended by faith . and againe , in answer to bellarmines fifth objection , which was , that the promises of the gospel doe alwayes require the condition of faith : thus hee saith ; which wee grant . and further averrs , that this condition of faith will stand with his assertion of absolute promises : for saith he , we warned you in the beginning , that it is not controverted , whether the promises of the gospel doe require faith , which wee willingly grant : x but whether in the free remission of sins , the condition of faith be required as any work of ours , or certain disposition in us ; to which , as to an efficient , helping , or cooperating cause , the free remission of sins may be ascribed ; which we do roundly deny . the other is mr. y burges , who asserts the same out of broachman , as i conceive . by these citations i hope it will more then sufficiently appear to an eye not strangely possest with prejudice , 1. that the distinction between a condition and a meritorious cause , is no slender and weak evasion , but a maine and fundamental distinction in this controversie , such as on which the very hinges of the controversie doth turn . 2. that your saying . that papist ascribe not any meritoriousnesse to conditions , &c. is most false , if there be any truth in these protestants collections ; yea , that it doth asperse these reverend protestant authours fore-named , who oppose the papist in the very particular . 3. that those of our divines who maintain conditional promises in the covenant , whilst withal they exclude all claim of dignity , worth , merit , or any such causality from these conditions , do not joyne with papists , as you would make the people believe , but with protestants against papists ; and differ not one hairs breadth from those who aver the covenant to be absolute , not conditional : for by the conditions which they deny , they understand meritorious conditions . 4. that in rejecting this distinction between a condition and a meritorious cause , and asserting the covenant to be without , not only meritorious conditions , but all other also : you oppose all orthodox divines that ever i met with , not only those that hold the covenant to be conditional , but those also who in terminis aver the absoluteness of it , ( for by the conditions they reject , they understand meritorious ones , as hath been shewed ) and joyn with mr. saltmarsh , dr. crisp , and such other whom the othodox , not out of malice , but for distinction sake , and for the due desert of some of their tenents do call antinomians . but let us see what further strength you bring to the battering of this distinction : for your charge of popery will not hold . you add therefore farther ; did adams doing merit life ? none will say it . yet the grace of god is more shewed in the latter then in the first covenant . therefore in it no conditions at all . sir , the apostle saith , to him that worketh the reward is reckoned , not of grace , but of debt , rom. 4. 4. i know some hold the covenant with adam , wherein works were injoyned , to be a covenant of grace . i have heard mr. symonds of holland deliver that in a sermon at rederith , and thereupon divide the covenant of grace into the covenant of works , and the covenant of faith. certainly , had adam kept the condition of the first covenant , he had done no more then his duty ; nor had he profited god at all ; besides , there would have been small or no proportion between that his work and the reward ; all which are required to merit proper . so that in some sense that may be called a covenant of grace . neverthelesse in the latter covenant of faith , the grace of god is so far more fully , richly , and gloriously manifested , then in that of works , as that it obtaineth the title of the covenant of grace . the apostle saith , it was by faith , that it might be by grace , rom. 4. 16. and the scripture being so plain for it , i ought to believe it , though i could not make it out to others , wherein it was freer , nor yet apprehend it my self . but my good friend , the businesse is not so difficult but that it may be , and hath been already dispatch'd by some of our side , and the freenesse of the latter above the former , notwithstanding the conditionality of both , at large discovered . and that not by excluding faith , or the condition of faith from the latter ( as you would have it ) for that would interfere with that of the apostle now cited , by faith , that it might be of grace ; where faith is taken in , not left out to make out the freenesse . nor yet only because faith is given of god , and so ability to keep the latter covenant is given , which is something . for though that strength adam had to keep the first covenant was freely bestowed on him by god in his creation , yet when god was pleased to enter into a covenant with him , he had it in him , and was to work in his own strength and power . whereas in the new covenant god finds man in an impotent , weak , and dead condition , and graciously promiseth to work in him ability to do what he requireth : this ( i say ) is something that serves to shew the freenesse of divine grace in the new covenant ; for the apostle saith expresly , ephes . 2. 8. we are saved by grace through faith , and that not of our selves , it is the gift of god ; where the giving of the thing required , to wit , faith , is introduced by the apostle to shew the freeness of grace . but the superabundancy of grace in the latter covenant appears mostly in this , that in the former , the matter of mans justification had been something of his own , his own exact and perfect obedience to the law of god ; but in the latter , the matter of it is an others , the perfect righteousness of christ . in the one , man runs into himselfe for the price of his life and happiness : but in the other , faith carries him out of himself unto another , the lord jesus christ for all . in the one , the condition it self and the keeping of it , was to have been the matter of mans righteousness , the ground of his justification . in the other , it is only the instrument and mean. in the one , the condition it self ( works ) procured life , in and of themselves , without any reference to any other ; but in the other , faith is looked on , not as a work , but as an instrument ; nor doth it save for any excellency , worth , or vertue that is in it ; but only because it layes hold on christ . i cannot better expresse my self then in mr. gatakers words , rejoynder . p. 46 , 47. in the one , works are considered , as in themselves performed by the parties to be justified and live . in the other , faith is considered and required , not as a work barely done by us , but us an instrument whereby christ is apprehended , in whom is found , and by whom that is done , whereby gods justice is satisfied , and life eternal meritoriously procured for us ; so that they differ as much as these two propositions . 1. pay your debt of a thousand pounds and be free . 2. rely on such a friends satisfaction made for it , and be as free as if you had made full payment and satisfaction your self . all this and more you may find in that reverend divine , your contempt of whom , and all other not of your way , sads the hearts of your friends , and makes them fear that which they are loath to suspect concerning you . you proceed , and tell us that though it be not meritorious , yet if it be antecedent , it must be effective ; for an antecedent condition is effective . sir , by your own maintaining faith to be an instrument in the work of our salvation ( which i think is more then a condition , though no more i believe then truth ) you must of necessity grant it both a precedency and efficiency therein ; for instruments are alwayes reckoned to the efficient cause , and in order of nature precede the effect . and thus i conceive that faith is effective in the work of our salvation , as an instrument receiving christ , not as a condition . conditions are not effective , but instruments are . as for that of z chamier , that a condition ▪ antecedent is effective ; i conceive he means meritorious , the passage cited out of him already leading me to that conjecture : for ( saith he ) the a condition of faith is not antecedent , but consequent , because no merit of faith is considered , or faith is not the cause of salvation . now that conditions are meritorious , yea or so much as impulsive , is altogether denied by the assertors of conditions , who allow no causality at all to them . it rests on you to prove that the antecedency of a condition doth infer its causality : for though chamier aver it , yet i see no ground for that his assertion , especially in such conditions , as those we maintain in the new covenant . your first argument runs thus : if conditions be annexed , &c. then no man can be sure of the benefits purchased whiles he lives ; for the conditions must be performed , &c. to which we may add two arguments of your former sermons , the first the very same with this : if salvation were on condition , then none could be sure of salvation , for none can be sure to hold out in performance of the condition . the other , if any condition be required , then none can be saved , for none can perform the condition . adam could not abstain from one tree when he was in the state of innocency . much lesse . — first , sir , your instance of adam , we conceive it unsound . that he did not abstain , we finde by woful experience ; but that he could not , we deny . recepit posse si vellet , non autem velle ut posset , saith a father . adam had power to have abstained if he would , only his will was not confirmed in good ; whereupon it came to passe that he freely fell . secondly , your weapon may be turned against your self : for whereas you hold , that none are saved but such as believe , it may be objected unto you out of your own argument , then none can be saved , for none can believe ; or , then none can be sure of salvation , because none can bee sure to hold out in believing . thirdly , it seemes to me directly to crosse the apostle , who tells us , that it was of faith , that the promise might be sure to all the seed , rom. 4. 16. fourthly , whereas you say , that if conditions be required , then none can be sure , because none can bee sure to hold out ; do you not seem to intimate that salvation is sure to the elect , whether they hold out in the faith or not ? which is the monster arminians would father upon our tenents . for answer therefore to your argument , the main of it may wound an arminian , who holds falling from grace : but as for those who hold no such uncomfortable doctrine , it no way toucheth them . we say with david , 2 sam. 23. 5. although my house be not so with god , yet he hath made with me an everlasting covenant ordered in all things and sure . for he hath promised to circumcise our hearts , to write his lawes in our hearts , to give us a new heart , and then through grace , after our recovery , we may do that which in our sick , dead , and corrupt estate we could not do ; namely , keep the condition in an evangelical way , wherein though exact perfectnesse be required , yet is repentance admitted , and sincerity accepted . again , he hath promised to put his fear in our hearts , that we may not depart from him , jer. 32. 40. and we are confident that he who hath begun a good work in us , will perform it to the day of christ , phil. 1. 6. qui operatur ut accedamus , idem operatur ne discedamus . we answer therefore the main of your argument , even as wee answer the arminians , that though in regard of our own strength , which is weak , we may fear , yet in regard of gods manutenency we are sure . who will keep us , not without , but by and through the means he hath appointed us , even faith ; by which , as he brings us into a state of salvation , so through the same he will keep us by his almighty power unto salvation , 1 pet. 1. 5. we are as sure of perseverance in observation of the condition as of salvation ; holding both of god by like tenure of free promise . salvation , you see then , may be obteined , notwithstanding the conditions required , because god hath promised to give ability to perform them , and to persevere in the performance of them . this you foresaw would be replied , and therefore anticipate it by saying , but god hath promised to give faith . to which you rejoyne , i demand , whether that promise be absolute or conditional ? and anon , there is no reason why one promise should be more absolute then another . but 1. sir , whether absolute or conditional , a promise it is , and such as doth assure the soul of the condition on which salvation is given . so that salvation is sure , notwithstanding the conditionality of the covenant , and the sinewes of your argument are cut in two . 2. for your quaerie , whether it be conditional or absolute ? i conceive it absolute . christ procured salvation for us to be bestowed conditionally , if we do believe ; but faith it self hath he absolutely procured without prescribing of any condition ; so that it is equivalent to an absolute purchase in respect of the event and issue . owen universal redemp . l. 3. c. 1. & 2. for my part , i cannot imagine how any condition ( i mean antecedent condition , for a consequent condition they may admit of ) can be annexed to those promises , i will write my lawes in their hearts , and i will put my fear into their hearts , and i will take the stony heart out of their bodies . &c. unlesse free wil be granted . and therefore i conceive those promises to be absolute in regard of antecedent conditions . now whereas you say , there is no reason why one promise should be more absolute then another ; the will of the covenant maker to have it so , is it self a sufficient reason . is it not the will of god to give christ absolutely , & then salvation for christs sake to them that do believe in him ? shall i say here , that there is no reason why one gift should be more absolute then another ? he who worketh all things according to the counsel of his own will , hath infinite reason both for his will and working . in the mean while , sir , your reason from the certainty of salvation , is ( i think ) sufficiently discovered to have nothing of force against protestant conditional redemption . your last argument was taken from the analogy or resemblance betwixt christ and adam ; as by the one , sin is conveyed ; so by the other righteousnesse : but by the one sin and death are conveyed without condition ; ergo. i doubt not sir , but that you will remember the old rules ; viz. 1. that similitudes run not on all four . 2. nor are argumentative . i might as well argue hence , that all mankind are redeemed by christ , because they were all destroyed by adam : or that all were not corrupted by adam , as peter martyr on the place tels me , ambrose and origen did hence hold , because all are not repaired by christ : or with bellarmine , that adam conveyed inherent sin to his posterity whereby they perish , and therefore the righteousnesse of christ conveyed for our recovery must be inherent . we should many wayes clip the truth of god , if we should every way make these lines run parallel . hear peter martyr to the very point , this analogy holds true only in the general : but in respect of the particular , and the kinds , there is great difference . adam conveyes sin by propagation to his posterity : but christ conveyed righteousness by faith . after this you had a passage concerning actual righteousnesse and actual reconciliation , to this purpose : vnlesse men will grant that christ purchased a salvability , the salvation purchased must be actual ; for inter actum & potentiam non datur medium . sir , i know none of ours that deny , that christ purchased actual salvation for those for whom he dyed ; i.e. that in time they should be actually saved in that way and method agreed on between the father and the son. the thing we deny is , that the salvation purchased , is actually theirs for whom its purchased before they come actually to believe . you must give us leave to distinguish between the purchase and the possession : the grant or donation of a benefit , and the actual exhibition and reception of it . the child may have an inheritance purchased for him , and bequeathed to him before he is born , but he must be born before he can enjoy it . abraham had the grant and donation of canaan , long before his had the actual possession of it . hear we dr. ames in this particular ; c all and each have grace and salvation given , though they have not the possession of the thing given before faith . now unto these arguments let us add one or two more out of your former sermons about the absoluteness of the covenant ; many of which having fallen in with those already discussed , and not above one or two remaining . the first , if any thing were required on our part , then beasting could not be excluded . this also dr. crisp vol. 10. p. 71. if any thing were done on our parts to partake of christ , we might have wherein to boast , rom. 4. 2. but i pray consider seriously how crosse this your argument is to the very text : for did not abraham , the party spoken of there , do something for his part to partake of christ , when he believed ? yet was he excluded from boasting . and doth not the law of fath , the gospel , require faith on mans part , that righteousnesse may be imputed ? why else is it called a law ? yet the apostle saith expresly , that by this law boasting is excluded , rom. 3. 27. if indeed we could do any thing in a meritorious way , we might boast , not otherwise . the begger i hope , hath little to boast of , and yet doth he both crave and receive his almes . the sinner hath lesse : for as that he doth can no way merit , no more then the beggers craving and receiving ; so nor can he do that , untill the lord inable him . god must give him both a mouth and a hand , before he can speak for christ to take him . yet both he must have , before he can receive , the lord having set down to himself ( as you your self acknowledg ) such a method and way of giving . the other which seems to be of more strength , and i think the strongest you bring , is this , if the promise of salvation were upon condition of believing , then men should believe before they be justified , contrary to rom. 4. 5. where it is said , god justifies the ungodly . now no where in scripture believers are called ungodly ; the same almost totidem verbis you may read in the doctor , vol. 1. p. 170 , 171. now for answer unto ths , i desire you to consider , what the papists say concerning this justification of the wicked . that wheresoever in scripture god is said to justifie the ungodly , it must be understood that he also makes the ungodly just and righteous ; for otherwise the judgment of god would not be according to truth , and the lord should do that himself which he forbids his creature to do , and abhors in his creature when ever he doth it , exod. 23. 7. isaiah 5. 23. deuter. 25. 1. prov. 17. 15. and lest you should think light of it , because it comes from them , though it is right to learn even from an enemy ; hear what the learned pemble saith of this very rule cited by him . we embrace this rule ( saith he ) and the reason of it , acknowledging that where ever there is justification , there must be justice some way or other in the party justified ▪ the god of truth should otherwise call darknesse light , and evil good . and therefore both that author , as also paraeus and chamier , tells us , that the righteousnesse of christ imputed to this ungodly person is the ground of this gracious sentence of god , whereby he doth absolve , acquit , and justifie him . so that the person , though he be ungodly and unrighteous in himself , and so unjustifiable , yet is he godly , just , and righteous in christ and through the righteousnesse of christ imputed to him justifiable . let this then be agreed on ; i.e. 1. that the ground of this gracious sentence of god , whereby he justifies the ungodly must be some kind of righteousnesse . and 2. that it is the righteousnesse of christ imputed to the sinner . the quaerie then will be , whether this righteousnesse of christ be imputed to the sinner before he doth believe , or not till he believeth ? now i think the scriptures are very clear for the latter , that righteousnesse is not imputed to the sinner til he doth believe : that very text it self confirmes it , to him that believeth on him that justifies the ungodly , his faith is counted for righteousnesse . it is to him that believeth that righteousnesse is imputed ; and again , his faith is counted , &c. take faith how you will , it must come into the imputation , the imputation is not without it . so again , abraham believed god and it was accounted to him for righteousnesse , ver . 3. when was it so accounted ? certainly when he believed : it was whilest he was in uncircumcision indeed , but not whilest he was in unbelief : he received circumcision ( saith the apostle ) the seal of the righteousness of faith , which yet he had being uncircumcised . as he had righteousnesse then , so had he faith too , for it was a righteousnesse of faith . and as it was imputed unto him upon believing , so shall it be imputed unto us if we believe on him who raised up jesus , vers . 24. hence it is called the righteousness of faith , for that it comes to be ours through faith . faith takes it , receives it , puts it on . the righteousnesse of god by faith , phil. 3. 9. we answer then that place in the romans thus , 1. an ungodly person may be taken either for one who is wicked , and goes impenitently on in his wickedness , never once looking after christ ; a sinner continuing in his impenitency and unbelief . now such an ungodly person god doth not justifie ; for it is against both his truth and justice . 2. it may be taken for one that is ungodly and unjustifiable in himself ; but yet believing on christ , is through him and his satisfaction just , and so justifiable . such an ungodly person god doth justifie ; and thus ames , paraeus , bishop downam , and those other divines i have in their descriptions of justification , make not a sinner simply , but a believing sinner to be the subject of justification , or the person to be justified . now whereas you say , that no where in scripture a believer is called ungodly . i conceive it false , he is called so there : for who is the ungodly person spoken of there , but abraham ? and he was justified ( as hath been shewed ) when he did believe . besides , god the object of faith justifying , who is described there to be the justifier of the ungodly is said in ver . 26. of the foregoing chapter , to be the justifier of him that believeth in jesus . i beseech you tell me , doth not the apostle speak of one and the same justification in both places ? doth he not in both places describe one and the same person , the person that is justified ? him then whom he calls a believer on christ in one place , the same he calls an ungodly person in the other ; and whom he cals an ungodly person in this , in that he stiles the same a believing person . certainly , seeing ( as it is chap. 3. vers . 30 ) that it is one god that justifies both the circumcision by faith , and the uncircumcision through faith , i.e. all that are justified , both jew and gentile , circumcised or uncircumcised , by or through one and the same mean of faith . it must needs be that the ungodly person spoken of in the next chapter , is such an ungodly person , as hath faith , and doth believe ; or else god should justifie some without faith , to which the former place doth aver the contrary . that place in the romanes then concerning gods justifying the ungodly , will not bear the position you ground upon it ; viz. that sinners are justified before they do believe ; or that we do not believe , that we may be justified , as the doctor expresseth it , an assertion as rotten as the foundation on which it is built ; and expresly contrary to the apostle , who tells us , galat. 2. 16. that hee had believed on christ , that so he might be justified by the faith of christ . thus have i given you an account of some , and those of the main of your arguments , both wherein they have not satisfied me concerning the tenent you endeavoured to maintain , and wherein also they have offended me , whilst they wounded that i hold for truth through the sides of popery and arminianism . i shall now shew you some grounds of my belief on the contrary : first taking leave in a word to state the question , and to set downe how , and what i hold concerning it first then , i distinguish between both a condition and a meritorious cause , as also between it and an impulsive cause . by condition , i understand neither any thing meriting justification at gods hands in the least degree , nor yet any thing moving the lord to justifie or bestow salvation on us . secondly , by conditions i understand the restipulation or repromission in a covenant , the termes and articles of agreement in a covenant betweene equals , and the thing commanded or required in a covenant betweene superiors and inferiors , such as is the covenant between god and man. thirdly , whereas there are conditions , yet i assert them not in any rigid and legal , but in an evangelical way . not so , as if they were not strictly and in a rigid exactnesse perfectly kept , there were no hope of salvation ; but so , as if that they be not in some measure sincerely observed , there is sure damnation . mr. ball will tell you , that c whereas in the covenant of nature , perfect obedience is exacted , so that if there be the least failing in any jot or tittle , and that but once , a man can never be justied thereby , nor can the breach be made up by any repentance . in the covenant of grace , perfect obedience is indeed required , yet so as repentance is admitted , and sincerity accepted . conditions in this evangelical way i plead for , and conceive , that god in the new covenant doth not promise life and salvation absolutely unto his chosen , whether they believe and repent or no : but doth require from , and command them to repent and believe , if they will be partakers of the benefits purchased by his son , and promised by himself in that his covenant : which that they may do , he himself of his own grace , and for his own sons sake bestowes faith and repentance on them . nor have they a right to any actual enjoyment of these benefits untill they do actually repent and believe . the grounds of my perswasion in this particular follow . 1. that covenant , wherein is a mutual stipulation , is conditional . but such is the new covenant ; therefore that is conditional . as on gods part life and salvation are promised , so on mans repentance , and faith , and perseverance therein are required , and to be promised . mar 1. 15. chap. 6. 12. acts 2 38. chap. 3. 19. chap. 20. 21. john 6. 28 , 29. chap. 3. 15 , 16. john 8. 24. rom. 10 6 , 7 , 8 , 9 john 8. 31. chap. 15 5 , 6 , 7 , 10. heb. 3. 6. chap. 10 , 38. he cannot see wood for trees , that doth not take notice of these evangelical commands , wherein performance of gospel conditions , and perseverance in that performance are required , they every where so abundantly occur . choose we out one of the places named , and a little insist on it ; that rom. 10 9. the rather for that in your answer to mr. s. you make some reply thereto . how ( say you ) do you prove , that rom. 10 9. is set down the forme and tenure of the new covenant ? i deny it ; the apostles intent is . &c. sir , it is clear , as calvin notes , that the apostle here opposeth the righteousnesse of faith to the righteousnesse of works . it is also clear , that in describing the righteousnesse of works he setteth downe the very tenor and form of that covenant , the man that doth them shall live by them , ver . 5. and in opposition thereunto , delivers this to be the speech of the righteousnesse of faith , if thou confessest with thy mouth , and believest with thine heart , &c. if then it be granted , which cannot be denyed , that in these words , the man that doth them shal live by them , the tenor of the covenant of works is contained ; it must needs follow by the rule of opposition , that in these words , if thou confessest and believest , &c. the tenor of the covenant of grace is also contained . besides , when the apostle saith , the word is nigh thee , &c. that is the word of faith which we preach , that if thou confesse , &c. what ( i pray you ) doth he mean by the word of faith , but the gospel ? or what else did the apostle preach but the gospel ? the sum of which he saith to be this , if thou confesse , if thou believe . &c. sir , that word or gospel which the apostle preached , wherein he held out the righteousnesse of faith , and which he set in opposition against the covenant of works ; that same must needs be the covenant of grace . but such is the word here ; the tenor whereof he saith is , if thou confesse , &c. ergo , it is the covenant of grace . and whereas you say , that the apostles intent there is to shew gods order and method in fulfilling the promises of the covenant , and to describe those whom he will bring to glory : though it make nothing against us ; for if that were his intent , he might have his intent , and describe both the one and the other , in setting down the covenant . ( the conditions which lead to annexed promises , holding out gods method unto us , and the counterpane of the covenant or conditions engraven on the heart , being the best character of a person to be glorified . ) though ( i say ) this makes nothing against us ; yet if you consider the sense of the apostles discourse , both in the latter end of the the foregoing chapter , and in this ; or if you please to consult with junius parallels , where he hath a f whole parallel about this place ; you shal find that the apostles intent and scope is otherwise then you say ; namely , to prove unto the jew , even out of moses , that the end of the law was not that they might be justified thereby , but that by the impossibility of keeping it , they might be driven to seek justification from christ by faith in another covenant ; which covenant of faith moses ( though obscurely ) did intimate unto them in those expressions , say not in thy heart , &c. the word is nigh thee . by which he meant no other then that word of faith , gospel , or covenant of grace which the apostle preached ; the sum whereof was , that if thou confesse and believe , thou shalt be saved . come we to some other texts formerly alledged to prove a stipulation in the covenant of grace , and replied unto by you in your sermon . that out of gen. 17. touching the covenant with abraham was one . to which you say , if any condition were required , then that of circumcision , which ought also to be performed by all under the gospel ; so we should obtrude judaism upon christians . first , ( my good friend ) are intimations of preaching judaisme , papisme , and arminianism no calumnies ? consider ( i pray you ) how you besmear the adversaries of your opinion to bring an odium upon them . secondly , what you reply , serves only , ad faciendum populum , there being no manner of answer made unto the argument . for whether circumcision belong to us or no , it was required of abraham and his seed ; and the soul that refused to take it , is said to break the covenant , and was to be cut off , ver . 14. so that the argument remaines firme against you ; yea , not at all replyed unto ; which is this ; the covenant with abraham was the covenant of free grace : but in the covenant with abraham there was a condition required of the federates , abraham and his seed : therefore in the covenant of free grace , there is a condition required of the federates . thirdly , as for that you say , we distinguish between the external signe of the covenant , and the substance of it . the one is alterable , the other remaines stil the same . now circumcision was but the external sign of abrahams part . the things or duties god did especially require of abraham , were faith and sincere obedience , rom. 4 3. gen. 17. 1. now these belong to christians , as much as to jewes , and to presse them on christians is no judaism . g circumcision was a sign obligatory to those which were in covenant ; or a token of the restipulation of abraham , obliging him and his posterity to faith and obedience of the covenant to be performed to god. saith paraeus . fourthly , i conceive that mandate from the external signe of circumcision to reach to us christians . though not in the letter , yet in the analogy , and by vertue of it christians stand to be baptized themselves ; also to bring their seed to partake of that sacrament , which as the apostle teacheth us , is our christian circumcision ; and he that wilfully refuseth may be said to break the covenant , as well as he that formerly refused circumcision . the same covenant which gave a commandment or word of restipulation for that circumcision of abraham and his seed , giveth the same commandment or word of justification for baptism of believers and our seed , saith h mr. c●tton of new england . the next places of scripture to prove a stipulation were heb. 8. 10. heb. 2. 23. to which you reply by interrogation : is there any condition on mans part intimated here ? doth not god promise to do all ? doth he say , if you will be my people ? 1. sir , what you me an by that expression , doth not god promise to do all ? i wist not , mr. saltmarsh saith , it is enough for us to believe that christ hath repented for us , believed for us . but i hope you are not so far gone . if you by it understand gods gracious inabling of his creature to perform the conditions he himselfe requireth , i readily joyne with you . it is he gives us to repent and to believe , as hath been said already . but then i hope you will distinguish between , gods gift and mans duty ; though the ability be given of god , the exercise of it , or work is mans . it is man himself that believeth and repenteth , though he receive ability from the lord for both . 2. we answer your demand , is there any condition on mans part ? yes , that there is ; namely this , they shall be my people . can they be his people without dutiful subjection and obedience to him ? here is this then , that god requires of them , that if they would have him to be a god to them , to pardon them , defend them , save them , &c. then they should take him for their god , depend on him , submit to him , obey , worship , and serve him , and carry themselves towards him as become his people : i they shall say , thou art my god : upon which paraeus glosseth , k god saith , we are his people , making us to be his people . our faith and our obedience is our saying , the lord is our god. nor is it material that god doth not formally condition with them , saying , if you will be my people , &c. the restipulation required , is no whit the lesse firm , when in the next chapter the prophet saith , l only thou shalt abide for me many dayes ; and not , if thou wilt abide for me : it was neverthelesse a conjugal compact . the cause of this kinde of expression may be either 1. for brevities sake : or secondly , as mr. ball notes , god enters into covenant with man , not as his equall , but as his superiour or soveraign , appointing man his conditions in form of commands , which it's mans duty to accept of and obey : or 3. which i should rather chuse , to intimate thereby his gracious purpose of giving ability to perfom the conditions , i will put my lawes in their hearts . they shall be my people ; i e. i will not only require of them , that they know my lawes , and obey me as becomes my people ; but by my grace , i wil cause it to be wrought within them . whether way you take it , either for gods command injoyning them to be his people ; or for his promise to make them his people , it is not much material ; this still remaines either way , that they were to be his people . and this we have , even from the most absolute promises , those of taking the stony heart away , giving a heart of flesh , a new heart , circumcising the heart , writing the law on the heart ; which admit not , as i conceive , any antecedent condition , yet do they clearly shew that these things are required . this new heart is required , the writing the law on the heart is required , and so of the rest : god doth require them in his people , and without men have them , they cannot be the people of god , nor expect salvation from god. these things ( sir ) perswade me , notwithstanding all that you have hitherto replied , to adhere still to what i have formerly conceived and delivered concerning these texts ; viz. that they do hold out a stipulation in the covenant , and then it will be conditional . now because this work is swollen bigger by the one half already then ( when i set pen to paper ) i intended it should have been , i shall briefly add some more arguments , and draw toward a close : and because we are upon stipulations in the covenant , add we an argument or two of that nature . 1. that covenant which is mandatory as well as promissory , and contains a law as well as a promise , that covenant hath a stipulation which they must subscribe to , who will be federates and covenanters therein ; for whenever the lord annexeth a command unto a promise , the promise is not absolute but conditional : there is something required in the command of him who will enjoy the benefit of the promise . now the new covenant is of this nature ; it is not a meer promise ( as some would have it ) but a law as well as a promise , and therefore called by the apostle , the law of faith , rom. 3. 27. the law of faith is that doctrine which doth require faith to the obtaining of that righteousnesse which is freely imputed , saith paraeus . that is the law of works which teacheth that righteousnesse is to be obtained by works but the law of faith teacheth , it is to be hoped for from the mercy of god alone , saith martyr . the doctrine teaching righteousness by faith , is that which the word of the gospel doth bind us to if we will be saved , saith bernard in his thesaur . the condition which offereth and promiseth salvation , is this condition , if wee believe . wilson in his dictionary on the words . 2. that covenant which man is forbidden to break , commanded to keep , and wherein man is tyed and bound unto god ; that covenant must needs have conditions and restipulations on mans part ; for it is in regard of the things required from man , that man is said to break or keep , or be bound by the covenant . but such is the new covenant . abrahams was such , my covenant shalt thou keep , gen. 17. 9. davids was such ( though you averred the contrary in your sermon ) psal . 132. 12. if thy children will keep my covenant . such was israels , ezek. 20. 37. i will make you to passe under the rod , and bring you into the bond of the covenant : and what covenant doth he mean but that mentioned , ezek. 36. 26. and hos . 2. ? the places considered seem to me to hold out one and the same . such is also that administration of it under which we are . the romans were n free from righteousness , before they believed on christ , and entred into covenant with him ; but after they were baptized into christ they were o servants unto righteousnesse . the stile of gods people formerly was , they were covenant keepers , psal . 25. 10. psal . 103. 17. and is it not as proper to them now , as it was then ? may not the people of god under the gospel be guilty of breach of covenant , and that not only in regard of their covenants with men , nor yet in regard of those necessary engagements which occasionally they make unto the lord , but in regard of their baptism , and that solemne covenant between god and them , which baptism doth seal . i have not quite forgotten mr. perkins catechism , which i learned when i was a child , where i was taught in the fift principle expounded , to answer this question , how comes it to passe that many after their baptism for a long time feel not the effect and fruit of it , and some never ? thus answered , the fault is not in god who keeps his covenant , but the fault is in themselves , in that they do not keep the condition of the covenant , to receive christ by faith , and repent of all their sins . and a little after , how if a man never keep the condition to which he bound himself in baptism ? answer , his damnation shall be greater , because he breaks his vow made unto god. mr. perkins you see , teacheth conditions in the new covenant , in regard of which it may be kept or broken by us christians . 3 this brings to my mind another argument ; that covenant wherein a promise is required of the federates , which promise they do also seal to god in receiving of the covenant seal , that covenant hath a restipulation ; but such is the new covenant . for the confirmation of the minor , i desire you to consider how in the primitive times growne persons were required to professe their repentance and faith in christ before they were admitted unto baptism . repent ( saith peter , acts 2 ) and be baptized : whence also it is called the baptism of repentance ; mark 1. 4. acts 19. 4. and john is said to baptise men unto repentance , mat. 3. 11. so when the eunuch desired baptism of philip. acts 8. 36 , 37. saying , what doth hinder me to be baptized ? philip replyes , that if he believed with all his heart , he might ; whereupon followed both his confession of faith and baptism . the baptist also requires those whom he baptized to bring forth fruits worthy amendment of life . from which places zanchy and piscator collect , that faith and repentance and new obedience , were required of all those grownpersons who were baptized , they were to make profession of their repentance and faith , and to make promise of new obedience . take piscators note upon matth. 3. p baptism is to be administred to no person that is of years , unlesse he shall first of all make a confession of sins , and of faith in christ , and withal a promise of leading a holy life . these professions were afterward for the ease of the party to be baptized , turned into interrogations and answers : the minister demanding of the party to be baptized , dost thou believe in god ? the party was wont to answer , i do believe . the minister again inquiring . dost thou renounce the divel ? &c. he replyed , i do renounce . which answer when infants could not make of themselves , they had parents and sponsors who made it for them . thus was there a formal stipulation required of growne persons at their first admission into covenant and the administration of the seal of the covenant to him . farther , as before baptism , growne persons did thus professe and promise , so by being baptized did they seal . for this seal of baptism , as it is gods seal to us assuring us of remission and other benefits promised in the covenant : so is it also the christians seal unto god , whereby he seals the promise of repentance , faith and new obedience : hence are they said to be baptized into christ ; into his death , into the name of the father , son and holy ghost . to be baptized into any ones name is , to be consecrated to his worship ; so that he is named from him as from his lord , and that he dedicate himself wholly to his service , saith piscator . and learned zanchie having at large expressed the same in several particulars , doth briefely sum up all , r baptism is a note and mark whereby we do protest that we will observe the conditions of that covenant which in christ is established between god and us . baptism is ( saith bishop davenant ) a ſ covenant made with god of loading a more holy life , therefore we must take care that what was once sacramentally done in baptism , may be performed truly throughout our whole life . s as souldiers ( saith martyr ) swear in the name of the general , and are so bound to him , that it is not lawful for them afterwards to be conversant in the enemies tents , if they do , the offence is capital : so by baptism we are obliged unto christ , and we swear that we will not afterwards at any time revolt to the divel . so also paraeus , t it is known from the catechisme , that we are baptized in the name of the trinity , because we are bound in the name of god to faith in , to worship and obedience of god ; and we do also promise again these things unto god. we are baptized into the death of christ in a double respect ; first , in respect of god , in as much as he doth by the seal of baptism , give and seal to us the benefits of the death of christ . secondly in respect of our selves , by promising again faith to believe these so great benefits of christ , and the mortifying of sin by the power of the death of christ , that it reign not over us any more . with these forementioned doth also mr. byfield concur , who tels us , that baptism is a u bond that tyeth us to the desires and endeavours after the beginning and finishing of our death to sin and spiritual life , according to these authors sense of the places forenamed . baptisme sealeth our promise of repentance , faith , and new obedience to god , as well as his promise of remission unto us . it is our pledge , our covenantmony , and military oath , whereby we do tye and bind our selves to the service of the most high ; which i cannot possibly conceive how it should be such , if there were no restipulation , or repromission in the covenant , as you maintain . thus much at present concerning restipulation in the covenant ; passe we on to some other arguments : and because i remember you told me , that i had in my sermons a number of citations out of the old testament , you shall hear some more of the arguments i used then , for some of them i have set down already . to what hath been said add then , gods mercies are to be obtained in gods way , that way and manner which god hath from all eternity pitched on therein to bring men to the enjoyment of these mercies : but god hath from all eternity purposed to give remission , justification , adoption , &c. as through christ ( for he hath predestinated us to the adoption of children , through jesus christ , ephes . 1. 5 , 7. ) so through faith in christ ▪ and in a way of repentance , rom. 3. 25 , 28. chap. 8. 28. acts 13. 38 , 39 , 48. chap. 5 31. chap. 11. 18. therefore till men actually repent and believe , they cannot actually partake of remission , adoption , justification , and those other benefits and purchases of christs passion . againe , those mercies which the prophets and apostles propose and promise unto men , not absolutely , but on termes of repentance and faith : they are not absolutely , but upon performance of the proposed termes to be expected ; but the faithful messengers of god , both in the old and new testament , do both proffer and promise remission in this manner . look into the sermons of the prophets , and we shal find in their fullest and highest descriptions of free grace and offers of mercy , they still require repentance of men . so isai . 1. though your sins be as scarlet , they shall be as white as snow . but when ? when they should seriously set upon the practice of repentance : for so in the words foregoing , wash ye , cease to doe evil , &c. come now and let us reason . no parley at all before this to be expected so cha . 55. a place much insisted on by dr. crisp for to prove the absolute freenesse now in hand . there are many things required , as thirsting , coming , hearing , seeking , calling , forsaking of sin , and turning unto god. so the other prophets , jer. 3. 12 , 13 , 14. ezek. 18. 31 , 32. chap. 33. 11. chap. 36. 26 , 27. zach. 1. 3. now whereas you told me , that these were proofs out of the old testament , i hope you neither deny proofs thence to be authentical , nor yet the prophets then to have been preachers of free grace . the covenant ( i hope ) was for substance the same then that it is now ; not a conditional one then , and an absolute one now . the fathers of the old testament ( saith luther ) before christ appeared in the flesh , had him in the spirit , believed in him , and were saved by him as we are , according to the saying , jesus christ is one yesterday , to day , and shal be the same for ever . luther in galat. c. 4. v. 2. come to the new testament , and we shall find that salvation was held out in the same manner then . christ and his fore-runners were preachers of repentance ▪ yea , the commission for preaching of the gospel which is still on record , doth shew how it was then , and is still to be published , not without , but on terms of repentance , luke 24. 47. that repentance and remission oft sin should be preached to all nations . the rule of which their commission the apostles observed , as they themselves tell us , testifying both to jewes and gentiles repentance towards god , and faith towards our lord jesus christ , acts 20. 21. nay it would be no difficult task to pick out most conditional particles out of their , and our saviours sermons , &c. scil . mark 9. 23. acts 8. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. 6. 14. rom. 10 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si modo , coloss . 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. 6 15. john 8. 24 matth. 18. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mark 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mark 5. 36. if , but if , unlesse , except only si , sin , modo , dum , dummodo , were conditional , when i learned my grammer . 3. the office of the ministry , what is it for , but to prepare people for mercy by working something in them that may fit them for the receipt of the benefits promised in the new covenant . as john was , so are they to be christs harbingers , and are to make ready a people prepared for the lord , luke 1. 17. to preach to them that they might be saved 1 thess . 2. 16. to open their eyes and to bring them from darknesse to light , and from the kingdom of satan unto god , that they may receive remission of sins , &c. acts 26 18. thou hast ascended up on high , thou hast lead captivity captive , and hast received gifts for men , even for the rebellious , that the lord god may dwell among them , psal . 68. 18 on which dr. crisp thus glosseth , vol. 2. p. 410. who is that them ? the rebellious saith the text : and p. 412. the holy ghost doth not say that the lord takes rebellious persons and fits and prepares them by sanctification , and then when they are fitted , he will come and dwell with them ; but even then , without any intermission , without any stop , even when they are rebellious the lord christ hath received gifts for them , that the lord god may dwell among them : thus the doctor . but certainly the apostle paul was more acquainted with the mind of the holy ghost then dr. crisp : now he , ephes 4. 8. alledging this of the psalmist , openeth it far otherwise , and delivereth it , so as to me it seemes full for the confirmation of that we have in hand : when ( saith he ) he ascended up on high , he led captivity captive , and gave gifts to men : i hope he gave no other then what he received for them . now what gave he ? it followes , he gave some apostles , and some prophets , and some evangelists , and some pastors and teachers : and for what end ? for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; till we come , &c. he did not then receive this gift , that though they were rebellious , the lord god might dwell among them whilst they remained so , as the doctor avers . but on the contrary , he received and gave abroad these gifts of the ministerial function , that thereby people might bee taken off their rebellious principles , and broken off their rebellious practices , and fitted for the communion with the most high : the sum is , the ministers of the word are sent on this businesse to prepare people for the lord , for remission and salvation ; therefore there is something required of them , some work to be wrought in them , on them , before they can actually partake of remission or salvation from the lord , or enjoy communion with the lord. 4. that which these ministers of the gospel have directed sinners to do for the obtaining of remission , justification , and salvation , that in order of nature is to be done before remission , justification and salvation can actually be obtained : but the ministers of the gospel have directed sinners to repent and believe for the obtaining of , &c. acts 2 38. chap. 3. 19. chap. 16 30 , 31. gal. 2. 16. nor was it remission or justification in cognoscend , only , that they were directed to seek in this way of faith and repentance . can any imagine that the meaning of that query of the jaylor , sirs , what shall i do to be saved ? should be no more then this , what shall i do to be certified and assured of my salvation ? besides , that justification , that paul did himself , and directed others to seek by faith , rom. 3. 28. gal. 2. 16. was such in which works have no hand . but to justification in cognoscendo , or in foro conscentiae , to the evidencing to us , and assuring us that we are justified , works do concur , james 2. 16. 24. a man is justified ( assured of justification ) by works , and not by faith only . so that the other justification must be of another and different kinde , works being wholly excluded from having any thing to do therein . 5. they who are in an estate of wrath and death until they do believe , and then upon their believing passe out of that estate into an estate of life ; they are not actually justified till they do believe : but the elect are in such an estate of wrath and death till they do actually believe ephes . 2. children of wrath , even as others . tit. 3. 3. and then when they believe , they passe out of that estate . 1 john 3 14. we know we are passed from death to life . under the power of death we were then , otherwise we could not have passed from it . and when passed we from it ? the same apostle in his gospel tells us , john 5. 24. chap. 3. ult . in one of which places he assures us , that he that heareth and believeth , is passed : and in the other , he that believeth not , the wrath of god stil abides on him ; which terms of passing and abiding , clearly shew that all the elect are , and continue actually in that woful estate , until they do believe . i hope you will not say , they passe in their own sense and apprehension , and so are children of wrath according to their apprehensions . the apostle saith , they are children of wrath even as others : and certainly others are not only sensibly and appearingly so , nay , perhaps neither of these wayes , but really so . for my part , i conceive no difference between a vessel of election and a vessel of wrath , but only in regard of gods purpose and christs purchase , which til it be brought into act doth make no real change in the parties state and condition . 6. until men come actually to have christ , to be united unto him , and one with him , they cannot partake of justification , nor have any right thereto , 1 john 5. 12. he that hath the son hath life , he that hath not the son , hath not life . but until men have faith they have not christ , nor are united to him , for by faith they receive him , john 1. 12. go to him , john 6. 35 , 37. feed on him ; dwell in him , and he in them , john 6. 40 56. by faith they live in him , and he in them , gal. 2. 20. by faith he dwelleth in their hearts , ephes . 3. 17. ergo , until men have faith , and by faith do actually believe on him , they cannot partake of justification through him , john 3. 36. i remember that when in a private conference i pressed some of these places of scripture , in stead of answering to them , you demanded , whether the elect had no benefit by christ , nor right to christ before they did believe ? to which i replyed , 1. that though there be a purpose in god to give salvation to them , and a purchase of it by christ for them , yet had they no right thereunto until they had faith . 2 that they might have benefit by christ before they had right to christ , as in the instant of their conversion , when the spirit of christ did work faith and repentance in them . that first benefit ( they had ( i conceive ) in order of nature , though not in time , before they had right , it being the very conveyance of right over to them , and stating them therein , ) must precede their having of right , or otherwise they should have right before they had it . this you told me then was grosse nonsense ; and since you have averred in pulpit , that to say men have benefit and not right , is palpable nonsense . but 1. sir , whether nonsense or no , what is it you say to the places cited ? these texts tell me plainly that unlesse i have faith , i have not christ , and that unlesse i have christ i cannot have life , no nor right to , or interest in it ; unlesse a man may have right to , and interest in life through christ , and yet for all not live , but perish everlastingly : which i think will be worse then nonsense to aver : so that the argument remains firm and unanswered . 2 for your crimination , though you might have dealt more fairly , and produced the manner of our asserting it , as well as the assertion it self ; yet we must be content to take what you give , and as you give it , and shall cast it up into the sachel to the other legacies you have bestowed on us ; as arminianism , papism , judaisme , absolute contradictions and weak evasions , &c. 3 for the grosse and palpable nonsense it self , benefit and not right . i must professe unto you , that as grosse and palpable as it is , my dull pate doth not yet apprehend it . all the while the father lives , the child hath benefit by his fathers means , but what right he hath thereto i know not : the coats he wears , the food he eats , are not his own by right , i think , but his fathers ; yea when the father dies and gives a legacy to his child to be paid at such an age , until the child come to that age it cannot challenge the legacy or portion given him by his father , nor dispose of it , if he dye before , yet hath he benefit thereby ; if he hath jus ad rem , a right to the thing , he hath not jus in re , a right in the thing , until that period of time , notwithstanding the donation of his father . but to come yet nearer to the matter in hand . suppose that some poor woman cast in prison for debt , where she is like to perish , should haply meet with a rich friend , who pitying her sad condition , and taking an affection to her , should procure her inlargement out of prison , intending to wed and marry her : i hope here it would be no non-sense to say , that this woman had benefit by this intended husband , before she had right to him , and inteterest in him : for , till the match or contract she cannot have any right in him at all . the case is ours , we are indebted to god , and in prison too , the lord by his spirit delivering us , doth make us his heavenly bride . this first benefit , our delivering out of bonds , we must have in some measure from christ , in order of nature , before we can give our consent to the match , and by faith take the lord jesus for our husband . may we not say in this case that we have benefit ? viz. the grand benefit of regeneration by him , before we have right to him ? is it nonsense to say so ? i am sure mr. thomas goodwin writes something after this manner , v the promises of forgivenesse are not as the pardon of a prince , which meerly contein an expression of his royal word for pardoning ; so as we in seeking of it , do rest upon , and have to do only with his word and seal , which we have to shew for it : but gods promises of pardon are made in his son , and are as if a prince should offer to pardon a traitor upon mariage with his child , whom in , and with that pardon he offers in such a relation , so as all that would have pardon , must first seek out for his child : and thus it is in the matter of believing ; the reason of which is , because christ is the grand promise , in whom all the promises are yea and amen . 2 cor. 1. 20. the interest in a heiresse lands goes with her person , and with the relation of mariage to her : so all the promises hang on christ , and without him , there is no interest to be had in them . so mr. reynolds life of christ p. 466. tells me , that till there be this consent on our side , it is but a wooing , there is no marriage , no covenant made . pag. 478. that our union and communion with christ , is on our part the work of faith , whose office it is to unite to christ and gaine possession of him . yea , luther also on gal. 2 20. faith therefore must be purely taught , namely , that thou art so entirely joyned to christ , as that thou maist say , i am one with christ , his righteonsnesse and victory are mine , &c. for by faith we are joyned so together , that wee are become one flesh and one bone . so that this faith doth couple christ and me more neer together , then the husband is coupled to his wife . and dr. preston new coven . p. 458. avers the same . sir , these men know how to write sense ; now they tel us , that our right comes through our marriage with christ , and that spiritual match is not made up untill we believe , which be the two main pieces of that you call grosse non-sense for , as for the third , that we cannot believe till god for christs sake vouchsafe us that benefit , that they all maintain it , i need not tell you . in fine your nonsense bespeaks you in this argument , which perhaps may puzzle both your senses and intellectuals solidly to answer . all that be united unto christ , and quickned by him , before they have right to him , do receive special benefits from him before they have right to him : but all the elect are united unto christ and quickned by him , before they have right to him , or to salvation through him : ergo , all the elect do receive special benefits by christ , before they have right to him , or to salvation through him . or , all that have union before they have right have benefit before they have right ; but all the elect have union before they have right ; ergo , all the elect have benefit before they have right . but we have right to those benefits ( say you ) by vertue of gods largess and donation . the same i also find in w dr. ames . but this i conceive to hold true onely in absolute grants ; for if the gift or grant be conditional , then is there a right unto the benefit granted , when that condition is wrought in the legatee , and not before . swynborn in his treatise of testaments , p. 150. tels us , that if the testator give his daughter an hundred pounds , if she marry with advice and approbation of her uncle , in case the party marry without advising with her uncle about it , she loseth her right to the legacy given her ; ( which by the way , may shew the weakness of that argument that is taken from the word testament , which some use against conditions : as if conditions could not stand with a testamentary disposition ) now such is gods grant of salvation : it is made in christ , it is made in him unto believers ; it is not made to sinners , as sinners , as some aver , but to repenting and believing sinners , john 6. 38. 39 , 40. this is the will of him that sent me , that every one that seeth the son and believeth on him , have everlasting life . the grant being made unto us as believers , i conceive we have not right unto the benefit granted until we doe believe . sure i am , we cannot have right , but by and through our union to him ; which union being an inestimable benefit , we cannot have right before we have benefit . 7. because you are so ready to charge your adversaries with nonsense and contradictions , let us mind you of the old rule , he that accuseth another of dishonesty , must look well to himself : and let the inconsequences which necessarily follow from your doctrine be our last argument . i beseech you therefore to read me those riddles your tenents seem to me to contain ; and to lead me out of those mazes and meanders which i think your positions lead unto , at least to deliver your self out of them ; for perhaps my senses may not lead me to follow your clue unlesse i see better solutions then i have seene or heard from you hitherto . i beseech you tell me then , 1. how there can be many , yea or any true believers who were never humbled , when yet all men must see their righteousnesse drosse and dung , must be schooled by the law to know their need of christ , before they can or will make out unto him ? 2. how the same man may be actually reconciled to god , have wrath removed from him , and be beloved of god with the love of complacency , and yet at the same time in regard of the same evil works , be an enemy unto god , a child of wrath , and have wrath abiding on him ? 3. how the same man may be actually justified and quickned , and yet actually dead in regard of the same sins , at the same time ? 4. how the same man at the same time can be a member of christ , one in him , and united to him , as he must be who is actually justified , and a member also of the divel , as he cannot but be who still remains an ungodly , impenitent , and unbelieving person ? 5. how faith in the work of justification serves for any farther use then to assure us that we are justified , seeing it doth not concur to the essence and being of it , or to the constituting of us in a state justifiable ? and how we are said to be justified by faith and not by works , when works assure us of our being justified as well as faith. 6 how in the petition , forgive us our debts , we can pray for any thing more then assurance of pardon , when actual pardon is passed long before ? and how sins can be actually pardoned before they be committed , and the guilt removed before it is contracted ? 7 how god who promiseth pardon to believers only , and condemneth thousands for their impenitency and unbelief , can without blemish of his honour , truth , and justice , give pardon to any in his impenitency and unbelief ? 8 how a man can be said to be bound by covenant , to keep or break the covenant , when yet in the conant there are no conditions on mans part required to be performed ? 9 why it doth not follow from your tenents , that a man may be actually justified and saved without faith , when yet you maintain actual justification before faith and faith to be required not to the essence of it , or interesting of persons in it , but only to the assuring them of their interest therein ? 10. why it follows not also from them , that christians may live as they list , seeing you hold that no conditions are on their part required , so that they cannot break the covenant ? whether doctor preston dares the believer to sin if hee can , i yet finde not ; but this i find , that hee holds that the believer may both sin , and by sinning may break the covenant , as you may find in his treatise of the new covenant . p. 458 , 459 460. &c. these are some of the many ( for more might be named ) straites and intricacies , your positions lead your self and your followers into ; out of which , how you will rid your self i wot not : but sure i am , that your solutions hitherto given , do yeild no manner of real satisfaction , not only , not to my self , but not to any other of your godly and intelligent auditors , that i have yet met with . toward the close of your sermon , you ushered in your authorities with this objection , but many good divines call it a conditional covenant . but sir , you are meal mouthed in the very objection ; for not only many , but the most part of divines call it so . all that i have ever yet met with , dr. crisp , mr. saltmarsh , and your self exepted . as for those authors you bring , i shall by and by shew your fowle play in citing some of them , and your mistake of others ; and discover most , if not all of them to be on my side , and to be only against meritorious conditions . the like mincing you used in a passage in the beginning of your sermon ; viz. that some good divines say ; that faith and repentance are the way to glory . whereas if you be pleased to rub your poll , i believe you may call to mind , not only that some , but most good divines call these conditions , and say as much of good works as you here allow to faith ; namely , that they are via ad regnum , the way to the kingdom , though not causa regnandi , the cause of reigning . i am sure mr. perkins , dr. preston , bishop davenant , and most others i have read , do call them so . but you are politick in these expressions ; for thereby you would perswade your hearers , that you had many on your side ; like some travellers who passing on in solitary wayes , keep a whistling and a hooping as if they had a great deal of company , whereas alas they are either wholly alone , or at most have but one or two companions . now sir , for your reply to this objection , we shall refer it to the close of all , and at present shall look into the authours you bring , and see whether they stand for the opinion for which you cited them , or rather against it , as shall be made to appear ; and then shall add some others to them . you begin with the fathers , but there you are sparing in your citations ; you tell us the question was rarely agitated then . but you might have said , that the fathers , if they faulted in any thing about the matter in controversie ; it was in giving too much to faith , repentauce and good works , by their hyperbolical commendations of them , stiling them meritorious , and the like ; as both mr. gataker in his rejoynder to mr. saltmarsh , p. 53. and bishop davenant , de justit . actual . cap. 53. men better vers'd in the fathers then you or i , will tell you . that you bring out of augustin , makes not at all against conditions in the covenant , but against the power of free will asserted by pelagius . the same authour will tell you , x he that made thee without thee , will not save thee without thee ( as i have often heard out of pulpits when i was a scholer . ) and whomsoever he draweth , he draweth him being willing . our faith distinguisheth the just from the unjust , not by the law of works , but of faith it self . christ is not awake in him in whom faith doth sleep . the justification by the faith of jesus christ hath been given , is given , and shall be given to believers , before , under , and after the law. by faith we find that which the jewes have lost . and elsewhere answering the objection of the pelagians , from the command of faith and repentance , whereby they would prove that we had power to do them , else the command of them would be to no purpose ; he saith , by commanding , he ( god ) doth admonish us to do what we can , and to beg for that which we are not able to do . y know o man ( saith he in another place ) by the precept , what thou oughtest to have ; in the reproof , that 't is through thy owne fault that thou hast it not ; in the prayer learne from whence thou maist recieve that which thou wouldest have . he shews in another place in what respect the apostle saith , the justification of life came upon all men ; z not because all men do believe in jesus christ , but because no man is justified except he do believe in him . it is therefore said , all men , that it might not be thought that any one might be saved by any other meanes whatsoever , but by him . yea , this champion of free grace , hath so many high , yea , haply over high commendations of faith , that out of him bellarmine produceth not one or two , but many citations to prove a meritorious caue sality of faith in the work of justification , as you may sein his first book de justific . c. 17. 2. prosper i have not , yet by the allegations i have read , cited out of him , i cannot conceive that author to be against conditions , but rather for them . i shall name a sentence or two . a faith is the foundation of righteousness , which no good works go before , but from which all do proceed ; from thence ( i.e. from the doctrine of the apostles ) every one doth receive life , which faith alone doth bring forth . 3. add to prosper , jerome in psalm 5. b therefore thou shalt besprinckle me with this hysop , when thou shalt poure upon me the vertue of his blood , when christ shall dwell in me by faith . and moses distinguished in leviticus between the righteousnesse of faith and deeds , that the one is by works ; the other only by the credulity of faith . 4. so ambrose . c according to the purpose of grace it is so decreed by god , that the law ceasing , the grace of god should require faith alone to salvation . and this law ( to wit of the spirit ) doth give liberty , requiring faith alone . 5 chrysostom , as i find him cited by bishop downham . thou obtainest righteousnesse , not by sweat and labour , but receivest it by gift from above , bringing one thing only from within ; viz. to believe . nothing therefore in us doth concur to the act of justification , but only faith ; in rom. 1. 17. and again in rom. 3. 27. what is the law of faith ? to save by grace : here he sheweth the power of god , that he hath not only saved , but justified , and brought to glory , and that not requiring works , but seeking faith only . 6. theodoret , cited by the same author . our lord christ hath by his bloud procured our salvation , solam à nobis fidem exigens , requiring of us faith alone ; in rom. 3. 25. 7. theophylact , in rom. 4. 5. doth he that is to be justified bring any thing ? faith only . by these i hope it doth sufficiently appear , that the fathers held not redemption to be absolute , as if nothing were required from us in regard of application ; but on the contrary , that faith was required of us if we would be partakers of the salvation purchased ; that it was required of us before our actual justification , and did concur thereto . passe we from these to later writers , among whom , let martin luther be the first . now it is true , that in the place you cited , he saith , the promises of the law are conditional , but the promises of the new testament have no such conditions , nor require any thing of us , nor depend upon on any conditions of our worthinesse . but here i conceive he excludes meritorious conditions , partly , because he expresseth himself very cautelously , saying , no such conditions , and no conditions of our worthinesse . and also because he doth elsewhere often aver , that something is required of us . i might here mind you of what chemnicius saith in the place before cited , who being a lutheran , could not but be better acquainted with luthers tenents then you or i ; namely , that luther was not against preparations of order , but only preparations of merit ; and for proof of it , cites him on the third chapter to the galatians , where we find vers . 30. this passage , the use of the law is to terrifie and fright to christ , who is the end of the law for righteousnesse . and vers . 2. christs coming profits neither the carelesse nor the desperate , but only such who have been tormented and terrified with the law for a time , and now with sure trust come to christ . which passages do clearly shew , that he held , there ought to be a work of the law upon the heart before its close with christ , not to make it worthy of christ , but to make it long and gasp after christ . i might tell you also , how in a letter written to mr. gasper guttil , and translated by mr. rutherford , the same martin luther vehemently inveighs against those who would have the doctrine of grace to be preached in the first place , and afterwards the revelation of wrath , calling it a new method , a curious crotchet , and the broachers of it jugling gypsies ; and averreth expresly , that the apostles method , rom. 1. 2 , 3. was directly opposite thereto , which was first to denounce the wrath of god from heaven , and make all the world sinners and guilty before god ; then when they see this , to teach them farther how they may obtain grace and be justified . as also that notable place on gal. 2. 16. the true way to christianity is this , that a man do first acknowledge himself by the law to be a sinner . a little after , when a man is thus taught and instructed by the law , then he is terrified and humbled , then he seeth indeed the greatness of his sin , and cannot find in himself one spark of the law of god ; therefore he justifieth god in his word , and confesseth that he is guilty of death and eternal damnation . the first part then of christianity is the preaching of repentance , and the knowledg of our selves . and some few lines after , the law doth nothing else but utter sin , terrifie and humble , and by this meanes prepareth us to justification , and driveth us to christ . and about two leaves after , being thus terrified by the law , the man utterly despaireth of his own strength , he looks about , and sigheth for the help of a mediator and saviour . here then cometh in good time the healthful word of the gospel , and saith , son , thy sins are forgiven thee , believe in jesus christ crucified for thy sins . these sayings of luther , sir , do fully assure me that luther held a necessity of legal sorrow and humiliation in persons to be justified , and that to prepare them for justification , which is directly against the second position of your former sermons , concerning the absolutenesse of the gospel , wherein you pleaded what you could , against the necessity of such legal sorrow , and humiliation . but passe we over these , and consult we luther about that necessary mean of faith ; let the question be , whether in the gospel faith be not required to the actual enjoyment of justification , and remission , and to the obtaining of a right thereto , and interest therein ? or whether we may have a right to , and interest in , or actual enjoyment of these benefits without faith , or before faith ? we wil not go beyond his commentary on the epistle to the galatians for the discovering of his mind herein ; and begin we where we left , chap. 2. ver . 16. here is to be noted , that these three , faith , christ , and acceptation , or imputation must be joyned together ; faith taketh hold on christ , and hath him present as a ring doth a precious stone ; and whosoever shall be found having this confidence in christ apprehended in the heart , him will god account for righteous . this is the mean , and this is the merit whereby we attain the remission of sins and righteousnesse . so on vers . 20. of the same chapter , a place cited already , he teacheth that it is through faith we are united to christ , and come to call the benefits we have by him , ours , cap. 3. 13. about the middle . for as much then as christ reigns by his grace in the hearts of the faithful , there is no sin , no death , nor curse . but where christ is not knowne , there all these things do still remain ; therefore all they that believe not , do lack this inestimable benefit , and glorious victory . and on ver . 14. we are all accursed before god , before we know christ ; and there is no other way to avoid the curse but to believe . a little after , this gift of the spirit , we receive not by any other merits then by faith alone : ver. 26. faith in christ maketh us the children of god. and verse 28. comparing our believing to the looking on the brasen serpent , saith thus , this is true faith concerning christ , and in christ , whereby we are made members of his body , flesh of his flesh , and bone of his bone . in him therefore we live , move , and have our being : christ and our faith must be throughly joyned together . vers . 29. if ye be christs , then are you abrahams seed ; that is to say , if ye believe , and be baptized into christ ; if ye believe i say , &c. then are ye the children of abraham , not by nature , but by adoption . yea , in the place first cited , with which we shall conclude this testimony , cha . 2. 16. because thou believest in me ( saith the lord ) and thy faith layeth hold on christ , whom i have freely given unto thee , that he might be thy mediator and high priest , therefore be thou justified and righteous . wherefore god doth accept or account us as righteous only for our faith in christ . because we do apprehend christ by faith , all our sins now are no sins ; but where christ and faith bee not , there is no remission or covering of sins , but meer imputation of sinne and condemnation . i hope sir , in those places luther speaks plainly enough to the purpose in hand , and doth sufficiently declare his belief in this particular to be , that faith is required to our justification , and that to the obtaining of it , that it doth marry us to christ , and so state us in a right unto his benefits , that till we have this faith , we are accursed caitiffes , under death , wrath and condemnation , and that before god , or in his sight . nay sir , he doth say , that it is because of our faith , and for our faith , and that faith is the merit by which we have it ; which though i doubt not but may passe with a favourable construction , yet are higher titles of honour then any of our divines do give unto her in pleading for conditions in the covenant . your next author was peter martyr , his commentary on the epistle to the romans i have ; where i meet with that common place , de justificatione , in it the passage you cite ; viz. d we deny that the testament of god concerning the remission of sins in christ , hath a condition annnexed to it . but first , i conceive , that martyr here denies only a condition of works , or a legal condition . such legal conditions pighius did plead for . and that these are the conditions which martyr doth deny , his owne words in the very same page do clearly expresse . for having in the line next after the passage you quote out of him , alledged that of the apostle at large , gal. 5. 15 , 16 , 17. hee presently from this testimony drawes this inference , as an explication of his former negation of conditions in the testaments , haec verba clarissimè docent ; these words do most clearly teach , that the testament which god made with abraham , was pure and absolute ; et sine ulla legali conditione , and without any legal condition . but that he should deny the condition of faith , or that faith was required to justification , that common place shewes not , but rather the contrary ; for about some leaves after , speaking of that , rom. 4. it shall be imputed to us , as it was to abraham , if we believe ; he thus saith , e is it not here clearly enough said , that we must believe , that that jesus christ whom god raised againe , died and rose again , that we might be justified , and that all our sins might be forgiven us ? and a little after ; f every one that seeth the son and believeth on him , hath eternal life . thus therefore we infer , but i believe on the son of god , therefore i now have , and shall have that which he hath promised . g vnlesse faith be wanting wher by we may apprehend the things offered , we are justified by the promises . martyr in that common place reasons wholly against justification by works . and the condition there spoken of , unlesse we will do apparent injury to the author , we must understand the condition of works , or of the law , which both there , and in this eleventh argument he excludes , both from the covenant with abraham , and the work of justification . 2. let but martyr expound himself , and then it will appear what conditions he denies , and in what manner ; nor shall i lead you any further for discovery of this , then this his commentary on the epistle to the romans . look then chap. 10 on those words , for righteousnesse to every one that believeth ; and you shall find the difference betweene the law and the gospel , thus set down by him . h the law is received by doing , and most exact performing that which is commanded : but the gospel by a lively and efficacious assent of faith . moses also deut. 30. writeth concerning the law , that hee had set before the people life and death ; manifestly teaching that if the law be received and fulfilled , it will bring eternal life with it : but seeing we are shut out from this benefit , the merciful god hath provided another word , to wit of faith ; which if by assenting to it , it be received , bringeth life along with it . from this place it appeareth , that the promises of the law were given from the supposition or condition of works going before . but in the gospel , if works are annexed to the promises , they are not so to be understood , as either the merit or causes of those promises . but we must thus conclude , that these gifts of god which are promised , follow after the works , though they be not perfect and absolute as they are commanded in the law. this place , ( i hope ) will shew that peter martyr was only against the condition of works , and there too against their merit or efficiency ; for as for their presence , he allowes that they are required in the gospel . but as as for the condition of faith , he is not at all against it . turne to one place more , rom. 8. if we suffer with him , &c. where setting down the differences between the promises of the law and of the gospel , he saith , i they do not differ in this , ( as some think ) that the promises evangelical have no conditions annexed ; but the legal promises are never offered without conditions ; for as it s said , honour thy father and thy mother , that thou maist live long upon the earth . and if ye be willing and obedient ye shall eat the good of the land. so we read also in the gospel , forgive , and it shall be forgiven ; give , and it shall be given , &c. wherefore seeing this is not the difference , we must seek out some other . it appeareth therefore to him that diligently considereth , that the conditions of the law might bee causes of the obtainment of the rewards promised : for if they had been perfect and absolute , as the law required them , they might be compared with the rewards themselves , and had also had esteem of merit ; but seeing these cannot be performed by men . god of his mercy gave in their stead evangelical promises , which although they have conditions added , yet are offered freely . wherefore if thou joyne these three things together , that the evangelical rewards are promised freely , that the conditions cannot be compared unto , or equalized with them , that the promises must be most firme , and take away the account of merit , you may see wherein these differ from those of the law. and thus i hope it is manifest , that they were conditions of works which peter martyr did deny ; that he did not deny them simply neither , but only as meritorious and causal of the benefits promised ; that he held faith to be the requisite or the condition of the gospel . so that you must give me leave to take martyr from you too , and put him down with the forenamed authors , for a patron of our cause . 3. next unto peter martyr , you cite olevian , but whether with any more advantage to your cause then the former , or disadvantage to us , is the businesse of our present enquiry . if you please with second thoughts ( which are most commonly the best ) to look into him , you shall find that when he denies conditions in the covenant , they are only such as , first , are performed by and proceeding from our own strength ; which we with him do acknowledg to be none , and therefore also deny the same . 2. which arise from , or carry along with them a consideration of dignity , or worthinesse in our selves . 3. are of a meritorious nature . such conditions as these , we together with him disclaim . that these are the conditions which he doth deny , is so clear and plain , that he which runs may read . if you begin with his definition of the covenant of grace , you shall find him in the close thereof expressing himself thus ; k without the condition or stipulation of any good thoughts from their own strength . having spoken concerning god , who makes the covenant , he comes afterward to consider the persons with whom this covenant is made , and shewes that the very elect themselves to whom it doth especially belong , are by nature children of wrath , dead in sins , such whose hearts are hearts of stone , unable to think a good thought of themselves , meer darknesse , enemies to god , slaves to sinne and satan : l now forasmuch as they are such , god ( saith he ) promiseth he will not make any such covenant with them , which in the least part thereof should be founded on their own strength to perform it . m wherefore lest the covenant should fail and be of none effect , men being miserable , dead in sins , having hearts of stone , such as are not subject to the law of god , neither in deed can be , rom. 8. who are not able of themselves to think any thought that is good : but that it may remain firm and everlasting , he promiseth such a covenant , the whole essence whereof doth depend on himself alone , and is founded in his son jesus christ . — he promiseth also such a manner of executing in us this his decree and purpose , the strength and efficacy whereof doth not proceed from corrupt man , but from himself alone . a little after , he sums up all that he had said concerning the nature and substance of the covenant , thus , wherefore , if you look upon god , the efficient cause , and those to whom he promiseth the covenant ; or if you consider the matter and form thereof , you shall still find it is a covenant of free grace , and that it doth not n depend on any condition of our worthinesse , merits , or our proper strength . — the most merciful god did see the promise would be vain in respect of our vanity , which should depend on the condition of our own strength . what here he doth deliver so plainly , and in such expresse termes , you may ( if you please to look into him ) find him afterwards o repeating againe and again . sir , by these passages you may see you have not gained any thing by olevian , nor your adversaries lost by what he speaks against conditions in the covenant . now that you may further see , that he speaks rather on their side whom you oppose , then for you ; i shall intreat you to consider some other passages in him . 1. he tells us that in this covenant there is , and must be a mutual consent between god and us , yea , a consent testified by both parties : for immediately after his definition of the covenant in the substance of it ( which wee mentioned before ) he comes to consider the administration of it , which he saith is dispersed by the lord , by voice and visible signes , p in testimonium mutui consensus inter deum & nos ; in testimony of this mutual consent which is between god and us . the same he doth elsewhere more largely repeat , as i shall shew you by and by . how both parties do give their consent in making the covenant , he doth afterwards declare , and withal the freenesse of the grace of god in both . q the whole substance of the covenant ( saith he ) is free : in respect of god , he properly makes the covenant with us , when he doth in our hearts by the holy spirit seal the promise of free reconciliation offered in the gospel , and beginneth our renovation to eternal life , doth daily carry it on , and at last doth perfect it . in respect of us who were dead in sins and trespasses , the covenant is received when the holy ghost is freely given to us , whereby being raised from death to life , it comes to passe that we not only have a will and power to believe the promise of free grace concerning reconciliation by christ , and the renewing of us , that we may enter into the inheritaace of the heavenly kingdome ; but also do believe or receive faith it self . so that the freenesse and absolutenesse of the covenant doth not consist in this , that there is no condition or duty required on our parts , but none that is to be performed by our own strength ; as he some few lines after doth expresse himself . r thus ( saith he ) it is certain , that this whole covenant is meerly of free grace , and doth not depend on any condition of our owne strength , but on the free mercy of god in christ , apprehended by faith , which himself doth bestow ; the offer or tender of a double promise in christ , to wit , of the remission of sins , and sanctification , and so the donation of christ himself , is , in respect of god , most free . the acceptation on our part is also free , because it is the action of god in us , whereby he doth seal the promise to our hearts ; so that being acted by him , we do act ; being by him made believers , we do believe ; and being quickned or created by christ unto good works , we do walk in them . thus far olevian in that place : and who is there sir , of these whom you oppose , that doth not say the same with him ? so that your quoting of him is at least to little purpose for your opinion : i might farther shew you , that he in another place , repeating the same thing , adds , ſ once and again , that god in giving faith to his elect and chosen ones , doth thereby give with it to them also universam substantiam foederis , the whole substance of the covenant . so that the remission of sin promised in the covenant is not antecedent but consequent to faith ; which in effect is as much for the conditionality of faith in reference to the pardon of sin , & the salvation of souls , as is contended for by those whom you oppose ; but i will not insist on that . i shal , for your and the readers better information and satisfaction touching the judgment of this learned divine in this point , entreat you to observe . 2. that as he doth plead for a mutual consent of both parties in the covenant ; so he doth withal maintaine , that when god for his part performes the federatory action ( as his phrase is ) prius assensum à nobis stipulatur : he doth first require our assent to the promises and duties or conditions of the covenant . t thus hee expresseth himself more then once , shewing withal , that this position is most agreeable to the scripture of the old and new testament ; alledging to this purpose , that voluntary and federal contract betweene god and the people expressed by moses ; thou hast avouched the lord this day to be thy god , and to walk in his wayes , and to keep his statutes , and his commandments , and his judgments , and to hearken unto his voyce . and the lord hath this day avouched thee to be his peculiar people as he hath promised thee . deu. 26. 17 , 18. setting down at large several reasons why the lord is pleased thus to proceed in the administration of his covenant , and that in reference to both the elect and reprobate ; those which are sincere , and those which are but hypocritical professors of , and parties in the covenant . so that if you lay all the passages of olevian together , you may ( at least wise the indifferent reader may ) see that you have gained nothing by him , nor have your adversaries lost him . 4. having dispatch'd olevian , in the next place i turn to zanchy , whom you alledg as being fully for you . and i confesse , at the first sight looking on him with a bare superficial glance , he doth seem wholly to be yours , especially if you pitch on one passage , and do not compare it with others in the same place . 't is true , he doth affirm that god saith , most absolutely without any condition of faith and repentance inserted , i will betroth thee to me for ever . but if you please seriously to weigh what he delivereth in his commentary on the same chapter , and compare one thing with another , you shall find , that 1. the absolutenesse which he speaks of lyeth in this , not that faith and repentance are not required on the churches part to make up the match ; but that the making or dissolving of the matrimonial federal contract between the lord and the church shall not depend on any condition to be performed by the church of her owne power and strength , for the lord doth undertake even for the church , to work in her faith , repentance and ●ll other graces requisite to the making and perpetuating of the match , that it bee not broken ▪ so he speaks , and doth declare himself in the end of that very paragraph , the beginning whereof you take hold of as serving , our turne . ſ god promiseth both a new marriage , and also all things which even on the 〈…〉 are necessary for the making and confirming of● the match . and more fully afterwards , t he promiseth , that he will cause that we shall be joyned to him in a perpetual mariage . but the mariage cannot be perpetual , unlesse as in god , so also there be in us faith and the spirit of christ continuing to the end , by which this marriage is both contracted and preserved . therefore he doth promise that faith and the spirit of christ shall continue in us . you may there at large see him assert , that there are connubi● leges , as he calls them , lawes of the marriage , or conditions thereof which are to be observed by the church for her part which god doth undertake to write in her heart , that so the marriage may be made and continued . and what doth zanchy , i pray you , here say more , then any of those whom you oppose ? or who is there of those against whom you alledge him , that doth not assert the very same ? if you look back into his commentary on the same chapter and verse , you shall find him speaking the same thing , and explicating himself , in what sense he saith 't is a promise without a condition . u it is to be noted , ( saith he , explicating those words , i will betroth thee to me ) that this is a simple and evangelical promise , without any condition ; for here god doth exact nothing ; ( to wit , to be done by their owne strength ) but doth simply promise what he himself will do to his church ; so that he doth promise faith it selfe , without which the rest of the promises can have no place in us . 2. you may observe , that when he saith , the promise is made without any condition , his meaning is , without any condition in us antecedaneous , as a moving cause , inducing or inclining the lord to enter into this covenant , and to make this matrimonial contract : all the cause thereof the lord finds in , of , and from himself ; in which regard he prevents us , not we him . thus he doth afterwards clearly expresse himself . w by that word , i wil betroth thee ; he doth give us to understand , that god is the author of our reconciliation , and consequently of our salvation . he it is that doth first come to us and betroth us to himself . wee do not prevent him , or seek him to be our husband ; but he preventeth us , that he may betroth us unto himself . 1 john 4. not that wee loved him first , but he loved us first . wo be to us , if god did not prevent us . thus zanchy , and what have you gained by him in this particular , or your opposites lost ? do they not speak the same things ? and when they assert conditions , yet deny them to be on our part antecedaneous , or any moving causes , acknowledging that all doth proceed from the meer good pleasure of god , according to the purpose which he purposed in himself , and that x he loveth his people with whom he makes the covenant , because he loveth them , as moses sometime said to israel . 3. that in denying of conditions , he doth deny conditions that are meritorious , and that the covenant it self , as also the promises are free without respect unto , or dependance on any thing that is of merit in us . thus in the very next page setting down the substantial or essential heads of the covenant , he delivereth his mind ; y the manner of making the covenant , or of promising , is , that god of his free grace , without any merits of ours , doth make this covenant with us , and it doth not depend on any merits of our own at all . and do not those whom you oppose , and think to strengthen your opposition against them by zanchies authority , produced and urged for you ; do not ( i say ) they speak the same thing with him in this particular ? hitherto i shewed , that zanchy is not so much for you , as you would make the world believe he is ; i shall now make it appear , that in the same place , however he doth not use the word condition ( which yet he doth in other places ) yet he speaks the same thing for substance which they do against whom you alledg him . and that there are such conditions required on the churches part as wee plead for , consider with me to this purpose . 1. his explication of that phrase , i will betroth thee to me . z when god doth make a new covenant with any people , he is said to betroth them to himself , because that by the bond of the covenant he will unite himself to that people , and they are likewise joyned to god , as the bridegroome is to the bride , and the bride to the bridegroom , faith of the marriage being given on both sides , or by both parties . and 2. his definition of the covenant , which he doth afterwards largely insist on , setting down the chief and essential heads thereof . a the covenant of god with man , ( saith he ) is mutua pactio , a mutual agreement between both parties ; wherein god of his meer grace , and for christs sake , doth promise two things ; 1. that he will be a god to us , or receive us into his favour , pardoning all our sins for christs sake , and impute his righteousnesse unto us . 2. that he wil bestow the kingdom of heaven on us for our inheritance ; and doth also require of man two things ; 1. faith , 2. obedience , that he order his life according to the pleasure of god : and both parties do by outward signes confirm fidem sibi invicem datam . you may find the same thing delivered by him in the first and second heads of the covenant . and in the next page , the substance of the covenant on gods part , ( saith he ) is that which god of his free grace doth offer and promise us ; on our part , that which he doth require of us , and which we promise to perform , that we do embrace this reconciliation offered and promised , that we will be his people , &c. now sir , if you will be pleased to consider these several assertions of zanchy , in this very place which you your self did quote , 1. faith is that grace which is on the churches part necessary to make up the marriage covenant between the lord and her . 2. this grace the lord doth promise absolutely to give , it being that grace without which the rest of the promises have no place in us . 3. it is also our duty ; god doth in the covenant command it , we promise to perform it . 4. it is that wherein , on our part , the substance of the covenant doth consist . lay them altogether , and you may clearly see here is an acknowledgment of the thing , faith is the condition of the covenant , though he doth not give it the name . but to give you a further taste of him , that it may be out of all question that he doth assert conditions , both name and thing ; i shall only intreat you to peruse a one place more in him ; where he doth largely handle that great blessing and benefit of the covenant , the remission of sins ; in the sixth place he comes to consider , on what condition it is offered and conferred ; and mentions three : 1. the first and chief , is the true and constant practice of repentance . 2. confession and acknowledgment of our offences to those whom we have injured and wronged . 3. a brotherly forgiving of those which have sinned against and offended us . where he doth withal maintain , that b they are conditions not for which , but without which the remission of sins is not obtained ; denying them to be conditions meritorious . therefore s. john saith , if we confess , behold the condition ; yet he doth not say , for our confession , he will forgive . justification cannot be had without faith ; but we do not say , it is obtained for the worth of our faith ; but freely , or of free-grace . moreover this is ( saith he ) to be noted , that even the very conditions which god requireth of us , are given to us by god : therefore the remission of sins is not to be ascribed in any sort to our merits , but to the grace of god alone . you have here zanchy , speaking as fully and as plainly for conditions , as any of those whose doctrine you oppose , in which regard i must intreat you either to quit your claim to this author , and leave him to stand on our side against you ; or else to change your mind and judgment , come over to us , and then zanchy is yours when you are ours . 5 the testimony of learned junius is next produced by you , as that which seemes to be most for you of all the authors ; and yet not so much as is pretended . the oration of his which you mention , i have not . in his parallels he doth indeed make mention of it , c as that wherein he had proved , that the hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oft time , in the scriptures of the old testament ; and the latine word foedus , both according to the etymology and use thereof in classical authors , are not restrained to those federal promises wherein there is a mutual stipulation between divers parties expressed , but for such declarations and dispositions as proceed from one alone , so that the hebrew word might well be rendred by the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now this is a thing which is not denied , but acknowledged and granted by those , which yet neverthelesse do assert a mutual stipulation , and conditions ( in that regard ) in the covenant of grace . so that if this be the scope and drift of that oration , as it seems to be by his mentioning of it for this end and purpose ; it is alledged by you to little purpose , seeing it doth neither make for you , nor against us . in prosecution of this , which is the main drift of that parallel , and as i conceive by his own citing of it , of the oration also ; he adds , d that the grace of god is manifested much more clear to men , in that he doth not give a covenant , but a testament to those that are his : for the covenant would have conditions , which if either part do not perform , the covenant is made void . but a testament is an instrument of liberality and grace , without any condition ; by which men are called and appointed heirs , without respect to any duty which might proceed from them . by this passage of junius you may take notice , who that vir maximus is whom dr. ames cites , in that place of his coronis , which is quoted by you . now as for this place of junius , we must either expound it of meritorious conditions ( which those words , without respect to any duty , seem to intimate ; ) or of conditions legal , to be performed by our own strength , such as were in the covenant of works : for conditions evangelical and not meritorious , he doth in expresse termes aver in the new covenant or testament . e the substance ( saith he ) of either testament , is one and the same , common in jesus christ ; and that consists of two parts ; as it was first manifested to abraham , gen. 17. and afterwards to his posterity ; the one containing the promise , when god saith , i will be their god ; the other the condition added , wherein god requireth , that we should in like manner obey him , when he saith , and they shall be my people . and if you please to peruse the chapter , out which the next quotation in the margent is cited at large , or the passage it selfe that is alledged , you shall finde him acknowledging , that the f covenant of the gospel hath its conditions annexed , as well as the covenant of works ; and withal such a condition , as to man in himselfe is impossible , though in regard of the lords gracious promise , who doth undertake to work in his own federates the very condition it selfe , 't is to them through power of his grace and efficacy of his spirit , made profitable and easie ; where when he had fitly shewed the agreement between moses , setting down the tenor and condition of the covenant which god did make with israel , ( besides the covenant which he made with them at horeb ) and s. paul expressing the tenor of the gospel , which is a declaration of the same covenant of grace which moses mentioneth , he doth thus paraphrase those words of the covenant , which both do expresse ; g the word is nigh thee , in thy mouth , and in thine heart ; i.e. this commandment of faith which i declare is neither hidden , nor far off from thee , seeing god doth graciously put it into thy mouth , and into thy heart , if thou by faith wilt lay hold of it . thus you have junius against junius , or rather junius expounding himself , telling you in plain termes that he holds conditions in the new covenant , which god of his free grace gives his creature to perform . so that the former place , where he excludes conditions from the covenant , must ( as i said before ) be understood of legal and meritorious conditions , which sort of conditions we shut out of the covenant as well as he . 6. leave we junius , as much , if not more on our side then on yours , and come we to the next , dr. ames , ( for as for estius and lessius , though i value one , the former of them , yet i shall not look after them at present , not for that i doubt they are against me , but for that i care not much to have them for me , being by you upbraided already with joyning with papists , though it seems you can your self accept of the patronage of papists when you can get it . ) come we , i say , to dr. ames : and i could willingly chide you for open fowle play in citing an author expresly against his own words in the very place you cite out of him . immediately before your very citation , ames hath these words , h we grant that mans duty is required , maintaining this withal , that god by vertue of this promise will cause those that are his , that they shall perform the duty , as far forth as it is necessary to be done . and immediately after your quotation ( which is verbatim the same with that junius delivereth in his parallel , where he mentions his oration that you alledge , he doth thus expresse himself ; the whole disposition is after the manner of a will and testament , as it is considered simply , either in whole , or according to the part of it ; but if the benefits that are bequeathed , be compared within themselves , then one is to the other as it were a condition . and in this respect it is sometimes propounded after the manner of a covenant : which manner of propounding is not so to be taken , as that it should in any part change the nature of a testament . our divines are wont excellently to joyn both together , when they teach that righteousnesse and life are promised upon condition of faith , and that faith it self is given to the elect , or that the condition of the covenant is also promised in the covenant . how plainly on both these places doth dr. ames expresse himselfe for that conditionality in the covenant which we maintain ; and that in the same place whence you fetch your proof against us ? was it for this , my good friend , that you took the paynes to write so much out of the doctor ? and that you shewed me your written copy , and not the book when i was with you , lest if you had brought the book , the place it self should have spoken & answered for it selfe ? whether this were the cause or no , i leave it to your conscience ; but assuredly your carriage in this and that other passage about chamien , whom you would not take notice of to hold conditions proper ( though it followed immediately your allegation out of him ) until i read it to you , and then would not look upon it , nor hardly hear it , but put it off with saying , that he did eat his owne words . i say , these carriages make me and mine , and your dear friend who was with me , fear that your opinion sticks more in your will then in your mind . your eies and ears are open and ready to entertaine any author , though a popish one , that makes for your opinion ; but if he be against your tenent , though he be never so godly , hardly have you patience to look upon him . well ( sir ) what hath now been , as also what was formerly alledged out of dr. ames , do abundantly prove him to have been for that conditionality of the covenant we defend . 7. passe we on to doctor preston , where againe you may be blamed , for when the doctor laid down a distinction betweene the covenants , or rather between the promises of the same covenant ; viz. the promise of grace , which he calleth an absolute covenant made with the elect , jer. 31. ezek. 36. and the promise of life which he cals a conditional covenant made with all , if thou believe , thou shalt be saved . you run away with a piece , and put downe dr. preston for a defender of the absolutenesse of the covenant , though both there , and in his treatise of the covenant ( of which i believe you were not ignorant ) he writes many leaves to the contrary . but i hope you will wipe this author also out of your list , after i have rehearsed some passages unto you out of him . look then either in that , or the sermon foregoing ( for i have not the book now by me ) and you shall find dr. preston asserting faith to be required , and that precedently to our being in covenant : for thus he writes , that which is required of them is only , that they take it . and there is nothing precedently required or looked for on our parts , but taking and applying of it . so page 18 the taking of christ makes christ ours . — faith is that whereby the right of christ is made ours unto salvation . pag 62 , 63 he tels us of the reconciling and justifying act of faith ; which , he saith is direct , and is that whereby we take christ ; as well as of its pacifying act , which he calls reflex , and saith it is that whereby we know we take him : yea , he tells us , that humiliation is required , not as a qualification : but as our sense of sicknesse is required to our seeking of cure , so this to our seeking of christ , without which wee will never come to christ . and would you know what this taking of christ is , which he saith is precedently required ? he tells you toward the latter end of the first sermon , that it is to know christ rightly , as prophet , priest and king. — to obey him . — to forsake all other for him . — to pitch on him with our whole deliberate and sincere will. moreover after this our receipt of him , we are ( saith he ) required to obey him , to be holy as he is holy , to forsake all ; which he calls after-clap conditions , and hard conditions . and pag. 25. those that be humble and see gods wrath what it is , that have their consciences awakened to see sin , will come in and be glad to have christ , though on these conditions : but the other will not . if you will have christ on these conditions , you may . but we preach in vain , all the world refuseth christ , because they will not leave their covetousnesse , pride , &c. and all because they be not humbled . now whereas he excludes conditions in some passages , he tells you in what sense he excludes them . pag. 15. when we exclude all conditions , we exclude such a frame and habit of mind , which we think is necessarily required to make us worthy to take him . by which it appears clearly , they were meritorious conditions he excluded . to these i may add how in his treatise of the new covenant , page 217. he gives this for his fourth reason , why uprightnesse is required ; viz. that there might be an integrity on both sides ; a covenant , as on gods part , so on ours : that as he promiseth he will be all-sufficient , so he requireth this again on our parts , that we be altogether his . and pag 357. that the condition god required of abraham was , that he should believe ; where he spends many leaves in shewing that , and why faith is the condition of the new covenant , page 389. that repentance , the condition required of us , is part of the covenant , both on gods part and on ours . the condition that is required of us , as part of the covenant , is the doing of this , the action . but the ability whereby we are able to perform these is a part of the covenant on the lords part . pag. 398. that when we do believe , at that very hour we enter into covenant , and are translated from death to life : and pag. 458. when the heart gives her full consent , and takes the lord for her god and governour , then is the contract made up between them . these passages ( sir ) abundantly satisfie me concerning that holy and reverend author , that he held faith to be the grand condition of the gospel , precedently required to , not only our knowing our selves in state of grace , but our very being therein , and right thereto . if he say , that the covenant , that is , one part of it , viz. the promise of grace , is absolute ; he saith no more then others , for i know none of our side that hold that part to be antecedently conditional . some call it a free , others an absolute promise , others a covenant with christ for us , &c. yea , in regard of the freenesse and absolutenesse of it , they grant the covenant in respect of the elect to be equivalent to an absolute promise , and the purchase equivalent to an absolute purchase ( as you may see owen vniv . redempt . lib. 3. c. 2. ) the conditions on which salvation is promised , being purchased and promised as well as the salvation . notable are the expressions of mr. rutherford in this particular , k we teach faith a condition on our part , and also a grace promised : christ brings himselfe , his righteousnesse , and the condition of faith too , which doth receive him . as if some prince should freely promise to marry some maid of low estate , on condition she wear a gold chain , with a rich jewel of the crown in it , and withal should bind himself to give her both the chain and a will to wear it . again , he is both without doors knocking , and within doors opening , yet he never cometh in , but upon condition we open , which condition is also his own work . he offers righteousness so the sinner believe , and he works belief that the sinner may have righteousnesse , pag. 109. thus you see others as well as dr. preston , assert the absolutenesse of the covenant in that part ; who yet still maintain the other part , viz. the promise of life and salvation to be conditional ; which as hath been already shewed , dr. preston doth maintain . 8. as for mr. l walker , he denies not all kinds of conditions in the place cited , but only conditions legal , and conditions for which ; meritorious ones : but conditions which are as a means by which the free gift is received , and as a qualification whereby one is made capable and fit to receive and enjoy the free gift ; such he granteth , and calleth them conditions in the place cited by you ; saying , there is no condition of the covenant propounded , but only the way and means to receive the blessing , or the quality and condition by which men are made capable and fit to enjoy the blessing : which is as much as i plead for under that title . as for mr. strong , though both what i have heard from him my self , and also what i have heard from others who have seen his sermon , induce me to believe that he is not against our conditions , yet having not his sermon , i must be altogether silent at this time concerning him . by this ( sir ) you may see , that i have looked into the most of the authors which you cited , and amongst them all i must professe unto you , that i find not one that speaketh fully for you , but more against , then for your tenent : and for that sort of conditions , whose cause i plead , i must intreat you therefore to shake hands with them , and leave them to stand on my side . to them i shall add some few more . 1 mr. perkins shall be the first , who puts down conditions in the very description of the covenant , saying , m the covenant of grace is that , whereby god freely promising christ and his benefits , exacteth again of man that he would receive christ by faith , and repent of his sins . in the covenant of grace two things ( n saith he elsewhere ) must be considered the substance thereof , and the condition . the substance of the covenant is , that righteousnesse and life everlasting is given to gods church and people by christ . the condition is , that we for our parts are by faith to receive the foresaid benefits , and this condition is by grace as well as the substance . 2. mr. reynolds shall be the next ; in his treatise of the life of christ , p. 399. he calls faith the conveyance : and p. 403. we expect justification by faith in christ . — faith unites us to christ , and makes his death , merit , life , kingdom , sonship , victory , benefits to become ours . you may see p. 451 , 452 , 453. that to marriage between christ and his church , whereby the church hath a right and propriety created , to the body , name , goods , table , possession , and purchases of christ , — is essentially required consent , which consent must be mutual ; for though christ declare his good will when he knocketh at our doors , yet if we keep at distance , stop our ears at his invitations , there is then no covenant made . it is but a wooing , and no marriage , &c. pag. 465 , 466 , 467. that the office of faith is to unite to christ , and give possession of him , till which union by faith be made , we remain poor and miserable , notwithstanding the fulness that is in christ . pag. 478 , 479. and to name no more , pag. 512. setting down the difference between the two covenants , he saith , they differ in the conditions , for in the old covenant , legal obedience ; but in the new faith only is required , and the certain consequent thereof repentance . 3. mr. ball shall be the third , who saith , o the covenant of grace doth not exclude all conditions , but such as will not stand with grace : and pag. 18. the stipulation required , is , that we take god to be our god ; that is , that wee repent of our sins , believe the promises of mercy , and embrace them with the whole heart , and yeild love , fear , reverence , worship , and obedience to him according to the prescript rule of his word : and p. 20. if then we speak of conditions , by conditions we understand whatsoever is required on our part , as precedent , concomitant , or subsequent to justification . repentance , faith and obedience , are all conditions . but if by conditions we understand what is required on our part , as the cause of that god promised , though only instrumental , faith or belief in the promises of free mercy is the only condition . 4. let learned pemble be the fourth , who speaking of the difference between the law and the gospel , saith , p the diversity is this , the law offers life unto man upon condition of perfect obedience , cursing the transgressors thereof in the least kind with eternal death . the gospel offers life unto man upon another condition , viz. repentance and faith in christ , promising remission of sin to such as repent and believe . that this is the main essential difference between the covenant of works and the covenant of grace , we shall endeavor to make good against the romish apostacy . and about a leaf after , hence we conclude firmly , that the difference between the law and the gospel assigned by our divines , is most certain and agreeable to the scriptures , viz. that the law gives life unto the just upon condition of perfect obedience in all things : the gospel gives life unto sinners , upon condition they repent and believe in christ jesus . where you may take notice , that he layes it down not as his own private opinion , but as the general tenent of all the orthodox divines in his time , and that in opposition to our popish adversaries . it was then no popery to hold conditions in the covenant : and as he of the divines of his time , so may i of the divines of this present age . see their consent and harmony herein , larg . cat . p. 9. 5. doctor downam shall be the fifth ; q that which is the only condition of the covenant of grace , by that alone we are justified . but faith is the only condition of the covenant of grace , which is therefore called , lex fidei . and l. 7. c. 2. sect. 6. our writers distinguishing the two covenants of god , that is , the law and the gospel , whereof the one is the covenant of works , the other is the covenant of grace , do teach that the law of works is that which to justification requireth works as the condition thereof . the law of faith , that which to justification requireth faith as the condition thereof . the former saith , do this and thou shalt live ; the latter , believe in christ and thou shalt be saved . 6. doctor davenant doth also fully expresse himselfe several times to the like purpose , and may in the sixth place be added to the former . his words are these : r in the covenant of the gospel it is otherwise ; for in this covenant , to the obtainment of reconciliation , justification , and life eternal , there is no other condition required then of true and lively faith ; god so loved the world , john 3. 16. therefore justification , and the right to eternal life doth depend on the condition of faith alone . where he doth afterward thus briefly shew the difference betweene the law and the gospel , considered as two distinct covenants ; ſ the law ( saith he ) hath the very strength and form of a covenant made in the condition of works . but the gospel placeth the very strength and form of a covenant , made in the blood of the mediator apprehended by faith . what can be said more expresly then this ? i will not trouble you with repeating what hath been already delivered out of him in his next chapter , but only mention one passage or two out of him : s the promise of eternal life according to the covenant of the gospel , and of grace , doth depend on the condition of faith . a little before , explicating in what sense we deny good works to be required as conditions of salvation , he thus speaks , if by conditions of salvation , we understand the conditions of the covenant , whereby we are received into the favor of god , and to the right of eternal life : for these depend on the only condition of faith apprehending christ the mediator . 7. with the fore mentioned divines doth the learned t cameron fully agree , who handling the agreement and differences of the covenant of nature and of grace , observes they both agree in the extrinsecal form , that to each there is annexed a restipulation , though in the thing it self required in each by way of stipulation , they differ ; for that in the covenant of nature , natural righteousnesse is required ; but in the covenant of grace faith alone is required . whereupon in the conclusion of his whole discourse concerning that subject , he gives this definition of the covenant of grace ; it is u that wherein god on the condition of faith in christ proposed , doth promise the remission of sins in his blood , and life everlasting in heaven , and that for this end , that he might shew the riches of his mercy . 8. unto these i may add paraeus , who observes that the apostle doth make mention of faith , that v he may teach us , fidem esse conditionem , that faith is the condition under which christ is given unto us , as the propitiation for sins , and that it is the instrumental cause by which alone we obtain the propitiation in christ . and elsewhere setting down the difference between the righteousness of the law , and of faith , or of the gospel . he saith , w by that no man doth obtaine life , because the condition of doing all things required by the law is not possible to any besides christ . it is easie to obtaine the fruit , and reape life by this , because the condition of confessing the lord jesus , and believing his resurrection , is nigh in the mouth , and in the heart . 9 the learned chamier , that great assertor of the truth of god against the romish corrupters of it , is the next . x he disputing with bellarmine concerning the difference between the law , and the gospel , speaks as fully and plainly as any of the rest forenamed protestant divines , that the law of works doth propose salvation upon condition of fulfilling the law. but the law of faith doth propose it upon condition only of believing in christ ; the word condition being taken in the same sense in both sides . and having distinguished conditions that are in contracts and covenants , that some are precedent , others are consequent ; the former being such as are essential to the contract or covenant ; yea , constituting the very essence and foundation of it . the other being such , the defect or want whereof doth make the contract or covenant to be void and of none effect , though they do not make the covenant and contract it self . he doth apply it to his present subject , the law of works requireth the fulfilling of the law as a condition antecedent , without which any man hath not , either the actual possession of , nor so much as a right to eternal life . the law of faith doth not admit works as such a condition antecedent , but only consequent , so that they are necessary , ex vi donatae jam propter fidem vitae , by vertue of that right to eternal life , which is already conferred on them through faith ; where you see chamier doth clearly assert faith to be the condition by which we doe receive the right to life , given us by grace ; works the condition consequent in the covenant of grace . 10. mr. bayn on the ephesians , remission of sin is communicated from christ in manner following . 1 christ sendeth his ministers , as legats , with the word of reconciliation or pardon , inviting them to believe on him , that they may receive forgivenesse of sins . 2. he doth work together by his spirit , making those who are his children , believe on him , if they may find forgivenesse in him . 3 he doth communicate to them the forgivenesse which himselfe had procured and obtained for them . and on that fourth verse , god doth not bind any directly and immediately to believe salvation but in a certain order , for he binds them first to believe on christ to salvation , and then brings them in christ to believe that hee loved them , and gave himselfe for them . 11. mr. burroughes upon hosea , upon those words , i will betroth them unto me ; how frequently hath he those words , it must be mutual , it must be mutual in every particular branch of it . he shewes it must be mutual on the churches part , as well as on gods part ; and how can it be so without stipulation . in moses his self-denial . p. 188. faith hath the greatest honour above all other graces to be the condition of the covenant . 12. last of all , it is the general tenent of our brethren in new england , as appears by mr. bulkly of the covenant . pag. 280 , 281. where he handles that very question . and also by the catalogue of errors that did arise there , and were condemned by an assembly at the church of new town , august 31. 1637. attested by mr. weldes , err. 27. it is incompatible to the covenant of grace to joyne faith thereunto . err. 28. to affirm there must be faith on mans part to receive the covenant , is to undermine christ . er. 37. we are completely united to christ , before , or without any faith wrought in us by the spirit , err. 38. there can be no true closing with christ in a promise that hath a qualification or a condition expressed , err. 82. where faith is held forth by the ministers as the condition of the covenant of grace on mans part , as justification by sanctification , and the acting of faith , in that church there is not sufficiency of bread . by condemning these opinions for errors , they declare their judgments to be for conditions in the covenant . you see ( sir ) with what a cloud of witnesses we are compassed , and how the stream of protestant and true religion hath run in this channel : certainly , it should be some more then ordinary cause that should make us run counter to so many grave , learned , and godly authors . well , let us see what moves you to dissent . first , many of them confesse it to be conditions improperly . secondly , many are driven to eat their own words . now if both these were true , would they be of moment to make you dissent from your godly brethren ? is propriety of speech such a jewel , that for the preservation of it the good names of the godly and orthodox divines , and the peace of the church must be said to stake ? but who ( my good friend ) shall be judge of this propriety ? certainly , if it shall continue for language that was in the doctors time , you will be cast ; for i am sure conditions in the covenant hath been , and is the language most in use among the orthodox . i remember when i had some conference with you in your committee house about your sermon , you told me , pemble was for you , and chamier for you , and all polemick writers were for you : and now the contrary proves true , and they are brought against you , now they speak improperly , and are sometimes forc'd to eat their words . i am sure you speak not properly when you told me that they balked the word condition . but proceed we to the other grounds . you go on and tell us , that another thing that causeth your distance was , the vigilancy of the adversary , who was ready to make use of such expressions for defence of their tenents . this i confesse is of more weight then the former , for we should be careful that we minister not the least advantage to the adversary . bishop davenant , as hath been heard already , would not have us in conference with papists , use such speeches as these , that works are necessary , and the like , because they will be apt to understand merit by them : yet neverthelesse that reverend author doth use the word condition , and very frequently : it seems he thought there was no such peril in the use of it . again , the adversaries you speak of , must be either papists or arminians . now as for papists , you have delivered us from all fear that way , by telling us they stand not for any merit in the preparations they plead for ; now if they took any advantage from the word condition , it would be to approve of merit . as for armininas , they may take as much advantage from all commands , calls , and counsels to faith and repentance to prove their free will , as from conditions : so then these also must be laid aside . besides , if there were danger in the expression , can it not be qualified , so as that neither papists nor arminians may take any ground therefrom for the spreading of their errors ? must it needs be wholly cast away ? moreover , is there not as great a care to be had of antinomians and libertines , with whom our english church begins to be pestred ? and may not these spiders increase their venome on your own gay flowers of absolute freenesse , to the poysoning of the power of godlinesse , both in their own and other mens conversations ? may they not say , seeing no conditions are required , nothing on our part is to be done , i may live as i list , for i cannot break the covenant ? sir , this is an inference not onely may be made , but hath been made by too many in these loose times . i have heard sad stories of it whilst i lived in london ; i have knowne the persons there that have cast off sabbaths , duties , ordinances , with this inference : and scoft at the followers of them ; calling them , duty-mongers , men of an old testament spirit , and the like . you cannot be ignorant that such a horrid inference is practically made from that doctrine : and however you may think you have a salve for it in your thoughts ( which how sollid it may be i much question ) yet how can you remedy it in the hearts and lives of others ? oh do not destroy by one sermon more then you can build by ten . but last of all , that that most moveth you is your compassion to vulgar hearers , who hearing of conditions , take not hold on the promise because they have not the condition . now here , in the bowels of this compassion , i do beseech you to consider what you do , and tell me seriously , dare you bid a sinner , whilst he goes on impenitently in his evil way , never repenting of it , nor turning from it , nor looking after christ ; dare you ( i say ) offer such a wretch the precious blood of our blessed saviour ? and dare you bid such a one , continuing such , to lay hold on the promise of mercy ? dare you tell him , that the gospel belongs unto him even while he is such ? dare you say , here drunkard , swearer , whore master , here is salvation for thee , here is a christ for thee , here is life for thee , though thou go on in thy swearing , drinking , whoring ; salvation is thine , take it , assure thy self of it , it is thine ? if you do , fare you well . i dare not , lest i strengthen the hands of the wicked ; old and new testament are both against it . but if your meaning be , that such a sinner should alter his mind , leave his course , repent him of his evil way , give up himself wholly to christ , and then , though never so foul , here was water to cleanse him , and bloud to purge him , mercy to pardon him , and a christ to justifie him . if your meaning ( i say ) be this , what do you but hold out mercy conditional , even as we do , and to what end have you raised all this dust and stir ? to conclude , the peace of the church , and edification of souls should be most dear unto us ; things wee should both preach and pray , study and labour for , and by all means possible endeavour to procure , preserve , and propagate . now i do beseech you ( my dear brother ) seriously and sadly to consider , whether your present tenent , and the broaching of it , doth not make a disturbance in the one , and a stop and hinderance in the other ? my heart akes to think of the late stirs in the new england churches , occasioned by master wheel-write , master hutchison , and their followers , especially when i consider , that this very tenent , no condition in the covenant , had a great influence thereon , if it were not the maine cause thereof . for here began they to look upon all those faithful ministers of christ , who maintained conditions , as no preachers of free grace , no gospel ministers , legal teachers , not yet acquainted with the gospel covenant , not able to give sufficient bread to their people , as appears by the examinations of master hutchison , and others in the book fore mentioned . thereupon they fell to a neglect of their sermons , contempt of the publick ordinances , siding and faction , till in the end , for troubling of the church her peace , they were some of the chief of them cut off and banished . may not ( my dear brother ) the like use be made of your present doctrine ? yea , is it not ( think you ) already made by divers ? are not the hearts of many taken off thereby from their faithful ministers and pastors whom before they loved , prized , hearkened to , received good from , yea haply received their conversion by ( if they be indeed converted ? ) are not ( i say ) their hearts taken off from these their spiritual fathers , so that they neglect their sermons , contemne their counsels , call them , nick-name them legal teachers , and ministers of the old testament ? when yet i hope you your selfe cannot in your conscience but acknowledg them for the true ambassadors of the lord jesus . may not this ill issue of your doctrine lye heavy on your spirits ? again , may not the writings of pemble , preston , perkins , and other our worthies now with god , for their holding of conditions , and professing the conditions of faith and repentance , as without which we cannot have life , be laid aside and neglected ? nay , are not these authors themselves contemned as men of darker times , and not acquainted with such cleare light as now shineth , though you know there is more of the power and marrow of christianity in one of their pages then in ten leaves of your new lighted meteors ? beside , are not many of the godly who love you , and were hearers of you , driven from your lectures , or at least cannot come to them without fear and jealousie ? others thereby amazed , not knowing whom to follow ? and most called away from the practice of religion , to that needlesse disquisition of a curious speculation ? when he builders clash , the building must needs be interrupted ; and when the witnesses disagree , the jurors can bring in little better then an ignoramus in their bill . i do beseech you ( sir ) to consider how by this your tenent the names and doctrine of gods faithful ministers , dead and living , are aspersed , the minds of the godly troubled , the peace of the church disquieted , the hands of the wicked strengthened , the mouthes of the adversaryes opened , and the hearts of your friends exceedingly sadded ; * and to draw back your foot before you are gone too far . by the wicket of an interpretative absolutenesse , i should hope that you might yet recover your self in safety ; however , by the door of retractation i am sure you may : and though that work be an unpleasing businesse to flesh and blood , yet is it one of the noblest offices of a christian souldier , in which spiritual warfare , as well as in temporal , as much honour may be gained by a good retreat , as by a couragious incounter , or prosperous victory . finis . pauls sad farevvel to his ephesians . opened in a sermon at the funeral of mr. john graile , minister of tidworth in the country of wilts . by humphrey chambers , d. d. and minister of the gospel at peusie in the same county . praelucendo periit . he was a burning and a shining light , john 5. 35. the righteous perish and no man layeth it to heart , and merciful men are taken away none considering that the righteous is taken away from the evil to come . isai . 57. 1. london , printed for math. keinton , at the fountain in pauls church yard . 1655 a funeral sermon . concerning the very sad occasion of our present meeting , there is no need that i speak unto you , seeing it is , or may be knowne unto you all , that we have at this time accompanied , though not a very aged , yet an able , faithful , painful , and godly minister of jesus christ unto his grave , that house prepared for all the living , where , as to his body , he is to rest until that great day , when all that are in their graves , shall hear the voice of the son of god , and shall come forth , they that have done good to the resurrection of life , they that have done evil to the resurrection of damnation : at what time the faithful ministers of jesus christ , how much soever contemned , clouded and cloathed with reproach in this world , who have fed the stock of god , taking the oversight thereof not by constraint , but willingly , not for filthy lucre , but of a ready mind ; neither as being lords over gods heritage , but being example : to the flock , when the chief shepherd shall appear , they also shall receive a crown of glory that fadeth not away . yea , they shall then , together with all other gods servants , enter in all fulnesse into the joy of their lord , and be possessed of an inheritance incorruptible and undefiled , that fadeth not away , reserved in heaven for them . the holy ghost tels us in eccl. 7. 11. that a good name is better then precious ointment ; with that rich embalming is our dear brother gone unto his grave , which will make his memory sweet and precious enough to all that knew him , and love god. and of such a one , who is buryed with this sweet odour the holy ghost witnesseth in the end of that verse , that the day of death is better then the day of birth . the day of birth brings every one to an afflicted dying life , but the day of death bringeth every such one , yea every child of god to an everlasting life of never dying glory . whether you that are the inhabitants of this place were sensible of your blessing in the enjoying the ministry of this our deceased brother , or are apprehensive of your losse in his departure from you , i cannot say , ( for you are all strangers unto me ; ) but this i am sure of concerning very many , who have occasionally enjoyed the fruit of his labours , that they sadly bewail the removing of one so furnished with skil and will to declare the truth of god , and to oppose the old superstitious , and new , or rather renewed errors which on the right , and left hand do oppose the progress of a blessed reformation amongst us . and upon this account my heart greatly mourneth over this brother of ours whom god hath taken away from us , by whose death a great breach is made amongst us of the ministry in these parts at this time , wherein open profanenesse and pernicious errours do so much abound . when wee consider our brothers ministerial qualifications and graces , his ability and humility embracing and beautifying each other ; his conscionable and christian circumspection over himselfe and his doctrine , it is very doubtful whether he were more ripe for life , or fit for death : questionlesse this our brother after he had notice of deaths approach towards him , could not but be sensible of the apostle pauls strait , between a desire of living to do good to others , and dying to receive good for himselfe ; of serving the lord christ in life , and possessing the lord christ more fully in death : yet i am confident , that in this case he did prostrate himself obedientially at the feet of the will of god. and seeing the lord hath now declared his purpose to make this our dear brothers gain our losse , we must likewise submit without murmuring and repining , and say , the will of the lord be done . but though we are thus to quiet our selves in the will of god , and to part with our brother in all humble submission thereunto , yet are we not to part with him without sense of , and sorrow for ours and the churches damage in his removal from us . indeed , there is no cause why we should mourn as men without hope of , and comfort in the blessednesse of this our brother , who now sleeps in christ , and enjoyeth his presence , yet there is cause and warrant too to mourne as christians , that so precious an instrument of good in the church of god is taken from us . and that it may appear that wee have scripture warrant for such our mourning at this time , i shall speak something through gods strength , from a scripture which upon this sad occasion the lord hath guided my meditations unto , which we find in acts 20. 37 , 38. acts 20. 37 , 38. and they all wept sore , and fell on pauls neck and kissed him . sorrowing most of all for the words which he spake , that they should see his face no more , and they accompanied him unto the ship. these words are a history of the mournful parting of the apostle paul , and the elders of the church of ephesus , together with many other faithful brethren , when paul took his final farewel of them , and left them hopelesse of ever seeing his face again . i will not hold you long in the entry to my text : we may take notice that the apostle paul preached the gospel for the space of two years in ephesus , with much diligence and happy successe , till he was by the violence of furious enemies driven out thence , as we have it at large related in chap. 19. and being to depart from ephesus , he called unto him the disciples , and confirmed their hearts in the truth which they had received , and embracing them , departed from them , as appeares in ver . 1. of this twentieth chapter . after this having bin in macedonia , and made his abode in greece for three months , he resolved upon a speedy journey to jerusalem , and made haste thitherward by the way of ephesus , that if it were possible he might be there on the day of pentecost , which was then at hand , ver . 16 , in prosecution of which resolution , he came to miletus , and from thence sent to ephesus , and called the elders of the church that he might speak with them , and encourage them in that great work that god had called them unto , ver . 17. and when they were come , the apostle , not in a way of carnal ostentation , but that he might be looked upon as a leading president to other messengers of the gospel , set forth his owne diligence and fidelity in preaching the word of god , ver . 18 , 19 , 20 , 21. and ver . 22 , 23 , 24. he shewed that god had acquainted him with many afflictions which would befal him for the future in the discharge of his duty , all which he made very light of in comparison to the joyous accomplishment of his course and ministry received from the lord jesus . after this the apostle told the ephesians , that he knew that this present parting would be his final parting with them in the flesh , ver . 25. and thereupon he appealed to their consciences concerning his diligent , full , and faithful dispensing of the word and counsel of god amongst them for the effecting what in him was , the salvation of all , ver . 26 , 27. then from ver . 28. to the end of ver . 31. there is a very solemn charge given by the apostle paul to the elders of ephesus to look to themselves , and to the dear bought flock of god , over which the holy ghost had made them overseers , to feed them with the word of truth , and defend them , what they might , from those wolvish seducers , who rising up amongst them , should make purlyes , and seek to engrosse and draw away disciples after them , so disturbing , and what in them lay , destroying the peace and unity of the church of god. having finished this charge , the apostle commended them to god and the word of his grace for their farther edification to eternal life , ver . 32. and then protesting his freedom from the sin of covetousnesse , and withal his known endeavour to avoid the very appearance of it , ver . 33 , 34 , 35. he concluded all that he spake unto them with prayer , ver . 36. and when prayer was ended , the apostle and the ephesians in a most affectionate mournful manner parted each from other , as the words of my text give us a relation thereof , and they all wept sore , &c. in these words we are to consider , 1. the occasion of that sad mourning of the elders of ephesus , and other believers mentioned in the text ; scil . the apostle pauls final departing from them , according as he told them , that they should see his face no more . but these words of the apostle must be understood with a due restriction or limitation to this present world . the apostle did not at all doubt whether this should be a final parting between him and his believing converts of ephesus for ever ; he knew well there should be a happy time of meeting for them again , as we may be assured from his own words to the thessalonians . for what is our hope , or joy , or crown of rejoycing ? are not even ye in the presence of our lord jesus christ at his coming ? for ye are our glory and our joy . these words of the apostle inform us , that he knew that no earthly parting should be absolutely a final parting betwixt him and other believers , when as he looked beyond this world to the coming of the lord jesus ; but in respect of his personal presence with the ephesians , to counsel , instruct , and comfort them , as he had done in the wayes of god , so the apostle told them , that they should see his face no more , and when they were apprehensive thereof , they wept . 2. the description of the mourning of the elders of ephesus , and other believers at their parting from the apostle ; which is laid down in three particulars . 1. the greatnesse of it , they wept sore . 2. the generality of it , they were not some weak hearted ones alone who were the mourners at this parting , but this was a great universal mourning of all that were present , they all wept sore . 3. the pathetick expressions of affection which the believing ephesians used towards the apostle paul in this mourning , at their parting from him , they fell on his neck and kissed him ; and went as far as possibly they could with him , till earth and sea necessitated their parting , they accompanied him to the ship. i purpose at this time to gather up the sum of all these particulars , and give it unto you in one doctrinal observation , easily arising from the words of the text ; viz that a faithful minister of the gospel of jesus christ is enjoyed with much love , and finally parted from with much sorrow by those who truly believe the gospel . the sorrow here recorded of the elders of ephesus and other believers for the final parting of the apostle from them , was not under any other notion , but as he was a faithful minister of jesus christ unto them , so they loved him whilst they enjoyed him , so they mourned over him when he was going from them . ministerial faithfulnesse admitteth of degrees in those in whom it is in truth . amongst the ministers of the gospel in our dayes such as attain the measure of the apostle pauls faithfulnesse , are , i say not rarely , but ( as i conceive ) not at all to be found . how beit , i doubt not but that through gods grace there are some ministers of the gospel in our dayes , the desire of whose soul is , that they may be faithful , and who do actually attain to some degrees of faithfulnesse in the ministry which they have received from the lord jesus , and shall therefore be inabled to give up the account of their stewardship with comfort and approbation , to him their great lord at his appearing and kingdom . i intend through gods assistance , in order to the opening of the doctrine now before us , in the first place to discover when a man may be a faithful minister of jesus christ . a man may be said to be a faithful minister of jesus christ , 1 first , when being called , and set apart to the gospel of god , as the apostle was rom. 1. 1. he looks to , and minds the discharge of the duty of the ministry , as the great work incumbent on him , in relation to gods glory , and the good of his people . it is fit they should turne farmers , merchants , state-counsellors , any thing rather then ministers of the gospel , who make it their chief aim and work to get manors , moneys , or the advancement of this present world . whosoever they be that mind their corporal dues more , or as much as they do their spiritual duties , who look carefully after the reward , and carelesly after the work of the ministry , shall never be acknowledged by the lord in the number of the faithful ministers of the gospel . they who account their ministerial being to consist in their ministerial duties , and thē discharge of them , and accordingly presse after the same , though they trade but with one talent , and possibly bring not in visibly much advantage to their lord , may yet expect to be accepted as faithful ministers of the gospel , and to hear at last from their lord that sweet voice , well done , good and faithful servant , thou hast been faithful over a few things , i will make thee ruler over many things , enter thou into the joy of thy lord , matth. 25. 23. 2. secondly , when a man applyeth himself to the dispensing of the whole , and of the pure word of god to those among whom he laboureth in the lord. he is an unfaithful steward who with-holdeth any part of that from the houshold which was committed to him for their good , and he cannot have the esteem of a faithful minister of the gospel , who wittingly keeps back any portion of that good word and counsel of god , which hee hath received from the lord , to impart to others for the making of them wise unto salvation . the apostle appealed to the knowledge and conscience of the elders of ephesus , that he had kept back nothing which was profitable to them , ver . 20. and that he was pure from the blood of all men , in that he had not shunned to declare unto them the whole counsel of god , ver . 26 , 27. it is certain that all ministers of the gospel do not arrive at the same height of knowledge in the mysteries of the gospel , and counsels of god ; howbeit every minister of the gospel is to look and enquire diligently into the scriptures after the mysteries of the gospel and mind of god , and as he hath received , so he is to administer the good word of god to others , without imbezeling or concealing any part of it ; which whilst he makes conscience , and is careful to do according to his measure , how smal soever , his ministerial fidelity in this regard is to be acknowledged , and he shall be accepted according to what he hath , and not according to what he hath not . and as a faithful minister is careful to dispense the whole , so likewise the pure word of god , not allaying and attempering the same by carnal mixtures unto the lusts and likings of corrupt men . the lords charge in this kind is full of divine majesty . jer. 23 28 , 29. the prophet that hath a dream , let him tell a dream , and he that hath my word , let him speak my word faithfully . what is the chaff to the wheat , saith the lord ? is not my word like to a fire , saith the lord , and like a hammer that beateth the rock in pieces ? and herein the apostle with much joy testified his own , and the fideity of his fellow laborers in the gospel , professing that they were not as many which corrupt the word of god , but as of sincerity , as of god , in the sight of god , spake they in christ , 2 cor. 2. 17. 3. thirdly , a faithful minister of the gospel is one that takes care rightly to divide the word of truth , and give every one in gods family that portion of the word which belongeth unto him . at this branch of ministerial fidelity the apostle pointed in that charge , which with so much seriousnesse and solemnity he gave to timothy , i charge thee before god and the lord jesus christ , who shal judg the quick and dead at his appearing , and his kingdom : preach the word , be instant in season , out of season , reprove , rebuke , exhort with all long suffering and doctrine . gods faithful messengers are careful to dispense instruction to the ignorant , comfort to the feeble minded , terror to the obstinate : on some to have compassion , others save with fear , plucking them out of the fire . this ministerial fidelity and wisdome is very necessary , and highly accounted of by the lord in his servants , as appeareth evidently from our saviours words , who then is that faithful and wise steward , whom the lord shall make ruler over his houshold , to give them their portion of meat in due season ? blessed is that servant whom the lord when he cometh shall find so doing . this fidelity the apostle paul again and again called timothy unto : that commanding counsel cannot be overlooked in this kind , study to shew thy self approved to god , a workman that needeth not to be ashamed , rightly dividing the word of truth . and doubtless , every faithful minister hath it upon his conscience , and in his care and earnest desire , according to the degree of wisdom received from god , to dispense the word of god in such wise , that every one may have a seasonable and sutable portion of the same , as shall be necessary for the bringing him in , or building him up , to receive an inheritance amongst those that are sanctified by faith in christ jesus . 4. fourthly , as a faithful minister of the gospel is careful to preach , so likewise to pray for the people amongst whom god hath set him . a preacher that speaks not oftner to god for , then from god to his people , may partingly shake hands , but cannot partakingly joyn hands with the faithful ministers of jesus christ as belonging to their number . the prophet jeremiah witnessed his fidelity towards the people in praying to the lord for them , remember how i stood before thee to speak good for them , and to turne away thy wrath from them . this is much of the close and closet-work of the faithful ministers of jesus christ . very many there are now adayes , who think sleightly of the ministers of the gospel and their work , supposing that they have little to do , and might well be spared . but did such persons know what is done in private by the faithful ministers of christ , how they ply the lord with prayers for the people , that he would divert his judgments from them , continue and blesse his ordinances unto them , subdue their sins , increase their graces , comfort their hearts , and save their souls , they could hardly retain such thoughts , or utter such words as they do concerning the despised servants of jesus christ . but how ever they are esteemed , or dis-esteemed by men , it is knowne to the lord , and that is enough , that a faithful minister is an importunate suter unto him in the behalf of his people , as the apostle paul assured the philippians he was in respect of them . i thank my god upon every remembrance of you , alwayes in every prayer of mine for you all , making request with joy , philip. 1. 3 , 4. 5. fifthly , a faithful minister of the gospel is to exemplifie what he teacheth others in the course of his owne life . a wicked well speaking minister , shall never obtain approbation for fidelity from the lord jesus . though a mans words be celestial as of an angel of heaven , yet if his conversation be low , loathsome and corrupt , his prophecying in christs name , will not prevail with the lord christ in the day of judgment , ●o own and acknowledg him for one of his faithful servants , but he shall then bee found amongst those wretches to whom our saviour will utter that dreadful voice , i never knew you , depart from me ye that work iniquity . the apostle paul exhorted timothy , and in him all ministers of the gospel , who desire to be found faithful , to look to it that they be an example of believers in word , in conversation , in spirit , in faith , in purity . he multiplyed words , as we see , that timothy and every faithful minister of the gospel might see a necessity laid upon him , to make it his great aim and endeavour to walk exemplarily and inoffensively before gods people in all things . the proto-type of holiness is our lord christ , all his faithful ministers are to be followers of him , that they may be examples to the flock , 1 cor. 11. 1. he that faileth in this duty , and is not deeply humbled for his failing , is far from ministerial faithfulnesse , and by his evil conversation doth more effectually cry down , then by his good doctrine preach up the power of godliness . 6. sixthly , of a faithful minister of the gospel it is required that he watch over the souls of those amongst whom he liveth , both for the preventing of hurtful errors , and practical evils , both which tend to the destruction of souls . it appeareth from heb. 13. 17. that a special part of the work of the ministers of the gospel is to have an eye to the souls committed to them , that they be not unawares surprised by errors in doctrine , or evils in practice . errors against the truth or holinesse of the gospel , are of an insinuating nature , if they be not timely resisted they will make room for themselves , and bring on a shipwrack of faith and a good conscience together . ministers of the gospel are therefore in faithfulness to hold fast the faithful word as they have been taught , and by sound doctrine both to exhort and convince the gainsayers : they are with all circumspection , specially in such apostatizing times as we are fallen into , to look to the flock of god , that they be not led away by the errour of the wicked , or possibly of some good men misguided in some particulars , to fall from their own sted fastnesse , but may stand fast and grow in grace , and in the knowledge of our lord and saviour jesus christ . it may seem at first a small matter to let errour against the truth or holinesse of the gospel into the judgment ; but the judgment tainted with such errour , is apt to grant out dispensations for the practice of sin , and so a little errour many times draweth a great sluce to let in a sea of pollution upon men to the drowning of them in everlasting perdition . it therefore belongeth to the faithfulnesse of the ministers of the gospel to fortifie and establish their people , what in them lyeth , in the truth of the gospel , that they may not be as children tossed to and fro , and carried about with every wind of doctrine , by the sleight of men , and cunning craftiness , whereby they lye in wait to deceive . but may have their ears shut up against the voice of strangers , and opened only to the teaching of that good shepherd who hath the words of eternal life . and as faithful ministers are to watch over the people in respect of doctrinal errors , so also of practical evils , that they do not overspread them ; they are often to inculcate the apostle doctrine , that the grace of god which bringeth salvation , teacheth us , that denying ungodliness and worldly lusts , we should live soberly , righteously and godly in this present world ; and again , that our lord jesus gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people zealous of good works ; and therefore that every one that nameth the name of christ should depart from iniquity . and if they see any one taken in a fault through infirmity , it belongeth to them not only in the right of charity , but special duty to restore such a one with the spirit of meeknesse ; and when they discover others hardning themselves obstinately in their evil wayes , they are boldly to reprove them , and yet with meeknesse to instruct them , yea though they oppose themselves , if god peradventure would give them repentance to the acknowledgment of the truth , that they may recover themselves out the snare of the divel , who are taken captive at his will. the sum of all is , when a servant of jesus christ separated to the ministry of the gospel carefully mindeth his work , and bendeth himself to deliver the word of god wholly , purely , and seasonably , labouring instantly with god by prayer to procure a blessing on his people , and his labours amongst them , and withal is careful to exemplifie his own doctrine , that the people may see in him what they hear from him ; and lastly , hath his eyes open to observe , and his mouth open to g●ve warning of such pernicious errors and practices , as he seeth breaking in upon such as are committed to his oversight , such a one , however he speed in his own judgment , and the judgment of others , shall not fail before the judgment seat of god , to stand in the rank , and passe in the account of the faithful servants and ministers of jesus christ . having thus shewed when a man may be said to bee a faithful minister of the gospel of jesus christ , i come in the next place to consider , who are they who truly believe the gospel to whom such faithful ministers are precious , who enjoy them in love , and part from them in sorrow . there is hardly any thing ( as i conceive ) in our unsettled times more pernicious , then the mistake which many are subject to about the nature of believing . much talk there is of faith and the gospel , whilst few consider what is indeed the faith of the gospel . i shal therefore indeavour in few and plain words , to clear unto you from the scriptures who are the truly faithful , the true believers of the gospel . 1. first , they truly believe the gospel , who glorifie the word of the lord , as it is testifyed of the believing gentiles , to whom paul preached the gospel at antioch . when the gentiles heard this , they were glad , and glorified the word of the lord , and as many as were ordained to eternal life believed . every true believer glorifieth the word of the gospel , by yeilding a firme assent unto it as a word of truth , setting a high price upon it as the only saving truth , holding it fast as a stable , everlasting truth , and still desiring of it , and delighting in it , as an edifying and perfecting truth , which is able to build men up , and give them an inheritance amongst those that are sanctified . if men boast never so much of believing because they are confident that christ is theirs , and that all the benefits which flow from the lord christ are theirs ; yet if they do not glorifie the word of the lord , the word of the gospel , making an high account of it as a word of truth , a saving , everlasting , edifying perfecting word ; they shall never make it out before the presence of god , that they have the true faith of the gospel in them . 2. secondly , true believers of the gospel are such as receive the word of the gospel with spiritual gladnesse , as we read of that flock of faithful converts , brought in at one sermon , then they that gladly received the word , were baptized . the word of the gospel cannot by faith enter into the soul , but it bringeth in spiritual gladness with it . temporal believing hath a sleight and suddain joy accompanying it , as our saviour testified in the interpretation of the parable of the sower , as to the stony ground , he that received the seed in stony places , the same is he that heareth the word , and anon with joy receiveth it , yet hath he not root in himself , but dureth for a while . an unrooted faith yeildeth an unsettled joy , but when the word is with a stedfast , sound , and saving faith received , it usually , out of the state of strong temptation , and spiritual disertion , filleth the soul with joy and peace in believing . now this receiving the word by faith importeth a taking of it into all the faculties of the soul , to new mould and transform them according to the holiness of the gospel . the apostle james calleth it , the receiving of the engrafted word , because the word of the gospel thus received , as the graft set into the stock , causeth all the sap of the inward faculties of the soul to bring forth such fruit as is sutable to the holy word of the gospel . it is a very unworthy and ungrounded opinion , that a man can believingly receive the word of the gospel , and not be new moulded by it unto holines . if any think that the word of the gospel shall be mighty to save them , when it is not effectual to sanctifie them , they deceive themselves , and should attend to the apostle james his doctrine for right information in this point , who sheweth that the word of the gospel is received as an ingrafted , new moulding word , in all those towards whom it is effectual to save their souls . 3 thirdly , they that believingly receive the word of the gospel , are brought off from trusting upon their own works and righteousnesse , to trust , and rest their souls upon the lord jesus christ , as the one , which in scripture dialect imports the only mediatour between god and man , for forgivenesse of sins , peace with god , righteousnesse and eternal life . the apostle paul called believing in christ , hoping , or trusting in christ , ephes . 1. 12 , 13 because all that truly believe , cast away the thought of acceptance with god unto life in the merit of their own righteousnesse , and as worthlesse sinners build their hope of righteousness to life fully and wholly upon the lord jesus as the mediator of the new testament , through whom they finally bottom their faith and hope on god , 1 pet. 1. 21. 4 fourthly , they truly believe the gospel who trusting on christ for righteousnesse and life , have their hearts brought on by believing , to the love and high prizing of the lord jesus as most precious and desirable , 1 pet. 2. 7. faith looking and resting upon christs love , inflameth the heart with the love of christ , according to the apostles words , in christ neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . and this true love of christ , the necessary and inseparable product of gospel faith in all true believers , is obediential , causing the faithful heart to stoop to the yoak and work of the lord christ , as we learne from our saviours own mouth , if ye love me keep my commandments . and again , he that hath my commandments and keepeth them , he it is that loveth me . and yet further , if any man love me , he wil keep my words . by all this it is manifest , that they who truly believe the gospel are such as glorifie the gospel , by embracing it as a saving , everlasting , edifying , and perfecting word of truth ; who with gladnesse receive this word into all the faculties of the soul , to mould them into a frame of gospel holinesse , who rest themselves upon the lord christ for righteousnesse and life according to the gospel , and in the strength of that faith have their hearts knit to the lord christ , in high prizing obediential love of him . these two points being dispatched ; viz. who is a faithful minister , and who are the true believers of the gospel : i proceed in the next place to shew that such a minister is enjoyed with much love by such a people . this we have fully ascertained by the apostles testimony which hee bare unto the galatians , when the faith of the gospel at first prevailed amongst them , my temptation ( saith he ) which was in my flesh , ye despised not , nor rejected , but received me even as an angel of god , even as christ jesus . it is not possible to make a higher expression of enlarged love , then this is , whereby the apostle set forth the affection which the believing galatians bare towards him as a minister of the gospel ; who loved him , and welcomed him upon this account , as they would have done an angel from heaven , or the lord jesus christ himselfe , if he had personally appeared and spoken to them . the grounds of this enlarged love of true believers towards the faithful ministers of the gospel are , amongst others , which it would be too large exactly to treat of , these which follow . 1. first , believers look upon the faithful ministers of the gospel , as a special gift of christ unto his church . what thoughts soever others have of faithful ministers , yet true believers know that they are in much love , given by the lord christ , for the edifying of his body , till all the members thereof come in the unity of the faith and knowledge of the son of god unto a perfect man , to the measure of the stature of the fulnesse of christ . and therefore believers cannot but love such a guift of love proceeding from their beloved lord and saviour . 2. secondly , true believers look upon the faithful ministers of the gospel as ambassadors for christ , in whome hee negotiateth with them in much mercy for the accomplishing their reconciliation to god , and eternal happinesse . 2 corinth . 5. 19 , 20. and therefore beholding christ in them , they cannot but greatly love them in christ , and very highly esteem them in love for their works sake . 3. thirdly , true believers are experimentally assured , that the faithful ministers of the gospel are ministerial fathers to some , and nurses to all gods people who hear the gospel from their mouthes . to such as are brought out of a state of ignorance and wickednesse , unto the faith and obedience of jesus christ , by the gospel which they preach , they are ministerial fathers , as we learne from what the apostle wrote to the corinthians , though ye have ten thousand instructors in christ yet have ye not many fathers ; for in christ jesus i have begotten you through the gospel . the lord of his own will originally begetteth his children by the word of truth , dispensed in the mouthes of the preachers of the gospel ; for , how shall they believe in him of whom they have not heard ? how shall they hear without a preacher ? and how shall they preach except they be sent ? as it is written , how beautiful upon the mountaines are the feet of them that preach the gospel of peace , and bring glad tidings of good things ? the faithful ministers of the gospel of peace , given by our lord christ for the work of the ministry , are therefore ministerial fathers too , and so as spiritual parents acknowledged and beloved by those who through their ministry are brought to the faith of the gospel . to others who have formerly entertained the truth of the gospel in a regenerating power , the faithful ministers of the gospel are as nurses , cherishing and strengthening them by the word of god , which they preach . for the same word of the gospel which begetteth , nourisheth and buildeth up the people of god unto eternal life . and in this second cherishing work the ministers of the gospel are and are acknowledged by believers for spiritual nurses , according to the apostles expression to the thessaloniuns , we were gentle amongst you , even as a nurse cherisheth her own children . now nurses ( we know ) sometimes get away the love of children from their true parents ; and in the case before us it is often seen , that though true believers cannot forget their ministerial fathers , yet they are apt to fall much in love with their spiritual nurses , who at present feed and refresh them with the word of truth : the sum is , that as fathers , or nurses , or both , all those that truly believe the gospel , are ready to love the faithful ministers of the gospel whilst they enjoy them . now this truth being acknowledged , the last point i am to speak to in the doctrine , becometh evident of it selfe ; namely , that a faithful minister is finally parted from with much sorrow by those who truly believe the gospel ; for love is a strong bond , knitting the soul so fast to that which is beloved , that it cannot lose it , or be loosed and parted from it without much sorrow . we read , that jacob loved joseph more then all his brethren ; and when he thought that joseph was finally taken from him , he rent his cloathes , and put sackcloath upon his loynes , and mourned for his son many dayes . and all his sons and daughters rose up to comfort him , and he refused to be comforted ; and he said , for i will go down into the grave unto my son mourning . and even thus it is betweene true believers and faithful ministers of the gospel , the true and great love which such believers bear unto such ministers , makes their presence sweet , and therefore necessarily their final parting very grievous unto them . to this i will briefly add two further grounds of much sorrow in those who truly believe the gospel for the final removal of faithful ministers by death from them . 1. first , when faithful ministers are taken away by death , believers are at an utter losse , as to the enjoyment of any comfort or benefit from the person or personal ministry of them that are so removed from them . if they could have the least hope of re-enjoying a faithful minister after death , there would be yet some string of comfort to hold by at their departing ; but believers know that this is a final parting from a faithful minister , they must never seek counsel , or comfort , or instruction more from his mouth ; death unavoydably putteth the servants of christ to silence , and taketh them off from being in their persons useful in the work of the ministry unto the living , for ever . the apostle paul wrote to the philippians , that his abiding in the flesh would be needful for them for their furtherance and joy of faith , philip. 1. v. 24 , 25. and thereby intimated , that when he was by death removed from them , they neither could expect , nor should receive any farther benefit from his person or personal ministry . herein our blessed saviour happily differeth from , and hath a transcendent preheminence above his servants in the ministry , that whereas their final parting from their people in the flesh maketh them personally unuseful to others for the time to come ; it was not so with our lord jesus christ . his parting from his people in the flesh , caused a greater imparting of himself unto them in spiritual benefits , as is testified by our saviour himselfe saying to his disciples , neverthelesse i tell you the truth , it is expedient for you that i go away ; for if i go not away , the comforter will not come unto you , but if i depart , i will send him unto you . our saviour went away as a mediatour and advocate between god and man , and not as a bare minister of the gospel ; and in that regard he was forward by his departure in doing good to his servants , and continueth more able to communicate himself in all celestial and spiritual blessings to those that wait upon him ; for , he is still walking in the midst of the golden candlesticks , and hath the stars in his right hand ; and is able to save to the uttermost them that come to god by him , because he ever liveth to make intercession for them . but none of these things hold in the inferiour ministers of the gospel ; when they are removed by death , their personal ministry , from the moment of their death , ceaseth for ever as to all uses and advantages in respect of others ; and that consideration layeth a heavy weight of sadnesse upon the hearts of believers , when their faithful ministers are by death taken from them . 2. secondly , true believers know that the final removal of faithful ministers from any people , carryeth in it the face of a judgement from the lord. it was a promise of great love , i will give you pastors according to my heart , which shall feed you with knowledge and understanding . and on the contrary , when the lord taketh away faithful ministers from any people , he then depriveth them of one of his choicest mercyes upon earth , which cannot therefore but have the appearance of a judgement in the eyes of true believers . the prophet micah represented evil men as weary of the faithful teachers , and saying to them , prophecy ye not , and then from the lord denounced the judgement of their ceasing from amongst them , they shall not prophecy unto them . their refusal of the prophets was their great sin , and the lords removal of his prophets was his heavy judgment upon them . if it be asked concerning a faithful minister when he dyeth , of what disease he dyed ? it may be often truly answered , of the judgment of god upon an unthankful people . when men are sick again of their faithful ministers , and long to be rid of them , it is a righteous thing with god to let them dye , that such a people may dye without instruction . the contempt of the ministers of the gospel who desire to be faithful , is a spreading disease amongst us at this day . men looking divers wayes , do yet unanimously consent to render the ministers of the gospel in this nation as odious as possibly they can . without distinction they are all branded as tythe-mongers , time servers , antichristian , self-seekers , and what not ? but it is enough , that god is the supreme judge of those that are thus traduced , and of their accusers 〈◊〉 howbeit , whilst this disease so generally reigneth and rageth , it is no marvel though many of gods faithful servants dye of it , whose removal by death , though possibly some triumph in , yet the true believers of the gospel , of whom there is ( blessed be the lord ) a very considerable number throughout our land , ●annot but be , as they are , much sadded at it , as carrying the face of an ill presaging judgement in it . having thus gone through the doctrine proposed , i come now to a few words of application . 1. here is one work whereby they that truly believe the gospel may have reflexive knowledge of themselves ; namely , by their enjoying the faithful ministers of the gospel in love , and parting with them in sorrow . i know there is great difference of judgement at this day , who are to be accounted the faithful ministers of the gospel of christ ? to this an answer may be gathered from what i have before delivered ; at present i shall only say this , that they who being in the place of the ministers of the gospel , do visibly apply themselves to do the work of the ministers of the gospel , labouring in the word and doctrine , that they may ministerially translate men out of darknesse into the kingdom of gods dear son , and build them up in faith and holinesse to eternal life , are so farre ( doubtlesse ) unto others at least , the faithful ministers of the gospel , that they who take them to be such , and as such , enjoy them in love , and part from them in sorrow , may from that disposition of theirs receive some evidence in themselves that they are in the number of the true believers of the gospel , whereas they who make it a chief ingredient of their religion , to scorne and revile the ministers of the gospel whilst they live , and to insult over them when they dye , to vomit out their choler upon them both living and dying , are not likely , for ought i can learne from the scriptures , to be approved by our lord jesus christ at his appearing as true lovers , and believers of his blessed gospel . 2. secondly , this should be a strong inducement to those that are imployed in the ministry of the gospel to make it their special desire , care , and study to be found faithful in the work of the lord committed to them , that they may bee enjoyed in love , and have the true believers of the gospel their unfeigned mourners at their funeral . the apostle saith , let a man so account of us , as of the ministers of christ , and stewards of the mysteries of god. moreover it is required in stewards , that a man be found faithful . the office ( as we see ) which god hath called the ministers of the gospel unto , calleth upon them to be faithful . without faithfulnesse a nominal minister of the gospel , how much soever he boasteth and prideeth himselfe in his office , is but like unsavoury salt , good for nothing but to be trodden under foot with contempt both by god and men . but when faithfulnesse is found in a minister of the gospel , it maketh him shine as a star , very gloriously in the eyes of the lord , and all true believers . that minister of the gospel hath the best monument to perpetuate his name with honour , whose faithfulnesse in the ministry , hath procured him the love of true believers , so that his presence is pleasant to them in life , and his memory precious with them after death . 3. in the third place , the servants of god may here read their warrant for sadly bewailing and mourning over such as have been faithful in in the ministry of the gospel , when they are by death finally taken from them . heathenish mourning over the dead accompanied with murmuring and impaciency against god , becometh not the children of god in any wise . it is the lords command given of old to the jewes , ye are the children of the lord your god , you shall not cut your selves ; nor make any baldnesse betweene your eyes for the dead . because they were by covenant the children of god above other nations , therefore they were not to follow the practice of other nations in their excessive mourning for the dead , but to quiet themselves in the will of their god and father , knowing that his saints are precious in his sight both in life and death . and accordingly the apostle paul carefully provided that the thessalonians having imbraced the gospel of christ , might not sorrow over their dead as heathens , destitute of hope of a future happinesse or glorious resurrection , 1 thess . 4. 13. howbeit , with due moderation , in humility of soul , and quiet submission to the will of god , it is not onely warrantable , but laudable ; a practice which grace bringeth the people of god unto , to mourne over the faithful messengers of god , when they are by death called home out of this present world . when steven was slaine by the jewes , devout men carried him to his burial , and made great lamentation over him . this is mentioned by the holy ghost not as a groundlesse , but as a gracious practice of these believers , evidencing their christian love to stephen , that blessed martyr of the lord. in proportion to this great lamentation made by devout men at stephens funeral , and the sore weeping of the believers of ephesus , at pauls final parting from them , mentioned in my text , i doubt not but our mourning over our deceased brother at this time is lawful , and laudable in the presence of the lord. i will not multiply words in reference to this our reverend brother now taken from us , i shall leave his works to praise him in the gate , being well assured , that many who have felt and tasted the power and comfort of his ministry , will beare witnesse to him , and the working of god in him for their good . one thing there is relating to his death which i cannot omit , that the lord greatly testified his acceptation of him in his work , in that he dyed of epaphroditus his sicknesse , of whom the apostle wrote , that for the work of christ he was nigh unto death . the work of christ , of which epaphroditus was sick , was , as far as wee can judge , a special part of the disease of which this our brother dyed ; for after that some symptomes and beginnings of a bodily weaknesse had seized upon him , his turn came to supply a lecture at a place somewhat remote from his owne habitation , which therefore some , neerly related to him , earnestly perswaded him to forbear for that time ; but such was his zeal towards the work of christ , that it caused him to neglect his friends advice and his own health , and to overlook his present danger , and so undertake the work of preaching the gospel in his course , under the weight of which labour of love , his weak body did apparently sink in the time and place of that publick service ; after which returning home , he declined more and more untill the time of his death . our saviours words therefore seem plainly to reach this our brother , and pronounce him blessed , blessed is that servant whom the lord when he cometh shall find so so doing . the lord when he came to this our brother , by death , found him doing , so doing , doing his lords work faithfully , and therefore looking on him , we have cause to part with him rejoycingly , being much assured of his blessednesse ; yet looking at our selves , we have cause to part with him sadly , when we consider that we shal have his help , and see his face no more . a pillar is fallen , and by the fall thereof a great breach made in this place , this county , this land ; which that the lord may be pleased in mercy to make up , by increasing the number , strengthning the hands , and blessing the labours of his faithful servants in the ministry , we have great cause to bow our knees before him , and to beg this favor from him in the name of the lord jesus ; to whom with the father , and blessed spirit , be praise and glory for ever . amen . finis . notes, typically marginal, from the original text notes for div a85510-e30 a vind. ley lect. 26. pag. 249. b ames coron . artic . 1. c. 1. § 4 impetration is the foundation of application . c camero in ps . 68. inter arg solut. med. ult d prideaux ser● draught of the brook . and perk. ref. cath. of merit . e panstr . cathol . tom . 3. l. 14. c. 16. & 21. ad 25. f ibid. 9. 38. 12 cor. 4. 17. h jer. 3. 13. i 〈…〉 k 〈…〉 p. 112. l gataker rejoynd . p. 31. m fidem ponī ut conditionem salutem quidem antecedentem ; sed electionem ipsam consequentem nunquam à nostris negatum fuit ; summā verò cum religione constanter traeditum . cor. de elect. c. 1. §. 4. p. 7. n 2 thes . 2. 11. o rejoynder p. 47. p si igitur haec esset mens et sententia synodi , quod simpliciter vellet monstrare illum , de quo jam diximus , modum et ordinem , quo juxta scripturae traditionem deus utitur quando homines vult deducere ad justificationem ; et si illa quae scriptura tradit procedere , tribuerent non viribus liberi arbitrii , sed gratiae dei , et operationi sp. sancti , nec in illis praeparationibus constituerem meritum aut dignitatem , propter quam justificemur : facilè posset de vocabulo praeparationis , dextrè juxta scripturam intellecto , conveniri . exam. part 1 p. 172. q falsum est igitur quod in 9 canone nobis tribuunt , quasi docemus nullum plane motum voluntatis divinitus donatum et excitatum , praeced ere acceptionem justificationis : omnino enim docemus poenitentiam et contritionem praecedere . non dicimus , praecedere tanquam meritum , quod suâ dignitate cooperatur ad justificationem consequendam , sed sicut sensus morbi aut dolor vulneris non est meritum sanationis , sed urget et impellit ad desiderandum , quaerendum , et sucipiendum medicum . r at evangelium non promittit salutem absque ulla conditione legis observandae ; neque id nostrumquisquam docuit : modò ne conditio pro merito sumatur . tom . 3. l. 15. c. 2. § 9. nam et fidei conditio non est antecedens sed consequens , quia nullum fidei meritum attenditur , sive fides non est causa salutis . ſ non negamus bona opera ullam relationem habere ad salutem ; habent enim relationem adjuncti consequentis , et effecti ad salutem ( ut loquuntur ) adeptam ; et adjuncti antecedentis , ac disponentis ad salutem adipiscendam ; atque etiam argumenti confirmantis , fiduciam ac spem salutis : sed negamus ulla opera nostra causam esse posse meritoriam justificationis ac salutis . bel. ener . tom 4. lib. 6 cap 6. s promissiones cum conditione obedientiae ut causae juris quod habemus ad rem promissam , sunt propriae legis : sed promissiones cum conditione obedientiae , ut adjuncti aut effecti rei promissae , vel dona●ionis ejus , locum suum habent in benignissimae gratiae regno , ubi meritis nostris nullus habetur locus . cap. 5. §. 2. t haec et hujusmodi opera cordis interna sunt omnibus justificatis necessaria : non quod contineant in se efficaciam seu meritum justificationis , sed quod juxta ordinationem divinam vel requirentur ut conditiones praeviae seu concurrentes , sicuti poenitere et credere ; vel ut effecta à fide justificante necessariò manartia , ut amare deum , diligere proximum . de just . act . cap. 30. q. 1. argum. 1. u in psal . 68 in solut . arg . med . ult . v tract . of justif . sect. 2. c. 1. per modum causae efficientis & meritoriae , impetrando , promerendo ; & suo modo inchoando justificationem . w non controvertitur an promissiones evangelicae ut sint fructuosae & salutares , requirant fidem : nocum est illud christi , mar ult 6. johan . 1. 16. nec in controversiam vocatur , an promissiones evangelicae ita gratuitae sint & absolutae , ut absolvant hominem à dolore serio ob peccata , et ab omni studio b●norum operum ? infans enim sit oportet in scriptu●is , cui non innotuerae bae spiritus sancti assertiones : rom. 6. 1 , 2. & 8. 1. tit. 4. 10. genuinus autem quaest : onis status est , an evangelium propter ullam nostram dignitatem , intentionem , opus , me itum , ullámve in nobis dispositionem , promi●tat nobis gratiam , misericordiam , remissionem peccatorum , & vitam aeternam ; an ve ò per & propter jesum christum fide apprehensum ? syst . tom 2. art . de evang. c. 2. x an in gratuita remissione peccatorum , requiratur conditio fidei , ut aliquod opus nostrum , aut aliqua in nobis dispositio ; cui ut cau●ae efficienti , adjutanti , aut cooperanti , ascribatur gra●uita remissio peccatorum ; quod rotundè negamus y vind. leg. lect. 26. p. 249. a reward of is justic . ball. ●ov . p. 25. conditio antecedens est effectiva . z tom. 3. l. 5. c. 5. §. 2. a ibid. §. 16 quum promissiones de perseverantia obsolutas esse negant , sed conditionatas tantum , &c. ames . cor. p. 389. in cap. 5. ad rom. v 14. in illa verba qui est typus su uri . c donatam igitur & gratiam & salutem omnes & singuli habent ; quamvis rei donatae possessionem non habent ante fidem . cor. p. 126 , 127. fas est ab hosto doceri . § 1. c. 3. of justific . we grant that god doth justifie an ungodly person but in sensu diviso , not in sensu composito ; so as he makes the lame to leap , the blind to see isai . 33. 6. mat. 11. 5. by order of nature he is first a believer , and then is justified . rutherford survey of antin . p. 110 c new cov. p. 26. f lib. 2. par. 16. g circumcisio erat signum obligatorium foederatorum , seu restipulationis abrahami , obligans eum & postoros ad fidem & obedientiam foederis deo praestandam . peraeus in gen. 17. 11. who adds , that both sacraments , circumcision and baptism , do agree , as in other ends , so in this , quod utroque fit obligatio solennis ad fidem & obedientiam oederis deo praestandam . ibid. h grounds and ends of infant baptism p. 38. i hos . 2. 23. k dicere dei est efficere ; dicam ego , i. e. efficiam populum meum . dicere nostrum est fides & obedientia nostra . l chap 3. 3. lex fidei doctrina fidei . quae fidem exagit , per quam sine operibus expectatur à deo justitia . alio nomine lex evangelii . par. & mart. in loc . n rom. 6. 20. o ver. 18 , 19 , 20 see dr. preston n. coven . p. 458 459. 500. &c. p baptismus nulli adulto conferendus est , nisi priu● ediderit confessionem peccatorum & fidei in christum ; ac praterea primissionem sanctae vitae . in mat 3. obs . ex ver . 6 , 8 , 10. baptizari in nomen alicujus est illi consecrari ad cultum , ut quis ab illo tanquam suo domino denominatur ciusque servitio se totum ad●rcat . pisin marth . 28 v. 19. r est tess●●a & nota qua sicut differimus ab iis omnibus gentibus , sic etiam protestamur velle differre , & cum solo populo dei communionem 〈◊〉 bere , ac foederis quod sancitum est in christo inter deum & nos conditiones servare velle . in cap. 5 ad ephes . de bapt. cap. 3. thes . 37. ſ baptismus est pactum purioris cum deo , curandum itaque ut quod semel gestum est in baptismo sacram entaliter semper in vita peregatur veraciter , dav. in colos . 2. v. 1 2. cor. 2. s quemadmodum milites jurant in nomen imperatoris , atque ita illi obstring untur , ut postea non liceat eis versa●i in castris hostium , quod si secus fecerint sit capital : ita nos in baptismo obstring imur christo , ju●amusque nos postea nunquam defecturos ad diabolum . martyr in rom 6. 3. t notum est ex catechesis nos baptizari in nomine sacrae sanctae trinitatis tanquam unius dei , quia in fidem , cultum , obedientiam dei nomine astringimur , & nos haec ipsa deo restipulamur . baptizamur in mortem christi dupliciter : primùm respectu dei , quatenus is beneficia mortis christi baptismi signaculo nobis donat & obsignat : deinde quantum ad nos , restipulando fidem tantorum beneficiorum christi , & mortificationem peccati virture mortis christi , ne nobis dominetur . paraeus in loc . u byfield in col. ● v. 12. luth. gal 3. vers . 19. all the faithful have had al way one and the self same gospel , and by that they were saved . so also pemb. vind . fid . 138 p. treat . of justif . sect. 4 cap. 1. dr. preston n. coven . p. 398. when a man doth this , at that very hour hee is entered into covenant , he is translated from death to life . v christ set forth in his death , &c. p. 28. w jus & proprictas doni ex donantis benefica largitione resultai : acciperet aliàs non suum donatorius quum rem donatam teneret . cor. p. 127. qui alterum incusai probri ipsum se intueri oporiet . see this distinction of complacency and compassion confirmed by rutherford his survey of antinomianism . x qui creavit te sine te , non salvabit te sine te . quemcunque trahit volentem trahit . nostra fides justos ab injustis , non operum , sed ipsius fidei lege discernir . in quo dormit fides , non vigilat christus . justificatio per fidem jesu christi data est , datur , & dabitur credentibus ante legem , sub lege , & post legem eadem . credendo invenimus quod judaei amiserunt . y jubendo monet & facere quod possumus , & petere quod non possumus . o homo , in praeceptione cognosce quid debeas habere , in correptione cognosce tuo te vitio non habere ; in oratione , unde accipias quod vis habere . de cor. & gra . c. 3. z non quia omnes in eum credunt , sed quia nemo justificatur nisi in eum credat . itaque omnes dictum est , ne aliquo modo alio praeter ipsum quisquam salvus fieri posset , credatur . de nat. & grat . c 41. a fides est justitiae fundamentum quam nulla bona opera praecedunt , sed ex qua omnia procedunt . inde , i.e. ex doctrina apostolica , capit quisque vitam , quam parit una fides . b hoc ergo byssopo asperges me , quando vit tutem sanguinis ejus effundes super me , quando & fidem habitabit christus in me . moses distinxit in levitico inter utramque justitiam , fidei scilicet atque factorum , quod altera operibus , altera dola fidei credulitate accedente fiat . c secundùm propositum gratiae , sic decretum est à deo , ut cessante lege , solam fidem gratia dei posceret ad salutem , in rom. 4. haec lex ( scil . spiritus ) dat libertatem , solam fidem poscens . idem . in 2 cor. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . like to which he hath another passage : the true office of the law , which can be never enough magnified , is to shew us our sins , to humble us , kil us , bring us down to hel , that we may be justified . cha. 3 vs . 23. ad finem . d negamu : testamentum dei de remissione peccatorum in christo habere adjunctā conditionem . com. in rom. c. 11. p. 1281. e nonne hic satis perspicuè dicitur , oportere nos credere , illum jesum christum , quem deus refuscitavit , mortuum fuisse & resurrexisse , ut nos justificaremur , & nobis omnia delicta condonarentur . pag. 1292. f omnis qui videt filium & credit in eum , habet vitam aeternam . sic ergo inferimus , at ego credo in filium dei , ergo hab●● jam , et ●abebo id quod promisit . p. 1293 g nisi fides desit , qua oblata apprehendamus , per promissiones justificamur . pag. 1294. h lex recipitur faciendo & exactissimè praestando quod praecipitur ; evangelium autem per vivum & effic●cem fidei assensum . moses quoque deut. 30. de eadem lege scripsit , se prop●suisse populo vi●am & mortem ; manifeste docens , si reciperetur lex & impleretur , vitam & quidem ae●ernam secum fore allaturam . verum cum excludamur hoc commodo , misericors deus aliud verbum providit , nempe fidei ; quod si assentiendo recipiatur , vitam secum habet . ex hoc loco apparet promissiones legis datas ex hypothesi , seu conditione praecedentium operum . in evangelio autem si promissionibus annectantur opera , ea non sunt accipienda vel ut merita , vel ut causa illarum promissionum : sed ita statuendum est , ut illa dei dona quae promittuntur post opera sequantur , cametsi non perfecta fuerint & absoluta ut à lege imperantur . p. 1026 , 1027. i non in eo discrepant , ut quidam putant , quod evangelicae non habeant adjectas conditiones ; legales autem sine conditionibus nunquem offerantur . quemad modum enim dicitur , honora patrem & matrem , ut sis longaevus super terram ; & si volueritis , & audieritis me , bona terrae comdedatis . ita in evangelio etiam legimus : remittite & remittetur , date & dabitur , &c. quare cum hoc discrimen non sit , aliud quaerendum est . quamobrem apparet diligenter intuenti , conditiones leges potuisse causas esse consecutionis praemiorumquae promittebantur . nam fi●illae perfectae & absolutae fuissent , ut erant à e●e imperatae , cum ipsis praemils comparari potuissent et meriti rationem habuissent . sed cum illae prestari ab hominibus non potuissent , deus ex sua misericordia subjecit promi●siones evangelicas illorum loco : quae quamvis conditiones adjectus habent , tamen offeruntur gratis . pag. 667. quare si haec tria conjungis , praemiae evangelica promitti gratis ; conditiones illis non posse aequari , & promissiones oportere esse firmissimas ; & meriti rationem auferes , quo discrimine illa à segalibus differant , facilè cernes . pa. 668. k 〈◊〉 conditionem aut stipulationem ulli● bonae cogitationis ab ipsorum viribus . de subst-foed . grat . p. 3 edit . gen. anno 1585. l qui cum tales sint , nolle se , ait dominus , ejusmodi ●oedus cum illis percutere , cujus vel minima pars in ipsorum viribus fundata sit , pag. 12. m quamobrem , ne concidat foedus apud mileros homines , in peccatis mortuos , corda habentes lapidea , qui legi dei non subjiciuntur , & ne possunt quidem , rom 8. qui denique non idonei sunt ad cogitandum quicquam boni ex se ipsis 2 cor. 3. sed ut firmum maneat , ejusmodi foedus promittit , cujus universa essentia à se solo dependeat , & in christo suo fundata sit . — modum etiam exequendi sui decreti in nobis ejusmodi promittit , cujus vis & efficacia non à corrupto homine , sed à se solo proficiscatur . pag. 13. n nullā que conditione nostrae dignitatis , meritorum , aut propriā virium niti . pag. 14. o p. 211 , & 215 p pag. 3. q universa substantia foederis gratuita est : quoad deum , is propriè foedus nobiscum percuti● , cum promissionem reconciliationis gratuitae in evangelio oblatam per spiritum sanctum cordibus obsignat , & renovationem ad vitam aeternam inchoat , in●ies promovet , ac tandem perficit , quoad nos , qui mortui eramus in peccatis , recipitur foedus , dum gratis nobis donatur spiritus sanctus , per quem excitati è morte in vitam , fit , ut non modo velimus & possimus credere gratuitae promissioni de reconciliatione per christum , & instauratione nostri ad adeundum haereditatem regni coelestis ; sed etiam ut credamus , seu ipsam fidem accipiamus . pag. 15. r atque ita totum haec foedus merè esse gratuitum , & nullâ conditione nostrarum virum , sed gratuita dei misericordia in christo , per fidem , quam ipse donat , apprehensa , constare , certum est ; oblatio duplicis promissionis in christo , remissionis scil . peccatorum , & sanctificationis , atque ipsius christi donatio , quoad deum , est gratuita : acceptatio ex parte nostra etiam est gratuita , quia est dei actio in nobis , qua promissionem suam obsignat cordibus , ut acti agimus , &c. pag. 16. ſ pag. 211 , 212 213 , 216. t quia foedus non inter invitos , sed volentes contrabitur , testimonia visibilia instituit , quibus & assensum nostrum in gratuitum foedus in verbo oblatum stipuletur , quem ut ipsemei in elect is operatur , ita publicè ad suam gloriam apparere , vult , & fimul in verbo oblatum foedus symbolis ( solemni contestatione prius facta , velle vim , ipsos esse suum populum ) obfignat . part 2. p. 311. quia deus non aliis jurat quam credentibus , ideo cum ad actionem foederatoriam descendit , prius assensum à nobis stipulatur , mandando ejus testificationem solenni ritu , quam ad promissionis obsignationem atque impletionem ipse descendat . pag. 302. vide plura pag. 304 , 305. ad 320. sine ulla interjecta vel poeni tentiae vel fidei conditione absolutissimè ait desponsabo te mihi in perpetuum . in hos . 2. onal . in v. 21 , 22. § 1. ſ promittit & novum connubium , & omnia quae ad hoc connubium etiam ex parte exotis contrabendum , ●um confirmandum inperpetuum pertinent . t promittit se effecturum & perpetuo connubio simul ei copulati . perpe●uum autem esse non potest connubium , nisi sicut in deo , sic etiam in nobis perpetua sit fides & spiritus christi , per quem hoc connubium & contrahitur , & conservatur . ergo promittit se effectum ut perpetua in nobis e●ect●s , sit fides , & spiritus christi . ibid● §. 25. §. 26 , 27 , ad 33. u notandum , hanc esse simplicem & evangelicam sine ulla conditione promissionem . hic enim nihil exigit deus , sed simpliciter promittit quod velit ipse ecclesiae suae facere ; adeo ut promittat etiam fidem , sine qua reliquae promissiones in nobis locum habere non possunt . w innuit illa dictione , ego , deum esse authorem nostrae reconciliationis , & consequentur nostrae salutis . ipse est qui prior venit ad nos , & nos sibi ipse desponsar . nos non ipsum praeve nimus aut quaerimus in sponsum , sed ipse praevenit nos ut desponset nos sibi . ego , inquit , desponsabo te ; huc illud 1 joh. 4. non quod nos prius dilexerimus eum , sed ipse prior dilexerit nos . vae nobis si deus nos non praeveniret , § 5. desponsabo . x deut. 7. y ratio foederis faciendi seu promittendi , est , qua deus ex gratia , extra nostra merita foedus hoc nobiscum init ; foedesque hoc nullis nostris suffultum est meritis . pag. 44. §. 3. ratio . z foederis vinculo se unit cum populo , & populus vicissim unitur deo : sicut sponsus cum sponsa , & sponsa cum sponso , fide conjugii utrinque data . p. 43 §. cum autem . a ibid. 43. col. ● . ex parte nostri substantia foederis est id quod à nobis stipulatur , & nos premittimus . &c. p. 45. a in 1. epist . joha . cap. 1. loc . de rem . peccat . q. 6. quibus conditionibus remissio peccatorum offeratur & conferatur . b sunt conditiones non propter quas , sed citra quas peccatorum remissio non obtinetur . — et si citra bas conditiones obtineri remissio peccatorum non potest , non tamen propter eas tanquam propter merita . ideo johannes ait , si confiteamur , ecce conditionem ; non tamen ait , propter confessionem — nam etiam citra fidem haberi non potest justificatio , non tamen propter dignitatem fidei haberi eam dicimus , sed gratis . — deinde illud notandum est , etiam has conditiones quas requieit à nobis deus , donari nobis à deo , & esse dona dei ; non ergo meritis ullo modo , sed soli dei gratiae danda est remissio peccatorum . c vsum istius nominis in hac significatione classicis authoribus non fuisse incognitum ante in oratione quadam demonstravimus . patal . l. 3. c. 9. d dei gratiam luculentiorem hominibus explicatam esse , quòd suis non foedus , sed testamentum dederit . quiae foedus conditiones mutuas fuisset habitum , quas si altera pars non praestet , foedus est irritum . testamentum verò liberalitatis & gratiae , citra ullam conditionem instrumentum est , ex quo haeredes vocantur & instituuntur citra contemplationem ullius officii quod ab ipsis proficissi possit . e substantia utriusque restamenti una quidem atque communis est in christo jesu ; eaque partibus duabus comprehensa pro ut abrahamo primum , gen. 17. deinde vero posteris illius fuit exposita ; una , promissionis , quum deus inquit , futurus sim ipsis d●us : altera , conditionis appositae , qua deus petit ut nos viciss●m pareamus ad stipulationem ip●●● , quam ●i , & ipsi e●unt mihi populus . par. l. 3. c. 8. f hujus promissionis evangelicae antecedens sive 〈◊〉 conditio poterat multorum animos deterrere , ac potius omnium si legis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne nostra ( ut necesse est ) expendissent ; cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde à principio sermonis hujus conditionem moses expresserat , dicens , nondum dedit vobis jehova mentem ad cognoscendum . — ne igitur impossibilem conditionem propositam sibi à deo fuisse quererentur , commoditatem istius moses his verbis explicat ; nam praeceptum hoc quod ego praecipio tibi , &c. quasi dicat , hactenus proposui tibi partem priorem foederis , ut obsequaris deo : sed quia altera quaeque pars foederis est tibi necessaria , ut deus tuus quasi novo foedere ( quod tamen reipsa unum est ) suis partibus erga te defungatur cum tu ipse non possis ; & circumcidens cor tuum inscribat ei legem suam & foedus suum ad obedientiam fidei . par. lib. 2. part 16. g hoc praeceptum fidei quod cloquor neque occultum , neque longinquum , & cum id ipsum in ore tuo , & corde tuo gratiosè deus ind● , si tantum fide potes prehendere . h concedimus , hominis officium requiri , illud insuper contendentes , deum hujus premissionis vi effecturum in suis , ut officium illud faciant , quatenus necessariò est faciendum cor. act . 5 p. 400. to●a dispositio testamentariam habet 〈◊〉 , ut simpliciter 〈…〉 conditio ; atque hac ratione , ad modum foederis aliquando proponitur : qui tamen proponendi modus non sic est accipiendus , ut testamenti naturam in ulla parte mutet . utrumque à nostris optimè conjungi solet , quum justitiam ac vitam , sub conditione fidei promitti docent , & fidem ipsam electis dari , vel conditionem foederis in ipso foedere simul promitti . pag. 40. mark 16 k survey of antinom . p. 129. l socin . disc & consut p. 225. m order of the causes of salvation . c. 31. n ref. cath. tit . of justif . diff. 2. 2. o treat . of the n. cov. p. 17. p of justif . §. 4. c. 1. q tract . 1. of justif . l. 6. c. 8. §. 10. r in fodere evangelico aliter se res habet ; nam in hoc foedere ad obtinendam reconciliationem , justificationem & vitam aeternam , non alia requiritur conditio quam verae & vivae fidei : sic deus dilexit mundum . joh. 3. 16. rom. 4. 5. gal. 3. 8. justificatio igitur & jus ad vitam aeternam ex conditione solius fidei suspenditur . de just . act . c. 30. in resp . ad ob . 3. ſ lex in conditione operum habet ipsam vim & formam icti foederis : at evangelium in mediatoris sanguine fide apprehenso collocat ipsam vim & formam foederis . ibid. s promissio vitae aeternae juxta pactum evangelicum & foedus gratiae , pendet ex conditione fidei . id. cap. 32. in sol . ad ob . 1. p. 407. si per conditiones salutis intelligamus conditiones foederis quibus recipimur in favorem dei , & ad jus vitae aeternae : haec enim pendent ex solo conditione fidei christum mediatorem apprehendentis . ibid. p. 406. t de trip . foed . thes . 8 , 9. in foedere naturae exigitur justitia naturalis , at in foedere gratiae exigitur tantum fides . u foedus gratiae est illud quo deus proposita conditione fidei in christum , remissionem peccatorum in ejus sanguine , & vitam coelestem pollicetur , idque eo fine ut ostendat divitias misericordiae suae . thes . 82. v in 3. ad rom. 23 in illa verba , per fidem . w ex illa vitam nemo consequitur , quia conditio faciendi omnia leg●s , nulli est possibiis extra christum . ex hoc fructum & vitam consequi facile est , quia conditio confitendi dominum jesum , & credendi ejus resurrectionem prope est , in ore , & in corde nostro . in cap. 10. ad rom. v. 9. x nos legis & evangelii discrimen cum quaerimus utrumque nominare contracta illa significatione , secundum quam paulus oponit legem operum , legi fidei . hoc est , legem operum proponere salutem sub conditione legis per ficiendae . at legem fidei candem preponere , sub conditione tantum credendi in christum : nimirum , ut u●rinque conditio sumatur codem sensu . tom. 3. lib. 15. cap. 3. § 26. § 27 , 28 , 29. penes quos est vis 〈◊〉 loq●di * this book was delivered unto mr. eyre in the authors life time , some years since , before his book against mr. woodbridge , mr. crauford , and mr. baxter came forth . notes for div a85510-e12940 job 30. 23. john 5. 28 , 29 1 pet. 5. 2 , 3 , 4 phil. 1. 23 1 thes . 2. 19 , 20 doctr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 tim 4. 15 2 tim. 4. 1 , 22 jude v. 22 , 23 ● luke 12. 42 , 43 2 tim. 2. 15 jer. 19. 20 matth. 7. 23 1 tim. 4. 12 tit. 1. 9 ephes . 4. 14 tit. 2 , 11 , 12 and 14 2 tim. 2. 19 gal. 6. 1 1 tim. 5. 20 2 tim. 2. 25 , 26 acts 13. 48 acts 2. 41 〈◊〉 . 13. 20 , 21 ●om . 15 13 ●ames 1 21 gal. 5. 6 joh. 14. 15. 21 , 23 gal. 4. 14. ephes . 4. 11 , 12 1 cor. 4. 15 james 1. 18 1 thess . 2. 7 gen. 37. 34 , 35 john 16. 7 revel . 1 heb. 7. 25 jer. 3. 15 micah 2. 6 1 cor. 4. 1 , 2 deut. 14. 1. acts 8. 2 phil. 2. 30 matth. 24. 4 6. a discourse of the nature, ends, and difference of the two covenants evincing in special, that faith as justifying, is not opposed to works of evangelical obedience : with an appendix of the nature and difference of saving and ineffectual faith, and the allen, william, d. 1686. 1673 approx. 326 kb of xml-encoded text transcribed from 118 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a23663 wing a1061 estc r5298 12190793 ocm 12190793 55859 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a23663) transcribed from: (early english books online ; image set 55859) images scanned from microfilm: (early english books, 1641-1700 ; 118:2) a discourse of the nature, ends, and difference of the two covenants evincing in special, that faith as justifying, is not opposed to works of evangelical obedience : with an appendix of the nature and difference of saving and ineffectual faith, and the allen, william, d. 1686. baxter, richard, 1615-1691. [16], 215, [1] p. printed by j. darby for richard chiswell ..., london : 1673. attributed to william allen. cf. bm. errata: p. [1] at end. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng covenant theology -early works to 1800. faith -early works to 1800. 2003-01 tcp assigned for keying and markup 2003-02 aptara keyed and coded from proquest page images 2003-03 emma (leeson) huber sampled and proofread 2003-03 emma (leeson) huber text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion a discourse of the nature , ends , and difference of the two covenants . evincing in special , that faith as justifying , is not opposed to works of evangelical obedience . with an appendix of the nature and difference of saving and ineffectual faith , and the reason of that difference to which is prefixed a preface , by mr. rich. baxter . 2 pet. 1. 5. add to your faith , virtue . jam. 2. 22. and by works was faith made perfect . london printed by i. darby , for richard chiswell , at the rose and crown in st. pauls church-yard , 1673. to the reader . reader , theology is the doctrine of the kingdom of god : a kingdom is a state of government : government is by laws : he therefore that will understand any thing in divinity , must understand the laws of god : and though there be many inferiour particles , distinguished from the weighty things of the law , which few do clearly understand , yet is it necessary that we know in general , what kind of law , it is that we are under , and also that we know the most important parts : if we understand not the law of tything mint and cummin , we must not be ignorant of iudgment , mercy and faith , matth. 23. 23. they that tell us we are now under no laws , do tell us thereby that we are under no goverment , and consequently that god , and out redeemer jesus christ , is not the governour of believers . and he that knoweth that the name [ god ] doth signifie the divine relation to man , as well as the divine nature , will know that this is to deny a god , and to deny iesus christ ; and rather to be called atheism , and infidelity , than antinomianism : even they that had not the written law of moses , had a law of nature , partly written out upon their hearts : and christians have both the law of nature extrinsick , and the written law of christ , and both ( acccording to the various measures of grace ) written out upon their hearts , that is , received by knowledge , faith , love , and readiness to obey . but they that know that we are under a law ( as those in heaven , even angels are ) yet do not all well understand what law it is , and on what terms the world , or the church are governed , and must be judged . that the first law of natural innocency , as alone , or as to the promissory part , or as to threatning without mercies or remedy , is it that any part of the earth is now governed by , or under , is an intolerable errour : god promiseth not sinners everlasting life on condition they be no sinners : that promise ceased by a cessation of the subjects capacity without any more ado , or possibility of reviving it . nor doth god deal with any people according to the sole threatning of that law , without mercy , dispensation , or remedy . the law of grace was as truly made with all men in adam , gen. 3. 15. as the law of innocency was . though the serpents seed be mentioned in it , that intimateth not that any were such as then in the loins of lapsed adam , but as consequently they would become such by rejecting and abusing grace , and so contracting a further malignity . if man , as in adam's loyns , then was the serpents seed , then all god's elect should be such , and so be bruised , and not saved by jesus christ : for all then were really alike in adam . and to say , that god's meer election and reprobation , without any real inherent difference existent , or foreseen , is the reason of denominating , some the seed of the woman , and some the seed of the serpent , is an unproved fancy , and irrational corrupting the word of god. all men therefore in lapsed adam were at once under the guilt of sin , and also under a remedying law of grace , so far as that it is enacted and offered , to save those that receive it . it saved not adam himself meerly by the making of it , till by faith he had received it . and no doubt but as the covenant of grace to us extendeth to the faithful and their seed , so did the covenant of grace to adam ; for it was the same as was made to all the faithful before christ●s incarnation . the case of infants being obscure , clearer truths are not to be reduced to it : and whether cain and abel as they were both born in original sin , so were both pardoned upon their covenant-dedication to god by their parents , and cain after lost his infant-state of grace ( as davenant , ward , &c. think infant grace may now be lost ) or whether adam and eve neglected that dedication of cain to god which was needful to his sanctification , or whether god past him by , and denyed him infant-grace of his meer will , i leave to mens enquiry , and various judgments ; ( the controversie concerneth children now , as well as then , and the difficulties every way are not small ) but of these things i am past doubt : 1. that cain was not the serpents seed meerly for original sin , and as born of adam ( as abel was also ) nor did god make him the serpents seed by reprobation ; but that he made himself so by superadded sin against the redeemer and law of grace . 2. that all mankind are still under this law of grace , further than they forfeit the benefits of it by sins against it . 3. that most writers , if not most christians , do greatly darken the sacred doctrine , by overlooking the interest of children in the actions of their meer parents , and think that they participate of no guilt , and suffer for no original sin , but adams only ; and bring the doctrine of original sin it self into doubt , by laying all upon covenant-relation , and denying , or overlooking the natural proofs : doubtless , through scripture it is remarkable that god usually judgeth the posterity of new sinners to new punishments , and promises and threatnings are made ( since the covenant of innocency ceased ) to the believers , and unbelievers , or wicked , with their seed : for we may well say that the seed of cain , cham , nimrod , ishmael , esau , saul , ahab , &c. had more original sin than what they had from adam . and matth. 23. 35. expounds the matter . it was not in vain that ezra , daniel , &c. confessed their forefathers sin , nor doth our liturgie pray for the dead , but the living , when it saith [ remember not lord , our offences , nor the offences of our forefathers , neither take thou vengeance of our sins . the author of this treatise beginning at the promise made to abraham , doth it to comport with the apostle paul , who thought meet to call the iews to no higher observations than the case in hand ( about the non-obligation of moses's law to the gentiles ) did require . but this denyeth not , but supposeth the same law of grace in the main to have been made to all men in adam , and noah , and to have been in force to all mankind before it was renewed to abraham ; saving that to him and his seed there were many great priviledges added , above the rest of mankind , upon his extraordinary obediential faith. of how great importance it is to have a right understanding of the difference between the law of innocency , and the law of grace , and in it , the promise made to adam , and noah , and that to abraham , and the peculiar mosaical law and covenant , and the perfecter edition of the law , or covenant of grace by christ incarnate , a true student of theology may easily discern : wherein i hope the reader , will find that ( among the many late treatises on this subject ) the authour here hath done considerable service to the church of god. of which subject i have written long ago so much my self , and am attempting to make it yet more plain , that i need not here tell you what is my judgment ; only , lest any who know not how to stop in mediocrity , should be tempted by socinians or papists , to think that we countenance any of their errors , or that our differences in the point of justification by faith or works , are greater than indeed they are ; and lest any weak opiniative persons , should clamour unpeaceably against their brethren , and think to raise a name to themselves for their differing notions ; i shall here give the reader such evidences of our real concord , as shall silence that calumny . though some few lutherans did upon peevish suspiciousness against george major long ago , assert , that [ good works are not necessary to salvation ] and though some few good men , whose zeal without judgment doth better serve their own turn than the churches , are jealous , lest all the good that is ascribed to man , be a dishonour to god ; and therefore speak as if god were honoured most by saying the worst words of our selves ; and many have uncomely and irregular notions about these matters ; and though some that are addicted to sidings , do take it to be their godly zeal to censure and reproach the more understanding sort , when they most grosly erre themselves : and though too many of the people are carried about through injudiciousness and temptations , to false doctrines and evil lives ; yet is the argument of protestants thus manifested : 1. they all affirm that christ's sacrifice , with his holiness and perfect obedience , are the meritorious cause of the forgiving covenants , and of our pardon and iustification thereby , and of our right to life eternal , which it giveth us . and that this price was not paid or given in it self immediately to us , but to god for us ; and so that our foresaid benefits are its effects . 2. they agree that christ's person and ours were not really the same , and therefore that the same righteousness which is an accident of one , cannot possibly be an accident of the other . 3. they all detest the conceit that god should aver , and repute a man to have done that which he never did . 4. they all agree that christ's sacrifice and merits are really so effectual to procure our pardon , justification , adoption , and right to the sealing gift of the holy ghost , and to glory , upon our faith and repentance ; that god giveth us all these benefits of the new covenant , as certainly for the sake of christ and his righteousness , as if we had satisfied him , and merited them our selves : and that thus far christ's righteousness is ours in its effects , and imputed to us , in that we are thus used for it , and shall be judged accordingly . 5. they all agree that we are justified by none but a practical or working faith. 6. and that this faith is the condition of the promise or gift of justification , and adoption . 7. and that repentance is a condition also ; though ( as it is not the same with faith , as repentance of unbelief is ) on another aptitudinal account ; even as a willingness to be cured , and a willingness to take one for my physitian , and to trust him in the use of his remedies , are on several accounts the conditions on which that physitian will undertake the cure , or as willingness to return to subjection & thankful acceptance of a purchased parden , and of the purchasers love and future authority , are the conditions of a rebels pardon . 8. and they all agree that in the first instant of a mans conversion or believing , he is entered into a state of justification before he hath done any outward works : and that so it is true that good works follow the justified , and go not before his initial iustification : as also in the sense that austin spake it , who took justification for that which we call sanctification , or conversion . 9. and they all agree , that justifying faith is such a receiving affiance , as is both in the intellect and the will , and therefore as in the will participateth of some kind of love to the justifying object , as well as to justification . 10. and that no man can choose or use christ as a means ( so called in respect to his own intention ) to bring him to god the father , who hath not so much love to god , as to take him for his end●n the use of that means . 11. and they agree that we shall be all judged according to our works , by the rule of the covenant of grace , though not for our works by way of commutative , or legal proper merit . and iudging is the genus , whose species is iustifying and condemning : and to be judged according to our works , is nothing but to be iustified or condemned according to them . 12. they all agree , that no man can possibly merit of god in point of commutative iustice , nor yet in point of distributive , or governing iustice , according to the law of nature or innocency , as adam might have done , nor by the works of the mosaical law. 13. they all agree , that no works of mans are to be trusted in , or pleaded , but all excluded , and the conceit of them abhorred . 1. as they are feigned to be against , or in stead of the free mercy of god. 2. as they are against , or feigned , instead of the sacrifice , obedience , merit , or intercession of christ. 3. or as supposed to be done of our selves without the grace of the holy ghost . 4. or as supposed falsly to be perfect . 5. or as supposed to have any of the aforedisclaimed merit . 6. or as materially consisting in mosaical observances . 7. much more in any superstitious inventions . 8. or in any evil mistaken to be good . 9. or as any way inconsistent with the tenor of the freely pardoning covenant . in all these senses , justification by works is disclaimed by all protestants at least . 14. yet all agree that we are created to good works in christ jesus , which god hath ordained that we should walk therein , and that he that nameth the name of christ must depart from iniquity , or else he hath not the seal of god ; and that he that is born of god sinneth not , that is , predominantly . and that all christ's members are holy , purified , zealous of good works , cleansing themselves from all filthiness of flesh and spirit , that they might perfect holyness in god's fear , doing good to all men , as loving their neighbours as themselves : and that if any man have not the sanctifying spirit of christ , he is none of his , nor without holiness can see god. 15. they all judge reverently , and charitably of the antients that used the word [ merit of good works ] because they meant but a moral aptitude for the promised reward , according to the law of grace through christ. 16. they confess the thing thus described themselves , however they like not the name of merit , lest it should countenance proud and carnal conceits . 17. they judge no man to be heretical for the bare use of that word , who agreeth with them in the sense . 18. in this sense they agree , that our gospel-obedience is such a necessary aptitude to our glorification , as that glory ( though a free gift ) is yet truly a reward of this obedience . 19. and they agree that our final justification by sentence at the day of judgment , doth pass upon the same causes , reasons , and conditions as our glorification doth 20. they all agree that all faithful ministers must bend the labour of their ministry in publick and private , for promoting of holiness and good works , and that they must diifference by discipline between the obedient and the disobedient . and o! that the papists would as zealously promote holiness and good works in the world , as the true serious protestants do , whom they factiously and peevishly accuse as enemies to them ; and that the opinion , disputing and name of good works , did not cheat many wicked persons into self-flattery and perdition , while they are void of that which they dispute for . then would not the mahometans and heathens be deterred from christianity , by the wickedness of these nominal christians that are near them : nor would the serious practice of that christianity which themselves in general profess , be hated , scorned , and persecuted by so many , both protestants and papists ; nor would so many contend that they are of the true religion , while they are really of no religion at all , any further than the hypocrites picture and carkass may be called religion . were men but resolved to be serious learners , serious lovers , and serious practisers , according to their knowledge , and did not live like mockers of god , and such as look towards the life to come in jest or unbelief , god would vouchsafe them better acquaintance with the true religion , than most men have . having prefaced this much , for the rest i refer thee to the perusal of this treatise , which will give thee much light into the nature of the gospel , and especially help thee to the right understanding of the meaning of the apostle paul in all his epistles , about the law , the gospel , and the justification of a sinner . o pray , and labour for a confirmed practical faith , as daily doth your fellow disciple , ri. baxter . iune 4th 1672. the chief heads of discourse . 1. the nature of the promise to abraham . 2. why the law was added to the promise . 3. how those under the law were saved . 4. the nature of the legal covenant . 5. the mistakes of iews about the law and promise , and how st. paul counter-argues those mistakes . 6. how st. paul's doctrine of iustification by faith , and not by works , was then mistaken by some . 7. that the doctrine of st. paul , and of st. james , about faith and works , do not differ . 8. with an appendix touching the difference , and the reason of the difference , between saving and ineffectual faith. a discourse of the nature , ends , and difference of the two covenants . the mistake of the unbelieving iews , about the true import of gods promise to abraham , and of the law of moses , was a principal cause of their rejecting christ and his gospel , and their own salvation thereby . to rectifie which mistake , the apostle st. paul used various reasonings , according to the various errors contained in it . in which reasonings of his , there being some things hard to be understood ; there were others again which probably mistaking the apostles reasonings against the jew-jewish notion of justification by works , ran into a contrary extream , thinking they might be saved by faith without works ; as on the contrary the incredulous iews thought they might be saved by works without faith. and if many in our dayes had not run into somewhat alike extream through a misunderstanding also of the apostles writings , labour , and pains would not have been so necessary , as now they are , to rectify their mistake , and to prevent it in others . to the end therefore that the plain truth may the better appear , touching gods promise to abraham , touching the law of moses , and the apostles arguings about these ; i shall very briefly endeavour these seven things . 1. to open the nature and design of gods promise to abraham . and to shew 2. for what ends the law was added to the promise . 3. by what faith and practice , the iews under the law were saved . 4. that the law contained a covenant , different from that with abraham . 5. the grand mistakes of the unbelieving jews , and st. paul's counter arguings , touching both the law and the promise . 6. the mistake of some pretended christians in the apostles days , touching the doctrine of iustification by faith without works . 7. that the doctrine of st. paul , and st james about faith and works , in reference to iustification , do not differ . i shall begin with the first of these . chap. i. the nature and design of gods promise to abraham . i shall endeavour to open the nature and design of gods promise to abraham : which promise is also called the covenant , act. 3. 25. gal. 3. 17. in doing of which , these eight things will come under consideration . 1. what the nature of this promise is in general . 2. what the design of it is . 3. what are the special benefits promised . 4. what the extent of it is . 5. the security given by god for the performance of it . 6. that this promise was conditional . 7. what the condition of it was . 8. what we are to understand by gods accounting abrahams faith to him for righteousness . sect. 1. of the nature of it in general . this promise i take to be of the same nature with that which in the gospel is called the new covenant . it 's true indeed they greatly differ in the administration , the one being but general , implicite , and obscure ; and the other more particular , express , and perspicuous . but though in this they differ , yet in their general nature they agree in one , and are the same . for , 1. this covenant , as delivered to abraham , was confirmed in christ as well as the gospel afterwards , gal. 3. 17. and that 's a character of the new covenant , mat. 26. 28. 2. the gospel is said to have been preached to abraham in the promise that was made him , gal. 3. 8. 3. he was justified by faith ; which he could not have been , but by vertue of a new covenant : and it was by faith in the promise made to him by god , by which he was justified : which two things supposed , it necessarily follows that that promise was of the nature of the new covenant . 4. st. paul argues against the erroneous iews in his epistles to the romans and galatians , the necessity of evangelical faith unto justification now under the gospel , from abraham's being justified by faith , and from god's setting him forth for a pattern and example to all after-ages , of his justifying both iews and gentiles upon the condition of believing . the strengh of which arguing seems to depend upon this supposition ; that the promise , by the belief of which abraham was then justified , and the promise in the gospel , by the belief of which men are now justified , do both agree , and are one in the general nature of them . and upon these grounds , and under this notion of the promise to abraham , i intend to discourse of it . but when i consider for what reason he that is least in the kingdom of god , is said to be greater than iohn the baptist ( though not abraham himself , nor any of the prophets were greater than he ) and when i consider likewise how ignorant the apostles were for a time , touching the necessity of the death and resurrection of christ , notwithstanding the many plainer revelations thereof in the prophets , than we find abraham had ; i cannot i confess think that abraham had or could have a distinct notion of all that was contained and implyed in the promise , as now it is opened and unfolded in the writings of the new testament , it does appear was wrapt up in it . and therefore though i think i may well found a discourse of the new covenant upon the promise made to abraham , as it is now explained in the new testament , yet i would not be understood to suppose abrahams apprehension or faith to have then been commensurate to the promise as it is so explained . supposing then the promise to abraham , to be the new covenant it self in a more imperfect edition of it than afterward came forth . i shall now a little further consider what it was , and what the new covenant is , & ever hath been , in the general nature of it , since it first commenced . and it is a new law or covenant , made by way of remedy against the rigour and extremity of the law of nature , under which man was created . for the law of nature , the law of gods creation , as well as his instituted law in paradise , being violated , and impossible to be kept inviolable by man in his lapsed state , by reason of his moral impotency , and the pravity of his nature derived from adam ; he must inevitably have sunk and perished under the condemnation of it , unless there had been a new law instituted to supercede the procedure of this law against him , in its natural and proper course . if salvation had been attainable by man in his lapsed state , without this remedying law of grace , there would have been no need of a new covenant . if there had been a law given which could have given life , verily righteousness should have been by the law , gal. 3. 21. but there was no such law given besides this new law. nor could the original law be repealed for the relief of faln man , it being founded in the nature of god , and the nature of man , as he was created after gods own image ; and is no more changeable , than the nature of good and evil are changable . and therefore , as i said , there was a necessity that man must have perished under the condemnation of the law of his creation , as the lapsed angels did under theirs , unless a law of indemnity had been enacted . but god whose tender mercies are over all his works , to the end so great and considerable a part of his creation , as man is , might not be wholly lost and undone to all eternity , out of his infinite compassion , mercy , and love , did constitute a new law or covenant for mans relief ( which well may be called the covenant of grace ) against the rigour and extremity of the first law. which new law was in some degree , though but obscurely , made known to man not long after adams fall , or else there would have been no ground for that faith which we are assured was in abel , enoch , &c. heb. 11. but it was doubtless somewhat more fully declared to abraham than to any before , and at last compleatly established and published by jesus christ the mediatour of it , who was given for a covenant to the people . and this new law in the last edition of it under the gospel , is variously denominated ; being called the promise , the new covenant , the law of faith , the law of liberty , the gospel , the grace of god , or the word of his grace . and so we come sect. 2. to consider what the design of god was in this new covenant or promise unto abraham . next to his own glory , it was to recover the humane nature from its degenerate state , to a state of holiness , to that likeness to god in which man was at the first made , and therein and thereby to a state of happiness , both which were lost by the fall . holiness , love , and goodness , as they were once the glory and happiness of man before he lost them , so are still perfective of his nature . and therefore it is impossible in the nature of the thing to recover man to happiness , without recovering his nature to a conformity to god in these ; or for man to be perfectly happy , whose nature is not perfected in them . sin is the disease and sickness of the soul ; and it 's as possible for a sick man to enjoy the pleasure of health , as it is for the sinful and corrupt nature of man , while such , to enjoy the pleasure , which the humane nature did naturally enjoy , or was capable of enjoying in its innocency and purity . but when the nature of man is once recovered to perfection in knowledge , holiness , love , and goodness , it will then be matter of unspeakable delight to him to love god , angels and men , and to do the will of god in every thing . it is so to the holy angels : and it was so to our blessed saviour , who counted it as his meat and drink , to be doing the will of his heavenly father . and to what degree the nature of man is here in this world , restored towards its proper perfection , to the same degree it is matter of pleasure and delight to him to act holily and righteously , and to be doing good ▪ it i● joy to the iust to do judgment , prov. 21. 15. it is a pain to a man to act contrary to the bent and inclination of his nature , by compulsion or fear . and therefore unless the corrupt ▪ nature of man were changed , heaven would not be heaven to him , in case he were there . those divine and heavenly exercises which are there the unspeakable delight of saints and angels , would be his pain and torment , as being contrary to his nature ; and the pleasures of that state , as having not what will satisfie the unsatiable lusts of mans corrupt nature , would not be such to him , but add rather to his anguish . for , as it would be a torment to a man to be in extremity of hunger and thirst , and to be without meat and drink , and all hopes of any to satisfie him : so will it be a grievous torment to the corrupt nature of men in another morld , to retain their lusts and the violent cravings of them , and yet to be without all hope of having wherewith to satisfie them ( which yet is like to be the condition of men in hell. ) here mens unnatural lusts are not such a torment to them , because they can make provision to satisfie them , or live in hopes so to do ; and in the mean while drown the noise of them by diversion . but in hell it will be quite otherwise . and therefore its easie to imagine that the torment which will arise from the corruption of mens natures there , will be unspeakably great , besides the piercing sence of the happiness they have lost , and the other intollerable pains which they must indure ; and therefore as whoever hath not his nature renewed in this world , is never like to have it renewed in another ; so without renewing of it , it is impossible he should be happy there . except a man be born again , he cannot see the kingdom of god , joh. 3. 3. that is , he cannot enjoy it , and why ? it is not only from gods decree , or established law to the contrary that he cannot , but also from the utter incapacity of his nature , as corrupt . wherefore all the vessels of mercy are such as god aforehand prepares unto glory , rom. 9. 23. they are such as are made meet to be partakers of the inheritance of the saints in light , col. 1. 12. such as god hath wrought for the self same thing , 2. cor. 5. 5. so that , as i said , there is a necessity in the nature of the thing , that if god would design the restoration of the nature of man to happiness , that in order thereto he should design a restoration of it to holiness , as indeed he hath . he hath chosen us to salvation , through sanctification of the spirit , 2 thes. 2. 13. and therefore the end of christs great undertaking for the redemption and restauration of man , is described , by his saving his people from their sins : by his redeeming them from all ●niquity , and purifying to himself a peculiar people , zealous of good works . by his washing and sanctifying of them , that he might present them to himself a glorious church not having spot or wrinkle , or any such thing . that this was the design of gods promise to abraham , appears , in that at the very first it was propounded to him by way of motive , to quit the idolatry of his fathers , and the evil customes of his countrey ( for they served other gods , iosh. 24. 2. ) get thee out of thy countrey , and from thy kindred , and from thy fathers house ; and i will make of thee a great nation , and thou shalt be a blessing , and in thee shall all the families of the earth be blessed , gen. 12. 1 , 2 , 3. in which god had a farther design than to reform abraham only : his design in him , and by him , was to set on foot the reformation of the world , and the recovering the nations thereof from the dregs of idolatry into which they were sunk . and therefore god said unto him , thou shalt be a blessing . and this he designed , not only in giving him a numerous issue , and making them a great nation , whose education in the worship of the true god was founded in abraham , but also in making both him and them eminent examples of his special favour in the ●ight of the nations , by which they might see how much better it was to serve the god of abraham , than the gods of the nations : and thereby to invite and draw them from their idolatry , superstition , and ungodliness , to worship and serve the true god. and god in promising to abraham , both the messias in his seed , and also that he would bless them that should bless him , and curse them that should curse him , and that his seed should possess the gate of his enemies ; had , it should seem , this in design , viz. to encourage and quicken them to a holy life , luke 1. 72 , 73 , 74 , 75. to perform the mercy promised to our fathers , and to remember his holy covenant : the oath which he sware to our father abraham , that he would grant unto us ; that we being delivered out of the hands of our enemies , might serve him without fear , in holiness and righteousness before him , all the days of our life . but besides all this , considering that the promise made to abraham , was the new covenant as it was then exhibited , ( as i have shewed before ) the benefits therein promised had a proper tendency in them , to restore man again to a likeness to god in the moral perfections of his nature . for the great and precious promises contained in the new covenant as such , are given for this very end , that by them we might be partakers of a divine nature , the glory whereof is knowledge , purity and charity , 2 pet. 1. 4. and for god by such promises to make overtures unto man of love and good-will , and of desires of reconciliation , is the direct way and method of recovering faln man from a state of enmity against god , to a mind reconciled to him , to think well of him , to love him , and delight in him . for we love him because he first loved us , 1 joh. 4. 19. and god was in christ reconciling the world to himself , and how ? by not imputing their trespasses to them ; but being willing , upon their repentance and returning to their duty , to forgive them , 2 cor. 5. 19. god useth the same way of overcoming mans enmity against him , which he hath taught us to use to overcome mans enmity against us ; and that is , by overcoming their evil with our good , rom. 12. 21. david dealing so with saul , though a bitter enemy , melted him into tears , and made him cry , is this thy voice , my son david ? 1 sam. 24. 16. and , to whom much is forgiven , the same person loveth much , luke 7. 42 , — 47. and if god by these methods do once recover mans love to him , he will quickly recover him to his loyalty and duty , of which , love is the proper source and spring . if a man love me , he will keep my words , joh. 14. 23. now that god's promise to abraham , did contain expressions of wonderful grace and love , and consequently what is most apt to beget in man a love to god again , and all the desirable effects of it , will appear , if we consider the special benefits comprehended in that promise ; which is the third thing now to be considered . sect. 3. the special benefits contained in the promise made to abraham , were such as these . 1. it contained a promise of the messias , a promise of sending christ into the world , and that he should come of his seed : in thy seed shall all the nations of the earth be blessed , gen. 12. 3. and 18. 18. and 22. 18. which seed is christ , as is said , gal. 3. 16. and in this promise of sending christ , were implyed the things he was sent for , the things by which he should bless the world , as his death and resurrection , and what else pertained to his mediatory office ; because these are the things by which the nations of the earth became blessed in him , which was the thing expresly promised . that such things were implyed in the promise , appears not only by the reason of the thing , but also from st. paul's testimony , acts 13. 32 , 33. we declare unto you glad tidings , 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 iesus again . i do not say that abraham , from a promise that was but so generally expressed as that was , could apprehend in particular what the messias should both do and suffer , though they were wrapt up in it . he apprehended so much by it in general , that god would send the messias into the world , and that he would send him upon such terms , as that his coming should be matter of great benefit to the world . abraham had such a prospect of this , though at that distance , as made him rejoyce and be glad : so saith our saviour himself , iohn 8. 56. your father abraham rojoyced to see my day ; and he saw it , and was glad . and the promise to abraham , as it was a promise of sending christ to be the saviour of the world , was expressive of the greatest love . for in this was the love of god manifested towards us , because god sent his only begotten son into the world , that we might live through him . herein is love , not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins , 1 joh. 4. 9 , 10. a propitiation for our sins : that is , one that by his death hath procured favour , having taken off that sore displeasure which god by his law had declared against all the transgressors of it . for the wise and just god , did not think the righteousness of his government , and the honour and reputation of his law would be sufficiently salved , and his great hatred of sin sufficiently manifested , without some considerable satisfaction given for the dishonour done to him and his law by mans transgression . and yet that this might not be exacted at the hands of the guilty , in executing the curse of the law on them themselves ; he was most graciously pleased to accept of the sufferings of his own dear son , instead of what the sinners themselves were to have undergone . he hath redeemed us from the curse of the law , being made a curse for us , gal. 3. 13. christ suffered for sins , the iust for the unjust , or in their stead , 1 pet. 3. 18. upon account of which undertaking of christ for us , all the benefits of the covenant do accrue to man. what ever is required of man by way of condition of his acceptation with god , becomes accepted to that end , upon account of christ's suffering . and his intercession in heaven , through which all our sincere ( though otherwise imperfect ) performances , become acceptable to god , and rewardable by him , is made in the virtue of it . for the whole covenant it self is founded in the blood of christ which he shed for the remission of sins . therefore it is called the new testament in his blood , mat. 26. 28. and his blood , the blood of the everlasting covenant , hebr. 13. 20. 2. it contained a promise of iustification or remission of sin through christ , unto all that should so believe , as thereupon to repent of their former folly , and become sincerely obedient for the future . for that is necessarily implyed in the promise of blessed●ess to the nations in abrahams seed ; it being impossible men should be blessed without remission of sin , which consisteth in removing the curse of the law , in remitting the penalty . blessed is the man whose iniquity is forgiven , and whose sin is covered , psal. 32. 1. st. paul acquaints us that this blessing of the new covenant , was declared to abraham in the promise , gal. 3. 8. the scripture foreseeeing that god would justifie the heathen , through faith , preached the gospel before unto abraham , saying , in thee shall all nations be blessed . 3. it contained in it tacitly , a promise of divine assistance unto men in their endeavours to fulfil the condition of the promise . for god in promising blessedness to the nations through abrahams seed , therein promised all that was absolutely necessary for him to vouchsafe to make them blessed , and without which they could not be blessed . and if so , then he therein implicitly promised to assist the endeavours of men to perform the condition of the promise , without the assistance of whose grace they cannot savingly believe , repent , and obey . and so it should seem the old testament-church understood gods subduing of sin , as well as his pardoning of sin , to be comprized in the promise to abraham , mich. 7. 19 , 20. he will subdue our iniquities ; and thou wilt cast all their sins into the depths of the sea : thou wilt perform the truth to iacob , and the mercy to abraham , which thou hast sworn to our fathers , from the days of old . and christ his turning men from their iniquities , which he doth accomplish by appointing them means , & by assisting them in the use of them to that end , is part of the blessing contained in the promise made to abraham , and was so reckoned by st. peter , acts 3. 25 , 26. ye are the children of the prophets , and of the covenant which god made with our fathers , saying unto abraham , and in thy seed shall all the kindreds of the earth be blessed . vnto you first god having raised up his son iesus christ , sent him to bless you , in turning every one of you from his iniquities . 4. it implicitly , or somewhat obscurely contained in it a promise of eternal life . i say , implicitly ; for i do not find that eternal life was expresly promised to abraham . but yet that was expresly promised him , from which the hope of eternal life might well be inferred : as first , blessedness through his seed , the messias : and secondly , that god would be a god to him and his seed . for blessedness is a happiness that runs parallel with the duration of man's immortal soul. and god's promise of being a god to abraham , carried in it a promise of a happiness worthy of god to bestow , such as everlasting life or happiness is . and therefore he was not ashamed to be called their god ( meaning abraham , isaac , and iacob ) because he had prepared for them a city ; meaning that in so doing , he had answered that title of relation of being their god , and done like himsel , heb. 11. 16. and upon these and the like revelatio●s of of god's mind to him , abraham looked for a city which hath foundations , whose builder and maker is god , and a heavenly countrey , heb. 11. 10 , 16. if abraham did but use his reason about these promises , as he did about reconciling god's promise , that in isaac his seed should be called , with his command to sacrifice him , ( heb. 11. 17 , 18 , 19. ) he might discern eternal life in them , though but very obscurely , in comparison of what is now revealed in the gospel , by which life and immortality is brought to light , 2 tim. 1. 10. but how obscurely soever a future happiness was promised to abraham , yet promised it was , for which we have the testimony of st. paul , gal. 3. 18. if the inheritance be of the law , it is no more of promise : but god gave it to abraham by promise . he was here proving against the pharisaical iews , and judaizing christians , that justification unto life , was to be had by the promise , and not by the law ; by faith , and not by works of the law ; that the iust should live by faith , as vers . 12. and therefore by inheritance here , which he saith god gave to abraham by promise , he doubtless means eternal life , which elsewhere he calls the promise of eternal inheritance , heb. 9. 15. consider now , how god carryed on his design of restoring man by the promise of those benefits . for if expressions of the greatest grace and love in god to men , is the way to beget in them a love to god again , and in begetting that , to beget all the desirable effects of love ; ( which are no less than a sincere conformity in man's nature and life to the divine law ) and if the giving of great and precious promises , is the way of recovering man again to a participation of the divine nature , ( as i have shewed it is ) then the promise of god to abraham which was expressive of the greatest grace and love , and contained in it promises , than which there are not materially greater , nor more precious , was a wise and graciovs contrivance of god , to recover man to a likeness to himself , wherein the glory and perfection of his nature did first consist . sect. 4. the next thing to be considered , is , the extent of the promise of god to abraham . [ the greatness of god's love and good-will , was not expressed only in the greatness of the bene●its promised to abraham , but also in the extent of the promise ; reaching not only to the iewish people and their proselytes ( to which another covenant was restrained ) but even to all nations of the earth , gen. 12. 3. and 22. 18. which shews it to be of the same nature with the general promise in the gospel , though it was not so intelligible then , as it is since made by the gospel . but god we see , so loved the world , as first to promise , and after to give his only begotten son , that whosoever should believe in him , should not perish , but have everlasting life . joh. 3. 16. christ gave his life for the life of the world , joh. 6. 8. he is the propitiation for the sins of the whole world , 1 joh. 2. 2 he gave himself a ransome for all , 1 tim. 2. 6. and tasted death for every man , heb. 2. 9 sect. 5. consider we in the next place , the security given by god , for the performance of his promise to abraham and his seed . for because men knowing how ill they have deserved from god , having made themselves enemies to him , would be apt to question whether there were indeed so much love and good will in god to them as the greatness of his promise did import ; therefore god , to remove all jealousie of this nature , and to give them the greatest security and assurance he could , of the reality of his intentions , and of his heart and good will towards them , he confirmed his promise by an oath , swearing by himself , because he could swear by no greater . and this he did , that they to whom the promise did extend , might have strong consolation from god , such as might work in them strong and vigorous affections to him , such as were in abraham , through which he was wrought to an entire resignation of himself to god , and to his will , and by which he was denominated the friend of god , heb. 6. 17 , 28. wherein god willing more abundantly to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath : that by two immutable things , in which it was impossible for god to lye , we might have strong consolation , who have fled for refuge , to lay hold of the hope set before us . sect. 6. the next thing i have to shew , is , that this promise of god to abraham , was conditional . if the promise of sending christ was absolute , yet the actual collation of the great benefit of remission of sin , and eternal life by him , was not promised but upon condition of faith and repentance , as appears by the scriptures frequent explanation of the the general promise . abraham believed in the lord , and it was counted unto him for righteousness , gen. 15. 6. if abraham had not believed god , he had not been justified notwithstanding the promise . so that this justification depended as well upon his performing the condition of the promise , as upon the promise itself . and when god said to abraham , walk before me , and be thou upright , and i will make a covenant with thee , gen. 17. 1. the lord made abrahams upright walking before him , the condition of his keeping , as well as making covenant with him . besides , it is apparent that god made circumcision to be the covenant to be kept on abraham's and his seeds part , as the condition of what god had promised on his part , gen. 17. 4 , 7 , 10. as for me , my covenant is with thee , &c. thou shalt keep my covenant therefore , thou and thy seed after thee in their generations . and this is the covenant which ye shall keep between me and you , every man-child among you shall be circumcised . by which is to be understood , not so much circumcision in the flesh , as in the spirit ; as i shall shew anon . and the truth is , it would not suit with god's end and design in his covenant , of restoring man to the rectitude of his nature ( mentioned before ) to do it without man's endeavours in the use and exercise of his natural faculties of understanding and will , as he is a rational creature and free agent . for god works that change in mans nature , designed in his new law or covenant , not meerly physically , but morally also . 1. by proposing great and important truths to his mind and understanding , and in assisting this natural faculty , in considering how his happiness is concerned in that which is proposed , in case it should prove true , and in considering likewise what reason there is to believe that it is true , and in discerning the truth of it upon consideration . and 2. by proposing motives to the will to incline it to follow the dictates of the enlightned mind , and by assisting the will to be governed thereby . so that man himself is not wholly passive in this change , or what goes to the making of it ; but is so far active in it , as to denominate what he doth by god's assistance , to be his own act . so that the man is said to believe , to repent , to obey , when he doth believe , repent , and obey : for so he is every where in scripture said to do . god doth not repent in man , but man repents through his grace and assistance . and therefore god's grace , and man's indeavours in working this change , are very consistent . phil. 2. 12 , 13. work out your own salvation with fear and trembling . for it is god which worketh in you both to will and to do of his good pleasure . if man do but what he can do , through the assistance of god's common providence ( in whom we live , and move , and have our being ) god is most ready , through his good pleasure , or out of the goodness of his will and pleasure , to work in him both to will and to do savingly , to carry the work quite thorow . otherwise if there were nothing that man could do in a way of common providence towards his salvation , why should he be exhorted and perswaded to do that , which yet will not be done to effect and quite thorow , without the assistance of god's grace and good spirit . the co-operation of god's grace with man's endeavours , in this change in the nature of man , which is necessary to his salvation , is a doctrine that lies very fair and plain in the scriptures . and therefore men are called upon to make themselves new hearts , ezek. 18. 31. make you a new heart , and a new spirit , for why will ye dye , o house of israel ? and god is said to make them new hearts also , ezek. 36. 26. a new heart also will i give you , and a new spirit will i put within you . men are called upon to circumcise their own hearts , deut. 10. 16. and god is said to circumcise the heart , deut. 30. 6. men are required to cleanse themselves from all filthiness of the flesh and spirit , 2 cor. 7. 1. and they are also said to be washed and sanctified by the spirit of god , 1 cor. 6. 11. men are commanded to repent , acts 17. 30. and god is said to give them repentance , 2 tim. 2. 35. acts 5. 31. it is by reason of this co-operation of god's assistance , and man's endeavours , that st. paul expresseth himself as he doth once and again , gal. 2. 20 i am crucified with christ ; nevertheless i live ; yet not i , but christ liveth in me , 1 cor. 15. 10. i laboured more abundantly than they all : yet not i , but the grace of god which was with me . he doth not by these last words so deny what he had said in the former , as if he had not spoke true , for he speaks the same thing in effect in another place , without any such correcting himself , as here he useth , 1 cor. 3. 9. for we are labourers together with god. and therefore by his so correcting himself , saying , not i , but the grace of god which was with me , he only intends to magnifie gods grace , as having the principal stroke in the work . it is a phrase of like import with that , 2 cor. 3. 10. for even that which was made glorious , had no glory in this respect , by reason of the glory that excelleth . so mans indeavour though it be somewhat in it self considered , yet comparatively , and in respect of the work of gods grace by his spirit which excels , it is nothing . therefore in fine , as men are said through the spirit to mortifie the deeds of the body , rom. 8. 13. so they may be said through the same spirit , to believe , repent , obey ; that is , through the assistance of the spirit , who is said to help our infirmities , rom. 8. 26. considering then that there is promise of divine assistance to man , using his endeavours in doing what he may , and can do towards the performing the condition of the covenant , we may well conclude , that there is no man under the gospel , doth perish , but through his own fault and neglect . it is true , god doth sometimes for special reasons meet with , and convert sinners with a high hand of grace , whil'st they are pursuing their sins in a full career , and using no indeavours at all towards their own salvation , as he did saul before he was paul. but such extraordinary instances , are no rules to us by which to judge of god's ordinary proceedings in converting men : nor hath the lord put men in expectation by any promise of his , of their being converted after that manner , and upon such terms . and therefore it will in no wise be safe for any man to expect to be converted by such extraordinary workings of grace , and to neglect to do what he can do , and what god requires he should do , towards his own conversion . there are many things which men may , and can believe and do , without any supernatural grace , and by vertue of god's common grace . it is no supernatural act to believe the being of god , and the immortality of the soul or future state : or to know that we are ●inners against god , and consequently that we stand in need of his mercy : nor is it a supernatural act for a man to desire the future happiness of his own nature or being ; or to hear the word of god which directs the way to that happiness ; no more than it is to hear any other doctrine that only pretends to do so . nor is it a supernatural act to consider the doctrine of the scriptures with as much seriousness , as men do or may , the contents of any other books . nor is it a supernatural act to consider how we are concerned in the doctrine of the scriptures , in case it should prove true : no more is it a supernatural act seriously to consider the strength and force of those reasons that tend to perswade men to believe that doctrine to be true : nor , under the natural desires which men have to be happy in another world , is it a supernatural act for them to pray to god to direct and assist them in the use of means , that they may be happy . these i take to be no supernatural acts in men , for though the depraved wil of man needs special or supernatural grace to do these so seriously and effectually , as is needful to true sanctification , yet in some sort and measure they may be done by common help . and if men would but go thus far ( as they can ) out of a real desire to be happy , i should make no question but that the spirit of god would yield them his assistance to carry them quite through in the work of conversion . and whether our saviour doth not by the hearers , resembled by the good ground , mean such men as before their conversion have some such working of heart about their future state , as doth incline them to hear and consider what with any fair probability may be said about the way to be happy in that state , and not to hear out of curiosity , or for fashion-sake , or to carp ; i submit to consideration . it is doubtless then mens inconsideration , carelesness and negligence in those things which they do believe , and which they can do , that undoes them . it is because seeing they see not , and hearing they hear not , which is the reason why more is not given , but rather that taken away from them which they had . that is , the reason why god with-holds his special grace , and many times withdraws common grace and assistance from men , is , because though they have understanding and considering faculties , which they could if they would use and imploy about their being happy in another world , as well as they do about their happiness in this , yet they will not , though they are frequently called upon , and excited thereto : whereas those that take heed or consider what they hear , and how they are concerned in it ; to them more shall be given : god wil come into such with supernatural aid , mark 4. 24. and therefore god , to put men upon a holy necessity of complying with his grace , in acting diligently towards the working out their own salvation , hath wisely made the obtaining of the great benefits of the covenant , remission of sin , and eteternal life , conditional , so that men can have no farther assurance of pardon of sin and salvation , than they are sure they sincerely indeavo●r to perform the condition on their part , upon which they are promised . wherefore we are greatly concerned to be awakened by such sayings as these ; strive to enter in at the strait gate : so run that ye may obtain : vse all diligence to make your calling and election sure : work out your salvation with fear and trembling : let us therefore fear , lest a promise being left us of entring into his rest , any of you should seem to come short of it . sect. 7. i come now in the next place to shew , what the condition of the promise to abraham was . in short it was a practical faith. and under this head , i shall endeavour , 1. to give some account of the nature of abrahams faith in general . 2. to describe faith. and 3. to shew reason why faith is made the condition of the covenant . 1. the condition of the promise to abraham , was faith , and ( as i shall after shew ) a practical faith. for that was it upon which the great blessing of the covenant , justification , was conferred upon him , with the consequent benefits . in gen. 15. 6. it is said of abraham , that he believed in the lord , and he counted it to him for righteousness . but st. paul reciting this scripture , saith , abraham believed god , and it was counted to him for righteousness , rom. 4. 3. gal. 3. 6. if there be any difference between believing god , and believing in god , it seems to be this . to believe god , is to believe him upon his word , to believe all that to be true , which he saith when he hath once spoken it . but to believe in god , is first , to believe him to be such an one , of such a nature , as neither will , nor can at any time speak any thing but what is true : it is to believe him to be a god that cannot lye . for all true faith , as abraham's was , is founded in the nature of god. abraham did primarily believe in god , and consequently believed his sayings , of what nature soever they were . and secondly , to believe in god , is to believe that he can , and will perform whatever he promised , how unlikely soever the thing in its own nature otherwise be . and this was the nature of abrahams faith , as appears by st. pauls comment upon it , rom. 4. 20 , 21. he staggered not at the promise of god through unbelief , but was strong in faith , giving glory to god ; and being fully perswaded , that what he had promised , he was able also to perform . he gave to god the glory of his nature and being , of his truth and faithfulness in his promises , and of his power and ability to perform what he had promised , notwithstanding its utmost improbability in nature . and therefore , or for this reason , his faith was imputed to him for righteousness , as we are told in ver . 22. of rom. 4. and so it should seem it is not the believing of any one particular or single promise , that is counted for righteousness , otherwise than as it is an instance of faith in god in general , in reference to whatever he doth say or shall declare . which may be the reason why faith is said to be counted to abraham for righteousness , as well when he had not the messias in the promise as the immediate object of his faith , but somewhat else , as when he had . the promise , the believing of which was counted to abraham for righteousness , in gen. 15. 6. was a promise of a numerous issue , [ so shall thy seed be ] viz. as numberless as the stars . but that which produced a belief of this particular promise , would , and doubtless did produce in him a belief of the promise of the messias , and of every other promise and word of god , and declaration of his mind , so far as understood by him , & that was a habitual belief of god's truth , and faithfulness , wi●dom , power , and goodness ; his fixed belief in god. and so a believing god's threatnings so as to use means to escape them , is ( it should seem ) counted to one for righteousness , as well as the belief of the promises , as growing upon the same root . thus noahs believing god's threatning to bring a deluge upon the world , and his obedience to god's command in the preparing an ark for the saving of his house , was that , or at least one instance of that faith , by which he became heir of the righteousness which is by faith , heb. 11. 7. it was this general faith in god that made abraham so complyant with every intimation of his will and pleasure . by it he forsook his own countrey and kindred at god's command , to go he knew not whither , but depended on god's after-direction in that case , heb. 11. 8. by it he was ready to offer his son isaac , in whom the promises were made : and he had such a firm belief in god's promise , that in isaac his seed should be called , that he concluded that god would raise him from the dead when he had sacrificed him , rather than fail in the least of making good his promise , heb. 11. 17 , 18 , 19. he had such a confidence in god , that is to say , in his wisdom , goodness , truth , and power , as wrought him to an entire resignation of himself to god's will and pleasure . he believed god to be so good & so wise , as not to put him upon any thing but what should be for his good in the issue : and so true and powerful , as to promise nothing but what he could and would perform . in a word ; this his belief in god , made him believe all his promises , and obey all his precepts . 2. come we next to some description of that faith , which is the condition of the promise , or covenant of salvation : wherein i shall have respect to the nature of saving faith in general , in reference to all ages of the church , and also to the christian evangelical faith in special . faith strictly taken , is an assent unto the truth of any proposition upon the credit of the speaker . but saving faith is of a more comprehensive nature than is a meer assent unto the truth of any one proposition . and although saving faith is sometimes described by an assenting to the truth of one single proposition , yet then it implies the belief of many more , and such a belief as draws in the will to act according to the import and concernment of the thing believed . as for instance : the belief of this proposition [ that christ iesus is the son of god ] by which faith is sometimes described , doth include in it a belief of the truth of his whole doctrine , both concerning god's grace , and mans duty , and the will 's concurrence as to its concernment in it . for , if he be the son of god , then he cannot lye or deceive in any thing he hath said . and again , the belief of this proposition [ that god raised christ from the dead ] by which faith is also described , rom. 10. 9. includes in it a belief that all that doctrine which he taught , is undoubtedly true : for if it had not , god would never have wrought such a miracle as to raise christ from the dead to confirm it . the belief then of such single propositions , include a belief of the whole doctrine of the gospel , which is the proper object of the christian faith , and for that cause is frequently stiled faith , or the faith , in the new testament . but if we respect the nature of faith in general , as answering the different degrees of god's revelation of his will in several ages of the world , both under the gospel , and before ; i do not know how better to define it than thus : faith is such a hearty belief of god's declaration concerning his own grace , and man's duty , as doth effectually cause a man to expect from god , and to act in a way of sincere obedience , according to the tenour and import of such a declaration . or , if you will take in the belief of god's threatnings against sinners , into the definition ; then it will be thus : faith is such a hearty belief of god's declaration concerning his own grace and displeasure , and man's duty , as doth effectually cause a man to expect from god , and to act in a way of sincere obedience , according to the tenour and import of such a declaration . faith thus defined , we have already seen exemplified in abraham , who is the great exemplar of believing , and the father of believers . and that it was his belief of god's promise , or declaration of grace and favour to him , as it was practical in producing repentance , self-denial , and sincere obedience , by which he was justified and made happy , appears farther , not only in that it 's said by st. iames , that his faith wrought with his works , and was made perfect by them , and that he was justified by works , as well as by faith ( of which more anon ) but also in that it 's said , that he received the sign of circumcision ( which was the condition upon which god covenanted with him to be his god , and upon the same terms to be the god of his seed ) a seal of the righteousness of the faith which he had while he was yet uncircumcised . for supposing ( which is not denied ) circumcision to be an outward sign of inward grace , of the circumcision of the heart , consisting in mortification , or a penitential change of the heart , which is the effect of faith , his circumcision as such , was a seal of confirmation to abraham , that it was upon his former so believing god upon his promise , as thereby to be induced to leave the evil customs of his countrey , and his countrey it self , with his kindred , & his fathers house ; that god would be his god indeed : in which promise was implicitly promised , all that would make him eternally happy . and god's further design of giving to abraham this covenant of circumcision , as a seal to assure him the enjoyment of the benefit wrapt up in that promise upon the terms aforesaid , was , that he might be the father of all them that believe , whether literally circumcised or not ; that is , that he might be a great example and pattern to all others , of obtaining the same benefits in the same way , and so might be a means of begetting others to believe in god , and to obey him , as he had done ; to be a great instrument to propagate the kind of new creatures , of men renewed to god , to the end they might be blessed as he was . this , or somewhat to this effect , is doubtless the meaning of rom. 4. 11 , 12. and he received the sign of circumcision , a seal of the righteousness of the faith which he had , being yet uncircumcised : that he might be the father of all them that believe , though they be not circumcised ; that righteousness might be imputed to them also : and the father of circumcision to them who are not of the circumcision only , but also walk in the steps of that faith of our father abraham , which he had being yet uncircumcised ; and it is not unlikely , but that as heart-circumcision under the figure of literal-circumcision , was together with faith , made the condition of the covenant then ; so spiritual baptism , which is a death unto sin , and a living unto god , is under the figure of water-baptism , joyned with believing , as the condition of the promise of salvation : now , mark 16. 16. he that believeth , and is baptized , shall be saved . according to which st. peter having spoken of noah's ark , saith ; the like figure whereunto baptism now saveth us ; not the putting away of the filth of the flesh , but the answer of a good conscience towards god , 1 pet. 3. 21. now as it was in abraham , such a belief of god's declaration of grace and favour , as did effectually induce him to love and obey god , by which he was justified , so ( i shall shew afterwards ) it was the very same kind of faith , working after the same manner , by which the saints under the law of moses , were saved . but faith , as evangelical and christian , is such a hearty assent and consent unto god's declartion in the gospel by his son , concerning christ himself , and his grace and favour towards men by him , and concerning their own duty , as causeth a man to expect from god , and to act in a way of duty , according to the tenour of such a declaration , and his own concerns in it . and faith , thus defined , is fully agreeable to the tenour of the gospel : mark 16. 15 , 16. go ye into all the world , and preach the gospel to every creature : he that believeth , and is baptized , shall be saved . he that believeth what ? why , he that believeth that gospel which was to be preached to every creature . which gospel contains a declaration of god's grace , & man's duty , & of his wrath against all ungodliness and unrighteousness of men. for , 1. it declares from god that he hath given his son jesus christ to be the saviour of the world , by being a propitiation for the sin of it , in becoming a sacrifice to expiate sin . 2. it declares that god upon account of his sons giving himself a ransom for all , hath made , and doth establish a new covenant with the world , to pardon , and eternally to save as many as shall believe in his son , and repent of their sinfulness , in changing their minds , and reforming their lives , and becoming new men , in yielding sincere obedience to the precepts of the gospel . 3. it declares that those that believe not , shall be damned , and such as repent not shall perish , and that the unrighteous shall not inherit the kingdom of god. this summarily is that which the gospel declares concerning god's grace and displeasure , and mans duty . now it is the practical belief of all this , that is the saving faith. it is not the bare belief that god hath given his son to be the saviour of the world , and a propitiation for the sin of it : nor is it a bare belief that he will for christ's sake pardon and save as many as truly repent and amend their lives , and become new creatures ; unless they so believe all this as seriously and heartily to repent themselves of their former folly , and to return to their duty in new evangelial obedience . for otherwise , for a man barely to believe all this , and not to act according to his own concerns in it , will be so far from being a believing to the saving of the soul , as that it will rather plunge him the deeper in destruction for living and acting contrary to his own light and belief , as holding the truth in unrighteousness ; the wrath of god being revealed from heaven against all such , rom. 1. 18. a man of this practical faith which i have described , eyes as well the condition upon which the saving benefits are promised through christ , as the promise it self of those benefits ; and expects the enjoyment of those benefits upon god's promise and christ's purchase , no otherwise than as he with the assistance of god's grace , is careful to perform the condition . which belief of his , makes him as careful to perform the condition in discharge of his own duty therein , as ever he hopes to enjoy the promised pardon of salvation by christ , and to escape the damnation threatned against those who perform not the condition . so that a man by this practical faith , belives one part of god's declaration in the gospel as well as the other , and his own duty to be as well necessary to his justification as the condition appointed by god , as the grace of god , through christ , it self is upon another account : and by this belief he is effectually moved , as well to act in a way of duty to god , as to expect mercy from him ; considering how his happiness is concerned in both , when he hath the whole of god's declaration in all the parts taken together , in prospect , as the object of his faith. when he hears that god so loved the world , that he gave his only begotten son , that whosoever believes in him , should not perish , but have everlasting life . when he hears that god hath set forth christ to be a propitiation through faith in his blood : and when he hears again , that god was in christ reconciling the world unto himself , not imputing their trespasses unto them ; he believes all this to be true , as coming from god that cannot lye , and accordingly is incouraged to hope in god's mercy , and is comforted thereby . but then when he hears again , that except we repent , we shall all perish ; that except a man be born again , he cannot see the kingdom of god : that without holiness , no man shall see the lord ; and that the pure in heart shall see god : that not every one that saith lord , lord , shall enter into the kingdom of heaven , but he that doth the will of the father which is in heaven : that the lord iesus shall be revealed from heaven , with his mighty angels in flaming fire , to render vengeance to all those that know not god , and which obey not the gospel of our lord iesus christ : but that he is the author of eternal salvation to all those that obey him . i say , when he hears all this , he as verily believes this part of gods declaration in the gospel , to be the faithful and true sayings of god , as he accounted the other to be . and accordingly , doth as seriously , and sincerely set upon the work of repentance , and as carefully useth god's appointed means for the changing of his heart , and renewing of his nature , for the purifying of himself as god is pure ; and doth as carefully obey all the precepts of the gospel ; as he hopes upon the account of christ's sufferings and god's promise , to be pardoned and saved ; as believing that those benefits are neither promised , nor can be obtained , but in this way of performing the condition . and i doubt not to say , this practical faith , as it respects god's declaration touching mans duty , in conjunction with his own grace in christ , is , where the gospel comes , the only saving justifying faith. 3. come we now to shew reason why faith is made the condition of the promise . 1. it is of faith that it might be of grace , saith the apostle , rom. 4. 16. it is that the grace of god to miserable men , might the more shew it self . for so it doth , not only in promising unspeakably great things through christ to man , who is not only un-deserving , but ill-deserving also ; but also in that these are promised upon such a possible practicable easie condition as faith is , considering the means and assistance promised by god to work it : and considering also that the promise is made to the truth , unfeignedness and sincerity , and not to perfection of faith , repentance , and new obedience in their utmost degree . so that christ might well say , my yoke is easie , and my burden light , matth. 11. 30. whereas the old way of promising the inheritance on the law terms , would have been to have promised it upon impossible conditions , as the case now is with fallen man. and if god should promise never so great things to man , in his impotent and miserable state , upon an impossible condition , he would have been so far from manifesting abundance of grace , compassion , and love to him in that condition , as that he would rather have seemed to insult over him in it . and therefore if the promise should have run upon the law-terms and not of faith , it would utterly have frustrated god's design of manifesting his grace to man , and of recovering man's love and loyalty to him thereby . rom. 4. 14. if they which are of the law be heirs , faith is made void , and the promise made of none effect . but it is of faith , that it might be by grace , to the end the promise might be sure to all the seed , not to that only which is of the law , but to that also which is of the faith of abraham , ver . 16. 2. this may be another reason why such a faith as i have described , is made the condition of the covenant of salvation , viz. because it best answers god's design in this covenant , of renewing the nature of man in holiness and righteousness , and by that means restoring it to happiness . for , by faith men are born of god , or made the children of god. gal. 3. 26. ye are all the children of god by faith in christ iesus . joh. 1. 12 , 13. as many as received him , to them gave he power to become the sons of god , even to those that believe on his name . which were born , not of blood , nor of the will of the flesh , nor of the will of man , but of god. now to be born of god , or , which is the same , to be made the child of god , is to have ones nature restored to the likeness of god , in which man was first made , and is the same thing with that wich is called regeneration , and a being born again , and a new creature . which new creature , or the nature of man renewed by faith , is also called the new man , which after god , is created in righteousness and true holiness , ephes. 4. 24. to be born again , is to have the faculties of mans nature restored to a rectitude in their motions and operations in reference both to god and man , to be restored to their proper moral use for which they were made . it is in a word , that which is called a being made partakers of a divine nature . for those which are begotten of god , are begotten in , or to his likeness . men can adopt those which are not their natural children to inherit their estates , but they cannot adopt them to a participation of their moral endowments . but god adopts his children to a participation with him in the inheritance , by adopting them to a participation of the moral perfections of his nature ; that is , to a consimilitude to him in them . and this we say is done by faith ; that is , by faith in god , and by faith in his word . for , in order of nature , god is first believed to be a god of truth , before his word is believed to be the word of truth . and the creditableness of his word depends upon the knowledge or belief of the fidelity of his nature . and this truth of god and of his word , is the immediate object of faith. by faith , a man believes that to be true which god reveals or declares as his mind and will , let the import of it be what it will. but then this faith operates upon the will and affections , according to the tenour and import of that which is revealed . if it be matter of sad import , it works a hatred to him that threatens it , and a fear of the thing threatned , if it be apprehended to proceed from an enemy . and this is the effect of the faith of devils , who believe , and hate god , who believe and tremble , iam. 2. 19. but if that which is revealed by god , and believed by man , betoken unspeakable love & good will in god to man , and matter of the greatest benefit to him , as a proof of such love , then it worketh love to him that expresseth such love ( for faith worketh by love , gal. 5. 6. ) and a longing desire after the promised benefit . and as the soul grows more and more in love with god , because of his love ; in love with his blessed nature and divine perfections ; such as are his love , and goodness , truth , and faithfulness , purity and patience , mercifulness , and readiness to forgive , which render him altogether lovely ; so it contracts a likeness to god in these upon the soul , and so changes and renews the moral habit and constitution of the soul , and consequently of the whole life . there is an aptness and promptness in men to imitate that in others ( and so in god ) for which they love them . and frequent imitating acts , beget habits , custom changing nature . and hence it is , that through faith we are made partakers of a divine nature . we all with open face , beholding as in a glass the glory of the lord , are changed into the same image , from glory to glory , as by the spirit of the lord , 2 cor. 3. 18. this beholding the glory of the lord , is by faith , ( for we walk by faith , and not by sight , 2 cor. 5. 7. and by it moses saw him who is invisible , heb. 11. 27. ) and the medium by which this prospect is taken , is the gospel , by which the lord in his lovely perfections is now openly revealed : and faith being from time to time busied in beholding of , and conversing with these perfections , it transforms the soul into the same image or likeness , from glory to glory ( that is gradually ) as by the spirit of the lord ; that is , through the co-operation of god's spirit with mans faith. to comprehend the breadth , length , depth , and heighth , and to know the love of christ which passeth knowledge , is the way to be filled with all the fulness of god , by transcribing all his imitable perfections upon the soul , ephes. 3. 18 , 19. and it is by virtue of their relation to christ , and being thus begotten and born of god , and made partakers of a new nature conformable to god's , that men can with confidence call god father : this blessed effect of god's spirit , is the spirit of adoption , by which they cry , abba , father . and it is this new nature that is the spring and fountain of a good life , of all pious and virtuous actions . as it is said of god , thou art good , and dost good ; so it is true of all those that are born of him . a good man out of the good treasure of his heart ( thus renewed ) bringeth forth good fruit : the tree being good , the fruit will be good . and as this new creature groweth up to strength and maturity , so doing of good , and acting worthily , will become natural and pleasant to him in whom it is . to such an one the commandments of god are not grievous , but he will be able in some good measure to say , i delight to do thy will , o god , yea thy law is in my heart . and for sin , it being contrary to this new nature , there is a kind of moral impotency in him in whom it is , to commit sin : he cannot sin , because he is born of god , 1 joh. 3. 9. or if such an one be overtaken in a fault , it will work a disturbance in the soul , just as that will in the stomach , which a man hath eaten , against which he hath an antipathy in nature . but as for such as perform religious duties , and do things materially good , only by the strength of extrinsecal motives , and not froman inward principle of this new nature , or love to the things themselves ; to such those actions , being unnatural , become grievous and burdensome , and will be continued in no longer , than those motives continue in their strength . sect. 8. the last thing i proposed to consider about god's promise to abraham , is , what we are to understand by god's counting abrahams faith to him for righteousness . and i take it to signifie thus much : that god in a way of special grace , or by virtue of a new law of grace and favour which was established by god in christ , ( gal. 3. 17. ) that is , in reference to what christ was to do & suffer in time then to come , did reckon his practical faith to him for righteousness ; that is , that which in the eye of that new law should pass in his estimation for righteousness , subordinate to christ's righteousness , which procured this grant , or law. for otherwise faith , neither as it is the condition of the promise of remission of sin through christ , nor as it works repentance for sins past , or sincere obedience for time to come , is righteousness in the eye of the original law. for that accounts no man that hath , though but once transgressed it , to be righteous either upon the account of anothers suffering for his sin , or his own repentance or sincere imperfect obedience ; but curseth every man that from first to last continueth not in all things which are contained in that law. but it is as i said , an act of god's special favour , and by virtue of his new law of grace , and as it is established in christ , that such a faith as i have described , comes to be reckoned , or imputed to a man for righteousness , and through god's imputing it for righteousness , to stand a man in the same , if not in a better stead , as to his eternal concerns , as a perfect fulfilling of the original law from first to last would have done : christ's righteousness being presupposed the only meritorious cause of this grant or covenant . and thus indeed the faith which i have described , is a man's righteousness in the eye of this new law , because it is summarily all that is required of him himself to make him capable of the benefits promised by it , which as it is now revealed , is the gospel . justification is a law-term : and no man shall be justified in judgment , or upon tryal , but he that is just in the eye of this new law of grace , as every one that rightly believes , repents , and sincerely obeys , is , because that is all that it requires of a man himself to his justification and salvation . and yet every believers justification will be all of grace , because the law by which they are justified , is wholly of grace , is wholly a law of grace , and was enacted in meer grace and favour to undone man , that was utterly undone by the fall . there are two things which i conceive do constitute and make up the righteousness of the law of grace ( presupposing all to be procured by the purchase which christ hath made ) first , the righteousness which consisteth in the forgiveness of sins ; and secondly , the righteousness of sincere obedience . and in reference to both these , faith is imputed for righteousness , by virtue of the law of grace . first , faith as practical is imputed to a man for righteousness , as it is that , and all that which is required of him himself by the law of grace , to entitle him to the righteousness which consisteth in the remission of sins through christ. now that remission of sinnes is part of the righteousness which is by faith , is evident from rom. 4. 5 , 6 , 7 , 8. where the apostle to prove that a man's faith in god who justifyeth the ungodly , is counted to him for righteousness , he citeth a passage out of psalm the 32d , even as david also ( saith he ) describeth the blessedness of the man to whom god imputeth righteousness without works , saying , blessed are they whose iniquities are forgiven , and whose sins are covered . blessed is the man to whom the lord will not impute sin . the righteousness imputed in this sense , doth consist in the non-imputation of sin . not to impute sin , is not to reckon a man not to have sinned ; but it is to deal with him not according to the demerit of his sin , it is to pardon him for christ's sake upon his penitential faith , and not to punish him for his sin ; and this by vertue of a new law , or act of indemnity , or covenant of grace . for although pardon of sin is obtained for man by christ his suffering for sin , ( in whom we have redemption through his blood , the forgiveneess of sins , ephes. 1. 7. and though god , for christ's sake doth forgive us , epes . 4. 32. ) yet the actual collation of this great benefit , is not promised , but upon condition of man's faith. him hath god set forth to be a propitiation ; but it is through faith in his blood , rom. 3. 25. by him all that believe are justified from all things , from which ye could not be justified by the law of moses , acts 13. 39. and 10. 43. although christ is the propitiation for the sins of the whole world , ( 1 ioh. 2. 2. ) yet that saying of christ must and will will take place ; if ye believe not that i am he , ye shall dye in your sins , joh. 8. 24. and that also , mark 16. 16. he that believeth not , shall be damned . so that faith is imputed for righteousness , partly as it is the condition upon which pardon of sin is granted . secondly , that faith is imputed for righteousness , which is practical , or productive of sincere obedience , without which property it is not a fulfilling of the law of grace as a condition of the promised benefits , and consequently cannot justifie a man in the eye of that law. for first , repentance , and likewise forgiving men their injuries ( for instance ) are such acts of obedience , as without which a man cannot be pardoned ; and if not pardoned , then not justified . and therefore faith is not imputed for righteousness , unless it be productive of obedience . secondly , no faith is available to justification , but such as worketh by love , gal. 5. 6. which to say is all one , as to say , no faith is imputed for righteousness , but such as worketh by keeping the commandments of god , and fulfilling the law ; for that is the interpretation of love , both to god and men , 1 ioh. 5. 3. rom. 13. 10. thirdly , abraham who was set forth by god for a pattern of his justifying men by faith , was justified by such works as were the fruits of his faith , and not only by his faith which was the root of them : and therefore his faith as practical , was imputed to him for righteousnss : and such must be the faith of all others that shall obtain justification upon their believing as he did , iam. 2. 21 , 22 , 23. was not abraham our father justified by works when he had offered isaac his son upon the altar ? seest thou how faith wrought with his works ; and by works was faith made perfect . and the scripture was fulfilled which saith , abraham believed god , and it was imputed to him for righteousness . where note these four things . 1. that abrahams faith wrought with his works about the same end , as a condition of obtaining it , to wit , his justification . 2. that by his works his faith was made perfect , to wit , in its aptitude by god's institution , to justifie him , without which it would not have reached that end . 3. note further , that it was his faith as it wrought with his works , and as it was compleated and made perfect by them , that was imputed to him for righteousness . 4. note , that in the imputation of his faith for righteousness , as it was thus accompanied with , and perfected by works , was the scripture ful●illed which saith , abraham believed god , and it was imputed to him for righteousness . and if so , then the justification by works , together with faith , of which st. iames speaks here , is a justification before god , and not before men only , and to a man 's own conscience : for of such a justification doth the scripture in gen. 15. 6. speak , which is here cited by st. iames. nor doth this , that faith accompanied with obedience is imputed for righteousness , at all derogate from the obedience and sufferings of christ in reference to the ends for which they serve . because the whole covenant , and all the parts and terms of it , both promises of benefits , & the condition on which they are promised , are all founded in christ his undertaking for us , and all the benefits of it accrue to us upon our believing and obeying , upon his account , and for his sake . we are in him , who of god is made unto us wisdom , righteousness , sanctification , and redemption , 1 cor. 1. 30. for which cause also he is called the lord our righteousness . not as if his personal obedience to the law , was so formally imputed to us , as that we should be reckoned to have kept the law in his keeping of it , ( which hath been the opinion of some ) for if that had been so , there would have been no more need that christ should have suffered for us , than there was that he shoud have suffered for himself who had no sin , for neither should we , if we had perfectly kept the law in him , or in his keeping of it . chap. ii. for what ends the law was added to the promise . i now come to shew in the next place , for what end the law of mo●es was added to the promise . and before i do this in particular , i shall note only in general , that it was not added to cross or confront the promise , or god's design in it , but to be subservient to it , gal. 3. 21. is the law then against the promises ? god forbid . for it is not to be thought that god would prevaricate in his design , so that when he had once made a new law of grace for the saving of faln man , he would yet afterwards give any law but what should one way or other subserve to the same end , if men do not deprive themselves of the intended benefit by perverting it . and therefore to be sure , god did not intend to revive the old covenant of works made with adam in paradise , in the after promulgation of the law of nature ( which we call the moral law ) already broken . he did not therein come to demand his full debt of innocency in mans broken and bankrupt condition , or to let him know that he would without any other condition than perfect incency , cast him into prison , until he had paid the utmost farthing . for if he had , then the law indeed would have been against the promise , which declares quite otherwise . it is true , the law of nature as it is a perfect rule of natural righteousness , founded in god's nature and man's nature , doth of it self require perfect innocency , and can require no less , being suited to the nature of man in its perfect state . but when god brings this law forth , and sets it before men that are now faln from that state , as he doth in the promulgation of it , it is to let them know indeed what they once were , and from whence they are fallen , and how unhappy their condition now is , according to the tenour and terms of that law , and that it would have continued so for ever , if god had not made a new law of grace , to over-rule that law ; and to let all know that they shall still remain in that condition that wilfully exclude themselves from the benefit of the law of grace , by not performing the condition of it : and not to let them know , they should have no better terms from him than that law affords them , nor to make their perfect keeping of it the condition of their justification . but the law of moses entirely taken in all its parts , was rather given as an appendix to the promise , both as a rule of the material part of that obedience , which god would now require of the israelites in conjunction with their faith in the promise , and as a motive to that obedience : this in general . the question is put , gal. 3. 19. wherefore then serveth the law ? and the answer there is , that it was added because of transgression , until the seed should come . and it was added because of transgression in more respects than one . 1. it was added to discover sin , to make that known to be sin , which was so of it self , and in its own nature before the promulgation of the law. for by reason of that grievous wound which man got in his understanding by the fall , and by reason also of a progressive degeneration in mankind , the natural sense of moral good and evil , was to a great degree worn out of the minds of men. for the repairing of which decay , a promulgate law ( the ten commandments ) answerable to the law of pure nature in the spirituality of it , was set on foot in the world. and by this law came sin and duty to be more clearly known than they were before , rom. 3. 20. by the law is the knwoledge of sin , rom. 7. 7. i had not known sin but by the law : for i had not known lust , except the law had said , thou shalt not covet . 2. the law was added , not only barely to make known that to be sin , which was so●of it self before , but to set it out in it's colours , to make it known in the horrid nature and consequence of it , that men might be the more afraid to have to do with it . the law entred that the offence might abound : that is , that by that means it might be rendred the more criminous and demeritorious : that sin by the commandment , might become exceeding sinful , rom. 5. 20. & 7. 13. 3. the law as it discovered sin , and made it more criminous , and the people the more sensible of guilt , and more apprehensive of their obnoxiousness to punishment , was given to set off so much the more , the glory , beauty , and desirableness of god's grace in the promise of pardon and salvation , rom. 5. 20. the law entered that the offence might abound : but where sin abounded , grace did much more abound . by how much the more sin appeared sin , and was enhanced , and aggravated , and rendred manifestly mischievous by a promulgate law ; by so much the more grace appear'd to be grace , in all its glory , that brought deliverance from it , rom. 5. 21. that like as sin hath reigned unto death ( viz. by the law , that being the strength of sin , 1 cor. 15. 56. ) even so grace might reign through righteousness unto eternal life through ie●us christ our lord. after christ came , the rest which he gave , was so much the more sweet to these iews who received him , by how much they had been weary and heavy laden under a spirit of bondage before . 4. the law ( saith st. paul ) was our schoolmaster to bring us unto christ , that we might be justified by faith , gal. 3. 24. that is , it was a lower sort of institution accommodated to the weak and more imperfect state of the church● , until afterward it should deliver them over to a more perfect institution under christ. parents first teach their children to speak , and after put them to school to learn letters , syllables , words , and sentences , the use and design of all which they do not understand while they are children , as they do when they come to be men. in proportion to this hath god dealt with his church in the world , beginning with a lower and more imperfect sort of instruction , precepts and promises , and so proceeding to those that are higher and more perfect , and so by certain gradations , to lead on , and build up his church to a more perfect spiritual and compleat state of faith and holiness ; to all the riches of fulness of understanding of the mystery of god , of the father , and of christ , col. 2. 2. and thus the law as a schoolmaster , had a double end and use : the one respecting the time then present : the other that which was then future and to come . the then present use of it was twofold also . 1. to reclaim and restrain them from the superstitious customs of the heathen , to which they were addicted , in which respect also it was added because of transgression . the heathen worship , stood in divers superstitious rites or ceremonies : and because the israelites were adicted to a bodily worship like theirs , ( for they said , let us make us gods to go before us , exod. 32. 1. ) and were in danger thereby of being drawn to worship their gods , therefore to prevent this ( as parents put their childeren to school , partly to keep them out of harms way ) the lord by way of condescention to their childish humour , did ordain a worship consisting much in bodily exercise , and instituted divers laws , which stood in meats and drinks , and divers washings , and carnal ordinances , until the time of reformation ; till he should by sending his son , appoint more excellent laws for reforming both them and the rest of the world. lev. 18. 3 , 4 , 5. after the doings of the law of egypt wherein ye dwelt shall ye not do ; and after the doings of the land of canaan whither i bring you shall ye not do ; neither shall ye walk in their ordinances . ye shall therefore keep my statutes and my iudgments : which if a man do , ●e shall live in them , ezek. 20. 6. — 11. 2. the lord did institute diuers temporary laws for tryal and exercise of their obedience in those lesser things for a time , as being such as they were as yet best capable to receive , thereby to lead them on to higher instances of obedience afterward . these many ceremonies which they were obliged to observe , were not things of any natural or intrinsick goodness , but only made use of by god for a present turn , which when that was served , they ( as to practise ) were of no value , but became beggerly elements . but yet while they continued commanded of god , their obedience in the use of them , was rewardable , as well as their obedience to any other laws . the other end and use of the law as it was a schoolmaster , respected the time then to come . for the high priesthood , and sacrifices of the law , as they were types of what christ should be , do , and suffer as mediatour , were of great use to the iews after christ had suffered , and was risen again , and ascended into heaven , to facilitate both the knowledge and belief of the mystery of redemption by christ. 1. to facilitate the knowledge thereof , and to beget in them a right notion of these things in christ , by which forgiveness of sins , and acceptance with god , is obtained on our behalf . for those who had long seen and known the effect of legal sacrifices , as how they did procure legal impunity for offences committed , god accepting the life of a beast that had not sinned , instead of the life of a man that had , might soon come to understand from that by parity of reason , that god would much more accept of his own sons offering himself in sacrifice for us , so as to excuse us from suffering eternal punishment for our sin . for if the blood of bulls , and of goats , and the ashes of an heifer sprinkling the unclean , sanctifieth to the purifying of the flesh ; how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your conscience from dead works to serve the living god , heb. 9. 13 , 14. and so the high priests entring into the holy of holies in the behalf of the people , with the blood of the sacrifice , and burning incense there , doth greatly assist the mind in understanding the nature of christ's intercession for us in heaven , in virtue of his bloodshed for us on earth , heb. 9. 2. the law in the typical nature of it , was of great use to the iews , to facilitate and strengthen their belief in christ ; and so were the predictions of the prophets in conjunction with it : for these and the accomplishment of them in christ , did so answer each other , as in water face answereth to face , that those who believed the law and the prophets , had a great advantage by means thereof , to believe in christ. and therefore our blessed saviour when he would satisfie his disciples touching himself , that he was indeed the christ , and of the necessity of his death , ( which death occasioned at first a staggering in their faith ) beginning at moses and all the prophets , he expounded to them in all the scriptures , the things concerning himself , luke 24. 27. and st. paul when he laboured the conversion of the iews at rome , to christianity , as the chiefest way to effect it ; he expounded to them , and testified the kingdom of god , perswading them concerning iesus , both out of the law of moses , and of the prophets , from morning to evening , acts 28. 23. had ye believed moses ( saith our saviour to them ) ye would have believed me ; for he wrote of me : but if ye believe not his writings , how shall ye believe my words , joh. 5. 46 , 47. and thus in both the forementioned respects , the law was a schoolmaster indeed to bring them to christ , that they might be justified by faith. 5. the law was given to the jewish nation , not only for their behoof and benefit , but also for a general good to the world : that the nations round about , hearing of such excellent laws , & perceiving how happy and prosperous those people were , so long as they observed them ; might thereby be invited to quit their idol gods , and to take hold of the covenant , and to joyn themselves to the people of the god of abraham , even as it came to pass in such as were proselited . and upon this account it seems to be , that the psalmist prayed thus : god be merciful unto us , and bless us , and cause thy face to shine upon us : that thy way may be known on earth , thy saving health unto all nations , psal. 67. 1 , 2. and concludes , ver . 7. that if god should so do , his fear would be propagated through the world : god shall bless us , and all the ends of the earth shall fear him , deut , 4. 6 , 7 , 8. keep therefore and do them , for this is your wisdom , and your vnderstanding in the sight of the nations , who shall hear all these statutes , and say , surely this great nation is a wise and an vnderstanding people . for what nation is there so great , that hath god so nigh unto them , as the lord our god is in all things that we call upon him for ? and what nation is there so great , that hath statutes and iudgments so righteous , as all this law which i set before you this day ? to them were committed the oracles of god , rom. 3. 2. they were committed in trust to them as feoffees for the world , to communicate the knowledge of god and of his laws to the nations ; to carry on further the reformation of the world begun in their father abraham , and which was promised to be more compleatly effected by the messias , in that all nations of the earth should be blessed in him . and as god's judgements on the iews for breaking his laws , was admonitory to the nations about them , deut. 29. 24 , — 28. so his famous deliverances wrought for them upon their repentance for breaking his laws , made god known abroad to be a great favourer of such as repent of their worshipping and serving other gods , and such a one as could and would save , deliver and bless them that turned to him to serve him only . which seems to be his meaning when he saith he will be sanctified before the heathen , when he should gather them from among the people where they were captives , and that the heathen should know that he was the lord , ezek. 20. 41. & 36. 23. and by this means be brought them to fear & worship the god of israel . psal. 102. 13 , 15. thou shalt arise and have mercy upon zion ; so the heathen shall fear the name of the lord ; and all the kings of the earth thy glory . when the lord turned again the captivity of sion , they said among the heathen , the lord hath done great things for them , psal. 126. 1 , 2. 6. the whole law was given to be a political instrument of governing the israelites ( according to that state of their minority ) as a peculiar republick , of which god himself was the soveraign legislator . but of this more afterward . chap. iii. shewing by what faith and practice the iews under the law were saved . i c●me now to shew by what faith and practice the iews under the law were saved . and doubtless what ever it was , it became available to that end , upon the account of what christ was to suffer , when he should come . for , as i shewed before , that god's covenant with abraham and his seed ( by virtue of which the faithful then were saved ) was confirmed in christ ; was established with them in reference to what he was to do and suffer as mediatour afterwards , gal. 3. 17. and by means of his death , there was redemption for the transgressions that were under the first testament , heb. 9. 15. and the sacrifices and priesthood , were a figure for the time then present , of what christ should afterwards do and suffer , and for what end . but when i say so , i do not say that all that were saved , did understand so much . for we see the apostles of christ , though they did believe him to be the messias , which the iews expected , yet they did not understand or expect that he should suffer death as a sacrifice , till he told them so : nay the thing was so far from their thoughts , as that they did not understand him when he plainly foretold them of his death , luke 18. 32. and if the doctrine touching the resemblance that is between the priesthood of melchizedech and the priesthood of christ , was not in the apostles sense , meat which babes in christanity could well digest in their understandings , but was meat for strong men , heb. 5. 10. — 14. we may well guess by that how little the iews understood the typical and spiritual sense of those types about which they were frequently conversant ; and wherefore it 's said that the least in the kingdom of heaven is greater than iohn the baptist , though he was so great , that there was none greater before him . hence we may see , that one reason why those iews were all their life time under a spirit of bondage to fear , was the great obscurity of the declaration of god's purpose of grace to the world through christ , and the way and method of salvation by him . moses was but a servant for a testimony of those things , which were [ after ] to be spoken , and so declared afterwards , as that the typical meaning of them might be understood , heb. 3. 5. in the mean while , as touching those things , they were shut up unto the faith which should [ afterwards ] be revealed , gal. 3. 23. it is said of the prophets , whereof moses was one , that not unto themselves , but unto us they did minister the things which are now reported unto us , by them that have preached the gospel to us , 1 pet. 1. 12. add we to all this , heb. 9. 8. where having spoken in ver . 7. of the high priests entering alone into the holy of holi●s with the blood of the sacrifice in behalf of the people once every year , he saith , the holy ghost this signifying , that the way into the holiest of all , was not yet made manifest , while as the first tabernacle was yet standing . by the holiest of all , here is meant heaven , signified of old by the holy of holies , as appears , ver . 12 , 24. and the plain meaning seems to be this , that the peoples entring into heaven by the sacrifice and blood , and intercession of christ , was not made manifest while the tabernacle-worship continued . for christ is our way into heaven ( to the place within the vail ) by his blood shed as a sacrifice , heb. 10. 19 , 20. having therefore brethren , boldness to enter into the holiest by the blood of iesus , by a new and living way , which he hath consecrated for us th●ough the vail , that is to say , his flesh . but this way he tells us was not made manifest , while the first tabernacle was standing . but as obscure as this way was , as to what was to be done and suffered in particular by the messias , yet they had some general grounds of faith and hope , that upon their faith , repentance , and sedulous endeavours to walk in all the commandments and ordinances of the lord , they should obtain remission of their sins , and a future happiness in another world. among which grounds these were not the least : 1. they had the knowledge of the promise of blessedness to all nations in abrahams seed , and of the promise of those other benefits which were promised to abraham and his seed . 2. they had an addition of several other predictions concerning the messias , both by moses and other prophets , that perhaps were somewhat more express , such as in deut. 18. 16. isa. 53. dan. 9. and others . these promises and predictions , put them in great expectations of special benefits by the messias , and wrought in them a longing after his day . upon which account our saviour said to his disciples : blessed are your eyes , for they see , and your ears , for they hear . for i say unto you , that many prophets and kings , and righteous men , have desired to see those things which ye see , and have not seen them , and to hear those things which ye hear , and have not heard them , mat. 13. 16 , 17. luke 10. 23 , 24. 3. they had large significations from god of his special favour to them above all people , as in chusing them to be his peculiar people , and in declaring himself to be their god ; in giving visible signs of his presence among them , and excellent laws & promises to them , and sending his prophets amongst them , and working many wonders for them , and casting out the nations before them to make room for them , and the like , deut. 7. 6 , 7 , 8. and 26. 18 , 19. psal. 147. 19 , 20. rom. 9. 4 , 5. 4. they had express declarations from god of the goodness of his nature , and of his compassion towards sinners , and of his readiness to pardon such as should repent and return to their duty in loving him , and keeping his commandments . as for instance , exod. 34. 6 , 7. the lord passed before him , and proclaimed , the lord , the lord god , merciful and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , trangression and sin . and when he delivered them his law , with the greatest terrour and astonishment to them , yet even then he assured them that he would shew mercy to thousands of them that love him , and keep his commandments ; as in the second commandment . and in case of their miscarriage to the drawing down of gods judgements upon them , he bespeaks them thus : when thou art in tribulation , and all these things are come upon thee , even in the latter days , if thou turn to the lord thy god , and shalt be obedient to his voice : ( for the lord thy god is a merciful god , ) he will not forsake thee , nor forget the covenant of thy fathers , deut. 4. 31. and 30. 1 , 2 , 3. levit. 26. 39 , &c. from all which grounds , the faithful among them , had such a hope and confidence of pardon of sin , and of a future happiness in another life , upon their repentance and sincere obedience , as did effectually induce them to have good thoughts of god , to love him , and to endeavour to please him , by having respect unto all his commandments . this made him say , psal. 130. 4. there is forgiveness with thee , that thou mayest be feared . and under this hope and confidence , the twelve tribes did instantly serve god day and night , and grounded this hope of theirs upon the promise made of god unto their fathers , as st. panl tells us , acts 26. 6 , 7. and indeed it was the unanimous faith of the most eminent among them from age to age , that god had both made , and would keep a covenant to shew mercy to those that love him , and keep his commandments , or that walk before him with all their heart : for that they looked upon as the condition of god's promise of shewing mercy . this we may see in moses , david , solomon , and in daniel , and nehemiah , deut. 7. 9. know therefore that the lord thy god , he is god , the faithful god , which keepeth covenant and mercy with them that love him , and keep his commandments . so david , psalm 103. 17 , 18. the mercy of the lord is from everlasting to everlasting to such as keep his covenant , and to those that remember his commandments to do them . and thus solomon , 1 kings 8. 23. and he said , lord god of israel , there is no god like thee , who keepest covenant and mercy with thy servants , that walk before thee with all their heart . so daniel in his 9th chap. 4th ver . o lord , the great and dreadful god , keeping the covenant and mercy , to them that love him , and to them that keep his commandments . and nehemiah likewise , ch. 1. 5. i beseech thee , o lord god of heaven , the great and terrible god , that keepeth covenant and mercy for them that love him , and observe his commandments . this we see was the serious and constant profession of the faith of the servants of god in those times . and in this faith and practice doubtless it was , that they lived , and dyed , and were saved . chap. iv. that the law contained a covenant different from that with abraham . in the next place i am to shew , that the law of moses did contain a covenant distinct , and of a different nature from the covenant which god made with abraham and his spiritual seed . besides the general promise which god made to abraham , respecting the gentiles as well as the iews ( in thee all nations of the earth shall be blessed ) he made a special covenant with him , as a reward of his signal faithfulness , to give unto his natural seed the land of canaan . nehem. 9. 8. thou foundest his heart faithful before thee , and madest a covenant with him , to give the land of the ca●aanites — to his seed . in order to the fulfilling of which promise , after he had brought them out of egypt , he united them under himself as head , in one political body , by a political covenant , exod. 19 , &c. which is the covenant i am now to discourse of . in which discourse i would , 1. shew in what respect the law of moses is said to contain a covenant of a different nature from the covenant of grace made with abraham . 2. prove that it did contain such a different covenant . 3. for farther illustration , consider it in its parts , and their relation one to another . 4. and in what respect this covenant is called the first covenant , when as the covenant of grace was made before it . 1. in what respect the law of moses is said to contain a covenant of a different nature from the covenant of grace made with abraham . the law of moses comes under a twofold consideration . 1. as in conjunction with the promise to abraham , to which it was annexed , it made up one entire law , by which the israelites were to be governed and directed in the way to eternal life : and in this conjunction , the promise was the life and soul as it were of the body of the mosaic law properly taken . and in this sense as the word law signifies the pentateuch , or five books of moses , ( which contain the promise as well as the law ) it is sometimes used in the new testament , gal. 4. 21 , 22. 1 cor. 14. 34. luke 16. and in this sense doubtless we are to understand the law upon which david bestowed so many glorious encomiums as he did , saying , the law of the lord is perfect , converting the soul , &c. psal. 19. 2. we are to consider the law of moses as given at sinai , in a stricter sense , as it was an instrument or rule of government in the commonwealth of israel . the law , in the former sense of it , promised eternal life ( though but obscurely ) to those that did believe its promises , and sincerely obey its precepts . in the latter sense , it promised only temporal blessings to those that strictly observed it in all the parts of it ; and threatned those with temporal calamities that did not . the same laws materially , of this political covenant , related to both the covenants . as eternal life was promised in the covenant of grace , upon condition of sincere obedience to those laws , as an effect of faith in the promise ; so those laws , in conjunction with the promise , were , as i may so say , evangelical . but as temporal benefits only were promised in that covenant upon condition of strict obedience to those laws ; and as those laws were enjoyned under temporal penalties as they were commonwealth-laws ; so that convenant , containing those laws , was political , and in this political respect , it was another covenant . if the law of god , and the law of man command or forbid things materially the same ; yet if the one command or forbid them under pain of damnation , and the other only under temporal penalties ; these laws are not formally the same . the commonwealth of israel had no commonwealth laws , but what god himself gave them , the which laws they also covenanted with him to observe ; by which covenant they were united under him as head of that political body . and therefore when they would needs choose them a king like other nations , god told samuel , saying , they have not rejected thee , but they have rejected me , that i should not reign over them , 1 sam. 8. 7. ye said unto me ( said samuel ) nay , but a king shall reign over us , when the lord your god was your king , 1 sam. 12. 12. i conclude then , that as the law of moses did serve to this political end , so it was a distinct covenant , and different from the covenant of grace . 2. let us see how this may be proved to be a covenant so distinct and different , as i have said , from the covenant of grace declared to abraham . and to this purpose these things are considerable . first , they are called the two covenants , by st. paul , gal. 4. 24. and if they are two , then there is a real difference between them , else they would be but one and the same . secondly , they bear distinct denominations , the one is called the first and the old covenant , and the other , the second and the new , heb. chap. 8. & 9. thirdly , there were some sins pardonable by one of these covenants , which were not so by the other ; and that shews that they were quite of a different nature . the murder and adultery which david was guilty of , was not pardonable according to the terms of the political covenant , if there had been any superiour power on earth to have executed that commonwealth-law ; and yet according to the terms of the covenant of grace , they were pardonable upon repentance , and upon those terms were pardoned unto him . the like might be said perhaps of manasseh . the unbelief of moses and aaron in not sanctifying god in the eyes of the children of israel , was according to the terms of the covenant of grace , pardoned as to the eternal penalty , but yet was not wholly pardoned according to the terms of the the political covenant as to temporal punishment : for the lord told them that for that cause they should not bring the children of israel into the land of canaan , numb . 20. 12. and in reference to this case , the psalmist saith , thou wast a god that forgavest them , though thou tookest vengeance of their inventions , psal. 99. 8. fourthly , the covenant of grace never ceaseth , but it is of perpetual duration throughout all generations ; and therefore is called the everlasting covenant , heb. 13. 20. but this mosaical political covenant , is vanished long since , heb. 8. 13. by which also it appears to be a covenant effentially different from the other . 3. for a farther illustration of the nature of this covenant , we will consider it in its parts , and in the relation which those parts bear one towards another . and in general , it did consist of two parts . 1. of laws ; and 2. of the sanction of those laws : the laws likewise were of two sorts . 1. laws of duty . 2. laws of indemnity . 1. laws of duty . and in them we may consider , 1. what those laws were . 2. what manner of obedience to those laws it was which would free men from the penalties of them , and entitle them to the promises of reward annexed to them . first , the laws of duty , of which this covenant did in great part consist , were those which pass under the various denomination of moral , ritual or ceremonial , and judicial . some of which laws , ( viz. the decalogue especially and almost wholly ) for the matter of them , were natural , that is , such as were founded in the nature of man , forbidding things which of themselves were evil , and commanding things which in their own nature were good , and might be discerned to be so , by man in his pure naturals , and in great part since the degeneration of his nature , whether they had been expresly forbidden , or commanded , or no. but these laws became part of the political covenant , only as they were expresly and externally declared to the iews by a promulgate law. for if this had not been so , the gentiles could not have been said to be without the law , as they were , rom. 2. 14 , 11. 1 cor. 9. 21. for they had the force and effect of the law in their hearts , and were in that respect a law unto themselves , rom. 2. 14 , 15. but because the decalogue , as well as the other laws , was delivered to the iews only , and to none else , from mount sinai , therfore they only ( and proselytes that joyned with them ) were said to be under the law , and all the rest without law. and therefore is the giving of the law reckoned to the iews among their peculiar priviledges , rom. 9. 4. psal. 147. 19 , 20. and in this sense only as the decalogue was a part of the political law , can the ministration ingraven in stones , be said to be done away , as it is , 2 cor. 3. 7 , to ver . 11. for so much of it as was a copy of the law of nature , or is by christ incorporated into his laws , remains in force to all men . the other laws of which this covenant did consist , were arbitrary , the force of which did wholly depend upon divine institution : and such were the laws ceremonial ; and a great part of those we call judicial . secondly , that obedience which would be sufficient to secure a man from the penalty of the political law , and to entitle him to the promised reward annexed thereto , was no less than a strict obedience to it in all the parts of it . for it is written , cursed be he that confirmeth not all the words of this law to do them : and all the people shall say , amen . deut. 27. 26. and this extended to heart-obedience , and heart-sinning , as well as to the outward act , commanding love to god , forbidding to covet , as under the heart-searching political soveraign , who reserved to himself the final judgement and execution , even in temporal respects , in many cases . 2. laws of indemnity ( of which also this covenant did consist ) were partly those which ordained sacrifice and offerings for the expiation of many sins made pardonable by those laws , so far as to exempt the delinquent person from the temporal penalty threatned for breach of those other laws , which for distinction sake , i call laws of duty ; for otherwise these also were laws of duty as well as of priviledge . there were other laws of indemnity likewise for the purification of persons legally unclean ; which being observed , the persons unclean became delivered from the penalties they suffered while their uncleanness was upon them ; such as was their separation from the congregation . consider we next the sanction of these laws ; and that did consist in promises annexed to the observing of them , and in a curse denounced against the transgressors of them . and for our better understanding the nature of the promises of this covenant , we will consider them negatively , and affirmatively . 1. negatively ; the promises of this political-covenant as such , were not promise ; of eternal life ; and when i say so , i do not deny but that , first , the iews in moses time , and before , had promises of eternal life implyed in the covenant made with abraham and his seed . and accordingly the faithful ones among them , sought after the heavenly countrey , and looked for a city which hath foundations , whose builder and maker is god , heb. 11. 10 , 14 , 16. nor secondly , will i deny but that there are some passages in the law of moses , if you take the law of moses in a large sense , which look somewhat like a renewall of the antient covenant with abraham to his seed . as when , for instance , god made a conditional promise to the israelites in moses his time , to be their god , and that they should be his people , as in levit 26. 12. deut. 29. 13. which form of words is interpreted sometimes to imply a future happiness in another world , heb. 11. 16. matth. 21. 31 , 32. and i do not deny but the iews had by moses , as express a promise of the messias , as abraham had , deut. 18. 15. — 19. but st. paul doth not speak of the law in this large sense , when he opposeth the law and the promise , the law and faith , one to another . but if we understand by the law of mo●es , the law as political , the law of the common-wealth ; so the promises of it were not promises of eternal life ; for promises of this nature did pertain to another covenant , to wit , th●t made with abraham , and his spiritual seed as such . first ; therefore st. paul doth down-rightly deny that the promise of the inheritance , ( which in heb. 9. 15. is called the eternal inheritance ) was by the law , which yet it would have been , if by law he had meant the law in that large sense , in which the law and promise to abraham are conjoyned , and not in that strict sense , by which he means the political law distinctly . and if the inheritance had been promised upon the same terms as temporal blessings were in the temporal covenant , the inheritance might have been obtained by the law , as well as temporal blessings were . rom. 4. 13. for the promise that he should be heir of the world , was not through the law , but through the righteousness of faith. secondly ; st. paul evinceth the badness of that opinion , to think that eternal life was promised upon the law-terms , from the absurd consequence of it ; shewing that if it were , that then it would make void the promise of god to abraham , and the way of saving men by faith in that promise , of none effect : gal. 3. 18. for if the inheritance be of the law , it is no more of promise : but god gave it to abraham by promise . rom. 4. 14. for if they which are of the law be heirs , faith is made void , and the promise made of none effect . it was altogether unreasonable to think that the inheritance should be promised upon such distant and inconsistent terms , as are faith in the promise , and by works of the law. thirdly ; the law , saith the apostle , is not of faith , but the man that doth them shall live in them , gal. 3. 12. meaning , that what the law promised , it did not promise it upon condition of believing , but upon condition of doing . and eternal life is not since the fall promised upon condition of doing without faith , but upon condition of believing ; for the iust shall live by faith , vers. 11. and therefore eternal life is not promised by the law. fourthly ; wherefore else are the promises of that better covenant , heb. 8. 6. said to be better promises ? but because they are promises of better things than were promised in the first covenant ; which yet they could not be , if eternal life had been promised in that covenant , because that is the best of all promises . to say they are better only in respect of administration , and clearness of revelation , would not satisfie such as should well consider ▪ that if the betterness of the covenant and promises , lay only in that , the difference would not be so great , as to denominate them two covenants , and two so vastly distant as the scripture represents them to be . the difference then would be but only gradual , as that is , which is found in the same covenant of grace in the several editions of it , to adam , to abraham , to david , and now to all nations since christ's coming ; and not essential , as that between the two covenants seem to be , as it is represented in gal. 4. 24. besides , st. paul represents the administration of the two covenants , to differ as much as righteousness and condemnation , life and death differ , which sure is more than a gradual difference . the one is the ministration of death and condemnation ; the other , the ministration of righteousness and life . 2 cor. 3. 6 , 7 , 8 , 9. the law made nothing perfect , but the bringing in of a better hope did , heb. 7. 19. by which it appears again , that the hope of the gospel ( in which the things hoped for upon the promises of the gospel are not the least ) is better than what the law promised the observers of it . this is the promise which he hath promised us , even eternal life , 1 john 2. 25. 2. and affirmatively ; it was then a long and prosperous life in the land of canaan , that was promised in the first covenant , deut. 28. 11. the lord shall make thee plenteous in goods , in the fruit of thy body , and in the fruit of thy cattel , and in the fruit of thy ground , in the land which the lord sware unto thy fathers to give thee , deut. 11. 21. that your days may be multiplied , and the days of your children as the days of heaven upon earth . a great variety of outward blessings is promised , as the reward of keeping that covenant . and therefore wisdom under that dispensation is described , as having length of days in her right hand , and in her left ha●d riches and honour ; whose ways are ways of pleasantness , and all her paths peace , prov. 3. 17. and as this covenant was national , so there were promises of national blessings ; such as was the setting them on high , above all the nations of the earth ; making them the head and not the tail : the giving them victory over ●nemies ; multiplying the nation , and bestowing on it health , peace , and plenty , deut. 28. lev. 26. when it 's said once by moses , thrice by ezekiel , and twice by st. paul , that the man that doth them , shall live in them , ( lev. 18. 5. ezek. 20. 11 , 13 , 21. rom. 10. 5. gal. 3. 12. ) thereby epitomizing the first covenant ; i conceive that by living , is meant a long and prosperous life in this world. as on the contrary , the condition of one greatly afflicted , is in scripture-dialect , a kind of death , and such an one said to be free among the dead , psal. 88. 5. and that which inclines me so to think , is not only the reasons already given to prove that no other life was promised in the first covenant , but also the congruity of this sense with other passages in the writings of moses . as deut. 30. 15. see , i have set before you this day , life and good , death and evil. if you would know what is meant by life here , the next verse will inform you : that thou mayest live and multiply , and the lord thy god shall bless thee in the land whither thou goest to possess it . the contrary whereunto is the death he had set before them ; saying , i denounce unto you this day that ye shall surely perish , and that ye shall not prolong your dayes upon the land , &c. deut. 32. 46 , 47. set your hearts unto all the words which i testifie among you this day , ; for it is not a vain thing for you , because it is your life ; and through this thing ye shall prolong your dayes in the land wherein ye go . the latter words are exegetical of the former : through this thing ye shall prolong your dayes , is the interpretation of those ; it is your life . and it may be considered also , whether this particle [ in ] ( which if a man do he shall even live [ in ] them ) may not determine the nature and kind of that reward which was promised in the first covenant , as it was a present reward , a reward which was received even while the work was doing , according to that , psal. 19. 11. in keeping them there is great reward . and this is agreeable to what fell out in the event . the lord was with them to prosper them , while they were with him ; but when they forsook him , presently troubles overtook them . the pouring out of god's fury on them to consume them in the wilderness , being put in ezek. 20. 13 , 21. as the direct contrary to those words , which if a man do , he shall even live in them , seems greatly to favour this nation . but the house of israel rebelled against me in the wilderness : they walked not in my statutes , and they d●spised my iudgments , which if a man do , he shall even live in them : then i said , i would pour out my fury upon them to consume them in the wilderness . and indeed one main difference between the two covenants , ( which i would have here observed ) lies in this , to wit , the presentness of the reward promised in the first , and the futurity of that promised in the second . st. paul in his allegorical description of the two covenants , gal. 4. 24 , &c. represents those that adhered to the first covenant , by the children of bond-servant , to whom abraham gave gifts in present , and sent them away , as in gen. 25. 5. and those that adhered to the second , by the son of the free-woman , isaac , who was abrahams heir , to whom he gave the whole inheritance at last . and the adoption of sons , as the priviledge of the new covenant ▪ is opposed to the condition of servants under the old , gal. 4. 7. and what are they adopted to , but to an inheritance for the future ? for by adoption they are made heirs : if a son , then an heir of god through christ : an heir of what ? of an inheritance for the future ; an inheritance incorruptible , undefiled , and which fadeth not away , reserved in heaven , 1 pet. 1. 4. and therefore they are said to wait for the adoption , to wit the redemption of their bodies , at the resurrection , rom. 8. 23. sons and heirs serve their father with a free and ingenuous spirit , though they have but little for the present , in confidence of what he will do for th●m hereafter in another world , when they shall come to age . but those under the old covenant , were like servants , who serve with a servile spirit , because they do it with expectation of present pay . the one walk by faith , which is the substance of things hoped for , and the evidence of things not seen ; the other were influenced in their obedience , by the expectation of present reward , because that was it which the first covenant promised to the observers of it . these promises now insisted on , were promises of reward to the observers of this first covenant : but besides these , there was another sort of promises exhibited in the first covenant , and they were promises of pardon , in many cases , when the laws of that covenant were broken . there were ( as i have shewed ) laws of indemnity , which made many of the breaches of the laws of duty , pardonable upon certain conditions . and such were all sins of ignorance and inadvertency , and some of those also which were committed wittingly . but presumptuous sins , and such as carried in them a kind of contempt of the law , these were exempted from pardon : heb. 10. 28. he that despised moses law , died without mercy , under two or three witnesses . but for the other , there were promises of pardon upon certain conditions ; which conditions were not always the same . in some cases the offering of a sin-offering , or trespass-offering , was the condition . in other cases , that with confession of sin , was the condition . and in some other cases , sacrificing , restitution , and satisfaction were the condition . and afflicting of the soul , as well a the sacrifice for atonement on the day of general expiation , was always a condition of forgiveness . these things in the particularities of them , you have in the 4 , 5 , 6 , 16 , and 23d chapters of levit. and then the condition of the promises of purgation of legal uncleannesses , and the penal effects of them , was the observing the rules prescribed for purifying the unclean . now the forgiveness promised by these laws of indemnity , did not free the conscience from all obligation to eternal punishment , but only freed the person from suffering those temporal evils , which were threatned in this covenant against those which did not continue in all things written in the book of it . neither sacrifices , nor legal purifications , sanctified , but unto the purifying of the flesh , and to their temporal concerns only , heb. 9. 9 , 10 , 13. and here we may observe a five-fold difference in reference to remission of sin , between the first covenant , and the covenant of grace . 1. they differ in the nature of those sacrifices by which atonements were made , and upon which forgiveness was promised . the blood of the sacrifice of the first covenant , was but the blood of bulls and of goats , and the like , heb. 10. 4. but the blood of the sacrifice of the second covenant , is the blood of christ the eternal son of god. so that the nature of the sacrifices of the two covenants , upon which the promise of the pardon of sins was granted , doth differ as much as the blood of beasts and the blood of the son of god differ . 2. those two sorts of sacrifices pertaining to two kinds of covenants , differ in the proportion of efficaty and virtue to accomplish their respective ends and effects . there is a greater richness of proportion in the blood of christ to free the cons●ience from the guilt of sin , or obligation to eternal punishment , than there was in the blood of beasts to free the delinquent person from temporal punishments . this is plainly intimated in heb. 9. 13 , 14. for if the blood of bulls and of goats , and the ashes of an heifer sprinkling the unclean , sactifieth to the purifying of the flesh ; [ how much more ] shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your conscience from dead works to serve the living god. 3. they differ in the nature of the pardon promised in each of the covenants respectively . the redemption granted in the first covenant , was but temporal , as the covenant it self was ; it was but from evils temporal : but christ jesus by his atonement , hath obtained eternal redemption for us , hebr. 9. 12. 4. they differ in respect of the sins made pardonable by each covenant respectively . there were many sins for which the first covenant granted no pardon upon any terms whatsoever . they that despised moses law , died without mercy , heb. 10. 28. but the covenant of grace makes promise of the pardon of the greatest sins upon repentance . all manner of sin and blasphemy , except the blasphemy against the holy ghost , are pardonable upon repentance . this difference is set down , acts 13. 39. and by him all that believe are justified from all things , from which ye could not be justified by the law of moses . we may well suppose that the first covenant did finally condemn some , which the covenant of mercy pardoned . david in the matter of vriah , did that which was unpardonable by the first covenant ; it was a fact to have been punished with death by the law , but that there was none but god that could duly inflict it upon him in his capacity ; and yet upon his repentance , it was pardoned as to his eternal concerns , as well as temporal , by virtue of god's covenant of mercy . on the other hand , a man probably might be so righteous in the eye of the first covenant , as not to be visibly blameable , and yet even then he obnoxious to the curse of the everlasting covenant . paul while he was saul , and in the state of unbelief , was even then as touching the righteousness which is in the law , blameless , as he himself saith , phil. 3. 6. so different were these two covenants , that him whom the one condemned the other might justifie , and likewise justifie him whom the other condemned . 5. they differed in respect of the condition to be performed on man's part for the obtaining of pardon . pardon was promised i● the first covenant upon condition of doing only without reference to faith ; but so are not the pardons of the new covenant , gal. 3. 11 , 12. but that no man is justified by the law in the sight of god , it is evident ; for the iust shall live by faith : and the law is not of faith ; but the man that doth them shall live in them . so much concerning the first part of the sanction of the first covenant . come we now to the second . the other part of the sanction of this covenant , did consist in the curse of it denounced against the breakers of it . though it 's true that every man is under a condemnation that would be eternal , until he comes to be absolved by virtue of the law of grace , yet more than temporal death was not expresly threatned for breach of the political covenant as such . 1. for first , a violent death inflicted by the hand of the magistrate , for capital offences , is called the curse , deut. 22. 23. he that is hanged , is accursed of god , or is the curse of god. 2. christ who did not suffer eternal punishment for man's sin , did yet suffer the curse of the law , in that he was hanged on a tree , gal. 3. 13. it is true indeed , that by that temporary suffering of his , he redeemed us from eternal punishment , which we were obnoxious to . 3. those who apos●atize from christ , and reject his gospel , merit sorer punishment than what was inflicted on them that despised moses law ; and yet sorer punishment for kind they cannot suffer , if eternal punishment had been the penalty of that covenant as such , heb. 10. 28 , 29. 4. as the promises of that covenant when particularly expressed , did appear to be but temporal , so the curses of it appear to be no other in the particular enumeration of them . as for instance ; a violent death inflicted by the hand of the magistrate , was the punishment threatned for many capital offences ; such as was idolatry , blasphemy , witchcraft , working on the sabbath , invading the priests office , and for being a false prophet ; & also for murder , adultery , sodomy , buggery , man-stealing , cursing , or smiting of parents , or being stubbornly rebllious against them , and some other . and a cutting off from among the people ( whether by god's hand immediately , or by mans , i determine not ) was the penalty threatned for eating leavened bread within the time prohibited , for not purifying ones self when unclean , for profaning holy things , for ones eating of the sacrifice with his uncleanness upon him ; for offering sacrifice any where but at the tabernacle , for eating of blood , and for eating of the fat of the sacrifice ; for neglecting to keep the passover , and for not afflicting the soul in the day of general atonement ; and for several other offences . and those offences for which cutting off from among the people , is threatned , being less criminous than the former , we have no reason to think the penalty of cutting off from among the people , to signifie more ( if so much ) than the suffering of a temporal death . as we may observe how the israelites various punishments are exprest for their manifold crimes in the wilderness , by god's overthrowing them in the wilderness by pestilence , and otherwise . 1 cor. 10. in brief ; the temporal evils threatned in this covenant , were either personal , domestick , or national . the personal and domestick evils , were no less , than whatsoever tended to the infelicity of man's life , as diseases in body , perplexity of mind , unfruitfulness in body , in cattel , in ground ; scarcity , poverty , oppression , loss of relations , fewness of days , and an untimely cutting off from the promised land. the national were wild beasts , pestilence , sword , famine , captivity , and such like . these were inflicted when the breach of the covenant became national in the generality of the people : but especially when those who had the management of publick affairs , civil and ecclesiastick , did not restrain the people by a due execution of laws , but rather led them into sin by their example , and sometimes by their commands ; corrupting religion , and perverting justice , levit. 26. deut. 28. and the evils threatned being national , as the covenant it self was , they must needs be but temporal , because there is no judging , condemning , and executing nations as nations , but in this world. 4. come we now to shew reason why this covenant is called the first covenant , since there were others made before it ; as that with adam in paradise , and that covenant of salvation with adam after his fall , and with noah , and abraham . and , 1. negatively ; it is not so called , as if it were the same for substance with that which was first made with adam in paradise , as many have thought , or because it was proposed upon the same term . for , first , that covenant was established upon the terms or condition of perfect innocency ; no provision being made in it for pardon in case of failure , upon any condition whatsoever . but it was otherwise in this mosaick covenant , as i have shewed , in that it contained several laws of indemnity for the relief of delinquent persons , upon certain possible and practicable conditions . secondly , if this and the paradisical-covenant had been of the same nature , then it and the promise made to abraham and his spiritual seed , would have been inconsistent , the one promising eternal life upon believing , the other only upon condition of sinless obedience . if this had been the case , the law would have been against the promise , which god forbid it should , gal. 3. 21. and the one would have excluded the other , according to st. pauls ' reasoning , rom. 11. 6. if by grace , then it is no more of works ; otherwise grace is no more grace . but if it be of works , then is it no more grace ; otherwise work is no more work . but 2. affirmatively . it is called the first covenant , because it is the first of the two under question and dispute between the apostles and unbelieving iews . the question and controversie between them was , which of the two covenants , that by moses , or that by christ , was finally adhered to as the way of salvation . in the handling of which controversie , that by moses is called the first , and the gospel-covenant established by christ , as was prophesied by ieremiah , is called the second : even as the one is called the old covenant , not because it was the oldest of all covenants , but because opposed to that which was prophesied of under the name of a new covenant . it is observable , that where we meet with the first mention of the first covenant under that denomination , it is not stiled [ the ] first covenant absolutely , but [ that ] first covenant , as pointing at that under dispute , hebr. 8. 7. for if [ that ] first covenant had been faultless , then should no place have been sought for the second . chap. v. the grand mistakes of the jews about the law and promise ; and how st. paul counter-argues these mistakes . i am now in the next place to shew the fatal mistakes of the unbelieving iews , about god's promise to abraham , and about the law of moses ; and how st. paul doth counter-argue these mistakes . a distinct understanding of which errors , and of st. paul's arguings against them , sometimes severally , and sometimes conjunctively , and in the gross , will be as a key to open many passages in his epistles , which otherwise will be hard to be understood . 1. they held circumcision in the flesh to be the condition in special , upon which all the blessings of god's covenant with abraham were promised ; but did not understand tha● spiritual circumcision , viz. the mortification of sinful affections and lusts , was principally intended , when god made circumcision the condition of his covenant . for they were it seems grosly ignorant of the necessity of regeneration , and so of the spiritual design of circumcision ; which was the reason why nicodemus , though a ruler among the iews , answered christ so aukardly when he preached to him the necessity of being born again , joh. 3. an ignorance that some allowance possibly might have been made for , had not the circumcision of the heart , and the making themselves a new heart , been expresly called for , as it was , deut. 10. 16. ier. 4. 4. ezek. 18. 31. now this ignorance of theirs in the doctrine of the circumcision of the heart , and the sense they put upon god's making circumcision to be the condition of his covenant of being their god , was doubtless the reason why they placed so very much as they did in literal circumcision . for , although circumcision first given to abraham by way of covenant , was afterwards incorporated with the body of moses's law , yet it should seem these iews considered it not so much as it was a part of that law , but chiefly as a condition of god's covenant with them in abraham , as they were his seed . and therefore st. paul where he reckons up his jewish priviledges whil'st he was a pharisee , puts circumision in the head of them all , and as accou●ted by him while a pharisee , a priviledge distinct from his being blameless touching the righteousness which was in the law , phil. 3. 5 , 6. whence also the judaizers said , it was needful to circumcise them , and to command them to keep the law of moses , acts 15. 5 , 24. as if circumcising did import something different from , or at least something more , than keeping of the law did , though otherwise it was a part of the law. upon this account doubtless it was that we find them more zealous for circumcision , than for any other point of the law besides . against this erroneous opinion of theirs touching literal circumcisions being the condition of the spiritual bene●its of the covenant , st. paul argueth several ways . first , by maintaining that the covenant did chiefly respect circumcision in the spirit , rom. 2. 28 , 29. he is not a iew which is one outwardly ; neither is that circumcision , which is outward in the flesh ( that is , it was not that circumcision which would savingly avail them , as they thought it would ) but he is a iew , which is one inwardly ; and circumcision is that of the heart , in the spirit , and not in the letter ; whose praise is not of men , but of god : again ▪ by shewing that abraham could not have been justified before circumcision , if the great benefits of the covenant ( of which justification was one ) were suspended upon that , as a necessary condition . and yet that h● was justified when not circumcised , there is the express authority of scripture for . this he asserts . rom. 4. 9 , 10. for we say that faith was reckoned to abraham for righteousness . how was it then reckoned ? when he was in circumcision , or in vncircumcision ? not in circumcision , but in vncircumcision . afterwards he proceeds to undeceive them in the apprehension they had , that the benefits of the covenant were entailed upon abraham's natural seed as such ; or at least as such , with the addition of a literal observation of circumcision and the law , without respect to the spiritual and new birth : rom. 9. 6 , 7 , 8. they are not all israel , which are of israel ( as they thought they were ) neither because they are the seed of abraham , are they all children : but in isaac shall thy seed be called : that is , those shall be called abraham's seed , which are born as isaac was , by faith in the promise , which are therefore called children of the promise . for so the apostle expounds it , saying , they which are the children of the flesh , these are not the children of god ; but the children of the promise are counted for the seed ; to wit , such as are born after the spirit , as it is explained , gal. 4. 28 , 29. and this agrees to what he had said before , rom. 2. 28. he is not a iew , which is one outwardly , &c. against which corrupt opinion , iohn the baptist did oppose himself when he admonished the pharisees , to bring forth fruit meet for repentance , and think not to say within your selves , we have abraham to our father , mat. 3. 7 , 8. the apostle labours to cure this grand error about literal circumcision as disjoyned from spiritual , in many other places , and shews how that circumcision availeth nothing , but a new creature , such as spiritual cir●umcision makes a man to be , gal 6. 15. not circumcision , but faith , gal. 5. 6. not circumcision , but keeping the commandments , is that which would only reach those great ends which they sought after in literal circumcision , 1 cor. 7. 19. but i shall have occasion to improve these scriptures further upon another head of this discourse . and by the way , we may observe , that those who build their hopes of future happiness upon their having been baptized , and their being of the church , without the inward grace signified by baptism , which is the washing of regeneration and renewing of the holy ghost , they are much a-kin to those miserable mistaken iews . 2. they not understanding the typical and spiritual use of the legal sacrifices , as they did prefigure the death and suffering of christ , and the general atonement which was to be made thereby , nor yet the predictions of the prophets touching his death , they ran into another gross error , and that was , that the promised messias should not by suffering death , become a sacrifice for sin . and therefore they said to him when he spoke to them of his death ; we have heard out of the law , that christ abideth for ever ; and how sayest thou the son of man must be lift up ? joh. 12. 34. they did not dream of his dying , but of his reigning visibly as a mighty monarch among them , and subduing all nations under them , because they knew him not , nor yet the voices of the prophets which are read every sabbath day , they have fulfilled them in condemning him , acts 13. 27. their ignorance in the meaning of the types and predictions touching the death of the messias , would have been the more excusable , if they had not wilfully and obstinately persisted in that error after those types and prophecies were fulfilled and explained to them . ignorance in this matter was found in christ's own disciples a great while ; but their slowness to believe those types and prophecies after they were fulfilled , was a thing which our saviour rebuked them for , saying , o fools , and slow of heart to believe all that the prophets have spoken . ought not christ to have suffered these things , and to enter into his glory ? luke 24. 25 , 26. but the unbelieving iews were tenacious of this opinion , after they had sufficient means to have been convinc'd of their error in it . in opposition to which opinion , the author of the epistle to the hebrews , argues at large the necessity of christ's suffering by death . as first , he argues it from his priesthood . for having proved him according to prophecy , to be a priest not after the order of aaron , but of melchizedeck , and so a priest of greater dignity , chap. 5. and 7. he infers , chap. 8. that as a priest he must have something to offer in sacrifice , and that of greater value than what was offered by priests under the law , that were but of an inferiour order ; and that he shews to have been himself and his own blood , as the antitype of all those legal sacrifices , chap. 9. secondly , he proves his death necessary for the confirmation of the second and new covenant , as he was mediatour of it . as the first testament was not dedicated without blood , so neither is the second : for where a testament is ( saith he ) there of necessity must also be the death of the testator , chap. 9. 15 , — 23. thirdly , his death was necessary for the obtaining of remission of sins ; a benefit promised in the new covenant : for without shedding of blood ( saith he ) there is no remission of sin , chap. 9. 22. with chap. 10. 5 — 18. and indeed it was a good part of the apostle's work to beat down this opinion , that the messias was not to dye . acts 17. 3. st. paul , as his manner was , went into them , and three sabbath days reasoned with them out of the scriptures , opening and alledging that christ must needs have suffered and risen again from the dead . yea , this opinion had so generally obtained among them in our saviours time , that it seems the apostles of christ at first were not free from it . for when our saviour told them , that at ierusalem he should be delivered to the gentiles , and that they should scourge him , and put him to death , and that the third day he should rise again ; it 's said , they understood none of these things , and that this saying was ●id from them , neither knew they the things which were spoken : though they were spoken plainly and in no parable , luke 18. 32 , 33 , 34. christ his being crucified , became a stumbling-block to the iews through this error of theirs , and that which they insisted upon as a reason why they would not receive him as the christ of god , 1 cor. 1. 23. 3. they held another error which probably was mother or daughter of the former , and that was , that the legal sacrifices did expiate and take away sin , not only so as to free them from legal penalties , and temporal punishments , as in many cases they did , but so also as to free them from all obligation to eternal punishment . and so they did attribute to those sacrifices , the same atoning virtue and purging efficacy , as is proper only to the blood of christ. in opposition to this opinion , it is maintain'd , 1. that those legal sacrifices , were but figures of the great sacrifice , christ jesus , heb. 9. 10 , 11 , 12. and 10. 1. 2. it was argued , that it was impossible that the blood of bulls and of goats should take away sin , because these were offered year after year , over and over in the day of general atonement for the same sins . and that if the former sacrifices which were first offered , had taken away sin , the latter could not have been necessary to the same purpose , heb. 10. 1 , 2 , 3 , 11. the often repetition of sacrifices for the same sins , argues that the worshippers had a secret sense in their conscience , that those sacrifices were not of a competent value , nor a sufficient price to redeem their souls from sin , as it exposeth to eternal punishment ; however they might sanctifie as to the purifying of the flesh , yet they could not make any perfect as pertaining to the conscience ; heb. 9. 9. & 10. 1 , 2. 3. it was argued from a prophetical passage in psal. 40. in which christ is brought in speaking thus ; sacrifice and offering thou would ' st not , but a body hast thou prepared me : in burnt offerings and sacrifice for sin thou hast had no pleasure : then said i , lo , i come to do thy will , o god. from whence he infers , that the first sort of sacrifices were taken away as insufficient , that the second might be established . by the which will , saith he , we are sanctified through the offering of the body of iesus once for all , heb. 10. 5. — 10. this opinion of theirs , that legal sacrifices did expiate all their sins , did keep up in them a hope of impunity here and hereafter , under many immoralities and great transgressions in the course of their lives . though they multiplyed transgression , yet if they multiplyed sacrifices too , they thought they should escape well enough . amos 4. 4 , 5. come to bethel and transgress , at gilgal multiply transgression , and bring your sacrifice every morning , and your tythes after three years , and offer a sacrifice of thanksgiving with leaven , and proclaim and publish your free-offerings , for this liketh you , o children of israel , saith the lord god. and much after this rate do carnal christians bear up themselves in hopes that all their sins are done away by the sacrifice of christ the lamb of god that taketh away the sins of the world , though they live from day to day in ungodliness . only indeed they sin at a cheaper rate for the present than the wicked iews did . the iewish sinners were at the cost of many a sacrifice to stop the mouth of conscience ; but these are at cost only in making provision for the flesh to fulfil the lusts thereof , and depend upon christ to pay all their scores . 4. another of their errors as consequent upon the former was this ; that without circumcision and observing of the law of moses , the gentiles could not be saved . this opinion the judaizing christians retained after their conversion to the christian profession . acts 15. 1 , 5 , 24. certain men which came down from iudea taught the brethren , saying , except ye be circumcised after the manner of moses , ye cannot be saved . there rose up certain of the sect of the pharisees which believed , saying , that it was needful to circumcise them , and to command them to keep the law of moses . in opposition to which opinion , st. paul taught that the righteousness of god by faith without the law is manifested unto all , and upon all that believe , whether iews or gentiles , and that there is no difference , rom. 3. 21 , 22. and that a man is justified by faith without the deeds of the law , though never circumcised : and that god is the god of the gentiles , as well as of the iews , and that he doth justifie the uncircumcision and the circumcision ; those that had observed the law of moses , and those that had not , upon the same terms , viz. of evangelical faith , rom. 3. 28 , 29 , 30. whereunto agrees the words of st. peter , acts 15. 9 , 11. he put no difference between us and them , purifying their hearts by faith ; i. e. us iews , and they gentiles : but we believe that through the grace of our lord iesus christ , we shall be saved even as they , and upon no other terms , though we have observed the law , and they have not , gal. 2. 15 , 16. upon the same account st. paul again affirms , rom. 4. 5. that to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . that is , the idolatrous gentiles that never had observed the law , but lived without god in the world ; should yet have their practical belief of the gospel imputed even to them for righteousness . and he further exemplifies this in abraham , ver. 9 , 10 , 11 , 12. whose faith was reckoned to him for righteousness before he was circumcised , that he might be the patern and great example of gods justifying the heathen upon their believing and obeying as abraham did , in leaving his idolatry and his countrey upon god's promise and command , though he never had been circumcised . and upon the like account he saith again , gal. 3. 8 , 9. that the scripture foreseeing that god would justifie the heathen through faith , preached before the gospel unto abraham , saying , in thee shall all nations be blessed . and from thence he concludes that those gentiles that be of faith , that believe as abraham did , are blessed as abraham was , are blessed with faithful abraham . 5. another error which was held by some judaizing christians was this ; that faith in christ and literal circumcision , with a literal observation of the law of moses , joyntly , were the condition of justification . though they were such as believed , yet they taught that except men were circumcised and kept the law of moses , they could not be saved , acts 15. 1 , 5. they seem to have retained the same false opinion of justification by the law , as the unbelieving iews did , but held the death of christ necessary to be superadded . to convince them of which error , st. paul sets before them the bad consequence of it in two respects . 1. in that they hereby rendered the death of christ needless in it self . gal. 2. 21. if righteousness come by the law , than christ is dead in vain : there would then have been no need of christ's death to accomplish it , as the unbelieving iews indeed did hold . 2. in that this opinion of their's made christ and his death useless unto them , and cut them off from receiving any benefit by him , gal. 5. 2 , 4. behold , i paul say unto you , that if you be circumcised , christ shall profit you nothing : christ is become of none effect unto you : whosoever of you are justified by the law , ye are fallen from grace . and hereto agrees that in hebr. 13. 10. we have an altar whereof they have no right to eat which serve the tabernacle : those judaizers who stand for the necessity of mosaic observations ▪ have no right to , nor shall receive benefit by christ , who is the only christian altar to which we bring all our sacrifices . 6. they held the law of moses to be unalterable , and of perpetual obligation . in opposition to which , the author to the hebrews improves to great purpose that prophesie , ier. 31. 31 , 32. behold , the days come , saith the lord , that i will make a new covenant with the house of israel , and the house of iudah : not according to the covenant that i made with their fathers in the day when i took them by the hand to lead them out of the land of egypt , &c. for in that he saith , a new covenant , he hath ( saith he ) made the first old . now that which decayeth and waxeth old , is ready ( saith he ) to vanish away . and st. paul shews how that the legal ministration how glorious soever it was , was yet done away , when that which was far more glorious did appear , 2 cor. 3. 7 , 11. and again , that we are become dead to the law by the body of christ , and delivered from the law , rom. 7. 4 , 6. 7. the last of their errors i shall insist on , was this : they held the first covenant as alone , or separated to be the covenant of salvation , only taking in with it the covenant of literal circumcision , which also was made a part of their law. that first covenant which i have already described as a temporal covenant , and the promises and the threatnings of it but temporal , they took to be established for perpetuity , and the promises of it to contain promises of eternal redemption , or remission , as well as temporal , and eternal life and felicity as well as temporal : and such a literal observation of the laws of it to be the condition of those promises , as would render them inculpable in the eye of the magistracy ; such a righteousness sufficient to justifie them before god , as st. paul saith he had while he was a pharisee , phil. 3. 6. as touching the righteousness which is in the law blameless ; which then he accounted to be his gain . now that they did peremptorily adhere to this first covenant , and the terms of it , for justification and eternal life , it doth plainly appear by the mighty opposition which the apostles made against them in it . for they did still oppose another covenant as the covenant of justification , and eternal life unto this mosaical covenant ; and faith , as the condition of that , in opposition to works as the condition of this , as will appear if we come to instances . 1. st. paul argues it with them , that the promise of god to abraham and his seed , was not through the law , but through the righteousness of faith , rom. 4. 13. not through the law , that is , not upon the terms upon which the benefits of the first covenant were promised to the nation of the iews , but upon quite other terms , exprest by the righteousness of faith. 2. he argues it farther with them ; that god's way of accounting men righteous by faith , and their way of seeking righteousness npon the terms of the first covenant , were utterly inconsistent , & the one destructive of the other , and that but one of these ways could possibly stand . for if they which are of the law be heirs , faith is made void , and the promise made of none effect , rom. 4. 14. and again , if the inheritance be of the law , it is no more of promise : but god gave it to abraham by promise , gal. 3. 18. and if by grace , then it is no more of works , otherwise grace is no more grace , &c. rom. 11. 6. 3. and that the law did not exclude the promise to abraham , he farther argues , in that the covenant with abraham was confirmed , and unalterably setled and established in the messias 430 years before the law by moses was given , and that therefore for them to go about to introduce the law in the room of the promise to abraham so confirmed , would be as unreasonable and unjust , as for one man to alter or make void anothers covenant after he hath confirmed it . gal. 3. 15 , 17. 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 . and this i say , that the covenant that was confirmed before of god in christ , the law which was 430 years after , cannot disanul , that it should make the promise of none effect . 4. st. paul argues it impossible in the nature of the thing that they should be justified by the law , because one main end of god's promulging the law of nature ( which yet was a great part of the first covenant ) was to convince men of their guilt , and of their obnoxiousness to wrath , and to stop their mouthes , and to leave them without any plea of defence as from it , rom. 3. 19 , 20. now we know that what things soever the law saith , it saith to them who are under the law : that every mouth may be stopt , and all the world may become guilty before god. therefore by the deeds of the law , there shall no flesh be jnstified in his sight : for by the law is the knowledge of sin . and if the law doth convict men , it cannot justifie them : for the same law cannot both condemn and justifie the same person in reference to the same charge . if all are cast and condemned by the original law , as they are ( for he hath concluded all under sin , that he might have mercy upon all , gal. 3. ) then so many as come to be justified after this , must needs be justified by another law superceding that , and that is none other than the law of grace . the law of nature curseth every one that hath broken it , though but once , and therefore it cannot justifie them too : out of the same mouth ( in this case ) doth not proceed blessing and cursing . 5. he argues this opinion of theirs to be contrary to the doctrine of the prophets many hundred years after , as well as contrary to the promise to abraham long before the law. that no man is justified by the law in the sight of god , it is evident ; for the iust shall live by faith : and the law is not of faith ; but , the man that doth them , shall live in them , gal. 3. 11 , 12. from hab. 2. 4. the law is not of faith , that is , it doth not promise pardon , or any other blessing upon believing , but upon condition of doing the things therein required : the man that doth them , shall live in them , levit. 18. 5. 6. the insufficiency of the first covenant to make men eternally happy , and the necessity & validity of the second to that end , is further argued in heb. 8. from another famous prophecy in ier. 31. 31 , &c. of god's making a new covenant with israel and iudah in the latter days , not according to that he made with their fathers when he brought them out of egypt . 1. it 's argued that that first covenant was but temporary , and being old , was ready to vanish , and to give place to a new and everlasting covenant , chap. 8. 13. 2. that the first covenant was faulty , or defective , or else there would have been no place sought for a second , ver . 7. 3. that the promises of that first covenant were not of such things as men stand in need of to make them everlastingly happy , as those better promises of the second covenant are , ver . 6. 4. and yet more particularly , that in this new covenant there is promise of such a forgiveness of sins , as that iniquity shall be remembred no more , ver . 12. whereas the first covenant did not promise any such pardons : all that it promised , was a forgiveness only as to the concerns of this life , otherwise their sins were still kept upon the file to be taken away ( if ever taken away ) by the mediatour of the new testament , by means of his death , for the redemption of the transgressions that were under the first testament , chap. 9. 15. but in those sacrifices ( which were but the sacrifices of the first covenant ) there was a remembrance again made of sins every year , heb. 10. 3. and now by all these reasonings of the apostle put together , it sufficiently appears that the unbelieving iews did expect justification and eternal life , only upon the terms of the first covenant , and that they held that covenant , as comprehending the covenant of circumcision , to be the covenant of eternal life . and indeed this last mentioned error of theirs , in holding the first covenant to be the covenant of salvation , did in a manner contain in it all the rest mentioned before , which did naturally grow out of it . for if that had been the covenant of salvation , then it would have followed that the sacrifices of that covenant had been sufficient , and the death of christ needless ; and that circumcision and keeping the law of moses would have been necessary to the salvation of the gentiles , &c. and now after all this , considering what erroneous opinions the incredulous iews held about the law , and about circumcision , and considering in what sense they asserted justification by the law , and by circumcision , it will be no difficult thing to understand exactly in what sense the apostle doth every where deny justification to be by the law , or by the works of the law. for doubtless st. paul's denial of justification and salvation to be by the law , or works of the law , is to be understood in the very same sense in which the incredulous iews , against whom he disputed , did hold these to be attainable thereby . for else his reasonings would have been beside the question under debate between them . and therefore we must take our measure of st. paul's sense in the negative part of the question , by his adversaries sense of it in the affirmative . and if so , then in his denying justification and salvation to be by the law , or by works of the law , we must understand him to deny a freedom from the eternal punishment to be attainable by legal sacrifices : and also to deny that the promise of eternal life was made upon condition of literal circumcision , and a literal observation of the mosaical law , without being by faith renewed in the inward frame & moral constitution of the soul : and likewise to deny eternal life to be attainable by the terms of their political covenant , the promises whereof were not made upon condition of believing , but of doing . the law is not of faith , but the man that doth those things , shall live in them , gal. 3. 12. for these and such like were the opinions which those j●ws did hold ( as i have shewed ) and these were the things in which st. paul opposed them . they divided and separated circumision and the law in the letter of them , from the spirit of them both ; claiming justification by the letter alone . and they divided the law from the promise rightly understood , and looked to be justified by works of the law , without faith in the promise rightly understood . they looked for the m●ssias indeed , but not to become a propitiation for sin , or to establish a new covenant of salvation , but to further their temporal and eternal felicity in the way of their obedience to the political law. but then it doth not in the least appear that st. paul in denying justification to be by the law in the sense thus explained , doth also thereby deny works of sincere obedience to god , to concur with faith in man's justification in all respects . and if any shall yet suppose that st. paul in denying justification by works in the jews corrupt sense , doth also , on the by , deny all works of evangelical obedience to bear any part of the condition on which god promiseth to justifie men through christ ; such a supposition , if admitted , would make his doctrine herein , inconsistent not only with the faith of the holy men of old , who were wont to express the condition of the covenant of merey , by loving god , and keeping his commandments ; but it would also make him inconsistent with himself and his own doctrine , and the doctrine of other apostles , as i doubt not , but plainly to make appear before i have done with this discourse . there is one character of works given , by which you may certainly know what works they were which st. paul denyed men were justified by ; and they were such works which were apt to occasion boasting , ephes. 2. 9. not of works , lest any man should boast . rom. 4. 2. for if abraham were justified by works ( to wit , in the jews sense , by circumcision in the flesh , to which st. paul alludes , ver . 1. ) he hath whereof to glory , but not before god , but only before men who were not circumcised as he was . for the unbelieving jews who sought and expected justification by circumcision and other legal observations , did glory over the poor gentiles , that were destitute of those works which consisted in the outward priviledges which the jews had ; and looked down upon them with contempt , though some of them were much better than themselves , such as cornelius , whom they looked upon as unclean . this boasting humor of the iews over the gentiles , is described and reproved , rom. 2. from ver . 17. to 29. now the doctrine of justification by faith ; of obtaining pardon by anothers undertaking for us , to wit , christ jesus , and of being accepted with god through him , upon our sincere , though otherwise imperfect obedience , ( which sincere obedience too , is not performed without his special grace and assistance ) takes away all occasion of boasting , in reference both to god and men , and laid the iews as low as the gentiles , and made st. peter a jew to say : but we believe that through the grace of the lord iesus christ we shall be saved even as they , acts 15. 11. and therefore when st. paul had said , that now the righteousness of god without the law is manifested , even the righteousness of god which is by faith of iesus christ unto all , and upon all them that believe , for there is no difference ; meaning between iews and gentiles , rom. 3. 21 , 22. he thereupon demands , in ver . 27. saying , where is boasting then ? it excluded . by what law ? of works ? nay , but by the law of faith. therefore we find the holy men of old among the iews , who expected acceptance with god upon other terms than the pharisaical iews did , who placed their confidence ( called trusting in the flesh , phil. 3. 4. ) in their external priviledges and performances alone ; were so far from glorying in such a righteousness as that , that they cryed out in reference to that ; all our righteousnesses are as filthy rags , isa. 64. 6. thus regenerating grace made david so far from boasting either of priviledges , or of his performances , that he saith unto god , who am i , and what is my people , that we should be able to offer so willingly after this sort ? for all things come of thee , and of thine own have we given thee , 1 chro. 29. 14. this made st. paul to say , we are not sufficient of our selves , as of our selves to think any thing , but our sufficiency is of god , 2 cor . 3. 5. and by the grace of god , i am what i am , 1 cor. 15. 10. and of him are we in christ iesus , who of god is made unto us , wisdom , righteousness , sanctification , and redemption , that he that glorieth , may glory in the lord , having nothing but what he hath received from him gratis , and without all desert , yea contrary to his demerits , 1 cor. 1. 30 , 31. the good works which the saints do , they do them by vertue of their being created in christ iesus in order thereunto , ephes. 2. 10. and all that good is , is through christ strengthening them , phil. 4. 13. from whence therefore we may well conclude , that if the works which st. paul wholly excludes in the matter of justification , were only such as were apt to occasion boasting , that then acts of evangelical obedience were none of those works . according to the sense explained then , i presume we may well understand that text , rom. 3. 28. which of all others seems in the phrase and expression to be most exclusive of works in the point of justification ; the words are these , therefore we conclude , that a man is justified by faith without the deeds of the law. which words ( if you consider the context ) seem to import no more but this , viz. that a man is justified in the gospel-way , which in the verse before is called the law of faith : and not by the deeds of the law , or upon the terms of the first covenant , which in the verse before , likewise is called the law of works . which two , the gospel terms , & the first covenant terms , are still opposed to each other in the point of justification . now although the conclusion here laid down is true , in reference to the iews as well as to the gentiles , yet it seems to be written here with special reference to the gentiles . intimating that upon their belief , they might be justified , without turning proselytes to the jewish way , as appears by that interrogation in the very next words following , ver . 29. 30. is he the god of the iews only ? is he not also of the gentiles ? yes , of the gentiles also : seeing it is one god which shall justifie the circumcision by faith , and vncircumcision through faith. and the words in the 31 , ver . do intimate that the words in the 28th vers . are to be understood in such a limited sense as i have assigned in my explication , viz. as excluding the deeds of the law in the act of justification , only in the iews corrupt sense of the law : because st. paul therein affirms his foresaid doctrine of justification by faith without the deeds of the law , not to be at all destructive of the law , but contrariwise tending to establish the law , if we take the law not in that distorted sense in which those iews held it , but as it was appointed by god to promote holiness in the world , which is the end and scope of all his laws . in which sense the apostle was so far from excluding the works of the law from having any thing to do in the justification of men , as that he had expresly affirmed before , that though the hearers of the law were not just before god , yet the doers of the law should be justified , rom. 2. 13. meaning by doers , such as do sincerely obey that law of god under which they are , and not such as do perfectly fulfil it , as some would seem to understand it . for i have shewed before , that god never made promise of justification upon naturally impossible conditions as that would be , and they are dishonourable thoughts of god to think he hath ; and therefore the apostle may not be understood to promise justification to the doers of the law upon any such terms . there is one vein of texts mo●● wherein the opposition is made in such a form of words between the iews way of seeking justification by the law , and the gospel-way of seeking it by faith : that being a little opened , will both illustrate and confirm what i have been representing to you : and they are such in which the iews erroneous way is called their own righteousness , and the true christian-way of justification , the righteousness of god by faith , and the righteousness of god , rom. 10. 3. for they being ignorant of god s righteousn●ss , and going about to establish their own righteousness , have not submitted themselves to the righteousness of god , phil. 3. 9. and be found in him , not having mine own righteousness , which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith. this righteousness is called their own righteousness in opposition to the righteousness of god , upon a three-fold account , as i understand it . 1. because they sought the pardon of their sins by that only which was their own ; their own sacrifices , sacrifices which they themselves brought to be offered . whereas the christian justification is called the righteousness of god , because the sacrifice by which pardon of sin , and acceptation with god is obtained , was from god , and given by god , to wit , christ jesus , whom god hath set forth to be a propitiation , rom. 3. 25. and christ hath given himself an offering and a sacrifice for us , ephes. 5. 2. and he is made unto us of god , wisdom , righteousness , &c. 1 cor. 1. 30. 2. it was called their own righteousness , because they did not think regeneration , or supernatural grace necessary to the obtaining of it , but a literal observation of the law and circumcision , such as passed for a righteousness among men , and such as they without supernatural aid were able to perform . as for those precepts which commanded the loving of god with all the heart , and the circumcising the heart ; because these were not enjoyned under express penalties , as those things were of which the rulers were to take cognizance , therefore the ph●risees counted them but counsels only , and not direct precepts . but the christians-righteousness which is by faith , may be said to be of god , because by grace they are saved through faith in christ iesus , and that not of themselves , it is the gift of god : and we are his workmanship created in christ iesus , ephes. 2. 8 , 10. 3. it was called their own righteousness , because it was a way of seeking to be justified of their own devising , and not of god's appointing . and on the contrary the gospel-method of justification is called the righteousness of god through faith , because it is of god's institution and appointment : it is the substance of god's new law or covenant . the result of all then is , that they were the works of the law , as exclusive of faith in christ and his death ; which the apostle denied any man to be justified by ; and not those works of the law which are the immediate effects of faith in christ , in his death , and in his doctrine . chap. vi. how st. paul's doctrine of iustification by faith , and not by works , was then mistaken by some . i come in the next place to shew how that st. paul's reasonings about faith and works , in reference to justification , were probably mistaken by such solifidians as st. iames reasoned against . for he having taught that god did justifie the ungodly gentiles upon their believing , and without the deeds of the law , but denying justification to as many of the iews as did not believe , though they were observers of the law ; there were some who thereupon through mistake , laid the whole stress of salvation upon believing , to the neglect of a holy and virtuous life . and st. paul being sensible how apt some were to make a bad use of his good doctrine , and to draw bad conclusions out of good premises , he frequently mentions such inferences , on purpose to caution men against them . as for instance : he having said in rom. 5. 20. that where sin abounded , grace did abound much more : in chap. 6. 1. he saith , what shall we say then ? shall we continue in sin , that grace may abound ? as some it seems were ready to infer ; god forbid , saith he ; how shall we that are dead to sin , live any longer therein ? you may consult to like purpose in general , rom. 3. 5 , 6 , 7 , 31. & 6. 15. gal. 2. 17. and find that st. paul and others were slanderously reported to have said , let us do evil that good may come . that there were such as did misrepresent st. paul's doctrince touching god's grace and long-suffering , and wrest several passages in his epistles , and other scriptures , to their own destruction , we are told by st. peter also , 2 pet. 3. 15. 16. and account that the long-suffering of the lord is salvation ; even as our beloved brother paul also , according to the wisdom given him , hath written unto you ; as also in all his epistles , speaking in them of these things : in which are some things hard to be understood , which they that are unlearned and unstable wrest , as they do also the other scriptures to their own destruction . and after st. paul in his 2 tim. 3. 2 , 3 , 4 , 5 , verses , had by many black characters , described a sort of christians that had a form of godliness , but denyed the power thereof : in ver . 8. he further describes them by that which was the cause of the forementioned unsavoury fruits of the flesh , to wit , that they were men of corrupt minds or understandings , and reprobate concerning the faith , or void of judgement concerning the faith , as the margin hath it . they were men of corrupt principles , and injudicious concerning the doctrine of faith : they did not discern faith to be necessary in the operative and practical nature of it : but as they did satisfie themselves with a form of godliness without the power ; so they did likewise with a formal inefficacious and liveless faith , which made them so unsavoury in their lives . and st. iohn , after he had in his first epistle antidoted the christians against the pretentions of the gnosticks , who held a bad life consistent with communion with god through illumination of mind , and the christian faith , deceiving themselves , and labouring to deceive others , in thinking they might be righteous without doing righteousness , 1 ioh. 3. 7. he , towards the conclusion of that epistle , sums up his general scope in it in these words : these things have i written unto you that believe in the name of the son of god ; that ye may know that ye have eternal life , and that ye may believe on the name of the son of god , chap. 5. 13. his meaning is , as i conceive , that he wrote this epistle , first , to the end they might be the better assured of salvation by christ upon their rightly believing on him . and secondly , to the end they might not be drawn into mistakes in the point of believing , as if any faith less than such as is accompanied with a constant adherence to christ's doctrine and example touching a holy life , would give them that assurance . he wrote to them that did believe , that they might believe ; that is , that they might believe yet more understandingly , more groundedly , and so perseveringly against all temptations to apostacy from the profession of the faith , or to loosness in the profession of it . st. iude also , ver . 3 , 4. stirred up the christians to contend earnestly for the faith , the doctrine of saving sinners in the way of believing ; because , as he told them , there were certain men professing faith , but of ungodly lives , that were amongst them , that turned the grace of god into lasciviousness ; so understanding the law of grace , the gospel , as if it had been a proclamation from heaven of a general pardon for christ's sake , and through faith in him , of as many sins as men had a mind to commit . the which error led them into those monstrous impieties charged upon them in that epistle : by reason of which , the way of truth , the right faith they pretended to , was evil-spoken of in the world ( as st. peter notes ) they being indeed spots and blemishes to the christians and christian-profession , so long as they were admitted to their feasts of charity , as owned by them to be of their number . this was indeed an ungodly faith : but the faith which he exhorted them to contend for , and to build up themselves upon , as on a sure foundation , he calls their most holy faith , vers . 20. such a faith as is an operative principle of a holy life . and they were such christians as st. iames in his epistle did expostulate with , that did lean so much upon a meer believing , upon a meer assent of the mind unto the truth of certain propositions , as that they were careless in the subduing of their passions , and bridling their tongues , and regulating their actions ; as if these had not been necessary to salvation : but thought themselves safe upon account of their barren faith , though they were proud and conceited of their knowledge and atainments , censorious and contentious , unmerciful and uncharitable . in a word , they were such as were injudicious concerning the faith that will save , and under mistakes of the apostles doctrine about it . all this will easily appear to any that shall but with a competent measure of understanding , view and consider the scope and contents of that epistle . and thus you see how plainly it appears by the epistles of the apostles , that the doctrine of justification by faith without works , in the sence in which the apostles asserted it , was misunderstood by many gnosticks , carnal gospellers , or solifidians . the sense in which the apostles did assert it , was , that faith justifies without works antecedent to believing , and without works as the works of a literal observation of moses law , which was opposed by the iews to faith , as having christ crucified for its object , and repentance , regeneration , and sincere obedience in a holy life , for its inseparable effects . but these deceived souls that deceived their own hearts , seem to have understood the apostles , as if they had taught justification by faith , considered only as having the death of christ , and the atonement made thereby , for its object , without respect to regeneration and new obedience , as any part of the condition . and it had been much better for the christian world , if those corrupt notions about the doctrine of faith as justifying , had dyed with those men , which in the first ages of the christian-church were infected with them . but alas , it is too apparent , that the same , or much of the same dangerous and destructive mistakes , have been transmitted to , or revived in these latter ages of the church . for we find by experience in this present age , that very many of those who are called christians , presume themselves to be christians indeed , and such as shall be saved by christ , though their lives declare them to be far from being new creatures , from ●eing renewed in the spirit of their minds , wills , affections , and conversations , as those are that have been taught as the truth is in iesus , ephes. 4. 21 , — 24. for they are confident they believe all the articles of their creed , and in doing so , they are confident they shall be saved ; and so they would , if that belief of theirs were but so effectual and operative as to produce such a change in heart and life , as would denominate them new creatures . but the mischief is , they deceive themselves in the nature of their faith ; it being but an opinionative inoperative and dead assent to the truth of the gospel , such as is only an act of the mind or understanding , and doth not powerfully influence the will , and so it is not a believing with all the heart , but is the act only of one faculty of the soul. a belief its probable may be found in the devil himself : and such a belief was found in some who were so convinced by the power of christ's miracles in concurrence with his doctrine and life , that they could not choose but believe him to be an extraordinary person sent from god ; though their carnal interest prevailed so much in them , as that it would not suffer them to confess him openly , because they loved the praise of men , more than the praise of god , joh. 12. 42 , 43. and besides , these men deceive themselves about their faith in this also ; that they do not heartily believe the whole doctrine of the gospel , but are partial in their faith. they in a sort believe christ to be the son of god , and that he came into the world to save sinners , and that he dyed for our sins , and the like . but then they do not heartily believe his doctrine touching the necessity of repentance , of being born again ; of denying all ungodliness and worldly lusts , & of living righteously , godly , and soberly in this present world . or else they frame such notions of these things unto themselves , of repentance and regeneration , as that they think they believe christ's doctrine touching them , when they believe only the lying imagination of their own brains . and there is too much ground to fear , that many mens ill managing the doctrine of justification by faith , hath not a little strengthened men in this vain confidence . for while evangelical obedience it self , under the notion of those works to which faith is opposed , hath been decryed as popish when interessed in justification , and justification asserted to be by faith alone in opposition to all works whatsoever , inward and outward , as well evangelical as legal , as well those after conversion as those before , yea , and the disposition thereunto ; the flesh and the devil to help it , hath got great advantage thereby to perswade men against the necessity of a holy life , in such a sense of a holy life , as the scripture makes absolutely necessary to salvation . for though its true that good works have been acknowledged and pressed too as necessary to salvation ; yet when withall , they have been denyed to be necessary to justification , and men have been taught that when once they are justified , they can never fall away from a state of justification , they have easily been drawn to believe that good works are not absolutely necessary to salvation no more than to justification , but faith only . and upon supposition that the other 2 points of doctrine are true , it would be but rational for them so to believe . for if good works be not necessary to justification at all : and if it is impossible but that those who are once justified should be saved ; how should men chuse but infer from hence , that good works are not absolutely necessary to salvation ? unless it shall be said that men are not put into an immediate capacity of salvation by being justified : which to affirm would be to say men are not freed from condemnation , by being freed from condemnation , which would be a contradiction in terms : for to be justified , is to be freed from condemnation , rom. 8. 33 , 34. & 5. 16 , 18. and therefore justification must needs put men into an immediate capacity of being saved . and as there is great reason to think that the doctrine of justification by faith alone in opposition to the works of evangelical obedience , hath been a stumbling-stone unto many , and a back-friend to the power of godliness ; so there is another which hath been wont to be joyned with it , that hath rendred it the more dangerous , and it self no good friend to holy living ; and that is the doctrine of the imputation of christ's righteousness unto justification , in that way in which it hath been managed by very many : for otherwise there is a sense ( as i have shewed ) in which it is a great and a comfortable truth . for when men have been taught to esteem their own righteousness but as filthy rags ( not only because of its utter insufficiency to justifie in stead of christ , or as he justifies , in which respect indeed it is no better ; but also as any part of a condition of justification or of our acceptance with god : ) and when they have been taught also , that upon their believing only , christ's righteousness in fulfilling the law for them , becomes imputed to them in it self , and not only as the procuring cause of their justification upon the terms of the gospel , so that they are looked upon as having themselves perfectly kept the law in him , it hath doubtless infeebled their endeavours after an inherent righteousness , and proved a temptation to them , to think that so long as they have such anothers inherent righteousness essentially in it self imputed to them as christs is , they have no great need to find it in themselves ; considering also that if they had it , they must rather loath themselves for it , than take any comfort in it : but let no man deceive you ( saith st. iohn ) he that doth righteousness , is righteous , as he is righteous , 1 joh. 3. 7. i do acknowledge , that many of them have been worthy men , who yet have propagated these opinions : but that makes the opinions never the better , but have done more hurt in gaining thereby the more credit . it is true also that those worthy men have zealously pressed the necessity of repentance , regeneration , and a holy life : which proved indeed an antidote against the poyson of the other opinions , so that they did not become mortal to many as otherwise they would have done . and indeed they would have made mad work , if they had not been yoked with wholesomer doctrine , as we see they did among antinomians , ranters , and other carnal chistians that have followed the docture of those opinions , but have been shy of letting the doctrines of mortification and strict living , to have any power over them . but then if the preaching of those sounder doctrines of repentance , regeneration , and a holy life , have done much good , notwithstanding they have been clogged with opinions of another tendency ; it is easie to imagine that they would have done much more good , if they had not been checkt by those unsound principles . but i shall say no more of this ( though more might be said ) because i hope i may say , that most of those who have formerly imbibed these opinions , are now come to deliver themselves with more caution than heretofore . and so i shall proc●●d to the last thing i propounded to touch upon , and that is , to shew , chap. vii . that the doctrine of st. paul , and of st. iames about faith and works in reference to iustification , do not differ , but are wholly one . it is true indeed , though the doctrine of st. pavl , and st. iames , was in nothing opposite the one to the other , yet the nature of the subject-matter of their epistles , did differ , just as the errors they engaged against , did differ . the errors of the unbelieving iews consisting much in denying justification to be by christ and faith in him , and in placing it in their own works of circumcising , sacrificing , and other mosaical observations . and st. paul , designing in some of his epistles , to antidote the christians against the infection of them , and to establish them in the saving doctrine of the gospel , was led of course to bend his discourse in great part against justification by works of the law ; and on the contrary to assert it to be by faith in christ , in his death , and in his doctrine , without those works . whereas st. iames having to do in his epistle , with such as professed the christian faith , and justification by it , but erring dangerously about the nature of faith as justifying , thinking that opinionative faith would save them , though destitute of a real change in the moral frame and constitution of their souls , and of a holy life : hereupon it became in a manner as necessary for him to plead the renovation of man's nature , and evangelical obedience to be some way necessary unto justification , as it was for st. paul to contend for justification by faith without the deeds of the law. and therefore though their doctrines in this respect did in great part differ , yet they did not differ as truth differs from error , nor as opposites , but only as one truth differs from another . for otherwise when st. paul had to do with the like erroneous and scandalous christians , as those were which st. iames expostulated the matter with : when he had to do with such as had a form of godliness , but denyed the power thereof , he could , and did decry a reprobate faith , and plead the necessity of a faith that is unfeighned , and of a holy life , as well as st. iames ; as appears in part by what was said in the former chapter , and will , i doubt not , be made sufficiently evident in this . in order whereto i shall recommend to consideration these ten things . 1. that works of evangelical obedience , are never in scripture opposed to god's grace . 2. that st. paul in speaking against justification by works , gives sufficient caution not to be understood thereby to speak any thing against evangelical obedience in reference thereto . 3. that regeneration , or the new creature as including evangelical obedience , is oposed to works in the business of man's justification , as well as faith is , and as well as the grace of god it self is . 4. that evangelical obedience as well as faith , and together with faith , is opposed to the works of the law , in reference to justification . 5. that evangelical obedience alone , is opposed to the works of the law. 6. faith it self is an act of evangelical obedience . 7. by evangelical obedience , christians come to have a right to salvation . 8. the promise of benefit by the blood of christ , is made to evangelical obedience . 9. repentance . and 10. forgiving injuries are both acts of evangelical obedience , without which a man cannot be justifyed . and if these things be made out , they will i think amount to such a demonstration , as that we cannot well desire a clearer or fuller proof , that st. paul , together with other the apostles , taught justification by evangelical obedience as the effect of faith , as well as st. iames. 1. the works of evangelical obedience , as the effects of faith , and regeneration by faith , are never in st. paul's epistles , or any other the holy scriptures , opposed to god's grace in referenee to justification and salvation . works and grace indeed are opposed to each other : but then by works we are to understand either works antecedent to conversion , or as they are denyed to merit at the hands of god : or the works of the law of moses as erroneously contended for by the iews : or the works of the law as typical , and as opposed to things typified : or the works of the law , as the law is in its rigour opposed to the milder oeconomy of the gospel : but the works of evangelical obedience are never opposed to grace , no more than faith it self is . and there is no reason why they should , because evangelical obedience is the effect of divine grace as well as faith it self is , and tends to the praise of it , and is accepted , and will be rewarded through grace . contrary hereunto , those words in titus 3. 5. not by works of righteousness which we have done , but according to his mercy he saved us , are wont to be alledged to prove that works after conversion , as well as those before , are opposed to the mercy of god in the saving of men. but whether this be duly collected from these words , will best appear by opening the scope and meaning of the words with the context . the words in the 3 , 4 , and 5 , verses , are these ; for we our selves also were sometimes foolish , serving divers lusts and pleasures , living in malice and envy , hateful , and hating one another . but after that the kindness and love of god our saviour toward man appeared : not by works of righteousness , which we have done , but according to his mercy he saved us by the washing of regeneration , and renewing of the holy ghost . by their being saved here , is meant their being rescued and delivered from their sinful state , mentioned vers . 3. in that this is said to be done , not by works of righteousness which they had done , but according to god's mercy : the plain meaning ( i doubt not ) is , that this change of their condition , and deliverance from their sinful state , was not effected , or so much as begun among them by any reformation of their own , till the gospel came to work it , ( which is meant by the appearing of the kindness and love of god , vers . 4. and is of like import with that chap. 2. 11 , 12. ) which god of his mercy , and not of their desert , sent among them to that end . and if this be the meaning of the words , the apostle was far from intending by works of righteousness in this place , works after conversion . i might rather well argue on the contrary from this place ; that baptism which is an act of evangelical obedience in the person baptized , & regeneration which is evangelical obedience in the root & principle , are together with the mercy of god , and , as subordinate to it , opposed to the works of righteousness here mentioned , in the work of salvation . for it is probable that by the washing of regeneration here , is meant baptism as the figure of regeneration , and by the renewing of the holy ghost , regeneration it self . by both which , as subordinate to god's mercy therein , they were said to be saved , and not by the works of righteousness which they had done before these . there is another place in 2 tim. 2. 9. which is wont to be urged with this to titus , to the same purpose : but it being of the same nature with this , the same answer may serve both with a little variation . 2. st. paul in speaking against justification by works , gives sufficient caution not to be understood thereby to speak against evangelical obedience in the case . when he had asserted justification to be by faith without the deeds of the law , and that the gentiles might be justified by believing , without ever observing moses law , rom. 3. 28. lest he should be understood thereby to favour gentilism , or loose living in men , provided they would but turn christians ; he frames and answers an objection thus , vers . 31. do we make void the law through faith ? god forbid : yea we establish the law. and how did they so ? certainly they did not thereby establish the ceremonial law in the letter of it , but in the spirit of it they did , in as much as in preaching justification in the gospel-way , they preached in plain precepts the necessity of that spiritual purity unto salvation , which was but darkly , and in a figure taught by the ceremonial law : and this they did , in preaching the necessity of mortifiation , instead of circumcision . and by the doctrine of justification by faith , they established the moral law , both in the letter and spirit of it , in teaching the necessity of evangelical obedience to it , after a more spiritual and forcible manner than had been taught before . so again when he had charged ▪ the unbelieving iews with a great error , in going about to establish a righteousness of their own , in opposition to god's , in adhering to their law against the gospel , rom. 10. 3. to the end it might not be thought that he would take them off their law , that they might be lawless , or less religious , he adds , vers . 4. that christ is the end of the law for righteousness to every one that believeth . for so he is in his doctrine , having therein taught that righteousness of living which the law it self taught , but in a far more excellent , spiritual , and effectual manner , than was taught by the law. so that all that he designed in taking them off from their law , was but to put them under a better conduct : to make them dead to the law , that they might be married to another , viz. to christ by his gospel , that they might bring forth fruit unto god , as it is , rom. 7. 4. and likewise in ver . 6. he saith , we are delivered from the law , but not to be lawless , but that we might serve in newness of spirit , and not in the oldness of the letter ; that is , according to the spirit , scope , and design of the law , now expressed in plain precepts , and not in the oldness of the letter and ceremony . and so he saith of himself , gal. 2. 19. i through the law am dead to the law , i. e. he through a better understanding of god's design in the law , became dead as to all his former expectations of justification by it . but then , if he were dead to the law , it was , as he saith , that he might live unto god , live a life in the flesh through the faith in his son , through believing his gospel in its precepts and promises ; the one directing , and the other quickning unto a most excellent life , ver . 20. and if st. paul were thus careful in denying justification by works , to assert the necessity of evangelical obedience , we may well conclude , that he never intended under the notion of works of the law , to exclude evangelical obedience from having any hand sooner or later in justification . 3. regeneration , or the new creature , as including evangelical obedience , is opposed to works of the law , in the business of man's justification , as well as faith is , and as well as the grace of god it self is . gal. 6. 15. for in christ iesus neither circumcision availeth any thing , nor uncircumcision , but a new creature . circumcision is here as elsewhere by a synecdoche , put for the works of the law in general . for there were none that were for circumcising , but who were also for keeping the law of moses : only circumcision is mentioned frequently instead of all the rest , because they held it to be not only a part of the law , but more ; and because they laid the greatest stress upon it , as i shewed before , chap. 5. now in that which the apostle deni●s circumcision and the works of the law to avail a man , in that he affirms the becoming a new creature will avail him , and that was in the business of justification and salvation : for in that sense the unbelieving iews and iudaizers held circumcision and other works of the law available . and this new creature thus opposed to works , and thus available to justification , consisteth in a new frame of spirit , and the vital operations thereof , and which we can have no right notion of , without evangelical obedience in will and resolution at least ( which are really inward acts of that obedience , and are a conformity of the renewed will to the divine law ) . 4. evangelical obedience as well as faith , and together with faith , is opposed to the works of the law in reference to justification and salvation . gal. 5. 6. for in christ iesus , neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . here again circumcision by the same figure , and for the same reason as before , is put for the works of moses law. and as these are denyed to avail any man to justification and salvation , so on the other hand it is affirmed that that faith which worketh by love doth avail to these great ends . for to say that faith which worketh by love doth so , is the same in sense , as to say , that faith which worketh by fulfilling the law , and by keeping the commandments , doth so avail : for so love is said to be , rom. 13. 10. 1 ioh. 5. 3. the assemblies annotations upon the place give notice , that the word here translated [ worketh ] ( faith which worketh by love ) being in the mean , or middle voice , may be taken either actively or passively . and several other learned men ( among whom dr. hammond is one ) do render and understand it passively ; as if the apostle should have said , faith which is wrought , or perfected , or consummate by love , and so make it directly parallel with that in st. iames , chap. 2. 22. by works was faith made perfect . so far is the scripture we see from opposing acts of evangelical obedience to faith in the work of justification , as that it conjoyns them with faith in the title to it , and in opposition to false pretentions to it . 5. evangelical obedience alone is opposed to the works of the law in reference to justification ; so far is it from being true , that where the works of the law are excluded , there evangelical obedience is excluded from having any share in the work of justification . 1 cor. 7. 19. circumcision is nothing , and uncircumcision is nothing , but the keeping of the commandments of god. circumcision is here again , as before , put for the whole law : and indeed he that was circumcised , was bound to keep the whole law , as this apostle noteth in gal. 5. 3. and when he saith circumcision is nothing , he means here doubtless , as in those other places already opened , that it avails nothing to any mans acceptation with god , or to his justification and salvation , as the iudaizers of those times thought it did . but then the keeping of the commandments of god will avail to these ends : for that i conceive was intended , and ought to be understood by the opposition that is made between circumcision and keeping the commandments . 6. faith it self is an act of evangelical obedience ; this as wel as love is an act of conformity to our lord's commands ; and therefore a man cannot be justified by faith , but in being so , he must be justified by evangelical obedience . 1 iohn 3. 23. this is his commandment , that we should believe in the name of his son iesus christ , and love one another , as he gave us commandment . this by our saviour is called a work , joh. 6. 29. this is the work of god , that ye believe on him whom he hath sent . and there is so much of the nature of evangelical obedience in faith it self , as that to believe and to obey are promiscuously put one for another ; and so is unbelief and disobedience . accordingly you have in many places the one reading in the text , and the other in the margin , as acts 5. 36. rom. 11. 30 , 31. ephes. 5. 6. heb. 4. 11. & 11. 31. and belief and disobedience are in scripture opposed to each other as direct contraries , rom. 10. 16. 1 pet. 2. 7. 2 thes. 2. 12. so that since faith is an act of evangelical obedience , it follows , that to say the works of evangelical obedience do justifie , does no more derogate from the grace of god , or the freeness of his grace in justifying , than to say faith justifies . first , because other acts of evangelical obedience are the effects of god's grace , and produced by it , as well as faith. it is god that worketh in you both to will and to do of his good pleasure , phil. 2. 13. and secondly , because it is meerly of the law of grace , that faith and other acts of evangelical obedience , are made the condition of the promise of salvation , ephes. 2. 8. by grace are ye saved , through faith in christ iesus ; and that not of your selves , it is the gift of god. as men do not believe or obey of themselves without supernatural assistance , so neither is it of themselves that they are justified or saved upon their believing , but both the one and the other , is the gift of god. it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy . it is by virtue of god's new covenant , that a promise of pardon is made to repentance , or to faith ; for the primary law , the law of nature , promised no such thing upon repentance . and it is by virtue of the same law of grace , that a promise of justification and reward , is made to sincere obedience in other acts of obedience , as well as those of faith and repentance . that which hath made many afraid of interessing evangelical obedience with faith , in justifying men , hath been an opinion , that so to do would derogate from god's grace , & attribute too much to man : but you see there is no ground for such an opinion . it 's true indeed , the proper merit of works , and god's grace are inconsistent : and therefore are opposed to each other in scripture . but evangelical obedience and grace , are no more opposite or inconsistent , than cause and effect , or than causes principal and subordinat● . and as it doth not follow , that because we are justified freely by god's grace , that therefore we are not justified by faith : so neither doth it follow , that because we are justified by faith , that therefore we are not justified by sincere obedience . for these and the blood of christ , do all concur in producing many of the same effects , though not in the same respect . 7. by evangelical obedience , christians come to have a right to salvation . revel . 22. 14. blessed are they that do his commandments , that they may have a right to the tree of life , and may enter in through the gates into the city . this is left on record as a special memorandum for christians in closing up the canon of the new testament ; and therefore is to be taken special notice of . this right to the tree of life , and of entring into this blessed city upon keeping the commandments , is from a new covenant , or law , act , or grant from god : for otherwise man that had transgressed the first law he was put under , would have been far from having any right to such happiness upon the terms here mentioned , viz. of sincere , though imperfect obedience . but seeing that a right to salvation doth accrue to men upon a sincere keeping of god's commandments , notwithstanding their forfeiture of their first right by man's first fall , it evidently follows , that evangelical or sincere obedience , is part of the condition of the promise of blessedness in the new law or covenant , and is here put for the whole of it , as at other times faith is put for the whole of the condition . and that moses , david , solomon , nehemiah , and daniel received it in this sense , and understood all along that sincere obedience flowing from love , was the condition of god's covenant of mercy when they styled him a god keeping covenant and mercy with those that love him , and keep his commandments , deut. 7. 9. 1 king. 8. 23. neh. 1. 5. dan. 9. 4. i have before shewed . if it shall be here said , that sincere obedience is indeed a condition of salvation , but not of justification , and that it is so made here in this 22d of the revelation . i have i think sufficiently answered this objection in the former chapter , but shall here add ; that such as thus say , are morecurious and nice in distinguishing between justification and salvation , than st. paul was . for he calls justification , the iustification of life , rom. 5. 18. whom he justified , them he also glorified , rom. 8. 30. and proves that men shall be justified by faith , because it is written that the iust shall live by faith , gal. 3. 11. thus with him to be justified , & to be blessed are all one , gal. 3. 8 , 9. ro. 4. 7 , 8 , 9. and to confirm this , righteousness or justification and life , are used by him as synonimous terms , gal. 3. 21. for if there had been a law given which could have given life , verily righteousness should have been by the law. and justification and condemnation are put in direct opposition to each other , rom. 5. 18. & 8. 33 , 34. and to be from condemnation ( which is justification ) and to be saved , are as much one , as not to dye , is to live . in short , salvation as well as justification , is promised to believing , ioh. 3. 16. act. 3. 31. heb. 10. 39. and therefore salvation as well as justification , must needs be the immediate effect of faith ; if we take salvation as begun here in this life ( as the scripture represents it to be , ioh. 5. 24. 1 ioh. 3. 14. & 5. 12. ) from all which me may conclude , that what is absolutely necessary to salvation , must needs also be necessary to justification . add we hereto , that to be justified , and to be saved , is the same thing with st. iames , as well as it is with st. paul , according to the tenour of his reasoning , chap. 2. from ver . 14. to the end . what doth it profit my brethren ( saith he ) though a man say he hath faith , and have not works ? can faith save him ? vers . 14. this interrogation implyes an emphatical negation , and the meaning is , that such a faith can by no means save a man ; and he gives the reason of it twice over in vers . 17 , 20. because faith without works is dead . and then afterwards argues the necessity of works together with faith , unto justification , or unto salvation ( which was the thing he began with ) by god's justifying abraham by works , together with his faith , who was the great patern or example of god's justifying all others . if then to be ju●tified , and to be saved amounts to the same in st. iames's discourse here , then by the way , they do not rightly understand st. iames , who think he doth not speak of a justification before god in this his discourse about justification by works , together with faith , but of a justification before men , and to their own conscience only . which supposition of theirs doth directly thwart the very scope and design of his whole discourse , which is to set forth what will , and what will not avail a christian-professor in the sight of god , to the saving of his soul , as abundantly appears . so that the scripture which saith abraham believed god , and it was accounted to him for righteousness ; and which st. iames saith was fulfilled in abraham's being justified by works as well as by faith , was not fulfilled in abraham's being justified to others , and to his own conscience , but in his being justified before god , and so st. paul understood it , rom. 4. 3. gal. 3. 6. but this was touched before in chap. 1. the result then of what hath been argued in answer to the objection , is this , viz. that all that are justified , are thereby put regularly into an immediate capacity of salvation ; so that if they should dye the very next moment after they are once justified , they would undoubtedly be saved . and therefore evangelical obedience can be no more necessary to salvation , than it is to justification , and it is as necessary to the one as to the other . and if to say evangelical obedience is necessary to justification , be injurious to christ and to the grace of god , as some would pretend ▪ how comes it to pass then , that to say evangelical obedience is necessary to salvation , is not so too ? for our final salvation is as much the effect of god's grace , and of christ's undertaking for us , as our justification it self is , and of as much value . and therefore if the one be not injurious in this kind , neither is the other . 8. as the promise of forgiveness of sins by the blood of christ , or the promise of an interest in his blood to the pardon of sinne , is sometimes made unto believing , so sometimes again it is made unto evangelical obedience , or a holy life , as in 1 ioh. 1. 7. if we walk in the light , as he is in the light , ( that is , endeavouring to be holy , as god is holy ) then have we fellowship one with another , and the blood of iesus christ his son , cleanseth us from all sin ; but otherwise it doth not . and so the christians to whom st. peter wrote , were said to be elect according to the foreknowledge of god the father , through sanctification of the spirit , unto obedience , and sprinkling of the blood of iesus christ , 1 pet. 1. 2. but they were not elect to the benefit of being sprinkled with the blood of christ without obedience . and therefore by this we see also that evangelical obedience , is part of the condition of the promise of justification by the blood of christ. 9. to forgive injuries is an act of evangelical obedience to that precept of our lord , mar. 11. 25. and yet without this act of obedience , men that have been injurious , cannot be justified , because they cannot be pardoned , according to the word of our lord , mark 11. 26. mat. 6. 15. & 18. 35. therefore evangelical obedience must needs be part of the condition of justification . 10. repentance is an eminent act of evangelical obedience , acts 17. 30. and yet pardon of sin which is essential to justification , is not to be obtained without it , luke 13. 3 , 5. therefore again it follows , that evangelical obedience is necessary to justification , and part of the condition of it . and now by this time i suppose it fully appears to any unprejudiced reader , that the doctrine of st. paul , yea , and of st. peter , and iohn too , do fully accord with the doctrine of st. iames , touching the necessity of evangelical obedience unto justification . the opposition then which some have made between faith and all internall and external works in reference to justification , as well evangelical as mosaical , hath not been only without scripture-ground , but against scripture-evidence ; and looks more like that which was made by the gnosticks , or other solifidians , opposed by st. iames , ( if it be not the very same ) than any the scripture any where maketh . and how much injury the christian religon and the souls of men may have suffered thereby , is a thing to be thought on , and sadly laid to heart . it is a pleasant doctrine , and the worst of men called christians , are glad to hear that they may be justifyed by christ , only upon their believing in him without any works of righteousness or self-denial of their own . and upon that account ( presuming verily that they do believe ) they are confident that they are justified , though they are unsanctified . but those especially are in great danger of deceiving their own souls , by building their confidence upon this doctrine , who together with this belief , have more of the form of godliness than the other have , and are found much more in the use and exercise of the external devotional part of religion , and are zealous for this or that opinion , party , or way which they think most orthodox ; though they be greatly destitute of love to the nature of god , and of humility , charity , strict justice , fidelity , peaceableness , sobriety , temperance , modesty and meekness , and of that renewed frame of soul which would make them like christ jesus , wherein the power of christiany doth consist : the external duties of hearing , reading , praying , and the rest , being in great part but means referring to the other as the end : so that no man is to account himself truly religious , further than he attains to these truly christian qualifications , by the use of the external means , and internal aids . yea , the fleshly part , even in men good in the main , is very apt to make an advantage of such a doctrine as aforesaid , to the lessening of their care , diligence , and zeal , in working out their salvation , in striving to enter in at the straight gate , in governing their own spirits and appetites , in cleansing themselves from all filthiness of flesh and spirit , and in perfecting holiness in the fear of god. and therefore there is great need for those that are spiritual guides to the people , to insist much upon the necessity of repentance , regeneration , and a holy life as well as faith , in order to their being justified and saved by christ jesus . for the people , yea , the better sort of them , stand most in need , as of being well-grounded touching the truth of the christian religion , so especially of having the doctrines of morality inculcated upon them , the precepts of the gospel being almost all of that nature , ( though some speak diminutively of moral preaching ) and tend to the perfecting of the nature of man in regulating the internal operations of the soul , and the external actions of life , in reference both to god and man , our selves and others : the recovering of men to which , is god's great design by the gospel , in order to their being made perfectly happy at last , as i have shewed in chap. 1. there is indeed an absolute necessity of believing the gospel in order to christian practice : and therefore our blessed saviour did not only preach the necessity of faith in him and his doctrine , but also wrought abundance of miracles to beget this faith in men. and yet he knowing the great danger of mens miscarrying in point of morality in the disposition of soul , and actions of life , insisted chiefly in his preaching , upon doctrines of that nature ; as you may see in his sermon on the mount , and elsewhere . he taught the necessity of being born again : of making the tree good , that the fruit might be good . and to inforce this doctrine of his , he was not wont to tell his auditors that every man shall be rewarded according to his belief , but that when the son of man shall come , every man shall be rewarded according to his works : that those that have done good , shall come forth to the resurrection of life , and those that have done evil , to the resurrection of damnation : that by their words they shall be justified ( which are no more faith than works are ) and by their words they shall be condemned : that in the great day of the tryal of all nations ; every man shall be acquitted or condemned , according to the good they have done , or neglected to do , mat. 25. and that then not every man that had faith enough to cry lord , lord , or to prophesie , cast out devils , or do wonders in his name , shall enter into the kingdom of heaven , but such and such only as have done the will of his father . great need there is therefore of peoples examining themselves impartially , and of being often admonished to take heed , left they mistake and deceive themselves in the nature of religion , and in what is absolutely necessary to be done on their part ; because men are very apt to flatter and deceive themselves in that , and to think that when their faith is right in the object of it [ as when they believe in the true god , and in his son jesus christ , and expect salvation by him alone ] that then they are true believers , and such as shall be saved ; especially if therewith they joyn the frequenting of god's ordinances , and the paring off of some of the grosser enormities of their lives , though in the mean while they make no conscience of cleansing their hearts , and governing their spirits , of subduing their passions and inordinate affections , and of bridling the tongue . for this cause it is that christians are so often in scripture cautioned to take heed lest they should be deceived . be not deceived , god is not mocked : for whatsoever a man sows , that also shall he reap , gal. 6. 7 , 8. little children , let no man deceive you : he that doth righteousness , is righteous , even as he is righteous , 1 joh. 3. 7. 1 cor. 6. 9. ephes. 5. 6. an appendix touching the nature and difference of that faith which is justifying , and of that which is not ; and the reason of that difference . men's eternal estate of weal or wo in another world , and their peace and comfort in this , being very much concerned in their right understanding , or mistaking the nature and difference of that faith which is saving , and of that which is not ; i shall here add to what is said before , something to state the nature and difference of those two kinds of faith , with what brevity and perspicuity i can . i cannot ( i co●fess ) think that the nature of faith , which is of absolute necessity to the salvation of the meanest christian , is in it self hard to be understood , were it not that the many controversies about it , about its object , and the acts of the soul necessary to it , had puzzled mens minds , and distracted their apprehensions concerning it . things absolutely necessary to salvation , as they are not many , so there are hardly any doctrines delivered with more plainness than they , that the weak who are as much concerned in them as the strong , might competently understand them as well as they . men may multiply notions about faith , as the scripture useth various expressions about it : but i doubt not but that the general sense of the scripture hereabout may be summarily ●xpressed in this plain proposition : that saving faith is such a belief of christ to be the son of god , and of the truth of his doctrine , especially touching the virtue of his death and resurrection , and the necessity of amendment of life , for the obtaining remission of sin , and eternal life , as causeth a man to deny all ungodliness and worldly lusts , and to live a godly , righteous , and a sober life . this is so plain in scripture , as that there is no christian so weak , but may easily come to understand it , and so evident , that none who acknowledge the truth of the gospel , can deny it . that i may state the difference then between effectual and ineffectual faith , and matters relating to them , with all the plainness i can , i shall very briefly endeavour these five things . 1. to open the comprehensive nature of faith. 2. shew wherein the defect lies of that faith which is not saving . 3. shew whence that defect proceeds . 4. how , and after what manner , faith in the understanding , works savingly upon the will. 5. answer some few objections . 1. the comprehensive nature of ●aving faith opened . that i may open the comprehensive nature of faith the better , i shall first observe how variously the condition upon which saving benefits are promised , is expressed in scripture , and then what actings of the soul are thereby signified . it is thus variously expressed in scripture : sometimes it s called a believing god , rom. 4. 3. gal. 3. 6. a believing in god , 1 pet. 1. 21. a believing on god , rom. 4. 24. a believing the record which god hath given of his son , 1 ioh. 5. 10. sometimes it s called a believing on christ , ioh. 3. 16 , 36. act. 16. 31. a believing him to be the christ the son of god , ioh. 20. 31. 1 ioh. 5. 5. it 's called faith in his blood , rom. 3. 25. a believing that god raised him from the dead , rom. 10. 9. sometimes it s called a believing of the gospel , mar. 16. 15 , 16. a believing of the truth , 2 th●s . 2. 15. a believing the testimony of the apostles , 2 thes. 1. 10. sometimes it is expressed under the notion of repentance , acts 2. 38. & 3. 19. & 11. 18. 2 cor. 7. 10. and sometimes of obedience , 1 iohn 1. 7. 1 pet. 1. 2. heb. 5. 9. the condion of the promise of saving benefits , being thus variously expressed , can signifie no less than a three-fold act of the soul : the first , being the act of the understanding : the second , of the will : the third , of the understanding and will conjunct . i. such expressions of the condition of the promise as is the believing god , the believing in god , the believing his record , the believing the gospel , the believing christ to be the son of god , do most properly signifie the act of the mind or understanding in assenting to the truth of what god testifieth , or promiseth . which assent is grounded upon a knowledge , or belief of god's veracity , his truth , and faithfulness , armed with all-sufficiency of power , wisdom , and goodness , to make good his word to a tittle . and although such expressions as aforesaid , do most properly signifie the act of the understanding , yet , when ever saving benefits are promised , and the condition expressed in such a form of words as doth most properly and primarily signifie the assent of the mind , even then the act of the will in consenting to the condition , is implyed , and ought to be understood ; as i shall fully prove in the next particular . and the reason why the whole of the condition of the promise relating to the consent of the will , as well as the assent of the understanding , is frequently expressed in such a form of words , as primarily and strictly signifie the assent of the mind , is , i conceive , because such assent of the mind , is the principle from which all concurrent acts of the will necessary to justification and salvation do proceed . and it is of frequent use in scripture , to denominate the whole of religion , by some one principal part which is a fruitful principle of all the rest . thus the knowledge of the true god , and of jesus christ whom he hath sent , is said to be eternal life , ioh. 17. 3. and thus sometimes the fear of god , and sometimes the love of god , is put for the whole of mens saving religiousness , and the same promise of blessedness made to one of these singly exprest , is to be extended to the whole . in like manner , the whole of christianity , is frequently denominated by faith , and the christians stiled believers , and the houshold of faith , and the like ; and all because that christian life of theirs , by which they differ from other men , flows from their faith , which is the first active principle of it . 2. another act of the soul essentially necessary to that faith which is the condition of the promise , is the consent of the will to repent , to receive christ as lord & king , to be govered by his laws , as well as to own him for a priest once of●ering himself , and ever making interecession for us . for the condition of the promise of pardon and salvation , is expressed under the notion of repentance , and sometimes of obedience , as i shewed before : and repentance and odience are acts of the will as renewed . and that there is no promise of saving benefits upon meer believing , without observing that part of the condition which consisteth in repentance , regeneration , and obedience , is most evident : because they are expresly excluded in scripture from having any share in the saving benefits of the covenant , justification , or salvation , who do not repent , luke 13. 3. who are not regenerate , ioh. 3. 5. who love not the lord jesus christ , and that above any worldly enjoyment , 1 cor. 16. 22. matth. 10. 37. and who do not obey him , acts 3. 22 , 23. luke 19. 27. 2 thes. 1. 7. by all which we may certainly know that when ever there is promise of justification and salvation , made to believing , it is to be understood of such a believing as doth at that instant in which a man believes savingly , produce a sincere consent of the will to repent , to love christ , and to obey him : for otherwise those scriptures and these would be in●onsistent . for if men cannot be pardoned , nor delivered from the curse , nor be safe from destruction until they have repented , are regenerate , do love christ , and obey the gospel , as the forecited scriptures do assure us they cannot ; then no faith whatsoever is justifying , or can entitle them to pardon and salvation acording to the tenour of god's promise , until it hath produced that repentance , regeneration , love , and obedience : which is a full and an undenyable proof of the necessity of such a consent of the will as aforesaid , to render faith justifying and saving . now this consent and resolutionof the will to repent and obey christ , and to forsake all for him , is the moral change of the soul , and the new life in its first beginning . and so a mans first effectual belief , is his whole christian life in its beginning . and a mans first faith is perfected afterwards by works , ( iam. 2. 22. ) as a child is perfected in his manly state , as he grows up to manly actions ; or as the seed is perfected when it grows to a full ear. by this first consent of the will , we restipulate and strike covenant with god ; and not only so , but we thereby begin also to keep and perform covenant with him on our part . when this consent is first wrought in the will , then the laws of the new covenant are first put into the mind and written in the heart : and by this we first begin to become savingly a people unto god , to believe in him , to love and serve him , as he by covenant and promise becomes a god unto us , to make us happy . heb. 8. 10. this is the convenant that i will make , i will put my laws into their mind , and write them in their hearts ; and i will be to them a god , and they shall be to me a people . 3. the other act of the soul , which i call the act of the understanding & of the will conjunct , is an affiance in god through christ ▪ a trusting in him , or a relying on him for the fulfilling of his promise of saving benefits , while we continue sincerely to consent , resolve , and endeavour to perform the condition on our part . this is that , or part of that , which is called a believing on god , a believing on christ , and a trusting in him : noting the souls dependence upon christ ●or the saving benefits which accrue to men by his mediation , office , and undertaking , and on the truth and faithfulness , power , wisdom , and goodness of god , to perform all that he hath promised them through his son , and upon the terms he hath promised , and not otherwise . for the promise of saving benefits being made but upon the condition before mentioned a true believer , or he that is rational & wise , considers as well upon what terms the benefits are promised , as who hath promised them , and what they are ; and expects the one , no otherwise than as he sincerely resolves and endeavours to perform the other . and therefore if any shall rely on god , and christ for those benefits , in whom yet the qualifying condition of the promise of them is not found ; such a relyance is but a groundless presumption , and not faith or affiance duly so called . for such do not only rely on christ for that for which they have no promise , but for that which god hath expresly declared they shall have no share in whilst they remain destitute of that qualification , which is the condition upon which , and not without it , the promise of those benefites is made . these three acts of the soul exercised on their objects , do make up that faith which is justifying and saving . and when justifying faith in the compleat nature of it is spoken of in scripture ; all these three acts of the soul are to be understood , and especially the two first ; though perhaps they are many times mentioned severally and apart ; faith being described sometimes by one of them , and sometimes by another : as god himself is represented to us , sometimes by one attribute , sometimes by another . ii. wherein the defect lyes of that faith which is not saving . by what hath been discoursed touching the nature of that faith which is saving , it is easie to dis●ern wherein the defect lies of that faith which is not so . and the defect lyes chiefly in the will , in its not consenting to perform the condition of the promise in repenting , and in receiving christ as lord to be governed by his laws . i will not deny but the defect in part may be in the understanding , when its assent unto the truth of divine revelation is so weak , as that it can make but a too weak and ●aint impression upon the will , to procure its consent unto the condition of the promise . but then that defect in the assent of the understanding , doth usually , at least in great part , proceed from the will ; as i shall shew afterwards . now that the defect lyes mainly in the will 's not consenting to the condition of the promise , appears by this ; because unregenerate men may assent unto the truth of god's testimony , and may trust that they shall be saved by christ ( which contain the other two acts of the soul ) but no man truly consents , to perform the condition of the promise , but in doing so , he is regenerate in the first act , and justified . 1. unregenerate men may have the same faith of assent in the understanding to a degree , as the regenerate may : they may believe god to be the father almighty , maker of heaven and earth , and jesus christ to be his only son , and the rest of the articles of the creed ▪ and they may believe in great part that to be their duty both towards god and man which is so indeed , and yet hold that truth in unrighteousness , which they do believe . rom. 1. 18. many of the chief rulers believed on christ , who yet loved the praise of men more than the praise of god , and durst not confess him , joh. 12. 42 , 43. as also did many others when they saw his miracles , who yet were such as christ had no mind to commit himself to , ioh. 2. 23 , 24. and simon magu● believed , wondering , and being astonished at the signes which were done by philip , who yet remained in the bond of iniquity , acts 8. such as are resembled by the stony ground , believed , who yet loved their ease and worldly interest more than christ ; and those that st. iames expostulates with , chap. 2. were thus far believers also . 2. excepting the consent of the will to the condition of the promise ; unregenerate men may hope to be saved by christ , and rely on him for salvation as well as the regenerate : only for want of their performing the condition of the promise , their hopes and confidence are groundless , and will deceive them . but otherwise men , that are but carnal , and live in some known sin , may and oftimes do perswade themselves that they shall be saved by christ jesus , because they believe that he dyed for sinners , and because they ask god forgiveness , and perform some acts of religion . our saviour saith , many will say unto me in that day , lord , lord , open unto us : have we not prophesied in thy name ? and in thy name have cast out devils , and done many wonderful works . we have eaten and drunk in thy presence , and thou hast taught in our streets . to whom he will say for all that , depart from me , ye workers of iniquity , matth. 7. 22 , 23. luke 13. 25 , 26. these had some kind of faith in christ , by which they prophe●ied in his name , and cast out devils , and did many wonderful works . they were such as were hearers of his word , and preachers of it too , and had eaten and drunken in his presence . and because of this faith , and these works , they had a hope and confidence that christ would open unto them , and receive them into his kingdom , and would not be easily beaten off from this confidence . but the true reason why their faith will stand them in no stead , nor their religious performances neither , is , because for all that they were workers of iniquity , they never heartily consented to the terms of the promise of salvation by christ in repenting : they did not first heartily resolve , and after sincerely endeavour to turn from every known sin , unto every known duty . and in this very thing doth the defect of that faith lye which is short of saving . which will yet further appear , in that st. iames when he would state the difference between that faith which is saving , and that which is not , fixeth it here . the dead faith is denominated such by him , from its being alone without works , iam. 2. 17. even so faith if it hath not works , is dead , being alone , or by it self . and again , vers . 20. but wilt thou know , o vain man , that faith without works is dead . and again , ver . 26. for as the body without the spirit is dead , so faith without works is dead also . meaning by its being dead , that it avails a man no more to his justification and salvation , than a dead corps avails to the produceing the useful and serviceable effects of a living man ; or than a tree that is dead , avails to the bringing forth fruit ; or than a few good words , depart in peace , be ye filled and warmed , will avail poor people , when nothing is given which is needful to the body , ver . 15 , 16 , 17. in all this i do not deny , but that there may be in such as do not savingly believe , some consent of the will to do something towards performing the condition of the promise , in repenting and obeying . such men may consent and resolve to forsake some sins , and to do some , yea many duties , who yet never savingly consent , because they do not heartily consent and resolve to forsake [ all ] known sin , and to do [ all ] known duties ; in which the sincerity of repentance and obedience doth consist , to which the promise is made . such men may not be far from the kingdom of god , but yet must go farther , if ever they would have any good ground of hope to enter into it : but of this more afterwards . iii. whence this defect doth proceed . i have shewed before , that there is the faith of assent in the understanding unto the truth of god's testimony , in some unregenerate men , as well as in the regenerate . and in whomsoever the faith of consent in the will to perform the condition of the promise is found , it always proceeds from the faith of assent in the understanding . a man always ( in order of nature at least ) believes that the promised benefits shall be made good to him , in case he perform the condition , before he consents to perform it ; and doth consent to perform the condition in hope and confidence of obtaining the promised benefits . now then the question is , whence is it ' and what is the reason that the faith of assent in the understanding , doth not always produce the same consent in the will in one , as well as in another ▪ and as it always doth , when it becomes effectual to justification and salvation ? why doth this faith remain alone in some , when as it is accompanied with works in others ? i shall offer what i conceive to be the reason of this , first , in general , and then more particularly . the difference sometimes may proc●ed from the different measures and degrees of the evidence upon which the same truth is believed . one man may have a clearer discerning of the evidence than another , which causeth a stronger assent in the discerning faculty , and that stronger assent in the understanding , may well cause a stronger consent in the will , and a firm and lasting resolution . as on the contrary , a weak and partial consent and resolution in the will to the condition , sometimes proceds from a weak assent in the mind , to the truth of god's testimony , or promise , and that from the weakness of the faculty in the discerning the evidence of that truth which is the object of faith. but the reason most commonly why the assent in the understanding unto the truth of god's testimony doth not work a consent in the will to the condition of the promise , is to be taken , i conceive from the opposition which the lower faculties of the soul , the will , & affections , assisted and influenced by the sensual appetites , make against the superiour faculty the mind , or understanding , so that they do not hearken to its notices , nor obey its dictates . the will which is the spring of action , is a middle faculty between the understanding and the sensitive affections or appetites , and is sollicited by both . as the understanding calls upon it to obey its rational dictates in chusing the means which tend to the best end , both which the understanding represents to it from the word of god ; so on the other hand , the sensitive affections sollicite it to be on their side , and to be active in making provision for the flesh , in chusing such things as tend to satisfie its cravings and lusts . and because the will hath usually been pre-ingaged to the flesh , and had a share in its gratifications , it 's not without much difficulty prevailed with to be cōsenting to , & active in the crucifixion of those affections and lusts . which until the will do , and herein obey the enlightned understanding , the faith of assent in the understanding abideth alone . the will 's obstinate adherence then to mens fleshly lusts , and carnal interests , in opposition to that belief in the understanding which puts it upon destroying them , as absolutely necessary to the man's salvation , as believing god touching the necessity of this as a means , as well as it doth believe him touching the blessedness of the end ; this obstinate opposition in the will , i say , is the true reason why the faith which is in some men , is but a dead faith. how can ye believe ( saith our saviour ) which seek honour one of another , and seek not the honour that cometh from god only ? joh. 5. 44. yes , some of them could , and did believe so far as to assent in their minds , that christ was no impostor , but one that came from god ; and that therefore his doctrine must needs be true ; but they did not believe so as to be converted in their wills , to consent to part with their carnal interest of honour and reputation , with their party the pharisees , which they must have done as the case then stood , if they would have confessed him openly ; which to do , was necessary to make them capable of the promise of salvation by him . ioh. 12. 42 , 43. among the chief rulers , many believed on him , but because of the pharisees , they did not confess him , lest they should be put out of the synagogue , for they loved the praise of men , more than the praise of god. these had more understanding than the common people , who , as they said , knew not the law , ( ioh. 7. ) and yet not so many of them as of the people believed on christ , so as to confess and follow him , because their wordly interest being greater , it held them faster and had the greater power over their wills. the unbelief then of men where the gospel comes , is generally to be resolved into the obstinacy of their wills , in opposition to the convictions of their understanding , iohn 5. 40. ye will not come to me that ye might have life . how oft would i have gathered you , and ye would not , mat. 23. 37. o that my people had hearkened to my counsel ! but israel would none of me . psal. 81. 11. they did not chuse the fear of the lord , prov. 1. 29. they chose their own ways , their souls delighted in their abominations , isa. 6. 3. thus much in general . but i would shew yet more particularly how the will doth obstruct the perfecting the work of faith after it 's begun in the understanding . and it doth it as i conceive . i. by calling off the understanding from a frequent consideration of that evidence by which it was first convinced of the truth of gods testimony touching the promised benefits , and the condition and means of obtaining them , and from a frequent application of it to the will : and this the will can do . for as the understanding hath a power over the will , so far a to represent it's apprehensions to the will in order to its acting thereupon according to a man 's own concerns therein ; so also the will hath ak●nd of power over the understanding , both to put it upon frequent consideration , to strengthen it self in the belief of that which the will would have to prove true and to be believed ; and also to call it off from so doing , when there is a great reluctancy in the will against having that prove true which the understanding represents as true . and if the understanding be taken off , so that it hath not frequent recourse to that evidence which first procured its assent unto the truth of god's testimony in the gospel , that it might be thereby nourished , strengthened , and maintained ; that faith in the understanding will languish and grow weak , and so have no powerful operation upon the will to change and renew it , and to procure its effectual consent to perform the condition of the promise , when the will stands disinclined of it self , to the verdict of the understanding . besides , if the understanding doth not ply the will , and frequently inculcate upon it , it s own apprehensions concerning god's testimony , and the consequence and concernment of it to a man 's own self , thereby to make the word believed to be an ingrafted word , it will not not work any cure upon it , or any through change in it . the unwillingness in men to have their minds ingage in the consideration of god's ways and their own , is the reason of their turning back from him , io● 34. 27. they turned back from him , and would not consider any of his ways . as on the contrary the scripture represents the conversion of a sinner as proceeding from the consideration of the bad tendency of his evil ways , ezek. 18. 28. because he considereth and turneth away from all his transgressions which he hath committed , he shall surely live , he shall not dye . and our saviour seems to cast mens profiting , or not profiting , their belief , or not belief by hearing gods testimony in the gospel , upon their considering , or not considering of it . mark 4. 24. and he said unto them , consider what you hear ( so dr. hammond reads it ) for with what measure ye mete ( viz. in considering , or not considering ) it shall be measured to you again , in profiting , or not profiting ; which is to be understood according to god's ordinary proceeding with men . the reason why the faith of those resembled by the stony ground , doth not abide , or come to perfection , is , because they have no root in themselves , and that comes to pass for want of much consideration , and a frequent working the first conviction of the mind from the evidence of truth , into the will & affections , by a constant consideration , and close application of it . acts 17. 11. they searched the scriptures [ daily ] whether th●se things were so ; and therefore they believed . 2. when men hold fast their lusts out of their great love to them , notwithstanding their conviction in their understandings , and are ●ot willing to part with them upon any terms ; the fumes of those lusts continually ascending , will cloud and darken the understanding as a thick fogg doth the sun , and by degrees make it less capable of discerning its object , viz. saving truth , in its clear evidence , and proportionably hinder in its that opperation upon the will. the cares of this world , and the deceitfulness of riches , and the lusts of other things , choaked the word , and it becometh unfruitful , mar. 4. 19. he that hateth his brother is in darkness , and walketh in darkness , and knoweth not whether he goes , because darkness hath blinded his eyes , 1 joh. 2. 11. 3. sinful mens understandings are ●ot so uncorrupt , but that they are apt to be bribed by their wills , to cast about and devise how to evade the force and edge of their own notices and dictates , and to attempt and baffle their former apprehensions and convictions , to the end they may still retain their lusts without any great disturbance from their understandings . this when it is yielded to , and put in practice , is that which in scripture is called mens closing their eyes , le●t at any time they should see with their eyes , and hear with their ears , and understand with their hearts , and should be converted and healed , mat. 13. 15. and when this takes place in professors of christianity , that do believe that faith , repentance , and obedience are necessary to salvation , as the condition on which it is promised , the way by which they u●ually deceive their own hearts , is , by perswading themselves , that they do perform the condition of the promise in these , when indeed they do not ; but frame to themselves notions of saving faith , repentance and obedience , different from the scripture notions of them , as i shall shew in ●ach of them . 1. many delude themselves by taking up a wrong notion of saving faith , and so think they have it , when they have it not . they believe indeed christ to be the son of god , and saviour of the world , and that those shall be saved that believe in him , and those damned that do not , because the scripture , which they believe to be the word of god , saith so : and thus far they believe rightly objectively . but then they deceive their own souls by perswading themselves that a meer assent of their mind to the truth of these and other evangelical verities , is the faith to which the promise of justification and salvation is made , though it hath no such powerful operation upon their wills , as to make them new creatures , to make any thorow change in the temper of their hearts and tenor of their lives . and many doubtless have been greatly strengthened in this delusive confidence , by having been taught that faith justifies without any works at all . and these again perswade themselves , that they believe in christ to the saving of their souls , because they rely on him alone for salvation , and upon what he hath done , and suffered for them , though they love their sins , and live in them still . just like some iews of old , who though they were very bad in their lives , yet leaned upon the lord , and said , is not the lord among us ? none evil can come upon us ? mich. 3. 11. isa. 48. 1 , 2. they leaned upon god's promise of being their god , as those do upon christ's undertaking to be a saviour , although they overlooked the condition to be performed by them in being a people unto him , in loving and serving him , as those christians i speak of , also do . though christ alone is to be relyed on for salvation , as touching all that is proper to the mediatory office and work , yet no man is to rely on him , so as to think he should excuse him , if he do not repent , or be not regenerate , or as if he did repent , or were regenerate for him . if they do ; they promise themselves from him , that which he never promised , or undertook , but hath told them plainly , that except they themselves repent , they shall perish , and that except they themselves be born again , they cannot see the kingdome of god. 2. they deceive their own hearts also in the nature of repentance , their notion of it being one thing , and the scripture-notion of it quite another : so that they perswade themselves they have repented , when indeed they have not . they know and believe perhaps , repentance to be necessary to salvation , because christ hath said , that except ye repent , ye shall all likewise perish . but then they mistake in perswading themselves that they do repent , because they are frequently sorry for what they have done , though they cease not to do the same again . indeed when the pleasure of sin is over , and rebukes of conscience come in the room of them ; these trouble their minds for what they have done , which was the repentance of iudas ; and there is no peace to the wicked , who are like the troubled sea. now this they count repentance , though it work no effectual and thorow change in heart and life ; but when that sad fit is over , they appear to be the same men they were before , by returning to the same sins . and herein the romish church hath most unhappily laid a snare , which as is to be feared catcheth multitudes of souls to their destruction , in asserting contrition , yea , attrition with confession , to be repentance sufficient to salvation . whereas sorrow alone , though it be godly sorrow , is not repentance , but as st. paul saith , godly sorrow worketh repentance , 2 cor. 7. 10. but repentance itself , which is saving , consisteth chiefly in a real change in mens apprehensions of , and affections to both sin and duty ; and in ceasing to do evil , and learning to do well . others again deceive themselves in taking a partial reformation for true repentance : because they have left some sins which they could best spare , as blemishing their reputation , or impairing their estates , or their health : and because they have done many things ( which yet herod also did , mar. 6. ) they think they have repented , and are converted , though they retain others which are more gainful , or yield them more pleasure . whereas the sincerity of repentance can be proved by nothing less then a hatred of , and turning from sin as sin , and so from all sin , by diligent and careful endeavours . 3. they deceive themselves by a false notion of that obedience which is necessary to salvation . they believe in the gross indeed , that obedience to the commands of god , to the rules and precepts of the gospel , is necessary to salvation , because the scripture so plainly declareth it to be so : but then they deceive their own hearts , in thinking and perswading themselves that they have performed this part of the condition of the promise , when as they have not performed one half of it . they have , been it may be , somewhat careful to be found in acts of external worship and and devotion , both publick and private ; and to keep themselves from idolatry , swearing , cursing , sabbath-breaking , murder , adultery , stealing , false-witness-bearing , and the like , in the outward and gross acts of them . but all the while have made no conscience of governing their thoughts , affections , and passions , nor their tongues neither as to many things . and in all this , wherein do they exceed the pbarisees , whom if we exceed not in righteousness , christ hath told us ( who best knows ) that we shall never ●nter into the kingdom of heaven , matth. 5. 20. they were strict and zealous in the observation of the laws for circumcision , sacrifice , sabbaths , tythes , and other positive precepts , and that to a tittle ; and fasted often , and made long prayers , and gave alms ; and made ostentation also that they were not as others were ; extortioners , unjust , adulterers , nor as the publicans . and why would not all this bring them to heaven ? because all this notwithstanding ( as they had not faith in christ , so ) they were covetous , proud , and ambitious , seeking honour one of another , contemning , and despising others , they were envious , and malicious , cruel , and ill-natured , unmerciful , and persecuting such as faithfully reproved them . they made clean the outside of the cup and platter ; and so far as they did so , they did well : but that for which christ denounced wo to them , was that their inward part was ful of ravening and wickedness , and for want of love to god , and of judgment , mercy , and fidelity . god is a spirit , and the service that is acceptable to him , as being most agreeable to his nature , is that which is done in spirit and truth . and therefore his preceps are given to govern the inward man as well as the outward . he that said thou shalt not kill , hath said also , thou shalt not hate thy brother in thy heart , nor be angry with him without a cause , or bear a grudge against him . he that said , thou shalt not commit adultery , hath said also , thou shalt not lust after a woman in thy heart . and he that said , thou shalt not steal , hath said also , thou shalt not covet , and the like . and therefore they that think themselves to be obedient children to god , upon account of their abstaining from outward gross sin , and of being outwardly righteous , and do not truly endeavour , and make a business of it to mortifie and subdue their pride , covetousness , love of the world , envy , hatred , malice , thoughts of revenge , the unruliness of passions , and all immoderate affections ; but indulge themselves in these , or any of these , or the like , they deceive themselves , whatever their external conformity to divine precepts otherwise may be . they are the pure in heart that shall see god. and they that are christs , have crucified the flesh with the affections and lusts . god observes more what men are inwardly , than what they are outwardly , and judges of them accordingly . he is not a iew , nor he a christian , who is one outwardly , in the flesh , but he who is so inwardly in heart , whose praise is not of men , but of god , rom. 2. 28 , 29. and therefore st. iames counted them but earthly , sensual , and devilish , in their profession of christianity , how high soever they professed , and such as did lye against the truth , that indulged bitter envying and strife , though it were but in their hearts , jam. 3. 14 , 15. and if 〈◊〉 and passions within , shall break out in an unbridled tongue in slandering , reviling , backbiting , evil-speaking , rash , and uncharitable censuring , or the like ; how religious soever such a man may otherwise seem to himself , or others , yet st. iames hath plainly determined his case ; such an one hath deceived his own heart , and his religion is vain , jam. 1. 26. mat. 5. 22. men may go a great way in religion , yea so far as until they are not far from the kingdom of god. yea , many shall seek to enter in by doing many things in order thereto , and yet shall not be able for want of striving to do all that is necessary thereto . and for that very reason , and because of the great danger of christians falling short , though they have gone far , and done much , are they so earnestly exhorted to work out , or to work through their own salvation with fear and trembling ; with a fear of falling short , phil. 2. 12. and not only so , but to fear even a seeming to come short of the promised rest , heb. 4. 1. let us therefore fear , lest a promise being left us of entring into his rest , any of you should seem to come short of it . the matter is of that huge consequence , that every wise man that doth not despise his own soul , should be afraid to do , or omit to do , any thing that hath but the least ●eeming shew or appearance of putting his salvation into any hazard . and therefore [ all ] diligence is not too much for the wisest man living to use , to make his calling and election sure , 2 pet. 1. 10. thus when mens understandings are bribed by their corrupt wills , they then take up with a partial faith , a partial repentance , and a partial obedience , instead of that which is evangelically compleat , and hope it is a fulfilling of the condition of the promise . and when men shut their own eyes , and stop their own ears against the evidence of the word of salvation , that they may the more quietly enjoy the pleasures of any sin , god many times in his righteous judgment , after much striving , and long-suffering , withdraws the assistances of his grace and spirit , and leaves them to themselves , and their own delusions , and to be practised upon by the devil for their farther hardening ; according to that dreadful prophesie , in isa. 6. 9 , 10. mentioned no less than five or six times in the new testament ; mat. 13. 14. mar. 4. 12. luke 8. 10. ioh. 12. 40. acts 28. 26. rom. 11. 8. go tell this people , hear ye indeed , but understand not , and see ye indeed , but perceive not . make the heart of this people fat , and make their ears heavy , and shut their eyes , &c. when men will not receive the love of the truth that they might be saved , but have pleasure in unrighteousness , god sometimes sends them strong delusions to believe a lye , 2 thes. 2. 10 , 11 , 12. whereas on the contrary , the good ground-hearers are described by the honesty of the heart into which they receive the word : they study no tricks or shifts , nor use any shuffling upon the account of any dishonest interest , to evade the plain truth , but are content that should take place , and all other things give place to it : they suffer that word which was received and assented to in the judgment before , in order of nature , to sink down into their hearts , by which the will and affections become changed . iv. how , and afer what manner faith in the vnderstanding , works savingly upon the will. the faith of assent in the understanding , worketh a consent in the will unto the condition of the promise , by its operative and affecting influence upon the passions of hope , fear , and love , the powerful principles of action in man. for though faith in the understanding , is the first principle of action as christian , yet not that , but the will , as it is affected with hope , fear , or love , is the next and immediate principle of action . the understanding when it rightly performs its office , doth not only assent unto the truth of divine revelation , upon competent evidence that it is from god ; but also considers and weighs , as in a ballance , the import of it , and how a man is concerned in it ; as whether it betoken good or evil to him , and how much , and upon what terms , whether absolutely , or conditionally , and what the condition is : all which when brought down to the subordinate faculties of the soul , the will , and affections , is apt to affect them , and work upon them more or less , accoring as the things believed are expressed more or lesse to concern a man. and the things believed , eternal life , and eternal death in another world , being invisible and absent things , it is a mans faith , touching the reality of them , that supplies the room or absence of sense . for faith is the substance of things hoped for , and the evidence of things not seen , heb. 11. 1. we neither see nor feel the glorious things promised , nor the dreadful things threatned in another world , otherwise than by faith , which gives the believer a prospect of them . but a man by his faith in that gospel by which they are revealed , hath a foresight of them ( as abraham had of christs day ) and that fills the soul with hope , and fear , and a sence of god's love in giving such an hope . and this hope , fear , & love , puts men upon , more or less , care , diligence and industry in doing what is necessary for the obtaining of the one , and efcaping the other , as they are more or less influenced by a faith that is weaker or stronger , or more or less active and exercised about these things . and hence comes that change which is made in the hearts and lives of true believers , who walk by faith , and not by sight , that is , they govern their lives by the belief of invisible , and not sensible things , 2 cor. 5. 7. this in general . but more particularly , the faith of ass●nt in the understanding , works the faith of consent in the will , by its operation upon those three passions , or affections of the will , hope , fear , and love. 1. as a firm asse●ting to the truth of god's promise through christ , of pardon of sin , and eternal life upon condition of repentance and new obedience , together with his faith , gives a man hope and confidence of obtaining these great benefits upon the terms on which they were promised . the hope of this happiness causeth a man to be willing to comply with the condition upon which it is promised , in order to the obtaining the happiness it self . there is a principle of self love planted by god in the nature of every man , by which he doth naturally desire and aspire after the happiness of his own being . and that will put a man upon the use of such means , and the performance of such a condition , without which he believes , and is verily perswaded he cannot be happy . now every man in whom there is the faith of assent unto the truth of god's testimony in the gospel firmly fixed , being verily perswaded that everlasting happiness is not attainable without repentance , regeneration , and sincere obedience , because god hath declared this as plainly as he hath done any thing : ( and it is the nature of faith to acquiesce in his testimony . ) the love of the end , which is mans own happiness , makes him in love with the means , such as is repenting , mortifying , and obeying work , without which he cannot attain his end in being happy . this principle of self-love under the conduct of a mans understanding and reason enlightned , and regulated by a declaration of the divine will , and influenced by a firm belief of it , will work in a man new apprehensions of , and new affections to both sin and duty ; and will cause him to abandon the little pleasures of sin which are but for a season , that he may come to the fruition of that fulness of joy , and those rivers of pleasure , which are in the presence of god , and at his right hand for evermore ; when once he knows , and firmly believes that they cannot otherwise be obtained . thus by faith is the victory over the world obtained , in all its temptations from honours , profits , and pleasures , 1 ioh. 5. 4. for by such a faith a man well perceives that the world offers him to his unspeakable loss , though it should offer him all of these that it is able to confer upon him , if it be upon condition of doing , or omitting to do that by which he shall certainly deprive himself of that glory , honour , and immortality , which he is well assured of through faith in god's promise , if he overcome . we see men are so commonly governed by a principle of self-love , in parting with a lesser good or conveniency for a greater , even in the things of this life , that they are worthi●y an ● deservedly counted fools that do the co●trary : and therefore those are guilty of so muc● the greater folly and madness , who deprive themselves of the happiness of heaven , by a sinful seeking or possessing of the honors , profits , or pleasures of this life : as the happiness of heaven exceeds the enjoyments of this world , in kind and height of satisfaction , and in continuance and duration , so rational a thing it is to live and walk by faith of unseen things , and unreasonable and unmanly to be governed by the sense of present things in opposition thereunto , 2 th●ss . 3. 2. 2. the faith of assent in the understanding , worketh a consent in the will to the condition of the promise , as the passion of fear is awakened by believing god's threatnings against such as do not observe and fulfil that condition . there is a principle of self-preservation planted by god in every man's nature , by which he fears and abhors that which he knows , and verily believes tends to the infelicity and misery of his being , and which puts him upon the avoiding of that which he believes hath such a tendency , in order to the declyning the misery , or destruction it self . when a man receives such sayings into his understanding , as threaten , that if ye live after the flesh ye shall dye ; that except ye repent , ye shall all perish : that without holiness , no man shall see the lord , and the like ; and doth assent unto them as the true sayings of god , which assent is his faith ; the fear of the misery threatned , and the principle of self-preservation , work in him a desire and endeavour to have his sinful inclinations and appetites mortified , and a care to avoid the outward acts of sin , as really and truly as he desires to escape eternal destruction it self ; as believing and knowing they tend thereto , and that he cannot escape the one , without a sincere desire and endeavour to destroy and avoid the other . and in this way faith is a believers victory , by which he also overcomes the world , when it tempts him to sin by threatning him with disgrace , loss of estate or liberty , or with enduring of corporal punishment , or death it self . for he believes the punishments in the other world to be of such a nature and duration , as that the worst things which man can inflict , are altogether inconsiderable in comparison of them . by which belief he is so far guided , that he chuses to suffer the less , when his faithfulness to god , and his own best interest doth expose him to it , rather than to expose himself by unfaithfulnes to infinitely the greater , to avoid the less . and thus faith purifies the heart of all inordinate affection to riches , honour , ease , and pleasures , acts 15. 9. 3. the faith of assent or credence in the understanding touching the exceeding greatness of god's love to mankind in the gift of christ for their redemption , and in his great and precious promises made in him upon a very gracious condition , works in the will a love to god , and so a love to please him , in doing those things which he hath made the condition of his promise . when once the understanding represents it to the will , as a certain truth upon clear evidence , that notwithstanding mens apostacy from god , and rebellion against him , and the condemnation they are under thereby ; yet god is reconcileable to them , yea , willing , and so desirous to reconcile them to himself ; that as an evidence and proof of it , he hath given his own son christ jesus to become a rans●me for them ; and that he hath made a new covenant , declaring that upon account of his son 's undertaking for them , he is not only abundantly willing to pardon all such as shall unfeig●●dly repent of their disloyalty , and sincerely return to their duty ; but that he will also bountifully reward their future sincere obedience with perfect and perpetual happiness : i say , when all this is represented to the will , as unquestionably true , it will work in it a love to that god and saviour , that hath been so loving , if it be but kept close to it . a minifestation of such love and goodness to man , and that while yet in enmity against god , so ill deserving , and so obnoxious to the power of his wrath ; when he hath no need of him , nor can be profited by him , will create good thoughts of god , and reconcile man's mind to him , and work melting affections in him to god , when heartily believed . what rebel is there , or nature so bad , that would not be won to leave off rebelling against his priuce , and to love and please him , upon undoubted assurance , that by so doing he should not only be pardoned , and restored to favour , but also preferred to the greatest honour and happiness he is capable of receiving from any mortal ? and yet how weak a motive is this in comparison of what comes from god , to reduce men to their love and loyalty to him ? god's love to man when perceived , and heartily believed , is the great motive , and attractive of mans love to god. we love him , because he first loved us , 1 joh. 4. 19. love is an active and commanding principle in man , and procureth thoughts , cares , and endeavours of pleasing god. if any man love me , he will keep my words , saith our blessed saviour , iob. ●4 . 23. and after this manner , faith worketh by love , gal. 5. 6. thus i have represented to you , how , and after what manner faith in the understanding works a saving consent in the will unto the condition of god's covenant of salvation . v. some few objections answered . 1. some have thought men may be justified only by their believing , even while they are ungodly in their lives ; and have thought that scripture , rom. 4. 5. will bear them out in such a conceit , which saith , he that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . but they grosly mistake the scripture , and deceive themselves . for that text speaks of god's justifying the gentiles upon their sincere conversion to the christian faith and life , though they had lived in gentilism , in all ungodliness before , and until then , and though they should not work at all , as the judaizers would have had them , in turning proselytes to the jewish way . but otherwise it 's flatly against the express doctrine of the gospel , and current of the scriptures , for men to hope to be pardoned by any believing whatsoever , while they remain impenitent ; as every man doth while he remains ungodly . to justifie the wicked is an abomination to the lord. it 's said that christ made the blind to see , the deaf to hear , and the dumb to speak , as well as it 's said god justifieth the ungodly . but is any man so senseless as to think that christ made them to see , to hear , and to speak , while they remained blind , deaf , and dumb ? and if not , but that they know the meaning is , that christ made those to see , to hear , to speak , which had been blind , deaf , and dumb , before those cur●s were wrought upon them ; they might as well know also that the meaning is , that god justifieth those upon their believing , which had been ungodly until then , and not that he justifies them while they remain ungodly . 2. some alledge that although the faith which is alone , and with the concomitant effects of it , repentance , regeneration , &c. doth not justifie ; yet that faith alone which doth produce such effects , doth justifie without the concurrence of these in the justifying act . which they illustrate by this similitude . a man sees with his eye alone , though he doth not see with his eye that is alone , or separated from his body . in return to all which , let these things be considered . 1. they that go thus far , do grant that which will secure the notion of the necessity of repentance , regeneration , and new obedience unto justification . they grant we see such a necessity of these , as without which no man can be justified , no not by faith. in granting which , though we suppose them to err in their foresaid notion , yet this makes their error the less dangerous ; because the presence of repentance , regeneration , and obedience are no less necessary to justification according to this account , than they esteem them to be , who say they concur with faith in the very act of justification . 2. when they say faith , alone is all that is necessary to the justifying act , without the concurrence of any thing else done by us : by justifying act , they mean either god's act , or man's act. if man's act , that 's nothing but man's performing ▪ the condition upon which god hath promised to justifie men. if they mean god's act , it is his imputing mens performing the condition of the promise unto them for righteousness . the only thing then in question will be , what it is which is a fulfilling of the condition of the promise of justification , which god imputes for righteousness ? if they say it is only the assent of the understanding unto the truth of gods testimony in the gospel ; or this assent , together with a relyance on christ for salvation : i have shewed before , that both these may be found in men unregenerate , and unjustified : and that these two of themselves without repentance and hearty obedience to the laws of christ , are not a fulfilling of the condition of the promise , and that consequently men without these cannot be justified by any faith whatsoever , and so not by faith alone ; unless they will call repentance and heart-obedience in conjunction with the foresaid assent of the mind and relyance of the soul , by the name of faith : which if they will , we are agreed as to the thing at least , if not to the name , that we are justified by such a faith alone . and yet i doubt not that when ever justification is promised to believing singly and alone exprest , but that there the foresaid effects are comprehended under that name also , for the reasons formerly given . 3. they which say , we are justified by faith alone , but not by that faith which is alone , do distinguish where the scripture doth not distinguish : the scripture no where saith we are justified by faith alone , as contradistinguished from repentance , evangelical obedience , &c. the third chaper of rom. 28. and tit. 3. 5. are sometimes made use of to countenance their notion , but to how little purpose , hath been shewed already in the treatise , which needs not be here repeated . 4. the scripture is not only silent in the case , not any where affirming we are justified by faith alone ; but it expresly affirms the quite contrary . iam. 2. 24. ye see then how that by works a man is justified , and not by faith only . that this is affirmed in reference to our justification before god , hath been shewed before . 5. faith and repentance are a joynt condition upon which justification is suspended , and are both constituted so by the same means , and that is by promise of pardon to such as do believe , to such as do repent , and by threatning the contrary to those that do not both . and if they are a joynt condition of the promise of justification , then justification proceeds not upon either of them alone , but upon both together . 6. whereas it is said in the similitude , that a man sees with his eye alone , though not with his eye which is alone , or when it is alone . i doubt this is no more true than that which is intended to be illustrated by it . for naturalists will tell them the contrary , that it is not the eye alone by which a man sees , but that it is the soul that sees by the eye as its organ . the eye sees not when the soul is departed , though it be not then alone . i confess i cannot possibly conceive either how the soul should not concur with the eye in the act of seeing , when the eye cannot see without it , nor yet that repentance should not concur with faith in the act of justification , so long as men cannot be justified by faith it self without it , or in the absence of it , as they themselves grant . 3. this lyes in the way of some ; they cannot conceive how justification by evangelical obedience as well as faith , should consist with the possibility of somes being justified by believing , who yet may not live so long after , as to have an oppertunity of doing good works . how rare instances of this kind are , i shall not dispute : but doubtless , when ever men so believe gods promise of pardon through christ upon their repentance , and the necessity of their own repentance for the obtaining of it , as that they in will , and a fixed and lasting resolution become new men , then they first believe unto justification . and it is not impossible but that some may so believe , that may never after they do so , have opportunity to be much active in external acts of obedience . but though this should so fall out , yet such are not justified without evangelical obedience as wel as faith. for , 1. these motions and acts of the will , are themselves acts of present evangelical obedience . 2. they are in the root and cause , evangelical obedience future , and to come . i. they are in themselves acts of present evangelical obedience . for by these motions and acts of the will , men do when ever they take place , turn from sin to god and their duty , out of hatred to that they turn from , and out of love to that they turn to . and these acts of the will which consist in affection and resolution , are proper effects and fruits of faith in the understanding , and acts of heart-obedience in the sight of god , and a conformity of soul to his declared will and commandment . and they may as well , and as truly be called works , as evil acts of the will may , such as are a love to evil , and desires and resolutions of perpetrating it : which evil acts of the will , are yet in scripture called works , and a working of wickedness , psal. 58. 2. ye work wickedness in your hearts , micah 2. 1. he that looketh upon a woman to lust after her , hath committed adultery with her already in his heart , matth. 5. 28. and envy , wrath , and hatred , which are internal acts of the soul , are called works of the flesh , gal. 5. 19 , 20 , 21. and if such inward fixed resolutions in men , of obeying god in external acts , if ever they have opportunity and a call to it , did not pass in god's account for obedience , and were not accepted in stead of the deed , when opportunity for the deed is wanting , the best man in the world could be no disciple of christ , who doth not actually forsake all that he hath , and lay down his life for him . whosoever of you forsaketh not all that he hath , cannot be my disciple , saith he luke 14. 26 , 33. whereas christ pronounceth the poor in spirit blessed , many of whom never became actually poor for his sake , as not being called to it . but if they are poor in spirit , if they firmly resolve to become poor in forsaking all for christs sake , when called to it , these are capable of blessedness in christ's account , as well as those that suffer the loss of all for righteousness sake , matth. 5. 3. ii. those acts of the will , are in the root and cause , evangelical obedience future , and to come : because those resolutions against evil for good , when they are of a fixed and lasting nature ( as they alwayes are , when together with faith , they make men capable of justification ) will certainly produce external acts of sincere obedience , as opportunity doth occur . when the tree is made good , it will bring forth good fruit in the season of fruit , if it be not cut down before : when the heart is renewed in affection and resolution , the course of a mans life will certainly be answerable to it , if ever he have opportunity of shewing it . a good man out of the good treasure of his heart , bringeth forth good things , mat. 12. 35. and god who knows the heart , doth judge of , and estimate men according to what they are in the inward frame of their heart , and prevalent bent of their wills. if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not , 2 cor. 8. 12. we judge of the cause by the effects ; of the goodness of mens hearts by the goodness of their lives ; to us the tree is known by its fruit : but god who is greater than our hearts , and knows them better than we do , judges of the effect by the cause , and knows what a mans life will be by what his heart is upon its first conversion to him ; and so confers on him the benefit of justification , when the foundation of a good life is laid in the conversion and renewing of the heart . the understanding of this part of discourse , will serve not only to satisfie the foresaid doubt , but also to inform us what evangelical obedience is necessary to justification in its beginning . not but that actual obedience in life is necessary to the continuance of justification where life is continued . and therefore we find that abraham was justified by his after-believing , and after-obedience , as well as by his first ; and so was noah before him . noah was a righteous man , and justified , before he became heir of the righteousness which is by faith , by his believing and obeying god in preparing the ark , gen. 6. 9. heb. 11. 7. it was by faith in god's promise that abraham left his countrey to obey god at the first , and by that he was first justified , heb. 11. 8. and yet his believing god's promise , so shall thy seed be , which was not made till some years after , was imputed to him also for righteousness , gen. 15. 6. it was many years after that again , that by faith he offered his son isaac upon the altar , and yet by that he was justified as well as by his first faith and obedience , iam. 2. 21. pardon of sin , is our justification from sin , act. 13. 39. and this we are directed by the lords prayer , to pray for daily all our dayes . and the continuance of justification is promised upon condition of continuance of faith and obedience to the gospel , col. 1. 21 , 22 , 23. and a discontinuance of it threatned in case of disobedience , according to the tenour of the parable , mat. 18. from ver . 23. to ver . 35. by all which we may see what need there is for all christians to work out , to work through their own salvation with fear and trembling , to which they are earnestly exhorted , phil. 2. 12. and to run so that they may obtain , 1 cor 9. 24. 4. some to evil affect their own and others minds ; with prejudice against discourses of this nature do suggest , that the laying so great a stress upon duty , as to esteem any thing of it necessary to justification , save believing only , doth derogate from the glory of christ's great undertaking in the business of mans salvation ; and that it is a trusting in our own righteousness . but it will appear far otherwise , if they will but impartially consider in what sence , and upon what account such stress is laid upon duty ; which i shall open in two particulars . 1. they that rightly understand themselves in this matter , do not look that any of their duties of what nature soever , should of themselves as such , be available to their justification or salvation ; but that it is for the sake of christ , and upon account of his undertaking for us , that god accepts , and imputes for righteousness to us , such duty as faith , repentance , and obedience is , and that he doth make promise of justification upon condition of these . since the fall we say , all our duties that are acceptable to god , or available to us , become so through christ , and for his sake . and therefore so long as we attribute and ascribe the benefit we expect upon our repentance , and sincere obedience or belief , unto christ , and to his great and worthy undertaking for us ; we are far from derogating from the glory of it , and from trusting in our own righteousness in that notion in which mens trusting in their own righteousness , is condemned in scripture , or any otherwise than as our duty is made a condition , without which we shall have no part in christ , nor be qualified for glory . 2. when we lay such stress upon repentance , obedience , &c. as a condition , or part of a condition of the promise of justification and salvation , as without which we say , we cannot be justified or saved by christ's undertaking for us , yet then this stress is laid , and depends upon the will and appointment of god , by which these duties are thus made the condition , and not on the intrinsick worth or value of the duties themselves simply considered without reference to god's ordination , appointing them to that use . for if god had not made a new covenant , promising pardon for christ's sake to such as do repent , and acceptance and reward to such as sincerely obey him , they would have had no sufficient ground to have been confident of pardon , acceptance , or reward , though they should have repented , and so obeyed . and the reason is , because men are not justified in the eye of the natural or moral law , upon any such account as that is . so that all the stress which is laid on duty by them that rightly understand their duty in this matter , doth terminate partly in christ's undertaking for them , and partly in god's institution and appointment , who hath made his promise of justifying us for christ's sake so , as that he hath made our duty of repentance , and sincere obedience a necessary condition of it . and he that trusteth to be pardoned , accepted , and rewarded for christ's sake upon his repentance , and sincere obedience , because god hath promised that he shall ; trusteth in god , and in the fidelity of his word and promise . and in doing so , what more stress doth he lay upon duty in this kind , than they that trust to be justified and saved upon their believing ? for their believing is matter of duty , as wel as their repenting and obeying : and their believing would no more have entitled them to the benefit without the promise which gives them that title , than other acts of duty would do . and other acts of duty do entitle to the same benefits as fully as faith it self doth , where there is promise of the same benefits annexed to them , as faith hath : and that they have , i have shewed before . so long then as the stress which is laid on duty , terminates in christ , and in god's will and appointment in the new covenant , and is regulated by his word and promise , there is no danger of overcharging duty . it 's true indeed , if we should expect that duty should do that for us , which is proper only to christ , as to expiate our sin , or the like ; we should sinfully overcharge it , as the pharisaical iews did their sacrifices , and other legal observances , in expecting remission of sin by them without christ's atonement : which righteousness of theirs is for that cause called their own righteousness which was by the law , as being no method of justification of god's appointment , but of their own devising , which in that respect was indeed but as filthy rags , and loathsome to god. but this is not the case with protestant christians , who lay no such stress upon duty , no not upon faith it ●elf ; but do acknowledge that all the power and virtue it hath to justifie , depends wholly upon , and is derived from the will and ordin●tion of god in christ , ioh. 6. 40. & 1. 12. ephes. 2. 8. and we say the same of repentance , and sincere obedience also . and a confidence of being saved in a way of duty upon such terms , is represented in scipture , as trusting in the righteousness of god through faith , in opposition to ones trus●ing , in his own right●ousn●ss , phil. 3. 9. ●o 〈◊〉 is it 〈◊〉 trusting ▪ in our own righteo●sness ●r from 〈◊〉 from christ in the glory 〈…〉 natural or moral law , upon any such account as that is . so that all the stress which is laid on duty by them that rightly understand their duty in this matter , doth terminate partly in christ's undertaking for them , and partly in god's insitution and appointment , who hath made his promise of justifying us for christ's sake so , as that he hath made our duty of repentance , and sincere obedience a necessary condition of it . and he that trusteth to be pardoned , accepted , and rewarded for christ's sake upon his repentance , and sincere obedience , because god hath promised that he shall ; trusteth in god , and in the fidelity of his word and promise . and in doing so , what more stress doth he lay upon duty in this kind , than they that trust to be justified and saved upon their believing ? minds , thirst more after discourses consolatory upon account of believing only . which may serve instead of an apology for writing this and the forgoing discourse . saint paul charged titus to affirm this [ constantly ] that they which have believed , be careful to maintain good works , tit. 3. 8. 〈…〉 pointment in the new covenant , and is regulated by his word and promise , there is no danger of overcharging duty . it 's true indeed , if we should expect that duty should do that for us , which is proper only to christ , as to expiate our sin , or the like ; we should sinfully overcharge it , as the pharisaical iews did their sacrifices , and other legal observances , in expecting remission of sin by them without christ's atonement : which righteousness of theirs is for that cause called their own righteousness which was by the law , as being no method of justification of god's appointment , but of their own devising , which in that respect was indeed but as filthy rags , and loathsome to god. but this is not the case with protestant christians , who lay no such stress upon duty , no not upon faith it self ; but do acknowledge that all the power and virtue it hath to justifie , depends wholly upon , and is derived from the will and ordination of god in christ , ioh. 6. 40. & 1. 12. ephes. 2. 8. and we say the same of repentance , and sincere obedience also . and a confidence of being saved in a way of duty upon such terms , is represented in scripture , as trusting in the righteousness of god through faith , in opposition to ones trusting in his own righteousness , phil. 3. 9. so far is it from trusting in our own righteousness , or from derogating from christ in the glory of his undertaking for us . and now for a conclusion : it would be considered whether such as are educated in christianity , are not hardlier brought to live as becomes the gospel in point of practice , than to believe that christ jesus came into the world to save sinners ; and that he dyed for them , and rose again : and whether there is not cause to fear that very many more such do eternally miscarry through neglect of the former , than for want of the latter : and if there be , as doubtless there is ; then practical discourses among such must needs be highly necessary , however some of weak minds , thirst more after discourses consolatory upon account of believing only . which may serve instead of an apology for writing this and the forgoing discourse . saint paul charged titus to affirm this [ constantly ] that they which have believed , be careful to maintain good works , tit. 3. 8. finis . errata . page 2● . line ▪ 35 , read 25. p. 40 , l. 6. for of , r. and. p 42. l. 29. f. should promise , r. should have promised . p. 43. l. 28. f. were , r. are . p. 45. l. 32. dele of . p. 49. l. 10. dele a. p. 56. l. 24. f. and , r. but. p. 59. l. 2. f. these , r. those . p. 60. l. 24. f. law , r. land. p. 61. l. 6. f. these , r. those — ● . 28. f. these , r. those . p. 62. l. 5 & 6. dele from that . p. 65. l. 17. dele from that . p. 67. l. 14. f. wherefore , r. therefore . p. 83. l 30. f. would , r. will. l. ibid. f. should , r. shall . p. 84. l. 11. f. seem , r. seems . p. 87. l. 25. r. the. p. 89. l. 27. f. of , r. from . p. 91. l. 9. f. sactifieth , r. sanctifieth p. 93. l. 14. f. until , r. unless . p. 95. l. 8. dele as . p 97. l. 19. r. to be . p. 99. l. 8. r. as he did . p. 120. l. 30. r. is p. 133. l. 18. r. such . p. 154. l. 8. r. freed . — l. 18. f. me , r. we . p. 157. l. 16. f. injurious , r. injured . p. 180. l. 27. f. a , r. as . p. 183. l. 10. dele in that — l. 14. f. choaked , r. choak . — l. 24. f ; and , r. to . p. 189. l 30. f. immoderate , r. inordinate . p. 193. l. 27. f. expressed , r. appr●hended . p. 202. l. 11. r. without p. 208. l. 2. r. and. the marrow of modern divinity touching both the covenant of works, and the covenant of grace, with their use and end, both in the time of the old testament, and in the time of the new : wherein every one may cleerly see how far forth he bringeth the law into the case of justification, and so deserverh the name of legalist : and how far forth he rejecteth the law, in the case of sanctification, and so deserveth the name of antinomist : with the middle path between them both, which by iesus christ leadeth to eternall life : in a dialogue, betwixt evangelista, a minister of the gospel, nomista, a legalist, antinomista, an antinomian, and neophytus, a young christian / by the author, e.f. ; before the which there is prefixed the commendatory epistles of divers divines of great esteem in the citie of london ; whereunto is also added, the substance of a fisher, edward, fl. 1627-1655. 1646 approx. 394 kb of xml-encoded text transcribed from 143 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a41355 wing f997 estc r1839 12369170 ocm 12369170 60509 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41355) transcribed from: (early english books online ; image set 60509) images scanned from microfilm: (early english books, 1641-1700 ; 889:12) the marrow of modern divinity touching both the covenant of works, and the covenant of grace, with their use and end, both in the time of the old testament, and in the time of the new : wherein every one may cleerly see how far forth he bringeth the law into the case of justification, and so deserverh the name of legalist : and how far forth he rejecteth the law, in the case of sanctification, and so deserveth the name of antinomist : with the middle path between them both, which by iesus christ leadeth to eternall life : in a dialogue, betwixt evangelista, a minister of the gospel, nomista, a legalist, antinomista, an antinomian, and neophytus, a young christian / by the author, e.f. ; before the which there is prefixed the commendatory epistles of divers divines of great esteem in the citie of london ; whereunto is also added, the substance of a fisher, edward, fl. 1627-1655. hamilton, patrick, 1504?-1528. patricks places. the second edition, corrected, amended, and much enlarged. [31], 255 p. printed by r. leybourn, for giles calvert ..., london : 1646. reproduction of original in union theological seminary library, new york. edition statement taken from title. "patrick's places", p. 247-255, was written by patrick hamilton. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to 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that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng salvation -early works to 1800. covenant theology. antinomianism. 2004-12 tcp assigned for keying and markup 2005-02 spi global keyed and coded from proquest page images 2005-04 rachel losh sampled and proofread 2005-04 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion i have perused this ensuing dialogue , and finde it tending to peace and holinesse ; the authour endeavouring to reconcile and heale those unhappy differences which have lately broken out a fresh amongst us , about the points therein handled , and cleered : for which cause i allow it to be printed , and recommend it to the reader , as a discourse stored with many necessary and seasonable truths , confirmed by scripture , and avowed by many approved wtiters : all composed in a familiar , plain , moderate style , without bitternesse against , or uncomely reflections upon others ; which flyes have lately corrupted many bo●es of ( otherwise ) precious ointment . may 1 0 , 1645. joseph caryl . the marrow of modern divinity : touching both the covenant of works , and the covenant of grace : with their use and end , both in the time of the old testament , and in the time of the new. wherein every one may cleerly see how far forth he bringeth the law into the case of justification , and so deserveth the name of legalist ; and how far forth he rejecteth the law ▪ in the case of sanctification , and so deserveth the name of antinomist . with the middle path between them both , which by iesus christ leadeth to eternall life . in a dialogue , betwixt evangelista , a minister of the gospel . nomista , a legalist . antinomista , an antinomian . and neophytus , a young christian. the second edition , corrected , amended , and much enlarged by the author , e. fisher before the which there is prefixed the commenda●●●● epistles of divers divines of great esteem in the citie of london . whereunto is also added , the substance of a most spirituall , and evangelicall treatise , called , long since , by the name of patricks places . london , printed by r. leybourn , for giles 〈◊〉 , at the black spread-eagle , at the west end of paris , 16●6 . to the honovrable , collonel john downes esquire , one of the members of the honourable house of commons in parliament , justice of peace , and one of the deputy lievtenants of the county of sussex , and auditor to the prince his highnesse of the dutchie of cornwall . e. f. wisheth the true knowledge of god in jesus christ . most honoured , sir : although i doe observe that new editions , accompanied with new additions , are somtimes published with new dedications , yet so long as he who formerly owned the subject , doth yet 〈◊〉 , and hath the same affectiou● towards it , i conceive there is no need of a new patron , but of a new epistle . be pleased then , most honoured sir , to give mee leave to tell you , that your eminencie of place did somwhat induce me , both now and before , to make choise of you for its patron , but your endowments with grace did invite me to it , god having bestowed upon you speciall spirituall blessings in heavenly things in christ : for it hath beene declared unto me by them that knew you , when you were but a youth , how christ met with you then , and by sending his spirit into your heart , first convinced you of sin , as was manifest by those conflicts which your soule then had , both with satan and it selfe , whilst you did not believe in christ. secondly , of righteousnesse , as was manifest by the peace and comfort which you afterwards had , by believing that christ was gon to the father and appeared in his presence as your advocate and surety that had undertaken for you . thirdly , of judgement , as hath been manifest ever since , in that you have been carefull with the true godly man , psal. 112.5 . to guide your affairs with judgement , in walking according to the minde of christ. i have not forgotten what desires you have expressed to know the true difference betwixt the covenant of works , and the covenant of grace , and experimentally to be acquainted with the doctrine of free grace , the mysteries of christ , and the life of faith . witnesse not onely your highly approving of some heads of a sermon which i once heard a godly minister preach , and repeated in your hearing , of the life of faith , but also your earnest request to me to write them out faire , and send them to you into the countrey : yea , witnesse , your highly approving of this dialogue , when i first acquainted you with the contents thereof , incouraging me to expedite it to the presse , and you● kinde acceptance , together with your cordiall thanks for my love manifested in dedicating it to your honoured name . sith then , worthy sir , it hath pleased the lord to enable me , both to amend it , and to enlarge it , i hope your affections will also be inlarged towards the matter therein contained , considering that it tends to the cleering of those forenamed truths , and through the blessing of god may be a means to root them more deeply in your heart . and truly , sir , i am confident , the more they grow & flourish in any mans heart , the more will all heart corruptions wither and decay . oh! sir , if the truth contained in this dialogue , were but as much in my heart , as they are in my head ; i were a happie man , for then should i bee more free from pride , vain glory , wrath , anger , self-love , and love of the world then i am , and then should i have more humility , meeknesse , and love both to god and man then i have , oh ! then should i bee content with christ alone , and live above all the things in the world , then should i experimentally know , both how to abound and how to want , and then shall i be fit for any condition , nothing could come amisse unto me , oh ! that the lord would be pleased to write it in our hearts by his blessed spirit . and so most humbly beseeching you still to pardon my boldnesse , and to vouchsafe to take it into your patronage and protection , i humbly take my leave of you , and remain your obliged servant to be commanded , e. f. to all such humble hearted readers , as see any need to learn , eyther to know themselves or god in christ . loving christians : consider , i pray you , that as the first adam did as a common person , enter into covenant with god for all mankind ; and brake it , whereby they became sinfull and guilty of everlasting death and damnation : even so jesus christ , the second adam , did as a common person enter into covenant with god his father for all the elect ( that is to say , all those that have or shall believe on his name ) and for them kept it , whereby they become righteous , and heires of everlasting life and salvation . and therfore it is our greatest wisdome , and ought to be our greatest care and endeavour to come out , and from the first adam , unto and into the second adam , that so wee may have life through his name . john 20.31 . and yet , alas , there is no point in all practicall divinity , that wee are naturally so much averse and backward unto as unto this ; neyther doth sathan strive to hinder us so much from doing any thing else as this : and hence it is , that we are all of us naturally apt to abide and continue , in that sinfull and miserable estate , that the first adam plunged us into without eyther taking any notice of it , or being at all affected with it , so far are wee from comming out of it . and if the lord be pleased by any means to open our eyes , to see our misery , and we doe thereupon begin to step out of it , yet , alas , wee are prone rather to goe backwards towards the first adams pure estate , in striving and strugling to leave sinne , and performe duties , and doe good works , hoping thereby to make our selves so righteous and holy , that god will let us into paradise againe to eat of the tree of life and live for ever , and this we do untill we see the flaming sword at edens gate , turning every way to keepe the way of the tree of life . is it not ordinary when the lord convinceth a man of his sin ( eyther by means of his word or his rod ) to cry after this manner : o , i am a sinfull man ! for i have lived a very wicked life , and therefore surely the lord is angry with mee , and will damne me in hell : ô ! what shall i do to save my soule ? and is there not at hand some ignorant , miserable comforter ready to say , yet doe not despayre man , but repent of your sins , and aske god forgivenesse , and reforme your life , and doubt not , but he will be mercifull unto you , for hee hath promised ( you know ) that at what time soever a sinner repenteth of his sins hee will forgive him . and doth hee not hereupon comfort himself , and say in his heart at least , ô , if the lord will but spare my life , and lengthen out my days , i will become a new man ! i am very sorry that i have lived such a sinfull life , but i will never doe as i have done for all the world : ô , you shall see a great change in me ! believe it . and hereupon he betakes himself to a new course of life , and it may be becomes a zealous professour of religion , performing all christian exercises both publike and private , and leaves off his old companions , and keeps company with religious men , ( and so it may be goes on till his dying day , and thinks himselfe sure of heaven and eternall happines ) & yet it maybe all this while is ignorant of christ and his righteousnes , and therefore establisheth his own . where is the man , or where is the woman that is truly come to christ , that hath not had some experience in themselves of such a disposition as this , if there be any that have reformed their lives , and are become professours of religion , and have not taken notice of this in themselves more or lesse : i wish they have gone beyond a legall professour , or one still under the covenant of works . nay , where is the man or woman that is truly in christ , that findeth not in themselves an aptnes to withdraw their hearts from christ , and to put some confidence in their owne works and doings ; if there be any that do not find it : i wish their hearts deceive them not . let me confesse ingeniously , i was a professour of religion , at least a dozen yeeres , before i knew any other way to eternall life , then to be sorry for my sins , and aske forgivenesse , and strive and endeavour to fulfill the law , and keepe the commandements , according as master dod and other godly men had expounded them : and truly i remember i was in hope i should at last attain to the perfect fulfilling of them , and in the mean-time , i conceived , that god would accept the will for the deed , or what i could not doe christ had done for me . and though at last by meanes of conferring with master thomas hooker in private , the lord was pleased to convince me , that i was yet but a proud pharisee , and to shew mee the way of faith and salvation by christ alone , and to give mee ( as i hope ) a heart in some measure to embrace it ; yet , alas , through the weaknesse of my faith , i have been and am still apt to turne aside to the covenant of works , and therefore have not attained to that joy and peace in believing , nor that measure of love to christ and man for christs sake , as i am confident , many of gods saints do attain unto in the time of this life , the lord be mercifull unto mee , and increase my faith . and are there not other ( though i hope ) but few who being enlightned to see their misery , by reason of the guilt of sin , though not by reason of the filth of sinne : and hearing of justification freely by grace through the redemption which is in jesus christ , do applaud and magnifie that doctrine , following them that doe most preach and presse the same , seeming to be ( as it were ) ravished with the hearing thereof , out of a conceit that they are by christ freely justified from the guilt of sin , though still they retain the filth of sin , these are they that content themselves ( with a gospel knowledge , with meere notions in the head but not in the heart , glorying and rejoycing in free grace , and justification by faith alone , professing faith in christ , and yet are not possessed of christ , these are they that can talke like believers , and yet do not walke like believers ; these are they that have language like saints , and yet have conversations like devils : these are they that are not obedient to the law of christ , and therefore are justly called antinomians . now both these paths leading from christ , have been justly judged as erronious , and to my knowledge , not onely a matter of 18 or 20 years agoe , but also within these three or foure years , there hath been much a doe , both by preaching , writing , and disputing , both to reduce men out of them , and to keep them from them , and hot contentious have been on both sides , and all , i fear me , to little purpose , for hath not the strict professour according to the law , whilst he hath striven to reduce the loose professour , according to the gospel , out of the antinomian path , intangled both himselfe and others , the faster in the yoke of bondage , and hath not the loose professour according to the gospel , whilst he hath striven to reduce the strict professour according to the law , out of the legall path , by promising liberty from the law , taught others , and been himselfe the servant of corruption . for this cause i , though i be nothing , have , by the grace of god , endeavoured in this dialogue , to walk , as a middle-man betwixt them both , in shewing to each of them his erronious path , with the middle path ( which is jesus christ received truly , and walked in answerably , as a means to bring them both unto him , and make them both one in him : and oh ! that the lord would be pleased so to blesse it to them , that it might be a means to produce that effect . i have ( as you may see ) gathered much of it , out of known and approved authours , and yet have therein wronged no man , for i have restored it to the right owner again in the margent , some part of it my manuscripts have afforded me , and of the rest i hope i may say as jacob did of his venison , gen. 27.20 . the lord hath brought it unto me , ( let me speak it without vain glory ) i have endeavoured herein to imitate the laborious bee , who out of divers flowers gathers honey and wax , and thereof makes one combe : if any soule feels any sweetnesse in it , let them praise god , and pray for me who am weak in faith , and cold in love . e. f. to the reader . if thou wilt please to peruse this little book , thou shalt finde great worth in it : there is a line of a gracious spirit drawne through it , which hath fastned many precious truths together , and presented them to thy view , according to the variety of mens spirits , the various ways of presenting known truths are profitable . the grace of god hath helped this author in his worke , if it , in like manner , helps thee in reading , thou shalt have cause to blesse god for these truths thus brought to thee , and for the labours of this good man , whose ends , i believe , are very syncere for god and thy good . jer. burroughes . occasionally lighting upon this dialogue , under the approbation of a learned and judicious divine , i was thereby induced to read it , and afterwards upon serious consideration of the usefulnesse of it , to commend it to the people in my publike ministry . two things in it especially tooke with me : first the matter , the main substance being distinctly to discover the nature of the two covenants , upon which all the mysteries both of law and gospel depend . to see the first adam to be primus foederatus , in the one , and the second adam in the other , to distinguish rightly betwixt the law standing alone as a covenant , and standing in subordination to the gospel , as a servant , this i assure my selfe to be the key which opens the hiden treasures of the gospel . as soone as god had given luther but a glimpse hereof , hee professeth that hee seemed to bee brought into paradise again ; and the whole face of the scripture to bee changed to him : and he looked upon every truth with another eye . secondly , the manner , because it is an irenicum , and tends to an accommodation and a right understanding . times of reformation have always been times of division , satan will cast out a floud after the woman , as knowing that more die by the disagreement of the humours of their own bodies , than by the sword , and that if men be once engaged , they will contend ; if not for truth , yet for victory . now if the difference be in things of lesser consequence , the best way to quench it were silence , this was luthers counsell given in an epistle written to the divines assembled in a synod at norimberge , meum consilium fuerit ( cum nullum sit ecclesiae periculum ) ut hanc causam sinatis , vel ad tempus sopitam , ( utinam extinctam ) jacere donec tutiore & meliore tempore , animis in pace firmatis ; & charitate aduatis , eam disputetis . i think it were good counsell concerning many of the disputes of our times . but if the difference be of greater concernment as this is , then the way to decide it , is to bring in more light which this authour hath done , with much evidence of scripture , backt with the authority of most moderne divines : so that whosoever desires to have his judgement cleered in the maine controversie , betweene us and the antinomians , with a small expence either of money or time , hee may here receive ample satisfaction ; this i testifie upon request , professing my selfe a friend both to truth and peace . novem. 12. w. strong . this book at first well accommodated with so valuable a testimony as m. caryls , besides its better-approving it self to the choicer spirits every where , to the speedy distribution of the whole impression , it might seeme a needlesse or superfluous thing to adde any more to the praise thereof , yet meeting with detracting language , from some few ( by reason of some phrases by them either not duly pondered , or not rightly understood ) it is thought meete this second impression , to relieve that worthy testimony which still stands to it , with fresh supplies , not for any need , the truth therein contained hath thereof , but because either the prejudice or darknesse of some mens judgements doth require it : i therefore having throughly perused it , cannot but testifie , that if i have any the least judgment or rellish of truth , hee that findes this book , findes a good thing , and not unworthy of its title , and may account the saints to have obtained favour with the lord , in the ministration of it , as that which with great plainenesse and evidence of truth comprises the chiefe ( if not all ) the differences that have been lately ingendred about the law , it hath , i must confesse , not onely fortified my judgement , but also warmed my heart in the reading of it , as indeed inculcating throughout the whole dialogue , the cleer and familiar notion of those things by which we live ( as hezekias speaks in another case ) and it appeareth to me to be written from much experimentall knowledge of christ , and teaching of the spirit . let all men that taste the fruit of it , confesse to the glory of god , he is no respecter of persons , and endeavour to know no man henceforth after the flesh , nor envie the compiler thereof , the honour to be accounted as god hath made him in this point , a healer of breaches , and a restorer of the over-grown paths of the gospel : as for mine own part , i am so satisfied in this testimony i lend , that i reckon , what ever credit is thus pawned , will be a glory to the name that stands by and avows this truth , so long as the book shall endure to record it . ihshua sprigge . grace and peace to you in christ jesus . my loving friend in christ , i have , according to your desire , read over your booke , and finde it full of evangelicall light and life , and i doubt not , but the oftner i read it , the more true comfort i shall finde in the knowledge of christ thereby , the matter ●s pure , the method is apostolicall , wherein the works of love in the right place , after the life of faith bee effectually required . god hath endewed his fisher with the net of a trying understanding and discerning iudgement and discretion , whereby out of the christaline streams of the well of life , you have taken a messe of the sweetest and wholsomest fish that the whole world can afford , which if i could daily have enough of , i should no more care for the flesh , or the works thereof . samuell prittie . a catalogue of those writers names out of whom i have collected much of the matter contained in this ensuing dialogue . a doctor ames m. aynsworth b m. beza m. bulenger m. bradford m. bastingius bishop babington m. ball m. robert boulton m. samuel boulton c m. calvin m. culverwell m. carelesse m. cornwall d du plesse b. d●wname doctor di●da●e m. dixon m. dyke e m. elton f m. fox m. frith m. forbs g m. greenham m. gibbens m. thomas goodwin m. gray junior h bishop hall m. thomas hooker . l doctor luther m. lightfoot m wolfangius musculus peter martyr doctor mayor m. marshall o barnardine ochine p m. perkins doctor preston r m. rollock m. reynolds m. rouse . s doctor smith doctor sibbs m. slater t m. tyndall m. robert towne v doctor vrban regius doctor vrsinus m. vaughan w doctor willet doctor williams m. wilson m. ward . the marrovv of modern divinity . interlocutors : evangelista , a minister of the gospel . nomista , a legalist . antinomista , an antinomian . neophytus , a young christian. nomista . sir , my neighbour neophytus and i , having lately had some conference with this our friend and acquaintance antinomista , about some points of religi●n , wherein he differing from us both , at last ●id he would be contented to be judged by ●ou our minister : therefore have we made bold to come unto you , all three of us , to pray you to heare us , and judge of our differences . evan. you are all of you very welcome to me , and if you please to let me heare what your differences are , i will tell you what i think . nom. the truth is , sir , he and i differ in very many things , but more especially about the law : for i say the law ought to be a rule of life to a believer , and he saith it ought not . neo. and surely , sir , the greatest difference betwixt him and i , is this : he would perswade me to believe in christ , and bids me rejoyce in the lord , and live merrily , though i feel never so many corruptions in my heart , yea though i be never so sinfull in my life ; the which i cannot do , nor i think ought not to do , but rather to feare , and sorrow , and lament for my sins . anti. the truth is , sir , the greatest difference is betwixt my feiend nomista and i , about the law , and therefore that is the greatest matter we come unto you about . evan. i remember , the apostle paul willeth titus to avoyd contentions and strivings about the law , because they are unprofitable and vain : and so i feare me yours have been . nom. sir , for mine own part i hold it very meet , that every true christian should be very zealous for the holy law of god , especially now when a company of these antinomians do set themselves against it , and do what they can quite to abolish it , and utterly to root it out of the church : surely , sir , i think it not meet they should ●ive in a christian common-wealth . evan. i pray you , neighbour nomista , be not so hot , neither let us have such unchristianlike expressions amongst us , and let us reason together in love , and with the spirit of meeknesse , as christians ought to do . i confesse with the apostle , it is good to be zealously affected alwayes in a good thing : but yet as the same apostle said of the jews , so i feare me i may say of some christians , that they are zealous of the law , yea some would be doctors of the law , and yet neither understand what they say , nor whereof they affirm . nom. sir , i make no doubt but that i both know what i say , and whereof i affirm , when i say and affirm , that the holy law of god ought to be a rule of life to a believer ; for i dare pawn my soule of the ●ruth of it . evan. but what law do you mean ? nom. why sir , what law do you think i mean ? is there any more lawes then one ▪ evan. yea , in the new testament the● is mention made of a three-fold law , 〈◊〉 wit , the law of works , the law of faith , an● the law of christ : and therefore i pray yo● tell me , when you say the law ought to b● a rule of life to a believer , which of their three lawes you mean ? nom. sir , i know not the difference betwixt them ; but this i know , that the law of the ten commandements , commonly called the morall law , ought to be a rule of life to a believer . evan. but the law of the ten commandements , or morall law , may be either said to be the matter of the law of works or the matter of the law of christ ; and therefore i pray you tell me in whether o● these senses you conceive it ought to be ● rule of life to a believer ? nom. sir , i must confesse i do not know what you mean by this distinction ; but thi● i know , that god requires that every christian should frame and lead his life according to the rule of the ten commandements , the which if he do , then may he expect the blessing of god both upon his soule and body , and if he do not , then can he expect nothing else but his wrath and curse upon them both . evan. the truth is , neighbour nomista , ●he law of the ten commandements , as it 〈◊〉 the matter of the law of works , ought not to be a rule of life to a believer : but in thus saying , you have affirmed that it ought , and therefore therein you have erred from the truth . and now friend antinomista , that i may also know your judgement , when you say the law ought not to be a rule of life to a believer , i pray you tell me what law you mean ? ant. why , i mean the law of the ten commandements . evan. but whether do you mean that law , as it is the matter of the law of works , or as it is the matter of the law of christ ? ant. surely , sir , i do conceive that the ten commandements are no way to be a rule of life to a believer , for christ hath delivered him from them . evan. but the truth is , the law of the ten commandements , as it is the matter of the law of christ , ought to be a rule of life to a believer ; and therefore you having affirmed the contrary , have therein also er●ed from the truth . nom. the truth is , sir , i must confesse , 〈◊〉 never took any notice of this three-fold ●aw , which it seems is mentioned in the new testament . ant. and i must confesse , if i took any notice of them , i never understood them . evan. well , give me leave to tell you , that so far forth as any man comes short of the true knowledge of this threefold law , so far forth he comes short both of the true knowledge of god , and of himself ; and therefore i wish you both to consider of it . nom. sir , if it be so , you may do well to be a means to inform us , and help us to the true knowledge of this threefold law ; and therefore i pray you first tell us what is meant by the law of works ? evan. the law of works , opposed to the law of faith , rom. 3.27 . holds forth as much as the covenant of works : for it is manifest , saith musculus , that the word which signifieth covenant or bargain , is put for law ; so that you see the law of works , is as much to say as the covenant of works , the which covenant the lord made with all mankinde in adam before his fall , the summe whereof was , do this , and thou shalt live ; and , if thou do it not , thou shalt die the death . in which covenant there was first contained 〈◊〉 precept , do this ; secondly , a promise joyned unto it , if thou do it , thou shalt live ▪ thirdly , a like threatning , if thou do it not , thou shalt die the death . imagine , saith musculus , that god had said to adam , lo , to the intent that thou maist live , i have given thee liberty to eat , and have given thee abundantly to eat : let all the fruits of paradise be in thy power , one tree except , which see thou touch not , for that i keep it to mine own authority : the same is the tree of knowledge of good and evill , if thou touch it , the meat thereof shall not be life , but death . nom. but sir , you said that the law of the ten commandements , or morall law , may be said to be the matter of the law of works : and you have also said , that the law of works is as much to say as the covenant of works : whereby it seems to me you hold that the law of the ten commandements was the matter of the covenant of works which god made with all mankind in adam before his fall . evan. that 's a truth agreed upon by all authors and interpreters that i know : and indeed , the law of works ( as a learned author saith ) signifies the morall law ; and the morall law strictly and properly taken , signifies the covenant of works . nom. but sir , what is the reason you call it but the matter of the covenant of works ? evan. the reason why i rather chuse to call the law of the ten commandements the matter of the covenant of works , then the covenant it self , is because i conceive that the matter of it cannot properly be called the covenant of works , except the form be put upon it , that is to say , except the lord require , and man undertake to yield perfect obedience thereunto , upon condition of eternall life and death : and therefore till then it was not a covenant of works betwixt god and all mankinde in adam . as for example , you know , that although a servant have an ability to do a masters work , and though a master have wages to bestow upon him for it , yet is there not a covenant betwixt them till they have thereupon agreed . even so , though man at the first had power to yield perfect and perpetuall obedience to all the ten commandements , and god had an eternall life to bestow upon him , yet was there not a covenant betwixt them till they were thereupon agreed . nom. but sir , you know there is no mention made in the book of genesis , of this covenant of works , which you say was made with man at first . evan. though we read not the word covenant betwixt god and man , yet have we there recorded what may amount to as much ; for god provided and promised to adam eternall happinesse , and called for perfect obedience , which appears from gods threatning , gen. 2.17 . for if man must die if he disobeyed , it implies strongly , that gods covenant was with him for life , if he obeyed . nom. but sir , you know the word covenant signifies a mutuall promise , bargain , and obligation betwixt two parties . now though it is implied , that god promised man to give him life if he obeyed , yet we read not that man promised to be obedient . evan. i pray take notice , that god doth not alwayes tie man to verball expressions , but doth often contract the covenant in reall impressions in the heart and frame of the creature : and this was the manner of covenanting with man at the first , for god had furnished his soule with an understanding mind , whereby he might discern good from evill , and right from wrong , and not only so , but also in his will was most great uprightnesse , and his instrumentall parts were orderly framed to obedience : the truth is , god did ingrave in mans soule , wisdom , and knowledge of his will , and works , and integrity in the whole soule , and such a fitnesse in all the powers thereof , that neither the mind did conceive , nor the heart desire , nor the body put in execution any thing but that which was acceptable to god : so that man endowed with these qualities , was able to serve god perfectly . nom. but sir , how could the law of the ten commandements be the matter of this covenant of works , when they were not written , as you know , till the time of moses . evan. though they were not written in tables of stone untill the time of moses , yet were they written in the tables of mans heart in the time of adam ; for we read , that man was created in the image or likenesse of god , gen. 1.27 . and the ten commandements are a doctrine agreeing with the eternall wisdome and justice that is in god , wherein he hath so painted out his own nature , that it doth in a manner expresse the very image of god. and doth not the apostle say , that the image of god consists in knowledge , righteousnesse , and true holinesse , and is not knowledge , righteousnes , & true holines the perfections of both the tables of the law . and indeed , saith m. rollock , it could not wel stand with the justice of god to make a covenant with man under the condition of holy & good works , & perfect obedience to his law , except he had first created man holy & pure , and ingraven his law in his hart whence those good works should proceed . nom. but yet i cannot but marvell that god , in making the covenant with man , did make mention of no other commandement then that of the forbidden fruit . evan. do not marvell at it , for by that one species of sin , the whole genus or kind is shewn , as the same law being more clearly unfolded , deut. 27.26 . gal. 3.10 . doth expresse : and indeed , in that one commandement the whole worship of god did consist , as , obedience , honour , love , confidence , and religious feare , together with the outward abstinence from sin , and reverent respect to the voice of god. yea , herein also consisted his love , and so his whole duty to his neighbour : so that as a learned writer saith , adam heard as much in the garden , as israel did at sinai , but only in fewer words , and without thunder . nom. but sir , ought not man to have yielded perfect obedience to god , though this covenant had not been made betwixt them ? evan. yea indeed , perfect and perpetuall obedience was due from man unto god , though god had made no promise to man ; for when god created man at first , he put forth an excellencie from himself into him , and therefore it was the bond and tie that lay upon man to return that again unto god , so that man being gods creature by the law of creation , he owed all obedience and subjection to god his creator . nom. why then was it needfull that the lord should make a covenant with him , by promising him life , and threatning him with death . evan. for answer hereunto , in the first place i pray you understand , that man was a reasonable creature , and so out of judgement , discretion and election , able to make choice of his way , and therefore it was meet there should be such a covenant made with him , that he might according to gods appointment serve him after a reasonable manner . secondly , it was meet there should be such a covenant made with him , to shew that he was not such a prince on earth , but that he had a soveraigne lord ; therefore god set a punishment upon the breach of his commandement , that man might know his inferiority , and that things betwixt him and god , were not as betwixt equals . thirdly , it was meet there should be such a covenant made with him , to shew that he had nothing by personall , immediate , and underived right , but all by gift and gentlenesse : so that you see it was an equall covenant , which god out of his prerogative royall made with mankind in adam before his fall . nom. well , sir , i do perceive that adam and all mankind in him were created most holy . evan. yea , and most happy too , for god placed him in paradise in the middest of all delightfull pleasures and contents , wherein he did enjoy most near and sweet communion with his creator , in whose presence is fulnesse of joy , and at whose right hand is pleasures for evermore . so that if adam had received of the tree of life , by taking and eating of it while he stood in the state of innonencie before his fall , he had certainly been established in a happy estate for ever , and could not have been seduced and supplanted by sathan , as some learned men do think , and as gods own words seem to imply , gen. 3.22 . nom. but it seemeth that adam did not continue in that holy and happy estate . evan. no indeed , for he disobeyed gods expresse command , in eating the forbidden fruit , and so became guilty of the breach of the covenant . nom. but sir , how could adam , who had his understanding so sound , and his will so free to choose good , be so disobedient to gods expresse command ? evan : though he and his will were both good , yet were they mutably good , so that he might either stand or fall at his own election or choice . nom. but why then did not the lord create him immutable ? or why did he not so over-rule him in that action , that he might not have eaten the forbidden fruit ? evan. the reason why the lord did not create him immutable , was because hee would be obeyed out of judgement , and free choice , and not by fatall necessity , and absolute determination ; and withall let me tell you , it was not reasonable to restraine god to this point , to make man such a one as would not , or could not sin at all , for it was at his choice to create him how he pleased , but why he did not uphold him with strength of stedfast continuance , that resteth hidden in gods secret counsell : howbeit this we may certainly conclude , that adams state was such , as served to take away from him all excuse , for he received so much , that of his own will he wrought his own destruction , because that act of his was a wilfull transgression of a law , under the precepts whereof he was most justly created , and unto the malediction whereof hee was as necessarily and righteously subject if he transgressed ; for as by being gods creature he was to be subject to his will , so by being gods prisoner , he was as justly subject to his wrath , and that so much the more , by how much the precept was most just , the obedience more easie , the transgression more unreasonable , and the punishment more certaine . nom. and was adams sinne and punishment imputed unto his whole off-spring ? evan. yea indeed , for saith the apostle , death passed upon all men , for that all have sinned , or , in whom all have sinned , that is , in adam ; the very truth is , adam by his fall threw down our whole nature headlong into the same destruction , and drowned his whole off-spring in the same gulfe of misery : and the reason is , because by gods appointment he was not to stand or fall , as a single person only , but as a common publike person , representing all mankind to come of him , therefore as all that happinesse , all those gifts and endowments which were bestowed upon him , were not bestowed upon him alone , but also upon the whole nature of man , and as that covenant which was made with him , was made with whole mankinde ; even so he by breaking covenant lost all , as well for us , as for himselfe , as he received all for himselfe and us , so he lost all both for himselfe and us . nom. then sir it seemeth that by adams breach of covenant , all man-kinde was brought into a miserable condition . evan. all mankind by the fall of adam received a twofold damage ; first a deprivation of all originall goodnesse : secondly an habituall naturall pronenesse to all kind of wickednesse ; for the image of god , after which they were created , was forthwith blotted out , and in place of wisdome , righteousnesse and true holinesse , came blindnesse , uncleanesse , falshood and injustice : the very truth is , our whole nature was thereby corrupted , defiled , deformed , depraved , infected , made infirme , fraile , malignant , full of venome , contrary to god , yea enemies and rebels unto him ; so that , saith luther , this is the title we have received from adam , in this one thing we may glory , and in nothing else at all , namely , that every infant that is born into this world , is wholly in the power of sinne , death , sathan , hell , and everlasting damnation : nay , saith musculus , the whirlpoole of mans sinne in paradise , is bottomlesse and unsearchable . nom. but sir , me thinks it is a strange thing , that so small an offence as the eating of the forbidden fruit seemes to be , should plunge whole mankind into such a gulfe of misery . evan. though at the first glance it seem to be a small offence ; yet if you look more wishly upon the matter , it will appeare to be an exceeding great offence , for thereby intolerable injury was done unto god : as first , his dominion and authority in his holy command was violated ; secondly , his justice , truth and power , in his most righteous threatnings , were despised ; thirdly , his most pure and perfect image , wherein man was created in righteousnesse and true holinesse , was utterly defaced ; fourthly , his glory , which by an active service the creature should have brought to him , was lost and despoiled : nay , how could there be a greater sin committed , then that , when adam at ●hat one clap brake all the ten commandements . nom. did he break all the ten comman●ements , say you , sir , i beseech you shew ●e wherein ? evan. 1. he chose himself another god , when he followed the devil . 2. he idolized and defiled his own belly , ●s the apostles phrase is , he made his belly ●is god . 3. he took the name of god in vain , when ●e believed him not . 4. he kept not the rest and estate where●● god had set him . 5. he dishonoured his father which was heaven , and therefore his dayes were not prolonged in that land which the lord his god had given him . 6. he massacred himselfe , and all his posterity . 7. from eve he was a virgin , but in eyes and minde he committed spirituall fornication . 8. he stole ( like achan ) that which god had set aside not to be medled with , and this his stealth is that which troubles all israel , the whole world . 9. he bare witnesse against god , when he believed the witnesse of the devill above him . 10. he coveted an evill covetousnesse like amnon , which cost him his life , and al● his progeny . now whosoever consider● what a nest of evils here were committed a● one blow , must needs , with musculus , se● our case to be such , that we be compelled every way to commend the justice of god and to condemn the sin of our first parents saying concerning all mankinde , as the prophet hosea doth concerning israel , o israel thou hast destroyed thy self . nom. but sir , had it not been possibl● for adam both to have holpen himself and his posterity out of this misery , by renewing the same covenant with god , and keeping it for afterwards ? eva. o no , he covenant of works was a covenant no way capable of renovation , when he had once broke it he was gone for ever , because it was a covenant between two friends , bu● f●llen man was become an enemy : and besides , it was an impossible thing for adam to have performed the conditions which now the justice of god did necessarily require at his hands , for he was now become liable to the payment of a double debt , to wit , the debt of satisfaction for his sin committed in time past , and the debt of perfect and perpetuall obedience for the time to come : and he was utterly unable to pay either of them . nom. why was he unable to pay the debt of satisfaction for his sin committed in time past ? evan. because his sin in eating the forbidden fruit , ( for that is the sin i mean ) was committed against an infinite and eternall good , and therefore merited an infinite satisfaction , which was to be either some temporall punishment equivalent to eternall damnation , or eternall damnation it self . now adam was a finite creature , therefore between finite and infinite there could be no proportion , so that it was impossible for adam to have made satisfaction by any temporall punishment , and if he had undertaken to have satisfied by an eternall punishment , he should alwayes have been satisfying , and never have satisfied , as is the 〈◊〉 of the damned in hell . nom. and why was he unable to pay the debt of perfect and perpetuall obedience for the time to come ? evan. because his precedent power 〈◊〉 obey , was by his fall utterly impaired , fo● thereby his understanding was both feeble● and drowned in darknesse , and his will was made perverse , and utterly deprived of all power to will well , and his affections were quite set out of order , and all things belonging to the blessed life of the soule were extinguished both in him and us , so that he wa● become impotent , yea dead , and therefor● not able to stand in the lowest terms to per●form the meanest condition : the very truth is , our father adam falling from god , di● by his fall so dash himself and us in peeces that there was no whole part left either 〈◊〉 him , or us , fit to ground such a covenan● upon . and this the apostle witnesseth , both when he saith , we are of no strength ; and , the law was made weak , because of th● flesh . nom. but sir , might not the lord have pardoned adams sinne , without satisfaction ? evan. o no , for justice is essentiall in 〈◊〉 , and it is a righteous thing with god , 〈◊〉 every transgression receive a just recom●●nce , and if recompence be just , it is un●●st to pardon sin , without satisfaction ; and ●●ough the lord had pardoned and forgiven 〈◊〉 former transgression , and so set him in 〈◊〉 former condition of amity and friend●●ip , yet having no power to keep the law ●erfectly , he could not have continued ●●erein . nomista . and is it also impossible for 〈◊〉 of his posterity to keep the law per●●ctly ? evan. yea indeed , it is impossible for any ●eer man , in the time of this life , to keep it ●erfectly , yea though he be a regenerate ●an ; for the law requireth of man , that he ●●ve the lord with all his heart , soule and ●●ight ; and there is not the holiest man that 〈◊〉 , but he is flesh as wel as spirit , in all parts ●nd faculties of his soule , and therefore can●ot love the lord perfectly : yea , and the ●aw forbiddeth all habituall concupiscence , ●ot only saying , thou shalt not consent to lust , ●ut thou shalt not lust . it doth not only ●ommand the binding of lust , but forbids ●●so the beeing of lust : and who in this case ●an say , my heart is clean ? antin . then friend nomista , take notice i pray , that as it was altogether impossible for adam to return unto that holy and happy estate wherein he was created , by the same way he went from it , so is it for any of his posterity ; and therefore i remember one saith very wittily , the law was adams lease when god made him tenant of eden , the conditions of which bond when he kept not , he forfeited himself and all us . god read a lecture of the law to him before he fell , to be a hedge to him to keep him in paradise : but when adam would not keep within compasse , this law is now become as the flaming sword at eden gate , to keep him and his posterity out . nom. but sir , you know that when a covenant is broken , the parties that were bound , are freed and released from their ingagements , and therefore me thinks both adam and his posterity should have been released from the covenant of works , when it was broken , especially considering they have no strength to perform the condition of it . evan. indeed it is true in every covenant , if either party fail in his duty , and perform not his condition , the other party i● thereby freed from his part , but the party failing is not freed ti●l the other release him ▪ and therefore though the lord be freed from performing his condition , that is , from giving to man eternall life ; yet so is not man from his part : no , though strength to obey be lost , yet man having lost it by his own default , the obligation to obedience remains still , so that adam and his off-spring are no more discharged of their duties , because they have no strength to do them , than a debtor is quitted of his bond , because he wants money to pay it . and thus , neighbour nomista , i have according to your desire , endeavoured to help you to the true knowledge of the law of works . ant. i beseech you , sir , proceed to help us to the true knowledge of the law of faith. evan. the law of faith is as much to say as the covenant of grace , or the gospel , which signifieth good , merry , glad , and joyfull tidings , that is to say , that god , to whose eternall knowledge all things are present , and nothing past , or to come , foreseeing mans fall before all time purposed , and in time promised , and in the fulnesse of time performed , the sending of his sonne jesus christ into the world , to help and deliver fallen mankind . ant. i beseech you , sir , let us heare more of these things , and first of all shew how we are to conceive of gods eternall purpose in sending of jesus christ. evan. why here the learned frame a kind of conflict in gods holy attributes , and by a liberty which the holy ghost from the language of holy scripture alloweth them , they speak of god after the manner of men , as if he were reduced to some straits and difficulties , by the crosse demands of his severall attributes : for truth and justice stood up and said , that man had sinned , and therefore man must die ; and so called for the condemnation of a sinfull , and therefore worthily accursed creature : or else they must be violated : for thou saidst ( say they to god ) in what day that thou eatest of the tree of the knowledge of good and evill , thou shalt die the death . mercy on the other side pleaded for favour , and appeales to the great court in heaven , and there it pleads , saying , wisdome , and power , and goodnesse , have been all manifest in the creation ; and anger and justice , they have been magnified in mans misery that he is now plunged into by his fall ; but i have not yet been manifested : o , let favour and compassion be shewed towards man , wofully seduced and overthrown by sathan . o , said they unto god , it is a royall thing to relieve the distressed ; and the greater any one is , the more placable and gentle he ought to be . but justice replied , if i be offended , i must be satisfied and have my right , and therefore i require , that man who hath lost himself by his disobedience , should for remedy set obedience against it , and so satisfie the judgement of god. therefore the wisdome of god became an umpire , and devised a way to reconcile them , concluding , that before there could be reconciliation made , there must be two things effected ; first , a satisfaction of gods justice ; secondly , a reparation of mans nature : which two things must needs be effected by such a middle and common person , that had both zeal toward god , that he might be satisfied , and compassion toward man that he might be repaired . such a person , as having mans guilt and punishment translated on him , might satisfie the justice of god , and as having a fulnesse of gods spirit and holinesse in him , might sanctifie and repaire the nature of man : and this could be none other but jesus christ , one of the three persons of the blessed trinity ; and therefore he , by his fathers ordinacion , his own voluntary susception , and the holy spirits sanctification , was fitted for the businesse : whereupon there was a speciall covenant , or mutuall agreement made between god and christ , as is expressed , isa. 53. vers . 10. that if christ would make himselfe a sacrifice sacrifice for him , then he should see his seed , he should prolong his dayes , and the pleasure of the lord should prosper by him . so , in psal. 89.19 . the mercy of this covenant between god and christ , under the type of gods covenant with david , are set forth : thou spakest in vision to thy holy one , and saidst , i have laid help upon one that is mighty , or as the chaldee expoundeth , one mighty in the law. as if god had said concerning his elect , i know that these will break , and never be able to satisfie me , but you are a mighty and substantiall person , able to pay me , therefore i will look for my debt of you , ( as paraeus well observes ) god did as it were say to christ , what they owe me , i require it all at your hands . then said christ , lo , i come to do thy will ▪ in the volume of thy book it is written of me , i delight to do thy will o my god , yea , thy law is in my heart . thus christ assented , and from everlasting stroke hands with god , to put upon him mans person , and to take upon him his name , and to enter in his stead in obeying his father , and to do all for man that he should require , and to yield in mans flesh the price of the satisfaction of the just judgment of god , and in the same flesh to suffer the punishment that man had deserved ; and this he undertook under the penalty that lay upon man to have undergone : and thus was justice satisfied , and mercy magnified by the lord jesus christ , and so god took christs single bond , whence christ is not only called the surety of the covenant for us heb. 7 22. but the covenant it self ▪ isa. 49 8. and god laid all upon him , that he might be sure of satisfaction , protesting that he would not deale with us , nor so much as expect any payment from us , such was his grace . and thus did our lord jesus christ enter into the same covenant of works that adam did , to deliver believers from it ; he was contented to be under all that commanding , revenging authority which that covenant had over them , to free them from the penalty of it ; and in that respect adam is said to be a type of christ , as you have it rom. 5.14 . who was the type of him that was to come . unto which purpose the 〈◊〉 which the apostle gives these two , ch●ist and adam , are exceeding observable : he cals adam the fi●st man , and christ our lord the second man , speaking of them as if there never had been any more men in the world besides these two , thereby making them the head and root of all mankind , they having as it were the rest of the sons of men included in them : the first man is called the earthly man , the second man christ is called the lord from heaven . the earthly man had all the sons of men born into the world , included in him , and is so called in conformity unto them . the second man christ is called the lord from heaven , who had all the elect included in him , who are said to be the first-borne , and to have their names written in heaven , heb. 12.13 . and therefore are oppositely called heavenly men : so that these two , in gods account , stood for all the rest . and thus you see , that the lord willing to shew mercy to the creature fallen , and withall to maintain the authority of his law , took such a course as might best manifest his clemencie and severity ; christ entred into covenant , and became surety for man , and so became liable to many ingagements ; for he that answers as a surety , must pay the same sum of money that the debtor oweth . and thus have i endeavoured to shew you how we are to conceive of gods eternall purpose in sending of jesus christ to help and deliver fallen mankind . ant. i beseech you , sir , proceed also to the second thing , and first tell us , when the lord began to make a promise to help and de●ver fallen mankind ? evan. even the same day that he sinned , w●hich was the very same day he was created ; for adam by his sin being become the child of wrath , and both in body and in soule subject to the curse , and seeing nothing due to him but the wrath and vengeance of god , he was afraid , and sought to hide himself from the presence of god ; whereupon the lord promised christ unto him , saying to the serpent , i will put enmity between thee and the woman , and between thy seed and her seed ; he , that is to say the seed of the woman ( for so is the hebrew text ) shall break thy head , and thou shalt bruise his heele . this promise of christ the womans seed , was the gospel , and the only comfort of adam , abel , enoch , noah , and the rest of the godly fathers , untill the time of abraham . nom. i pray you , sir , what ground have you to think that adam fell the same day he was created ? evan. my ground for this opinion , is psal. 94.12 . which text in the hebrew is thus read : adam being in honour , did not lodge a night in it . ant. but sir , do you think that adam and those others did understand that promised seed to be meant of christ ? evan. who can make any doubt but that the lord had acquainted adam with christ , betwixt the time of his sinning & the time of his sacrificing , though both on a day . ant. but did adam offer sacrifice ? evan. can you make any question , but that the bodies of those beasts , whose skins went for a covering for his body , were immediately before offered in sacrifice for his soul● ? surely those skins could be none other but of beasts slain and offered in sacrifice ; for before adam fell , beasts were not subject to mortality , nor slaying ; and gods cloathing of adam and his wife with skins , signified that their sin and shame was covered with christs righteousnesse . and questionlesse the lord had taught him , that his sacrifice did signifie his acknowledgment of his sin , and that he looked for the seed of the woman promised to be slain in the evening of the world , thereby to appease the wrath of god for his offence , the which undoubtedly he acquainted his sons , cain and abel with , when he taught them also to offer sacrifice . ant. but how doth it appeare , that this his sacrificing was the very same day that he sinned ? evan. it is said , ioh. 7.13 . concerning christ , ●hat they sought to take him , yet no man laid hands on him , because his houre was not yet come but after that , when the time of his sufferings was at hand , he himself said , the houre is come : which day is expresly set down by the evangelist mark to be the sixth day , and ninth houre of that day , when christ , through the eternall spirit , offered up himself without spot to god. now if you compare this with exod. 12.6 . you shall find , that the paschall lamb , a most lively type of christ , was offered the very same day and houre , even the 6. day , and 9. houre of the day , which was at 3 of the clock in the afternoon : and the scripture testifieth that adam was created the very same sixth day , and gives us ground to think that he sinned the same day . and do not the fore-alleaged scriptures afford us warrant to believe that it was the very same houre of that day when christ entred mystically and typically upon the work of redemption , in being offered as a sacrifice for adams sin ? and surely we may suppose that the covenant ( as you heard ) being broken between god and adam , justice would not have admitted of one houres respite before it had proceeded to execution , to the destruction both of adam and the whole creation , had not christ in the very nick of time stood as the ram ( or rather the lamb ) in the bush , and stepped in to perform the work of the covenant . and hence i conceive it is , that st. iohn cals him the lamb slain from the beginning of the world ; for as the first state of creation was confirmed by the covenant which god made with man , and all creatures were to be upheld by meanes of observing the law and condition of that covenant , so that covenant being broken by man , the world should have come to ruine , had it not been as it were created anew and upheld by the covenant of grace in christ. ant. then , sir , you think that adam was saved . evan. the hebrew doctors hold , that adam was a repentant sinner , and say , that he was by wisdome ( that is to say by faith in christ ) brought out of his fall , yea and the church of god doth hold , and that for necessary causes , that he was saved by the death of christ : yea , saith mr. vaughan , it is certain he believed the promise concerning christ , in whose commemoration he offered continuall sacrifice , and in the assurance thereof he named his wife heva , that is to say , life ; and he called his son seth , setled , or perswaded in christ. ant. well , now i am perswaded that adam did understand this seed of the woman to be meant of christ. evan. assure your self , that not only adam , but all the rest of the godly fathers did so understand it , as is manifest , in that the thargum or chalde bible , which is the ancient translation of ierusalem , hath it thus : between thy son , and her son . adding fur●her by way of comment , so long , o serpent , ●s the womans children keep the law , they ●ill thee ; and when they cease to do so , thou ●tingest them in the heele , and hast power to ●urt them much : but whereas for their harm ●here is a sure remedy , for thee there is none , for in the last dayes they shall crush thee all to ●eeces by means of christ their king . and ●his was it which did support and uphold their faith untill the time of abraham . ant. what followed then ? evan. why then the promise was turned into a covenant with abraham and his seed , and oftentimes repeated , that in his seed all nations should be blessed . which promise and covenant was the very voice it self of the gospel , it being a true testimony of jesus christ , as the apostle paul beareth witnesse , saying , the scripture foreseeing that god would justifie the gentiles through faith , preached before the gospel unto abraham , saying , in thee shall all the nations of the earth be blessed . and the better to confirme abrahams faith in this promise of christ , it is said gen. 14.19 . that melchisedec came forth and met him , and blessed him . now , saith the apostle , this melchisedec was a priest of the most high god , and king of righteousnesse , and king of peace , without father , and without mother , and so like unto the son of god , who is a priest for ever after the order of melchisedec , and both king of righteousnesse , and king of peace , yea and without father as touching his manhood , and without mother as touching his godhead . whereby we are given to understand , that it was the purpose of god that melchisedec should in these particulars resemble the person and office of jesus christ the son of god , and so by gods own appointment be a type of him to abraham , to ratifie and confirm the promise made to him and his seed , in respect of the eternall covenant , to wit , that he and his believing seed should be so blessed in christ , as melchisedec had blessed him . nay , let me tell you more , some have thought it most probable , yea and have said , if we search out this truth without partiality , we shall find that this melchisedec which appeared unto abraham , was none other then the son of god , manifest by a speciall dispensation and priviledge unto abraham , in the flesh , who is therefore said to have seen his day , and rejoiced , joh. 8.56 . moreover in gen. 15. we read , that the lord did again confirm this covenant with abraham ; for when abraham had divided the beasts , god came between the parts like a smoking furnace , and a burning lamp , which as some have thought , did primarily typifie the torment and rending of christ , and the furnace and fiery lamp did typifie the wrath of god running between , and yet did not consume the rent and torne nature ; and the blood of circumcision did typifie the blood of christ , and the resolved sacrificing of isaac on mount moria by gods appointment , did prefigure and foreshew , that by the offering up of christ the promised seed , in the very same place , all nations should be saved . now this covenant thus made and confirmed with abraham , was renued with isaac , gen. 26.4 . and made known unto jacob by jesus christ himself ; for that man which wrestled with jacob , was none other but the man christ jesus ; for himself said , that jacob should be called israel , a wrestler and prevailer with god ; and jacob called the name of the place peniel , because he had seen god face to face ; and iacob left it by his last will unto his children , in these words , the scepter shall not depart from iudah , nor a law giver from between his feet , till shilo come . that is to say ▪ of judah shall kings come one after another , and many in number , till at last the lord jesus come , who is king of kings , and lord of lords . or as the thargum of jerusalem , and the onkelos do translate it , until christ the ano●nted come . nom. but sir , are you sure that this promised seed was meant of christ ? evan. the apostle puts that out of doubt , gal. 3.16 . saying , now unto abraham and to his seed were the promises made . he saith not , and to seeds , as of many , but as of one ; and to thy seed , which is christ : and so no doubt but these godly patriarks did understand it . ant. but sir , the great promise that was made unto them , as i conceive , and which they seemed to have most regard unto , was the land of canaan . evan. there is no doubt but that these godly patriarks did see their heavenly inheritance ( by christ ) through the promise of the land of canaan , as the apostle testifieth of abraham , heb. 11. saying , he sojourned in a strange country , and looked for a city having a foundation , whose builder and maker is god. whereby it is evident , saith calvin , that the height and eminency of abrahams faith , was , the looking for an everlasting life in heaven . the like testimony he gives of sarah , isaac , and jacob , saying , all these dyed in the faith . implying , that they did not expect to receive the fruit of the promise till after death : and therefore in all their travels they had before their eyes the blessednesse of the life to come ; which caused old jacob to say at his death , lord , i have waited for thy salvation . the which speech the chaldee paraphrases expound thus : our father jacob said not , i expect the salvation of gideon son of joash , which is a temporall salvation , nor the salvation of sampson son of manoah , which is a transitory salvation , but the salvation of christ the son of david , who shall come and bring unto himself the sons of israel , whose salvation my soule desireth . and so you see that this covenant made with abraham in christ , was the comfort and support of these and the rest of the godly fathers , untill their departure out of egypt . ant. and what followed then ? evan. why then christ jesus was most clearly manifested unto them in the passeover lamb ; for as that lamb was to be without spot or blemish , exod. 12.5 . even so was christ , 1 pet. 1.19 . and as that lamb was taken up the tenth day of the first new moon , in march ; even so on the very same day of the same moneth came christ to jerusalem to suffer his passion . and as that lamb was killed on the fourteenth day at even , just then on the same day , and at the same houre , did christ give up the ghost . and as the blood of that lambe was to be sprinkled on the israelites doores , exod. 12.7 . even so is the blood of christ sprinkled on believers hearts by faith , 1 pet. 1.2 . and their deliverance out of egypt was a figure of their redemption by christ : their passing through the red sea , was a type of baptisme , when christ should come in the flesh ; and their manna in the wildernesse , and water out of the rock , did resemble the sacrament of the lords supper ; and hence it is that the apostle saith , they did all eat the same spirituall meat , and did all drink the same spirituall drink , for they drank of that spirituall rock that followed them , and that rock was christ. and when they were come to mount sinai , the lord delivered the ten commandements unto them . ant. and were the ten commandements , as they were delivered to them on mount sinai , the covenant of works ? evan. yea indeed were they . nom but by your favour , sir , you know that these people were the posterity of abraham , and therefore under that covenant of grace which god made with their father : and therefore i do not think that they were delivered to them as the covenant of works , for ( sir ) you know the lord never delivers the covenant of works to any that are under the covenant of grace . evan. indeed 't is true , the lord did manifest so much love to the body of this nation , that all the naturall seed of abraham were externally , and by profession , under the covenant of grace made with their father abraham , though 't is to be feared many of them were still under the covenant of works made with their father adam . nom. but sir , you know , in the preface to the commandements , the lord cals himself by the name of their god in generall , and therefore it should seem that they were all of them the people of god. evan. that is nothing to the purpose , for many wicked and ungodly men being in the visible church , and under the externall covenant , are called the chosen of god , and the people of god. but though they had been all of them believers , yet as the lord delivered it to them , it would have done them no more hurt than it did them that were . nom. but sir , was the same covenant of works made with them , that was made with adam ? evan. for the generall substance of the duty , the law delivered on mount sinai , and formerly engraven in mans heart , was one and the same , so that at mount sinai the lord delivered no new thing , only it came more gently to adam before his fall , but after his fall came thunder with it . nom. i , but sir , as your self said , the ten commandements , as they were written in adams heart , were but the matter of the covenant of works , and not the covenant it self , till the form was annexed to them , that is to say , till god and man were thereupon agreed : now we do not find that god , and these people did agree upon any such terms at mount sinai . evan. no , say you so , do you not remember that the people consented , exod. 19.8 . saying , all that the lord hath spoken we will do . and do you not remember that the lord consented , levit. 18.5 . saying , ye shall therefore keep my statutes and my judgements , which if a man do he shall live in them . and in deut. 27.26 . saying , cursed is he that confirmeth not all the words of this law to do them . and doth not the apostle paul give evidenee than these words were the form of the covenant of works , when he saith rom. 10.5 . moses describeth the righteousnesse which is of the law , that the man that doth these things shall live in them : & when he saith , gal. 3.10 . for it is writen , cursed is every one that continueth not in all things which are written in the book of the law , to do them . and in deut. 4.13 . moses doth in expresse tearmes call it a covenant , saying , and he declared unto you his covenant , which he commanded you to perform , even ten commandamennts , and hee wrote them upon tables of stone . now this was not the covenant of grace ; for moses afterwards , deut. 5.3 . speaking of this covenant , saith , god made not this covenant with your fathers , but with you : and by fathers , all the patriarkes unto adam may be meant , saith mr. aynsworth , who had the promise of the covenant of christ : therefore if it had been the covenant of grace , he would have said , god did make this covenant with them , rather then that he did not . nom. and do any of our godly and moderne witers , agree with you in this point ? evan. yea indeed , polanus saith , the covenant of workes , is that in which god promiseth everlasting life unto a man , that in all respects performeth perfect obedience to the law of workes , adding thereunto threatnings of eternall death , if hee shall not performe perfect obedience thereunto . god made this covenant in the beginning with the first man adam , whilst hee was in the first estate of integrity ; the same covenant god did repeat and make againe by moses , with the people of israel . and dr. preston saith , the covenant of workes runs in these termes , do this and thou shalt live , and i will be thy god. this was the covenant which was made with adam , and the covenant that is expressed by m●ses in the morall law . and mr. walker saith , that the first part of the covenant which god made with israel at horeb , was nothing else but a renewing of the old covenant of works which god made with adam in paradise . and it is generally laid down by our divines , that we are by christ delivered from the law , as it is a covenant . nom. but sir , were the children of israel at this time better able to perform the condition of the covenant of works , than either adam , or any of the old patriarks , that god renewed it now with them , rather then before ? evan. no indeed , god did not renew it with them now , and not before , because they were better able to keep it , but because they had more need to be made acquainted what the covenant of works is , then those before : for though 't is true , the ten commandements which were at first perfectly written in adams heart , were much obliterated by his fall , yet some impressions and reliques thereof still remained , and adam himself was very sensible of his fall , and the rest of the fathers were holpen by traditions , and ( saith cameron ) god did speak to the patriarchs from heaven , yea and he spake unto them by his angels . but now by this time sin had almost obliterated and defaced the impressions of the law written in their hearts , and by their being so long in egypt , they were so corrupted , that the instructions and ordinances of their fathers were almost all worne out of mind , and their fall in adam was almost forgotten , as the apostle testifieth , saying , before the time of the law sin was in the world , yet did they not impute it to themselves , because there was no law. nay in that long course of time betwixt adam and moses , men had forgotten what was sin ; so that although god had made a promise of blessing to abraham , and to all his seed that would plead interest in it , yet these people at this time were proud , and secure , and heedlesse of their estate ; and though sin was in them , and death raigned over them , yet they being without a law to evidence this sin and death unto their consciences , they did not impute it unto themselves , they would not own it nor charge themselves with it , and so by consequence found no need of pleading the promise made to abraham ; therefore the law entred , that adams offence , and their own actuall transgression might abound . so that now the lord saw it needfull that there should be a new edition and publication of the covenant of works , the sooner to compell the elect unbeleevers to come to christ the promised seed , that the grace of god in christ to the elect beleevers might appeare the more exceeding gracious ; so that you see the lords intention therein was , that they by looking upon this covenant , might be put in mind what was their dutie of old , when they were in adams loines , yea , and what was their dutie still , if they would stand to that covenant , and so go the old and naturall way to work : yea , and hereby they were also to see what was their present infirmitie in not doing their duty , that so they seeing an impossibilitie of obtaining life by that way of workes , first appointed in paradise , they might be humbled , and more heedfully minde the promise made to their father abraham , and hasten to lay hold on the messiah or promised seed . nom. then , sir , it seemeth that the lord did not renew the covenant of workes with them , to the intent that they should obtaine eternall life by their yeelding obedience to it . evan. no indeed , god never made the covenant of workes with any man since the fall , either with expectation that he should fulfill it , or to give him life by it , for god never appoints any thing to an end , to the which it is utterly unsuitable and improper . now the law , as it is the covenant of works , is become weak and unprofitable to the purpose of salvation , and therefore god never appointed it to man since the fall to that end . and besides , it is manifest that the purpose of god in the covenant made with abraham , was , to give life and salvation by grace and promise ; and therefore his purpose in renewing the covenant of works , was not , neither could be to give life and salvation by working , for then there would have been contradictions in the covenants , and instability in him that made them . wherefore let no man imagine that god published the covenant of works on mount sinai , as though he had been mutable , and so changed his determination in that covenant made with abraham , neither yet let any man suppose that god now in processe of time had found out a better way for mans salvation , then he knew before ; for as the covenant of grace made with abraham , had been needlesse , if the covenant of works made with adam would have given him and his believing seed life ; so after the covenant of grace was once made , it was needlesse to renue the covenant of works , to the end that righteousnesse and life should be had by the observation of it ; the which will yet more evidently appeare , if we consider that the apostle speaking of the covenant of works , as it was given on mount sinai , saith , it was added because of transgression . it was not set up as a solid rule of righteousnesse , as it was given to adam in paradise , but was added or put to : it was not set up as a thing in grosse by it self . nom. then , sir , it should seem that the covenant of works was added to the covenant of grace , to make it more compleat . evan. o no , you are not so to understand the apostle , as though it were added by way of ingrediency , as a part of the covenant of grace , as if that covenant had been incompleat without the covenant of works , for then the same covenant should have consisted of contradictory materials , and so it should have overthrown it self ; for , saith the apostle , if it be by grace , then is it no more of works , otherwise grace is no more grace ; but if it be of works , then is it no more of grace , otherwise work is no more work . but it was added by way of subserviencie and attendance , the better so advance and make effectuall the covenant of grace ; so that although the same covenant that was made with adam , was renewed on mount sinai , yet i say still it was not for the same purpose ; for this was it god aimed in making the covenant of works with man in innocencie , to have that which was his due from man. but god made it with the israelites for no other end , than that man being thereby convinced of his weaknesse , might flie to christ ; so that it was renued only to help forward and introduce another , and a better covenant , and so to be a manuduction unto christ , viz. to discover sin , to waken the conscience , and convince them of their own impotencie , and so to drive them out of themselves to christ. know it then , i beseech you , that all this while there was no other way of life given either in whole , or in part , then the covenant of grace : all this while god did but pursue the designe of his own grace , and therefore was there no inconstancie either in gods will , or acts ; only such was his mercy , that he subordinated the covenant of works , and made it subservient to the covenant of grace and so to tend to evangelicall purposes . nom. but yet , sir , me thinks it is somewhat strange , that the lord should put them upon doing the law , and also promise them life for doing , and yet never intend it . evan. though he did so , yet did he neither require of them that which was unjust , nor yet dissemble with them in the promise ; for the lord may justly require perfect obedience at all mens hands , by vertue of that covenant which was made with them in adam , and if any man could yeeld perfect obedience to the law , both in doing and suffering , he should have eternall life ; for wee may not deny , saith calvin , but that the reward of eternall salvation belongeth to the upright obedience of the law , but god knew well enough that the israelites were never able to yeeld such an obedience , and yet hee saw it meet to propound eternall life to them upon those termes , that so hee might speake to them in their owne humor , as indeed it was meet , for they swelled with mad affiance in themselves , saying , all that the lord commandeth we will doe , and be obedient . well said the lord , if you will needs be doing , why , here is a law to be kept , and if you can fully observe the righteousnesse of it , you shall be saved , sending them of purpose to the law , to awaken and convince them , to sentence and humble them , and to make them see their own folly in seeking for life by that way ; in short , to make them see the termes under which they stood , that so they might bee brought out of themselves , and expect nothing from the law , in relation to life , but all from christ ; for how should a man see his need of life by christ , if he do not first see that he is fallen from the way of life ? and how should hee understand how farre hee hath strayed from the way of life , unlesse he doe first finde what is that way of life ? therefore it was needfull that the lord should deale with them after such a manner , to drive them out of themselves , and from all confidence in the worke of the law ; that so by faith in christ they might obtaine righteousnesse and life . and just so did our saviour also deale with that young expounder of the law , matth. 19.16 . who as it seemeth was sick of the same disease , good master ( saith he ) what shall i doe that i may inherit eternall life ? he doth not ( saith calvin ) simply ask , which way , or by what meanes hee should come to eternall life , but what good he should doe to get it ; whereby it appsares , that he was a proude iustitiarie , one that swelled in fleshly opinion that he could keep the law and be saved by it , therefore hee is worthily sent to the law to worke himself weary , and so see need to come to christ for rest . and thus you see that the lord to the former promises made to the fathers , added a fierie law which he gave from mount sinai in thunder and lightning , and with a terrible voice to the stubborne and stiff-necked israel , whereby to break and tame them , and to make them sigh and long for the promised redeemer . ant. and , sir , did the law produce this effect in them ? evan. yea indeed did it , as it will appear . if you consider that although before the publishing of this covenant , they were exceeding proud and confident of their owne strength to doe all that the lord would have them doe ; yet when the lord came to deale with them , as men under the covenant of works , in shewing himselfe a terrible judge , sitting on the throne of justice , like a mountaine burning with fire , summoning them to come before him by the sound of a trumpet , yet not to touch the mountaine without a mediatour ; they were not able to endure the voice of words , nor yet to abide that which was commanded , insomuch as moses himselfe did feare and quake , and they did all of them so feare and fright , shake and shiver , that their peacock feathers were now pulled downe . this terrible shew , wherein god gave his law on mount sinai , did represent the use of the law ; there was in the people of israel that came out of egypt a singular holinsse , they gloried and said , we are the people of god , wee will doe all that the lord commandeth . moreover moses sanctified them , and bad them wash their garments , refraine from their wives , and prepare themselves against the third day , there was not one of them but he was full of holinesse ; the third day moses bringeth the p●ople out of their tents to the mountain , in the sight of the lord , that they might heare his voice : what followed then ? why , when they beheld the horrible sight of the mount , smoaking and burning , the blacke clouds and the lightnings flashing up and downe in this horrible darknesse , and heard the sound of the trumpet blowing long , and waxing louder and louder , they were afraid , and standing afar off , they said not to moses as before , all that the lord commandeth wee will doe ; but talke thou with us , and we will heare , but let not god talk with us lest wee die : so that now they saw they were sinners , and had offended god , and therefore stood in need of a mediatour to negotiate peace , and intreat for reconciliation betweene god and them , and the lord highly approved of their words , as you may see , deut. 5. where moses repeating what they had said , adds further ; the lord heard the voyce of your words when yee spake to mee , and the lord said unto mee , i have heard the voyce of the words of this people , which they have spoken unto thee , they have well said all that they have spoken , to wit , in desiring a mediatour : where i pray you take notice , that they were not commended for saying , all that the lord commandeth we will doe , ( no saith a godly writer ) they were not praised for any other thing , then for desiring a mediatour : whereupon , the lord promised christ unto them , even as moses testifieth , saying , the lord thy god shall raise up unto thee a prophet like unto me from among you , even of your brethren , unto him shall you hearken , according to all that thou desiredst of the lord thy god in horeb in the day of the assembly , when thou saidest , let mee heare the voice of the lord my god no more , nor see this great fire any more that i die not : and the lord said unto mee , they have well spoken , i will raise them up a prophet from among their brethren like unto thee , and i will put my words in his mouth , and hee shall speake unto them all that i command him . and to assure us that christ was the prophet here spoken of , hee himselfe saith unto the jews , if yee had believed moses , ye would have believed me ; for he wrote of me . and that this was it which hee wrote of him , the apostle peter witnesseth , acts 3.22 . and so doth the martyr stephen , acts 7.37 . thus you see , when the lord had by meanes of the covenant of works made with adam , humbled them , and made them sigh for christ the promised seed , he renued the promise with them , yea , and the covenant of grace made with abraham . ant. i pray , sir , how doth it appear that the lord renued th●t covenant with them ? evan. it doth plainly appeare , in that the lord gave them by moses the leviticall laws , and ordained the tabernacle , the ark , and the mercy-seat , which were all types of christ : moreover , the lord called unto moses , and spake unto him out of the tabernacle , and commanded him to write the leviticall laws , and the tabernacle ordinances , telling him withall , that after the tenour of those words he had made a covenant with him , and with israel : so moses wrote these laws , not in tables of stone , but in an authenticall booke , saith ainsworth , called the booke of the covenant , which book moses read in the audience of the people , exod. 24.7 . and the people consented unto it : then moses having before sent young men of the children of israel , who were first born , and therefore priests untill the time of the levites , to offer sacrifice of burnt-offerings , and peace-offerings unto the lord ; he tooke the blood , and sprinkled it on the people , and said , behold the blood of the covenant , which the lord hath made with you concerning these things ; whereby they were taught , that by vertue of blood , this covenant betwixt god and them was confirmed , and that christ by his bloodshed should satisfie for their sins , for indeed the covenant of grace was before the comming of christ , sealed by his blood in types and figures . ant. but sir , was this every way the same covenant that was made with abraham ? evan. surely i do believe that reverend bullinger spake very truly , when he said , that god gave unto these people no other religion , in nature , substance , and matter it selfe , differing from the laws of their fathers , though for some respects hee added thereunto many ceremonies , and certain ordinances , the which he did to keep their mindes in expectation of the comming of christ , whom he had promised unto them ; and to confirm them in looking for him , lest they should wax faint ; and as the lord did thus by the ceremonies , as it were lead them by the hand to christ , so did he make them a promise of the land of canaan , and outward prosperity in it , as a type of heaven , and eternall happinesse , so that the lord dealt with them as children in their infancy , and under age , leading them on by the help of earthly things , to heavenly and spirituall , because they were but young and tender , and had not that measure and abundance of spirit which he hath bestowed upon his people now under the gospel . ant. and sir , do you think that these israelites at this time did see christ , and salvation by him , in these types and shadows ? evan. yea , there is no doubt but moses and the rest of the believers amongst the jews did see christ in them , for faith godly tindall , though all the sacrifices and ceremonies had a star-light of christ , yet some of them had the light of the broad day a little before the sun rising , and did expresse him with the circumstances and vertue of his death , so plainly , as if his passion had been acted upon a scaffold , in so much , saith he , that i am fully perswaded , and cannot but believe , that god had shewed moses the secrets of christ , and the very manner of his death aforehand , and therefore no doubt but that they offered their sacrifices by faith in the messiah ( as the apostle testifieth of abel ) i say there is no question but every spirituall believing jew , when he brought his sacrifice to be offeroffered , and according to the lords command laid his hands upon it : whilst it was yet alive , he did from his heart acknowledge , that he himselfe had deserved to ●ie , but by the mercy of god he was saved , and his desert laid upon the beast , and as that beast was to die , and bee off red in sacrifice for him , so did hee believe that the messiah should come and die for him , upon whom hee put his hands , that is , laid all his iniquities by the hand of faith . so that as beza saith , the sacrifices were to them holy mysteries , in which , as in certain● glasses , they did both see themselves to their own condemnation before god , and also beheld the mercy of god in the promised messiah , in time to bee exhibited ; and therefore , saith calvin , the sacrifices , and satisfactory offerings were called ashemoth , which word properly signifieth sinne it selfe , to shew , that jesus christ was to come and performe a perfect expiation , by giving his owne soule to bee an asham , that is , a satisfactory oblation . wherefore you may assure your selfe , that as christ was alwayes set before the fathers in the old testament , to whom they might direct their faith , and as god never put them in hope of any grace or mercy , nor never shewed himselfe good unto them without christ ; even so the godly , in the old testament , knew christ , by whom they did enjoy these promises of god , and were joyned to him . and indeed , the promise of salvation never stood firm till it came to christ : and there was their comfort in all their troubles and distresses , according as it is said of moses , he endured , as seeing him who is invisible , esteeming the reproach of christ greater riches then the treasures of egypt , for he had respect to the recompence of reward . and so ( as ignatius saith ) the prophets were christs servants , who foreseeing him in spirit , both waited for him as their master , and looked for him as their lord and saviour , saying , he shall come and save us . and so , saith calvin , so oft as the prophets speak of the blessednesse of the faithfull , the perfect image that they have painted thereof , was such , as might ravish mens minds out of the earth , and of necessity raise them up to the consideration of the felicity of the life to come , so that we may assuredly conclude with luther , that all the fathers , prophets , and holy kings were righteous , and saved by faith in christ to come ; and so indeed , as calvin saith , were partakers of all one salvation with us . ant. but sir , the scripture seemes to hold forth , as though they were saved one way , and we another way , for you know the prophet jeremie mak●s mention of a twofold covenant , therefore it is somewhat strange to me , that they should be partakers of one way of salvation with us evan. indeed it is true , the lord did bequeath unto the fathers righteousnesse , life , and eternall salvation in and through christ the mediator , being not yet come in the flesh , but promised : and unto us in the new testament , he gives and bequeaths them to us in and through christ , being already come , and having actually purchased them for us ; and the covenant of grace was before the comming of christ , sealed by his blood , in types h●d figures , and at his death in his fl●sh it was fully sealed and ratified , by his very blood , actually and in very deed shed for our sins : and the old covenant in respect of the outward forme , and manner of sealing , was temporary , and changeable , and therefore the types ceased , and only the substance remaines firme , but the seals of the new are unchangeable , being commemorative , and shall shew the lords death untill his comming againe : and their covenant did first and chiefly promise earthly blessings , and in and under these it did signifie and promise all spirituall blessings and salvation , but our covenant promiseth christ and his blessings in the first place , and after them earhly blessings . these and some other circumstantiall differences in regard of administration , there was betwixt their way of salvation , or covenant of grace , and ours , which moved the author to the hebrews , to call theirs old , and ours new ; but in regard of substance they were all one , and the very same , for in all covenants , this is a certain rule , if the subject matter , the fruit , and the conditions be the same , then is the covenant the same : but in these covenants jesus christ is the subject matter of both , salvation the fruit of both , and faith the condition of both , therefore i say , though they be called two , yet are they but one ; the which is confirmed by two faithfull witnesses : the one is the apostle peter , who saith , acts 15.11 . we believe through the grace of our lord jesus christ , that we shall be saved , even as they did , meaning the fathers in the old testament , as is evident in the verse next before . the other is the apostle paul , who saith , abraham believed god , and it was accounted to him for righteousnesse , know yee therefore that they which are of the faith , the same are the children of abraham ; by which testimonie saith luther , wee may see that the faith of our fathers in the old testament , and ours in the new ●s all one in substance . ant. but could they that lived so long before christ , apprehend his righteousnesse by faith for their justification , and salvation ? evan. yea indeed , for as master forbes truely saith , it is as e●sie for faith to apprehend righteousnesse to come , as it is to apprehend righteousnesse that is past : wherefore as christs birth , obedience , and death were in the old testament as effectuall to save sinners , as now they are ; so all the faithfull forefathers from the beginning did partake of the same grace with us , by believing in the same iesus christ , and so were justified by his righteousnesse , and saved eternally by faith in him : it was by vertue of the death of christ , that enoch was translated that he should not see death , and elias was taken up into heaven , by vertue of christs resurrection and ascension : so that from the worlds beginning , to the end thereof , the salvation of sinners is onely by jesus christ , as it is written , jesus christ yesterday and to day , and the same for ever . anti. why then , sir , it seemes that those who were saved amongst the jewes , were not saved by the workes of the law. evan. no indeed , they were neither justified nor saved , either by the workes of the morall law , or the ceremoniall law ; for as you heard before , the morall law being delivered unto them , with great terrour , and under most dreadfull penalties , they did finde in themselves an impossibilitie of keeping it , and so were driven to seeke helpe of a mediatour , even iesus christ , of whom moses was to them a typicall mediatour ; so that the morall law did drive them to the cerimoniall law , which was their gospel , and their christ in a figure , for that the cerimonies did prefigure christ , direct unto him , and require faith in him , is a thing acknowledged and confessed by all men . nom. but , sir , i suppose , though believers amongst the iewes were not justified and saved by the works of the law , yet was it a rule for their obedience . evan. it is very true indeed , the law of the tenne commandements was a rule for their obedience , yet not as it was the law of workes or covenant of workes , but as it was the law of christ , as it will appeare if you consider , that after the lord had the second time written them in tables of stone , with his owne finger , he delivered them to moses , commanding him to provide an arke to put them into , which was not onely for the safe ke●ping of them , but also to cover the forme of the covenant of works that was formerly upon them , that beleevers might not perceive it ; for the arke was a notable type of christ , and therefore the p●tting of them therein did shew , that they were perfectly fulfilled in him , christ being the end of the law , for righteousnes , to every one that beleeveth , the which was yet more clearly manifest , in that the booke of the law was placed betweene the cherubims , and upon the mercy-seat , to assure beleevers , that the law now came to them from the mercy-seat , for there the lord promised to meet moses , and to commune with him of all things which he would give him in commandment to them . ant. but , sir , was the forme quite taken away , so as the ten commadements were no more the covenant of works ? evan. oh no , you are not so to understand it : for the forme of the covenant of works as well as the matter , ( on gods part ) came immediatly from god himself , and so consequently is eternall like himselfe , whence it is that our saviour saith , mat. 5.18 . till heaven and earth passe , one jot , or one title shall in no wise passe from the law till all be fulfilled : so that either man himselfe , or some other for him must performe or fulfill the condition of the law , as it is the covenant of works , or els he remaines still under it in a damnable condition : but now christ hath fulfilled it for all believers , and therefore i said the forme of the covenant of works was covered or taken away as touching the believing jewes , but yet was it neither taken away in it selfe , nor yet as touching the unbelieving jewes . nom. was the law then still of use to them , as it was the covenant of works . evan. yea indeed . ant. i pray you , sir , shew of what use it was to them ? evan. i remember luther saith there be two sorts of unrighteous persons , or unbeleevers , the one to be justified , and the other not to be justified ; even so was there amongst the jews . now to them that were to bee justified , as you have heard , it was still of use to bring them to christ , as the apostle saith , gal. 3.24 . the law was our schoolmaster untill christ , that we might be made righteous by faith , that is to say , the morall law did teach and shew them what they should doe , and so what they did not , and this made them go to the ceremonial law , and by that they were taught that christ had done it for them , the which they beleeving were made righteous by faith in him . and to the second sort it was of use , to shew them what was good , and what was evill , and to be as a bridle to them to restraine them from evill , and as a motive to move them to good , for fear of punishment , or hope of reward in this life ; which though it was but a forced and constrained obedience , yet was it necessarie for the publike common-wealth , the quiet thereof being thereby the better maintained ; and though thereby they could neither escape death , nor yet obtaine eternall life , for want of perfect obedience ; yet the more obedience they yeelded thereunto , the more they were freed from temporall calamities , and possessed with temporall blessings according as the lord promised and threatned , deut. 28. ant. but , sir , in that place the lord seemeth to speak to his own people , and yet to speak according to the tenor of the covenant of works , which hath made me thinke , that believers , in the old testament , were partly under the covenant of works . evan. do you not remember how i told you before , that the lord did manifest so much love to the body of that nation , that the whole posterity of abraham were brought under a state-covenant , or nationall church , so that for the believers sakes he infolded the unbelievers in the compact , whereupon the lord was pleased to call them all by the name of his people , as well unbelievers as believers , and to be called their god. and though the lord did there speak according to the tenor of the covenant of works , yet i see no reason why he might not direct and intend his speech to believers also , and yet they remain only under the covenant of grace . ant. why , sir , you said that the lord did speak to them out of the tabernacle , and from the mercy-seat ; and that doubtlesse was according to the tenor of the covenant of grace , and not according to the tenor of the covenant of works . evan. i pray you take notice , that after the lord had pronounced all those blessings and curses , deut. 28. in the beginning of th● 29. chap. it is said , these are the words of th● covenant which the lord commanded moses to make with the children of israel in the land of moab , beside the covenant which he made with them in horeb. whereby it doth appeare to me , that this was not the covenant of works which was delivered to them on mount sinai ; for the form of that covenant was eternall blessings and curses , but the form of this covenant was temporall blessings and curses , so that this rather seems to be the pedagogie of the law , than the covenant of works , for at that time these people seemed to be carried by temporall promises in the wayes of obedience , and deterred by temporall threatnings from the wayes of disobedience : god dealing with them as in their infancie and under-age , and so leads them on and allures them , and feares them by such respects as these , because they had but a small measure of the spirit . nom. but , sir , was not the matter of that covenant , and this , all one ? evan. yea indeed , the ten commandements were the matter of both covenants , only they differed in the forms . ant. t●●n sir , it seems that the promises and threatnings contained in the old testament , were but temporary and terrestiall , only concerning the good and evill things of this life . evan. this we are to know , that like as the lord by his prophets gave the people in the old testament many exhortations to be obedient to his commandements , and many dehortations from disobedience thereunto , even so did he back them with many promises and threatnings concerning things temporall , as these and the like scrip●u●●s do witnesse . isa. 1.10 . heare the word of the lord ye rulers of sodom , give eare unto the law of our god , ye people of gomorrah : i● ye be willing and obedient , ye shall eat the good things of the land ; but if ye refuse and rebell , ye shall be devoured with the sword , for the mouth of the lord hath spoken it . and jer. 7 3 amend your wayes and your doings , and i will cause you to dwell in this place : but ye steal ▪ murder , commit adultery , and sweare falsly by my name ; therefore thus saith the lord god , behold mine anger and my fury shall be powred out upon this place . and surely there be two reasons why the lord did so : first , because as all men are born under the covenant of work● , they are naturally prone to conceive , that the favour of god , and all good things , do depend and follow upon their obedience to the law ; and that the wrath of god , and all evill things , do depend upon , and follow their disobedience to it , and that mans chief happinesse is to be had and found in terrestriall paradise , even in the good things of this life . so the people of the old testament being neerest to adams covenant and paradise , were most prone to such conceits . and secondly , because the covenant of grace , and celestiall paradise , were but little mentioned in the old testament , they , for the most part , had but a glimmering knowledge of them , and so could not yield obedience freely , as sonnes : therefore the lord saw it meet to move them to yield obedience to his lawes , by their own motives , and as servants or children under age . ant. and were both believers and unbelievers , that is , such as were under the covenant of grace , and such as were under the covenant of works , equally and alike subj●ct , as well to have the calamities of this life inflicted upon them for their disobedience , as the blessings of this life conferred upon them for their obedience ? evan. surely the words of the preacher do take place here , when he saith , all things come alike to all , there is one event to the righteous , and to the wicked . were not moses and aaron , for their disobedience , hindered from entring into the land of canaan , as well as others ? and was not josiah , for his disobedience to gods command , sl●in in the valley of megiddo ? therefore assure your selfe , that when believers , in the old testament , did transgresse gods commandements , gods temporall wrath went out against them , and was manifest in temporall calamities that befell them as well as others , only here was the difference , the believers temporall calamities had no eternall calamities included in them , nor following of them , and their temporall blessings had eternall blessings included in them , and following of them ; and the unbelievers temporall blessings had no eternall blessings included in them , nor following of them , and their temporall calamities had eternall calamities included in them , and following of them . ant. then , sir , it seemeth that all obedience that any of the jewes did yield to gods commandements , was for feare of tempo●●ll punishment , and in hope of temporall reward . evan. surely the sc●ip●ure seemes to hol● forth , that there were three several sorts of people who endeavoured to keep the law of god , and they did all of them differ in their ends . the first sort of them were true believers , who according to the measure of their faith , did believe the resurrection of their bodies after death , and eternall life in glory , and that it was to be obtained , not by th●●orkes of the law , but by faith in the m●ssi●h o● promised seed : and answerably as they believed this , answerably they yielded obedience to the law freely , without fear of punishment , or hope of reward ; but alas , the spirit of faith was very weak in the most of them , and the spirit of bondage very strong , and therefore they stood in need to be induced and constrained to obedience , for feare of punishment , and hope of reward . the second sort of them were the sadduces and their sect , and these did not believe that there was any resurrection , nor any life but the life of this world , and yet they endeavoured to keep the law , that god might blesse them here , and that it might go well with them in this present life . the third sort , and indeed the greatest number of them in the future ages after moses , were the scribes and pharisees , and their sects , and they held and maintained that there was a resurrection to be looked for , and an eternall life after death , and therefore they endeavoured to keep the law , not onely to obtaine temporall happinesse , but eternall also ; for though it had pleased the lord to make known unto his people by the ministrie of moses , that the law was given not to retaine men in the confidence of their own workes , but to drive them out of themselves , and lead them to christ the promised seed , yet after that time the priests and the levites , who were the expounders of the law , and whom the scribes and pharisees did succeed , did so conceive and teach of gods intention in giving the law , as though it had been , that they by their obedience to it , should obtaine righteousnesse and eternall life , and this opinion was so confidently maintained , and so generally imbraced amongst them , that in their book mechilta , they say and affirme that there is no other covenant but the law , and so in very deed they conceived that there was no other way to eternall life then the covenant of workes . ant. surely then it seemes they did not understand and consider , that the law as it is the covenant of workes , doth not onely binde the outward man , but also the inward man , even the soule and spirit , and requires all holy thoughts , motions , and dispositions of the heart and soule . evan. oh no , they neither taught it , nor understood it , so spiritually , neither could they be perswaded , that the law doth require so much at mans hands ; for they first laid this downe for a certaine truth , that god gave the law for man to be justified and saved by his obedience to it , and that therefore there must needs be a power in man to doe all that it requireth , or else god would never have required it , and therefore whereas they should first have considered , what a straight rule the law of god is , and then have brought mans heart , and have laid it to it , they contrariwise first considered what a crooked rule mans heart is , and then sought to make the law like unto it , and so indeed they expounded the law literally , teaching and holding , that the righteousnesse which the law required , was but an externall righteousnesse , consisting in the outward observation of the law , as you may see by the testimony of our saviour , matth. 5. so that according to their exposition , it was possible for a man to fulfill the law perfectly , and so to be justified and saved by his obedience to it . ant. but , sir , doe you think the scribes and pharisees , and their seed , did yield perfect obedience to the law , according to their own exposition ? evan. no indeed , i think very few of them , if any at all . ant. why , what hopes could they then have to be justified and saved , when they transgressed any of the commandements ? evan. peter martyr tels us , that when they chanced to transgresse any of the ten commandements , they had their sacrifices to make satisfaction ( as they conceived ) for they looked upon their sacrifices without their significations , and so had a false faith in them , thinking that the bare work was a sacrifice acceptable to god : in a word , they conceived that the blood of buls and goates would take away sinne , and so what they wanted of fulfilling the morall law , they thought to make make up in the ceremoniall law : and thus they separated christ from their sacrifices , thinking they had discharged their duty very well when they had sacrificed and offered their offerings ▪ not considering that the imperfection of the typicall law , which ( as the apostle saith ) made nothing perfect , should have led them to find perfection in christ : but they generally rested in the work done , in the ceremoniall law , even as they had done in the morall law , though they themselves were unable to do the one , and the other was as unsufficient to help them . and thus , israel which followed the law of righteousnesse , did not attain to the law of righteousnesse , because they sought it not by faith , but as it were by the works of the law , for they being ignorant of the righteousnesse of god , and going about to stablish their own righteousnesse , did not submit themselves to the righteousnesse of god. ant. then sir , it seemeth that their ignorance was the cause of their error . evan. yea indeed was it , for this vaile of ignorance that was over their hearts , or this vaile of blindnesse which was over their minds , made their sight so weak and dim , that they were no more able to behold the glorious beauty of the lords holy and pure nature manifested in the law , as it was the covenant of works , than the weak eye of man is able to behold the bright sun when it shineth in full strength : and therefore we read , that when moses came down from the mount , with the two tables , wherein were wri●ten the words of the covenant of works , the ten commandements , his face did sh●ne so bright , that the children of israel could not stedfastly behold it , for the glory of his countenance : and therefore moses was glad to put the cloudy vaile of shadowing ceremonies over it , that so they might bee the better able to behold it . ant. but yet , si● , it seemeth that the vaile of ceremonies did not help their vaile of ignorance . evan. no indeed ; for the generality of them were so addicted to the letter of the law , that they used it not as a pedagogie to christ , but 〈◊〉 justification by it , and opposed christ : they terminated their eye-sight in th● shadow and did not see through it to th● subst●nce , to wit , to the end of the law , which is christ. some indeed there were which did otherwise , but alas , the number of them were very few , especially in the future ages after moses , for their blind guides had so levened the people with their corrupt doctrine , that at the time of our saviours comming in the flesh , we re●d● but of two , to wit , simeon and anna , that desired him or looked for him : for although all of them had in their mouths the messiah , and the blessed estate of the kingdome of david , yet they dreamed that this messiah should be some great monarch , that should come in outward pompe and power , and save and deliver them from the romans , of whose bondage they were very sensible and weary : but as for their spirituall bondage under the law and sinne , they were not sensible of it , and so indeed saw no need of deliverance from it , and all because their false teachers had turned the whole law into a covenant of works , to be done for justification and salvation , yea , such a covenant as they were able to keep and fulfill , if no● by doing , yet by making satisfaction with their sacrifices . and though jesus christ himself , for the removing of this vaile , did ( in the fifth of matthew ) take occasion truly to expound the law , as it is the covenant of works , shewing , that it did not only require externall righteousnesse , but internall also , of them that would bee justified by the works thereof ; and so removing that false glosse which the scribes and pharisees had put upon it . yea , and though both he himselfe , and his apostles , by their preaching and teaching did endeavour to let them understand , that all the sacrifices and ceremonies did but point at him , and so were of no further use . yea , and though at the death of christ , the vaile of the temple was rent in twain from the top to the bottome , to shew , that the shadowes of moses law should vanish away at the flourishing light of the gospel , and that the mysteries of christ which were formerly hid , were now laid open . yet notwithstanding , after that , when the apostle wrote to the corinthians , he saith concerning the jewes , even to this day , when moses is read , the vaile is over their hearts . and though for the removing of this vaile , the same apostle ( as it is probobably thought ) did write to them that divine and spirituall epistle , called the epistle to the hebrewes , wherein he plainly and fully declareth , that all the sacrifices , ceremonies , and tabernacle ordinances in the old testament were but types of christ , and given to them that they might see christ through them , who being now exhibited , and come in the fl●sh ▪ all types and shadows were to va●●sh away and give place , yet notwithstanding , we may say of them at this day as the apostle did to the corinthians , untill this ●ay remaineth the same vail untaken away in the reading of the old testament , the lord be mercifull unto them , and remove it in his due time . nom. sir , as i conceive you have now spoken sufficiently , both of gods purpose and promise , concerning the helping and delivering fallen mankind , wherefore i beseech you let us now heare of his performance of it . , evan. touching this point the scripture testifieth , that god according to his purpose before time , and his promise in time , did in the fulnesse of time , send forth his sonne , made of a woman , made under the law , to redeeme them that were under the law , &c. that is to say , looke how mankinde by nature are under the law , as it is the covenant of works ; so was christ as mans suretie contented to bee so , that now according to that eternall and mutuall agreement that was betwixt god the father and him , he put himself in the roome and place of all the faithfull , and the lord hath laid on him the iniquities of us all . then came the law as it is the covenant of workes , and said , i finde him a sinner , yea such a one as hath taken upon him the sinnes of all men , therefore , let him die upon the crosse. then said christ , sacrifice and offering thou wouldest not , but a bodie hast thou prepared mee . in burnt offerings and sacrifice for sinne thou hast no pleasure . then said i , loe i come , to doe thy will o god. and so the law proceeding in full scope , against him , set upon him , and killed him : and by this meanes was the justice of god fully satisfied , his wrath appeased , and all true beleevers acquitted from all their sinnes both past , present , and to come , so that the law as it is the covenant of workes , hath not any thing to say to any true beleever : for indeed they are dead to it , and it is dead to them . nom. but sir , how could the sufferings of christ ; which in respect of time were but finite , make full satisfaction to the justice of god which is infinite , eva. though the sufferings of christ in respect of time were but finite , yet in respect of the person that suffered , his sufferings came to be of infinite value ; for christ was god and man in one person , and therefore his sufferings were a sufficient and full ransome for mans soule , being of more value then the death and destruction of all creatures . nom. but sir , you know that the covenant of workes requires mans owne obedience , or punishment , when it saith , hee that doth these things shall live in them , and cursed is every one that continueth not in all things which are written in the book of the law to do them , how then could beleevers be acquitted from their sins by the death of christ ? evan. for answer hereunto , i pray you consider , that though the covenant of workes requires mans owne obedience or punishment , yet it no where disalloweth or excludeth that which is done or suffered by another in his behalfe , neither is it repugnant to the justice of god ; for so there bee a satisfaction performed by man through a sufficient punishment , for the disobedience of man , the law is satisfied , and the justice of god permitteth that the offending partie be received into favour , and acknowledge god after such satisfaction made as a just man and no transgressor , of the law , and though the satisfaction be made by a surety , yet when it is done , the principall is by the law acquitted , but yet for the further proofe and confirmation of this poynt , wee are to consider that as jesus christ the second adam , entered into the same covenant that the first adam did , so by him was done whatsoever the first adam had undone : so then , the case stands thus , that like as whatsoever the first adam did or befell him , was reckoned as done by all mankinde , and to have befallen them , even so , whatsoever christ did or befell him , is to bee reckoned as to have been done by all believers , and to have befallen them , so that as sinne commeth from adam alone to all mankinde as he in whom all have sinned , so from jesus christ alone commeth righteousnesse , unto all that are in him , as hee in whom they all have satisfied the justice of god , for as by being in adam and one with him , all did in him and with him , transgresse the commandement of god , even so in respect of faith , whereby believers are ingrafted into christ , and spiritually made one with him , they did all in him and with him , satisfie the justice of god in his death and sufferings , and whosoever reckons thus , reckons according to scripture , for in rom. 5.12 . all are sayd to have sinned in adams sinne , in whom all have sinned , sayth the text , namely in adam , as in a publike person , all mens acts were included in his , because their persons were included in his , so likewise in the same chapter it is sayd that death passed upon all men , namely for this , that adams sinne was reckoned as theirs , even so , rom. 6. the apostle speaking of christ , sayth , in that he dyed , he dyed unto sinne once , but in that hee liveth , hee liveth unto god , so likewise sayth he in the next verse , reckon ye your selves to be dead unto sinne , but alive unto god through jesus christ our lord. and so as touching the resurrection of christ , the apostle argues , that all believers must and shall arise , because christ is risen , and is become the first fruit● of them that sleepe . christ , as the first fruits ariseth , and that in the name and stead of all believers , and so they rise in him and with him , for christ did not rise as a private person , but hee arose as the publike head of his church , so that in his arising all believers did virtually arise and as christ at his resurrection was justified and acquitted from all the sinnes of all believers by god his father , as having now fully satisfied for them , wherefore the obedience of christ , being imputed unto believers , by god for their righteousnesse it doth put them into the same estate and case touching righteousnesse unto life before god , wherein they should have been , if they had perfectly performed the perfect obedience of the covenant of works , doe this , and thou shalt live . nom. but , sir , are all believers dead to the law , and the law dead to them . evan. believe it man , as the law is the covenant of works , all true believers are dead unto it , and it is dead to them , for they being incorporated into christ , what the law or covenant of works did to him , it did the same to them , so that when christ hanged on the crosse believers , after a sort , hanged there with him , and therefore the apostle paul having sayd , i through the law , am dead to the law , addes in the next verse , i am crucified with christ , which words the apostle brings as an argument to prove that hee was dead to the law , for the law had crucified him with christ , upon which text luther sayth , i likewise am crucified and dead to the law : forasmuch as i am crucified and dead with christ : and , againe , i believing in christ , am also crucified with christ . in like manner the apostle sayth , to the believing romanes , so yee my brethren are dead also to the law by the body of christ , now by the body of christ is ment the passion of christ upon the crosse , or , which is all one , the suffering of christ in his humane nature , and therefore , certainely wee may conclude , with godly tindall , that all such are dead concerning the law , as are by faith crucified with christ. nom. but i pray you , sir , how doe you prove that the law is dead to a believer ? evan. why , as i conceive the apostle affirmes it , romams 7.1 , 6. nom. surely , sir , you doe mistake , for i remember the words of the first verse , are , how that tbe law hath dominion over a man as long as hee liveth , and the words of the sixth verse are , but now we are delivered from the law , that being dead wherein wee were holden , &c. evan. i know right well that in our last translation the words are so rendred , but godly and learned tindall renders it thus , remember yee not brethren , that the law hath dominion over a man as long as it endureth , and b. hall , paraphraseth upon it thus , know yee not brethren that the mosaicall law hath dominion over a man that is subject unto it , so long as the said law is in force : so likewise , origen , ambrose , and erasmus doe all agree , that by these words , while ( hee ) or it liveth , wee are to understand , as long as the law remayneth : and peter martyr is of opinion , that these wordes , while ( hee ) or it liveth , or indifferently referred eyther to the law are to the man , for sayth hee ▪ the man is said to bee dead , verse the fourth , and the law is said to bee dead verse the sixth , even so because the word ( he ) or ( it ) mentioned , verse the first , doth signifie both sexes in the greek , chrysostome thinketh that the death both of the law and the man is insinuated : and theophylact , erasmus , bucer , and calvin , doe all understand the sixth verse of the law being dead : and as the death of a believer to the law was accomplished by the death of christ , even so also was the laws death to him . even as m. fox in his sermon of christ crucified , testifieth , saying ; here have wee upon one crosse two crucifixes , two the most excellent potentates that ever were , the sonne of god , and the law of god , wrastling together about mans salvation , both cast downe , and both slaine upon one crosse , howbeit not after a like sort : first , the sonne of god was cast downe and took the fall , not for any weaknesse in himselfe but was content to take it for our victory , by this fall the law of god in casting him downe was caught in his one trip , and so was fast nayled hand and foot to the crosse , according as we read in s. pauls words , 1 col. 2.14 . and so luther speaking to the same point sayth , this was a wonderfull combate , where the law being a creature , giveth such an assault to his creatour , in practizing his whole tyranny upon the sonne of god : now therefore , because the law did so horribly and cursedly sinne against his god , it is cursed and arraigned , and as a thiefe and cursed murderer of the son of god , looseth all his right and deserveth to be condemned , the law therefore is bound , dead and crucified to mee , it is not only overcome , condemned and slaine unto christ , but also to mee believing in him , unto whom hee hath freely given this victory , now then , although , according to the apostles intimation , romans the seventh at the beginning , though the covenant of workes , and man by nature bee mutually engaged each to other , so long as they both live : yet if when the wife bee dead , the husband bee free , then much more when he is dead also . nom. but , i pray , sir , what are wee to understand by this double death , or wherein doth this freedome from the law consist ? evan. death is nothing else but a dissolution , or an untying of a compound , or a separation between matter and forme ; and therefore , when the soule and body of man is separated , wee say hee is dead , so that by this double death , wee are to understand nothing else , but that the bargaine or covenant which was made betweene god and man at first is dissolved , or untyed , or that the matter and forme of the covenant of works is separated to a believer , so that the law of the ten commandements , doth neyther promise eternall life , nor threaten eternall death to a believer , upon condition of his obedience , or disobedience to it : neyther doth a believer as hee is a believer , eyther hope for eternall life . , or feare eternall death upon any such termes , no , wee may assure our selves , that whatsoever the law sayth on any such tearmes , it sayth , to them who are under the law : but believers are not under the law , but under grace : and so have escaped eternall death , and obtained eternall life . , onely by faith in jesus christ ; for by him all that believe are justified from all things from which they could not be justified by the law of moses . for god so loved the world that he gave his onely begotten son , that whosoever believeth in him should not perish , but have everlasting life . and this is that covenant of grace , which as i told you , was made with the fathers by way of promise , and so but darkly , but now the fulnesse of time being come , it was more fully opened and promulgated . ant. well , sir , now i doe perceive , there was little difference betwixt the jews covenant of grace and ours . evan. truly the opposition betwixt the jews covenant of grace and ours , was chiefly of their owne making , they should have been driven to christ by the law , but they expected life in obedience to it , and this was their great errour and mistake . ant. and truly , sir , it is no great marvell , though they in this point did so much erre and mistake , who had the covenant of grace made known to them so darkly , when many amongst us who have it more cleerly manifest , do the like . evan. and truly , it is no marvell , though all men naturally do so for man naturally doth apprehend god to be the great master of heaven , and himselfe to be his servant , and that therefore he must do his work before hee can have his wages , and the more work he doth , the better wages he shall have . and hence it it was , that when aristotle came to speak of blessednes , & to pitch upon the next means to that end ▪ he said it was operation & working , with whom also agreeth pythagoras , when he saith , it is mans felicity to be like unto god , ( as how ) by becoming righteous and holy , and let us not marvell that these men did so erre who never heard of christ , nor of the covenant of grace , when those to whom it was made known by the apostles of christ did the like , witnesse those to whom the apostle paul wrote his epistles , and especially the galathians , for although hee had by his preaching when he was present with them , made known unto them the doctrine of the covenant of grace , yet after his departure , through the seducement of false teachers , they were soon turned to the covenant of works , and sought to be justified either in whole or in part by it , as you may see if you doe seriously consider that epistle , ( nay , what sayth luther ) it is , sayth he , the generall opinion of mans reason throughout the whole world , that righteousnesse is gotten by the works of the law , and the reason is , because the covenant of works was ingendred in the mindes of men in the very creation , so that man , naturally can judge no otherwise of the law then as of a covenant of works , which was given to make righteous , and to give life and salvation , this pernitious opinion of the law , that it justifieth and maketh righteous before god ( sayth luther again ) is so deeply rooted in mans reason , and all mankinde are so wrapped in it , that they can hardly get out , yea , i my selfe , sayth hee , have now preached the gospell almost twenty years , and have been exercised in the same daily , by reading and writing , so that i may well seeme to bee rid of this wicked opinion , yet notwithstanding i now and then feele this old filth cleave to my heart , whereby it commeth to passe , that i would willingly so have to doe with god , that i would bring somthing with my selfe , because of which hee should give me his grace , nay , it is to bee feared that ( as you sayd ) many amongst us , who have more means of light ordinarily then ever luther or any before him had , who yet notwithstanding doe either wholy or partly expect justification , and acceptation by the works of the law. ant. sir , i am verily perswaded that there be very many in this city of london , that are carryed with a blinde preposterous zeale after their own good works and well doings , secretly seeking to become holy , just , and righteous before god , by their diligent keeping , and carefull walking in all gods commandements , and yet no man can perswade them that they doe so , and truly , sir , i am verily perswaded that this our neighbour and friend nomista is one of them ? evan. alas ! there is a thousand in the world that make a christ of their works , and here is their undoing , &c. they looke for righteousnesse and acceptation more in the precept then in the promise , in the law then in the gospel , in working then in believing and miscarry many poor ignorant souls amongst us , when we bid them obey and doe duties , they can thinke of nothing but working themselves to life , when they are troubled they must lick thēselves whole , when wounded they must run to the salve of duties , and stream of performances , and neglect christ. nay , it is to be feared , that there bee divers who in words are able to distinguish between the law and the gospel , and in their judgements hold and maintain that man is justified by faith , without the works of the law , and yet in effect and practise , that is to say , in heart and conscience doe otherwise , & rhere is some touch of this in us all , otherwise we should not be so up and down in our comforts , and believing as we are still , and cast down with every weaknesse as we are . but what say you neighbour nomista , are you guilty of these things thinke you ? nom. truly , sir , i must needs confesse i begin to be somwhat jealous of my selfe that i am so , and because i desire your judgement touching my condition , i would intreat you to give me leave to relate it unto you . evan. with a very good will. nom. sir , i having bin born & brought up in a countrey where there was very little preaching , the lord he knoweth , i lived a great while in ignorance and blindnesse , and yet because i did often repeat the lords prayer , the apostles creed , and the ten commandements , and in that i came sometimes to divine service ( as they call it ) and at easter receive the communion , i thought my condition to bee good , but , at last , by means of hearing a zealous and godly minister in this city , not long after my comming hither , i was convinced that my present condition was not good , and therefore i went to the same minister and told him what i thought of my selfe , so hee told mee that i must frequent the hearing of sermons , and keepe the sabbath very strictly , and leave off swearing by my faith and troth , and such like oaths , and beware of lying and all idle words and communication , yea , and sayd hee , you must get good books to read on , as master dod on the commandements , m. boultons directions for comfortable walking with god , mast●● brinsleys true watch , and such like , and many such like exhortations and directions he gave me , the which i liked very well of , and therefore endeavoured my selfe to follow them , so i fell to the hearing of the most godly , zealous , and powerfull preachers that were in this city , and wrote their sermons after them , and when god gave mee a family i did pray with them , and instructed them ; and repeated sermons to them , and spent the lords day in publique and private exercises : and left off my swearing and lying , and idle talking , according to his exhortation in few wordes : i did so reforme my selfe and my life , that whereas before i had been onely carefull to performe the duties of the second table of the law , and that to the end i might gain favour and respect from civill honest men , and to avoid the penalty of mans law , or temporall punishment , now i was also carefull to performe the duties required in the first table of the law , and that to gaine favour and respect from religious honest men , and to avoid the penalty of gods law , even eternall torments in hell . now when professors of religion observe this change in me , they ca●● to my house and gave unto mee the right hand of fellowship , & counted me one of that number . and then i invited godly ministers to my table , and made much of them , & then with that same mica mentioned in the book of judges , i was perswaded the lord would be mercifull unto me because i had gotten a levite to be my priest , in a word , i did now yield such an outward obedience and conformity to both tables of the law , that all godly ministers , and religious honest men that knew me , did thinke very well of mee , counting me to be a very honest man , and a good christian , and indeed i thought so of my selfe , especially because i had their approbation , and thus i went on bravely a great while , even untill i read in master boultons works , that the outward righteousnesse of the scribes and pharisees was famous in those times , for besides their forbearing and protesting against grosse sins , as murther , theft , adultery , idolatry , and the like , they were frequent and constant in prayer , fasting and almes deeds , so that without question , many of them were perswaded , that their doings would purchase heaven and happinesse , whereupon i concluded , that i had as yet done no more then they , and withall i considered that our saviour sayth , except your righteousnesse exceede the righteousnesse of the scribes and pharisees , you cannot enter into the kingdome of god , yea , and i also considered , that the apostle sayth , hee is not a jew , that is one outward , but he that is one within , whose praise is not of men but of god , then did i conclude that i was not yet a true christian , for sayd i in my heart , i have contented my selfe with the praise of men , and so have lost all my labour and pains in performing duties , for they have been no better then outside performances , and therefore they must all fall down in a moment . i have not served god with all my heart , and therefore i see i must either goe farther , or else i shall never be happie , whereupon i set about the keeping of the law in good earnest , and laboured to performe duties , not onely outwardly , but also inwardly from my heart , i heard , and read , and praid , and laboured to bring my heart , and force my soule to every duty , i called upon the lord in good earnest , and told him that whatsoever hee would have mee to doe , i would doe it with all my heart , if hee would but save my soule , and then i also tooke notice of the inward corruptions of my heart , the which i had not formerly done , and was carefull to govern my thoughts , to modeate my passions , and to suppresse the motions and risings of lusts , to banish privie pride and speculative , wantonnesse , and all vain and sinfull desires of my heart , and then i thought my selfe not onely an out-side christian , but also an in-side christian , and therefore a true christian indeed , and so i went on comfortably a good while , till i considered that the law of god requires passive obedience as well as active , and therefore i must bee a sufferer as well as a doer , or else i could not bee a christian indeed , whereupon i began to bee troubled at my impatience under gods correcting hand , and at those inward murmurings and discontents which i found in my spirit in time of any outward calamity that befell mee , and then i laboured to bridle my passions and to submit my selfe quietly to the will of god in every condition , and then did i also , as it were , begin to take penance upon my selfe , by abstinence , fasting , and afflicting my soule , and made pittifull lamentations in my prayers , which were somtimes also accompanied with tears , the which i was perswaded the lord did take notice of and would reward me for it , and then i was perswaded that i did keepe the law in yielding obedience both actively and passively , and then was i confident i was a true christian , untill i considered tha● those jewes of whom the lord complaynes , esay 58. did as much as i , and that caused mee to feare that all was not right with mee as yet : whereupon i went to another minister , and told him , that though i had done thus and thus , and suffered thus and thus ; yet i was perswaded that i was in no better a condition then those jewes : ô yes , sayd hee ! you are in a better condition then they ▪ for they were hypocrites , and served not god with all their hearts as you doe . then i went home contentedly , and so went on in my wonted course of doing and suffering , and thought all was well with mee untill i bethought my selfe that before the time of my conversion , i had beene a transgressour from the wombe , yea , in the wombe in that i was guilty of adams transgression : so then i considered , that although i kept even with god for the time present and to come yet that would not free m● from the guiltinesse of that which wa● done before , whereupon i was much troubled and disquieted in my minde , then i went to a third minister of gods holy word , and told him how the case stood with mee : and what i thought of my state and condition , he cheered me up , bidding mee be of good comfort , for howsoever my obedience since my conversion , would not satisfie for my former sinnes , yet in as much as at my conversion i had confessed ▪ lamented , deplored , bewayled and forsaken them : god according to his rich mercy and gracious promise had mercifully pardoned and forgiving them . then i returned home to my house againe , and went to god by earnest prayer and supplication , and besought him to give mee assurance of the pardon and forgivenesse of my guiltinesse of adams sinne , and all my actuall transgressions before my conversion : and as i had endeavoured my self to be a good servant before , so i would still continue in doing my duty most exactly : and so being assured that the lord had granted this my request , i fell to my businesse , according to my promise ; i heard , i read , i prayed , i fasted , i mourned , i sighed and groned , and watched over my heart , my tongue , and wayes , in all my doings , actions , and dealings both with god and man : but after a while i growing better acquainted with the spiritualnesse of the law , and with inward corruptions of mine owne heart , i perceived that i had deceived my selfe in thinking that i had kept the law perfectly , for doe what i could i found many imperfections in my obedience ; for i had been and was still subject to sleepinesse , drousinesse , and heavinesse in prayer and hearing , and so in other duties , i failed in the manner of performance of them , and in the end why i performed them , seeking my selfe in every thing i did , and my conscience told me i failed in my duty to god in this , and in my duty to my neighbour in that , and then i was much troubled again , for i considered that the law of god requireth , and is not satisfied without an exact and perfect obedience , and then i went to the same minister again , and told him how i had purposed , promised , striven and endeavoured , as much as possibly i could to keepe the law of ged perfectly , and yet by wofull experience i had found , that i had and did still transgresse it many ways , and therefore i feared hell and damation . o! but sayd hee , doe not feare , for the best christians have their failings , and no man keepeth the law of god perfectly , and therefore goe on and doe as you have done in striving to keepe the law perfectly , in what you cannot doe god will accept the will for the deed , and wherein you come short , christ will help you out , and this satisfied and contented mee very much , so i returned home againe and fell to prayer , and told the lord that now i saw i could not yield a perfect obedience to his law , and yet i would not despaire , because i did believe , that what i could not doe christ would doe for mee , and then i did certainly conclude , that i was a christian indeede , and not before , and so have i beene perswaded ever since , and thus , sir , you see i have dcclared unto you , both how it hath been wieh mee formerly , and how it is with me for the present , wherefore i would intreat you to tell me plainly and truly what you think of my condition . evan. why truly i must tell you it appears to me by your relation ▪ that you have gone as far in the way of the covenant of works as the apostle paul did before his conversion , but yet for ought i see you have not gone the right way to the truth of the gospell , and therefore i question whether you be as yet come truly to christ. neo. good , sir , give me leave to speak a few words . by the hearing of your discourse concerning the covenant of works and the covenant of grace , i was moved to feare that i was out of the right way , but now having heard my neighbour nomista make such an excellent relation , and yet you to question whether hee bee come truly to christ or no , makes me to conclude absolutely that i am far from christ , surely if he upon whom the lord hath bestowed such excellent gifts and graces , and who hath lived such a godly life , as i am sure he hath done , be not right , then woe be unto me . evan. truly for ought i know , you may be in christ before him . nom. but i pray you , sir , consider , that though i am now throughly convinced , that till of late i went on in the way of the covenant of works , yet seeing that at last i came to see my need of christ , and have verily believed that in what i come short of fulfilling the law , hee will help mee out , me thinks , i should be come truly to christ. evan. verily i doe conceive that this gives you no sure evidence of your being come truly to christ , then some of your strict papists have , for it is the doctrine of the church of rome , that if a man exercise all his power , and doe his best to fulfill the law , then god for christs sake , will pardon all his infirmities , and save his soule , and therefore you shall see many of your papists very strict and zealous in the performance of duties morning and evening , so many avie-maries , and so many pater-nosters , yea , and many of them doe great deeds of charity , and great works of hospitality , and all upon such grounds and to such ends as these , the papists ( sayth calvin ) cannot abide this saying , by faith alone , for they think that their own works are in part a cause of their salvation , and so they make a hotch potch and mingle mangle , that is , neither fish nor flesh as men use to say . nom. but stay , sir , i pray , you are mistaken in me , for though i hold that god doth accept of my doing my best to fulfill the law , yet doe i not hold with the papists that my doings are meritorious , for i believe that god accepts not of what i doe , either for the work or workers sake , but onely for christs sake . evan. yet doe you but still goe hand in hand with the papists , for though they doe hold that their works are meritorious , yet they say it is by the merit of christ that they become meritorious , or as some of the moderate sort of them say , our works sprinkled with the bloud of christ become meritorious , but this you are to know , that as the justice of god requires a perfect obedience , so doth it require that this perfect obedience be a personall obedience , viz. it must bee the obedience of one person onely , the obedience of two must not bee put together , to make up a perfect obedience : so that if you desire to be justified before god ▪ you must either bring to him a perfect righteousnesse of your own , and wholy renounce christ , or else you must bring the perfect righteousnesse of christ and wholy renounce your own . ant. but believe me , sir , i would advise him to bring christs and wholy renounce his own , as , i thank the lord , i have done . evan. you say very well , for indeed the covenant of grace terminates it selfe onely on christ and his righteousnesse , god will have none to have a hand in the justification and salvation of a sinner but christ onely , and to say as the thing is , neighbour nomista , christ jesus will either be a whole saviour , or no saviour ; hee will either save you alone , or not save you at all , for among men there is given no other name under heaven , whereby we must be saved , sayth the apostle peter : and jesus christ himselfe sayth , i am the way , the truth , and the life , and no man commeth to the father but by mee , so that as luther truly sayth , besides this way christ , there is no way but wandering , no verity but hypocrisie , no life but eternall death , and verily sayth another godly writer , we can neither come to god the father , bee reconciled unto him , nor have any thing to doe with him , by any other way or means , but onely by jesus christ , for we shall not any where finde the favour of god , true innocency , righteousnesse , satisfaction for sin , help , comfort , life or salvation , any where but onely in jesus christ , he is the summe and centre of all divine and evangelicall truths , and therefore as there is no knowledge or wisdome so excellent , necessary or heavenly as the knowledge of christ ; ( which made the apostle tell the corinthians , that he determined to know nothing amongst them , but onely jesus christ and him crucified ) so is there nothing to be preached unto men as an object of their faith , or necessary element of their salvation , which doth not some way or other either meet in christ or refer unto christ. ant. o , sir , you doe please me wonderous well in thus attributing all to christ , and surely , sir , though of late you have not been so evangelical in your teaching as some others in this city ( which hath caused me to leave off hearing you to hear them ) yet have i formerly perceived , and do now also perceive , that you have more knowledge of the doctrine of free grace then many other ministers in this city have , and to tell you the truth , sir , it was by your means that i was first brought to renounce mine owne righteousnesse , and to cleave onely to the righteoasnesse of jesus christ , and thus it was . after that i had been a good . while a legall professour , just like my friend nomista , and heard none but your legall preachers , who built me up in works and doings , as they did him , and as their manner is : at last a familiar acquaintance of mine who had some knowledge of the doctrine of free grace , did commend you for an excellent preacher , & at last prevailed with me to goe with him to hear you , and your text that day , i wel remember was , tit. 3.5 . not by the works of righteousnesse that we had done , but according to his own mercie he saved us , whence you observed and plainly proved , that mans own righteousnesse had no hand in his justification and salvation , whereupon you dehorted us from putting any confidence in our own works and doings , and exhorted us , by faith to lay hold upon the righteousnesse of jesus christ onely , at the hearing whereof , it pleased the lord so to work upon mee , that i plainly perceived that there was no need at all of my works and doings , nor nothing else , but only to believe in jesus christ , & indeed my heart did assent unto it immediately , so that i went home with abundance of peace and joy in believing , and gave thanks to the lord , for that he had set my soule at liberty , from such a sore bondage as i had been under , and i told all my acquaintance what a slavish life i had lived in being under the law , for if i did commit any sin , i was presently troubled & disquieted in my cōscience , & could have no peace til i had made humble confession thereof unto god , craved pardon and forgivenes , & promised amendment but now i told them that whatsoever sins i did commit , i was no whit troubled at them , nor indeed am not to this day , for i do verily believe , that god for christs sake hath freely and fully pardoned all my sins , both past , present , and to come ; so that i am confident that what sin or sins soever i commit , they shall never be layd to my charge , being very well assured that i am so perfectly clothed with the robes of christs righteousnesse , that god can see no sin in me at all : and therefore , now i can rejoyce evermore in christ , as the apostle exhorts mee , and live merrily though i be never so vile or sinfull a creature , and indeed , i pitty them , that are in the same slavish condition that i was in , and would have them to believe , as i have done , that so they may rejoyce with mee in christ : and thus , sir , you see i have declared unto you my condition ; and therefore i would intreat you to tell me what you think of me . evan. there is in this city , at this day , much talk about antinomiaus ; and though i hope there be but few that doe justly deserve that title , ( yet i pray ) give me leave to tell you , that i feare mee i may say unto you in this case , as it was once said unto peter in another case ; surely thou art one of them , for thy speech bewrayeth thee . and therefore to tell you truly , i make some question whether you have truly believed in christ , for all your confidence : and indeed i am the rather moved to question it , by calling to minde that as i have heard your conversation is not such as becommeth the gospell of christ : ant. why , sir , do you think it is possible for a man to have such peace and joy in christ as i have had , and i thanke the lord have still , and not to have truly believed in christ ? evan. yea , indeed , i think it is possible , for doth not our saviour tell us , that those hearers whom hee resembles to the stony ground , immediatly received the word with joy , and yet had no root in themselves , and so indeed were not true believers . and doth not the apostle give us to understand , that as there is a forme of godlines without the power of godlinesse : so there is a forme of faith without the power of faith . and therefore he prayes that god would grant unto the thessalonians the worke of faith with power . and as the same apostle gives us to understand , there is a faith that is not fained , so doubtlesse , there is a faith that is fained : and surely , when our saviour sayth ; marke 4.26 , 27 , 28. the kingdome of god is as if a man should cast seed into the ground , and sheuld sleepe and rise night and day , and the seed should spring up and grow hee knoweth not how , first the blade , then the eare , after that the full corn in the eare , he giveth us to understand that true faith is produced by the secret power of god by little and little , so that somtimes a true believer himselfe , neither knows the time when , nor the manner how it was wrought , so that we may perceive that true faith is not ordinarily begun , increased and finished all in a moment , as , it seems , yours was , but groweth by degrees according to that of the apostle rom. 1.17 . the righteousnesse of god is revealed from faith to faith , that is , from one degree of faith to another , from a weake faith to a stro●g faith , from faith beginning to faith increasing towards perfection , or from faith of adherence , to faith of assurance , but so was not yours , and again , true faith according to the measure of it , produceth holinesse of life , but it seems yours doth not so , and therefore though , you have had , and have still much peace and joy , yet that is no infallible signe that your faith is true , for a man may have great raptures , yea , he may have great joy , as if he were lift up into the third heaven , and have a great and strong perswasion that his estate is good , and yet be but an hypocrite for all that , and therefore i beseech you in the words of the apostle , examine your selfe whether you be in the faith , prove your own selfe , know you not your own selfe how that jesus christ is in you , except you be a reprobate : and if christ bee in you , the body is dead because of sin , but the spirit is life because of righteousnesse . ant. but , sir , if my friend nomista went wrong in seeking to be justified by the works of the law , then , me thinks , i should have gone right in seeking to be justified by faith , and yet you speake as if wee had both gone wrong . evan. i remember luther sayth , that in his time , if they taught in a sermon that salvation consisted not in our works or life , but in the gift of god , some men took occasion thence to be slow to good works , and to live a dishonest life , and if they preached of a godly and honest life , others did by and by furiously attempt to build ladders to heaven : and moreover , hee sayth , that in the year , 1525 , there were some fantasticall spirits that stirred up the rusticall people to sedition , saying , that the freedome of the gospel giveth liberty to all men from all manner of laws , and there were others that did attribute the force of justification to the law. now , sayth he , both these sorts offend against the law , the one on the right hand , who would be justified by the law , and the other on the left hand , who would be clean delivered from the law : now i suppose this saying of luthers , may bee fitly applyed to you two , for it appears to me , friend antinomista that you have offended on the left hand , in not walking according to the matter of the law , and it is evident to mee neighbour nomista , that you have offended on the right hand , in seeking to be justified by your obedience to it . nom. but , sir , if seeking of justification by the works of the law be an error ▪ yet it seemeth , that by luthers own confession , it is but an error on the right hand . evan. but yet i tell you it is such an error , that by the apostle pauls own confession , so far forth as any man is guilty of it , he makes his services his saviours , and rejects the grace of god , and makes the death of christ of none effect , ond perverteth the lords intention , both in giving the law , and in giving the gospel , and keeps himselfe under the curse of the law , and maketh himself the sonne of a bond-woman , a servant , yea , and a slave , and hinders himselfe in the course of well doing , and in short , he goeth about an impossible thing , and so loseth all his labour . nom. why then , sir , it should seeme , that all my seeking to please god by my good works , all my strict walking according to the law , and all my honest course of life , hath rather done mee hurt then good . evan. the apostle sayth ; that without faith it is impossible to please god , that is , sayth calvin , whatsoever a man , thinketh , purposeth , or doeth , before hee be reconciled to god by faith in christ is accursed , and not onely of no value to righteousnesse , but of certain deserving to damnation ; so that sayth luther , whosoever goeth about to please god with works , going before faith , goeth about to please god with sin , which is nothing else but to heap sin upon sin , to mock god and to provoke him to wrath : nay , sayth the same luther , in another place , if thou beest without christ thy wisdome is double foolishnesse , thy righteousnesse is double sin and iniquity , and therefore though you have walked very strictly according to the law , and led an honest life , yet if you have rested and put confidence therein , and so come short of christ , then hath it indeed rather done you hurt then good . for sayth a godly writer , vertuous life , according to the light of nature , turneth a man farther off from god , if he add not thereto the effectuall working of his spirit , and sayth luther , they which have respect onely to an honest life , it were better for them to be adulterers , and adulteresses , and to wallow in the mire : and surely for this cause it is that our saviour tels the strict scribes and pharisees , who sought justification by works , and rejected christ , that publicans and harlots should enter into the kingdome of god before them . and for this cause it was that i sayd , for ought i know my neighbour neophytus might bee in christ before you . nom. but how can that be ? when as you know he hath confessed that he is ignorant and full of corruption , and comes far short of me in gifts and graces . evan. because as the pharisee had more to doe before he could come at christ then the publican had ; so , i conceive , you have more to doe then he hath . nom. why , sir , i pray you , what have i to doe , or what would you advise me to doe , for truly i would be contented to bee ruled by you ? evan. why that which you have to doe before you can come at christ , is to undoe all that ever you have done already , that is to say , whereas you have endeavoured to travail towards heaven by the way of the covenant of works , and so have gone a wrong way , you must goe quite back again all the way you have gone , before you can tread one step in the right way . and whereas you have attempted to build up the ruines of old adam , and that upon your selfe , and so like a foolish builder to build a tottering house upon the sands , you must throw down and utterly demolish all that building , and not leave a stone upon a stone , before you can begin to build anew , and whereas you have conceived that there is a sufficiencie in your selfe to justifie and save your selfe , you must conclude that in that case , there is not onely in you an insufficiencie , but also a non-sufficiencie , yea , and that sufficiencie that seemed to be in you , to bee your losse , in plain termes , you must deny your selfe , as our saviour sayth , matthew 16.24 . that is , you must utterly renounce all that ever you are , and all that ever you have done , all your knowledge and gifts , all your hearing , reading , praying , fasting , weeping and mourning , all your wandring in the way of works , and strict walking must fall to the ground in a moment , briefly , whatsoever you have counted gain to you in the case of justification , you must now with the apostle paul , count losse for christ , and judge it to be dung , that you may win christ , and bee found in him , not having your own righteousnesse which is of the law. but that which is through the faith of christ , the righteousnesse which is of god by faith . neo. o , but , sir , what would you advise me to doe ? evan. why man ? what ayleth you ? neo. why , sir , as you have been pleased to heare them two to declare their condition unto you , so i beseech you , to give me leave to doe the same , and then you will perceive how it is with me . sir , not long since , it pleased the lord to visit mee with a great fit of sicknesse , so that indeed , both in mine own judgement , and in the judgement of all that came to visite mee , i was sick unto death , whereupon i began to consider , whither my soule was to goe , after its departure out of my body , and i thought with my selfe that there was but two places , heaven and hell , and therefore it must needs goe to one of them , then my wicked and sinfull life , which indeed , i had lived came into my minde , which caused me to conclude , that hell was the place provided for it , which caused me to bee very fearfull , and to bee very sorry that i had so lived , and desired of the lord to let me live a little longer , and i would not faile to reforme my life , and amend my ways , and the lord was pleased to grant mee my desire ; since which time , though indeed t is true , i have not lived so wickedly as formerly i had done , yet alas , i have come far short of that godly and religious life which i see other men live , and especially this my neighbour nomista , and yet you seem to conceive that he is not in a good condition , and therefore surely i must needs be in a miserable condition , alas , sir , what doe you thinke will become of me ? evan. i doe perceive that although wee have by the lords assistance our comming together , opened and cleered the new and living way to eternall life , yet the lord hath not been pleased to open your eyes to see it , so that you would still be going thither the old and naturall way , and therefore as a further means to discover it to you , i pray you consider that although in the making of the covenant of works at the first , god was one party and man another , yet in making it the second time , god was on both sides . god simply considered in his essence , is the party opposite to man , and god the second person having taken upon him to bee incarnate ●nd to worke mans redemption , was on mans side , and takes part , with man that hee may reconcile him to god by bearing mans sins , and satisfying gods justice for them , and christ payed god till hee sayd , hee had enough , hee was fully satisfied , fully contented . whereupon all christs people were given to him in their election . ephes. 1.4 . thine they were ( fayth christ ) and thou gavest them mee . john 17.6 . hee , sayth the father , loveth the sonne , and hath given all things into his hands , john 8.35 . that is , hee hath intrusted him with the oeconomie and actuall administration of that power in the church , which originally belonged to himselfe , and hence it is that christ also sayth , the father judgeth no man , but hath committed all judgement to his sonne , john 5.22 . so that the covenant for life and salvation , since the fall , is not that covenant of works , that was betwixt god and christ , for none of christs are to have to doe with that but christ onely , but the covenant of life and salvation is that covenant of grace ▪ that is betwixt christ and his , and in tha● covenant there is not any condition or law to bee performed on mans part , by himselfe , no , there is no more for him to doe , but onely to know and believe , that christ hath done all for him , wherefore my dear neighbour neophytus , i beseech you bee perswaded , that here you are to worke nothing , here you are to doe nothing , here you are to render nothing unto god , but onely receive the treasure which is jesus christ , and apprehend him in your heart by faith , although you be never so great a sinner , and so shall you obtain forgivenesse of sinnes , righteousnesse and eternall happinesse , not as an agent , but as a patient , not by doing but by receiving , nothing here commeth betwixt but faith onely , apprehending christ in the promise ; this then is perfect righteousnesse , to heare nothing , to know nothing , to doe nothing of the law or works but onely to know and believe that jesus christ is now gon to the father , and sitteth at his right hand , not as a judge , but is made unto you of god , wisdome , righteousnesse , sanctification and redemption , wherefore , sayth the apostle , believe on the lord jesus christ and thou shalt be saved . neo. but , sir , hath such a one as i any warrant to believe in christ ? evan. i beseech you consider , that god the father as he is in his sonne jesus christ , moved with nothing but with his free love , to mankinde lost , hath made a deed of gift and grant unto them all , that whosoever of them all shall believe in this his sonne , shall not perish , but have eternall life , and hence , it was that jesus christ himselfe sayd unto his disciples , mat. 16.15 . goe and preach the gospel to every creature under heaven , that is , goe and tell every man , without exception , that here is good news for him , christ is dead for him , and if he will take him and accept of his righteousnesse hee shall have him . therefore sayth a godly writer , for as much as the holy scripture speaketh to all in generall , none of us ought to distrust himselfe , but believe that it doth belong particularly to himselfe , and to the end that this poynt wherein lyeth and consisteth the whole mystery of our holy faith , may be understood the better , let us pur the case , that some good and holy king should cause a proclamation to bee made through his whole kingdome by the sound of a trumpet , that all rebels and banished men , shall safely return home to their houses , because that at the suit and desart of some dear friend of theirs , it hath pleased the king to pardon them , certainly none of these rebels ought to doubt but that he shall obtain true pardon for his rebellion , and so return home and live under the shadow of that gracious king : even so our good king the lord of heaven and earth hath for the obedience and desart of our good brother jesus christ , pardoned us all our sinnes , and made a proclamation throughout the whole world , that every one of us may safely returne to god in jesus christ , wherefore , i beseech you , make no doubt of it , but draw neere with a true heart in full assurance of faith . neo. o! but , sir , in this similitude the case is not alike , for when an earthly king sendeth forth such a proclamation , it may be thought that he doth indeed intend to pardon all , but it cannot bee thought that the king of heaven doth so , for doth not the scripture say , that some men are ordained before to condemnation , and doth not christ himselfe say , that many are called , but few are chosen , and therefore it may be i am one of them that are ordained to condemnation , and therefore , though i be called , i shall never be chosen , and so shall not be saved . evan. i beseech you to consider that although some men bee ordayned to condemnation , yet so long as the lord hath concealed their names , and not set a marke of reprobation upon any man in particular ; but offers the pardon generally to all without having any respect eyther to election or reprobation : surely it is great folly in any man to say it may bee i am not elected , and therefore shall not have benefit by it , and therefore i will not accept of it nor come in , for it should rather move every man to give diligence to make his calling and election sure , by believing it , for feare we come short of it , according to that of the apostle , let us therefore feare , least a promise being left us of entring into his rest , any of us should seeme to come short of it : wherefore , i beseech you , doe not you say it may bee i am not elected , and therefore i will not believe in christ , but rather say i doe believe in christ , and therefore , i am sure i am elected , and check your own heart , for medling with gods secrets , and prying into his hidden counsell , and goe no more beyond your bounds , as you have done in this point , for election and reprobation is a secret , and the scriptures tels us , that secret things belong unto god , but those things that are revealed belong unto us : now , this is gods revealed will , for indeed it is his expresse command , that you should believe on the name of his son , and it is his promise , that if you believe you shall not perish , but have everlasting life : wherefore , you having so good a warrant as gods command , and so good an encouragement as his promise , doe your duty , and by the doing thereof you may put it out of question , and bee sure that you are one of gods elect : say then , i beseech you , with a firme faith , the righteousnesse of jesus christ belongs to all that believe ; but i believe and therefore it belongs to me , yea , and say with paul , i live by faith in the son of god who loved me , and gave himselfe for mee . hee saw in mee ( sayth luther , on the text ) nothing but wickednesse going astray , and flying from him , yet this good lord had mercy on mee , and of his meere mercy hee loved mee ; yea , so loved mee , that hee gave himselfe for mee , ( who is this mee ) even i wretched and damnable sinner was so deerly beloved of the son of god , that hee gave himselfe for mee , ô print this word me in your heart , and apply it to your own self , not doubting but that you are one of those to whom this me belongeth . neo. but may such a vile and sinfull wretch as i am be perswaded that god commands me to believe , and that hee hath made a promise to me ? evan. why doe you make a question where there is none to be made , goe , sayth christ , and preach the gospel to every creature under heaven , that is , go tell every man , without exception , whatsoever his sins be , whatsoever his rebellions be , goe and tell him these glad tydings , that if hee will come in , i will accept of him , his sins shall bee forgiven him , and hee shall bee saved , if hee will come in and take mee , and receive mee , i will be his loving husband , and hee shall bee mine owne deare spouse : let mee therefore say unto you in the words of the apostle , now then , i as an ambassadour for christ , as though god did beseech you by mee , i pray you in christs stead , be yee reconciled unto god , for hee hath made him to be sin for you , who knew no sin , that you might be made the righteousnesse of god in him . neo. but doe you say , sir , that if i believe , i shall bee espoused unto christ ? evan. yea , indeed , shall you , for faith coupleth the soul with christ , even as the spouse with her husband , by which means christ and the soule are made one : for as in corporall marriage man and wife are made one flesh , even so in this spirituall and mysticall marrriage christ and his spouse are made one spirit , and this marriage of all others is most perfect and absolutely accomplished betweene them for the marriage between man and wife , is but a slender figure of this union , wherefore , i beseech you , to believe it , and then you shall be sure to enjoy it . neo. surely , sir , if david sayd , seemeth it to you a light thing to be an earthly kings son-in-law ▪ seeing that i am a poore man , and lightly esteemed : then surely i have much more cause to say , seemeth it to you a light thing to bee a heavenly kings daughter-in-law , seeing that i am such a poor sinfull wretch : surely , sir , i cannot be perswaded to believe it . evan. alas , man , how much are you mistaken , for you look upon god and upon your self , with the eye of reason , and so standing in relation to each other , according to the tenour of the covenant of works , whereas you being now in the case of justification and reconciliation , you are to looke both upon god and upon your selfe with the eye of faith , and so standing in relation to each other , according to the tenour of the covenant of grace : for sayth the apostle , god was in christ , reconciling the world unto himselfe , not imputing their sinnes unto them , as if hee had sayd , because as god stands in relation to man according to the tenour of the covenant of works , and so out of christ , hee could not without prejudice to his justice be reconciled unto them , nor have any thing to doe with them , otherwise then in wrath and indignation ; therefore , to the intent , that justice and mercy might meet together , and righteousnesse and peace might embrace each other , and so god stand in relation to man , according to the tenour of the covenant of grace , hee put himselfe into his son jesus christ , and shrowded himself there , that so hee might speake peace to his people . sweetly sayth luther , because the nature of god was otherwise higher then that wee are able to attayne unto it ; therefore hath hee humbled himselfe to us and taken our nature upon him , and so put himselfe into christ , here hee looketh for us , here he will receive us , and hee that seeketh him here shall finde him : this , sayth god the father , is my well beloved sonne in whom i am well pleased , mat. 3.17 . whereupon the same luther sayth in another place , we must not thinke and perswade our selves that this voice came from heaven for christs own sake , but for our sakes , even as christ himselfe sayth , john 12.30 . this voyce came not because of mee , but for your sakes , the truth is , christ had no need that it should be sayd unto him , this is my well beloved sonne , he knew that from all eternity , and that he should still so remain though these words had not beene spoken from heaven , therefore by these words , god the father in christ his sonne , cheereth the hearts of poore sinners , and greatly delighteth them with singular comfort and heavenly sweetnesse , assuring them , that whosoever is marryed unto christ , and so in him by faith , hee is as acceptable to god the father , as christ himselfe , according to that of the apostle , hee hath made us acceptable in his beloved , wherefore , if you would bee acceptable to god , and bee made his deare childe , then by faith cleave unto his beloved sonne christ , and hang about his neck , yea , and creepe into his bosome , and so shall the love and favour of god be as deeply insinuated into you , as it is into christ himselfe , and so shall god the father , together with his beloved sonne , wholy possesse you , and be possessed of you , and so god , and christ , and you shall become one entire thing , according to christs prayer , that they may bee one in us , as thou and i are one , and by this means may you have sufficient ground and warrant to say ( in the matter of reconciliation with god at any time , whensoever you are disputing with your selfe , how god is to be found that justifieth and saveth sinners ) i know no other god , neither will i know any other god besides this god that came dow from heaven , and clothed himselfe with my flesh , unto whom all power is given , both in heaven and in earth , who is my judge , for the father judgeth no man , but hath committed all judgement to the sonne , so that christ may doe with mee whatsoever him liketh , and determine of mee aecording to his own minde , and i am sure hee hath sayd , hee came not to judge the world , but to save the world , and therefore i doe believe that hee will save mee . neo. indeed , sir , if i were so holy and so righteous as some men are , and had such power over my sins and corruptions as some men have , then i could easily believe it , but ( alas ) i am so sinfull , and so unworthy a wretch , that i dare not presume to believe that christ will accept of me , so as to justifie and save me . evan. alas , man , in thus saying ▪ you doe seem to contradict and gainsay , both the apostle paul , and our lord jesus christ himself , and that against your owne soule . for , whereas the apostle paul saith , that christ jesus came into the world to save sinners , and doth justifie the ungodly : why , you seem to hold , & do in effect say , that christ jesus , came into the world to save the righteous , & to justifie the godly : and wheras our saviour sayth , the whole need not the physitian , but the sick , and that hee came not to call the righteous , but sinners to repentance . why you seem to hold , and do in effect say , that the sick need not the physitian but the whole , and that he came not to call sinners , but the righteous to repentance . and , indeed , in so saying , you seem to conceive that christs spouse must be purified , washed and clensed from all her filthines , & adorned with a rich robe of righteousnesse before he wil accept of her , whereas hee himselfe saith unto her , as for thy nativity in the day that thou wast born , thy navel was not cut , neither wast thou washed with water to supple thee , thou wast not swadled at all , nor salted at all , no eye pitied thee to doe any of these things unto thee : but when i passed by thee , and looked upon thee , behold , thy time was a time of love , and i spread my skirt over thee , and covered thy nakednesse : yea , and i sware unto thee , and entred into covenant with thee , and thou becamest mine . and i will marry thee unto me for ever , yea , i will marry thee unto me in righteousnes and in judgment , and in mercy and compassion : wherefore , i beseech you , revoke this your erroneous opinion , and contradict the word of truth no longer , but conclude for a certainty , that it is not the righteous and godly man , but the sinfull and ungodly man that christ came to call , justifie and save , so that if you were a righteous and godly man , you were neyther capable of calling , justification , or salvation by christ , but being a sinfull and ungodly man , i will say unto you , as the people sayd unto blinde bartime , be of good comfort , arise , he calleth you , and will justifie and save you ; goe then unto him , i beseech you , and if he come and meet you by the way ( as his manner is ) then do not you unadvisedly say with peter , depart from me , for i am a sinfull man ; o lord ! but say in plain terms , o come unto me , for i am a sinfull man , o lord ! yea , go on further with your speech , and say as luther bids you , most gracious jesu , and sweet christ , i am a miserable poor sinner , and therefore do judge my self unworthy of thy grace ; but yet i having learned from thy word , that thy salvation belongeth to such a one , therefore do i come unto thee to claime that right which through thy gracious promise belongeth unto me , assure your selfe that jesus christ requires no portion with his spouse , no verily he requires nothing with her but meere poverty , the rich he sends empty away : but the poore are by him enriched , and indeed , sayth luther , the more miserable , sinfull and distressed a man doth feele himself , and judge himself to be , the more willing will christ be to receive him , and relieve him , so that , sayth he , in judging thy self unworthy , thou doest theredy become truly worthy : and so indeed hast gotten a greater occasion of coming unto him : wherefore in the words of the apostle , i do exhort you and beseech you to come boldly unto the throne of grace , that you may obtain mercie and finde grace to help in time of need . neo. but truly sir , my heart doth as it were even tremble within mee to thinke of comming unto christ after such a manner , and surely , sir , if i should come so boldly to christ , and speake after such a manner it , would be but pride and presumption in mee . evan. indeed , if you should be incouraged to come to christ , and speak thus unto him , because of any godlinesse , righteousnesse , or worthinesse that you conceive to be in you , that were proud presumption indeed ; but for you to come to christ by believing that hee will accept of you , justifie and save you freely by his grace , according to his own gracious promise : this is no proud presumption at all , for christ having tendred it and offered it unto you freely , believe it man , it is neyther pride nor presumption , but true humility of heart to take what christ offereth you . nom. but by your favour , sir , i pray you give mee leave to speake a word by the way , i know my neighbour neophytus , it may be better then you do , yet do i not intend to charge him with any sin , otherways then by way of supposition as thus : suppose hee hath been guilty of the committing of grosse and grievous sins , will christ accept of him , and justifie and save him for all that ? evan. yea , indeed , for there is no limitation of gods grace in jesus christ , except the sin against the holy ghost ; christ stands at the doore and knocks , and if any cruell murdering manasses , or any persecuting and blaspheming saul , or any adulterous magdalen will open unto him , he will come in and bring comfort with him , and will sup with him , seeke from one end of the heavens to the other ( sayth evangelicall hooker ) turne all the bible over , and see if the words of christ be not true , him that commeth unto me , i will in no wise cast out . nom. why then , sir , it seems you hold that the vilest sinner in the world ought not to be discouraged from believing in christ , because of his sins . evan. surely if christ came into the world to seek , and call , and save sinners , and to justifie the ungodly , as you have heard , and if the more sinfull , miserable and distressed a man doth judge himself to be , the more willing christ is to receive him , and relieve him : then i see no reason why the vilest sinner should be discouraged from believing on the name of christ because of his sins , nay , let me say more , the greater any mans sins are eyther in number or nature : the more hast hee should make to come unto christ , and to say with david , for thy name sake , ô lord ! pardon mine iniquitie for it is great . ant. surely , sir , if my friend neophytus did rightly consider these things , and were assuredly perswaded of the truth of them , me thinks , hee should not be so backward from comming unto christ by believing on his name , as he is , for if the greatnesse of his sins should be so far from hindring his coming to christ , that they should further it , then i know not what should hinder him . evan. you speak very truly indeed , and therefore , i beseech you , neighbour neophytus , consider seriously of it , and let neither satan the accuser of the brethren , nor your own accusing conscience joyning with him , hinder you any longer from christ : for , what though they should accuse you of pride , infidelity , coveteousnesse , lust , anger , envie and hypocrisie ; yea , what though they should accuse you of whoredome , theft and drunkennesse , and many the like , yet doe what they can , they can make no worse a man of you then a sinner , or the chiefe of sinners , or an ungodly person , and so consequently such a one as christ came to justifie and save , so that in very deed , if you rightly consider it , they doe you more good then hurt hereby , and therefore i beseech you , in all such cases , or conflicts , take the counsell of luther , who saith , when thy conscience is throughly affraid with the remembrance of thy sins past , and the devill assayleth thee with great violence , going about to overwhelme thee , with heaps , floods , and whole seas of sins , to terrifie thee and to draw thee from christ , then arme thy selfe with such sentences as these , christ the sonne of god was given , not for the holy , righteous , worthy , and such as were his friends , but for the wicked sinners , for the unworthy , and for his enemies , wherefore if the devill say thou art a sinner , and therefore must be damned , then answer you and say , because thou saist i am a sinner , therefore will i be righteous and saved , and if he say , nay , sinners must be damned , then answer you and say , no , for i flie to christ , who hath given himselfe for my sins , and therefore in that thou saist i am a sinner , thou givest me armour and weapon against thy selfe , that with thy own sword i may cut thy throat , and tread thee under my feet , and thus you see it is the judgement of luther , that your sins should rather drive you to christ then keep you from him , nom. but , sir , suppose he hath not as yet either humbled himselfe , or repented for his great and many sins , hath he any warrant to come to christ till he hath done so . eva. i see you have not yet quite thrown down your tottering building , you still conceive that man himselfe must doe somthing in the case of justification , you thinke he must bring some money in his hand to buy his salvation , but i beseech you consider , that as i have often told you , gods covenant in christ is a covenant of grace , and so every way a free covenant , and therefore he makes a generall proclamation saying , ho , every one that thirsteth , come ye to the waters , and he that hath no money : come ye buy , and eat , yea , come buy wine and milke without money , and without price . this you see is the condition , ( buy wine and milke ) that is grace and salvation , ( without money ) that is , without any sufficiencie of your own , and the lord saith , in his word in divers places , that he justifieth his children before they repent or truly humble themselves , or doe any work of righteousnesse , the truth is , it is onely required that a man come with the hand of faith , and receive christ without any thing else at all . nom. but , sir , though i conceive that we are to bring this money of humiliation and repentance to christ , yet doe i not conceive it is to tender unto him for a price , but onely for him to look upon , as that with which he hath appointed those to be qualified withall that come unto him . eva. i , but yet so long as christ hath said you must come without it , and onely encline your eare , and heare , and your souls shall live : and that by hearing that , he will make an everlasting covenant with you , even the sure mercies of david , me thinks , you should perceive that christ doth thereby call you from the ways of repentance and humiliation and works of righteousnesse in the case of justification , and to pitch directly and immediately upon the free covenant of grace . nom. but sir , as i conceive , the scripture holds forth that the lord hath appointed repentance to goe before faith , for is it not said , marke 1.15 . repent ye , and believe the gospel . evan. indeed , somtimes the name of repentance is given to those preparatory beginnings and introductories thereof , which are those legall fits of fear and terrour , which are both in nature and time before faith , and truly all that repentance that goes before faith in christ can be no other , for evangelicall repentance being a fruit of faith in christ , cannot be before faith in christ. nom. then sir , it seems you hold that he that believes in christ doth also truly repent . evan. yea , indeed , though i hold not that evangelical repentance is an antecedent of faith in christ , yet i hold it is a consequent , though i hold not that it goes before faith , yet i hold that it follows after . nom. but yet , sir , it seemes you hold that those preparatory beginnings of repentance , which you call legall fits of feare and terrour do goe before faith in christ. evan. yea , indeed , i doe conceive that ordinarily , and in some measure they do . nom. ordinarily say you sir , why , are they not in all ? evan. no , indeed , for some doubtlesse are like unto zachous and lydia , who received christ , and were received of him ( as it is verily thought ) without any measure of them . nom. and have not all those that have them , a like measure of them ? evan. o no , there is a great difference in the measure , for some do but as it were sip of the cup , and others doe as it were drinke the very dregs ; whereby wee may perceive , that though it be necessary that these legall fits of feare and terrour be in some before their comming to christ : yet is there no absolute necessity of them on christs part , wherefore i pray take notice that those who have them , have them not because christ would not bid them welcome , and receive them without them , but because they will not come to christ , except they be by this means driven unto him . nom. but , sir , that which you call evangelicall repentance , and follows after faith , is in all that do believe : is it not ? evan. yea , indeed , it is more or lesse in every believing soule , according to the measure of his faith , and so of his receiving the spirit of christ , as all other true fruits of christs spirit are . nom. well sir , i am answered . neo. and truly sir , you have so declared and set forth christs disposition towards poore sinners , and so answered all my doubts and objections , that i am now verily perswaded that christ is willing to entertaine mee , and surely i am willing to come unto him and receive him ; but alas , i want power to do it , that is , sir , i want faith . evan. but tell me on thing truly , are you resolved to put forth all your power to believe , and so to take christ. neo. truly sir , me thinks , my resolution is much like the resolution of the foure lepers which sate at the gate of samaria , for as they sayd , if wee enter into the citie , the famine is in the citie , and wee shall die there , and if we sit still here , we die also ; n●w therefore come and let us fall into the hands of the assyrians , if they save us we shall live , and if they kill us we shall but die : even so say i , in mine heart ; if i goe back to the covenant of works to seek justification thereby , i shall die there ; and if i sit still and seek it no way i shall die also : now therefore , though i be somewhat fearfull , yet am i resolved to go unto christ , and if i perish i perish . evan. why , now i tell you truly the match is made , christ is yours and you are his ; this day is salvation come to your house , ( your soul i mean ) for what though you have not that power to come so fast unto christ , and to lay such firme hold on him as you desire ; yet comming with such a resolution to christ to take him , you need take no care for doing it , you may be sure that christ will enable you to do it , for is it not said , john 1.12 . but as many as received him , to them hee gave power to become the sonnes of god , even to them that believe on his name : o then , i beseech you , stand no longer disputing , but be peremptory and resolute in your faith and in casting your selfe upon god in christ for mercy , and let the issue be what it will : yet let me tell you to your comfort that such a resolution shall never go to hell : nay . i will say more , if any soule have a roome in heaven , such a soul shall ? for god cannot finde in his heart to damne such a one , i might then with as much true confidence say unto you , as john careless said unto john bradford , hearken ô ye heavens , and thou ô earth give eare and beare me witnesse at the great day , that i do here faithfully and truly the lords message unto his deare servant , and singularly beloved , john bradford ( saying ) john bradford , thou man so specially beloved of god ▪ i doe pronounce and testifie unto thee , in the word and name of the lord jehovah , that all thy sins whatsoever they be , though never so many grievous or great , be fully and freely pardoned , released and forgiven thee , by the mercy of god in jesus christ , thy onely lord and sweet saviour , in whom thou dost undoubtedly believe : as truly as the lord liveth he will not have thee die the death , but hath verily purposed , determined and decreed , that thou shalt live with him for ever . neo. o , sir , if i have as good warrant to apply this saying to my self , as mr. bradford had to apply it to himself , i am a happy man. evan. i tell you from christ , and under the hand of his spirit , that your person is accepted , your sins are done away , and you shall be saved : and if an angell from heaven should tell you otherwise , let him be accursed : therefore you may ( without doubt ) conclude , that you are a happy man : for by means of this your matching with christ , you are become one with him , and one in him , you dwell in him , and he in you : hee is your welbeloved , and you are his : so that the mariage union betwixt christ and you , is more then a bare notion , or apprehension of your mind ; for it is a spirituall , reall union , it is an union betwixt the nature of christ , god and man , and you , it is a knitting and closing not onely of your apprehension with a saviour , but also of your soule with a saviour , whence it must needs follow , that you cannot be damned , except christ be damned with you ; neyther can christ be saved , except you be saved with him . and as by means of corporall marriage all things become common betwixt man and wife , even so , by means of this spirituall marriage , all things become common betwixt christ and you , for when christ hath married his spouse unto himselfe , hee passeth over all his estate unto her , so that whatsoever christ is or hath you may boldly challenge as your own , he is made unto you of god , wisdome , righteousnesse , sanctification and redemption , and surely by vertue of this neer union it is , that as christ is called the lord our righteousnesse , jer. 23.6 . so is the church called the lord our righteousnesse , jer. 35.16 . you may by vertue of this union confidently take unto your selfe as your own christ , watching , abstinence , travails prayers , persecution , slanders , his tears , his sweat , his bloud , and all that ever he did and suffered in three and thirty years , with his passion , death , resurrection and ascention , for they are all yours , and as christ passeth over all his estate unto his spouse , so doth he require , that shee should passe over all unto him , wherefore you being now married unto christ , you must give all that you have of your own unto him , and truly you have nothing of your own but sin , and therefore you must give him that , say thou unto christ without fear , i give to thee my dear husband , my unbelief , my mistrust , my pride , my arrogancie , my ambition , my wrath , my anger , my envie , my covetousnesse , my evill thoughts , affections and desires , i make a bundle of these and all my other offences , and give them unto thee , thus was christ made sin for us which knew no sin , that wee might be made the righteousnesse of god in him : now then , saith luther , let us compare these things together , and we shall finde inestimable treasure , christ is full of all grace , life and saving health , and the soule is fraught full of all sin , death and damnation , but let faith come betwixt these two , and it shall come to passe that christ shall bee loaden with sin , death and hell , and unto the soule shall be imputed , grace , life and salvation , who then , saith he is able to value the royalty of this marriage accordingly , who is able to comprehend the glorious riches of this grace , where this rich and righteous husband christ , doth take unto wife this poore and wicked harlot , redeeming her from all evils , and garnishing her with all his own jewels , so that you ( as the same luther saith ) through the assurednesse of your faith in christ your husband , are delivered from all sins made safe from death , guarded from hell , and endowed with the everlasting righteousnesse ▪ life and saving health of your husband christ , and therefore you are now under the covenant of grace , and freed from the law , as it is the covenant of works for as m. ball truly saith , at one and the same time , a man cannot be under the covenant of works and the covenant of grace . neo. sir , i doe not yet well know how to conceive of this freedome from the law , as it is the covenant of works , and therefore i pray you make it as plain to me as you can . evan. for the true and cleer understanding of this point , you are to consider that when jesus christ the second adam , had in the behalfe of all his chosen perfectly fulfilled the law , as it is the covenant of works , divine justice delivered that bond in to christ , who utterly cancelled that hand-writing , so that none of his chosen were to have any more to doe with it , nor it with them and now you by your believing in christ having manifested , that you are one that was chosen in him before the foundation of the world : his fulfilling of that covenant and cancelling of it , is imputed to you , and so you are acquitted and absolved from all your transgressions against that covenant , either past , present , or to come , and so you are justified as the apostle saith , freely by his grace , through the redemption that is in jesus christ. ant. i pray you sir , give mee leave to speake a word by the way , was not he justified before this time ? evan. if he did not believe in christ before this time , as i conceive hee did not , then certainly he was not justified before this time . ant. but , sir , you know , as the apostle saith , it is god that justifieth , and god is eternall , and as you have shewed , christ may be said to have fulfilled the covenant of works from all eternity , and if he bee christs now , then was he christs from all eternity , and therefore , as i conceive , hee was justified from all eternity . evan. indeed god is from all eternity , and in respect of gods accepting of christs undertaking to fulfill the covenant of works , he fulfilled it from all eternity , and in respect of gods electing of him , he was christs from all eternity , and therefore it is true in respect of gods decree : hee was justified from all eternity , and hee was justified meritoriously in the death and resurrection of christ , but yet he was not justified actually till he did actually believe in christ , for saith the apostle , by him , all that believe are justified , so that in the act of justifying , faith and christ , must have a mutuall relation , and must always concur and meet together , faith as the action which apprehendeth , and christ as the object which is apprehended , for neither doth christ justifie without faith , neither doth faith except it bee in christ. ant. truly , sir , you have indifferently well satisfied me in this point , and surely i like it marvellous well that you conclude no faith justifieth , but that whose object is christ. eva. the very truth is , thuogh a man believe that god is mercifull and true of his promise , and that he hath his elect number from the beginning , and that he himselfe is one of that number , yet if this faith doe not eye christ , if it be not in god as he is in christ it will not serve turn , for god cannot be comfortably thought upon out of christ our mediator , for if we finde not god in christ saith , calvin , salvation cannot bee known : wherefore , neighbour neophytus , i will say unto you as sweet master bradford said unto a gentlewoman in your case , thus then if you would be quiet and certain in conscience , then let your faith burst forth through all things , not onely that you have within you , but also whatsoever is in heaven , earth , and hell , and never rest untill it come to christ crucified , and the eternall sweete mercie and goodnesse of god in ●hrist . neo. but , sir , i am not yet satisfied concerning the point you touched before , and therefore i pray you proceed to shew me how far forth i am delivered from the law as it is the covenant of works . evan. truly as it is the covenant of works , you are wholy and altogether delivered and set free from it , you are dead to it , and it is dead to you , and if it be dead to you , then it can doe you neither good nor hurt , and if you be dead to it , you can expect neither good nor hurt from it : consider man , i pray you , that , as i said before , you are now under another covenant , to wit , the covenant of grace , and you cannot bee under two covenants at once , neither wholy nor partly ; and therefore , as before you believed you were wholy under the covenant of works , as adam left both you and all his posterity after his fall , so now since you have believed you are wholy under the covenant of grace : assure your selfe then , that no minister or preacher of gods word hath any warrant to say unto you hereafter , either doe this and this dutie contained in the law , and avoid this , and this sin forbidden in the law , and god will justifie thee and save thy soule , or doe it not and hee will condemne thee and damne thee , no , no , you are now set free , both from the commanding and condemning power of the covenant of works , so that i will say unto you , as the apostle saith unto the believing hebrews , you are not come to mount sinai , that might not be touched , and that burned with fire , nor unto blacknesse and darknesse , and tempests , but you are come unto mount sion , the city of the living god , and to jesus the mediator of the new covenant , so that ( to speak with holy reverence ) god cannot by vertue of the covenant of wotks , either require of you any obedience , or punish you for any disobedience , no he cannot by vertue of that covenant so much as threaten you , or give you an angry word , or shew you an angry look , for indeed , he can see no sin in you as a transgression of that covenant , for saith the apostle , where there is no law , there is no transgression . and therfore though hereafter you doe through frailty transgresse any or all the ten commandements , yet doe you not thereby transgresse the covenant of works , there is no such covenant now betwixt god and you , and therefore though you shall hereafter heare such a voice as this if thou wilt be saved keep the commandements , or cursed is every one that continueth not in all things which are writen in the book of the law to doe them , nay , though you heare the voice of thunder , and a fearfull noyse , nay , though you see blacknesse and darknesse , and feel a great tempest , that is to say , though you heare us that are preachers , according to our commission , lift up our voice like a trumpet , in threatning hell and damnation to sinners , and transgressors of the law , though these be the words of god , yet are you not to thinke that they are spoken to you , no , no , the apostle assures you , ●hat there is no condemnation to them that ●●re in christ jesus : believe it man , god never threatens eternall death , after he hath once given to a man eternall life : nay , the truth is , god never speaks to a believer out of christ , and in christ hee speaks not a word in the terms of the covenant of works , and if the law of it selfe should presume to ●ome into your conscience , and say herein , and herein thou hast transgressed and broken ●●e , and therefore thou owest so much , and ●o much to divine justice which must be satisfied , or else i will take hold on thee : ●hen answer you and say , o law , bee it known unto thee that i am now marryed unto christ , and so i am under cover● , and therefore if thou charge me with any debt , thou must enter thine action against my husband christ , for the wife is not suable at the law but the husband : but the truth is , i through him am dead to thee , ô law , and thou art dead to me , and therefore justice hath nothing to doe with me , for it judgeth according to the law : and if it yet reply and say , i but good works must be done , and the commandements must bee kept if thou wilt obtain salvation : then answer you and say , i am already saved before thou camest , therefore i have no need of thy presence , for in christ i have all things at once , neither need i any thing more that is necessary to salvation , hee is my righteousnesse , my treasure , and my work , i confesse , o law that i am neither godly nor righteous , but yet , this am i sure of , that he is godly and righteous for me , and to tell thee the truth , o law i am now with him in the bride-chamber , where it maketh no matter what i am , or what i have done , but what christ my sweet husband is , hath done , and doth for me , and therefore leave off law to dispute with me , for by faith i apprehend him who hath apprehended me , and put me into his bosome , wherefore i will be bold to bid moses with his tables , and all lawyers with their books , and all men with their works hold their peace and give place , so that i say unto thee , o law , be gon , and if it will not be gon , then thrust it out by force . and if sin offer to take hold of you , as david said his did on him , psal. 40.14 . then say you unto it , thy strength o sin is the law , 1 cor. 15.56 . and the law is dead to me , and therefore o sin thy strength is gon , and therefore be sure thou shalt never be able to prevail against me , nor doe me any hurt at all . and if satan take you by the throat , and by violence draw you before gods judgement seat , then call to your husband christ and say , lord , i suffer violence , make answer for me and help me , and by his help you shall be enabled to plead for your selfe after this manner : o god the father , i am thy sonne christs , thou gavest me unto him , and thou hast given unto him , all power both in heaven and in earth , and hast committed all judgement to him , and therefore i will-stand to his judgement who saith , he came not to judge the world but to save it , and therefore hee will save me according to his office , and if the jury should bring in their verdict that they have found you guilty , then speak to the iudge , and say , in case any must be condemned for my transgressions , it must needs be christ and not i , for albeit i have committed them , yet hee hath undertaken and bound himselfe to answer for them , and that by his consent and good will , and indeed hee hath fully satisfied for them , and if all this will not serve the turne to acquit you then : adde moreover and say , as a woman that is conceived with childe , must not suffer death because of the childe that is within her : no more must i because i have conceived christ in mine heart ; though i had committed all the sins in the world . and if death creep upon you , and attempt to devoure you , then say , thy sting ô death is sin , and christ my husband hath fully vanquished sin , and so deprived thee of thy sting , and therefore doe i not feare any hurt that thou , ô death , canst do unto mee ! and thus you may triumph , with the apostle , saying , thanks be to god , who hath given mee victory through my lord iesus christ. and thus have i also declared unto you how christ in the fulnesse of time ▪ performed that which god before all time purposed , and in time promised , touching the helping and delivering of falne mankind : and so have i also done with the law of faith . nom. then , sir , i pray you proceed to speake of the law of christ , and first let us heare what the law of christ is ? the law of christ in regard of substance and matter is all one with the law of workes , or covenant of workes , which matter is scattered through the whole bible , and summed up in the decalogue , or ten commandements , commonly called the morall law ; containing such things as are agreeable to the minde and will of god , to wit , piety towards god , charity towards our neighbour , and sobriety towards our selves , & therefore was it given of god to be a true and eternall rule of righteousnes , for all men of all nations and at all times ; so that evangelicall grace directs a man to no other obedience then that wherof the law of the ten commandements is to be the rule . nom. but yet , sir , i conceive , that though ( as you say ) the law of christ in regard of substance and matter be all one with the law of works , yet their forms do differ . evan. true indeed , for ( as you have heard ) the law of works speaketh on this wise , doe this and thou shalt live , and if thou doe it not , thou shalt die the death : but the law of christ speaketh on this wise , and when i passed by thee , and saw thee polluted in thine owne bloud , i said unto thee when thou wast in thy bloud live , and whosoever liveth and believeth in mee shall never die : be ye therefore followers of god as deare children , and walke in love , as christ hath loved us : and if ye love me , keep my commandements : and if they breake my statutes , and keep not my commandements , then will i visit their transgressions with the rod , and their iniquity with stripes : neverthelesse , my loving kindnesse will i not utterly take away from him , nor suffer my faithfulnesse to fail . thus you see that both these laws agree , in saying , ( doe this ) but here is the difference , the one saith , doe this and live , and the other saith , ( live and doe this ) the one saith , doe this for life ; the other saith , do this from life : the one saith , if thou do it not , thou shalt die , the other saith , if thou doe it not , i will chastise thee with the rod ; the one is to be delivered by god as hee is a creatour out of christ , onely to such as are out of christ ; the other is to be delivered by god as ▪ he is a redeemer in christ , onely to such as are in christ : wherefore , neighbour neophytus , seeth that you are now in christ , beware you receive not the ten commandements at the hands of god out of christ , nor yet at the hands of moses , but onely at the hands of christ , and so shall you be sure to receive them as the law of christ. nom. but , sir , may not god out of christ deliver the ten commandements as the law of christ. evan. o no! for god out of christ stands in relation to man according to the tenour of the law as it is the covenant of works , and therefore can speak to man upon no other terms then the terms of that covenant . nom. but , sir , why may not believers amongst the gentiles receive the ten commandements as a rule of life , at the hands of moses , as well as the believers amongst the jews did . evan. for answere hereunto i pray you consider , that the ten commandements , were the substance of the law of nature , ingraven in the heart of man in innocency ; and the expresse idaea , or representation of gods own image ; even a beam of his own holinesse : and so they were to have bin a rule of life to him and his posterity ( not being then the covenant of works ) and then after they were become the covenant of works , and broken by the first adam , and kept by the second adam , then as they were not the covenant of works ; and were made knowne to adam and the rest of the believing fathers by visions and revelations ; they became a rule of life to them untill the time of moses , and as they were delivered by moses , unto the believing jews from the arke , and so as from christ , they were a rule of life to them untill the time of christs comming in the flesh , and since christs comming in the flesh they have been , and are to be a rule of life both to believing jews and believing gentiles , not as they are delivered by moses , but as they are delivered by christ , for when christ the son comes & speaks himselfe , then moses the servāt must keep silence , according as moses himselfe foretold , ( saying ) a prophet shall the lord your god raise up unto you , of your brethren like unto me , him shall you heare in all things which he shall say unto you : and therefore when the disciples seemed to desire to heare moses and elias to speak on the mountain tabor , they were presently taken away , and a voyce came out of the cloud saying , this is my beloved soune in whom i am well pleased , heare him , as if the lord had said , you are not now to heare either moses or elias , but my well beloved sonne , and therefore i say unto you , heare him : and is it not said , heb. 1.1 . that in these last dayes god hath spoken to us by his sonne , and doth not the apostle say , let the word of christ dwell in you richly , and whatsoever you doe , in word or deed , doe all in the name of our lord jesus christ , the wife must bee subject unto the husband as unto christ , the childe must yield obedience to his parents as unto christ , and the believing servant must doe his masters businesse as christs businesse : for saith the apostle , ye serve the lord christ , yea , saith hee to the galathians , beare yee one anothers burden , and so fulfill the law of christ. ant. sir , i like it very well , that you say christ should be a christians teacher , and not moses , but yet i question whether the ten commandements may be called the law of christ , for where can you finde them repeated either by our sauiour or his apostles in the whole new testament . evan. though we finde not that they are repeated in such a method as they are set down in exodus and deuteronomie , yet so long as we finde that christ and his apostles did require & command those things that are therein commanded , and reprove and condemne those things that are therein forbidden , and that both by their lives and doctrines , it is sufficient to prove them to be the law of christ. ant. i think , indeed , they have done so touching some of the commandements , but not touching all . evan. because you say so , i intreat you to consider . first , whether the true knowledge of god required , john 3.19 . and the want of it condemned 2 thes. 1.8 . and the true love of god required , matth. 22.37 . and the want of it reproved , john 5.42 . and the true feare of god required , 1 pet. 2.17 . heb. 12.28 . and the want of it condemned , rom. 3.18 . and the true trusting in god required , and the trusting in the creature forbidden ; 2 cor. 1.9 . 1 tim. 6.17 . be not the substance of the first commandement . and consider , secondly , whether the hearing and reading of gods word commended , john 5.47 . revel . 1.3 . and prayer required , rom. 12.12 . 1 thes. 5.17 . and singing of psalmes required , col. 3.16 . james 5.13 . and whether idolatry forbidden , 1 cor. 10.14 , 1 john 5.21 . be not the substance of the second commandement . and consider , thirdly , whether worshipping of god in vain , condemned , matth. 15.9 . and using vain repetitions in prayer forbidden , matth. 6.7 . and hearing of the word onely , and not doing forbidden , james 1.22 . and whether worshipping god in spirit and truth commanded , john 4.24 . and praying with the spirit , and with understanding also , and singing with the spirit , and with understanding also commended , 1 cor. 14.15 . and taking heed what wee heare , commanded , mark 4 , 24. be not the substance of the third commandement . consider , fourthly , whether christs rising ●rom the dead the first day of the week , mar. 6.2.9 . the disciples assembling , and christs ●ppearing unto them two severall first days of ●he week , john 20.19 , 26. and the disciples ●omming together , and breaking bread , and ●reaching afterwards on that day , acts 20.7 . ● cor. 16.2 . and johns being in the spirit on ●he lords day : i say , consider , whether these ●hings do not prove that the first day of the weeke is to be kept as the christians sab●ath . consider , fifthly , whether the apostles saying , children obey your parents in the lord , for this is right : honour thy father ●nd thy mother , which is the first comman●ement with the promise , ephes. 6.12 . and ●ll those other exhortations given by him , ●nd the apostle peter , both to inferiours and ●uperiours to doe their duties either to other , ephes. 5.22 , 25. ephes. 6.4 , 5 , 9. col. 3.18.19 , ●0 , 21 , 22 , titus 3.1 . 1 pet. 3.1 . 1 pet. 2.18 . ● say , consider , whether all these places doe not prove that the duties of the fifth commandement , are required in the new testament . here you see are five of the ten commandements , and as for the other five , the apostle reckons them up all together , saying ; thou shalt not commit adultery , thou shalt not kill , thou shalt not steal , thou shalt not beare false witnesse , thou shalt not covet : now judge you whether the ten commandements be not repeated in the new testamenr , and so consequently whether they be not the law of christ , and whether a believer be not under the law to christ , or in the law through christ , as the apostles phrase is , 1 cor. 9.21 . ant. but yet , sir , as i remember both luther and calvin doe speake ; as though a believer were so quite freed from the law by christ , as that hee need not make any conscience at all of yielding obedience to it . evan. i know right well that luther sayth , the conscience hath nothing to doe with the law or works ; and that calvin sayth , the consciences of the faithfull , when the affiance of their justification before god is to be sought , must rayse and advance themselves above the law ; and forget the whole righteousnes of the law , and lay aside all thinking upon works . now for the true understanding of these two worthy servants of christ , two things are to be concluded : first , that when they speak thus of the law , it is evident they mean only in the case of justification ; secondly , that when the conscience hath to doe with the law in the case of justification it hath to doe with it onely as it is the covenant of works , for as the law is the law of christ , it neither justifies nor condemns , and so if you understand it of the law , as it is the covenant of works , according to their meaning , then it is most true that they say , for why should a man let the law come into his conscience , that is , why should a man make any conscience of doing the law , to be justified thereby , considering it is a thing impossible , nay , what need hath a man to make cōscience of doing the law to be justified thereby , when he knows he is already justified another way , nay , what need hath a man to make conscience of doing that law that is dead to him , and hee to it : hath a woman any need to make any conscience of doing her duty to her husband when hee is dead , nay , when shee her selfe is dead also , or hath a debter any need to make any conscience of paying that debt which is already fully discharged by his surety , will any man be afraid of that obligation which is made void , the seale torne off , the writing defaced , nay , not onely cancelled and crost , but torne in pieces ; i remember the apostle saith , that if the sacrifices which were offered in the old testament , could have made the commers thereunto perfect , and have purged the worshippers , then should they have had no more conscience of sins , that is , their conscience would not have accused them of being guilty of sins , now the blond of christ hath purged the conscience of a believer from all his sins , as they are transgressions against the covenant of works , and therefore what needs his conscience be troubled about that covenant , but now i pray you observe and take notice , that although luther and calvin doe thus exempt a believer from the law in the case of justification , and as it is the law or covenant of works , yet doe they not so out of the case of justification , and as it is the law of christ. for thus saith luther , out of the matter of justification , wee ought with paul , to thinke reverently of the law , to commend it highly , to call it holy , righteous , just , good , spirituall and divine ; yea , out of the case of justification we ought to make a god of it : and in another place , saith he , there is a civill righteousnesse and a ceremoniall righteousnesse , yea , and besides these , there is another righteousnesse , which is the righteousnesse of the law , or of the ten commrndements , which moses teacheth , this also we teach after the doctrine of faith . and in a third place , he having shewed that believers through christ are far above the law ( adds ) howbeit , i will not deny but that moses sheweth to them their duties , in which respect they are to be admonished and urged , wherefore such doctrines and admonitions , ought to be among christians , as it is certain there was among the apostles , whereby every man may be admonished of his estate and office . and calvin having said ( as i told you before ) that christians in the case of justification , must raise and advance themselves above the law , ( adds ) neither can any man thereby gather , that the law is superfluous to the faithfull , whom notwithstanding it doth not cease to teach , exhort , and prick forward to goodnesse , although before gods judgement seat it hath no place in their conscience . ant. but , sir , if i forget not , musculus sayth , that the law is utterly abrogated . evan. indeed , musculus speaking of the ten commandements sayth , if they be weak , if they be the letter , if they do worke transgression , anger , curse , and death ; and if christ by the law of the spirit of life delivered them that believed in him , from the law of the letter which was weake to justifie , and strong to condemne , and from curse being made a curse for us , surely they be abrogated . now this is most certaine , that the ten commandements doe no way worke transgression , anger , curse & death ; but onely as they are the covenant of works , neither hath christ delivered believers , any otherwise from them then as they are the covenant of works , and therfore wee may assuredly conclude , that they are no otherwise abrogated then as they are the covenant of works : neither did musculus intend any otherwise , for , sayth he , in the words following it must not be understood , that the points of the substance of moses covenant , are utterly brought to nothing , god forbid , for a christian man is not at liberty to do those things that are ungodly and wicked , and if the doing of those things which the law forbids do not displease christ , if they be not much different yea , contrary , if they be not repugnant to the righteousness which we received of him : let it be lawful for a christian man to do them , or else not , but a christian man doing against those things which be cōmanded in the decalogue , doth sinne more outragiously , then hee that should so do being under the law , so far off is he from being free from those things that be there commanded : wherfore friend antinomista , if eyther you or any man else , shall under a pretence of your being in christ , exempt yourselves frō being under the law of the ten cōmandements , as they are the law of christ , i tel you truly , it is a shrewd signe you are not yet in christ , for if you were , then christ were in you , & if christ were in you then would he governe you , and you would be subject unto him ; i am sure , the prophet isaiah tels us , that the same lord who is our saviour , is also our king and law-giver : & truly he will not be jesus , a saviour to any but only to those unto whom he is christ a lord ; for the very truth is whersoever he is iesus a saviour , he is also christ a lord : & therfore , i beseech you , examine your self , whether he be so to you or no ? ant. why then , sir , it seemeth that you stand upon marks and signes ? evan. yea , indeed , i stand so much upon marks and signes , that i say unto you in the words of the apostle john , in this the children of god are manifest , and the children of the devill : whosoever doth not righteousnesse is not of god ; for , sayth luther , he that is truly baptised , is become a new man , and hath a new nature , and is endued with new dispositions , and loveth , liveth , speaketh and doth far otherwise then he was wont or could do before : for sayth godly tindall , god worketh with his word , and in his word , and bringeth faith into the hearts of his elect , and looseth the heart from sin , and knitteth it to god , and giveth him power to do that which was before impossible for him to do , and turneth him into a new nature . and therfore , sayth luther , in another place , here in works are to be extolled and commended in that they are fruits and signes of faith , and therefore he that hath not regard how he leadeth his life , that he may stop the mouthes of all blamers ●nd accusers , and cleere himselfe before all , and testifie that he hath , lived , spoken , and done well , is not yet a christian , how then sayth tindall , again , dare any man thinke that gods favour is on him , and gods spirit within him , when he feeleth not the working of his spirit , nor himselfe disposed to any good thing . ant. but by your favour , sir , i am perswaded that many a man deceives his own soule by these markes and signes . evan. indeed , i must confesse , with master boulton , and master dyke , that in these times of christianity , a reprobate may make a glorious profession of the gospell , and performe all duties and exercises of religion , and that in outward appearance , with as great spirit and zeale as a true believer , yea , hee may bee made partaker of some measure of inward illumination , and have a shadow of true regeneration , there being no grace effectually wrought in the faithfull , a resemblance whereof may not be found in the unregenerate , and therefore i say if any man pitch upon the signe without the thing signified by the signe , that is , if he pitch upon his graces ( or gifts rather ) and duties , and conclude assurance from them , as they are in him and come from him without having reference to jesus christ as the root and fountain of them , then are they deceitfull markes and signes , but if he looke upon them with reference to jesus christ , then are they not deceitfull , but true evidences and demonstrations of faith in christ , and this a man doth when hee looks upon his outward actions , as flowing from the inward actions of his minde , and upon the inward actions of his minde , as flowing from the habits of grace within him , and upon the habits of grace within him , as flowing from his justification , and upon his justification , as flowing from his faith , and upon his faith , as given by , and imbracing jesus christ , thus i say , if hee rests not till he come to christ , his markes and signes are not deceitfull but true . ant. but , sir , if an unbeliever may have a resemblance of every grace that is wrought in a believer , then it must needs be a hard matter to finde out the difference , and therefore , i conceive , it is best for a man not to trouble himselfe at all about markes and signes . evan. give me leave to deale plainly with you , in telling you , that although we cannot say every one that hath a forme of godlinesse hath also the power of godlinesse , yet we may truly say , that he who hath not the forme of godlinesse hath not the power of godlinesse , for though all be not gold that glistereth ; yet all gold doth glister : and therefore i tell you truly , if you have no regard to make the law of christ your rule , by endeavouring to doe what is required in the ten commandements , and to avoyd what is there forbidden , it is a very evill signe , and therefore i pray you consider of it . ant. but , sir , you know the lord hath promised to write his law in a believers heart , and to give him his spirit to leade him into all truth , and therefore he hath no need of the law written with paper and inke , to be a rule of life to him , neither hath hee any need to endeavour to be obedient thereunto as you say . evan. indeed , saith luther , the matter would even so fare as you say , if wee were perfectly and altogether the inward and spirituall men , which cannot be in any wise before the last day , at the rising again of the dead , so long as we be cloathed with this mortall flesh , we doe but begin and proceed onwards in our course towards perfection , which will be consummated in the life to come , and for this cause , the apostle rom. 8. dorh call this the first fruits of the spirit which we doe enjoy in this life , the truth and fulnesse of which we shall receive in the life to come , and therefore saith hee ( in another place ) it is necessary so to preach to them , that have received the doctrine of faith that they might be stirred up to go on in good life which they have embraced , and that they suffer not themselves to be overcome , by the assaults of the raging flesh ; for we will not so presume of the doctrine of faith , as if that being had , every man might doe what he listed , no , we must earnestly endeavour our selves that we may be without blame , and when we cannot attain thereunto we must flye to prayer , and say before god and man , forgive us our trespasses : and sayth calvin , one proper use and end of the law concerning the faithfull , in whose hearts liveth and reigneth the spirit of god. for although , they have the law written and engraven in their hearts by the finger of god , yet is the law to them a very good means whereby they may daily better and more assuredly learne what is the will of the lord , and let none of us exempt himselfe from rhis need , for no man hath hitherto atteined to so great wisdom , but that he hath need to be daily instructed by the law , and herein christ differeth from us , that the father hath poured out upon him the infinite aboundance of his spirit ; but whatsoever we doe receive it is so by measure that wee have need one of another : now minde it i pray you , if believers have the spirit but in measure , and know but in part , then have they the law written in theit hearts but in measure and in part , and if they have the law written in their hearts , but in measure and in part , then have they not a perfect rule within them , and if they have not a perfect rule within them , then have they need to have a rule without them , and therefore doubtlesse the strongest believer of us all had need to harken to the aduice of godly tindall , who saith , seek the word of god in all things , and without the word of god doe nothing : and saith another godly and evangelicall writer , my brethren , let us doe our whole endeavour to doe the will of god , as it becommeth good children , and beware that we sin not as neer as we can . ant. well , sir , i cannot tell what to say , but ( me thinks ) when a man is perfectly justified by faith , it is a very needless thing for him to endevour to keep the law , and to do good works . evan. i remember luther sayth , that in his time there were some that did reason after the like manner , if faith say , they do accomplish all things , and if faith be onely and alone sufficient unto righteousnesse , to what end then are wee commanded to doe good deeds ; we may go play us then , and work no working at all : to whom hee makes an answer , saying , ( not so ye ungodly not so ) and there were others that said , if the law do not justifie , then is it in vaine and of none effect ; yet is it not therefore true ( saith he ) for like as this consequence is nothing worth , money doth not justifie , or make a man righteous , therefore it is unprofitable : the eyes doe not justifie , therefore they must be plucked out , the hands make not a man righteous , therefore they must be cut off , so is this nought also ; the law doth not justifie , therefore it is unprofitable , we do not therefore destroy and condemne the law , because wee say it doth not justifie , but we say with paul , the law is good , if a man do rightly use it , and that this is a faithfull saying : that they which have believed in god might be carefull to mayntaine good works , these things are good and profitable unto men . neo. truly , sir , for mine own part i do much marvell , that this my friend antinomista , should be so confident of his faith in christ , and yet so little regard holinesse of life and keeping of christs commandements , as it seemes hee doth : for i give the lord thanks , i doe now in some small measure believe that i am by christ freely and fully justified , and acquitted from all my sins : and therefore have no need eyther to eschew evill or do good for feare of punishment , or hope of reward , and yet ( me thinks ) i finde my heart more willing and desirous to doe what the lord commands , and to avoid what hee forbids then ever it was before i did thus believe , surely , sir , i doe perceive that faith in christ is no hinderance to holinesse of life , as i once thought it was . evan. neighbour neophytus , if our friend antinomista , do content himself with a meere gospell knowledge , in a notionary way , and have run out to fetch in notions from christ , and yet is not fetcht in by the power of christ , let us pitty him & pray for him , and in the mean time , i pray you know that true faith in christ is so far from being a hinderance from holinesse of life and good works , that it is the onely furtherance , for onely by faith in christ , a man is enabled to exercise all christian graces a-right , and to performe all christian duties a-right , which before he could not . as for example , before a man believe gods love to him in christ , though he may have a kind of love to god , as he is his creatour and preserver ; and gives him many good things for this present life : yet if god do but open his eyes to see what condition his soul is in ; that is , if he do but let him see that relation that is betwixt god and him , according to the tenour of the conant of works , then he conceives of him as an angry judge , armed with justice against him , and must be pacified by the works of the law , whereunto he finds his nature opposite and contrary ; and therefore hee hates both god and his law , and doth secretly wish and desire there were neyther god nor law , and though god should now give unto him never so many temporall blessings , yet could hee not love him : for what malefactour could love that judge or his law from whom he expects the sentence of condemnation ? though he should feast him at his table , with never so many dainties ; but after that the kindnesse and love of god his saviour hath appeared , not by works of righteousnesse that he hath done , but according to his mercy hee saved him , that is , when as by the eye of faith he sees himselfe to stand in relation to god , according to the tenour of the covenant of grace , then he conceives of god , as a most mercifull and loving father to him in christ , that hath freely pardoned ●nd forgiven him all his sins , and quite released him from the covenant of works ; and by this means , the love of god is shed abroad in his hart through the holy ghost , which is given to him , and then he loves god , because he first loved him : for as a man seeth and feeleth by faith the love and favour of god towards him in christ his son , so doth he love again both god and his law : and indeed it is impossible for any man to love god , till by faith hee know himself loved of god. secondly , though a man before he believe gods love to him in christ , may have a great measure of legall humiliation , compunction , sorrow and griefe , and be brought down ( as it were ) to the very gate of hell , and feele the very flashings of hell fire in his conscience for his sins ; yet is it not because hee hath thereby offended god , but rather because he hath thereby offended himself , that is , because hee hath thereby brought himselfe into the danger of eternal death and condemnation : but when once he believes the love of god to him in christ , in pardoning his iniquity , and passing by his transgression , then he sorrows & grieves for the offence of god by the sin , reasoning thus with himselfe , and is it so indeed , hath the lord given his own sonne to death for me , who hath been such a vile , sinfull wretch , and hath christ borne all my sins ? and was hee wounded for my transgressions ? ô then the working of his bowels ! the stirring of his affections , the melting and relenting of his repenting heart , then he remembers his own evill ways , and his doings that were not good , and loaths himselfe in his own eyes , for all his abominations , and looking upon christ whom he hath pierced , he mournes bitterly for him , as one mourneth for his onely sonne , thus when faith hath bathed a mans heart in the bloud of christ , it is so mollified that it quickly dissolues into the teares of godly sorrow , so that if christ doe but turn and look upon him , ô then with peter , hee goes out and weeps bitterly ! and this is true gospel mourning , and this is right evangelicall repenting thirdly , though before a man doe truly believe in christ , he may so reforme his life and amend his ways , that as touching the righteousnesse which is of the law , he may be with the apostle blamelesse , yet being under the covenant of works , all the obedience that he yields to the law , all his leaving of sin and performance of duties , all his avoyding of what the law forbids , and all his doing of what the law commands , is begotten by the law of works , of hagar the bond-woman , by the force of self-love , and so indeed they are the fruit and works of a bond-servant that is moved and constrained to doe all that he● doth for fear of punishment and hope of reward : for , saith luther , the law given on mount sinai , which the arabians call agar , begeteth none but servants , and so indeed , all that such a man doth is but hypocrisie , for he pretends the serving of god , whereas indeed hee intends the serving of himselfe , and how can hee doe otherwise ? for whilst he wants faith he wants all things he is an empty vine , and therefore must needs , bring forth fruit unto himselfe , till a man bee served himselfe , he will not serve the lord christ ; nay , whilst he wants faith , he wants the love of christ , and therefore , he lives not to christ but to himselfe , because he loved himselfe : and hence surely we may conceive it is that doctor preston saith , all that a man doth , and not out of love is out of hypocrisie , wheresoever love is not , there is nothing but hypocrisie in such a mans heart . but when a man through the hearing of faith receives the spirit of christ , that spirit , according to the measure of faith , writes the lively law of love in his heart , ( as tindall sweetly sayth ) whereby hee is inabled to work freely and of his own accord without the coaction or compulsion of the law , for that love , wherewith christ , or god in christ , hath loved him , and which by faith is apprehended of him , will constrain him to doe so according to that of the apostle , the love of christ constraineth us , that is , it will make him to doe so whether he will or no , hee cannot choose but doe it , i tell you truly , answerably as the love of christ is shed abroad in the heart of any man , it is such a strong impulsion , that it carries him on to serve and please the lord in all things , according to the saying of an evangelicall man : the will and affection of a believer , according to the measure of faith , and the spirit received sweetly quickens and bends to choose , affect and delight in what ever was good and acceptable to god or man , the spirit freely and cheerfully moving and inclining him to keepe the law without feare of hell , or hope of heaven , for a christian man , saith sweet tindall , worketh onely because it is the will of his father , for after that he is overcome with love and kindnesse , he seeks to doe the will of god , which indeed is a christian mans nature , and what he doth , hee doth it freely , after the example of christ as a naturall sonne , aske him why he doth such a thing , why , sayth he , it is the will of my father ▪ and i doe it that i may please him , for indeed love desireth no wages , it is wages enough to it selfe , it hath sweetnesse enough in it selfe , it desires no addition , it pays his own vvages , and therefore it is the true childe like , obedience being begoten by faith of saraah the free-woman , by the force of gods love , and so it is indeed the onely true , and syncere obedience , for , sayth doctor preston , to doe a thing in love , is to doe it in syncerity , and indeed there is no other def●inition of syncerity , that is the best way to know it by . evan. but stay , sir , i pray you , would you not have believers to eschew evill and doe good for feare of hell , or hope of heaven . evan. no indeed , i would not have any believer to doe either the one or the other , for so far forth as they doe so , their obedience is but slavish , and therefore , though when they were first awaked & convinced of their misery and set foot forward to goe on in the way of life , they with the prodigall would be hired servants yet when by the eye of faith , they see the mercie and indulgence of their heavenly father in christ running to meete them and embrace them , i would have them with him to talke no more of being hired servants , i would have them so to wrastle against doubting , and so to exercise their faith , as to believe , that they are by christ delivered from the hands of all their ●nemies , both the law , sin , wrath , death , ●he devill and hell ; that they may serve the lord without feare , in holinesse and righte●usnesse all the dayes of their lives , i would ●ave them so to believe gods love to them ● christ ; as that thereby they may be con●trained to obedience . nom. but , sir , you know that our sa●iour sayth , feare him that is able to destroy ●oth soule and body in hell : and the apostle ●yth , we shall receive of the lord , the reward 〈◊〉 the inheritance , & is it not sayd , that moses ●ad respect unto the recompence of reward . evan. surely , the intent of our blessed ●aviour in that first scripture , is to teach all ●elievers , that when god commands one 〈◊〉 , and man another ; they should obey ●od , and not man : rather then to exhort ●●em to eschew evill for feare of hell. and as for those other scriptures by you al●●aged , if you mean reward , and the means 〈◊〉 obtayn that reward in the scripture sense , 〈◊〉 it is another matter , but i had thought , 〈◊〉 had meant in our common sense , and not 〈◊〉 the scripture sense . nom. why , sir , i pray you what diffe●●nce is there , betwixt reward and the means to obteyn the reward in our common sense , and in the scripture sence . evan. why , reward in our common sence , is that which is conceived to come from god , or to be given by god , which is , a fancying of heaven under carnall notions , beholding it as a place where there is freedome from all misery and fulnesse of all pleasures and happinesse , and to be obteyned by our own works and doings . but reward in the scripture sence , is not so much , that which comes from god , or is given by god ; as that which lyes in god : even the full fruition of god himselfe in christ. i am , sayth god to abraham , thy shield and thy exceeding great reward : and whom have i in heaven but thee , sayth david , and there is none upon earth that i desire besides thee , and i shall be satisfied , when i awake with thy likenesse . and the means to obteyne this reward is not by doing , but by believing : even by drawing neere with a true heart in the full assurance of faith , and so , indeed , it is given freely : and therefore , you are not to conceive of that reward which the scripture speaks of , as if it were the wages of a servant , but as it is the inheritance of sons , and when the scripture seemeth to induce believers to obedience , by promising this reward ; you are to conceive , that the lord speaketh to believers , as a father doth to his young son , doe this or that , and then i will love thee , whereas we know , that the father loveth the sonne first , and so doth god ; and therefore this is the voice of believers , wee love him , because he first loved us , the lord doth pay them , or at least giveth them a sure earnest of their wages before hee bid them work , and therefore the contest of a believer , ( according to the measure of his faith ) is not what will god give mee , but what shall i give god ; what shall i render unto the lord , for all his goodnesse , for thy loving kindnesse is before mine eyes , and i have walked in thy truth . nom. then , sir , it seems , that holinesse of life and good workes , are not the cause of eternall happines , but onely the way thether . evan. doe you not remember that our lord jesus himself sayth , i am the way , the truth , and the life : and doth not the apostle say to the believing colossians , as ye have received jesus christ the lord , so walk in him , that is : as you have received him by faith , so goe on in your faith , and by his power walk in his commandements ; so that good works ( as i conceive ) may rather be called a believers walking in the way to eternal happinesse , then the way it self , but however this wee may assuredly conclude ; that the summe and substance both of the way , and walking in the way consist in the receiving of jesus christ by faith , and in yielding obedience to his law , according to the measure of that receiving . neo. sir , i am perswaded , that through my neighbour nomistas asking you these questions , you have been interrupted in your discourse , in shewing how faith doth enable a man to exercise his christian graces , and performe his christian duties aright : and therefore i pray you go on . evan. what should i say more ? for the time would fail me to tell , how that according to the measure of any mans faith , is his true peace of conscience , for sayth the apostle , being justified by faith wee have peace with god : yea , sayth the prophet isaiah , thou wilt keep him in perfect peace , whose mind is stayed on thee ; because he trusteth in thee , here there is a sure and true grounded peace : therfore it is of faith , sayth the apostle , that it might be by grace , and that the promise might be sure to all the seed : and answerably to a mans believing , that hee is justified fully by gods grace through that redemption that is in jesus christ , is his true humility of spirit , so that although he be endued with excellent gifts and graces , and though he performe never so many duties , he denyes himselfe in all , hee doth not make them as ladders for him to ascend up into heaven by : but desires to be found in christ , not having his own righteousnesse which is of the law , but that which is through the faith of christ , he doth not think himselfe to be one step neerer to heaven for all his works and performances ; and if hee heare any man prayse him for his gifts and graces , hee will not conceit that he hath obteined the same by his own industry and pains taking , as some men have proudly thought , neyther will hee speak it out as some have done , saying , these gifts and graces have cost mee something , i have taken much pains to obtain them , but he sayth , not i , but by the grace of god , i am that i am , and not i , but the grace of god that was with me : and if he behold an ignorant man , or a wicked liver , he will not call him carnall wretch , or prophane fellow ; nor say , stand by thy selfe , come not neere to mee , for i am holier then thou ( as some have said ) but he pitieth such a man , and prays for him , and in his heart he sayth , concerning himself , who maketh thee to differ : and what hast thou , that thou hast not received ? and thus i might goe on and shew you how according to any mans faith is his true joy in god , and his true thankfulnesse to god , and his patience in all troubles and afflictions , and his contentednesse in any condition , and his willingnesse to suffer , and his cheerfulnesse in suffering , and his contentednesse to part with any earthly thing , yea , according to any mans faith is his ability to pray aright , to heare or read the word of god aright , to receive the sacrament with profit and comfort , and to do any duty either to god or man after a right manner , and to a right end , yea , according to the measure of any mans faith is his love to christ , and so to man for christs sake , and so consequently , his readinesse and willingnesse to forgive an injury , yea , to forgive an enemy , and to doe good to them that hate him , and the more faith any man hath , the lesse love he hath to the world , or the things that are in the world , to conclude , the greater any mans faith is , the more fitter he is to die , and the more willing he is to die . neo. well , sir , now i doe perceive that faith is a most excellent grace , and happie is that man that hath a great measure of it . evan. the truth is , faith is the chief grace that christians are to be exhorted to get and exercise , and therefore when the people asked our lord christ what they should doe to worke the worke of god , he answered and said , this is the work of god , that ye believe on him , whom he hath sent speaking , as if there were no other duty at all required but onely believing , for indeed , to say as the thing is , believing includeth all other duties in it , and they spring all from it , and therefore , sayth one , preach faith , and preach all : whilst i bid man believe sayth learned rollock , i bid him doe all good things : for , sayth doctor preston , truth of belief will bring forth truth of holinesse : if a man believe , works of sanctification will follow , for faith draws after it , inherent righteousnesse and sanctification , wherefore ( sayth he ) if a man will goe about this great worke to change his life to get victory over any sin ▪ that it may not have dominion over him , to have his conscience purged from dead works , and to bee made partaker of the divine nature , let him not goe about it as a morall man , that is , let him not consider what commandements there are , what the rectitude is which the law requires , and how to bring his heart to it , but let him goe about it as a christian , that is , let him believe the promise of pardon in the bloud of christ , and the very believing the promise , will be able to cleanse his heart from dead works . neo. but i pray you , sir , whence hath faith its power and vertue to doe all this ? evan. even from our lord jesus christ for faith doth ingraft a man , who is by nature a wild olive branch , into christ as into the naturall olive , and fetcheth sap from the root christ , and thereby makes the tree bring forth fruit in its kind , yea , faith fetcheth a supernaturall efficacie from the death and life of christ , by vertue whereof it metamorphoseth the heart of a believer , and creates and infuseth into him new principles of actions , so that what a treasure of all graces christ hath stored up in him , faith dreyneth and draweth them out to the use of a believer , being as a conduite cocke , that watereth all the herbs in the garden , yea , faith doth apply the bloud of christ to a believers heart , and the bloud of christ hath in it , not onely a power to wash from the guilt of sin , but to clense and purge likewise from the power and stain of sin , and therefore sayth , godly hooker , if you would have grace , you must first of all get faith , and that will bring all the rest , let faith goe to christ and there is meeknesse , patience , humility and wisdome , and faith will fetch all them to the soule , therefore sayth he , you must not look for sanctification , till you come to christ in vocation . nom. truly , sir , i doe now plainly see that i have been deceived , and have gone a wrong way to worke , for i verily thought that holinesse of life must goe before faith , and so be the ground of it , and produce and bring it forth , whereas i doe now plainly see that faith must goe before , and so produce and bring forth holinesse of life . evan. i remember a man who was much enlightened in the knowledge of the gospell , sayth , there be many that thinke that as a man chooseth to serve a prince , so men choose to serve god , so likewise they think , that as those who doe best service , do obtain most favour of their lord , and as those that have lost it , the more they humble themselves , the sooner they recover it , even so they think the case stands betwixt god and them , whereas , sayth hee , it is not so but clean contrary , for hee himselfe sayth , yee have not chosen me , but i have chosen you , and not for that we repent and humble our selves , and doe good works , hee giveth us his grace , therefore wee repent , humble our selves , doe good works , and become holy : the good thief on rhe crosse was not illuminated because ▪ hee did confesse christ , but he did confesse christ because hee was illuminated ; for , sayth luther , the tree must first be , and then the fruit , for the apples make not the tree , but the tree maketh the apples , so faith first maketh the person , which afterwards bringeth forth works , therefore to doe the law without faith is to make the apples of wood , and earth without the tree , which is not to make apples but meer fantacies , wherfore neighbour nomista , let me intreat you , that whereas before you have reformed your life that you might believe , why now believe that you may reform your life , and doe not any longer worke to get an interest in christ , but believe your interest in christ , that so you may work , and then you will not make the change of your life the ground of your faith , as you have done , and as master culverwell sayth , many doe , who being asked what caused them to believe , they answer , because they have truly repented , and changed their course of life . ant : sir , what thinke you of a preacher , that in my hearing said , he durst not exhort nor perswade sinners to believe their sinnes were pardoned , before he saw their lives reformed , for feare they should take more liberty to sin . evan. why , what should i say , but that i think , that preacher was ignorant of the mystery of faith , for it is of the nature of soveraign waters which so wash off the corruption of the ulcer , that they coole the heat and stay the spreading of the infection , and so by degrees heale the same : neither did he know that it is of the nature of cordials , which so comfort the heart and ease it , that they also expell the noxious humours , and strengthen nature against them . ant. and i am acquainted with a professor , though , god knows , a very weak one , that sayth , if he should believe before his life be reformed ▪ then he might believe and yet walk on in his sins , i pray you , sir , what would you say to such a man ? evan. why , i would say with doctor preston , let him if he can , believe truly , and doe this , but it is impossible , let him believe , and the other will follow , truth of beliefe will bring forth truth of holinesse , for who , if he ponder it well , can feare a fleshly licentiousnesse , where the believing soule is united and maryed to christ , the law as it is the covenant of works , and christ are set in opposition as two husbands to one wife successively , whilst the law was alive in the conscience , all the fruits were deadly , rom. 7 , 5. but christ taking the same spouse to himselfe , the law being dead , by his quickning spirit doth make her fruitfull to god , and so raiseth up seed to the former husband , for materially these are the works of the law , though produced by the spirit of christ in the gospell . ant. and yet , sir , i am verily perswaded that there be many both preachers and professors in this city of the very same opinion that these two are of . evan. the truth is , many preachers stand upon the prayse of some morall vertue , and doe invaigh against some vice of the times , more then upon pressing men to believe , but , sayth a learned writer , it will bee our condemnation , if we love darknesse rather then light , and desire still to be groping in the twy-light of morality , the precepts of morall men , then to walke in the true light of divinity , which is the doctrine of jesus christ , and i pitie the prepostrous care and unhappy travail of many well affected , who study the practice of this and that vertue , neglecting this cardinall and radicall vertue , as if a man should water all the tree and not the root , faine would they shine in patience , meeknesse , and zeal , and yet are not carefull to stablish & root themselves in faith which should maintain all the rest , and therefore all their labour hath been in vain , and to no purpose . nom. indeed , sir , this which you have now sayd , i have found true by mine own experience , for i have laboured and endevoured to get victory over some corruptions , as to overcome my dulnesse , and to performe duties with cheerfulnesse , and all in vain . evan. and , no marvell , for to pray to meditate , to keep a sabbath cheerfully , to have your conversation in heaven , is as possible for you your selfe to doe as for iron to swim , or for stones to ascend upwards ; but yet nothing is impossible to faith , it can naturalize these things unto you , it can make a mole of the earth a soule of heaven : wherefore , though you have tryed all morall conclusions of proposing , promising , resolving , vowing , fasting , watching , and self-revenge ; yet get you to christ , and with the finger of faith , touch but the hem of his garment , and you shall feele vertue come from him for the curing of all your diseases : wherefore , i beseech you , come out of your self unto jesus christ , and apprehend him by faith , as ( blessed be god ) you see our neighbour neophytus hath done , and then shall you finde the like loathing of sin , and love to the law of christ as he now doth : yea , then shall you finde your corruptions dying and decaying daily more and more , as i am confident , hee shall . neo. i but , sir , shall i not have power quite to overcome all my corruptions , and to yield perfect obedience to the law of christ , as the ( lord knows ) i much desire ? evan. if you could believe perfectly , then should it be even according to to your desire , according to that of luther , if wee can perfectly apprehend christ , then should wee be free from sin : but ( alas ) whilest we are here , wee know but in part , and so believe but in part ; and so receive christ but in part : and so consequently are holy but in part , witnesse james the just , including himselfe when he sayth , in many things we sin all , and john the faithfull and loving disciple when he sayth , if we say we have no sin , we deceive our selves , and the truth is not in us ; yea , and witnesse luther , when he sayth a christian man hath a body , in whose members , as paul sayth , sin dwelleth and warreth , and albeit , he fall not into outward and grosse sins , as murther , adultery , theft , and such like , yet is hee not free from impatience , and murmuring against god , yea , sayth hee , i feele in my selfe , coveteousnesse , lust , anger , pride and arrogancie , also the feare of death , heaviness , hatred , murmuring , impenitencie , so that you must not looke to bee quite without sin whilst thou remain in this life , yet this i dare promise you , that as you grow from faith to faith , so shall you grow from strength to strength in all other graces , wherefore sayth godly hooker , strengthen this grace of faith , and strengthen all ; nourish this , and nourish all , so that if you can attain to a great measure of faith , you shall bee sure to attain to a great measure of holinesse , according to the saying of doctor preston , hee that hath the strongest faith , hee that believeth in the greatest degree , the promise of pardon and remission of sins ; i dare boldly say , he hath the holiest heart , and the holiest life , and therefore i beseech you labour to grow strong in the faith of the gospell . neo. o , sir , i desire it with all my heart and therefore i pray you tell me what you would have me to doe that i may grow more strong . evan. why surely the best advice and counsell that i can give you , is to exercise that faith which you have , and wrastle against doubtings , and be earnest with god in prayer for the increase of it : forasmuch , sayth luther , as this gift is in the hands of god onely , who bestoweth it when , and on whom he pleaseth , thou must resort unto him by prayer and say with the apostles , lord increase our faith , and you must also be diligent in hearing the word preached , for as faith commeth by hearing , so is it also increased by hearing , and you must also read the word , and meditate upon the free and gracious promises of god , for the promise is the immortall seed , whereby the spirit of christ , begets and increaseth faith in the hearts of all his , and lastly , you must frequent the sacrament of the lords supper , and receive it as often as conveniently you can . ant. but by your favour , sir , if faith be the gift of god , and he give it , when , and to whom he pleaseth , then i conceive that mans using such means will not procure any greater measure of it then god is pleased to give . evan. i confesse it is not the means that will either beget or increase faith , but it is the spirit of god in the use of the means that doth it , so that as the means will not doe it without the spirit , neither will the spirit doe it without the means , where the means may be had , wherefore i pray you doe not you hinder him from using the means . neo. sir , for mine own part , let him say what he will , i am resolved by the assistance of god , to be carefull and diligent in the use of these means which you have now prescribed , that so by the increasing of my faith , i may be the better inabled to subject to the will of the lord , and so walk as that i may please him , but yet i doe perceive , that in regard of the imperfection of my faith , i shall not be able perfectly to apprehend christ , and so consequently shall not be able to live without sin : therefore i pray you , sir , tell me how you would have mee to be affected , when i shall hereafter through frailty commit any sin . evan. before i can give you a true and full satisfactory answer to this your necessary question , i must intreat you to consider with me . first , that in rom. 6.14 . it is sayd concerning believers , yee are not under the law , but under grace : and in like manner , rom. 1.6 . it is sayd , but now we are delivered from the law : and yet it is said concerning a believer , 1 cor. 9.21 . being not without law to god , but under the law to christ : and in like manner , rom. 3.31 . it is sayd , doe wee then make voyd the law through faith ? god for bid , yea , by faith we establish the law. secondly , that in 1 john 3.6 . it is sayd , that whosoeuer abideth in christ sinneth not : and in like manner , ver . 9. whosoever is born of god doth not commit sin . and yet it is sayd concerning such , 1 john 1.8 . if we say we have no sin , we deceive our selves , and the truth is not in us , and in like manner , jam. 3.2 . in many things we offend all . thirdly , that in numb . 23.21 . it is sayd concerning believers , hee ( that is to say god ) hath not beheld iniquity in jacob , neither hath he seen perversnesse in israell , & in like manner , cant. 4.7 . it is sayd , behold , thou art all faire my love , and there is no spot in thee , and yet it is sayd , prov. 5.21 . as well concerning believers as others , that the ways of man are before the eyes of the lord , and hee pondereth all his goings , and in like manner , heb. 4.13 . all things are naked and open unto the eyes of him , with whom we have to doe . fourthly , that in isai. 27.4 . the lord sayth concerning believers , anger is not in me , and in like manner , isai. 54.9 . it is sayd , as i have sworn that the waters of noah shall no more goe over the earth , so have i sworn , that i would no more be wrath with thee , nor rebuke thee : and yet it is sayd , psal. 10.40 . that because the people went a whoring after their own inventions , therefore was the wrath of the lord kindled against this people , insomuch that he abhorred his own inheritance : and in deut. 13.1 . moses a true believer sayth , the lord was angry with him . fifthly , that in isai. 40.2 . the lord sayth concerning believers , speake yee comfortably to jerusalem , and cry unto her , that her warfare is accomplished , that her iniquity is pardoned , for indeed , christ paid god , till hee sayd hee had enough , hee was fully satisfied , fully contented , and therefore in jer. 50.20 . it is sayd , that in those dayes , and at that time , the iniquity of israel shall be sought for , and there shall be none , and the sinnes of judah , and they shall not be found : for by christs death satan , sinne , and death were conquered and taken captive , and whatsoever might bee brought against us was taken away as the least bill or scroule , and yet it is sayd concerning the seed and children of jesus christ , psal. 89.30 . if they forsake my law , and walke not in my judgements , then will i visit your transgressions with the rod , and their iniquities with stripes : and in like manner , 1 cor. 11.30 , it is sayd , concerning believers , for this cause many are weak and sickly amongst you , and many sleepe . now though all these scriptures speake contrary one to another , yet they all speake truth , for they bee all of them the words of truth , and that it may appeare to you that they doe so , i pray you take notice that where believers are sayd not to bee under the law , and freed from the law , it is to be understood of the law , as it is the covenant of works , and where it is sayd that believers are under the law , and that faith establisheth the law ; it is to bee understood of the law , as it is the law of christ , now if believers be not under , but are freed from the law of works , or covenant of works , then though they doe transgresse the law , yet they doe not transgresse the covenant of works , and if they transgresse not the covenant of works , then cannot god see any transgression of theirs , as a transgression against that covenant . and if he see it not , then can ye neither be angry with them , nor yet chastise them for it : but if believers be under the law , and faith doe establish the law as it is the law of christ , then if they transgresse any of the ten commandements , they transgresse the law of christ , and if they transgresse the law of christ , then doth christ see it , and if christ see it , he will be both angry with them , and chastise them for it . now then neighbour neophytus , to apply these things to you , and so to give you a particular answer to your question , you are to know that you are not now under the law , but are by christ freed from it , as it is the law of works , and therefore whensoever you shall hereafter through frailty transgresse , any of the ten commandements , you are not to thinke you have thereby transgressed the covenant of works , neither are you to conceive , that god either sees your transgressions , or is angry with you , or doth chastise you for them , as they are any way a transgression of that covenant , for you being freed from that covenant , and so consequently from sinning against it , must needs likewise be freed from all wrath , anger , miseries , calamities and afflictions , as fruits , and effects of any transgression , against that covenant . but yet whilst you live , you are to conceive that you are under the law of christ , and therefore whensoever you doe swerve or goe away , from the rule of any of the ten commandements , you must perswade your selfe that you have thereby transgressed the law of christ , and that hee sees it , and is displeased with you for it , and if you be not grieved for it , and doe not reforme it , christ will chastise you for it , either by hiding his face , and withdrawing the light of his countenance from you , and so by depriving you of peace and comfort in him for a time , or else by some outward losse or crosse in this world , for that is the penalty of the law of christ , so that if you , or any believer else , doe transgresse the law of christ , if need be , you shall bee as sure of temporall corrections , as an unbeliever that transgresseth the covenant of works , shall be of eternall damnation in hell , wherefore , i beseech you , according to my exhortation , and your resolution , first , be carefull to exercise your faith , and use all meanes to increase it , that so it may become effectuall working by love , for according to the measure of your faith , will be your true love to christ , and to his will and commandements , and according to the measure of your love to them , will be your delight in them , and your aptnesse and readinesse to doe them , and hence it is that christ sayth , if ye love me keep my commandements , and hence it is , that the believing soule , according to the measure of its faith , sayth with the psalmist , i delight to doe thy will ô my god , yea , thy law is within my heart ! for this is the love of god ( sayth that loving disciple ) that we keep his commandements , and his commandements are not grievous , nay , the very truth is , nothing will be more grievous to your soule , then that you cannot keep them as you would ; ô this love of god being truly rooted in your heart , will make you say with godly joseph , in case you be tempted , as he was , how can i doe this great wickednesse . and so sinne against god ? how can i doe that which i know will displease so gracious a father , and so mercifull a saviour ? no , i will not doe it , no , i cannot doe it . secondly , if in case you be at any time by reason of the weaknesse of your faith , & strength of your tentation drawn aside , and prevailed with to transgresse any of christs comandements , then beware that you do not thereupon take occasion to call christs love to you into question , but believe as firmly that he loves you as dearly as he did before , you thus transgressed , for this is a certain truth , as no good in you ; or done by you , did move , or can move christ to love you the more , so no evill in you or done by you , can move him to love you the lesse , no assure your selfe that as he first loved you freely , so will he hereafter heal your backsliding , and still love you freely , hosea 14.4 . yee , hee will love you unto the end , john 13.1 . and therefore as you must be nothing in your selfe , in case of your most exact obedience , so must you be all in christ in case of your most imperfect and defective obedience , the which if you be , why then the love of christ will constrain you to mourn with an evangelicall or gospell mourning ; reasoning with your self after this manner , and is it so indeed , though i have thus sinned , yet will the lord love me never the lesse for all that , and am i as much in his favour now , and as sure of erernall happinesse with christ as i was before i thus sinned , ô what a loving father is this ! ô what a gracious saviour is this ! ô what a wretched man am i to sin against such a god as this ! such a christ as this ! ô this will melt your heart , and cause your eyes to drop down the tears of godly sorrow ! yea , this will constrain in you to goe unto your father , and humbly to confesse your sins with the prodigall , and beseech him to shew mercie for the lords sake , with daniel , and yet not out of a conceit , that till your sin be pardoned , you are lyable to be condemned for it , for that is the penalty of the law of works , which you are not now under , but rather out of a true perswasion , that till it be pardoned , your father is displeased with you for it , yea , and will whip and scourge you for it , for that is the penalty of the law of christ , which you are now under ; yea , and this will also constrain you to loath your selfe in your owne sight , for your iniquities : yea , not onely to loath your selfe for them , but also to leave them , saying with ephraim , what have i to doe any more with idols ? and to cast them away as a menstrous cloth , saying unto them , get yee hence , and thus will the goodnesse of god ( being apprehended by faith ) lead you to repentance . thirdly , if after you have thus sinned , either through weaknesse of faith , or want of exercising it , yee either doe not thus at all , or not so effectually as you should , and so your loving and wise father see cause to give you some unpleasant potion , to bring your sins to remembrance , as he did josephs brethrens , gen ▪ 42.21 . and as was the saying of the widow of zarephath , 1 king. 17.18 . and to purge it . and take it away , as is the phrase of the holy ghost , isai. 27.9 . and to make you partaker of his holinesse , as the apostles phrase is , heb. 12.10 . then i beseech you , beware you conceit not , that your afflictions are penall , proceeding from hatred or vindictive justice , and so as payments and satisfaction for sins , for that is the penalty of the covenant of works , the which you are now delivered from : but rather be perswaded , as the truth is , that they proceed from gods fatherly love , and so as medicinall to heale and cure you of your sins , and so to make you more obedient and subject to the law of christ under which you now are , for afflictions through gods blessing , are made speciall means to purge out that sinfull corruption which is still in the nature of believers , and therefore are they in scripture most aptly compared to medicines , for so they are indeed to all gods children , most soveraign medicines to cure all their spirituall diseases , and indeed we have all of us great need hereof , for sayth luther , we are not yet perfectly righteous , for whilst we remain in this life , sin dwelleth still in the flesh , and this remnant of sinne god purgeth , wherefore , when god hath remitted sinnes , and received a man into the bosome of grace , then doth hee lay on him all kinde of afflictions , and doth scoure and renew him from day to day , and to this purpose tindall truly sayth , if wee looke on the flesh , and into the law , there is no man so perfect , that is not found a sinner , nor no man so pure , that hath not need to be purged . now if you thus conceive of your afflictions , you will accept of them , and you will with ephraim , say unto the lord , thou hast chastised me , and i was chastised , as a bullocke unaccustomed to the yoke , turn thou me and i shall be turned , thou art the lord my god : surely after that i was turned i repented , and after that i was instructed , i smote upon my thigh , i was ashamed : yea , even confounded , because i did beare the reproch of my youth : yea , and then will you also say with david , blessed is the man whom thou chastisest , ô lord , and teachest him out of the law ! and thus you see , i have endevoured to give you a satisfying answer to your question . neo. and truly , sir , you have done it very fully , the lord enable me to practise according to your direction . nom. sir , in this your answer to his question , you have also answerd me , and given me full satisfaction in divers points , about which my friend antinomista and i have had many a wrangling fit : for if i used to affirme with tooth and nayle ( as men use to say ) that believers are under the law , and not delivered from it , and that they doe sin , and that god sees it , and is angry with them , and doth afflict them for it , and that therefore they ought to humble themselves and mourn for their sins , and confesse them , and crave pardon for them , and yet truly , i must confesse , i did not understand what i sayd , nor whereof i affirmed ; and the reason was because i did not know the difference betwixt the law , as it is the law of works , and as it is the law of christ. ant. and believe me , sir , i used to affirme , as earnestly as hee , that believers are delivered from the law , and therefore do not sin , and therefore god can see no sin in them , and therefore is neyther angry with them , nor doth afflict them for sin , and therefore they have no need eyther to humble themselves , or mourn , or confesse their sins , or beg pardon for them , the which i believing to be true , could not conceive how the contrary could be true also , but now i plainly see , that by meanes of your distinguishing betwixt the law as it is the law of works , and as it is the law of christ ; there is a truth in both , & therefore friend nomista , whensoever eyther you or any man else , shall hereafter affirme that believers are under the law & do sin , & god sees it , and is angry with them , and doth chastise them for it , and that they ought to humble themselves , mourn , weep and confesse their sins , and beg pardon for them , if you mean onely as they are under the law of christ , i will agree with you , and never contradict you again . nom. and truly friend antinomista , if eyther you or any man else shall hereafter affirme , that believers are delivered from the law , and do not sin , and god sees no sin in them , nor is angry with them , nor afflicts them for their sins , and that they have no need eyther to humble themselves , mourne , confesse , or crave pardon for their sins , if you mean it onely as they are not under the law of works , i will agree with you and never contradict you again . evan. i rejoyce to heare you speak these words each to other , and truly now i am in hope , that you two will come back from both your extreams , and meet my neighbour neophytus in the golden meane , having as the apostle sayth , the same love , being of one accord , and of own minde . nom. sir , for my part , i thanke the lord , i do now plainly see that i have erred exceedingly , in seeking to be justified , as it were , by the works of the law , and yet could i never be perswaded to it before this day , nor indeed should not have been perswaded to it : now had not you so plainly and fully handled this threefold law , and truly , sir , i doe now unfainedly desire to renounce my self , and all that ever i have done , and by faith to adhere onely to jesus christ , for now i see that hee is all in all , ô that the lord would enable me so to do ! and i beseech you , sir , pray for me . ant. and truly , sir , i must needs confesse , that i have erred as much on the other hand , for i have been so far from seeking to be justified by the works of the law , that i have neyther regarded law nor works , but now i see mine errour , i purpose ( god willing ) to reform it evan. the lord grant that you may , but how do you neighbour neophytus , for ( me thinks ) you look very heavily . neo. truly , sir , i was thinking of that place of scripture where the apostle exhorts us to examine our selves , whether we be in the faith or no : whereby it seems to mee , that a man may think he is in the faith , when he is not , therefore , sir , i would gladly heare how i may be sure that i am in the faith , evan i would not have you to make any question of it , since you have grounded your faith upon such a firme foundation as will never fail you , for the promise of god in christ is of a tried truth , and never yet failed any man , nor never will , therefore i would have you to close with christ in the promise without making any question , whether you are in the faith or no , for there is an assurance which ariseth from the exercise of faith , by a direct act , and that is when a man by faith directly layes hold upon christ , and concludes assurance from thence . neo. sir , i know that the foundation whereon i am to ground my faith remayneth sure , and i think i have already built thereon : but yet because , i conceive , a man may thinke hee hath done so when hee hath not : therefore would i fain know how i may be assured that i have done so . eva. wel , now i understand you what you mean , it seems you do not want a ground for your believing ; but for your believing that you have believed . neo. yea , indeed , that is the thing i want . evan. why , the next way to finde out and know this , is to looke backe and reflect upon your own heart , & consider what actions have passed through there ; for , indeed , this is the benefit that a reasonable soul hath , that it is able to returne upon it selfe , to see what it hath done , which the soul of a beast cannot do : consider then , i pray you , whether the free and full promise of god in christ hath not beene so cleered unto you , that you had nothing to object why it did not belong particularly to you : and whether you have not seen a readinesse and willingnesse in christ to receive and embrace you as his beloved spouse . and whether you have not thereupon consented , and resolved to take christ , and to give up yourselfe to him : and whether you have not since that found in your heart a love to christ and his law , and a readinesse and willingnes to doe your duty to god as a childe to his father , freely without feare of hell , or hope of heaven : now tell me ( i pray you truly ) whether you have not found these things in you . neo. yea , indeed , i hope i have in some measure . evan. why , then i may say with the apostle john , you are of the truth , and may assure or perswade your heart before god : wherefore , sayth christ to you , i say unto thee , that thy many sins are forgiven thee , for thou lovest much . ant. but , sir , shall he not in so doing turne back from the covenant of grace , to the covenant of works , and from christ , to himselfe . evan. indeed if he should looke upon these things in himselfe , and thereupon conclude , that because he hath done thus , god hath accepted of him and justified him , and will save him , and so make them the ground of his believing , this were to turn back from the covenant of grace to the covenant of works , and from christ to himselfe , but if he look upon these things in himselfe , and thereupon conclude , that because these things are in his heart , christ dwels there by faith , and therefore he is accepted of god , and justified , and shall certainly be saved , and so make them an evidence of his believing , or the ground of his believing that he hath believed , this is neither to turn back from the covenant of grace , to the covenant of works , nor from christ to himselfe , so that these things in his heart being the daughters of faith , and the of-spring of christ , though they cannot at first produce or bring forth their mother , yet may they in time of need nourish her . nom. but i pray you , sir , are there not other things besides these that he sayth , hee finds in himselfe that a man may looke upon as evidences of his believing ( or as you call them ) as grounds of his believing , that hee hath believed . evan. yea , indeed , besides these inward qualifications that are in the heart , there are outward qualifications in the life , as having respect unto all christs commandements , which a man may look upon as an evidence , provided , that hee be sure it flow from those within . nom. but , sir , how should a man know that ? evan. the sure and best way to know this is , for a man to examine himselfe whether he did first believe in christ , and then reforme his life , and so made his faith the cause of the change of his life , or whether he did first reforme his life , and then believe , and so made his reformation of life the cause of his faith , if he be sure he did the former , then may he be sure that his outward qualifications proceeded from his inward , and so are right and true , but if hee did the latter , then may he be sure that they are wrong and false evidences . nom. then truly , sir , i have not as yet any right and true evidences of faith . evan. if you have not then as i tell you , it is time to believe , that so you may have them that are right and true . neo. but , sir , i pray you let me ask you one question more touching this point , and that is , suppose , that hereafter i should see no outward evidences , and question whether i had ever any true inward evidences , and so whether i did ever truly believe or no : what must i do then ? evan. indeed , it is possible you may come to such a condition , and therefore you doe well to provide aforehand for it . now then if ever it shall please the lord to give you over to such a condition , first , let mee warn you to take heed of forcing , and constraining your selfe to yield obedience to gods commandements , to the end you may so get an evidence of faith again , or a ground to lay your believing that you have believed upon , and so forcibly to hasten your assurance before the time , for though this be not to turn quite back to the covenant of works ( for that you shall never do ) yet is it to turn aside towards that covenant , as abraham did , who after that he had long wayted for the promised seed , ( though he was before justified by believing the free promise ) yet for the more speedy satisfying of his faith , hee turned aside to go in unto hagar , who was ( as you have heard ) a type of the covenant of works , so that you see this is not the right way : but the right way for you in this case , to get your assurance again is , when all other things fail to look to christ ; that is , go to the word and promise and leave off and cease a while to reason about the truth of your faith , and set your heart on work to believe , as if you had never yet done it , saying , in your heart , well satan , suppose my faith hath not been true hitherto , yet now will i begin to endevour after true faith : and therefore , ô lord ! here i cast my self upon thy mercy afresh , for in thee the fatherlesse finde mercy , thus i say , hold to the word , goe not away , but keep you here , and you shall bring forth fruit with patience . neo. well , sir , you have fully satisfied the concerning that point , but as i remember it followeth in the same verse , know yee not your owne selves how that jesus christ is in you , except ye be repoobates : wherefore i desire to heare how a man may know that jesus christ is in him . evan. why , if christ be in a man ? hee lives in him , as sayth the apostle , i live not , but christ liveth in me . neo. but how then shall a man know that christ lives in him . evan. why , in what man soever christ lives according to the measure of his faith he executes his threefold office in him , viz. his propheticall , priestly , and kingly office . neo. i desire to hear more of this threefold office of christ , and therefore ( i pray you sir ) tell me , first , how a man may know that christ executes his propheticall office in him . evan. why , so far forth as any man heares and knows that there was a covenant made , betwixt god , and all mankinde in adam , and that it was an equall covenant , and that gods justice must needs enter upon the breach of it , and that all mankind for that cause were lyable to eternall death and damnation , so that if god had condemned all mankinde , yet had it beene but the sentence of an equall and just judge , seeking rather the execution of his justice then mans ruine and destruction , and thereupon takes it home , and applyes it particularly to himself , and so is convinced that hee is a miserable lost and helplesse man ; i say so far forth as a man doth this , christ executes his propheticall office in him , in teaching him , and revealing unto him the covenant of works . and so far forth as any man hears and knowes that god made a covenant with abraham , and all his believing seed , in jesus christ , offering him freely to all , to whom the sound of the gospell comes , and giving him freely to all ; that receive him by faith , and so justifies them , and saves them eternally , and thereupon hath his heart opened to receive this truth , not as a man taketh an object , or a theologicall point into his head , whereby hee is onely made able to discourse , but as an habituall , and practicall point , receiving it into his heart , by the faith of the gospell , and applying it to himselfe , and laying his eternall state upon it , and so setting to his seal that god is true , i say so far forth as a man doth this , christ executes his propheticall office , in him , in teaching him , and revealing to him the covenant of grace , and so far forth as any man hears and knows that this is the will of god , even his sanctification , &c. and thereupon concludes that it is his dutie to endeavour after it , i say so far forth as a man doth this , christ executes his propheticall office in him , in teaching and revealing his law to him , and this i hope , is sufficient for answer to your first question . neo. i pray you , sir , in the second place tell mee how a man may know that christ executes his priestly office in him . evan. why so far forth as any man hears and knows that christ hath given himselfe as that onely absolute and perfect sacrifice , for the sins of believers , and joyned them unto himselfe by faith , and himself unto them by his spirit , and so made them one with him , and is now entred into heaven it self to appear , in the presence of god for them : and hereupon is emboldned to go immediatly to god in prayer , as to a father . , and meet him in christ , and present him with christ himselfe , as with a sacrifice without spot or blemish , i say , so far forth as any man doth this , christ executes his priestly office in him . neo. but , sir , would you have a believer to goe immediately unto god , how then doth christ make intercession for us at gods right hand ? as the apostle sayth hee doth , rom. 8.34 . evan. it is true , indeed , christ as a publike person , representing all believers . appeares before god his father , and willeth according to both his natures , and desireth as he is man , that god would for his satisfaction sake , grant unto them whatsoever they aske according to his will. but yet you must goe immediately to god in prayer , for all that , you must not pitch your prayers upon christ , and terminate them there , as if he were to take them and present them to his father , but the very presenting place of your prayers must be god himselfe in christ , neither must you conceive as though christ the sonne , were more willing to grant your request then god the father , for whatsoever christ willeth , the same also the father , ( being well pleased with him willeth ) in christ , then , i say , and nowhere else , must you expect to have your petitions granted , and as in christ and no place else , so for christs sake and nothing else ; and therefore i beseech you to beware you forget not christ when you go unto the father to beg any thing which you desire , either for your selfe or others , especially when you desire co have any pardon for sin , you are not to thinke that when you joyn with your prayers , fasting , weeping , and afflicting of your selfe , that for so doing you shall prevail with god to heare you and grant your petitions , no , no , you must meete god in christ , and present him with his sufferings , your eye , your minde , and all your confidence , must be therein , and in that be as confident as possibly you can , yea , expostulate the matter , as it were , with god the father , and say , lo , here is the person that hath well deserved it , here 〈◊〉 the person that wils and desires it , in whom thou hast sayd thou art well pleased ; yea , here is the person that hath paid the debt , and discharged the bond for all my sins , and therefore , ô lord ! now it standeth with thy justice to forgive me , and thus if you doe , why then you may bee assured that christ executes his priestly office in you . neo. i pray you , sir , in the third place shew me how a man may know that christ executes his kingly office in him . evan. why so far forth as any man hears and knows , that all prwer is given unto christ , both in heaven and in earth , both to vanquish and overcome all the lusts and corruptions of believers , and to write his law in their hearts , & hereupon takes occasion to goe unto christ for the doing of both in him , i say , so far forth as he doth this , why christ executes his kingly office in him . neo. why then , sir it seems that the place where christ executes his kingly office , is in the hearts of believers . evan. it is true indeed , for christs kingdome is not temporall or secular , over the naturall lives or civill negotiations of men , but his kingdome is spirituall and heavenly over the souls of men , to awe and over-rule the hearts , to captivate the affections , to bring into obedience the thoughts , and to subdue and pul down strong holds , for when our father adam transgressed , he , and we all of us forsooke god , and chose the devill for ou● lord & king , so that every mothers child of 〈◊〉 are by nature under the government of satan , and he rules over us , till christ come into our hearts and disposseseth him , according to the saying of christ himself , luk. 11.21 , 22. when a strong man armed keeps the palace , his goods are in peace , that is , sayth calvin , satan holdeth them that are in subjection to him in such bonds and quiet possession , that he rules over them without resistance : but when christ comes to dwell in any mans heart by faith , according to the measure nf faith ▪ hee dispossesseth him , & seats himself in the heart , and roots out and puls down all that withstands his government there , and as a valiant captain he stands upon his guard , & enables the soule to gather together all its forces and powers to resist and withstand all its and his enemies , and to set it selfe in good earnest against them , when they at any time offer to return again , and he doth especially enable the soule to resist , and set it selfe against the principall enemie , even that which doth most oppose christ in his government so that whatsoever lust or corruption is in a believers heart or soule as most predominant , christ doth inable him to take that into his minde , and to have most revengefull thoughts against it , and to make complaints to him against it , and to desire power and strength from him against it , and all because it most withstands the government of christ , and is the rankest traitor to christ , so that hee useth all the means he can to bring it before the judgement seat of christ , and there hee calls for justice against it ; saying , o lord jesus christ , here is a rebell and a traitor that doth withstand thy government in me , wherfore i pray thee come and execute thy kingly office in me , and subdue it , yea , vanquish and overcome it , whereupon christ gives the same answer that he did to the centurion , goe thy way , and as thou hast believed , so be it done unto thee . and as christ doth thus suppresse all other governours but himselfe in the heart of a believer , so doth he race out , and deface all other laws , and writes his own there according to his promise , jer. 31.33 . and makes them plyable and willing to doe and suffer his will , and that because it is his will , so that the minde and will of christ , laid down in his word , and manifested in his works , is not onely the rule of a believers obedience , but also the reason of it : as i once heard a godly minister say in the pulpit , so that he doth not onely doe that which is christs will , but he doth it because it is his will. o that man which hath the law of christ written in his heart , according to the measure of it , he reads , he hears , he prayes , and receives the sacrament , and doth all the duties required in the first table of the law , and that because he knows it is the minde and will of christ he should doe so , yea , he doth not onely doe the duty of the first table , but of the second also , by vertue of christs command , ô that husband , parent , master , or magistrate , that hath the law of christ written in his heart , hee doth his duty to his wife , childe , servant , and subject , and that because christ commands it , and so , that wife , childe , servant , or subject that hath the law of christ written in their hearts , doe their duties to their husband , parent , master or governour , and that because christ requires it . and now when you finde these things in your heart , why answerably you may conclude , that christ executes his kingly office in you . neo. well , sir , now i doe plainly see , that it is no marvail though my heart hath been hitherto restlesse , sith i have sought rest for it , where it is not to be found . evan. my occasions doe now begin to call me away from you , neverthelesse , you having begun to speake of the hearts rest , i shall by the lords assistance , now at our parting , as a conclusion of this our discourse , speake somwhat of the soules rest , if you will be pleased to heare me . neo. withall my heart , sir , but first , i would intreat you to tell me , why you call the hearts rest , the soules rest . evan. because heart and soule are put oftentimes the one for the other , for indeed , the heart is the soules chare of state wherein it keeps it residencie . but to come to the point , i would intreat you to consider with me , that when god at first gave man an elementish body , he did also infuse into him an immortall soule of a spirituall substance , and though he gave his soule a locall being in his body , yet he gave it a spirituall wel-being in himselfe , so that the soule was in the body by location , and at rest in god by union and communication , and this being of the soule in god at first , was mans true being , and his true happinesse , now man falling from god , god in his justice left man , so that the actuall union and communion that the soule of man had with god at first is broken off , god and mans soule are parted , and it is in a restlesse condition , howbeit , the lord having seated in mans soule , a certain character of himselfe , the soule is thereby made to re-aspire towards that summum bonum , that chief good , even god himselfe , and can finde no rest no where , till it come to him . nom. but stay , sir , i pray you , how can it be sayd that mans soule doth re-aspire towards god the creator , when as it is evident that every mans soule naturally is bent towards the creature , to seeke a rest there . evan. for answer hereunto , i pray you consider , that naturally mans understanding is dark and blinde , and therefore is ignorant what his own soul doth desire , and strongly aspire unto , it knoweth , indeed , that there is a want in the soule , but till it be enlightned , it knoweth not what it is which the soule wanteth : for , indeed , the case standeth with the soule , as with a child new born , which child by naturall instinct , doth gape and cry for nutriment , yea , for such nutriment as may agree with it tender condition , and if the nurse through negligence , or ignorance , eyther give it no meat at all ; or else such as it is not capable of receiving , the childe refuseth it , and still cryeth in strength of desire after the dug : yet doth not the child in this estate know by any intellectuall power and understanding , what it self desireth : even so mans poore soule doth cry to god as for its proper nourishment , but his understanding like a blind ignorant nurse , not knowing what it cryeth for ; doth offer to the heart a creature instead of a creatour : thus by reason of the understanding , together with the corruption of the will , and disorder of the affections , mans soule is kept by violence from its proper centre , even god himselfe , ô how many souls are there in the world ! that are hindred , if not quite kept from rest in god , by reason that their blinde understanding , doth present unto their sensual appetites , varieties of sensuall objects . is there not many a luxurious persons soule hindred , if not quite kept from true rest in god , by that beauty which nature hath placed in feminine faces ; especially when satan doth secretly suggest into such feminine harts a desire of an artificiall dressing from the head to the foot : yea , and sometimes painting the face like their mother jezabel ? and is there not many a voluptuous epicures soule hindred , if not quite kept from rest in god , by beholding the colour , and tasting the sweetnesse of dainty delicate dishes , his wine red in the cup , and his beer of amber colour in the glasse : in the scripture we read of a certain man that fared deliciously very day , as if there had been no more but one so ill disposed : but in our times there are certain hundreds , both of men and women , that do not only fare deliciously , but voluptuously twice every day , if no more ? and is there not many a proud persons soul hindered , if not quite kept from rest in god , by the harmonious sound of popular prayse ; which like a load-stone draweth the vain-glorious heart to hunt so much the more eagerly , to augment the eccho of such vain windy reputation ? and is there not many a covetous persons soule hindred , if not quite kept from rest in god , by the cry of great abundance ; the words of wealth , and the glory of gain ? and is there not many a musicall minde hindered , if not quite kept from sweet comfort in god , by the harmony of artificiall concord upon musicall instruments ? and how many perfumed fools are there in the world ? who by smelling their sweet apparell , and their sweet nose-gayes , are kept from souls sweetnesse in christ. and thus doth satan like a cunning fisher , beat his , hooke with a sensuall object , to catch men with , and having gotten it into their jaws ; he draweth them up and down in their sensuall contentments , till hee hath so drowned them therein , that the peace and rest of their souls in god be almost forgotten : and hence it is that the greatest part of mans life , and in many their whole life is spent , in seeking satisfaction to the sensuall appetite . nom. indeed , sir , this which you have sayd , we may see truly verified in many men , who spend their days about these vanities , and will afford no time for religious exercises , no , not upon the lords day by their good will. neo. you say the truth , and yet let mee tell you withall , that a man by the power of naturall conscience may bee forced to confesse that his hopes of happinesse are in god alone , and not in these things , yea , and to forsake profits and pleasures , and all sensuall objects , as unable to give his soule any true contentment , and fall to the performance of religious exercises , and yet rest there , and never come to god for rest , and if we consider it either in the rude multitude of sensuall livers , or in the more seemingly religious , we shall perceive that the religious exercises of men , doe strongly deceive , and strangely delude many men , of their hearts happinesse in god. for the first sort , though they be such as make their belly their best god , and doe no sacrifice but to bacchus , apollo , or venus , though their conscience doe accuse them , that these things are nought , yet in that they have the name of christians put upon them in their baptisme , and for as much as they doe often repeat the lords prayer , the apostles creed , and the ten commandements , and in that it may be they have lately accustomed themselves to goe to church , to heare divine service , and a preaching now and then , and in that they have divers times received the sacrament , they will not be perswaded but that god is well pleased with them , and a man may as well perswade them that they are not men and women , as that they are not in a good condition . and for the second sort , that ordinarily have more humane wisdome and humane learning then the former sort , and seeme to bee more holy and devout then the former sort of sensuall , ignorant people , yet how many are there of this sort , that never passe farther then the outward court of bodily performances , feeding and feasting themselves as men in a dreame , supposing themselves to have all things , and yet indeed have nothing but onely a bladder full , or rather a brainfull of winde and worldly conceptions . are there not some who give themselves to a more speciall searching and seeking out for knowledge in scripture , learnednesse , and clerklike skill , in this art , and that language , till they come to bee able to repeate all the historicall places in the bible , yea● , and all those texts of scripture , that they conceive doe make for some private opinion of theirs concerning ceremonies , church-government , or other such circumstantiall points of religion , touching which points they are very able to reason and dispute , and to put forth such curious questions as are not easily answered . are not some of these men called sect-makers , and begetters or devisers of new opinions in religion , especially in the matter of worshiping god , as they use to call it , wherein they finde a beginning , but hardly any end , for this religious knowledge is so variable through the multiplicity of curious wits and contentious spirits , that the life of man way seeme too short to take a full view of this variety ; for though all sects say , they will bee guided by the word of truth , and all seeme to bring scripture , which indeed is but one as god is but one , yet by reason of their severall constructions and interpretations of scripture , and conceits of their own humane wisdome , they are many . and are there not others of this sort of men , that are readie to embrace any new way of worship , especially if it come under the cloake of scripture learning , and have a shew of truth founded upon the letter of the bible , and seeme to bee more zealous and devout then their former way , specially if the teacher of that new way can but frame a sad and demure countenance , and with a grace lift up his head and his eyes towards heaven , with some strong groane in declaring of his newly conceived opinion , and that hee frequently use this phrase of the glory of god ! ô then these men are by and by of another opinion , supposing to themselves that god hath made known some farther truth to them , for by reason of the blindnesse of their understanding , they are not able to reach any supernaturall truth , although they doe by literall learning , and clerklike cunning dive never so deepe into the scriptures , and therefore they are ready to entertaine any forme of religious exercise , as shall bee suggested unto them . and are there not a third sort much like to these men that are excessive and mutable in the performance of religious exercises . surely saint paul did perceive that this was the very god of some men in his time , and therefore hee willeth timothy to instruct others , that bodily exercise profiteth little , or as some read it , nothing at all , and doth oppose thereunto godlinesse as being another thing , then bodily exercise , and sayth , that it is profitable , &c. and doe not you thinke there are some men at this day that know none other good then bodily exercise , and can hardly distinguish betwixt it and godlinesse . now these bodily exercises are mutable and variable , according to their conceits and opinions , for all sects have their severall services ( as they call them ) yet all bodily ▪ and for the most part onely bodily , the which they performe to establish a rest to their soules , because they want rest in god , and hence it is that their peace and rest is up and down according to their working better or worse , so many chapters must be read , and so many sermons must bee heard , and so many times must pray in one day , and so many dayes in the weeke , or in the yeare , they must fast , &c. or else their soules can have no rest , but mistake mee not i pray , in imagining that i speake against the doing of these things , for i doe them all my selfe , but against resting in the doing of them , the which i desire not to doe . and thus you see that mans blinde understanding doth not onely present unto the sensuall appetite , sensuall objects , but also to the rationall appetites , rationall objects , so that mans poore soule is not onely kept from rest in god by means of sensuality , but also by means of formality : if satan cannot keep us from seeking rest in god , by feedeing our senses with our mother evahs apple , then he sets us to seeke him in away where wee shall never finde him , if he cannot doe it more grosely , then hee attempts to doe it more closely . nom. but , sir , i am perswaded that many men that are so religiously exercised , and doe performe such duties as you have mentioned , doe finde true rest for their souls in god. evan. ineeed i am perswaded there are some men that are carefull to performe such duties in obedience to the will of god in christ , as conceiving them to be the way , wherein he is accustomed to meete his people , and give them an extraordinary visit , as also conceiving them to be the meanes whereby hee doth ordinarily beget and increase faith , whereby they are enabled to draw neer to god in christ , and so to have peace and rest in him , and therefore if they doe omit any of these duties , when they conceive that god calls them thereunto , they are troubled in their mindes , and vexed at themselves for being disobedient to the will of god , and for missing his kinde visit , and omitting the meanes of increasing their faith , now such men as these may , and doubtlesse doe finde true rest to their soules in god , in the performance of religious exercises . but alas , i feare me , that the most part of such men as are so religiously exercised , and are of such dispositions as i have shewed , doe rather conceive , that as they have offended and displeased god by their former disobedience , so they must pacifie and please him by their future obedience , and therefore they are carefull to exercise themselves in this way of duty , and that way of worship , and all to that end , yea , and they conceiving that they have corrupted , defiled and polluted themselves by their falling into sin , they must also purge , clense and purifie themselves by rising out of sin , and walking in new obedience , and so all the good they doe , and all the evill they eschew is to pacifie god , and appease their own consciences , and if they seeke rest to their soules this way , why it is the way of the covenant of works , where they shall never be able to reach god , nay , it is the way to come to god out of christ , where they shall never be able to come neere him , he being a consuming fire . neo. then , sir , it seemeth to me , that god in christ apprehended by faith , is the onely true rest for mans soule . evan. i , there is the true rest indeed , there is that rest which david invites his soule unto , when he sayth , returne unto thy rest , ô my soule , for we which have believed have entred into his rest , saith the authour to the hebrews . and come unto me , sayth christ , all yee that labour and are heavie laden and i will give you rest . and truly my neighbours and friends believe it , wee shall never finde a hearts happinesse , and a true soules rest untill we finde it here , for howsoever a man may thinke if hee had this mans wit , and that mans wealth , this mans honour , and that mans pleasure , this wife , or that husband , such children , and such servants , his heart would be satisfied , and his soule would be contented , yet which of us hath not by our own experience found the contrary ? for not long after that we have obtained the thing we did so much desire , and wherein we promised our selves so much happinesse , rest and content , we have found nothing but vanity and emptinesse in it : let a man but deale plainly with his own heart and hee shall finde , that notwithstanding he hath many things , yet there is ever one thing wanting , for indeed , mans soule cannot be satisfied with any creature , no , not with a world of creatures : and the reason is because the desires of mans soule are infinite , according to that infinite goodnesse which it once lost in losing god ; yea , and mans soul is a spirit , and therefore cannot communicate with any corporall thing , so that all creatures not being that infinite and spirituall fulnesse which our hearts have lost , and towards the which they do still re-aspire , they cannot give it full contentment . nay , let mee say more , howsoever a man may in the midst of his sensuall fulnesse be convinced in his conscience , that he is at enmity with god , and therefore in danger of his wrath and eternall damnation , and be thereupon moved to reforme his life , and amend his ways , and endevour to seek peace and rest to his soul , yet this being in the way of works it is impossible that he should finde it ; for his conscience wil ever be accusing him , that this good duty hee ought to have done , and hath not done it ; and this evill he ought to have forborne ; and yet hee hath done it : and in the performance of this duty he was remisse , and in that duty very defective , and many such wayes will his soul be disquieted . but when a man once comes to believe that all his sins , both past , present , and to come , are freely and fully pardoned , and god in christ graciously reconciled unto him : the lord doth hereupon so reveale his fatherly face unto him in christ , and so make known that incredible union betwixt him and the believing soul ; that his heart becomes quietly contented in god , who is the proper element of its being : for hereupon there come● into the soule such peace flowing from the god of peace ; that it fils the emptinesse of the soule with true fulnesse , in the fulnesse of god ; so that now the heart ceaseth to molest the understanding and reason , in seeking eyther variety of objects , or augmentation of degrees , in any comprehensible thing : and that because the restlesse longing of the minde which did before cause unquietnesse , and disorder , both in the variety of mentall projects , and also in the sensuall and beastly exercises of the corporall and externall members , is satisfied and truly quieted , for when a mans heart is at peace in god , and is become truly full in that peace and joy , passing understanding , then the devill hath not that hope to prevaile against our souls , as hee had before , hee knows right well that it is in vaine to beat his hooke , with profits , pleasures , honour , or any other such like seeming good , to catch such a soule that is thus at quiet in god , for he hath all fulnesse in god , and what can be added to fulnesse , but it runneth over , indeed empty hearts like empty hogsheads , are fit to receive any matter which shall be put into them , but the heart of the believer being filled with joy and peace in believing , doth abhorre all such base allurements , for that it hath no roome in it selfe to receive any such seeming contentments , so that to speak as the truth is , there is nothing that doth truly and unfainedly root wickednesse out of the heart of man , but only the true tranquility of the minde , or the rest of the soul in god , and to say as the thing is , this is such a peace and such a rest to the creature in the creatour , that according to the measure of its establishment by faith , no created comprehensible thing , can eyther adde to it or detract from it , the increase of a kingdome cannot augment it , the greatest losses and crosses in worldly things cannot diminish it , a believers good works doe all flow from it , and ought not to return to it : neyther ought humane frailties to molest it , howver this is most certain , neyther sin nor satan , law nor conscience , hell nor grave , can quite extinguish it , for it is the lord alone that gives and mayntains it : whom have i in heaven but thee , sayth david , and there is none upon earth that i desire besides thee : it is the pleasant face of god in christ , that puts gladnesse into his heart , psal. 4.7 . and when that face is hid , then he is troubled , psal. 30.7 . but to speake more plainly though the peace and joy of true believers , may be extenuated or diminished , yet doth the testimony of their being in nature remayne so strong , that they could skill to say : yea , even when they have felt god to be withdrawing himselfe from them ; my god , my god , why hast thou forsaken me : yea , and in the night of gods absence to remayne confident , that though sorrow be over night , yet joy will come in the morning : nay , though the lord should seeme to kill them with wickednesse , yet will they put their trust in him , knowing that for all this , their redeemer liveth : so strong is the joy of their lord : these are the people that are kept in perfect peace , because their minds are stayed in the lord. wherfore , my deare friends and loving neighbours , i beseech you , take heed of deeming any estate happy until you come to find this true peace and rest to your souls in god , ô , beware lest any of you doe content your selves with a peace rather of speculation then of power ! ô , be not satisfied with such a peace as consisteth eyther in the act of oblivion , or neglect of examination ! nor yet in any brain-sick supposition , of knowledge theologicall and divine , & so frame rationall conclusions , to protract time , and stil the cryes of an accusing conscience , but let your hearts take their last farewell of all false felicities , wherewith they have been all of them more or lesse detained , and kept from their true rest : ô , be strong in resolution ! and bid them all farewell , and neyther stay in egypt by the flesh-pots of sensuality , nor yet in the wildernesse of religious and rationall formality ; but strip your selfe of all : putten on contentments , eyther in sensuall honours , profits , or pleasures , or religious exercises , and become truly poore , miserable and naked . nom. but stay , sir , i pray you , would you have our senses to be no longer exercised about any of their objects ? would you have us no longer to take comfort in the good things of this life ? evan. i pray you doe not mistake mee , i would not have you stoically to refuse the lawfull use of any the lords good creatures , which he shall be pleased to afford you : for i right well know that the minde of man hath a naturall motion towards its own delight and recreation in these things ▪ and that this motion still remains in the minde of him that is the most mortified , and hath taken his truest farewell of them , but yet in such a man , that motion which before was violent from the cry of the heart is now restrained ▪ so that his appetite is not so forcible , nor so unruly as it was before , the unrulinesse thereof being subdued in the peace of the heart , and and brought into a very comely decorum and order , so that now the sensuall appetite can with much more easiness and contentednesse be denyed the object of its desire ; yea , the sensuall appetite can in a good measure be content , with what is most repugnant to its desire , as with hunger , cold , nakednesse , yea , and with death it self , such is the wonderfull working of the hearts quiet and rest in god. so that although such a mans senses be still exer●ised in and upon their proper objects , yet is not his life sensuall , for his heart taketh no contentment from any such exercise , but is still ( for the most part ) exercised in a more transcendent communion , even with god in christ ; so that he useth the world , and the things of the world , as though hee used them not ; and receiveth no cordiall contentment from any sensuall exercise whatsoever , and that , because his heart is withdrawne from them , which withdrawing of the heart is not unaptly pointed at in the speech of the spouse , cant. 5.2 . i sleep , sayth she , but my heart waketh ; so , that it may be sayd , that such a man he is sleeping , looking , hearing , tasting , eating , drinking , feasting , &c. but his heart is withdrawne and is rejoycing in god his saviour , and his soul is magnifying the lord , so that in the midst of all sensuall delights his heart , and secretly sayth , i but my happinesse is not here . nom. but , sir , i pray you , why do you call rationall and religious exercises a wildernesse ? evan. for two reasons , first , because that as the children of israel , when they were got out of egypt , did yet wander many yeers in the wildernesse before they came into the land of canaan , even so doe many men wander long in rationall and religious exercises , after they have left a sensuall life , before they come to rest in god , whereof the land of canaan was a type . secondly , because as in a wildernesse , men often lose themselves and can finde no way out , but supposing ( after long travell ) that they are neere the place whither they would goe , are in truth further off : even so fareth it with many , yea , with all such as walk in the way of reason , they lose themselves in the woods and bushes of their works and doings , so that the longer they travell , the further they are from god , and true rest in him . nom. but , sir , you know that the lord hath endued us with reasonable souls , would you not then have us to make use of our reason . evan. i pray you doe not mistake mee , i do not contemn nor despise the use of reason , onely i would not have you to establish it to the chief good , but i would have you to keep it under , so that if with hagar , it attempt to beare rule , and lord it over your faith , then would i have you in the wisdome of god , like sarah , to cast it out from having dominion , in few words i would have you more strong in desire , than curious in speculation ; and to long more to feele communion with god , then to be able to dispute of the genus , or species of any question , eyther humane or divine : and presse hard to know god by powerfull experience , and though your knowledge be great , and your obedience surpassing many ; yet would i have you to be truly nullified , anihilated , and made nothing , and become fools in all fleshly wisdome , and glory in nothing , but only in the lord , and i would have you with the eye of faith sweetly to behold , all things extracted out of one thing , & in one to see al , in a word , i would have in you a most profound silence , contemning all curious questions and discourses , and to ponder much in your heart but prate little with your tongue ; be swift to heare , but slow to speake ; and slow to wrath , as the apostle james adviseth you : and by this meanes will your reason be subdued , and become one with your faith ; for then is reason one with faith , when it is subjugated unto faith , and then will reason keepe its true lists and limits , and you will become ten times more reasonable then you were before , so that , i hope , you now see that the hearts farewell from the sensuall and rationall life , is not to be considered absolutely but respectively , it doth not consist in a going out of either , but in a right use of both . and now for a conclusion let mee tell you , when any of your souls shall thus forget her own people , and her fathers house , christ her king shall so desire her beauty , and be so much in love with her , that like a load-stone this love of his shall draw the soule in pure desire to him again , and then as the hart panteth after the rivers of water , so will your souls pant after god , yea , then will your souls be so ravished with desire , and so sick of love , that it will bee manifest by your seeking him whom your soul loveth , and so shall your soule come to have a reall rest in god , and according to the measure of your faith , be filled with joy unspeakable and glorious ; and how can it bee otherwise , when your soule shall really communicate with god , and by faith have a true taste , and by the spirit have a sure earnest of all heavenly preferments , having , as it were , one foot in heaven , whilst you live upon earth , ô then what an eucharisticall love will arise from your thankfull heart ! extending it selfe , first towards god , and then towards man for gods sake , because his everlasting love in his christ is made known to your soule , so that then according to the measure of your faith , you shall not need to frame and force your selfe to love , and doe good duties , but being so assured of gods love to you in his christ , your soule will stand bound ever more to love god , and according to the measure thereof you will stand bound to the keeping of all his commandements , and this love of god in the heart will cut down selfe love , so that now you will be for god , and it will be your meat and drinke to doe his will whilst you live on earth , and much more when you come to heaven , the place of perfect and everlasting rest whither our lord jesus christ bring us all in his due time , amen . and now brethren , i commend you to god , and to the word of his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified . neo. well , sir , at this time i will say no more , but that it was a happie houre wherein i came to you , and a happie conference that wee have had together , surely , sir , i never knew christ before this day , ô what cause have i to thanke the lord for my comming hither ! and my two friends as a means of it , and , sir , for the payns that you have taken with me , i pray the lord to requite you , and so beseeching you to pray the lord to increase my faith , and to helpe mine unbeliefe , i humbly take my leave of you , praying the god of love and peace to be with you . nom. and truly , sir , i doe believe , that i have cause to speake as much in that case as you have , for though i have out-stript him in knowledge , and it may be also in strict walking , yet doe i now see , that my actions were neither from a right principle , nor to a right end , and therefore have i been in no better a condition then he , and truly , sir , i must needs confesse , i never heard so much of christ , and the covenant of grace , as i have done this day , the lord make it profitable to me , and i beseech you , sir , pray for me . ant. and truly , sir , i am now fully convinced , that i have gone out of the right way , in that i have not had regard to the law , and the works thereof as i should . but , god willing , i shall hereafter ( if the lord prolong my dayes ) be more carefull how i lead my life , seeing the ten commandements are the law of christ. and i beseech you , sir , remember me in your prayers , and so with many thanks to you for your pains , i take my leave of you , beseeching the grace of our lord jesus christ , to bee with your spirit . amen . evan. now the very god of peace , that brought again from the dead , our lord jesus , that great sheepherd of the sheep , through the bloud of the everlasting covenant , make you perfect in every good worke , to doe his will , working in you that which is well pleasing in his sight , through jesus christ , to whom be glory for ever and ever , amen . john 8.36 if the sonne make you free , you shall be free indeed . gal. 5.1 . stand fast therefore in the liberty wherewith christ hath made us free . ver. 13. onely use not your liberty for an occasion of the flesh ; but by love serve one another . chap. 6. ver . 16. and as many as walke according to this rule , peace bee upon them , and mercie , and upon the israel of god. mat. 11.25 . i thanke thee ô father lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them to babes . 1 cor. 15.10 . i laboured more abundantly then they all , yet not i but the grace of god that was with mee . psal. 36.11 . let not the foot of pride come against me . loving reader , the printer drawing towards a conclusion , and wanting matter to compleat so many sheets , as was desired , i have thought good ( by reason of the sutablenesse of this with the former ) to adde these propositions following , which are proved by scripture : and gathered long since by patrick hambleton scottishman , and martyred : who was burned in scotland , the first day of march , anno 1527. the first proposition . he that loveth god , loveth his neighbour . this proposition is proved , 1 john 4.20 . if a man say i love god , and yet hateth his brother , he is a lyer : for how can hee that loveth not his brother whom he hath seene , love god whom he hath not seen . the second proposition . hee that loveth his neighbour as himselfe , keepeth all the commandements of god. this proposition is proved , matth. 7.12 . whatsoever he would that men should ▪ do unto you , even so do ye unto them , for this is the law and the prophets : and in rom. 13.8 , 9. hee that loveth his neighbour , fulfilleth the law. for this , thou shalt not commit adultery , thou shalt not kill , thou shalt not steale , thou shalt not bear false witnesse , thou shalt not covet : and if there be any other commandement , it is briefly comprehended in this , saying , thou shalt love thy neighbour as thy selfe , and in gal. 5.14 . all the law is fulfilled in this one word , thou shalt love thy neighbour as thy self . the third proposition . he that hath faith loveth god. my father loveth you because ye love me , and believe that i came out from god , john 16.27 . argument . he that keepeth the commandements of god , hath the love of god. he that hath faith keepeth the commandements of god. ergo , he that hath faith loveth god. the fourth proposition . hee that keepeth one commandement of god keepeth them all . this proposition is confirmed , heb. 11.6 . it is impossible for a man without faith to please god : that is , to keep any one of gods commandements as he should do ; then whosoever keepeth any one commandement hath faith . argument . hee that hath faith keepeth all the commandements of god. he that keepeth any one commandement of god hath faith . ergo , he that keepeth any one commandement , keepeth them all . the fifth proposition . hee that keepeth not all the commandements , keepeth none of them . argument . he that keepeth one commandement of god keepeth all : ergo , he that keeps not all the commanments of god keepeth not one of them . the sixth proposition . faith is the gift of god. argument . every good thing is the gift of god. faith is a good thing . ergo , faith is the gift of god. the seventh proposition . faith is not in our power . argument . the gift of god is not in our power . faith is the gift of god. ergo , faith is not in our power . the eighth proposition . he that hath faith is just and good . argument . he that is a good tree , bringeth forth good fruit , and is just and good . hee that hath faith is a good tree , and bringeth forth good fruit . ergo , he that hath faith is just and good . the ninth proposition . hee that believeth the gospel , believeth god. argument . hee that believeth gods word believeth god. the gospel is the word of god. ergo , hee that believeth the gospel believeth god. to believe the gospel is this , that christ is the saviour of the world , that christ is our saviour , christ bought us with his bloud , christ washed us with his bloud , christ offered himselfe a sacrifice for us , christ bare our sins upon his own back . the tenth proposition . he that believeth the gospel shall be safe . go yee unto all the world , and preach the gospel unto every creature ; hee that believeth and is baptised , shall be saved , mark 16.16 . a comparison between faith and incredulity . faith is the root of all good , incredulity is the root of all evill . faith maketh god and man good friends , incredulity maketh them foes . faith bringeth god and man together , incredulity separateth them . all that faith doth pleaseth god , all that incredulity doth displeaseth him . faith maketh a man good and righteous , incredulity maketh him evill faith maketh a member of christ , incredulity a member of the devill . faith bringeth a man to heaven , infidelity bringeth him to hell. a dispute between the law and the gospell . the law said pay the debt , the gospel said christ hath payd it . the law said thou art a sinner , the gospel said thy sins are forgiven thee . the law said the father of heaven is angry , the gospel said christ hath pacified it . the law said where is thy righteousnesse , the gospel said , christ is a believers righteousnesse . the law said thou art bound over to me , the devill and hell. the gospel said , christ hath delivered a believer from you all . no manner of works make us righteous . we believe that a man is justified by faith without the works of the law , rom. 3.28 . no man is justified by the works of the law , but by the faith of jesus christ , and we believe in jesus christ , that wee may be justified by the faith of christ , and not by the deeds of the law , for if righteousnesse come by the law , then christ dyed in vain , gal. 2. no works make us unrighteous . if any evill works make us unrighteous , then the contrary workes should make us righteous , but it is proved that no good works can make us righteous , therefore no evill works can make us unrighteous , if we be believers . works then make us neyther good nor evill . it is proved that works make us neither righteous nor unrighteous , therefore no works make us either good or evill , for righteous and good are one thing , and unrighteous and evill another . good works make not a good man , nor evill works an evill man , but a good man bringeth forth good works , and an evill man evill works . good fruit maketh not the tree good , nor evill fruit the tree evill , but a good tree beareth good fruit ▪ and an evill tree evill fruit . a good man cannot doe evill works , nor an evill man good works , for a good tree cannot beare evill fruit , nor an evill tree good fruit . a man is good before he doe good works , and evill before he doe evill works . a good man is known by his good works , and an evill man by his evill works , yee shall know them by their fruits , for a good tree beareth good fruit , and an evill tree evill fruit ; a man is likened to a tree , and his works to the fruit of the tree . if works make us neither righteous nor unrighteous , then it maketh no matter what we doe . i answer , if thou doe evill , it is a sure argument that thou art evill , and wantest faith , if thou doe good , it is an argument that thou art good , and hast faith , for a good tree beareth good fruit , and an evill tree evill fruit ; yet good fruit maketh not the tree good , nor evill fruit the tree evill ; so that man is good before he doe good works , and evill before he doe evill works . faith maketh the good tree , and incredulity the evill tree , such a tree , such fruit ; such a man , such works ; for all things which are done in faith please god and are good works , and all that are done without faith , displease god , and are evill works . whosoever believeth or thinketh to bee saved by his works , denyeth that christ is his saviour , for how is he thy saviour if thou mightest save thy selfe by thy works ? or wherefore should he have died for thee , if any works might have saved thee . now seeing that he hath paid the debt , thou needest not pay it , neither indeed couldst thou pay it , but shouldest be damned if his bloud were not , but sith hee was punished for that thou shalt not bee punished . finally , hee hath delivered thee from thy condemnation , and all evill , and desireth naught of thee , but that thou wilt acknowledge what hee hath done for thee , and beare it in minde , and that thou wouldest helpe others for his sake both in word and deed , even as hee hath holpen thee , for naught and without reward . o how ready would men bee to help others if wee knew his goodnesse and gentlenesse towards us , hee is a good and a gentle lord , and doth all for naught , therefore let us follow his steps . so that i doe not say , that believers should doe no good works , but i say men should not doe good works , to the intent to get the inheritance of heaven through good works , for if we believe we shall get remission of sins , or the inheritance of heaven through works , wee believe not to get the same for christs sake , neither doe we believe the promise of god that they are given us freely , and so we make god a lyar , for god sayth , thou shalt have the inheritance of heaven for my sons sake , thy sins are forgiven thee for my sons sake , but thou sayst it is not so , if thou think to win them by thy works . thus you see that i condemne not good works , but the false trust in them , for all the works wherein man putteth any confidence , are therewith poysoned and become evill . wherefore thou must doe good works , but beware thou doe them not to deserve any good through them , for if thou doe , thou receivest thy good , not as the gift of god , but as a debt to thee , and makest thy se●fe fellow with god , because thou wilt ta●e nothing of him for naught . presse not th●rfore to the inheritance of heaven through ●he presumption of thy good works , for if thou doe , thou shalt fall as lucifer fell for his pride . finis . notes, typically marginal, from the original text notes for div a41355-e580 gen. 3.24 . gal. 5.1 . 2 pet. 2.19 . burton me●a● pag. 8. notes for div a41355-e1100 portis apertis paradisum intrasse , tom. 1. notes for div a41355-e2920 tit. 3.9 1 cor. 4.21 . gal. 4.18 . act. 21.20 1 tim. 1.17 . rom. 3.27 gal. 6.2 . bal on the cov. of grace , p. 9. com. pla . eng . p. 118. lev. 18.5 . gen. 2.17 . ames . med . eng. p. 48. com. pla . p. 31. downham ▪ on just. p. 443.465 . bal on the covenant p. 6. walker on the covenant , p. 39. bal on the covenant p. 5. calv instit . fol. eng . p. 8. eccl. 7.27 basting , cat . p. 9. vrsin . cat . p. 517. calv inst . p. 190. col. 3.10 . eph. 4.34 . treat . of effectuall cal. p. 20. or thereabouts . hugo gr●● . defens . fid . p. 71. lightfoot miscela . p. 282. reynolds on ps. ●● p. 403. reynolds on psal. 110. p. 405 ●ibbens on gen. p. 77. bal on the cov. p. 11. reyn. on psal. 110. ● . 406. ps. 16.11 . walker on the covenant , p. 89. m. slat . on the 2● cov. deut , pathw . p. 304. reynolds on psal. 110. pag. 406. c●l . instit. p. 81. reynolds on ps. 110 p. 406. rom. 5.12 cal. iustit . p. 106 , 107 goodwin trium . faith. p. 85 pemble vind fid . p. 99. seven gold . cand . p. 3. basting cat. p. 10. vrban . reg. in ch . ser. to ema●s . p. 12. chos . ser. p. 9. com. pla . p. 14. reynolds on ps. 110 p. 407. lightfoot miscela . p. 183. ibid. com. pla . p. 13. hos. 13.9 . bolton , true boun ▪ p. 135. vrsin . cat . p. 112. vrsin . cat . p. 112. cal. instit. p. 117. bolton , true boun . p. 133. rom. 5.6 . rom. 8.2 . lightfoot miscela . p. 282. tindal , path . to holy scrip . p. 378. 2 tim. 1.9 ▪ eph. 3 11. rom. 1.2 . gal. 4.4 . reynolds on ps. 110. p. 407 , 408 williams , 7 gold . can . p. 319. hooker , ●ouls just . p. 177. cal. instit. p. 117. reynolds , psal. 110. p. 408. ibid. ames . med . p. 74. th. goodw. christ set forth , p. 75 ainsworth on the text . goodw. christ set forth , p. 75 ps. 40.7 , 8 cal. instit. p. 117. hookers souls just . p. 174 goodwin , christ set forth , p. 83 , 84. 1 cor. 15 , 47. 1 cor. 15.58 . bal of the cov . p. 289 ibid. p. 287 208. gen. 3 . 1● ▪ vers . 15. vrban reg. on christs sermon to ema●● . ainsworth . lightfoot miscela . p. 186. v●ug meth on bib p. 15 walker on cov. p. 59. gibben● on gen. mar. 14.42 . mar. 15.34 , 32. heb. 9.14 . ainsworth on the text . gen. 1.26 rev. 13.8 . walker on the cov. p. 42. ainsworth on gen. gibbens on gen. v●b . reg. on christs serm . to emaus . duples . trunesse of chr. relig . p. 226. gen. 12.13 . gen. 18.18 . gen. 20.12 . gal. 3. ● . heb. 7.12 . heb. 6.20 . jer. 23 6. isa. 9 6. dixon on the h●b . williams , 7 gold . can . p. 330 , 331 bal on the cov . p. 49. walker on the cov . p. 63. gen. 32.28.30 . seven gold . cand . p. 322 gen. 49.10 . b. babing . on the text . institut . p. 204. heb. 11.10 . gen. 49.18 . ainsworth on the text . tindal in his works , p. 430. ainsw . on exod. mar. 15.33 , 34 , 35. 1 cor. 10.2 , 3 , 4. bal on the cov . p. 110 bal on the cov . p. 213 ibid. p. 113 lightfoot miscela . p. 186. subst . of relig. octav . eng . p. 184 , 185 new cov. p. 317. o● cov . p. 128. bolton , true boun . p. 23. rom. 2.15 in m. bolton , p. 371. bullinger , com . plac . rom. 5 . 1● rom. 5 . 2● pembl . ●ind . fid . p. 155. bolton , 〈◊〉 bound . ● . 132 , 158. reinolds on the use of the law , d. willet on exo. 10 pembl . vind . fid . p. 154. gal. 3.19 . reynolds on the use of the law ibid. marshal , infants-baptisme . rom. 11.6 bolton , true boun . p. 157. reynolds on the use of the law . instit. p. 157. pembl . vind . fid . p. 164. instit. p. 159. exod. 19.8 pembl . ibid. bolton , true bounds , p. 22. cal instit. institut . pag. 402. walker on the covenant , page 155. dixon . on the hebr. heb. 12.19 , 20. b. babing . on gen. 20. luther o● gal. p. 153. walker on the covenant , p. 70 the author of the benefit of christs death . aynsworth , on deut deut. 18.15 , 16 , 17 18. ioh. 3.25 . levit. 1.1 . exod. 34.27 . exo. 24.4 . on the text . ainsworth . dixon on the heb. walker on the cov. pag. 13. com. places english calvins institut . lib. 2. cal. inst. p. 157. bolton , true bounds , p. 2●9 . in his preface to levit. heb. 11.4 . levit. 1.4 . b babing . on the text . on iob 1. institut . p. 239. ibid. 152. heb. 11.26 , 27. alleadged by dr. v●b . reg. cal. inst. p. 207. on gal. i am sure . inst. p. 198. walker on the cov. heb. 8.8 . vrsin . cat . p. 129. gal. 3.6 , 7 on gal pag. 116. on iusti. page 90. walker on the conant , page 122. page 29. heb. 13. ● . marshall of infants baptisme . ball on the covenant ▪ page 119. deut. 9.10 . deu. ●0 . 5 . reinolds on psal. 110. p. 35. rom. 10.4 bolton , true bound . p. 52. exod. 25.22 . on gala. pa. 171. calv. iust . p. 167. verse 19.20 . verse 9. verse 20. eccles. 9.2 num. ●0 . 12 . 2 chron. 35.21 , 22. num. 16.46 . matth. 22 23. boltons true bounds . pag. 259. ball on the cov●n . pag. 114. perkins on christs ser. on the mount . musculus ▪ com. pla . pag. 118. gray , in his serm. of the perfect . of a christ. in his preface to the rom. exp . tindal on ma● . bolton , true bounds . pag. 161. heb. 7 9. rom. 9.31.32 . rom. 10.3 2 cor. 3.14 . exod. 34.28 , 29. 2 cor. 3.7 . exod. 34.35 . calvins harm . p. 87. matth. 27.51 . tindal , alleadged by marbeck in com . pla . p. 112. 2 cor. 3.5 2 cor. 3.14 . gal. 4.4 . hooker souls justifica pag. 173. isai. 53.6 . luther on gal. pag. 137. heb. 10.5 , 6 , 7. visin . cat . pemble vindict . fid . forles on justification , p. 89. goodwins christ set forth , pag. 87. rom. 6.10 , 11. 1 cor. 15.20 . smith on the creed . on gal. p. 81. rom. 7.4 . doctor willet on the text. elton on the text. on the text. alledged by doctor willet on rom. see doctour willet again . fox that wrote the book of martyrs . on gal. p. 184. pag. 185. rom. 3.19 . rom. 6.14 . acts 13.39 . iohn 3.16 . boultons true bounds , p. 160. trunesse of christian religion . on gal. p. 133. chos . sermon , pag. 108. boultons true bounds , p. 97. pag. 162. boultons true bounds , p. 97 , 98. iudg. 9.18 , 19. discourse of true happines , pag. 64. matth. 5.20 . proposition , on gal. second , in octa . pag. 45. doctor downham of iustification , p. 149. acts 4.12 . iohn 14.6 . on gal. p. 17. doctor vrban regis , in his exposition of christs sermon going to emaus . 1 cor. 2.2 . reynolds on psal. 110. p. 1. matth. 26.73 . phil. 1.27 . mark 4.15 . 2 tim. 3.5 . 2 thess : 1.11 . 1 tim. 1.5 . diodat on the text. wilson on the romans , p. 17. doctor preston of faith , pag. 86. 2 cor. 13.5 . rom. 8.10 . chos . sermon , pag. 65. luther on gal. pag. 170. gal. 5.4 . gal. 3.19 . gal. 1.7 . gal. 3.10 . gal. 4.25 . gal. 5.7 . gal. 3.11 . heb. 11.6 . instit. pag. 370. on gal. 〈…〉 . on gal. p. ●5 . ball on the covenant , pag. 338. chos . sermon , pag. 65. matth. 21.31 . philip. 3.7 , 8 , 9. matth. 3.17 . reynolds on psal. 110. p. 7. luther on gal. p. 69 , 194. acts 16.31 . culverwell of faith , pag. 15. iohn 3.16 . doctor preston of faith , pag. 8. in a little book called the benefit of christs death . heb. 10.22 . iude verse 4. matth. 22.14 . 2 pet. 1.10 . heb. 4.1 . poore doubting christian , pag. 69. deut. 29.29 . 1 iohn 3.23 . doctor sibs souls conflict , pag. 621. gal. 2.20 . doctor preston of love , pag. 146. 2 cor. 5.20 , 21. rouse mystica● mariage , p. 1● christian liberty , p. 21. 1 sam. 1● . 25 . 2 cor. 5.19 . chos . sermon , pag. 299. chos . sermon , pag. 31 , 32 , 33. ephes. 1.6 . iohn 11.21 . luther on gal. pag. 17. iohn 5.22 . iohn 12.17 . 1 tim. 1.15 . rom. 4.5 . matth. 9.12 . ezek. 16.4 , 5 , 8. hos. 2.19 . mark 10.49 . luke 5.8 . chos . ser. p. ●● . luke 1.57 . chos . ser. p. 85 heb. 4.6 . hookers poore doubt . christ. pag. 108. revel . 3.20 . 1 tim , 1.13 . poore doubt . christ. p. 132. iohn 6.37 . psal. 25.11 . on gal. p. 20 , 21. isai. 55.1 . hookers poor doubting christian. pag. 151. cornw●ll , on gospel repentance . p. 6. isai. 55.3 . cornwell , on gospel repentance . p. 21. dike , of repentance . p. 11. luke 19.6 . acts 16.14 . 2 kings 7.4 . doct. preston of faith. p. 23. goodwins child of light . pag. 196. pag. 199. in a letter to him . hookers poore doubt . christ. pag. 52. iohn 17.21 . 1 iohn 4.13 . cant. 2.16 . hookers souls union , pag. 6 , 7 , 9 , 10. tindall parab . wicked mam. pag. 75. doubting christian , pag. 154. 1 cor. 1.30 . barnardine ochine in his serm. how a christian should make his last will. 1 cor. 3.22 . barnardine ochine in his sermon , how a christian should make his last will. 2 cor. 5.21 . christian liberty , p. 21 . 2● . pag. 24. pag. 25. on the new covenant . pag. 15. col. 2.14 . ephes. 1.4 . rom. 3.24 . boultons true bounds , p. 2●● . acts 13.39 . m. iohn fox upon election . doctor sibs souls conflict , pag. 55. instit. pag. 155. heb. 12.18 , 22 , 24. rom. 4.15 . isa. 58.1 . rom. 8.1 . greenhams afflicted conscience , p. 70. barnardine ochine in his sermon , how to answer before the judgment seat . luthers . chos . sermon , p. 99.100.101 . chos . sermon , pag. 42.99 . barnardine ochine in his sermon of predestination . 1 cor. 15.56 , 57. boultons true bounds , p. 7● . pag. 74. basting cat. pag. 9. reynolds use of the law , pag. 388. ezek. 16.6 . iohn 6.26 . ephes. 5.1 . iohn 14.15 . psal. 89.31 , 32 , 33. boultons true bounds , pag. 77 perkius on gal. 4.5 . allea●ged by docto● taylor , regu● vitae . pag. 21 acts 3.22 . matth. 17.4 , 5. col. 3.16 , 17. verse 18. verse 20. ephes. 5.6 . gal. 6.2 . rom. 14.9 . on gal. p. 59. institut . p. 403. boultons true bounds , pag. 31 heb. 10.1 , 2. chap. 9.14 . on gal. p. 182. rom. 7.12 , 14. on gal. p. 5. chos . sermon , pag. 103. com. places fol. english , 119 , 120. isai. 33.22 . 1 iohn 3.10 . chos . sermon , pag. 142. tindall parab . wicked mam. pag. 65.66 . chos . sermon , pag. 197. parab . wicked mam. pag. 68. discourse of true happines , pag. 35. on the heart , pag. 111. christian liberty , p. 39. chos . sermon , pag. 246. pag. 297. instit. pag. 162. calvin on iohn 3.34 . 1 cor. 13 9. in his works , pag. 86. benefit of christs death , pag. 85. christian liberty , p. 39. on gal. p. 150. 1 tim. 1.8 . titus 3.8 . titus 3 4 , 5. rom. 5.5 . 1 iohn 4.19 . dyke on repentance . p. 9. dyke of repentance , p. 21 ezek. 36.31 . zach. 12 . 1● . phil. 3.6 . on gal. p. 218. hosea 10 : 1. of love , p. 19 gal. 3.2 . 2 cor. 5.14 . doctor preston of love , pag. 29. towns assertion of grace , pag. 131. pag. 138. pathway to holy scripture , pag. 383. doctor preston of love , pag. 28. luke 1.74 , 75· matth. 10.28 . col. 3.24 . heb. 11.26 . gen. 15.1 . psal. 73.25 . psal. 17.15 . heb. 10.22 . tindall parab . wicked mam. pag. 89. 1 iohn 4.19 . psal. 16.12 . psal. 26.3 . iohn 14.6 . col. 2.6 . elton on the text. rom. 5.1 . isai. 26.3 . rom. 4.16 . rom. 3.24 . phil. 3.9 . 1 cor. 15.10 . isai. 65.6 . 1 cor. 4.7 . rom. 11.14 . heb. 4.2 . iohn 6.29 . rollock on iohn . i cannot certainly direct you in what page to finde al this , because the severall impressions do alter the pages , but in that booke where i had it , is in p. 330.340 , 344 , 346. wards life of faith , p. 6 , 7 , 8 74 , 75. poore doubting christian , pag. 159. pag. 154. barnardine ochine in his sermon of predestination . iohn 15.16 . on gal. p. 124. in his treatise of faith , pag. 20. wards life of faith , pag. 59. new covenant pag. 361. towns assertion of grace , pag. 142. wards life of faith , pag. 19. williams seven golden candlesticks , p. 394 wards life of faith , p. 6 , 7. wards life of faith , p. 68 , 69 , 70. on gal. p. 173. 1 cor. 13.9 . iames 3.2 . 1 iohn 1.4 . rom. 7.15 . on gal. p. 144. wards life of faith. p. 149. souls effectuall calling . p. 610. new covenant pag. 144. phil. 1.27 . chos . sermon , pag. 72. luke 17.5 . rom. 19.17 . poore doubting christian , pag. 148. boultons true bounds , pag. 1 ▪ ball on ▪ the covenant . pag. 41. 1 pet. 1.6 . 1 thes. 1.3 . gal. 5.6 . iohn 14.15 . psal 40.8 . 1 iohn 5 3. gen. 39.9 . luke 15.21 . dan. 9.27 . ezek. 36.31 . hosea 14.8 . isaiah 30.22 . rom. 2.4 . revel . 3.19 . culverwell of faith. p. 30 , 31. on gal. p. 66. chos . sermon , pag. 156. obedient christ man , pag. 120. levit. 26.43 . ier. 31.18 . verse 19. psal. 94.12 . 2 cor. 13.5 . doctor preston of faith , pag. 84. 1 iohn 3.19 . luke 7.47 . goodwin christ set ●orth , pag. 23. m. cotton of new england , in his thirteenth quest . poore doubting christian , pag. 37. goodwins child of light , p. 194. hosea 14.3 . luke 8.15 . 2 cor. 3.5 . iob 5.27 . philip. 1.27 . 1 thess. 1.3 . heb. 9.26 . heb. 9.24 . perkins on the creed , pag. 356 matth. 28.18 . reynolds on psal. 110. p. 9. harmony , pag. 329. matth. 8.13 . m. caryl at blackfriers . wilsons dictionary , p. 259. 1 tim. 4.8 . psal. 116.7 . heb. 4.3 . psal. 73.25 . psal. 22·1 . psal. 30.5 . iob 13.15 . iob 19.25 . nehem. 8.10 . isaiah 26.3 . iam. 1.10 . psal. 55.10.11 . psal. 42.1 . cant. 25. cant. 3.1 . acts 20.32 . heb. 13.20 , 21 notes for div a41355-e35090 major . minor. conclusion . major . minor. conclusion . major . minor. conclusion . major . minor. conclusion . major . minor. conclusion . major . minor. conclusion . iohn 4.26 . luke 1.47 . heb. 13.20 . revel . 1.5 . heb. 9. 1 pet. 2. object . answer . the covenant of grace, or, an exposition upon luke i. 73, 74, 75 by george dovvname ... downame, george, d. 1634. 1647 approx. 427 kb of xml-encoded text transcribed from 173 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a36463 wing d2059 estc r17888 12657121 ocm 12657121 65398 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a36463) transcribed from: (early english books online ; image set 65398) images scanned from microfilm: (early english books, 1641-1700 ; 350:19) the covenant of grace, or, an exposition upon luke i. 73, 74, 75 by george dovvname ... downame, george, d. 1634. [3]-333 p. printed by john macock for ralph smith ..., london : 1647. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -luke i, 73-75 -criticism, interpretation, etc. covenant theology. 2003-01 tcp assigned for keying and markup 2003-02 aptara keyed and coded from proquest page images 2003-03 judith siefring sampled and proofread 2003-03 judith siefring text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion the covenant of grace : or an exposition upon luke 1. 73 , 74 , 75. by george dovvname , doctor of divinity and bishop of dery . gen. 22. 16 , 18. by my self have i sworn , saith the lord that in thy seed all the nations of the earth shall be blessed . london , printed by iohn macock for ralph smith , and are to be sold at the sign of the bible , near the royal exchange . 1647. illvstrissimi duum-viris proregibus sive summis serenissimi regis caroli pro regimine totius hiberniae justitiariis d. adamo vicecomiti loftvs deely dignissimo ejusdem regni cancellario ; et honoratissimo d. richardo boyl comiti corcagiae , dominis suis colendissimis . georgius downame episcopus derensis diatribas hasce de foedere gratiae deo : perseverantia sanctorum qvalescunque tanquam levidense munus , in perpetuum summae observantiae testimonium l.m.d.d. in this t●eatise upon luke 1. 73 , 74 , 75. are handled , the context or coherence , with a brief analysis of th● hymn of zachary called benedictus , cap. 2. text , wherein we consider , the parties between whō this covenant was made , viz. the god of israel , cap. ● . abraham our father , cap. ● . tenour of the oath it self , cap. 3. containing a two-fold gift , cap. 4. viz. redemption , cap. 5. the fruit of our redemption , which is our new obedience , whereof are set down the parts , viz. holines , cap. 6. righteousness . cap. 6. properties , spiritual security , cap. 7 , 8 , 9. vprightness , cap. 10 , 11. perseverance , cap. 12. the covenant of grace : or an exposition upon luk. 1. 73 , 74 , 75. the text. luke 1. 73 , 74 , 75. the oath , which he sware to our father abraham , that he would give us ; that we being delivered from the hand of our enemies , should worship him without fear , in holiness , and righteousness , before him all the dayes of our life . chapter . i. the context or coherence of the text. these words are the sum and substance of the covenant of grace , which the lord made with abraham the father of the faithfull , and the very abridgement of the gospel ( for god , when he made this covenant with abraham , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he preached before-hand the gospel unto him ▪ gal. 3. 8. ) and therefore are most worthy both to be handled with much diligence , and to be heard with great attention and reverence . they are part of that heavenly hymn , which zacharias the father of iohn baptist pronounced at the circumcision of his son ; for such was both the goodness of god towards him , that he did not only restore unto him his speech and hearing , the use whereof for a time he had lost through his incredulity , but also bestowed upon him the spirit of prophesie : and such also was his thankfulness to god , that no sooner had he recovered his speech , but he imployed it to the glory of god. now both these , i mean the miraculous both loss and recovery of his speech , happened a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as theophylact hath well observed , that it might win credit to the extraordinary ministry of iohn the baptist , who was to be the forerunner of b christ , that he being to bear witness of christ might be worthy of all credit . in this psalm zachary prophesieth , first , of the son of god our savior christ , to the end of the 75 verse , and after of his own son , at the 76 verse to the end of the psalm . his prophesie concerning christ is a prophetical thanksgiving , wherein he blesseth god for his unspeakable mercy to the israel of god , in sending his own , and his only begotten son to work our redemption and salvation . for although our savior was not as yet born , and much less had payd the price of our redemption ; yet he knew him to be incarnate , and conceived in the womb of the blessed virgin : wherefore knowing , that now the work of redemption was already begun by the incarnation of christ ▪ he speaketh of our redemption , after the māner of other prophets , as of a thing already , done , and praiseth god therefore . his prophesie concerning his own son , is a prophetical gratulation , congratulating the great favor of god vouchsafed unto him , whom the lord had ordained to be the prophet of the most high and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or forerunner of our blessed savior , and consequently to be more then a prophet , then whom there had not risen a greater among the sons of women , math. 11. 11. but to return to the former prophesie ( which i called a prophetical thanksgiving ) out of which my text is taken . the benefit or blessing for which zachary blesseth god , is first propounded in these words vers . 68. blessed be the lord god of israel , who hath visited his people ; and afterwards twice expounded . first , more briefly in the end of v. 68. and the two verses following ; and then more largely at the 71. v. to the end of my text. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or more brief exposition in these words , hath visited , that is , hath redeemed his people , by raising up a horn of salvation for us , ( that is a mighty saviour , as psalm 18. 3. ) in the house and linage of his servant david ( whose son according to the flesh the messias was to be ) as he spake by the mouth of his holy prophets , which have been of old . for god is said to visit men , when he doth to them , as he had foretold , whether in the better part , by way of promise ; or in the worse , by way of threatning . and thus , in the better part , moses teacheth us to expound this phrase , gen. 21. 1. the lord visited sarah , that is , he did to sarah as he had promised . upon which words fremelius and iunius have this note : hence are we to take the explication of this usuall phrase ; for to visit is to put in execution the good promised , or the evill denounced . so gen. 50. 24. god ( saith ioseph ) will surely visit you , exod. 13. 19. that is , will bring you out of this land , unto the land of promise , as he sware to abraham , isaak , and iacob . and accordingly when god did send moses to deliver his people out of egypt , as he had promised , he is said to have visited them , exod. 3. 16. & 4. 31. in like manner , when god sent his own son to redeem us , as he had formerly promised . he is said to have visited , that is , to have redeemed his people , as he had spoken by all his holy prophets in former times . the latter and more large exposition , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning at ver . 71. for the man of god being ravished with the consideration of this unestimable benefit , doth as it were dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it , being not content to have propounded it , and once to have expounded the same , but again , by way of exultation , he amplifieth it in other words , after the manner of the godly in their songs of deliverance ; as you may see in that song of moses exod. 15. which was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory , which the israelites had over pharaoh and the egyptians ; as this is zacharies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory , which the israel of god hath over the spirituall pharaoh , and all the enemies of our salvation . but i come to the words of the exposition . salvation , where we may out of the words going before , repeat the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if he had said , who , i say , hath wrought or raised salvation , that is , saved us from our enemies , and from the hand , that is , the power of all that hate us : verse 72. that he might work mercy with our forefathers , that is , that he might perform his merciful promises made to our fathers , and remember , that is , shew himself mindful of his holy covenant : then verse 73. the oath , which is either to be read by apposition , if with theophylact we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to wit , the oath , or to be referred to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he might perform or remember the oath which he sware to our father abraham . in this latter exposition , as the words are multiplied , and the phrases varied , so the affection of the argument is also changed : for whereas in the former exposition it was said , he visited , that is , redeemed his people , as he had graciously promised ; here it is said , he visited , that is , redeemed or saved us , that he might perform his promise : where the keeping of his promise is made the end of his sending christ to redeem us ; to let us understand , that as god was most gracious in promising our redemption , so most faithful and just in the performance . so that the former part of this psalm , from the beginning thereof to the end of my text , is but one sentence or axiome , wherein there is relation of consequence ; the sum whereof is this , because the lord hath visited , that is , hath redeemed his people , according to his promise , and hath saved us , that he might keep his promise , and perform his oath ; he is therefore to be blessed , that is , magnified and praised . this analysis i have the rather propounded , because we repeating this psalm daily in our lyturgy , might , as david exhorteth , psal. 47. 7. sing with understanding ; as also because my text being but a part of the sentence , is not compleat in it self , but must be perfected by repetition of that which goeth before , after this manner , the lord god of israel is therefore to be blessed , because he hath visited , that is , hath sent his son to redeem us , as he hath promised ; and to save us , that he might keep his promise , and perform his oath which he sware to abraham ; the tenor whereof was this , that he would give us , &c. and this is the coherence of my text , out of which we may gather these three observations : first , where it is said , that god did therefore send his son to redeem us , that he might keep his promise , and perform his oath : we observe the immutable truth and fidelity of god in performing his promises ; for in christ all the promises of godare yea , and amen , 2 cor. 1. 20. if therefore the truth of god be such , that rather then he would go back from his word , he did send his own son to suffer death for our redemption : yea , if his fidelity were such , as that therefore he sent his son that he might perform his promise , then can we not doubt of the performance of any other promise of god ; this being the most difficult of all , either for god to grant , or for us to beleeve . when the world was to be made , the lord did speak the word , and it was created . but when it was to be redeemed ; he gave his son to be a price or ransome for us . and who would ever have thought ( but that the lord hath revealed this his unspeakable mercy in his word : ) that god , being of infinite majesty and glory , and enjoying all self contented happiness , would give his only begotten son to dye for his enemies ? if therefore to make good this promise , he gave his son to dye for us , how shall he not rom. 8. 32. with him give us all other good things which he hath promised ? such is the truth of god , that every faithful man may say with the apostle , 2 tim. 1. 12. i know whom i have beleeved , and i am sure that what he hath promised shall in due time be performed . for as he is omnipotent , and therefore able , so he is the god of truth , psalm 31. 5. yea truth it self , deut. 32. 4. and therefore willing ; he is iehovah , exod. 6. 3. one that giveth being to his word ; who though he can do all things , yet he cannot lye , tit. 1. 2. nor deny himself 2 tim. 2. 13. wherefore , as the faithful , who lived before the incarnation of christ , did faithfully and comfortably wait for the performance of that promise , as being the consolation of israel , luk. 2. 25. though between the making of it , and the performance , there did intercede four thousand years : so whereas the lord hath promised his second coming for our full redemption ; though it may seem to be delayed , we are with comfort to wait for it , with earnestnes to long for it , and with undoubted certainty to expect it . secondly , whereas zachary praiseth the lord for performing his promise concerning our redemption by christ , we learn , what is our duty ; namely to praise and magnifie the name of the lord , as for all other his mercies , so especially for the work of our redemption ; according to that , psa. 107. 2. let them praise the lord , whom he hath redeemed , and delivered from the hand of the enemy . but of this more hereafter . thirdly , whereas zachary giveth thanks to god for a benefit not as yet received ; for as yet christ was not born , and much less had he as yet redeemed us ; we learn , that we are to give thanks , not only for the benefits already received , but for such also as are promised : for this is a notable fruit of a lively faith , setting forth also most notably the truth of god in his promises ; when a man in the assurance of faith , which is the substance of things hoped for , heb. 11. 1. giveth thanks for those benefits and blessings which as yet he hath not , as though he had already received them . it is the commendation of the faithful , hebr. 11. 13. who having not received the promises , but having seen them afar off ( as abraham , joh. 8. 56. saw the day of christ ) beleeved them , embraced them , and rejoyced in them : for , if he who praiseth god for benefits received , doth glorifie god , psal. 50. 23. then much more doth he glorifie him , and magnifie his truth , who praiseth him for benefits which he hath only promised , because this is a fruit of a greater faith. thus david shewed himself thankful to god for the favors which he had promised by nathan , 2 sam. 7. and thus ought we to be thankful for the promises of a better life . so much of the context . chap. ii. the text resolved into his parts ; the first whereof are the parties between whom this covenant was made . now i come to the text it self ; the contents whereof , as you see , is an oath , wherein we are to consider both the parties between whom it was made , and also the tenor of the oath it self . the parties , as well him that sweareth , viz. the lord god of israel , as he to whom the oath was made , viz. abraham our father . concerning the tenor , we are to know , that whereas some oaths are assertory , wherein some truth is avouched ; others promissory , wherein some promise is made : this is of the latter sort , containing the promise of a gift ; for so he saith , that he would give us . this gifs is twofold , viz. redemption , in those words , that we should be delivered from the hand of our enemies ; and the fruit and end of our redemption , which is the true worship of god , in those words , that we should worship him , &c. which worship of god is set forth both by the parts and properties thereof . the parts are two , holiness , and righteousness ; for by holiness we are to understand the duties of the first table , which we owe unto god : and by righteousnesse , the duties of the second table , which we owe unto man. the properties are three ; the first , respecting our enemies , from whom wee are delive●ed , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear of them ; the second , respecting god , in the words before him , the third , respecting the continuance , all the dayes of our life . the first of these is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ▪ spirituall security ; the second , is uprightnesse and sincerity : the third , is constancie or perseverance . of these in order . concerning the party which did swear , we are to consider these three things . 1. by whom hee sware . 2. how , or after what manner . 3. to what end . for the first ; it is the manner of men in their oathes to swear by a greater . but the lord ; when he made this covenant with abraham , because he could not swear by a greater , he sware by himself , heb. 6. 13. by my self have i sworn , saith the lord , &c. gen. 22. 16. concerning the manner : we may gather by that , which the lord requireth in our oathes , what he performed in his own , ier. 4. 2. there are three properties required in an oath , truth , iudgement , and righteousnes . truth , opposed to falshood o● perjury : iudgement , to rash and common swearing ; righteousnesse , to unjust and unlawful oaths . for the first : that the lord did swear in truth , it is most certain , because it is impossible , that the lord in his promise , and in his oath should lye , hebr. 6. 18. and therefore we may be assured of that , wherewith micah concludeth his prophecy , mic. 7. 20. that the lord will undoubtedly performe his mercy , which by oath he promised to abraham . from whence we may learn this most profitable instruction . that seeing the oath of the lord , whereby he promiseth to give to all them that are delivered from the hand of their spirituall enemies ( that is , to all that are redeemed by christ ) grace to worship him in holinesse and righteousnesse , is infallible , we should therefore be carefull to bring forth these fruits of our redemption ; otherwise , we can have no assurance , that we are the redeemed of the lord . yea , on the contrary , it may be verified of us ; that if we do live in sin , and do not , at the least desire and endevour to serve god in the duties of holinesse and righteousnesse : it is as certain as the oath of god is true , that as yet we have no part in the redemption wrought by christ . and the reason hereof is evident ; for to be a servant of sinne , and to be redeemed from the bondage of sinne ; are things repugnant , and imply a contradiction . for whom christ the sonne of god maketh free , they are free indeed , joh. 8. 36. but he that is a servant of sin is not freed indeed . now every one that committeth sin , as habituated in sin , that is in whom sin raigneth , he is the servant both of sin , ioh. 8. 34. and of satan , 1 ioh. 3. 8. secondly , in iudgment , a man is said to swear in judgment when he sweareth advisedly upon just and necessary occasion ; for oaths are then only good , when they are necessary . this necessity of the lords oath ariseth from our weakness and infidelity , who will not beleeve the lord without an oath : and therefore the lord , in great mercy to relieve our infirmities , hath confirmed his promise , which in it self needeth no confirmation , as being truth it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 6. 16. more abundantly then otherwise needed , by oath , which as it argueth our great corruption , so it ought to be a remedy for the same . it is great infidelity not to beleeve the word and promise of god , but greater not to beleeve his oath : in not beleeving his promise , thou makest him a lyar , 1 iohn 5. 10. in denying credit to his oath , dost thou make him any better then a perjured person ? and yet this is the estate and condition of many professing the name of christ. god hath swo●n , and will not repent , that to those whom he redeemeth , grace shall be given to worship him in holiness and righteousness . these men do not so much as desire , care or endeavor to worship god in holiness and righteousness , but live in sin , and go on in sin , without repentance ; and yet for all this , they will needs perswade themselves that they are the redeemed of the lord , contrary to the express oath of god. thirdly , in righteousness ; men are said to swear in righteousness , when that which they promise by oath is lawful and good : and this goodness is measured by the reference which it hath to the glory of god , and good of man. neither doth the lords oath want this property ; for what could be either more glorious to himself , or more profitable unto us , then that which by this oath is promised ? for as touching the glory of god , among all the works which god ever wrought , there is not any that setteth forth more the glory both of his mercy and of his justice , then the work of our redemption , with the fruits thereof : for hereby appeareth his mercy to be such , as that , rather then he would suffer us most miserable sinners to perish in our sins , he gave his own , and his only begotten son to die for us . his justice such , that rather then he would suffer the sins of his own elect children to go unpunished , he hath punished them in the death and sufferings of his only begotten son. and if you consider our profit , it is evident that ( as hereafter you shal hear ) in the things promised by this oath , our happiness doth consist . neither doubt i to affirm , that by the things promised in this oath , our estate becometh better , then that which we lost in adam . adam , though he were just , stood righteous before god , but in his own righteousness ; but we being redeemed by christ , stand righteous before god in the righteousness of christ , which far surpasseth the righteousness both of men and angels . adam was created good , but changeable , and therefore , being tempted , he fell ; but we , being once redeemed by christ and sanctified by his spirit , shall never fall away ; but by the power of god through faith we are kept safe unto salvation , 1 pet. 1. 5. the happiness , which adam enjoyed , was in an earthly paradise , but the happiness , which christ hath purchased for us , is in heaven . thus much of the manner . now are we to consider the end for which the lord did swear : which is plainly and fully set down hob. 6. 17 , 18. that he might more abundantly shew unto the heirs of promise , the stableness of his counsel : that by two immutable things ( that is his word , and his oath ) they might have strong consolation . for howsoever they might doubt 〈◊〉 their p●rseverance unto salvation , in regard both of their owne frailty , and also of the strength of their enemies : yet they know ▪ that the foundation of god abideth sure , 2 tim. 2. 19. and that the word and oath of the lord is immutable ; and that , howsoever heaven and earth shall passe away , yet not one jot , or title of the oath of god shall fall to the ground . and therefore have just cause with david , psalm . 40. 2. to professe them confidence , and with paul , rom. 8. 38. 39. to rest assured , that nothing shall be able to separate them from gods love in christ jesus our lord. for the lord hath sworne , and will not repent , that he will give us , being delivered from the hand of our enemies , to worship him without fear , in holinesse and righteousnesse , before him , all the dayes of our life . if therefore the oath of an honest man be , or ought to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of controversie , hebr. 6. 16. how much more-ought the oath of the lord to be an end unto us of doubting and distrust ? the use , which we are to make of that , which hath been said , concerning the lord his taking of an oath , is that , whereunto we are so often exhorted in the scriptures , be you holy . as i am holy , saith the lord , that is , in this particular duty of holinesse ( for swearing is required in the first table ) we are to imitate the lord , both in respect 〈◊〉 the action it self , and also in regard of the object , the manner , and the end . as touching the action it self , where the lord is said to have sworne , we are taught , that to sweare , is in it self a thing lawfull and good , though the anabaptists deny it in all christians , and the papists in them , who in their conceipts , are perfect ; and yet in the scriptures wee see it practised by the holy angels , by the blessed apostle in diverse places of his epistles , in the penning whereof he was free , as from erring , so also from sinning , and lastly by god himselfe , in this , and many other places . neither is it only commended as lawfull , and good , as psal. 63. 11. but also commanded as necessary , and as a thing which not only may be done , but also which must be done , deut. 6. 13. 10. 20. as being a d●ty both of holinesse to god , and of righteousnesse and charity to man. for being rightly performed , it serveth greatly to set forth the glory of god , by ascribing unto him omniscience and omnipresence , the knowledge of secrets , justice , the patronage of truth , the punishing of falshood . of charity and righteousnesse to men , as being profitable and necessary for the 〈◊〉 of a necessary truth , for 〈…〉 among men , for the discharge of our duty , and sometimes for 〈…〉 . and therefore being a 〈◊〉 so necessary in respect both of god and man ; god himself hath sworn it should be practised in the new testament , esay 45. 23. but i shall not need to prove the lawfulness of swearing in these times , when there are m●●e that swear , then that do fear an 〈◊〉 , eccles. 9. 2. let us rather consider , how we are to imitate the lord in swearing , in respect of the object , the manner and the end . first therefore , as the lord did swear by the true god onely , that is , himself : so we are to swear by no other , for what we swear by , that we deifie ; and therefore to swear by any other , is to forsake god , i●r . 5. 7. and as touching the manner , we are to swear in truth , in●udgement , and in righteousness , ier. 4. 2. for not to swear in truth is perjury ; which is forbidden , condemn'd , and punished as a detestable sin , and as an horrible profanation of the name of god , lev. 19. 12 , ier. 5. 2. zae. 5. 4. wherein besides falshood and lying , which destroy the soul , and ●●clude out of heaven , apoc. 22. 15. and besides deceipt , ( and that under the religion of an 〈◊〉 whereof god is the ●venger , 1 thes. 4. 6. psal. 5. 7. there do also concur two other abominations . the one an horrible indignity offered to the majesty of god , whereby as if he were a patron of falshood , they call upon him , as a witness , to second their untruth . the other in that they tempt god , and dare him , as it were , to his face , to execute his vengeance upon them , if they avouch an untruth ; when they themselves know , that they swear falsly . secondly , in judgement : for to swear rashly and commonly in our ordinary talk , is to make common , that is , to pollute the holy name of god ; and to turn the sanctuary of verity , into a common house of vanity . as the name of god is holy and reverend ▪ 〈◊〉 ought it to be used holily , and reverendly ; and as an oath is not simply good , but upon necessity , so ought it not to be used , but when it is necessary . for , bonum necessarium extra terminos necessitatis non est bonum . our saviour therefore forbiddeth us to swear at all in our ordinary talk , mat. 5. 34. 37. and s. iames wisheth us above all things to take heed , that we swear not , ●left we fall into condemnation , iam. 5. 12. and wholsome to this purpose is the councell of the son of syrach , eccl. 23. 9 , 10 , 11 , 12 , 13. thirdly , in righteousness ▪ for by oath to promise that , which is unlawfull , besides that it argueth a full purpose , and resolution to do evill , which is to sin with a high hand : i● doth also offer an horrible indignity unto god , when a man calleth upon him to be , as it were his surety for the doing of that evill , which he promiseth . there rem●ineth the end : for so we are to swear , that by testifying a necessary truth , which cannot by other means be manifested ▪ god may be glorified ( according to that form of adjuration , give glory to god , ios. 7. 19. ) our brethren satisfied , controversies ended , our duty discharged , our own innocencie cleared . vaine are the o●thes , which are not referred to these , or such like ends ; and by them also the holy name of god is taken in vain . so usually do they swear , that swear usually ; having no respect , either to the glory of god , the good of their brethren , or discharge of their duty ; but rap out oathes , sometimes in choler , sometimes in pride and vain glory , sometimes in deceipt , to colour their falshood : sometimes in a vain conceipt to win credit to their speeches wherein notwithstanding they are miserably deceived , for he that sweareth much , sometimes for sweareth : and he that maketh no conscience of polluting the holy and dreadfull name of god by common swearing ; will learn to make no conscience of swearing 〈◊〉 . so much of the party that did swear . now we are ●o speak of the party to whom this oath was made ; who is here described by his name abraham , and by his re●●tion to us , our father . abraham was so called by god himself , gen. 17. because he ●ade him ab-hans●● , the father of many nations , that is to say , of the faithful in all nations . now , whereas i shewed before , that the lord would not have taken an oath , unless it had been necessary , in respect of our weakness and incredulity , who will not beleeve him without an oath : it appeareth , that abraham himself needed to have the promises of god confirmed to him by oath : from whence we learn this profitable lesson , that the faith of the best of as hath its imperfections , and is mingled with unbelief . for if abraham , the father of the faithful , the most worthy pattern of a lively and a strong faith , had need to have his infirmities relieved , as it is plain that he had ; not only ( as in this place ) by oath ; but also gen. 15. by a sign ; gen. 17. by the sacrament of circumcision , which was unto him a seal of that righteousness which is by faith , rom. 4. 11. and almost in every chapter of his story , by the often repeating and renewing of the promises unto him : what are we to think of our selves , who are by many degrees inferiour to abraham ? surely we are to beware , both of the proud phantasie of those , who dream of perfection in this life ; and also of the c●reless practise of others , who thinking they have proceeded far enough , sit still , not seeking to go forward in the way of christianity ; and therefore are not likely to come to the end of their way , which is the salvation of their souls . but we , in the humble acknowledgement of our imperfections , must with the apostles , luk. 17. 5. pray unto the lord to increase our faith , and using all good means to proceede from faith to faith , untill we come to a perfect man in christ , we must with the apostle , as not having attained , phil. 3. 12● 13. forget those things which are behind , and reach forth to those things which are before , pressing forward towards the mark for the prize of the high calling of god in christ ▪ phil. 3. 14. and if the apostle , and those who are perfect , that is , adulti , grown men in christ , are to be of this 〈◊〉 , is the apostle saith in the next verse : much more thoft , which are not so good 〈◊〉 , ought to be so minded , remembring , that religi●●●s compared to a way , wherein we are still to go on , untill we come to the end of our way ▪ which will not be before the end of our life . and whereas zachary calleth abraham our father , this is not to be understood , either of all the iewes , or of the iewes alone ; ●ut of all the faithfull , whether they be iews or gentiles . for abraham is the father of all the faithfull , rom. 4. 11. and all , which are of the faith , are the children of abraham , gal. 3. 7. in this sense , zacheus the publican receiving our saviour by faith , became the son of abraham , luke 19. 9. as for those , who were of abrahams seed , according to the flesh , and not according to his faith , they are not accompted the seed of abraham . for ●s the apostle saith , rom ▪ 9. 6 , 7. all they are not israel , which are of israel , neither are they all children , because they are the seed of abraham , but in isaak shall thy seed be ●all●d , that is , saith the apostle , vers . ● . they , which are the children of the flesh , are not the children of god , but the children of the promise are accompted for the seed . so our saviour , iohn 8. although he grant , that the iewes , to whom he spake , were , according to the flesh , the seed of abraham , vers . 37. yet he concludeth against them , that they were not abrahams sons indeed , because they did not the works of abraham , vers . 39 , 40. this must teach those , who come of faithfull parents , or are nobly descended from famous and worthy ancestors , not to rely too much upon their parentage , but to shew themselves to be their children by imitating their faith , and their godly conversation . for otherwise , though their parents were the children of god , they may notwithstanding be the children of the devill , as our saviour telleth the unbeleeving iewes , ioh. 8. 44. and therefore iohn the baptist warneth the iewes , not to stand so much upon this , that they had abraham to their father ; but willeth them to bring forth fruits worthy of repentance , mat. 3. 9. if therefore we would be able , with zachary , to call abraham our father , we must follow the faith of abraham , galath . 3. 7. and imitate his works , ioh. 8. 39. again , from hence we observe ; that , what is spoken in this oath concerning us , as that he would give us , that we being delivered , &c. is not to be understood of all men , but of us , who have abraham to our father , that is to say , of the faithfull , who only are the sons of abraham , the heires of the promise . chap. iii. the tenour of the oath . now i come to the tenour of the oath it self , in these words : that he would give us , that we being delivered , &c. but here some m●n will say , there is no such oath as this , recorded in the scriptures of the old testament , which god did sweare to abraham . whereunto i answer : that it is not always the custome of the holy ghost , in the new testament , when he alleadgeth testimonies out of the old , to recite the very same words , and syllables , but sometimes , as being the best interpreter of himself , in stead of words , he setteth down the true sence and meaning thereof : so in this place . for whereas moses gen. 22. 16. 18. recordeth this oath in these words , by my selfe have i sworn , saith the lord , that in thy seed all the nations of the earth shall be blessed : zachary verse 67. here being filled with the holy ghost , expoundeth what this blessedness is , which was promised in christ the promised seed , viz. that the lord , would give us , that we being delivered from the hands of our enemies , should worship him without fear , &c. that this is the oath , which zachary meaneth , it is most certain : because he giveth thanks to god , for the performance of his oath , which he sware to abraham , concerning the redemption of his people the israel of god , by the messias or promised feed : which can be no other 〈◊〉 that which i named , in thy seed all 〈…〉 and surely great cause there was , that in the beginning of the prom●●●gation of the gospel , it should be explained , what this blessedness is , which was promised by the messias . 1. first , for confutation of the erroneous and pernicious conceipt of the iews , who thinking that the messias should be ● temporal monarch , expected only tempora● blessings from him : but if our hope in christ were only in respect of this life , then were we of all men most miserable . 1 cor. 15. 19. secondly , for prevention of a most dangerous scandal , which otherwise would have ensued upon that erroneous conceipt . for it being● received opiniō among the iews , from which the disciples of christ were not free , mat. 20. ●1 . act. 1. 6. that the messias should be a te●poral monarch , who should restore the kingdom unto israel , and make his followers happy with external and ●empor● blessings : if this opinion had been nourish●d in them , it could not have been avoided , but that they would have taken offence at christs 〈◊〉 and poor estate , when in stead of honours , riches , greatness and g●●ry in this world , which they expected from the messias , all things should happen contrary to their expectation . our saviour therefore pronounceth them blessed , who were not offended at him in respect of his mean condition , and poor estate . mat. 11. 6. thirdly , for rectifying our judgment in that most weighty point concerning our happiness . for the very foundation of a christian conversation , is the right belief concerning happiness . for all men desire happiness , as the supream end . and such as is the end , or happiness which they propound unto themselves : such are the means which they use , such are their studies and endeavours . as for example , if men place their happiness in pleasure , their whole course of life is volumptuous ; if in riches , covetous ; if in honour , ambitious , &c. for these causes , as i said , it was necessary that it should be declared , what this blessedness is . our saviour therefore in the beginning of his gracious sermon upon the mount sheweth , that the happiness , which by him they were to expect , did consist in spiritual grace , and eternal glory . mat. 5. 3. blessed are the poor or beggers in spirit , for theirs is the kingdom of heaven . and so in the rest , in every whereof two degrees of happiness are noted : 〈◊〉 the one set down , as the schoolmen speak , per modum meriti , which i called grace : the other , per modum praemij , which lealled glory : the one being , be 〈◊〉 , via , or our happiness n●this life : the other , beatitudo patriae , or our happiness in the life to come . s. paul likewise expoundeth the happiness , which we have by christ , to be spiritual . ephes. 1. 3. blessed be god ( saith he ) who hath blessed us with all spiritual blessing● in heavenly things in christ. thus s. peter , speaking of this covenant , which god made with . abraham . and applying it to the iew● , expoundeth this blessedness to be their turning , and consequently their freedom from sin . ye ●e ( saith he ) act. 3. 25 , 26. the children of the covenant , which god made with our fathers , saying unto abraham , and in thy seed shal all the families of the earth be blessed ; unto you first , g●d having raised up his son iesus , sent him to bless you , in turning away every one of you from your iniquities . in like manner ▪ the apostle paul , galat. 3. expoundeth this blessedness of justification by faith , redemption from the curse of the law , and receiving the promise of the spirit . those which are of faith saith he , vers . 7. 8. 9. are the sons of abraham , and the scripture ( that is the holy ghost who speaketh in the scripture ) foreseeing , that god would justifie the 〈◊〉 through faith , preached the gospell before to abraham , saying : in thee , that is , in thy seed shall all nations be blessed , gen. 12. 2 , 3. chap. 13. 15. 17. chap. 15. 18. so then ▪ they which be of faith , are blessed with faithfull abraham . again , vers . 13 , 14. christ hath redeemed us from the curse of the law , being made a curse for us , that the blessing of abraham might come on the gentiles through iesus christ , that we might receive the promise of the spirit . but most chiefly in this place , where the holy ghost doth , as it were , ex professe , expound , what this blessednesse is , viz. that he would give us , that we being deliver●● from the hand of our enemies should worship him without feare in holinesse and righteousnesse before him al the dayes of our life . now , that this is a most true & perfect exposition , i will prove by these two reason● . and first , for the truth of it . for whera● there 〈…〉 called , obtain in this life , 〈…〉 and sanctification , justification , by 〈…〉 to the kingdome of 〈…〉 with it concur redemption , 〈…〉 adoption , being all in substance the 〈…〉 only in some relation or respect . for when god doth forgive our 〈…〉 of christs righteousnes , he doth both redeem and recon●●●e , and justifie , and adopt 〈◊〉 but with this distinction . first , that when f●rgiving our sins , by which we are bound over to death and damnation , and held 〈…〉 sunne and satan , he fi●eth us from this bondage , he is said to redeeme us , eph●s . 1. 7. col. 1. 14. . secondly , when forgiving 〈…〉 whereby we are the children of wr●th , and enemies against god , he receiveth us ●nto his love , and favour in christ , he is said to reconcile us , 2 cor. 5. 19. thirdly , when forgiving our sins , which exclude us from he●ven , and make us guilty of 〈…〉 absolve and 〈◊〉 us from the 〈◊〉 , and doth accept of us in christ 〈…〉 , and as heires of salvation , he is said to just 〈…〉 , rom. 3. 24. 25. 4. 6 , 7 , 8. fourthly , w●en forgiving our 〈…〉 of the devill , he doth in christ 〈…〉 to be his children , he is said to adopt us . the second degree is sanctification , by which we are prepared and made fit for gods ki●●dome . now these two are the two parts of the gift , which god by oath in this place promised to give to the faithful the sons of abraham : viz. deliverance from the hand of our spiritual enemies , namely the law , sin , death , and the devil , which is our redemption or justification : and grace to worship god without fear in holyness and righteousness before him all the days of our life , which is our sanctification . 2. and that it is a ful and perfect exposition , it is easily proved : because not only to the whole gift here promised , but to every part and parcel thereof , happyness is ascribed in the word of god. as first , to redemption ; for what is it to be redeemed by christ , but to have remission of sins by him ? ephes. 1. 7. col. 1. 14. by him we have redemption , even the remission of our sins . but to the remission of sins , the holy ghost ascribeth blessedness , psal. 32. 1 , 2. rom. 4. 6 , 7. blessed is the man whose transgression is forgiven , whose sin is covered . blessed is the man to whom the lord imputeth not iniquity . 2. secondly to a godly life : which is here termed the worship of god in holiness and righteousness , in which the keeping of the law doth consist . for when a woman out of the crowd cryed unto our saviour , blessed is the womb that bare thee , and the papes that gave thee suck : our saviour returned this answer , luke 11. 28. yea rather blessed are they that heare the word of god and keepe it . the same hath salomon , pr●v . 29. 18. and who knoweth not that , which the apostle teach , 1 tim. 4. 8. godlinesse hath the promise of the life that now is , and of that which is to come , and consequently of the happinesse both of this life , and of the other life . 3 to the parts of gods worship ; as namely to holiness . apoc. 20. 6. blessed and holy is the man , who hath his part in the first resurrection . which testimony yeeldeth unto us a double proof . first , because he useth the terms of 〈…〉 of life . and not only to holiness in generall , but to the severall branches thereof is blessedness ascribed ; as to saving knowledge , prov. 3. 13. ioh. 17. 3. to faith , luke 1. 45. ioh. 20. 29. to assiance , psal. 2. 12. 34. 8. 40. 4. 84. 12. to hope , esay●0 ●0 . 18. ier. 17. 7. to obedience , apo● . 22. 14. to the feare of god , psal. 112. 1. 128. 1. 4. to humilitie , mar. 5. 3. ioh. 13. 17. to patience , iam. 1. 12. 5. 11. 4 to righteousness , ps. 106. 3. es. 56. 1 , 2. and not only to righteousness it self , but also to the true desire of it , . mat. 5. 6. ye● , and to the several branches of it , as to mercifulness , mat. 57. psal. 40. 1. 2. prov. 14. 21. to meekness , mat. 5. 4. to peace-making , mat. 5. 9. and not only to the parts of gods worship , but also to the properties . fiftly , therefore to the worship of god without fear of our enemies , that is in confidence , psal. 146. 5. whether you understand it without cause of fear , because there is no condemnation to the● that are in christ jesus , rom. 8. 1. or without servile fe●r , in expectation of eter●al happiness , ti● . 2. ●3 . for this indeed is the top of our happiness in this life , to worship god , as without fear of damnation ; so in a found expectation of eternal life . and this seemeth to be implyed in the hebrew word hithbaracu , which being of a reciprocal signification , signifieth , that in abrahams seed all nations should not only be blessed , but also should bless themselves , that is esteem and accompt themselves blessed . sixtly , to uprightness and integrity , or to the worshipping of god in holiness and righteousness as before him , psal. 1 19. 1. blessed are the upright in the way , that is , who walk uprightly ; so psal. 84. 11. and not only the upright themselves , but their children also after them are pronounced blessed , prov. ●0 . 7. if therefore blessedness be ascribed , first of all to redemption 〈…〉 secondly , to the true worship of god in general ; thirdly , to holiness : fourthly , to righteousness : fiftly , to the worship of god without fear : sixthly , to integrity , or to the worship of god as before him : seventhly , to perseverance , or to the worship of god 〈…〉 days of our life : then seven times happy is that man , who being delivered from the hand of his enemies , hath grace given unto him to worship god without fear , in holyness and righteousness before him all the days of his life . by this conference of places we learn , what the happiness of a christian is in this life ; not to abound in wealth , not to attain to great honours , not to wallow in pleasures , 〈…〉 graces above all the things in this world ( for what is our happiness , that is our chief good ) esteeming all wordly things as dross and d●ng , yea as loss in comparison thereof , phil. ● . 8. 9 , for as without these spiritual graces all wordly things are ●ain and unprofitable : yea , to them that set their hearts on them , hurtful and pe●●icious ; so having fought and obtained these graces , all temporal blessings shal be added unto us : or if we seem to want any of them , our seeming want thereof shall not hinder our happyness . and therefore our saviour pronounceth the faithful , though living in poverty , hunger , sorrow , and persecution , happy and blessed , luke 6. 20. 21. 22. chap. iiii. of the gift promised by this oath in general , and of the two parts thereof joyntly . thus much of zacharies exposition of gods oath , now we come to the words thereof , that he would give us , &c. the thing then promised in this oath is a gift : of this gift we are to speak ; first in general , and then in particular . in general , we may observe , first , the main difference between the covenant of works , made with all mankind : and the covenant of grace ▪ made with abraham and his seed , the heires of promise , in the former , the lord 〈◊〉 perfect obedience to the performed by our selves to our justification , and salvation and denounceth his fearful c●rse against those , that do not continue in a total and perfect obedience . in the latter , the lord , i● in stead of requiring perfect obedience to be performed of us to our justification and salvation ; promiseth to those , which believe , redemption and justification without works : and being redeemed and justified by faith , he promiseth to give them grace to walk in new obedience , as being an unseparable fruit of our redemption and justification , and as the high-way wherein we are to walk towards our glorification . of this new covenant the holy ghost prophesieth by ieremy , chap. 31. vers . 31. 32 , 33. behold the days come saith the lord , that i wil make a new covenant with the house of israel , and with the house of judah , not according to the covenant which i made with their fathers , when i brought them out of aegypt ( which was the covenant of works : ) but this shal be the covenant that i wil make with them , i wil put my law in their inward parts , & write it in their hearts , &c. which is the covenant of grace recited by the apostle , heb. 8. v. 8. 9. 10 of which , being a better covenant , christ is the mediator , v. 6. according to that iohn 1. 17. this law was given by moses , but grace and truth came by iesus christ. the same coven●nt repeated by ezekiel , chap. 36. 26. 27. the gospel therefore or covenant of grace is not a new law , nor christ a new law-giver ( as the papists absurdly teach , confounding the law and the gospel ; saving that they teach , that the gospel requireth more perfect obedience to be performed by our selves , then the law it self doth prescribe unto justification ) but to them that are redeemed and justified by faith , it promiseth grace to walk in new obedience . howbeit this is true , that as men deprived themselves of what was promised in the old covenant , by disobedience : so if men do live in sin without faith , and without repentance , not so much as desiring , caring , and endeavouring to worship god in holyness and righteousness : they can have no assurance that they are within the covenant of grace , made only with those that truly beleeve : god having promised to those , which are redeemed and justified by faith , to give them grace to worship him , in holyness and righteousness . secondly , we note , that our justification and sanctification are both the free gifts of god , for it is he that redeemeth and justifieth , and it is he also that sanctifieth , which point needeth no proof , seeing god 〈◊〉 swear they are both his gifts . the use where of in a word is , that both they , which want these benefits , being neither freed from the guilt of their sins , nor purged from their corruptions , may know where to seek them● & also those that have them maybe thankful to god the giver of them : which is the thing , whereunto the holy ghost by zachary exciteth us in this psalm . now this gift promised by oath ( that i may come to the parts thereof ) is twofold ; our redemption or justification ( for to be redeemed is to have our sins remitted , ephes. 1. 7. col. 1. 14. and to have our sins remitted is to be justified ) and the fruit or end of our redemption , which is our sanctification , consisting in the faithful , sincere , and constant service of god in holyness and righteousness . of these i am to speak , first , joyntly of both together ; and then of either of them severally . in the ioynt consideration , we are to observe both the order and coniunction of them . the order is plainly expressed by the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being delivered from the hand of our enemies we should worship him &c. for the meaning of the holy ghost is , that god would give us , both that we should be redeemed and delivered from the hand of our enemies ; and also that we should worship him ; but to note the order , he hath expressed the former part , which is the benefit of redemption , by the participle , that being delivered from the hand of our enemies we should worship him , &c. which teacheth us , that before we can worship god aright , we must be delivered from the bondage of our spiritual enemies , and that for two reasons . for first , naturally we are the servants of sin , and of sathan . being servants of sin , we are in two respects utterly disabied from serving god , until we be delivered out of this bondage , for first , being servants of sin , we are fr●e from righteousness , rom. 6. 20. in respect of that privative corruption , which is in us all derived from our first parents ; being a privation of all spiritual goodness , rom. 7. 18. not only in respect of the act , but also in respect of the habite and power ( as blindness is of sight ) being a meer impotency to that which is spiritually good , in so much that not only we do not think , nor wil , nor do that which is good ; but also we are not able thereunto , of our selves we cannot so much as think a good thought , 2 cor. 3. 5. the natural man doth not understand spiritual things , neither can he understand them , 1. cor. 2. 14. fulgentius , de incarnat , & gratia , 〈…〉 wel , that adam by his sin wholy lost the faculty of thinking those things which appertain to god , and also of willing that which is good , and much more of doing that which is good : for wil may be present when performance is wanting , rom. 7. 18. but it is god that worketh in us both to wil , and to do , phil 2. 13. insomuch that the faithfull themselves , if they think , or 〈◊〉 or do any thing that is good , may truly say every of them , 1 cor. 15. 10. not i , but the grace of god which is with me . for the carnal mind , or the disposition of our corrupt nature is not subject to the law of god , neither can it be , rom. 8. 7. augustine truly faith , that man by his fall lost bonum passibilitatis , and our saviour professeth , that without him , or not being in him , we can do nothing . john 15. 5. doth not the holy ghost elsewhere teach the same , when he affirmeth tha● we are naturally dead in fin , ephes. 2. 1. 5 ? and therefore , as a dead man cannot perform the actions of the natural life ; no more can he ▪ that is dead in sin , perform the actions of the life spiritual : likewise , when he calleth our recovery from sin , sometimes , the first resurrection , whereby the soul , which before was dead , is homo per peccatum facultatem 〈…〉 perdidit & bona voluntatis . it raysed as it were from the grave of sinne ▪ sometimes , regeneration , whereby , we being before dead , are quickened , and begotten a new unto god. sometimes new creation , by which we are made new creatures created unto good works . for as the first creation was a motion from nothing to those things which are ; so the new ( x ) creation is a motion from our not being of grace , and spiritual goodness , to a being thereof ; which serveth notably to confu●e the erroneous conceipts of the patrons of freewil , the pelagians , papists , arminians , and our new anabaptists . secondly , being servants of sin , sin raigneth in us , as a iyrant , without resistance , imposing upon us a necessity of sinning . in respect whereof it may truly be said , that naturally we do nothing but sin , neither can we do otherwise but sin . our free-wil by nature having ( as augustine saith ) y no hability but to sin . for as the same augustine saith , z 〈…〉 the frame of a mans thoughts and imaginations which the apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is evil , and only evil , and that 〈◊〉 , gen. 6. 5. 8. 21. and therefore of the 〈…〉 apostle affirmeth , rom. 8. 7. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an 〈…〉 also enmity against god. and for the 〈◊〉 cause our saviour , when peter 〈…〉 counsel , called him sathan ; 〈…〉 why he so called him , was , 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mind and affect , the things which are of men , mat. 16. 23. and s ▪ 〈◊〉 affirmeth , that that wisdom which is 〈◊〉 ▪ and carnal , is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ iam. 3. 15. as therefore it was wel said of augustine , de natura & gratiae contra pelag . that man by his fall did lose 〈◊〉 possibilitatis ; so as truly he did deny that he retaineth possibilitatem non peccandi . and this 〈◊〉 the estate of all men in their pure 〈◊〉 ▪ which the philosophers do magnifie as good ▪ and the papists qualifie as not evil . in regard whereof notwithstanding , we may truly be said , besides the guiltiness of adams heynous transgression , to have but two faults ; the one , that there is in us no goodness spirituall , nor possibility of our selves , but a meer impotency to that which is good . the other , that there is us naturally an evill disposition , and 〈◊〉 into all m●●●er of s●● , which doth so dom●●●●r in us , that it imposeth a necessity of sinning , so that by nature , as we do no good , neither can we think , or wil , or do that which is good ; so do we nothing but sin , neither can we do any thing but sin . and as we are naturally the servants of sin ; so by sin we are also the serof the devil , who is the prince , ioh. 12. 31 and god of this world 2 cor. 4. 4. under whose subjection the whole world of the wicked lyeth , 1 ioh. 5. 19. who is the powerful prince of the aire , working effectually in the children of disobedience , ephes. 2. 2. carrying them away captive to do his wil. 2 tim. 2. 26. this servitude to sin and sathan , the mystery of our redemption doth presuppose . for if we were not captives , we needed not to be redeemed . and he doth therefore redeem us , that we might serve him ; and therefore before he doth actually redeem us , we cannot serve him in holyness and righteousness . socondly , we are by nature the children of wrath , ephes. 2. 3. and enemies , yea rebels against god. and therefore until we be reconciled unto him by the death of christ , and justified by faith through redemption wrought by christ ; we cannot do any thing which may be acceptable to god. for they that are in the flesh cannot please god. rom. 8. 8. the person must be accepted , before his actions can be accepted ▪ and without faith it is impossible to please god. heb. 11. 6. now if this be so , that we cannot serve god , or do any thing that shal be accepted of him , unle●s we be first redeemed , justified , and reconciled to him : how doth it beho●e every one , that hath not yet obtained these graces , to labour for them above all th● things in this world ? for until then , he doth nothing but sinn , and by multiplying sinns he doth hoard up wrath against the day of wrath . the means of gods part , is the preaching of the gospel , which is therefore called the ministry of reconciliation , which god hath committed to the preachers thereof , by whom , as his embassadors in christs steed ▪ he intreateth you to be reconciled unto god ▪ 2 cor. 5. 18 , 20. the means on our part , are faith , praye● , and repentance . for if thou dost truly , and by a lively faith effectually believe , that jesus christ is the son of god , and saviour of all that believe in him ; thou art bound to believe also ( or else thou makest god a lyar ) that he is thy saviour , and so believing thou art justified , and being justified by faith , thou shalt have peace with god. secondly , if the lord who is the party offended , and needeth not thy friendship , desi●eth thee to be reconciled unto him ; wilt not thou , who art the offendor , who also without his favour , shalt perish eternally ; wilt not thou ( i say ) by hearty and earnest prayer de●i●e him to be reconciled unto thee ? now if 〈◊〉 dost by the prayer of faith desire god to be reconciled unto thee ; what should hind●● thy reconciliation , when thou destrest 〈◊〉 of god , which god by his ministers desireth of thee ? but unto these two we must add the duty of repentance . for if we continue in sinn without repentance , and please our selves in ●●●pleasing god ; how can we perswade our s●lv●s , that we desire to be reconciled unto him ? and if we do not desire to be reconciled , then are we the professed enemies of god , for whom remaineth the fearful expectation of that judgment which shaldestroy the adversa●●●● of god. heb. 10. 27. so much of the order . now we are to speak of the concur●●nce of these two graces . for when the lord sweareth , that to those whom he redeemeth and justifieth , he wil give grace to worship him in holyness and righteousness ; from hence we do necessarily collect , that sanctification is an unseparable companion of justification ; and that no man can have assurance , that he is justified , unless he be in some measure sanctified . let no man therefore deceive himself with a vain profession of an idle and dead faith , 〈◊〉 . 2. 14. for unlesse thou doest , at the least , desire and endevour to worship god in holnesse and righteousnesse ; it is as certain , as the oath of the lord is true , that as yet thou art not justified , nor actually made partaker of the redemption wrought by christ. it is true that our saviour christ in the dayes of his flesh , did redeem us meritoriously , paying a ransome sufficient for all that should beleeve in him : but none are actually made partakers of this redemption , but they to whom it is applyed ; and it is applyed only to those that truly believe , and true faith ▪ purifieth the heart , act. 15. 9. and worketh by love ▪ gal. 5 , 6. and is to be demonstrated by good works , 〈…〉 faith , as all those are which truly believe in him , in them christ dwelleth by his spirit ( for , rom. 8. 9. they are not his , who have not his spirit ) applying unto them not only the merit of his death , to their redemption , and the benefit of his resurrection to their justification , rom. 4. 25. but also the vertue and efficacie of his death to mortifie their sinnes , phil. 3. 8 , 9. and of his resurrection to raise them to newnesse of life ; so that for whose sinnes christ died , they die to their sinne ; and for whose justification he arose , they also rise to newnesse of life . the apostle , rom. 6. 3. 4. affirmeth , that those who have been bapt●zed into christ , were baptized into his death , and resurrection ; that as christ did die and rise againe ; so they also die to sinne , and rise to a newnesse of life . 2. christ was given unto us by his father , not only to be our justification , and redemption ; but also our sanctification , 1 cor. 1. 30. neither did hee come with blood alone , or with water alone ; 1 iohn 5. 6. but as saint iohn in his gospell carefully observeth , as a thing most remarkable . iohn 19. 34 , 35. he came both with water and with blood , with the blood of redemption , to expiate the guilt of our sins , and with the water of ablution , or sanctification , to cleanse us from the corruption ▪ 1 iohn 5. 6. and in respect of both , his blood doth cleanse us from all our sins , 1 ioh. 1. 7. from the guilt , perfectly , in our justification , from the corruption , in part , and by degrees in our sanctification . see hebr. 9. 14. 3. whosoever are the sons of god by adoption , as all those are , io. 1. 12 , 13. that truly believe , they also are his sons by regeneration . 4. the same is implied in the benefit of redemption , whereby christ our blessed saviour doth not only redeem us from the guilt of sin , which bindeth men over to damnation , but also from the bondage of sinne , that howsoever sinne doth remaine in the faithfull , yet it shall not reigne in them , rom. 6. 14. nor have dominion over them . for they that practise sinne , are the servants of sinne , iohn 8. 34. and of satan , 1 ioh. 3. 8. in them sin reigneth ; and therefore they are not by christ redeemed from the bondage of sinn● ▪ for whom the sonne maketh free , they are free indeed , ioh. 8. 36. 5. the same is proved by the nature and property of a true faith . for faith is a grace of regeneration , which the spirit of god , when he doth regenerate us , ingenerateth in us : wherby , as we are justified alone , because no other grace doth concurre with it to the act of justification : so are we sanctified in part , ●●gether with other graces ; and therefore is never severed from the grace of regeneration , or from other sanctifying and saving gra●●● , and further it is the property of faith , having justified us , inwardly to purifie the heart act. 15. 9. and outwardly to work by love , gal. 5. 6. therfore , though to the act of justification , neither outward obedience , nor inward graces do concur with faith , as any cause thereof : yet in the subject , that is , in the party justified ; they must , and do concur , as necessary fruits of a true and lively faith , without which it is dead , iam. 2. 20. and therefore a true , lively , justifying faith , is also a sanctifying faith . now , both from the order , and conjunction of these graces , we may infer a singular consolation to all the true● children of god. for if there be such a conjunction between these two graces of justification and sanctification , that whosoever hath the one , hath also the other , and who hath not both hath neither : then it followeth necessarily , that , as he that is justified , is also sanctified ; so he that is sanctified , is also justified ; and if the order between them be such , that a man cannot serve god in the duties of sanctification , untill he be justified , nor cannot worship god aright , untill he be redeemed from his spirit●all enemies ▪ then it followeth 〈◊〉 , that they who are in any true measure sanctified , are also justified ; that they who sincerely desire , and endevour to walk in the obedience of gods holy will , making conscience of their wayes , are redeemed from the hand of their spirituall enemies . and not only may we from our sanctification come to the certain knowledge of our justification : but also we may thereby make our calling and our election sure . for dost thou , professing the true faith , endevour to keep a good conscience , and to walk uprightly before god ; then it is certain , that thou art justified by a true faith ; art thou justified ? then 〈◊〉 is certain , that thou art effectually called : art thou called according to gods purpose ? then without doubt thou art elected : art thou elected ? then undoubtedly thou shalt be saved . seeing then such singular comfort ●●set● from the leading of a godly and upright 〈◊〉 , as that thereby we may make our calling and election sure , hereby we should all of us be excited to the study of godlinesse , and practise of piety : for the greatest comfort that we can have in this life , is to be 〈◊〉 of our election and salvation . but to the knowledge of our election , we cannot come 〈◊〉 , by any thing going before , as the cause thereof , but à posteriori by the effects . the s●ries or chaine of the degrees of salvation , may not unfitly be compared to iacobs ladder , which reached from the earth to heaven , the lowest step whereof in this life is our sanctification , whereon , if we can set our foot , we may from thence arise to our justification , and from thence to our effectuall calling , and from thence to our election . but if we will without ascending by these degrees , take upon us to conclude the certainty of our election , we shall be like him , that being to go up a ladder , would strive at the first , to set his foot on the highest step of the ladder , neglecting the lower degrees . chap. v. of the parts of the gift severally , and first of redemption . now we are to speak of the parts severally ; and first , of redemption , in these words , that we being delivered out of the hand of our enemies . where wee are to note . three things . 1. the parties that are rede●med . 2. the party , by whom , and after what manner . 3. the parties from whom , our enemies . 1. the parties redeemed are we , who have abraham to our father ; that is to say , the faithfull : not all men , but those only that believe . for , so god loved the world , that he gave his only begotten sonne , that whos●ever believeth in him , should not perish , but have everlasting life , ioh. 3. 16. thus he is said to have saved his people from their sins , matth. 1. 21. to lay down his life for his sheep , iohn 10. 15. to have given himself for his church , ephes. 5. 25. that he might redeem us from all iniquity , and might purifie to himself a peculiar people , titus 2. 14. the prophet esay te●tifieth that christ by his knowledge ( that is , by the knowledgement of him , which is faith ) shall justifie many , esay 53. 11 , 12. for he shall bear their iniquities ; and that he bare the sin of many : and our saviour himselfe , matth. 26. 18. that his blood was shed for many for remission of sins . it is true , that christ his death is a s●fficient price of ransome for the sinnes of the whole world : yea , of more worlds , if there were more then one , for his blood and his sufferings , whereby he redeemed us , were the blood and sufferings of him that was and is god : act , 20. 28. but yet they are effectual only to those that do believe . arg. 1. for if christ had redeemed all men , then all should be saved . 1. for all that are redeemed are also justified and all that are justified shal be glorified . 2. for , for whom christ died , for them he hath satisfied the justice of his father , so that there is no condemnation to them , whom christ hath redeemed . 3. for whom christ dyed , them by his death he reconciled to god ; now they , who when they were enemies were reconciled to god by the death of his son ; much more being reconciled 〈◊〉 be saved by his life . arg. 2. neither may we think , that christ would die for them , for whom he would not pray . but for the world , faith he , iohn 17. 9. that is for the company of the 〈◊〉 and repro●at●s i pray not : but for them whom thou hast given me out of the world . arg. 3. but if the oath of an honest man , ought to be the end of controversie , much more ought the oath of god in this place end this controversie concerning universall redemption . for god hath sworn , that to so many as he redeemeth , he wil give them to worship him in holsness and righteousness , but the greater part of mankind have never the grace to worship god in holyness and righteousness , and therefore to them the benefit of redemption doth not belong . now , when we do profess our selves to be the redeemed of the lord , we do withall confess , that in our selves we are bondmen , and servants , whom christ came to redeem out of this bondage . but howsoever all will challenge to themselves the benefit of redemption , yet how few , in comparison , do acknowledg their bondage ? but like the unbelieving iews , when our saviour promised them liberty , profess , that they never were in servitude , iohn 8. 33. and so bewray themselves not to be redeemed . but this humble conceipt of our selves before our justification is necessary for us , if either we would seek to christ , or have him to respect us . for if by nature we be not in bondage , what need we a redeemer ? if not lost , what need we a saviour ? mat. 9. 12. the whole need not the physitian , but they that are sick , christ came not to call the righteous but sinners to repentauce , mat. 9. 13. to preach redemption to the captives , luke 4. 1● . and to save that which was lost . he was given unto us of his father , to be our wisdom , our lustification , our redemption , our sanctification , our life our salvation , 1 cor. 1. 30. if therefore we would be made partakers of these benefits , we must acknowledg our selves to be fools in spiritual things , that in him we may become wise ; guilty of . death & damnation , that in and by him we may be absolved and justified : defiled and polluted with sin , that by him we may be sanctified : dead in sin , that in him we may be quickned and revived : lost , that in him we may be saved : captives and bondmen , that by him we may be redeemed . 2. as touching the party by whom we are redeemed ; the text saith ; he would give us that we should be redeemed : which , in the beginning of this psalm is more plainly expressed : blessed be the lord god of israel , who hath visited and redeemed his people , or as the words are , hath wrought redemption to his people . how ? by raising an horn of salvation , that is , a mighty saviour for us , who according to the flesh was the son of david . the father therefore redeemeth us by giving his son for us : the son redeemeth us , by giving himself to be a price of redemption for us . 1 tim. 2. 6. the holy ghost also redeemeth us , when working in us the grace of ●aith , he applieth unto us the benefit of redemption . the father redeemeth , as the gracious author and donor ; the son , as the meritorious worker , the holy ghost , as the effectual applier . the good wil and love of god the father is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or antecedent moving cause , the death and obedience of christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meritorious cause ; the application of the holy ghost is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effectual cause , by which we are made actually partakers of redemption , which is the grace wrought by christ , proceeding from the love of the father , 2 cor. 13. 14. applied unto us by the communion of the holy ghost . now here are divers things to be observed . 1. the infinite and unspeakable love of god the father , in giving his only begotten son , and of god the son in giving himself for us ; and of god the holy ghost the spirit of grace , in communicating unto us the mercy and love of god , and the merit and vertue of all that christ did or su●●ered for us . for the first , herein is love , saith the beloved apostle , not that we loved god , but that he loved us , and sent his sonne to be the propitiation for our sinnes . 1 john 4. 10. so god loved the world , so infinitely , so unspeakably , so beyond all comparison , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life . ioh. 3. 16. and again , ro. 8. 32. that he spared not his own son , but delivered him up for us al. but her in especialy god mendeth his love towards us , that whilest we were sinners , and by sin enemies , christ died for us , rom. 5. 8. 10. if this love of god be shed abroad in our hearts by his holy spirit , rom. 5. 5. that is , if by the holy ghost working in us faith , we are truly perswaded and assured of it , these effects wil follow , 1. that we shal love god again , the beams of his love inflaming our hearts , and reflecting back some heat of love . for therefore do we love god , because he loved us first , 1 joh. 4. 19. magnes amor is amor : love is the loadstone of love . the woman in the gospel , who had many sins remitted , did therefore love much . luk. 7. 47. if it be demanded , why , and how we should love god , i answer with bernard , lib●de dilig . deum , initio . causa diligendi deum deus est ; modus , sine modo diligere . god is good without measure , and without measure he hath loved us , therefore without measure , if it were possible , we ought to love him . but though we cannot do so , yet we ought to love him with all our heart , with all our soul , and with all our might . lev. 6. 5. mat. 22. 37. or if we cannot do so by reason of the flesh , yet at the least with an upright soul , and a sincere heart , to the uttermost of our power . and this our love we must express by keeping his commandements , ioh. 14. 15. exod. 20. 6. and that willingly . for this , saith saint john , is the love of god , 1 ioh. chap. 5. ver . 3. that we keep his commandments , and his commandements are not grievous . 2. we shal love our neighbour for the lords sake , it is the use which s. iohn make●h in the place even now cited , 1 ioh. 4. 10. 11. herein is love , not that we loved god , but that he loved us , and sent his son to be the pr●pitiation for our sins . beloved ( saith he ) if god so loved us , we ought also to love 〈◊〉 another . 3. the perswasion of this love of god affordeth unto us singular comfort , in divers respects . as first in afflictions . for therefore do we glory in afflictions , rom. 5. 3 , 4 , 5. knowing that tribulation worketh patience , and patience experience , and experience hope , and hope maketh not ashamed , because the love of god is shed abroad in our hearts by the holy ghost which is given 〈◊〉 us : that is , because by faith wrought in us by the holy ghost , we are perswaded of the love of god in christ , which love god commendeth towards us , in that , when we were sinners , christ died for us . the second comfort . if god did so love us , when we were his enemies ; much more when by christ we are become his friends . for if when we were enemies , we were reconciled unto god by the death of his son , much more being reconciled we shal be saved by his life . the third comfort . if god so loved us , that he spared not his own son , but delivered him up for us all , how shal he not then with him also freely give us all things , rom. 8. 32. all things that be expedient for us . 2. the love also of god the son exceedeth all knowledg , ephes. 3. 19. who so lo●ed the church , that he gave himself for it , eph. 5. 25. who so loved us , that he washed us from our sins in his own blood , apoc. 1. 5. greater love hath no man then this , that a man lay down his life for . his friends . iohn 15. 13. but christ our sweet saviour , being not only man , but god also , gave himself not for his friends but for his enemies ; and that , not to a commo●and ordinary death , but to the most painful , most shameful , and most accursed death of the cross ; and not only to fuffer a corporall death , but also in his soul , to undergo the wrath of god in our steed ; the fear whereof , when he was in that grievous agony , caused him to sweat great dropps of blood , luke 22. 44. and the sence thereof on the cross , being in his own sence as a man forsaken of god , made him cry out . my god , my god , why hast thou for saken me ? mat. 27. 46. the acknowledgment of this wonderful love of christ , ought first to work in us a love in some measure answerable to his ; that as he gave himself for us an offering and sacrifice to god for a sweet smelling savour , eph. 5. 2. so we should present our bodies a living sacrifice , holy and acceptable unto him , which is our reasonable service , rom. 12. 1. and as he gave himself for us , so should we b●willing and ready , if occasion serve , to lay down our lives for him , the rather because he hath promised , that whosoever shal lose his life for his sake and the gospels , shal save it , mar. 8. 35. we owe our selves unto christ in a double or treble respect : first , for that in our creation he gave us to our selves : secondly , because in our redemption , when we were lost , he restored us to our selves : thirdly , when in restoring us , he gave himself for us . for our selves given and restored , we may and ought to give and render our selves ; but what retribution shal we make him for himself ? for though we should give and render our selves to him , or for him a thousand times yet what are we to him ? as bernard sweetly argueth . lib. de delig . deo. secondly , we are to imitate our blessed saviour , as the apostle exhorteth us in respect of his love , shewing it self in his wonderful humiliation and obedience for us . phil. 2. 5. let the same mind be in you , which was in christ iesus , who being god coequall with his father , for our sakes abased himselfe to become man : and being man , humbled himself , not only to all active obedience , performing all righteousness , as being made subject to the law for us ; but also to the passive obedience , being obedient to death , even the death of the crosse ; and all this for us men , and for our salvation . thus you have heard the love of the father , in giving his son , and the love of the son in giving himself for us ; whereunto we may add the love both of the father and the son , in sending the holy spirit , the spirit of love to accompl●sh our redemption , and also of the holy ghost , who furnisheth with his graces , and furnished , sendeth forth the embassadours and ministers of god , committing unto them the meanes of our salvation ; in and by which , hee having united us to christ , and made us partakers of him , he worketh effectually in the hearts of gods chosen , all those saving and sanctifying graces , wherby they are not only enti●led unto gods kingdome , but also fitted and prepared for the same . but as in the work of our redemption we have observ●● the 〈◊〉 love of god : so in the second place we are to observe his infinite justice manifested in the same . for such is the justice of god , that rather then he would suffer the sins of his own elect children to go unpunished , he hath punished them in the death of his only begotten son. the consideration whereof ought to strike a terror in them that do not believe , nor repent . for if god punished the sins of the faithful in christ , what shal become of them , who have no part in christ ? undoubtedly every sin , as it deserveth death , so is it punished with death ; either with the death of christ in the behalf of them that believe , or with the death of the parties themselves , who are not in christ. and as it ministreth terror to the wicked ; so it affordeth singular comfort to the faithful , who are in christ. for they may from the consideration of this justice of god , safely conclude ; that to them , being in christ , there is not only no condemnation , but not so much as any punishments so properly called , which in order of justice is inflicted by way of vengeance to satisfie the justice of god. for christ having fully satisfied the justice of his father in the behalf of all them that believe ; it cannot stand with the justice of god to punish the same sins in the party , which he hath already punished in christ. the children of god are indeed subject to manifold afflictions , which are mala poenae , but unto them the nature of them is changed , so that they be not punishments to them , but either fatherly chastisements , ( for when we are judged , 1 cor. 11. 32. that is , afflicted for our sins , we are chastised of the lord , that we should not be condemned with the world ) or else trials for their good . thirdly , we observe how heynous , and how detestable our sins are in the sight of god : the guilt whereof could not be expiated , nor the justice of god satisfied , nor his wrath for them appeased , by any other means , but by the most precious blood of the eternal son of god. that both in respect of our sins past we should be touched with remorse , when we consider that by our sins we nayled our saviour to the cross , ( to which end we are to pray , that the lord would pour upon us the spirit of grace and supplication , that when we look upon him , whom we have pierced , we might lament and mourn , as a father mourneth for his only son : ) and also in respect of the time to come , we should not be animated to commit any sin , as being smal ; seeing there is none so smal , but the price of it was the precious blood of christ : none so light , but that if we be not eased from the burthen of it , by the merits of christ , it is of sufficient weight to presse us down to hell . the third thing to be considered in the doctrine of redemption , are the enemies from whom we are delivered ; which are not carnall , as the jews imagine , dreaming that their messias should be a temporal monarch , who having subdued their enemies , which held them in subjection , should restore the kingdom to israel , but spirituall . and these are the law , sin , death , and the devill ; the la● being the strength of sinne , sinne the sting of death , and death the power of the devil ; from the hand , that is , from the power of all which our saviour christ hath delivered us . if it be demanded , why among the enemies , i do not reckon the world . i answer , if by world , be meant worldly desires , as 1 ioh. 2. 15 , 16. they are comprehended under the title of sin : if wicked worldlings , they are but the feed of the serpent , and the instruments of the devill . and in both senses , not only our saviour hath overcome the world for us , ioh. 16. 33. but the faithfull also in and by him , 1 ioh. 4. 4. and 5. 4 , 5. the law by reason of our transgression is an enemy unto us ; whether we consider the yoke of the ceremonial law , or the bondage wherein the morall law did hold us , from the yoke of the ceremonial law , act. 16. 10 ▪ which neither we nor our fathers were able to bear , our saviour christ delivered us , blotting out , or cancelling the hand-writing of ordinances that was against us , which was contrary to us , and took it out of the way , nayling it to his crosse , col. 2. 14. and abolis●ing in his flesh the enmity , even the law of the commandements consisting in ordinances , ephe●● . ● . 15. and as touching the morall law , our saviour hath delivered us , first from the curse of the law , and consequently from all punishments of sin , whether temporall or eternall , himself being made a curse for us , gal. 3. 13 ▪ & not only so , but hath also made us 〈◊〉 of the blessednesse promised in him to abraham , and to his feed , that is , to all the faithfull , who are the 〈◊〉 of promise . 2. from the rigour and 〈◊〉 of the law , e●acting of us perfect righteousnesse , inherent in us , and perfect obedience to be performed by us to our justification , by performing perfect righteousnesse in his owne person for us , by which righteousnesse being apprehended by faith , we are justified be one god , without the works of the law , that is , without respect of any righteousnesse inherent ●n us , or obedience performed by us , rom. 3. 28. now this two-fold bondage was most miserable , to be subject to the fearfull curse of god , if we did break the law , when we could do nothing els but break it : & to be excluded frō justification & salvation , if we did not perfectly fulfil the law , which by reason of the flesh is impossible unto us , 〈◊〉 . 8. 3. 3. from the terrour , and coaction of the law working servile feare in those who are under the law , forcing them by fear of punishment , as bondslaves by the whip , to the outward , though unwilling performance of it . from this spirit of fearfulnesse , ● tim. 1. 7. which is also called the spirit of bondage , rom. ● . 15. christ hath freed us , that as a voluntary people . psal. 110. 3. zealous of good works 〈◊〉 . 2. 14. we may worship god 〈◊〉 as it ●o●●oweth in my text , without servile fear , with upright hearts and willing minds , 1 chron. ●8 . 9. as not being under the law , but under grace . 4. from the irritation of the law , in regard wherof especially it is called the strength of sin , 1 cor. 15. 56. whereunto our own corruptions did make us subject , as unto an husband , rom. 7. 15. begetting foule issue by us tending to death . for such is the corruption of our untamed nature , until we be renewed by the spirit of god that when the law which is holy and good , forbiddeth sin , and seeketh to b●idle our sinful affections ▪ like an untamed 〈◊〉 rebelleth so much the more ; and that it might appear exceedingly sinfull , taketh occasion by the law forbidding sinne , to work in us al manner of concupiscence , rom. 7. 8. 13. but when we being adopted in christ , are also regenerated by the spirit , and so made dead to sinne ; we are mortified to the law , and the law to us , in respect of this irritation accidentally caused by our corruption , alwayes prone to that which is forbidden : and consequently are delivered from the bondage of the law , as of a former husband being dead , rom. 7. 2 , &c. secondly , we are by christ freed from death , both from the first death , as it is a punishment , and from the second . for as of all other afflictions , so of death the nature is changed in respect of the faithfull , to whom it is not a punishment or curse , the sting of it ( which is sin ) being taken away ; but rather a blessing ; no losse , but advantage , because to them it is the end of sin , and consequently of all misery , the beginning of happiness , a passage from the vale of tears to the kingdom of glory , the end of a mortall life , and the beginning of a life immortall . likewise from the second death , for he hath delivered us from the wrath that is to come , 1 thes. 1. 10. so that to them that are in christ , there is no condemnation , rom. 8. 1. this being the main promise of the gospel , that whosoever beleeveth in him shall not pe●ish , but have everlasting life , ioh. 3. 1● , 16 , 18. thirdly , from the power of the d●vil : that howsoever he may assault us , yet he shall not hurt us . because he that is in us , being greater then he that is in the world , 1 ioh. 5. 18. hath overcome this strong man , luk. 11. 22. & hath bound him , as being stronger then he . for by his death he hath overthrown him that had the power of death , that is the devil , delivering them who through fear of death were all their life-time subject to bondage , heb. 2. 14 , 15. & having spoiled principaliti●s and powers ( meaning the devill and his ang●ls ) he hath made a shew of them openly , and triumphed over them on the crosse , col. 2. 15. fourthly , but the most pernic●ous enemy is that which we carry in our own bosom , and that is sin , from which if we be freed , we are delivered from all the rest . for if we be d●livered from sin , then are we freed from the curse of the law , from the evill of death having lost his sting , from the danger of damnati●n being absolved from the guils of sin , from the malice of satan , who , if we be freed from sinne , hath nothing to object against us . for who shall lay any thing to the charge of gods elect ? it is god that doth justifie , who shall condemn ? christ having died and being risen again sitteth at the right hand of his father making intercession for us , rom. 8. 33 , 34 therefore in the scriptures the whole benefit of our redemption is expressed sometimes by deliverance from sin , as eph. 1. 7. col. 1. 14. by christ we have red●mption , viz. ●re●●ssion of sins . for therefore christ gave himself for us , that he might rede●m us from all iniquity , tit. 2. 14. 1 pet. 1. 18. act. ●3 . 25 , 26. now , from sin he doth deliver us ; first , in respect of the guilt thereof , by 〈◊〉 us , and reconciling us unto god , act. ●3 . 38 , 39. 2 cor. 5. 19. secondly , in respect of the corruption of sin , ( which he 〈…〉 in us by degrees , ) he 〈◊〉 us from the bondage and dominion of ●in ; that howsoever it remaineth in the children of god , yet it shall no more reigne in them , rom. 6. 14. the use of this doctrine concerning our redemption , is : first , seeing christ our saviour hath redeemed us from our enemies , that therefore we should not stand in fear of them , according to that , esay 43. 1. fear not , for i have redeemed thee . but as we are taught in the next words , we should all the dayes of our life worship him 〈◊〉 fear : and in the end of our dayes commend our soules into the hand of god , saying with david , psal. 31. 6. into thy hands i commend my 〈◊〉 , for thou hast redeemed me lord god of truth . 2. when we have sinned against god , the remembrance of our redemption should encourage us to return unto him by unfained repentance , as himself exhorteth , esay 44 22. these things , saith saint iohn , i write unto you , that you sin not ; but if any man do sin , we have an advocate with the father , jesus christ the righteous ; and he is the propitiation for our sins , 1 ioh. 2. 1 , 2. 3. seeing our saviour hath redeemed and bought us with so great a price , therefore we ought to acknowledg him to be our lord in the right of redemption , and our selves not to be our own men , but his servants . for therefore christ died and rose again to life , that he might be the lord both of the quick and of the dead , rom. 14. 9. and if we acknowledg him to be our lord , we must be carefull to do his will , otherwise in vaine do we call him so : why do you call me lord , and do not the things that i command you ? luke 6. 46. not every one that saith lord , lord , shal enter into the kingdom of heaven , but he that doth the will of my father which is in heaven . mat. 7. 22. again , being bought with a price , we are not our own men , but his that bought us : and therefore ought not to seek our selves , or the satisfying of our own lusts ; but to glorifie god both in our bodies and in our spirit , which are not ours but gods , 1 cor. 6. 19 , 20. that body is not thine to spend in sin , but is to be offered unto god , as an holy and acceptable sacrifice . that tongue is not thine own , as the wicked say of theirs , psal. 12. 4. to use , or rather abuse at thy pleasure , but to be used to the glory of god. that heart is not thine to be addicted to worldly vanities , but to be given to god. in a word . christ died for al , that they which live should not henceforth live to themselves , but unto him which died for them , and rose again , 2 cor. 4. 15. 4. seeing christ hath given himself for us to f●ee us from our enemies , let us stand fast in that liberty which christ , at so de●r a price , purchased for us ; and not suffer our selves to be entangled again with the yoke of bondage , gal. 5. 1. for what can be , either more dishonorable to out redeemer , then that we should revolt frō him to serve sin & satan , or more pernicious to our selves ; for then our latter end should be worse then our beginning , 2 pet. 2. 20. remember the israelites , who being redeemed out of aegypt , for desiring to return , perished in the wilderness . remember lots wife , luk. 17. 32. who , being delivered out of sodom , for looking back , was turned into a pillar of salt . the which i speak not as though i thought , that a man who is once truly justified & redeemed , can either totally or finally fall away from saving grace ▪ but to admonish those , who think they stand , to take heed they do not fall , 1 cor. 10. 12. for if any professing himself to be redeemed , shall fall away , his example will not prove , that a man may fall from saving grace : but his falling away will evidently prove , that he was never in the state of grace , 1 ioh. 2. 19. 〈◊〉 5. for as much as christ our 〈◊〉 is sacrificed for us , 1 cor. 5. 8. we should purge out the old leaven , and keep a perp●●●all feast of unleavened bread ( signified by the 〈◊〉 days of that feast , ) not with the 〈◊〉 hypocrisie , nor with the old leaven of naughtinesse , but with the unle●vened graces of sincerity and truth : but especially when we celebrate the memory of our redemption 〈◊〉 the lords day , or in any of our lords feasts , or at the celebrating of the holy 〈◊〉 , which is the antitype to the passeover . 6. lastly , we are to be hear●dy thankfull unto god for this 〈◊〉 benefit , wherby we , being 〈◊〉 lost by sin , and therefore in our selves worse then nothing ( for better were it not to be , then being lost , not to be redeemed ) are restored to a betten estate then we lost in adam , and this our thankfulness we are to expresse , partly by thanksgiving , whereunto we are excited in this psalme , 〈…〉 chap. vi. the fruits and end of our redemption , viz. the true worship of god in holinesse and righteousnesse . 〈…〉 we shall abuse this great benefit of redemption , if we have not respect to the end thereof ; which is our sanctification . for else what can be the cause of such dissolute living , as is every where to be seen among those who professe themselves redeemed by christ , but a foolish opinion , that christ having freed them from their sins , they may sin the more freely , and that he having dyed for their sins , they need not to die to them , and so abuse the grace of god unto wantonnesse , iude 4. for if our sanctification be the end of our redemption , then do we abuse this great benefit of god , if we do not refer it to this end : yea rather , we deceive and abuse our selves with a vain opinion of our redemption . for if this be the end of our redemption , then those that live in sin , as the servants of sin , either are not redeemed ( for whom christ the son maketh free , they are free indeed ) or else they are redeemed in vain , for that is in vain which is frustrate of the end . now that sanctification is the end of our redemption , it may be proved by the testimonies of holy scripture , and also by sound reasons drawn from thence . tit. 2. 14. christ hath given himself for us , that he might redeem us from all iniquity , and that he might purifie or sanctifie to himself a peculiar people , zealous of good works , eph. 5. 25 , 26 , 27. christ loved his church , and gave himself for it , that he might sanctifie and cleanse in with the washing of water by th● word , that he might present it to himself a glorious ▪ church , not having spot or wrinkle , or anys●ch th●ng , but that it should be h●ly and without blemish . col. 1. 21 , 22. you that were enemies christ hath reconciled in the body of his flesh , through death , to present you holy and unblameable in his sight , 1 pet. 2. 24. christ himself bare out sins in his own body , on the tree , that we , being dead to sin , should live unto righteousness . the reason is evident . for that which is the end of all gods blessings in this life , both spiritual and temporal , must needs be the end of our redemption . but our sanctification is the end of all gods blessings in this life , 1 thes. 4. 3. this is the will of god even your sanctification ; this is that which god willeth , and intendeth in bestowing his benefits upon us . he hath elected us , that we might be holy , ephes. 1. 4. he created us after his own image , that we might worship him in holinesse and righteousnesse , eph. 4. 24. he hath called us to holinesse , 1 thess. 4. 7. and we are called to be saints , or saints by calling , rom. 1. 7. 1 cor. 1. 2. he doth regenerate us to the same end . for we are the workmanship of god creat●d in iesus christ unto good works , which god hath before ordained that we should walk in them eph. 2. 10. to the same end he hath planted us in his church , that we might be called , trees of righteousness , bringing forth fruit to his glory e●ay 61. 3. and finally , to the same end he bestoweth his temporall benefits upon us : t●e psalmist having in the 105. p●alme . recounted the manifold blessings of god bestowed upon the israelites in the last verse he concludeth this to be the end of all , that they might observe hi● ▪ statutes , and 〈◊〉 lawes . and as it is the end , so also the fruit of our redemption ; as it is plainly delivered in thi● text , that he would give us , that we being delivered from the hand of our enemies , sho●ld worship him withou● fear in holiness● and , righteousnesse . more plainly , rom. 6. 22. b●●ng made free from sin , and become servants to ▪ god , we have our fruit 〈◊〉 holinesse , 〈◊〉 the end everlasting life ▪ and to the●e w● may add hebr. 9. 13 , 14. for if th● blood of buls and goats , and the ashes of an bey●er sprinckling the unclean , sanctifieth to the p●rifying of the fles● ▪ how much more shall the blood of christ ▪ who through the eternal s●●rit offred himself without sp●t to god , 〈◊〉 our consciences from dead works to serve the living god. and tit. 2. 11 , 12. the saving grace of g●d hath appeared to all ( namely , both by deed ●nd word : in deed by sending christ to redeem us , 2 tim. 1. 9 , 10. 1 ioh. 4. 9 , ic . by word in publ●shing this benefit of redēption by preaching of the gospel ) the fruit wherof is this teaching us , that we renouncing al ungodlinesse , and worl●ly lusts , should liv● s●orly and justly , and holily in this present world , expecting the h●ppy hope , that is , the happinesse hoped for &c. seeing then that holinesse of life is both the ▪ end and fruit of our redemption , and of all other the gifts of god , let us labor to attain to this end , and to bring forth this fruit : so s●all we shew our selves thankfull unto god for this and all other his benefits , and shall also ●a●e , not only our justification and redemption , but also our calling and election sure . but on the contrary , if professing our selves redeemed by christ , we live in sin , as the ser●●●s of sinne , then are we most unthankfull unto god , this being the end of our redemption , and the only fruit which he e●pecteth in lie● of this and all other his benefits ; and most injurious to our selves , not only depriving our selves of al● assuran●e of our salvation , but also drawi●g upon our selve● most deserved damnation . and let us know , that the foundation of god which is sure , hath this seale : let every one that nameth the name of christ , depart from iniquity . ● t●m . 2. 19. fruit and 〈◊〉 of our redemption , is here ●o●ably described , by the parts and properties thereof . the parts are hol●ness and righte●usness . for by holiness , you are to understand the duties of the first table , viz. of piety and religion towards god : by righteousness , the duties of the second table , which we owe unto men : and of these we are to speak , first , joyntly , of them both together , and then of either of them severally . holiness and righteousness as they are here joyned together by the holy ghost , so in practise they may not be severed . those that are in christ are new creatures , 2 cor , 5. 17. renewed according to the image of god in 〈◊〉 holiness and righteousness , ephes. 4. 74. and in this place the lord hath promised to give to those that are redeemed , to worship him , not in holiness alone , nor in righteousness alone , but 〈◊〉 holiness and righteousness . and therefore those things , which god hath ●●njoyned , let no man sever , for these two are so ●onjoyned by god , that whosoever hath the one , hath the other ; and whosoever hath not both , hath ●●ither of them in deed and in truth . he that loveth god , loveth his neighbour also , 1 joh. 4. 21. neither can a man love god in truth , that loveth not his brother also , as s. iohn argueth ; if any man say i love god , & hateth 〈◊〉 brother , ●e is a lyar , for he that loveth not his brother whom he hath seen , how can he love god , whom he hath not seen ? ● io● . 4. 20. for true is the old saying , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of seeing comes loving . neither can a man love his neighbour as he ought , but he wil love god much more ; for our brother is to be loved in the lord ; and se● the lord. and it was wel said of bernard , licet aliquid diligere preter deum , ●od● id diligamus propter deum . now it is a rule in ph●losophy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for what any thing is , that is much more . therefore if we love our brother for gods sake , then do we love god much more . here therefore two sorts of men are to be reproved . the former is of those , who would seem to be forward professors of religion and piety towards god , that are very backward in the duties of charity and righteousness to their brethren : such were the pharisies , whom our saviour called hypocrites , bidding us to beware of the leaven of the pharisies , which is hypocrisie ; for , saith he , unless your righteousnesse exceed the righteousness● of the scribes and pharisies , you shal● not enter into the kingdom of heaven , mat. 5. 20. these man are wont to discover their hypocrisie , partly by their words , and partly by their works . by their words , being evil speakers , detracters & depravers of their brethren : who with the same tongue blesse god , and curse man , who is made after the similitude of god , iam. 3. 9. but the said s. iames , ch. 1. 26. hath given his censure of these men . for , saith he , if any man among you seem to be religious , and bridleth not his tong●● , ●ut de●●●veth his own heart , this mans religion is vain : by their works , cloaking under the shew of religion , hard dealing and deceipt ; having iacobs voice and esau's stands , scandalizing the profession of r●ligion by their hypocrisie . the holy ghost therfore ▪ to discover such hypocrites , when he would set down the marks and notes of men truly religious , describeth them commonly by the duties which they perform to their brethrens ●aking them the touchstone , as it were , of their piety and religion towards god , r●al ●5 . and 24. iam. 1. 27. the other sort is of those , who pro●essing themselves to be christians , are but 〈…〉 honest men , void of piety and religion towards god , i speak not against civ●ll honesty , which is very commendable and necessary ; in so much as they who w●nt it , are worse then some of the heathen that know not god. for many of the hea●hen were of a civill and honest conversation , yea , some of them excelled in morall vertues . but i would not have a christian to rest , in a faire , outward , civill ●onversation among men , as though 〈◊〉 more were required of him . for if a men , professing himself a christian , s●●ll have 〈◊〉 more in him then the pagans who knew not god : can such a one be esteemed a sou●d christian ? our love of men ●●st procee● from the love of god ; the streames of ou● justice and charity towards men , must be derived from the fountain of piety toward● god , with●●● faith i● is impossible to please god. hebr. 11. ● . without faith , without piety , without the ●ear of god , without r●pentance , the best actions of civil honest men , are but splendid● p●ccata . the chiefest care of a christan must be to worship god , 〈…〉 ●harity towards men . but the meer civill honest man neith●● worshipeth god in the duties of piety , 〈◊〉 yet in the duties of righteousness● ; which he perf●●m●th as a meer natu●all ma● , without any respect or relation had 〈◊〉 god : and therefore cannot be said in doing those 〈◊〉 ties to serve god in righteousnesse , as no● 〈…〉 ●bedience to god , or for gods 〈◊〉 now if they which w●nt either of thes● are not to be deemed sound christians , what ●hall we say of tho●● which h●ve neither ▪ yea , that not so much as seem to have either ? prophane and wicked men , who professing themselves christians , that is to say , men redeemed by christ , turn the grace of god into ●antonnesse , jude 4. being in name christians , in deed atheists ; professing themselves to know god , but in deed denying him , being abominable and disobedient , and to every good work reprobate . now we are to speak of either of them severally , but briefly , and in a word . for if i should treat of them at large ; under the title of holinesse , i should discourse of all the duties required in the first table of the decalogue ; in all which we must think our selve● bound to worship god , if we wil worship ●im in holinesse . and under the name of righteousness● , i should treat of all the duties of the second table , all which we must endevour to perform to our neighbor in obedience to god , if we would be thought to worship or toserve him in righteousnesse . but first , we are to speak of holiness ; because that is the first and the gre●test commandement , mat. 22. 38. that holiness is a f●●it of our redemption , the holy ghost doth plainly testifie , rom. 6. ●2 . being freed from sin , and made serv●nts to god , you hav● your fruit unt● holinesse , and the end everlasting life . and that 〈…〉 also the end of our redemption . s. paul witnesseth , ephes. 5. 27. col. 1. 22. and as it is the fruit and end of our redemption and justification in part ; so is it also a necess●ry forerunner of glorification . and therefore if we shall truly worship the lord in holiness ▪ we may be assured , that the lord hath redee●●d us ; and consequently , as we have the fruit of our redemption in holiness ; so shall we h●ve the end thereof , which is the salvation of our soules , r●m . 6. 22. apoc. ●0 . 6. but contratiwise , if our conversation be unholy and unp●re , as we want the fruit of our redemption , so shall we never attain to the end thereof , which is everlasting life . for as the holy ghost witnesseth , heb. 12. 14. 〈◊〉 holinesse no 〈◊〉 shall s●e god. righteousnesse also , as hath been said , is in part the fruit and end of our redemption , for being fr●●d from sin , we become the se●vant● of righteousnesse , rom. 6. 18. and therefore did our savlour in his body on the tree bear our sinnes , that we dying to sinne , might live unt● righteousnesse , 1 pet. 2. 34. but h●re some may object , if righteousnes● contain the duties w th we owe to man , whether our brethren or our selves ; how is it here said , that we are to worship or serve god in righteousnesse ? answ. this teacheth us that must also , and that principally be carefull to worship him in holinesse . and this is to be understood of civill callings . but as touching the ministers of gods word , this may further be added for their comfort , that so many of them as with good conscience take pains in their function , whether in their private studies , or in their publique ministery , seeking to glorifie god in the edification of the church , or the members thereof ; they do worship god both in holinesse and in righteousnesse . by this which hath been said it plainly appeareth , that howsoever we are freed from the curse , the rigor , the terror , & irritation of the law ; yet we are not freed from the obedience of the law morall . for freedom from obedience and righteousnesse , is the servitude of sin . but we are freed from the bondage of sin , that we may be enabled with upright hearts & willing minds to worship the lord in holiness and rigteousness . and therefore , howsoever carnall gospellers and libertines , ●buse the liberty which christ hath purchased , as an occasion to the flesh , turning the grace of god into wantonness , to their own perdition : yet devillish is the slander of the papists , who calumniate the doctrine of the gospell , as if we taught thereby that * men are freed from obedience to all lawes wha●soever , of god and man , yea , from the d●calogue it self . but this needeth no answer ▪ it being evident to all the world , that we do urge the obedience of the law morall as w● as they do , and by better arguments and reasons , then they do . for their chief reasons are taken from the fals●ly supposed benefits of good works , that they satisfie for sin , justifie before god , and merit eternall life . but by these reasons they teach men to marre good works , and not to do them ; for a good work done with the opinion of satisfaction , justification , or merit , is so far from being a good work , that it is odious and abominable in the fight of god ; as being derogatory to the most perfect satisfaction , and all-sufficient merit of christ our saviour . but we among other arguments , take some from this text : because our new obedience or practise of good workes is the fruit and end of our redemption . 2. because it is an unseparable companion of our redemption and justification . 3. because god hath sworn that he will give to them that are redeemed , grace to worship him in holiness and righteousness , and therfore , that works in them that are redeemed or justified , do follow nec●ssarily by necessity of infallibility . and therfore it is impossible , the oath of the lord being ●●ue ( which cannot possibly be untrue ) that a man should be actually redeemed or justified , and yet have no care to practise good works , that is to say , to perform the duties of holiness and righteousness . but in other respects also , we do urge the necessity of good works , which we prove to be necessary also , necessitate pr●cepti , and so by nec●●ssity of duty , which we owe , 1. unto god , to shew our selves obedient and thankfull unto him , and studious of his glory ; 2. to our neighbour , and 3. to our selves : likewise necessitat● signi , not only as they are the testimonies and tokens whereby we are to make our callings and election sure : but also , as they are the evidence according to which our saviour will judge us at the last day . and lastly , necessitate m●di● : for although we are not justified by them , nor saved for them , yet they are the way wherein we are to walk toward our heavenly country ; as bernard w●ll said , that they be , via regni the way to the kingdom , though not causaregnandi , the cause of obtaining the kingdom . for as the apostle saith , ephel . 2. 10. we are the workmanship of god , created in christ iesus unto good works , which god hath before ordained that we should walk in them , as in the way which leadeth to eternal life . this is the way , let us walk in it , esay 30. 21. chap. vii . the properties of gods worship , and first of the worshipping of god without fear thus much of the par●● of gods worship : now follow the propertie● . for it is not sufficient to do that which is good ▪ 〈◊〉 we must be careful of the manner also , that it be well done . it is not sufficient to wor●hip god in the parts of his worship ; unlesse they be performed in that manner , which god hath prescribed . our new obedience hath three properties : for therein we are to worship and serve god without fear . before him . al the dayes of our life . the first respecting our enemies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear of them . the second respecting god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him . the third respecting the time , all the dayes of our life . the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual security noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear . for without doubt this adverb is to be adjoyned in constru●tion to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ for neither was the deliverer without fear , heb. 5. 7. mar. 14. 33. luk. 22. ●3 44. nor the delivered , heb. 2. 15. the second , uprightness ▪ or integrity noted in the words , before him . the third , constancy or perseverance , noted in these words , all the dayes of our life . as touching the 1. we must in the 1. place endevor to explain the true sense & meaning of the words . for at the first sight it may seem not well to agree with other places of the scripture , wherin fear is highly commended . for first , the fear of god is the b●ginning , or chief point of wisdom , that is , of true piety , psal. a ii. 10. pro. ● : 10. iob. 28. 28. by it , as a bridle , men are restrained from evill , ( for the fear of god is to depart from evill , bro. 8. 13. ) which bridle being cast off , men run headlong into sin ; see gen. 20. 11. how then can this be promised as an especiall blessing to worship god without fear ? 2. s. pet. 1. epist. 1. 17. 18. saith , we are therefore to passe the time of our pilgrimage in fear , because we know that we are rede●med by the blood of christ. here the lord promiseth , that he will give us , that we being redeemed by the blood of christ , shall worship him without fear ; so esay 43. 1. fear not , for i have redeemed thee . 3. solomon , pro. 28. 14. pronounceth him blessed who feareth alwaies : here za●hary expounding the blessedness , w●● was promised in abrahams , seed , saith , it is to worship god without fear . 4. s. paul exhorteth us , because we have such promises , that to us being redeemed by christ , god will be our father , &c. to perfect our sanctifie ation in the fear of god , 2 cor 7. 1. and else-where he admonisheth the redeemed , whose salvation was already begun , to work out their salvation with fear and trembling , phil. 3. 12. here the lord promiseth the redeemed , that they shal worship him without fear . 5. psal. 2. 11. and 5. 7. god is to be worshipped with fear . 6. carnall security , which is the want of f●●r , is , as it were , the cradle of the devill , wherein he 〈◊〉 men asleep to their perdition ; and it , is a brand or mark of the wicked , n●t to have the fear of god before their eyes , rom. 3. 18. how then can the want of fear be promised 〈◊〉 a● a blessing ? ●or an●wer to this objection , we are to 〈…〉 fear or 〈◊〉 . fear is to be distinguished ? both in respect of the object , and of the subj●●t . 〈◊〉 object , that is , the party or the 〈…〉 : the subject , that is the person w●o feare●h . 1. first i● respect of the party feared . for there is a fear of god , & there is a fear of our enemies . god hath delivered us from the hand of our enemies , that we should worsh●p him without fear , not of him , but of them . for as he hath redeemed us from the service of our enemies , that we might se●ve him , so he hath freed us from the fear of them , that we may fear him alone , and hereu●to appertaineth that place of esay , chap. 43. 1. fear n●t ( to wit , thine enemies ) for i have redeemed thee . but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of fear in respect of our enemies , which is a doubtfull fear , may be understood , either metonymically , without cause of fear , or properly , without fear it self . and so there are two degrees of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of fear ; the former , implying the certainty of the object ; the latter , of the subject : the former pertaining to all true beleevers , though but incipient● , whose salv●tion is certain and sure ( which i call the certainty of the object ) though they perhaps be not as yet , nor at all time●●ertain , nor sure of it . the other belonging to proficients , or grown christians . of the former , you may with theophylact understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear , as signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without danger , or cause of fear : so are they said to be secure , or without fear , who are in safety and out of danger , as all the faithfull are , being kept safe by the power of god through faith unto salvation , 1 pet. 1. 5. of the latter , beza understandeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in confidence or assurance , ephes. 3. 12. or as the apostle speaketh . titus 2. 13. in assured expectation of salvation ; which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ●earlesness , is a cōsequent of the former , that being the foundation of this , whē we know our selves to believe . for if we believe that we are out of danger , we will also be without fear , and according to the measure of this beliefe , is the measure of this ●ecurity , or want of fear , and this degree seemeth to be implyed in the hebrew verb hithbarac● , gen , 22. 18. as i noted before . and this i called the certainty of the subject . this place therefore is to be understood of the fear of our enemies , that we are to worship god without fear of them ; and not of the true fear of god : which all those places , which were objected , as commending fear , did speak of which true fear of god th●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in not fearing our enemies , is a fruit and effect . for he that feareth god truly ▪ needeth not to fear any thing else , according to that , prov. 14. 26. in the fear of the lord is strong confidence . 2. in respect of the thing feared : fear i● either of the evill of punishment , or of the evill of sinne . but this distinction is the same in effect , with that distinction of fear in respect of the subject , whereof i am now to speak . 3. in respect of the subject , that is , the persons fearing . fear is either of bond-servants who are under the law , which is a servile or slavish fear . sons , who are not under the law , butunder grace , which is a son-like or shall fear . the former is properly called metus , whose effect is metuere ab aliquo , to be afraid of the object , that is , feared . the other is timor ( of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose effect is to fear or to reverence the object feared . the former is a fearfull expectation of some evill from the party feared : the other is an awfull reverence of the party feared , not to offend him by doing evil : so that the formall object of the former , is malū poena , the evil of punishment , in regard whereof they are afraid of god : of the other , malum culpae , the evil of sin , in regard whereof they fear to offe●d or displease god. the former is rather metus poena , then timor dei , fear of punishment , rather then of god , for if there were no punishment , they that have but this fear , would not fear to offend god. oderunt peccare mali formidine pocnae . the other out of the love of god & of goodness , though there were no punishment to be fear●d feareth to offend . oderunt peccare boni virtutis dmore . the former being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of bondage , rom. 8. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of fearfulness , 2 tim. 1. 7. is a fruit and effect of the law , forcing and compelling those that are under it to yeeld some outward obedience for fear of punishment . the other is a fruit of the gospell , and of faith ; when a man being perswaded of gods mercy and goodness towards him in christ , feareth to offend so gracious a god , and mercifull father , according to that , psalm . 130. 4. there is mercy with thee that thou 〈◊〉 be f●ared . of this son-like fear , there is no question , but that we are to worship god therewith , psal. 2. 11. 5. 7. nay , we cannot worship god arigh without it , den. 6. 13. thou shalt fear the lord thy god , and serve him : this being one of the chiefest things required in his service , deut. 10. 12. eccles. 12. 13. and is therfore called caput sapientiae , the very chief point of wisdom , that is , of true piety and godliness , psa. 111. 10. pro. 9. 10. of the other , there may be a question ; whether god hath promised to those that are redeemed ; that they shall worship him without all servi●e fear ; seeing that it is profitable , that men should be restrained from sinne by feare of punishment . and to that end doth the lord threaten judgements and punishments to terrifie and to deterre men from sinne . to this i answer , as i delivered before in the doctrine of redemption , that our saviour in delivering us from the terrour and coaction of the law , doth free us also from servile fear , but we are to consider quatenus , how far forth . for such as is our redemption ( i speak of it passively , as it is in the redeemed ) such is our freedom from servile fear ; to wit , inchoated or begun in this life , and increasing by degrees ; compleat , and perfect in the life to come , which is called our full redemption ; which being not totall in this life , doth not free us totally from this servile fear . full and perfect charity indeed casteth out this fear , and he that thus feareth , is not perfected in charity , 1 ioh. 4. 18. but whiles the reliques of sin , or rather the body of sin remaineth in us , whiles we are in part flesh , as well as spirit , we have not perfect charity . and therefore so far forth , as we are flesh , we are subject to servile fear : yea , so far as we are carnall , we are servants , rom. 7. 14. 23. but so far forth as we are spirit , we are freed from that fear , as not being under the law , but under grace : yet because concupiscence and the corruptions of the flesh , still abide in us ; it was expedient for the subduing and mortifying of the fl●sh , that we should in some part be obnoxious to this fear . to which end the rest also of our spirituall enemies , though they be overcome , and we delivered out of their power , are still 〈◊〉 to ●●counter us : that we standing upon our guard , and exercising and maintaining a spiritual● warfare against them , may at length triump● over them , and receive the crown promised to those that overcome . in the mean time we are freed from this servile fear by degrees , from the time of ●ur justification to our glorification , as our faith , hope and charity do encrease , by encrease whereof we are more and more enabled to worship god , as without fear , so also with willing and cheerfull minds . and therefore we are to be stirred up to labour for the encrease of these graces in us , that our fear may be diminished , and our assurance encreased ; wherein our happiness in this life doth consist . security likewise is two-fold , carnall . spirituall . the carnall security is , when a man being void of grace , and of the true fear of god , and destitute of faith , hope and charity , goeth on carelesly in his sinnes without repentance , presuming of gods favour , and ●is own salvation . the spirituall security , as i distinguished before , is either of the object , signifying the spiritual safety of the faithful , because there is no condemnation to them that be in christ. in regard wherof , they worship god securely , or without fear , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without danger , or cause of fear . the spirituall security , in respect of the subject , is , when a man being justified before god by faith , and assured in some measure of 〈◊〉 is favour , as knowing himself to have received grace to believe , and having peace of conscience , worshippeth god in assured expectation of everlasting life . and of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spirituall security , the holy ghost speaketh in this place . the summe of that which hath been said by way of exposition , is this 〈◊〉 that god hath promised to give the faithful , being redeemed by christ , to worship him without fear , not without the true fear of god ( for that is a chief part of his worship ) but without fear of their spiritual enemies ; and namely , without fear of damnation : and that in two degrees , so that they may worship him without fear , that is , without cause of fear , securely ▪ and safely without danger , because their salvation is certain and sure , there being no cond●mnation to them that are in 〈…〉 secondly , without fear it self , namely , of their enemies , from whose power they believe themselves to be redeemed , and consequently , from the servile fear of god , performing a worship unto him , not of bondslaves ( who are under the dominion of the law ) forced and extorted from them by servile fear , but the service of sons yeelding voluntary obedience . not that we are delivered , from servile fear altogether , and at once , in this life , but by degrees , according to the measure of our faith , hope , and charity , wherwith we being indued in some good measure , shall worship the lord securely , or in security , not carnall , but spirituall , and consequently not in fear of damnation , but in expectation of everlasting happiness . now this being the principall point in this whole text , and the chief thing wherein the happiness promised in christ , the promised seed , doth consist in this life ; viz. to worship the lord without fear : therefore as i have stood the longer in explaining the words ; so i will endevour to set down the doctrines and uses , which are to be made of this point . chap. viii . the first doctrine concerning the certainty of salvation . the first doctrine : that there is a twofold certainty of salvation of all those that truly believe in christ. the former is called the certainty of the object , in regard whereof , the salvation of al that truly believe , is sure and certain , though they perhaps be not assured thereof . for this is the main promise of the gospel , that who soever doth traly believe in christ shall not perish , but have life everlasting , joh. 3. 16. to my sheep ( saith our saviour ) that is , to all the faithfull , i will give eternall life , and they shall never perish , neither shall any be able to pluck them out of my hands , joh. 10. 28. saint peter testifieth , i epist. 5. that the faithfull are kept safe by the power of god through faith unto salvation . and the apostle paul , rom. 8. i. that there is no condemnation to them that are in christ iesus . and in this place the lord by oath assureth them , that they shall worship him without fear , that is , without cause of fear at the least , all the d●yes of their life ; yea , such is the certainty of their salvation , who truly believe , that the holy ghost doubteth not to affirm , that the● hav●●●ernall , life , ioh. 6 , 47. 54. ● ioh. 5. 11 , 12. and tha● they are pass●d from death to life , ioh. 5. 2● . and th●t , whom the lord hath justified , ●e hath also glorifi●d , rom. 8. 30. the latter i● the certainty of the subject , when a faithfull man , soundly applying the promises of the gospel to himself is perswaded , and in some me●sure assured of his salvation , for he that knoweth hims●lf to believe , may apply the promise to himself , and by appliration be assured of that which is promised . this certain●y of perswasion , or assurance , some call special faith ▪ special i say , first in respect of the object , which is christ , and is therefore called sometimes the faith of iesus christ , rom. 3. 22. 26. 〈◊〉 2. 16. 2. 3. 22. phil. 3. 9. sometimes faith in christ , act. 20. 21. 24. 24. 26. 18. gal. 3. 26. faith in his blood , r● . 3. 25. for although by that faith , which doth justifie , we do believe al the articles of faith , and the whole word of god , and every part and parcell thereof , containing threatnings as well as promises ; yet the ob●ect of it , ●uatenus justificat , is christ. for it justifieth , as it is the instrument to receive christ , who is our righteousnesse . secondly , and more especially it is called speciall , in regard of the effect , which is , specially to apply christ unto our selves . and this speciall faith is a degree o● that assurance , which the grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some more , in som● lesse , which some divines , both protestants and papists , not curious to speak so dis●inctly and properly as they might , have called 〈…〉 this special faith to be affrance : when indeed fiducia is not faith , but a necessary and unseparable fruit thereof . so unseparable , that sometimes it seemeth to be implyed in the phrase of believing in christ. for to believe in christ implieth three things : first , to believe that christ is the saviour of all that believe in him ; secondly , to believe that he is my saviour , which is the special faith ; and from this followeth the third , as a necessary fruit and effect ; that because i believe he is my saviour , therefore i put my trust and affiance in him for my salvation . but though it be an un●eparable fruit of faith , yet it is not to be confounded with it . for faith is the cause , affiance the effect . for by faith we have affiance , eph. 3. 12. upon which place bez● no●eth , that they are deceived , who confound faith and affiance . faith , is a perswasion or assurance of the mind , though working upon the heart : affiance , is an affection of the heart , though proceeding from the assurance of the mind . the fear therefore of faith is the mind , or intellectuall part ; of affiance , the heart , which is the seat of the affections . and as it● subject they differ , so also in the object ; the object of faith , being verum : of affiance , benum : there being little difference betwixt it & hope in respect of the time to come , which are oft in the scriptures confounded , the same word batach being translated sometimes to trust , and sometimes to hope ▪ notwithstanding in the behalf of some of our divines , it may be said , that when they call this special faith ▪ fiduciam , or fiduciall assent ; they mean nothing else but a certain perswasion or assurance of that which is believed . this speciall faith the pap●ts abhor and scorne ; and yet cannot deny , but that true christians ought to labor for assurance , namely the assurance , not of faith , but of hope . they must have a kind of hope , that their 〈◊〉 be remitted , and that they shal be saved ; but they may not believe the remission of their sins , or eternall life , as belonging to themselves . howbeit all their assurance is meerly conjecturall and uncertain : neither can they have any sound assurance of hope unlesse first they had assurance of faith , for faith is the foundation of hope , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subs●ance of things hoped for , heb. 11. 1. but howsoever the papists do scorn the speciall faith ; yet ▪ it is a certain truth , that there is 〈◊〉 not any grace , either more profitable to the faithfull , or more necessary . for as all other s●ving graces in the faithfull , proceed from faith , first apprehending , and after applying christ unto themselves , in so much , that without it there is no other saving grace ; so according to the measure of it , such is the measure of all other saving graces . that peciall faith , which the holy ghost worketh in us , by shedding abroad the love of god in our hearts , ( that is by perswading our soules of the love of god towards us in christ ) produceth the love of god , ( for therefore do we love god , because we are by faith perswaded that god loveth us first ) and consequently , the love of our brother for gods sake . charity , which is the ●nd of the c●mmandement , proceeding from faith unfained : it worketh in us affiance . fo● when we believe that christ is our saviour , we rest upon him for salvation . it worketh in us hope ; for when we believe , that the promises belong unto us , we expect the performance . faith having begotten affiance and hope , and working by love , begetteth zeale , peace of conscience , rom. 5. 1. rejoycing in god , and joy in the holy ghost , thankfulnes● , voluntary and cheerfull obedience , patience , and comfort in afflictions , &c. and indeed , how can a man love his neighbour for gods sake , who lov●th not god much more ? how can a man love god as he ought , who is not perswaded of gods love towards him in christ ? which perswasion is this special faith. and if he cannot love god without faith , much lesse can he have the z●al● of god : fo● zeale is the servency of love . how can a man have affiance in christ , and rest upon him for salvation , who is not by faith perswaded , and in some measure assured , that he is his saviour ? how can he hope and wait for th● performance of the promises , that doth not believe that they belong unto him ? f●ith being the substance of things ho●ed for . how can a man have true peace of conscience , who is not perswaded , that god is reconcled t● him ? how can a man rejoyce in god , wh● is not assured of gods favour towards him ? how can a man trust in god , that is not perswaded of gods goodness towards him ? how can a man be thankfull unto god , wh● is not perswaded of gods love and 〈◊〉 towards him ? how shall th●y fear god● as sons , that is , fearing to offend so mercifull a father , who are not perswaded that he i● their father in christ ? or when they have sinned , how shall they be encouraged to return unto him , if they be not perswaded of his fatherly respect to t●em ? how shall they perform vo●●ntary and che●rful ●b●dienc● . who are not perswaded that their endevours are accepted of him ? how shall they pray , who do not believe they shall be heard ? or as the apostle speaketh , how shall they call ●pon him in whom they have not believed . rom. 10. 14. how shall they patiently and comfortably bear afflictions , who are not perswaded they be fatherly chastisements , or trials proceeding from gods love , and tending to their good● . finally , with what heart 〈…〉 worship god , who are not perswaded , that their service is accepted of him . and as it worketh all other graces in us ; so according to the measure of our faith , such ( as i said ) is the measure of all other graces . for the more a man is perswaded of gods love and favour towards him in christ , ( that is ▪ by how much the greater is a mans speciall faith ) so much the more he loveth god , and his neig●bour for gods sake ; so much the more is he inflamed , with the 〈◊〉 of god : so much the more confidently doth he rest upon christ for salvation : so much the more he hopet● for , and expecteth the good things promised : so muc●●he more he rejoyceth , and glo●ieth in god : so much the more he is thankfull , to god for his goodnesse : so much the more he trusteth in god , so much the more the feareth to offend so gracious a god , and so 〈◊〉 a father : 〈◊〉 offended , he will 〈…〉 return ▪ unto god : so much the more 〈◊〉 & comfortably he beareth afflictions , saying with iob , though he kill me , 〈◊〉 will i p●t my trust in him● iob. 13. 15. so much the more willingly and che●rfully will he obey and serve the lord. wherfore it is evident , that they which renounce this faith , as the papists do , discover themselves to be void of all saving grace● , and to have no truth nor power of religion in them . but whatsoever they think or speak of speciall faith , let us know and acknowledge these three things : first , that it is the duty of every true christian , that doth truly assent to the doctrine of the gospell , to apply also by special faith● the promises of the gospell unto himself . for this is most profitable , most comfortable , most necessary . profitable , because from this application of faith , all oth●● graces do proceed , as hath been said . comfortable , because by this application , we grow to assurance , as shall be shewed . necessary ; first , because that beliefe or assent is not lively and effectuall ( as you shall heare ) which is not joyned with ● desire to apply christ to thy self and with a resolution to acknowledge him to be thy saviovr , and to rest upon him for salvation : for although he , which at the ●●rst believ●th only by a●●ent , ●oth not yet actually apply the promises of the gosp●ll to himself ; yet that assent , if it b●liv●ly and ●ffectuall , worketh both an earnest desire , and setled resolution of ●pplication . 2. he ●ha● knoweth himself to believ● by a true assent , and refuseth to apply the promises to himself , he maketh god a lyar , as shall b● shewed . 3. where this application is not at least in desire , resolution , and endevour , there is no other saving grace , as i have proved . the second thing , which we are to take notice of , is that it is the chiefest comfort , and indeed happinesse of a christian in this life , by speciall faith to be assured of the ●ternall love and favour of god in christ. for so za●hary in this place expoundeth our blessedn●ss● to be this being redeemed by christ to worship god without f●ar , &c. the third , that seeing it is a thi●g so profitable , so ●●cessary , and so comfortable that our happiness is to be repo●ed therein : it is therefore our duty to do our best endevour , to attain unto the assurance of salvation , and to this speciall faith : or as the apostle p●ter●xhorteth ●xhorteth in other words , to give dilig●●nce to make our calling and election sure . 2 p●t . 1. 10. or as the apostle paul speaketh , 1 〈◊〉 . 6. 1● . to lay up i● st●re , a good foundation against the time to come , that we 〈◊〉 lay hold upon et●rnall lif● . for though the apostle in that place doth by this argument exhort them that be rich to works of charity : yet his meaning is not , that those works are the foundation ; but that we by doing of them , may gather assurance to our selves of our justification and salvation , as by t●stimonies and evidences of our faith : which assurance of speciall faith is so sure a foundation against the day of triall , as they who h●ve built thereon , cannot by any temptation b● removed ▪ but like mount sion stand fast for ever , or like to three-square or triangular bodies , which , howsoever they be tossed and turned , keep alwayes their positure , which 〈◊〉 undique sursum . now you must not think , that full assurance is obtained at the first , or at onc● ▪ but we must attain unto it by divers degrees . and first we are to know , that the ordinary way to exaltation by sound comfort and assurance , is humil●tion : according to that generall rule given by our saviour , after 〈◊〉 had reported the notable humiliation of th● penitent publican ( which rule is also delivered in divers other plac●s of scripture ) that , whosoever exalteth himself shall be abased : but he that humbleth himself shal be exalted , 〈◊〉 18. 14. s. peter therefore having signified , that the lord resisteth the proud , but giveth grace to the humble , inferreth this exhortation : humble your selves therefore under the mighty hand of god , that he may exalt you in due time , 1 pet. 5. 5 , 6. this work of humiliation , the holy ghost ordinarily worketh in gods children by the ministery of the law , whereby he revealeth unto us our miserable estate in our selves , in respect both of our sinnes , ( for by the law commeth the kno●ledge of sinne . rom. 3. 20. ) and also of the punishment , denouncing the fearfull plagues of god for sinne , both in this life , and in the world to come . thus when peter had declared to the jews their hainous sin in crucifying christ ; they were pricked in their hearts , and said to the apostles , men and brethren what shall we do ? act. 2. 23. 36. 37. when the prophet nathan had by a parable , which he applied to david the king , aggravated his sin , saying , thou art the man : david both privately testified his humiliation to the prophet , saying , i have sinned against the lord ; 2 sam. 12. 7. 13. and also publiquely professed the same , psal. 51. but of humiliation for sinne , the publican is propounded as a notable pattern for imitation , luke 18. 13. and as for humiliation wrought by denunciation of judgments , consider the example of iosias , 2 king. 22. 11. 13. 19. of the ninivites , ion. 3. 5 , 6. in like manner ought we to be humbled before god , when we consider that our sins are so hainous and detestable in the sight of god , that nothing could satisfie the justice of god , or appease his wrath for them , or expiate the guilt of them , but the death and sufferings of the eternall and only begotten son of god. of which death of christ the blame is to be laid upon our sins , as the meritorious cause , rather then upon those , who were but the instruments of his death . for by our sins we nayled . christ upon the crosse ; by our sins we pierced the precious body of jesus christ : we are the men that crucified our blessed saviour let us therefore pray to god , that he would poure upon us the spirit of grace and supplication , that looking upon him whom we have pierced , we may mourn for him ( being put to death for our sins ) as a man mourneth for his only son , zach. 12. 10. and if the denunciation of gods temporall judgements ought to humble us before god ; how much more ought we to be humbled at the consideration , both of the temporall plagues denounced in this world , and also of eternall torments in hell ? but when these ordinary means of humiliation , by the ministery of the law , will not prevaile ; it pleaseth god sometimes , by means extraordinary , or at the least , not so ordinary , to draw men unto him , as it were , by a strong hand , adding to the ministery of the word , sometimes afflictions and crosses , and , sometimes terrors and anguish of conscience . by afflictions i ▪ sophs brethren were brought to acknowledge their sinne , gen. 42. 21. manasses when he was in affliction , greatly humbled himself before god , 2 chron. 33. 12. so did the prodigall son , luk. 15. 18. according to that , esay 26. 16. hos. 5. 15. by terrors also sometimes men are humbled , as peter , luk. 5. 8 , 9. being affrighted , when by the miraculous draught of fishes he was brought to acknowledge the divinity of our saviour christ : much more the gaolour , act. 16. 27. 29. and most of all s. paul , act. 9. 6. 9. but here we must beware of an erroneous and dangerous conceipt of some , who run into contrary extreams . for as they imagine none to believe , who have not full assurance ; so they think none to be humbled as they ought , or effectually called , who are not drawn , either by grievous afflictions , or by the terrours of their conscience , to the brink of despaire , as though there were no hope of salvation for them . indeed it is good for a man to be much humbled in himself , and as iob speaketh , to abhor himself , repenting in dust and ashes , and to acknowledge that i● himself , or by his own means , there is n● hope of salvation . but it is either great ignorance , or forgetfulnesse of christ , to acknowledge no means whereby to be saved , or if a man acknowledge christ , it is great infidelity to think that his sins , which are but ●inite , ( though many and great ) a● more and greater then the mercies of god , and merits o● christ , which are infinite . therefore so to be humbled is a fearfull sin , and perhaps a greater sinne , then any for which he is humbled . notwiths●●nding this may be said for the comfort and profit of those whom ●od doth draw by a strong hand , that is , by grievous afflictions , either outward , or inward ( which are indeed the most grievous ; for a wounded * conscience who shall bear ) i say , first , for their comfort , that the lord doth sometimes so cast down those whom he purposeth most of all to exalt ; and that they sometimes do prove the most zealous professours of religion , and the worthiest instruments of gods glory ; as you see in the example of paul. for their profit they are to be advised , that when they are afflicted either outwardly or inwardly , they would first acknowledge the hand of god , by what means soever the affliction doth happen unto them , and not to seek to remove the hand of god afflicting them ; if outwardly , by indirect or unlawfull means ; if inwardly , by worldly and carnal delights ; but to labour , that the end which god propoundeth in afflicting them , may be atchieved . 2. that they would humble themselves under the mighty hand of god , whom they have provoked to anger against them ; labouring to call to mind their sins , whereby they have offended god ; to confess them particularly , to bewaile them , and to be sorry for them , because by them they have displeased god , and pierced our saviour : earnestly and heartily to pray to god for the remission of their sins , for christ his sake ; to promise , purpose , and vow amendment for the time to come . thus confessing their sins , and forsaking them , they shall be sure to find mercy ; and humbling themselves , they shall be exalted , prov. 28. 13. but as i said , ordinarily , the lord worketh humiliation by the ministery of the law. now , that we may be humbled thereby , we are not only to believe the sentence of the law , denouncing the terrible curse of god , against every one that doth not continue in all the things which are written in the book of the law , to do them , gal. 3. 10. to be true , but also to apply it to our selves , after this manner ; seeing this is most true , as being the undoubted word of god , that every man in himself is subject to the fearful curse of god , both in this life , and in the world to come , who doth not perform the three degrees of obedience contained in this sentence , that is , to do the things commanded , to do them all , and to continue in doing all ; therefore it cannot be denied , but that in my self , i am most accursed ; who , to the not performing of these three degrees of obedience , have added the three contrary degrees of disobedience . for i have not only nor done the things commanded , but also i have done the things forbidden : i have not only not kept all gods commandements , but also i have broken them all : i have not only not continued in perpetuall obedience , but i have also continued in a perpetual course of disobedience . o therefore wretched man that i am , and in my self thrice accursed ! o that i were delivered from the fearfull curse ! o that i were freed from this wofull state of damnation ! thus by applying the sentence of the law to themselves , men come to see and acknowledge their own damnable estate in themselves ; whereby they are forced to seek for salvation out of themselves , in christ ; especially , if to the application of the sentence of the law , they adjoyn a serious consideration of the day of judgement ( which the apostle calleth the terrour of the lord. ) at which time all of us shall appear before the judgement seat of god , to receive according to those things which we have done in the flesh , 2 cor. 5. 10 , 11. but without this application , men not seeing nor feeling their own misery , neglect the promises of the gospell , not caring to apply them to themselves : but most ungraciously suffring the most precious blood of christ , as much as in them lyeth , to be spilt in vain ; as it is in vain to them , unto whom it is not applied . but when by the paedagogie of the law , which is a school-master unto christ , gal. 3. 24. men are brought to see and to feel their misery : o then how beautiful are the feet of those who bring glad tidings of salvation ! how acceptable is the promise of deliverance to them that are captives ; of justification , to them that in themselves are accursed ! of salvation , to them that are lost ! in respect of these , the kingdom of god is said to suffer violence , and these are they which with violence take it to themselves , mat. 11. 12. thus then being schooled by the law , by which the holy ghost worketh in us the legall faith , which is a preparative to the evangelical , we become fit auditors of the gosp●l , by which the holy spirit worketh in us the grace of justifying faith . and therefore in the next place we must be diligent and attentive hearers of the gospell , by the hearing whereof * commeth faith . in which regard , as the gospell is called the word of faith : so also the preachers of it are not only termed ministers , by whom you believe , 1 cor. 3. 5. but also are said to justifie men , dan. 12. 3. and to save them , 1 tim. 4. 16. 1 cor. 9. 23. as being the instruments of the holy ghost , working in us the grace of faith , by which we are justified and saved . by the * ministery of the gospel , the holy ghost worketh in us the grace of faith in two degrees ; the former is of assent , the other of application . as touching the former : the holy ghost having prepared us by the law , doth in the ministery of the gospell , first , reveale unto us the mercies of god in christ. secondly , he stirreth us up by the ministers of reconciliation to embrace gods mercies , 2 cor. 5. 18. 20. and to be reconciled to him : and thirdly , having thus knocked , as it were , at the door of our hearts , he himself doth open out hearts , apoc. 3. 20. as he did the heart of lydia , act. 16. 14. not only to attend , but as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth to assent unto , or to believe the gospel . neither is it to be doubted , but that by that phrase is meant , that the holy ghost did work in her the grace of faith . and as touching the latter ; the holy ghost having opened our hearts to receive christ , by a true , willing , and lively assent ( which is the condition of the promise : ) he teacheth us to apply the promise unto our selves , as belonging to us . here therefore three things are to be done : 1. we are to believe in christ by a lively assent to the promise of the gospell . 2. so believing in christ , we are to apply the promises of the gospell to our selves . 3. having by application attained to some assurance , we must give all diligence , that this assurance may more and more be encreased . as touching the first : we must be very carefull , that our assent to the doctrine of the gospell , promising salvation to all that believe in christ , be willing , true , lively , and effectuall : otherwise , though we may believe that jesus the son of the blessed virgin mary , is the son of god , and saviour of all that shall be saved ( which not only hypocrites , and wicked men , but the devils themselves after a sort believe ) yet we cannot truly be said to believe in christ. first therefore it must be a willing assent , and therefore approving what we believe ; not forced , as that of the devils , and of some wicked men ; who being convicted with the evidence of the truth , do , whether they will or no , know and believe the truth of the gospell , and with horrour acknowledge it , iam. 2. 19. mat. 8. 29. secondly , it must be true , lively , and effectuall . for as there is a two-fold knowledge , the one literall , swimming in the brain , informing the judgment , but not reforming the heart and the conversation , serving only to purchase the more stripes : luk. 12. 47. the other spirituall , not only informing the judgment , but also reforming the heart , and conforming our lives to the practise of that which we know ( which in divinity is accompted the only true knowledge , i ioh. 2. 3 , 4. for the other , though in regard of the object it is true , because it is the knowledge of the truth ; yet it is not true formally , and in respect of the efficacy , or of the effect : ) so faith , which sometimes goeth under the name of knowledge or acknowledgment , may be distinguished . for there is a counterfeit , idle , & dead faith ; which , having neither root , nor fruit , is uneffectuall , either to justification , or to sanctification ; which is the faith of hypocrites , and of all carnall and worldly professours , which the papists themselves 〈◊〉 fidem informem . and there is a true , lively , and effectuall faith , ( which the school-men call formatam , and not amisse , saving that they hold charity , which , as i have showed , is a fruit and ●ffect of faith , 1 tim. 1. 5. to be the form thereof , ) by which we receiving christ , and being rooted in him , or engraffed into him , do receive from him spirituall life , gal. 2. 20. for having , by faith , union with christ , we have also communion with him , both in his merits to our justification , and in the vertue of his death and resurrection , to our fanctification , rom. 6. 3 , 4 , &c. phil. 3. 9 , 10. now this assent is effectuall to justification , when by it we receive christ , who is our righteousnesse ▪ for when this beliefe is willing , lively , and effectuall , we do receive christ not only in our judgements , by this true and lively assent ; but also this lively assent working both on the heart and the will , we receive him in our hearts by an earnest desire , that he may be applied unto us , and we made partakers of him , ( which desire we expresse in hearty prayer ) and in our will , by resolving to acknowledge him , to be our saviour , and to rest upon him for our salvation . for 〈◊〉 a man truly and effectually believe , that in himself , and without christ he is accursed , according to the sentence of the law , and that in christ , if he believe in him , he shall be happy and blessed , according to the doctrine of the gospell : and not desire both to be freed from that damnable estate , and to be made partaker of happiness in and through christ ? can a man truly and effectually believe , that being in himself accursed , he shall , notwithstanding the curse of the law , notwithstanding the testimony of his own accusing conscience , notwithstanding the accusations of satan , become happy and blessed in christ , if he shall believe in him ; and not resolve with himself , that , whatsoever the law , his own conscience , or the devill can object to the contrary , he will acknowledge christ to be his saviour , and rest upon him for salvation ? for as the understanding , when it conceiveth any thing to be true , not by evidence of reason , but by the authority of god speaking in his word , as in matters of faith , hath the concurrence of the will , acted by the spirit of god , willingly to assent thereunto : so when the understanding , enlightned by the holy ghost , conceiveth and judgeth any thing to be good , it commandeth the will to embrace it , the will ordinarily following the judgement of the practi●● understanding . to sanctification it is effectuall , as it is a grace of regeneration , 1 ioh , 5. ● . pur●fying the heart , and working by love , and transforming a man into a conversation answerable to that which he doth believe , and therfore is ever joyned with repentance , which the holy ghost regenerating us , with it , and by it worketh in us : and therefore a lively faith is never severed from repentance , nor repentance from it ; for as we cannot truly repent , unlesse we believe ; so we cannot truly know that we believe , unlesse we repent . this assent being true , willing , lively and effectuall , as i have said , is the very condition required in the promise of the gospell , and the first degree of justifying faith ; which if we have obtained , we may and ought to apply the promise of the gospel to our selvs . this being a matter of excellent comfort , and of singular use , i will prove by plain testimonies of scripture , and by evident reasons : the rather , because i know , to some it will seem a paradox . 1. the testimonies of the scripture are these . for first , this is the saith for which our saviour pronunoceth simon peter blessed , thou art christ the son of the living god , mat. 16. 16 , 17. the like profession is made by the apostles , ioh. 6. 69. and by martha , ioh. 11. 27. 2. joh. 20. 31. these are written , that you might believe , that iesus is the christ , the son of god , and that believing , you may have l●fe through his name . 3. act. 8. 37. 38. here is water , saith the eunuch , what doth hinder me to be baptized ? philip said , if thou believe with all thine heart , thou mayest . and he answered and said , i believe that iesus christ is the son of god. 4. rom. 10. 9 , 10. if thou shalt confesse with thy mouth the lord iesus , and shalt believe in thine heart , that god hath raised him from the dead , thou shalt be saved . for with the 〈◊〉 man believeth unto righteousnesse , and with the mouth confession is made to salvation . 5. this is the faith , without which it is impossible to please god. for he that commeth to god , must believe that he is , and that he is a rewarder of them that seek him , hebr. 11. 6. 6. 1 joh. 5. 1. whosoever believeth that iesus is the christ , is born of god. 7. 1 joh. 5. 5. who is he that overcommeth the world , but he that believeth that iesus is the son of god ? 1. the reasons . 1. the justifying and saving faith many times goeth under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgement , which is all one with assent , 1 tim. 2. 4. 2 pet. 1. 2 , 3. or of knowledge , meaning acknowledgement , as ioh. 17. 3. esay 53. 11. my righteous servant ( meaning christ ) agnitione sui , by the acknowledgement of himself , that is , by faith in him , shall justifie many . 2. to receive christ , is to believe in him , ioh. 1. 12. by this lively assent , we receive christ , as hath been said , in our minds , in our hearts , in our wils . if any man therefore object , that justifying faith consisteth not in assent , but in application of the promises . 3. i answer , that there are two degrees of justifying faith , the one , being 〈◊〉 assent to the promise of the gospell ; the other a sound application therof to our selves . by the former , as being the condition of the promise , we are justified in foro coelesti , in the court of heaven : by the latter , in the court of our own conscience . by the former , we are justified before god ; by the latter , we are perswaded in our conscience , and in some measure assured of our justification . 4. by the second degree of faith , which some call speciall faith , the promises of the gosp●ll are to be applied . but they cannot be applied to any aright , but only to those , who have the condition of the promise , which is the justifying faith . for the gospell doth not promise justification and salvation to all , but to those only who have a justifying faith . therefore a man must be endued with justifying faith , before he can or ought to apply the promises of the gospell to himself . for as salvation is promised to them that believe , so damnation is denounced to them that believe not , mar. 16. 16. ioh. 5. 16. 18. 5. it is a very erroneous opinion to think , that we are justified , or do obtain remission of sins , by being assured , and much more by being fully assured of the forgiveness of our sins : or that we are to believe , that they are forgiven , to the end that they may be forgiven : for justification and remission of sins is promised only to those that believe by a justifying faith ; ( i speak of those who are adulti , and are come to the years of discretion , not of infants , who are justified sometimes , before they actually believe ) therefore a man must have justifying faith before he hath remission of sins , for by faith we obtain remission of sins , and by faith we are justified : and therefore have we believed in christ , that we might be justified by the faith of christ ) a mans sins must be forgiven , before he can be assured that they be forgiven ; and it is absurd to imagine that the assurance that our sinnes be forgiven , goeth before the forgivenesse of them . for if a man must believe or be assured of the forgivenesse of sins before they be forgiven , then he is bound to believe that which is false . and lastly , a man must ascend by divers degrees of assurance , growing or proceeding from faith to faith , before he can attain to ful assurance . and here i hold it expedient , briefly to touch a certain discourse of the learned chamiers : that it may evidently appear , that they who do not acknowledge this distinction of justifying faith , must of necessity be forced to it . for , whereas vasques objecteth against us , that we teach , that we ought to believe that our sins are remitted , to the end that we may be justified , and may obtain remission of sins : he answereth , that it is a meer slander : for , saith he , quid monstri est , credere sibi remissa peccata ut remittantur ? sic enim constituitur fides remissionis prior reipsa ipsa remissione ; quod omnem absurditatent superat : enimveroè si prius remissa credimus , quam sint remissa , falsum nos oportet credene . quid plura ? nobis potius est p●rsuasissimum , remissa esse peccata antequam credimus , &c. it is a monster , that a man should believe , that his sins be forgiven , to the end that they may be forgiven , for so the faith that our sins be forgiven , should go before the forgivenesse it self , which surpasseth all absurdity : surely , if we are to believe that our sins be forgiven before they be remitted , then must we believe , that which is false . what should i say more ? we rather are fully perswaded , that our sins be forgiven before we do believe , &c. but say i , if no other justifying faith be acknowledged , but the speciall faith whereby we are assured of the remission of our sins : and if this also be true ( which the scripture teacheth ) that by faith we are to obtain remission of sins , that absurdity will necessarily follow , which he so much di●claimeth . for to hold that the sins of those who are adulti , or come to years of discretion , be forgiven before they do believe , is as great an absurdity as the other ; because by faith we obtain remission of sins ; neither is remission promised to any , who are of years , but only to those that believe . of necessity therefore we must hold this distinction of faith , viz. that there is one degree of justifying faith , which in order of nature , goeth before remission of sins , by which we obtain forgivenesse of sins , and by which we are justified before god : and that there is another degree of justifying faith , which followeth after justification and remission of sins : whereby we being perswaded , and in some measure assured of the remission of our sinnes , are justified in the court of our own conscience . and of this indeed it is true , that our sins be forgiven , before we believe , or be assured that they be forgiven . 6. for the further clearing of this distinction of faith , let us distinctly consider the differences between the two degrees : for 1. by the former , as i have said , we are justified before god in the court of heaven , by the latter , we are justified in the court of our own conscience : by the former , we are justified properly ; by the latter we are assured of our justification . 2. of the justification , which we have by the first degree , ( which properly is called justification ) there are no degrees ; but of that which we have by the second degree , which properly is not justification before god , but the assurance of it in our own consciences , there are degrees according to the measure of our faith . 3. the first degree goeth before the remission of sins , the second followeth after . 4. every man is bound upon pain of damnation to have the first degree of faith , which is truly , and firmly to believe , that jesus the son of the blessed virgin , is the eternall son of god , and saviour of all that truly believe in him ; but no man ought to have the second , who hath not the first ; for a man must first have ●ustifying faith , which is the condition of the promise , before he ought to believe , that the promise of remission of sins , or of salvation belongeth to him . 5. the former degree seemeth more properly to be the work of the spirit regenerating us , 1 ioh. 5. 1. the latter of the same spirit , as it is the spirit of adoption , sealing us after we have believed , ephes , 1. 13. 4. 30. rom. 8. 15 , 16 , 17. 6. the former is begotten ordinarily by the ministry of the gospell , and not by the ministry of the sacraments , which notwithstanding were ordained of purpose , as i shall shew hereafter , that they who have the first degree , might attain to the second . for to him that believeth truly , according to the first degree , the sacrament is a seal of the righteousness which is by faith , and a pledge to assure him , that so certainly as the sign , so also the thing signified , which is christ with all his merits , are communicated to him . 7. the former , as hereafter i wil make plain , is fides principiorum ; the latter , of conclusions deduced from thence by application , and by necessary consequence . 8. of the former , the four first notes of happiness , mat. 5. are the signs and fruits : of the second , the four latter . for though the papists make of them eight beatitudes ; yet there is but one beatitude in this life , whereof christ is the foundation , and faith is the instrument , whereby we receive and apply christ unto our selves ; of which those eight are so many notes . for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pronunciations of blessednesse , the lord jesus directeth to his disciples , and in them to all the faithfull , saying , blessed are you poor , &c. luk. 6. 20. the foure first beatitudes , as i said , are the notes of the former degree . for those that have the first , are not at the first happy in their own sense and apprehension , but rather the contrary ; being poor beggars in spirit , mourning for their wants , subdued by the sense thereof unto meeknesse ; hungring and thirsting after righteousness , which they find themselves to want : and yet our saviour pronounceth them bl●ssed , which proveth that they are justified before god , though not assured thereof in their own conscience . the foure latter are markes of the second degree . for when we are in some measure assured of gods mercy towards us we become mercifull to others for gods sake ; when we have assurance of salvation , we endevour to purifie our selves , as he is pure ; when being justified by faith we have peace with god ; we become peace-makers among men . when men have obtained the assurance of faith , to them it is given not only to believe in christ , but also to suffer for him . 2. thus much of assent , which being lively and effectuall , is the very condition of the evangelicall promise . now i come to application , whereby we do attain to assurance . and that we may soundly apply the promise to our selves , we must first be assured , that we have the condition of the promise , which is the first degree of justifying faith , whereof i have spoken , that is , a true , lively , and effectuall assent ; which we may know our selves to have , if our belief be effectuall , as before i said , both to justification , as it is when by it we receive christ , who is our righteousnesse , not only in our judgements , but also in our hearts , and in our willes : and also to sanctification , as it is , when it produceth the duties of repentance . having therefore the condition of the promise , and knowing that thou hast it , thou art bound in conscience , whatsoever the papist faith to the contrary , to apply the promise to thy self as belongeth to thee . doest thou therfore truly believe that christ is the saviour of all those that truly believe in him ; then thou art bound to believe that he is thy saviour , that he died for thy sins ▪ and rose againe for thy justification , that by him thou hast remission of sins , and that by him thou shalt be saved . otherwise , if thou knowest thy self to have the condition of the promise , and wilt not apply it to thy self ; that is , if knowing thy self truly to believe , that christ is the saviour , thou wilt not believe that he is thy saviour , thou makest god a lyar , saith s. iohn , in not believing the record which god gave of his son. and this is the record that god hath given to us ( that believe in christ ) eternall life , and that this life is in his son. he that hath the son ( as every true believer hath ) hath life ; and he that hath not the son , hath not lif● . these things ( saith he ) i have written to you that believe on the name of the son of god , that you may know that you have eternall life , and that you may believe on the name of the son of god. the meaning of which last words seemeth to be this : i have written to you that believe on the name of christ , by a true and lively assent , but have not perhaps as yet attained to any sound assurance ; that you applying the promises of the gospell to your selves , and gathering testimonies to your selves , that they belong to you by such markes , as i in this epistle have set down ; may attain to assurance , and so proceed from faith to faith. for without absurdity , the words cannot be understood of the same degree of faith. i have written to you that already believe in christ , that you may believe in him . what ? no otherwise then already they do believe ? yes , no doubt , that they which believed in a lower degree without assurance , might know that they have eternall life ; and that so attaining to a higher degree of faith , might thereby be assured of salvation by christ. now , this application is made by a practicall syllogisme , the proposition whereof , ( which some cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is the undoubted word of god. whosoever truly beleeveth in christ , he shall be saved . the assumption is the testimony of our own spirit , which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but i through gods mercy do truly believe in christ. for the holy ghost having opened my heart , as he did the heart of lydia , act. 16. 14. to assent unto , or to believe the gospel , i do receive christ , not only in my judgement , by a firme , willing , and unfaned assent , but also in mine heart by an earnest desire to be made partaker of him , which is the desire of application ) and in my will by a setled resolution ( whatsoever the law , mine own conscience , or the devill , can object to the contrary ) to acknowledge him to be my saviour , and to rest upon him for salvation , which is the resolved purpose of application . the conclusion which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the verdict or testimony of the holy spirit , testifying with our spirits in the assumption , according to the word in the proposition . therefore i through gods mercy shall be saved , which is the voice of speciall faith. the consequence of this , and all other formall syllogismes , is such , that the conclusion cannot be false , if the premisses be true . otherwise a contradiction would be implied , that is , contradictories would be true together , which is impossible : for if this conclusion should be false , then either the proposition is not true ; that whosoever truly believeth in christ , shall be saved : or the assumption , that i truly believe in christ. of the proposition of this syllogisme , there can be no doubt , it being the undoubted word of god , and the main promise of the gospel . against the assumption , two things may be objected : the one , out of the doctrine of our divines : the other , out of the doctrine of the papists . for some of our divines , define faith to be a full assurance of the love of god concerning the remission of our sins , and eternall salvation by christ , or in other words to the like effect . but the faith mentioned in the assumption is no such assurance . i answer , that our divines , defining the speciall faith , are not to be blamed for defining it according to the perfection thereof ; for so every vertue and grace ought to be defined ; that so we may learne not to content our selves with that imperfect measure whereunto we have already attayned , but may aspire towards perfection but if any shall hereupon inferre , that no man doth truly believe , who hath not that full assurance ( as some vnadvisedly have done ) he shall give occasion to the greatest part of believers , either to dispair , that they have not faith , because they have not ful assurance , or because they woul not be thought without faith to presume that they have a full assurance which notwithstanding men doe not attayne unto at the first , nor at once , but by divers degrees , after much practice of piety , and long experience of gods goodnes towards them ; and never is so fully obtained before the end of this life , but that somewhat still may , and ought to be added to it . the objection of the papists against the assumption is , that a man doth not know , that he doth believe ; and therefore not being ass●red , that he doth believe , he can have no assurance of salvation . this is in deed the thing which they must stand unto , if they will deny , as they doe , the certainty of salvation . for if a man may be assured that he doth truly believe , he may also be assured that he shall be saved . but that the faithfull may know , that they believe , i prove . 1. because every beleever is taught to say , i beleeve in god the father , i believe in god the sonne , i believe in god the holy ghost . this profession of faith every true christian is bound to make with confidence ; therefore every true christian is bound to know that he doth believe . the father of the demoniack , though indued but with a weake faith , when our saviour told him , that the cure of his sonne was possible , if he could believe , returned this present answer , lord i believe , help thou my unbeliefe . mark. 9 23. 24. the eunuch , though a new convert , when philip told him he might be baptized if he did believe with all his heart , answered i believe that iesus christ is the sonne of god. act. 8. 37. we believe and know that thou art that christ the sonne of the living god. john 6. 69. so john 11. 26 , 27. this is that which augustine affirmeth . videt ( fidelis ) ipsam sidem suam , quase credere sine cunctatione respondet the faithfull man feeth his owne faith , whereby that he doth believe , he answereth without delay . object . yea , but many recite the creed , saying , i believe , &c. who notwithstanding doe not believe , and much lesse know it . ans. the question is not , what hypocrites and unsound christians do , or can do , of whom there is no question , but that seeing they doe not believe , they cannot know themselves to believe . but every faithfull and sound christian , whom the seriptures call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he professeth , that he doth believe , doth not onely believe , in deed , but also knoweth that he doth believe , and he which doth not know that he doth believe , hath just cause to suspect himselfe that he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sound and approved christian. but for this there is an evident proofe . 2 cor. 13. 5. examine your selves , whether you be in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , try your selves whether you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or not . know you not your owne selves , how that iesus christ is in you except you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , not sound , nor approved christians . those that are commanded to try themselves , whether they be in the faith , may upon triall know it . those that may know that christ is in them , may know they do believe , because christ is in us by faith , and if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unsound , who doe not know that christ is in them , then all that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , sound , approved christians doe know it . and wehereas some papists take acception , that the apostle speaketh of the true doctrine , which is called the catholike faith ; i answer , first , that a man cānot know that he is in the catho like faith , unlesse he also know that he doth believe it . 2. the apostle speaketh of that faith , whereby christ dwelleth in us , which is not the doctrine , but the grace of faith. 3. the apostle vindicateth and proveth his calling by theirs : as we prove the truth of our church , and of our ministery against our separatists , who before their separation , seemed very forward christians . try , whether you have a true faith , and if you have , acknowledge that to have beene a true ministery , by which it was wrought for how can they believe in him , of whom they have not heard , and how can they heare without a preacher , and how can they preach , unlesse they be sent ? rom. 10. 14. 3. these things saith saint iohn , have i written to you , that believe on the name of the sonne of god , ( 1 iohn 5. 13. ) that you may know that you have eternall life : which they could not know , unlesse they knew themselves to believe . 4. at that day , viz. after the sending of the holy ghost , you shall know that i am in the father , and you in me , and i in you , saith our saviour , iohn 14. 20. 5. the minde is not ignorant of its owne a'tions * when it understandeth , it knoweth it selfe to understand , when it discourseth , it knoweth it selfe to discourse ; so when it a●●enteth , it knoweth it self to assent ; when it desireth any thing , it knoweth that it doth desire it ; when it purposeth , or resolveth , it knoweth that it doth purpose , or resolve , much more being holpen by the spirit of god , whom we have received from god , that we might know the things which are given unto us of god. 1 cor. ● . 12. 6. how should any man glory in the testimony of his owne conscience , that he doth believe , or that he doth walk uprightly before god ( which is the chiefest ( 2 cor. 1. 12. esay 38. 3. ) comfort of all sound christians ) who is not conscious to himself , that he doth believe , and walk uprightly before god , est ergo quidam modus in conscientis glor●andi , ut noveris sidem tuam esse sinceram , noveris esse spem tuam certam , noveris charitatem tuam esse sine simulatione ( in psal. 149. ) saith , augustine and againe , suam ( de trinit . li. 13. c. 2. ) quisque fidem apud seipsum videt c. i. fidem videt quisque in corde suo esse , si credit — non sicut corpora . — non sic videtur fides in corde in quo est , ab eo cujus est , sed eam tenet certisima scientia , clamatque conscientia . and againe , though we see not the things which we doe believe , ipsam tamen fidem quando inest in nobis videmus in nobis . epist. 112. c. 4. menti nostrae fides nostra conspicua est . so much of the assumption . upon these premisses necessarily followeth the conclusion , which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or verdict of speciall faith , concluding the certainty of salvation , by application of the promises to him that hath the first degree of faith . which in my poore opinion is a most comfortable doctrine . but against speciall faith so proved , the papists still object divers things . 1. that it cannot be truly termed faith , and that for three reasons . for , 1. vere fidei falsum sub esse non potest , the object of true faith cannot be that which is false , but of this , the object may be false , because a man may be deceived in the application . i answer : as there is a double knowledge , the on of principles manifest in themselves , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other , of conclusions ( not manifest in themselves , but manifested by discourse ) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so there is a twofold faith , the one of principles contained in the word of god ; the other , of conclusions deduced from thence : which conclusions though they are not absolutely necessary , yet the premisses being true , they cannot be false . but the premisses of this practicall syllogisme made by a faithfull man , are true ; therefore the conclusion cannot be false . indeed if the syllogisme be made by an hypocrite , or ungrounded christian , the conclusion is not necessary ; because the assumption is false , or at the least , uncertaine : false , if he doe not believe ; uncertaine , if he doe not know himselfe to believe ; and then the assumption at the most , is but this ; but i doe suppose that i doe believe ; and the conclusion must be answerable , therefore i suppose that i shal be saved . but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the faithfull and sound christian , who doth not onely believe . but knoweth himselfe to believe ; as he assumeth , i doe know , and i am sure that i doe believe ; so he concludeth , therefore i know and am sure that i shal be saved . 2. true faith is grounded upon the word , the speciall faith that this man or that man shall be saved , is not grounded on the word . ergo , it is not a true faith. resp. particulars are included in the generall , & quod omnibus promittitur , singulis promittitur ; therefore if it be true , that all believers shall be saved , then it is as true , that this or that believer shall be saved ; and this the apostle teacheth , rom. 10. 9. if thou &c. 3. because faith mentioned in the scripture , is the faith of assent , and not of application . i answer , that as there are many places which speak properly of assent , some wherof i before cited ; so there are many which mention or meane the speciall faith. as namely all those places , which are very many , and almost innumerable , wherein the faithfull doe apply , and as it were appropriate those things which are spoken of god * to themselves . as my god , my lord , my saviour , the god of my salvation , &c. ( * psal. 3. 7. 4. 1. 5. 2. 7. 1. 5. 13. 3. 16. 2. 18 1 , 2. 46. 19. 4. 22. 1 , 8. 27. 1. 9. 38. 41. 22. 43. 4 , 5. 51. 14. &c. hab. 3. 18. luke 1. 47. john 20. 28. &c. so gal. 2 , 20. christ liveth in me , and the life which i now live in the flesh , i live by the faith of the sonne of god , who loved me , and gave himselfe for me , likewise in those places where the faithfull professe their assurance of justification and salvation , as iob. 13. 18 , 19. 25 , 26 , 27. psal. 103. 3. who forgiveth all thine iniquities , psalm . 32. 5. rom 8. 35. 38. 2 tim. 1. 12. secondly , upon the patrons of speciall faith , the papists doe presle divers inconveniences and absurdities . as 1. if every man be bound to believe in particular his owne salvation , then it would follow that every man shal be saved ; because no man is bound to believe an untruth : but the consequent is false , therefor the antecedent . answ. i have shewed before , that every man is bound upon paine of damnation to have the first degree of faith , which is to give a firme assent to the promise of the gospell , assuring salvation to all those that believe in christ ; but the second degree none ought to have , but they only who have the first ; no man ought to apply the promise of the gospell to himselfe , who hath not the condition of the promise , unlesse he will pernieiously deceive himselfe . for , as hee that believeth shall be saved : so he that believeth not , shal be condemned . mark. 16. 16. if thou dost truly believe that christ is the saviour , thou art bound to believe , that he is thy saviour : and so believing in christ , and receiving him both by assent , and applycation , thou shalt undoubtedly be saved . the second absurdity ] 2. those that have this speciall faith ought not to aske the forgivenes of sinnes , which notwithstanding our saviour teacheth his owne apostles to aske . for they that have full assurance of the forgivenes of all their sinnes , ought not to aske forgivenes , unlesse they will dally with god , for nothing desireth that which it hath . i answer . 1. that not all believers have full assurance ; some are incipients , some proficients , some perfect or growne men in christ . those that are incipients , pray both that their sinnes may bee forgiven , and that they may have some assurance there of : proficients , and those that bee growne men , pray both that their sinnes may bee remitted ; and their assurance augmented , for none are so perfect , but that their assurance may be increased . 2. as wee dayly sinne , so wee must dayly ask forgivenes , prayer being the meanes that god hath ordayned to that end . ob. yea but saith the papist ; yee forsooth have already full assurance of the remission of all your sinnes , not only past , but also to come . answ. it is absurd to imagine , that sinnes be remitted before they be commited , and much more that we be assured they are remitted , before they be either remitted or committed ; that indeed were a doctrine to animate , and to encourage men to sinne . but howsoever the pope somtimes forgiveth sinnes to come , yet god doth not ; when god justifieth a man , he giveth him remission of sinnes past . rom. 3. 25. as for time to come , we teach , that although christ hath merited , and god hath promised remission of sinnes of all the faithfull unto the end of the world : notwithstanding , remission of sinnes is not actually obtayned , and much-lesse by speciall faith believed , untill men doe actually believe and repent , and by humble and faithfull prayer renew their faith & repentance . for as god hath promised to the faithfull all good things ; but how ? mark. 7. 7 , 8. 〈◊〉 them that ask that seek that knock : so also remission of sins . neither is it to be doubted , but that remission of sin , though merited by christ , though promised by god , though sealed unto us in the sacrament of baptisme , is obtayned by the effectuall prayer of those that believe and repent , for whom christ hath merited it , and to whom god hath promised it in his word , and sealed it by the sacrament ; even as the obtayning of the raine , which god hath promised , ( 1 kings 18. 1. 41. ) and the prophet elias had fore-told , is ascribed ( iam. 5. 16. 18. ) to the effectuall prayer of elias . 3. the third absurdity which the papists put upon the doctrine of speciall faith , is , that by it men are animated to commit all manner of sinne . as if it were no matter , how many , or how great sinnes a man doth commit , so long as he is assured by speciall faith , that all his sinnes past , present ▪ and to come , are remitted . answ. that which they say of sinne to come , is a malicious slander , as i noted before ; but i answere : the practice of sinne ( especially of any crime ) and going on in the same without repentance , cannot possibly stand with the assurance of faith. neither can a man be assured of the forgivenes of any sinne , whereof he doth not repent : and much lesse can he be assured before hand of the forgivenes of that sinne which presumptaously he doth purpose to commit . as for the doctrine of speciall faith , i doe confidently professe , that there is scarce any one doctrine in all divinity , of greater force and efficacy , either to encourage men to well-doing , or to preserve them from evill . for as i have shewed before , the more a man is assured of gods love towards him in christ , in forgiving his sinnes , and giving unto him eternall life ; the more will his heart be inflamed with love towards god , and towards his neighbour for gods sake ; the more zealous will he be of gods glory , the more thankfull for his mercies , the more desirous to please , the more fearefull to displease , the more carefull to obey him , the more ready when he hath offended to returne unto him &c. and therefore not without cause , chasidim . the favourites of god , who have experience and assurance of gods speciall favour towards them , are every , where almost translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , godly . 3. having thus by application of the promises to our selves ( as having the condition thereof ) attained to some measure of assurance , we are to be carefull to use all other meanes which god hath ordained , for the confirming of this assurance . the first meanes is prayer , both for the spirit of adoption , and for the encrease of our faith. as touching the former : forasmuch as speciall faith is the work of the holy ghost , shedding abroad the love of god in our hearts ; we are therefore to entreat the lord that he would give us his spirit ( which he hath promised to give to those that aske him ( luke 11. 13. ) the spirit of adoption , crying , that is , by whom we cry in our hearts abba father , gal. 4. 6. rom. 8. 15. testifying with our spirits that we are the sonnes of god ; and if sons , then also heyers , heyers of god , and coheyers with christ , rom. 8. 16. 17. by whom we are sealed to the day of our full redemption , who also is the earnest of our inheritance , 2 cor. 1. 22. ephesians 13 , 14. 4. 30. and as for the other : because full assurance is the highest degree of speciall faith , unto which we do never so fully attaine , but that still more and more may and ought to be added ; therefore we are to pray continually for the increase thereof , saying with the father of the damoniack , mark. 9. 24. i believe lord , but help thou my unbelief and with the apostles , luke 17. 5. o lord increase our faith . for as augustine saith , fides fundit orationem , fusa oratio fidei impetrat firmitatem . ( de verbis do. serm . 36. ) 2 unto prayer we are to adjoyne repentance , for our sinnes ; without which neither is our faith lively nor our prayers effectuall , the rather , because to it , and to the severall duties of it , as proper notes and evidences of a true faith , the promise of forgiveness is made ; as namely to confession of our sinnes , to contrition in being displeased with our selves , and grieved for them , to deprecation in craving pardon for them , to an unfained desire and purpose to forsake them , and to practise the contrary duties . yea if a man shall as truly desire to confesse his sinnes , to bewaile them , and to forsake them , as hee doth desire the forgiveness of them ; such an one may undoubtedly be assured of the remission of them . for most gracious are the promises of god made unto penitent sinners , as prov. 28. 13. whosoever confesseth and forsaketh his sinnes shall have mercy , so jerem. 3. 12 , 13. levit. 26. 40 , 41. hos. 14. 1 , 2 , 3 , 4. 2 chron. 7. 14. more particularly , as i said , to confession , 1 john 1. 9. job 33. 27 , 28. psal. 32. 5. luke 15. 21. to contrition . mat. 5. 4. psal. 34. 18. 51. 17. esay 57. 15. 61. 1 , 2 , 3. 66. 2. to humble deprecation . zach. 12. 10. luke 18. 13. hos. 4. 2. to conversion unto god , and forsaking of sinne , deut. 4. 30 , 31. 30. 2. 10. es. 1. 16 , 17 , 18. jerem. 3. 1. 22. 18. 8. ezech. 18. 27 , 28. 30 , 31 , 32 , 33. 11. joel . 2. 12. zach. 1. 3. mal. 3. 7. 3. to prayer and repentance we must adde the diligent and conscionable hearing of the word , by which faith ( rom. 10. 17. ) as it is at the first begotten , so it is nourished and encreased . 1 pet. 2. 2. 4. because faith begotten by the word , consisteth at the first in assent , without actuall application , therefore to the hearing of the word is to be adjoyned the worthy receiving of the sacraments , which were ordained to this very end , that those who have the ●irst degree of faith , may proceed to the second , and go on therein . dost thou therefore truly believe , that christ is the saviour of all those that believe in him ? the sacrament , which thou receivest , is a pledge unto thee , and an assurance that he is thy saviour ; a pledge i say , communicated to the receivers severally , to assure every one that believeth truly according to the first degree of faith , that as certainly as he receiveth the sacrament ; so he is made partaker also of the thing signified , which is the participation of christ , and all his merits to his justification and salvation . 5. to these we are to adde reading , meditation , conference , &c. 6. the practice of piety , or leading of a godly life making conscience of all our wayes , and walking upright before god. for hereby especially we are to make our calling and our election sure , 2 pet. 1. 10. for hee that doth these things shall never be removed , ps. 15. 5. and this is confirmed by the order and conjunction of justification and sanctification mentioned before ( pag. 37. ) more specially by brotherly love , 1 iohn 3. 14. and the fruits thereof in giveing almes , mat. 25. 35. 1 tim. 6. 18. 19. and forgiving the offence of others , mat. 6. 14. and therefore our saviour teacheth us to use this argument in our prayer for the confirmation of our faith , mat 6. 12. but more plainly , luke 11. 4. so much of the first doctrine . chap. ix . two other uses of this property . now followeth the second doctrine . for if we be enabled to worship the lord without servile feare , as being freed from the terrour and coaction of the law ; then it followeth , that we are to worship the lord with willing mindes , as david exhorteth his son solomon . 1 chron. 28. 9. and promiseth for himselfe , ps. 119. 32. i will runne the way of thy commandments when my heart is set at liberty . for therefore hath the lord freed us from the servitude of sinne , and bondage of the law , that we might serve him with free and willing minds . the people redeemed by christ , become a voluntary people , psalm . 110 3. or , as paul speaketh , his peculiar people , zelous , or studious of good workes . tit. 2. 14. thus the duties both of piety towards god , and charity to our brethren , are to be performed with willing mindes and cheerfull hearts . in the duties of piety we are to serve the lord with gladnes . ps. 100 2. i rejoyced ( saith david ps. 12. 21. ) when they said unto me , let us goe into the house of the lord. more particularly , the word of god is to be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , willingly , 1. pet. 5. 2. that we may say with the apostle , rom. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as much as lyeth in me i am willing to preach the gospel , for it must be done in love to christ , and zeale to gods glory , iohn 21 , 15 , 16 , 17. act. 20 , 28. in love and zeale of our brethrens salvation . 2 cor. 11. 2. it is to be heard with willingnes , after the example of the beraeans , act. 17. 11 who received the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all readines of minde , desiring 1 pet. 2. 2. and longing after it , ps. 119. 131. to be conversant therin . should be our delight ps. 1. 2. the word ought to be sweet unto us , even as the hony , and the hony combe , psal. 19. 11. 109. 103. and we should rejoyce in it as in all manner of riches . this affection towards gods word david expresseth , psal . 119. 14 , 15 , 16 , 24. 47. 72. 111. 127. 143. 162. we must give our selves to prayer , as devoted thereunto , psal. 109. 4. taking delight to conferre with god in prayer ; and offering up our prayers and thanksgivings , as a willing sacrifice , psal. 119. 108. we must praise god with joyfulness , and give thanks with chearfulness , psal. 9. 2. 95 2. 95. 1. 2. 63. 5. for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is thanks , cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to re●oyce ; so it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , with joy , phil. 1. 3. 4. we must esteeme it a blessed thing , wherein we resemble the blessed saints and angels in heaven , psal 84 4. we must call the sabbath our delight , esay 58. 13 : and we must esteeme one day spent in the house of god as better then a thousand , psal. 84. 10. psal. 26. 8. 27. 4. 84. 1 , 2 , 3 , 4. 10. the duties of charity are also cheerfully to be performed , rom. 12 8. he that sheweth mercy let him doe it with cheerfulnesse , drawing forth his soule to the hungry and afflicted ▪ esay 58 ▪ 10. id est , ex animo liberaliter hilariterque communicans ejus necessitatibus . for the lord loveth a cheerfull giver , 2 cor. 9. 7. finally in doing the will of god , wee are to imitate the holy angels , according to our daily prayer , that we may doe the will of god upon earth , as it is done in heaven , that is willingly , readily , cheerfully ; following also the example of all examples , our blessed saviour , whose delight it was , psal. 40. 8. and whose meat it was to doe the will of his heavenly father , john 4. 34. as for that obedience , or service , which is extorted from men by servile feare , because it is forced , it is but momentany ; for no violent thing is of continuance , and being mome●tany , it is but counterfeit , whereas true piety is constant and permanent , such is the obedience and repentance of hypocrites : who when they are affrighted with gods judgements , or afflicted with his heavie hand pretend repentance , and promise amendment : but when the hand of god is removed from them , they returne to their former courses , and are so farre from learning obedience by that which they have suffered , or feared , that like anviles with often striking they are more and more hardned ; according to that , esay 1. 5. why should you be shricken any more you will adde revolt . a notable example hereof we have in pharaoh , who , as upon the inflicting of the severall judgements , promised obedience , exod. 8. 8. 25. 9. 27. 10. 16. 12. 31. so upon the removing of the plagues , he returned to his former obstinacy , exod. 8. 15. 32. 9. 34. 10. 20. 14. 5. yea in the israelites themselves ; who , when god slew some of them , they sought him , and they returned , and enquired early after god , &c. nevertheles they did but flatter him with their mouth , and with their tongues they lied unto him , for their heart was not right with him , neither were they stedfast in his covenant , psal. 78 , 34 , 36 , 37. this therefore ought to teach men not to put off their repentance to the time of sicknesse or old age , or to the houre of death ; lest the repentance which then they hope to performe , prove counterfeit . now , that our obedience may be voluntary and cheerfull , and our service of god without servile feare , we are to be adorned with the three theologicall vertues , faith , hope , and charity : for according to the measure of these three graces , in the measure of our spirituall security and assurance , which is the ground of our cheerfulness . faith ; for no man can worship the lord with a willing mind , and cheerfull heart , that is not by faith perswaded , that his service is accepted of him . the perswasion of gods love shed abroad in our hearts by the holy spirit , that is to say , faith , maketh us to love him againe , and in love to serve him willingly ; to whom much is forgiven , they love much , luke 7. 47. that charity wherby the whole law is fulfilled , proceedeth from faith unfained , 2 tim. 1. 5. and without faith it is impossible to please god , heb. 11. 6. hope , for they that have fastened their anchor of hope in heaven , performe the duties of piety and righteousness with a comfortable expectation of everlasting happiness . the hope whereof maketh them easily to swallow all the difficulties and troubles of this life , for the joy that is set before them , and with cheerfulnes to serve the lord , and to finish their course with joy , act. 20. 24. whiles we hold fast this hope , nothing shal be able to discourage , or to with-draw us from the voluntary worshippe of god. not the desires of this world , which to him that hath this hope seeme meer vanities in comparison of the happines hoped for . not the terrours or bugg-beares of this world , which are not worthy of the glory expected . ( see rom. 5. 2. 3. ) consider the example of moses , who , when hee was come to yeares , refused to be called the sonne of pharaohs daughter , choosing rather to suffer affliction with the people of god , then to enioy the pleasures of sinne for a season , esteeming the reproach of christ ( in his members ) greater riches then the treasures of egypt : the reason of all which is this , for he had respect to the recompence of reward heb. 11. 24 , 25 , 26. charity , ( 1 john 4. 18. ) which expelling fearfulness , causeth cheerfulness . to him that loveth , the commandments of god are not grievous , 1 iohn . 5. 3. nor the yoake of christ tedious . nothing is hard to him that loveth iacobs 7 years of hard service for the love of rachel seemed to him but a few dayes , gen. 29. 20. the third use , is a singular comfort , which from hence ariseth to the faithfull . for whereas the lord in other places , when he would comfort his servants , bideth them not to feare , as esay 43. 1. feare not , for i have redeemed thee , luke . 12. 32. feare not little flocke , for it is your fathers pleasure to give you a kingdome : here in this covenant of grace , he promiseth , and that by oath , that hee will give us to worship him without feare , or at least without cause of feare , so esay 54. 4. which must needes be a singular consolation unto us , whether we respect our condition by nature or by grace . for by nature we are obnoxious to our enemies , subject to the terrour of the law , and to the feare ( heb. 2. 15. ) of death and damnation ; and though we be in the state ▪ of grace , yet are we infirme and weake , not able by our owne strength to resist our enemies ; the ground therefore of this our being without feare , is not any confidence of our owne strength : but first of all , the truth of god , ( heb. 6. 17 , 18. ) who by oath hath promised that wee shall worship him without feare . 2. secondly , the power of god , whereby he is able to make good his promise 2 tim. 1. 12. 1 pet. 1. 5. 3. thirdly , his fidelity , in regard whereof he is also willing to performe his oath , 1 cor. 10. 13. 1 thess. 5. 23 , 24. 4. fourthly , his fatherly providence ▪ esay 54. 17. rom. 8. 28. and protection , psal. 91. 5. fiftly , christs protection of us as our king , who having vanquished all the enemies of our salvation , and deliveder us out of their hand , none shal be able to hurt us , esay 54. 14. 17. and much lesse to pluck us out of his hand , iohn 10. 28. 6. sixtly , his intercession for us , as our priest , rom. 8. 34. 1 iohn 2. 2. 7. seventhly , his union with us as our head , with whom our life is hid in god , col. 3. 3. now as whiles the head ( as they say ) is above the water , the members cannot be drowned , so whiles our head is in glory , sitting at the right hand of his father , none of his members can perish ; but as himselfe hath promised , because i live , you shall live also , ioh. 14. 19. wherefore we are to thinke of our selves , as of the members of christ , whom the lord hath quickened together with christ , and hath raised us up together , and made us sit together in heavenly places in christ jesus . eph. 2. 5 , 6. 8. eightly , the testimony of the holy ghost the comfortor , who shedding ( rom. 5. 5. ) abroad the love of god in our hearts , & testifying with ( rom. 8. 16. ) our spirits , that we are the sonnes of god , becometh the earnest ( 1 cor. 21. 5. 5. ) of salvation , sealing us ( eph. 1. 13. 14. ) untill the day of our full redemption , and not only freeth us from the spirit of bondage and of feare , as being the spirit of adoption , by whom we cry ( gal , 4. 6. ) in our hearts abba father ; but ▪ also worketh in us peace of conscience , ( gal. 4. 6. rom. 8. 15. rom. 5. 1. 5. 14. 17. ) and joy in the holy ghost . which st. peter calleth unspeakable and glorious . 1 pet. 1. 8. chap. x. of uprightnesse and of the worshipping of god in holinesse before him . the second property of our new obedience is uprightnes , signified in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him . whereby is meant , that we are to serve god in holines and righteousnes , not as before men in eye-services as men-pleasers ; but as before god , in sincerity and truth . and so the lord himselfe seemeth to expound this phrase gen. 17. 1. i am god all-sufficient , walke before me , and be upright . for to walke before god , or to walke with god ( both which phrases are used in the scriptures , sometimes joyntly , as 1 kings 3. 6. somtimes severally with god , as did henoch , gen. 5. 22. 24. and noah , gen. 6. 9. and as we are required to doe , mich. 6. 8. before god , es. 57. 2. as did abraham , gen. 24. 40. and isaa● gen , 48. 15. david ▪ ps. 116. 9. iotham , who prepared his wayes before the lord , 2 chro. 27. 6. ) it is to behave our selves as in the sight and presence of god , setting god before our eyes , admitting him to be the beholder , witnes , and judge of our actions ; that is , to demeane our selves uprightly . and this property is required , not onely in the duties of piety , which we performe directly to god ; but also in the duties of righteousnes , which we owe unto men : for so it is here said , that we should worship him in holines and righteousnes before him ; in which two , being sincere and upright , the image of god renewed in us doth consist , eph. 4. 24. in righteousnesse and holinesse of truth , that is in true , sincere , upright , and unfained righteousnesse and holinesse . but first we are to speak of worshipping god in holinesse before him , or of uprightnesse , as it hath relation to god. in which sence it is opposed to hypocrisie , and so what is upright , is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without hypocrisie , or unfained . what uprightnesse is ] now what this uprightnes is , we may gather by those divers words and phrases , whereby it is expressed , both in the old test. and in the new. as first , by the word josher ( psal. 25. 21. ) which signifieth uprightnesse , and jashar , which signifieth right or upright , as psal. 37. 37. iob. 1. 1 , 8. 2 , 3. but more plainly and fully , when it is joyned with some other word , as right in heart , signifying the inward disposition ; or right in the way , signifying the conversation . for so the upright are called recti●orde , right or upright in heart , as psal. 7. 10. 32. 14. 36. 10. 64. 10. 94. 15. 94. 15. 125. 4. and uprightnesse rectitudo cordis , 1 king. 3. 6. psal. 119. 7. they are also called recti via psal. 37. 14. upright of way , psal. 119. 1. or perfecti via , ambulans integer . [ integer vitae horat. ] psal. 15. 2. whose way is uprightnesse . es. 26. 7. their way being made straighy by god. both which do concurre in the upright , for he is properly integer , who is both outwardly straight , that is rectus via and inwardly sound , that is rectus corde . both must con●urre , 2 chron. 25. 2. 2. by the word emeth which signifieth truth , for as there is truth in words , opposed to lying , so also in deeds , opposed to dissembling and hypocrsie , which is uprightnesse , as io● . 24. 14. psal. 51. 6. es. 8. 3. psal. 145. 18. and as there is a saying , ●2 chron. 31. 20. ) so also a doing of the ruth . ioh. 3. 21. 1 ioh. 1. 6. and walking ● truth , 2 joh. 4. and 3 john 3. hence to walk uprightly , is to walk before god in ●ruth . 1 king. 2. 4. and 1 king. 3. 6. in ●ruth and righteousnesse and uprightnesse of heart , 2 king. 20. 3. in truth with a perfect heart , and to worship god uprightly , is to worship him in spirit and in truth , joh. 4. 23 , 24. or as samuel exhorteth , in truth with all our hearts , 1 sam. 12. 24. 3. the most usuall word to signifie , either the upright is tham or thamim , which commonly is translated perfect , as gen. 17. 1. deut. 18. 13. psal. 15. 2. 37. 37. 119. 1. 〈◊〉 uprightnesse , is thom or thamim , which ●sually is translated perfection , whereby ●ot legall perfection is meant ( which is ●bsolute and compleat , not only in respect of the parts , but also of degrees ) but evangelicall , according to the covenant of grace ; which is nothing else ) the lord ( 2 cor. 8. 18. gen. 22. 16. 2 sam. 7. 2. &c. ) accepting in his children the will for the deed ) but integrity or uprightnesse ; and is so expounded psal. 25. 21. ios. 24. 14. iob. 1. 1. 8. 2 , 3. psal. 37. 37. for very many in the scriptures have this perfection attributed to them , who notwithstanding had their imperfections , as noah , gen. 6. 9. job . 1. 1. 8. 2 , 3. iacob , gen. 25 , 27. &c. of asa it is said 2 chron. 15. 17. that his heart was perfect all his dayes : and yet in the next chapter there are recorded three foul sinnes which he committed , 2 chron. 16. 7. 10. 12. 4. by the word shalem , which is the greek is translaned , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ful or compleat exampls of the first , 1 king. 8. 61. 11. 4. 15. 3. 14. 2 king. 20. 3. 1 chron. 28. 9. 2. chro. 15 12. of the second es. 38. 3. of the last 1 chron. 29 9. 16. 9. 19. 9. 25. 2. and in this sence , they that are upright are said to have fulfilled after the lord , that is fully or entirely to have followed him , num. 14. 24. 32. 11. 12. deut. 1 36. ios. 14. 8. 9. 14. as contrariwise of those who are not upright , but have a name that they live , and yet are dead ; it is said that their works are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full or perfec before god. apoc. 3. 2 , 3. but dimidiata , worshipping and obeying god by the halfes not fulfilling after him , num. 3● . 11. 5. by the whole heart , being not legally , but evangel cally understood , as when duties are to be performed with the whole heart , or with all the heart , and with all the soule , as deut. 4. 29. 26 6 30 2. 1 sam. 12 24 2 kings 23 3 psal 1 9 2. 10. 34. ( 9. i●el 2 12 which being legally understood , import a greater perfection , then is incident to any man since the fall : but being evangeli●ally understood according to the covenant of grace , nothing else is meant thereby , but that they are to be performed with an entire or upright heart , or as david speaketh , psal. 119. 7. with uprightnesse of heart . 6. not with an heart , and an heart ( after the manner of hypocrites , who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iam. 1. 8. 4. 8 ) psal. 12. 2. 1 chro. 12. 33. 38. 7. without guile , that is hypocrisie , psal. 17. 1. 32. 2. 8. as the upright are called recti corde , so also puri corde , pure in heart , psal. 24. 4. 73. 1. whereby is not meant , that they are wholly pure of free from sinne : for who can say i have made my heart clean , i am pure from my sinne ? prov. 20. 9. or if an ● shall say so , in him there is no truth , ● ioh. 1. 8. but they are pure in heart , who are sincere and upright , purified from the leaven of hypocrisie , iam. 4. 8. in whose heart there is no guile , psal. 32. 2. who being indued with faith unfained , which purifieth their hearts , act. 15. 9. as the instrument apprehending the blood of christ , which doth purge our hearts from sinne , 1 ioh. 1. 7. and purifieth our conciences from dead works to serve the living god , heb. 9. 14. and being also indued with this hope , that they shall be like unto christ in glory , will ( 1 ioh. 3. 3 , ) purifie themselves even as he is pure . but this is puritas inchoata , not perfecta . in the new testament uprightnesse is expressed sometimes by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before god , as not only in this , but also in other places , where we are taught to speak , as before god in christ , 2 cor. 12. 19. to preach , as before god in christ , 2 cor. 2. 17. commending our selves to every mans conscience in the sight of god , 2 cor. 4. 2. and to take care for the people of god , as in his sight , 2 cor. 7. 12. to heare as before god , act. 10. 33. thus ▪ both those persons which be upright , are siad to be righteous before god , luke 1. 6. and those hypocrites , whose heart is not right before god , act. 8. 21. and those actions and duties , which are upright , are said to be acceptable , pleasing and unproveable before god , 1 tim 2. 3. 5. 4. heb. 13. 21. 1 ioh. 3. 22. col. 1. 22. 2. sometimes by the word truth , iohn 4. ●3 . 4. 1 cor. 5. 8. 1 iohn , 3. 18. phil. 1. 18. ●ph . 4. 24. hence an upright heart is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true heart . heb. 10. 22. 3. sometimes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sincerity as 1 cor. 5. 8. 2 cor. 2. 17. and 2 cor. 1. 12. where it is called the sincerity of god , that is , godly sincerity ▪ for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sincere , or without mixture , as bread without leaven , 1 cor. 5. 8. without the leaven of the pharisies , which is hypocrisie , luk. 12. ● . or as hony without wax ( as the word sincere doth signify ) or as hesychius expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pare , sincere , or without deceipt , land true . this sincerity the lord required of the israelites , by forbidding divers sorts of mixture : as to plant their vineyards , or to ●ow their fields with divers sorts , to plowe with an oxe and an asse together , to wear a garment of divers stuffes , as of woollen and linnen together , deut. 22. 9. 10. 1● . levit. 19. 19. 4. sometimes the upright man is signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth a sound , or an approved christian ; such as are not only hearers , but doers also of gods word ▪ who are not only in the church visible , but also of the church invisible , who are sheep in christs flock● , and not goates ; wheat in gods floore , and not chaffe , corne in gods field , and not tares ; children in gods family , and not bond-servants , ioh. 8. 34 , 35. and contrarywise , those who are hypocrits or vnsound christians are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 1 cor. 9. 27. 2 cor. 13. 5. 2 tim. 3. 8. ) which doth not signify reprobate , as opposed to the elect ; but reprovable , as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ that is , approved . 1 cor. 11. 19. there must be heresies , that those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and approved may be knowne , iam. 1. 12. blessed is the man who endureth temptation ; for when by triall he shall be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , a sound and approved christian , he shall receive the crown of life . for temptations and trials , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probations , by enduring and overcomming whereof the upright , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( who have the priviledge of perseverance ) are discerned and known ▪ sometimes the word is used with some addition , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved in christ , that is an approved christian , rom. 16. ●0 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved of god , a tim. 2. 15. for not he who commendeth himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he whom god commendeth 2 cor. 10. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acceptable or well-pleasing to god , and approved of men , rom. 14. 18. 5. ●hat which is upright and sincere is somtimes signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( for to be upright , is not to be an hypocrite ) as rom. ●2 . 9. 2 cor. 6 6. 1 pet. 1. 22 1 tim 1. 5. 2 tim. 1. 5. iam. 3. 17. and somtimes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 pet. 2. ● . sincere or without guil● , and they are said to be upright , in whose spirit there is n● guile , that is hypocrisie , psal. 32. 2. true israelites , in whom there is no guile , ioh. 1. 48. for such fooles are hypocrite● , as that they ( dancing , as it were , in a net ) go about with their flattering words , and faire pretences to deceive ●od psal. 78. 36. 6 as in the old t●stament , so al●o in the new , the upright are called pure in heart , as mat. 5. 8 and the upright heart is called a heart● tim 1 5 , ●im 2. 2● 1 pet 1. 22. 7. lastly , to walk uprightly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go with a right foot gal 2. 14. neither treading awry●y dissimul●tion n●r halting as the israelites did betwixt god and baal , 1. king. 18 , nor declining to the right hand or to the left , deut. 5. 32. 28. 14. 2 chro. 34. 2. or as the apostle speaketh heb. 12. 13. to make steight or right pathes to our feet , according to the exhortation of solomon , prov. 4. ●6 . as it is rendred by the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make right pathes to thy feet , and order right thy wayes , decline ( v. 27. ) not to the right hand nor to the left , and as he exhorteth , v. 25. let thine eyes look right on , and let thine eye-liddes look straight before thee , would you know then what it is to worship god in holinesse before him ? it is to walk with god , or before god without hypocrisie , in sincerity and truth , with perfect , with pure , with our whole hearts , that is to say , with entire or upright hearts , walking in the way of religion and godlines with a right foot , looking right before us , declining neither to the right hand , nor to the left neither treading awry by dissimulation , nor halting down-right , either as neuters in religion , betwixt christ and anti-christ , or as worldlings between god and mammon ; nor worshipping or obeying god by halves , but approving our selves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entire and sound christians , to him that tryeth and searcheth the heart and the reynes , setting god alwayes before our eyes , and behaving our selves as in his sight and presence , doing that which is right in his sight . arguments to move us to integrity ] now that we may be moved to labour for this integrity and uprightnesse of heart , i will use the 3. usual arguments of commendation , viz. the excellency , the profit , and the necessity of it as it were a triple chaine . 1. the excellency of ir is such , that first it goeth under the name of perfection : and those thing , which are done ( though with great weaknesse and much imperfection ) with an upright hea●t , that is to say with a sincere desire , unfained purpose , and upright endeavour to please god , are accepted of god as done with a perfect heart . 2. uprightnesse is the inward beauty of christs spouse , in regard whereof , though she be outwardly despicable in the eyes of the world ; yet she is glorious within , psal. 45. 13. like to the tabemacle , which was a type of the church , which though outwardly covered with rammes skinnes and badgers skinnes ex. 36. 19. which made but a homely shew ; was neverthelesse most beautifull and glorious within or as the spouse in the canticles c. 1. 5. saith , i am black but comely ; black without , as the tents of kedar , who were scenitae having tents of sackcloth ; comely within , as the hangings of solomon within his house , as the lining thereof . 3. integrity is of all things most pleasing to god , psal. 51. 6. behold , thou art delighted with truth in the inward parts , i know also my god , that thou triest the heart , and hast pleasure in uprightnesse , 1 chron. 29. 17. yea , i may say more , that to be upright , is not only pleasing to god , but also the pleasing of him , prov 11. 20. the upright in the way are gods delight . the hebrew word ▪ jashar which signifieth right , is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasing , and the verbe w●i●h signifieth to be right , signifieth also to please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & is often times so translated , as the noue , exo 15. 6. deut. 6. 18. 12 25. 13 18 21. 9. the verbe iud. 14. 3. 7. the young woman of timnah was right in samsons eyes ; that is , she pleased him well , so , 1 king 9. 12. 2 chro. 30. 4 ier. 18 4 dan 4 24 but most plainly num. 23. 27. perhaps it will seeme right in the eyes of god ; that is , as we also translate it , peradventure it will p●ease god. in like manner the phrase of walking with god or before god is every where by the 72. translated by the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to please god. as gen. 5. 2● . 24. where it is said , that henock walked with god , they read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pleased god : so gen. 6. 9. 17. 1. 24. 40. 48. 15. psal. 116. 9. the sonne of syrach speaking of henoch ▪ observeth the same translation , eccles. 44. 16. so doth the author of the book of wisedome . ch . 4. 10. and so doth the apostle himself , heb. 11. 5. henoch before his translation had this testim●ny , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he pleased god. 4. the excellency of uprightnesse is such , as that it is that vertue which god cheifly re●uireth , gen. 17. 1. mich● 6. 8 ▪ 1 sam. 12 24. which he most highly esteemeth gen. 5. 22. ●4 . which hath alwayes been the chief commendation of the faithfull , as of e●och , noah , iob , &c. 1 king. 3. 6. the chief thing wherein the faithfull are to rejoyce in time of prosperity , 2 cor. ● . 2 ▪ and their chiefest stay and comfort in d●stresse , esaiah ▪ 38. 3. act. 23. 1. the profit . ] 2. put come we to the profit , by which most men ( psal , 4. 6. ) are drawn . in generall it is said , that god is good to those that are of a clean heart , psal. 73. 1. according to davids prayer , psal. 125. 4. more particularly , psal. 84. 11. the lord is a sun and shield , the lord will give grace and glory , and no good thing will 〈◊〉 withhold from them that walke in upright●esse . he is a sun , that is , the author of all ●omfortable blessings , which are signified ●y light , according to that psal. 112. 4. to the upright there ariseth light in darknesse , that is to say , comfort in afflictions ; yea , to them that are upright , the conscience of their own integrity doth minister singular comfort . it was ezechias his stay and comfort , when he had received the sentence of death , es. 38. 3. and this was paul his rejoycing , the testimony of his conscience , that in simplicity and godly sincerity he had his conversation here in the world , 2 cor. 1. 12. act. 23. 1. for god to him that is good before him , that is upright , ●iveth joy , eccles. 2. 26. yea to them ▪ all 〈◊〉 joy , and praising of god with joy and ●ladnesse is appropriated , psal. 32. 11. 33. 64. 10. for lighs is sowen for the righte●us , and gladnesse for the upright in●heart , psal. 97. 11. and as the life of the upright is comportable , is upright conscience being unto ●im as a continuall ( prov. 1. 15. ) feast ; ●his end is happy , psal. 37. 37. observe the perfect man , and behold the upright , for the end of that man is peace . so esay 57. 2. which is further proved , because uprightnesse is evermore attended with perseverance to the end , as hereafter shall fully be proved in the treatise of perseverance . for the integrity of the upright doth guide and preserve them , prov. 11. 3 psal. 25. 21. the upright man who is not only a hearer , but also a doer of gods word , is like the wise man , which built his house upon the rock , which could not be overthrowne , mat. 7. 24 , 25. wherefore the upright shall never be moved , but his righteousnesse endureth for ever , psal. 112. 3. 6. the lord is also a shield to them that walke uprightly , prov. 2. 7. for the eyes of the lord perlustrate the whole earth , to shew himselfe strong in their behalfe , whose heart is perfect or upright towards him , 2 chro. 16. 9. which david applying to himselfe , saith psal. 7. 10 god is my shield , who saveth the upright in heant . he giveth also grace and glory ; grace in this life , and glory in the life to come , grace : for uprightnes being the soundnes of all graces , god hath therefore layed up in store for the upright tushijah , whatsoever is sound and truly good , as solomon saith , pro. 2. 7. and such is the concatenation of all saving graces , that where any of them in truth , ( as they are in the upright ) there is a concurrence of them all in some measure : some going before , as ●auses producing the rest , others following and presupposing the former . as for example , where is faith unfained , there is also hope and charity ; and where these are in truth , no other saving grace can be wanting , and therefore ●od may truly be said to give al manner of graces to the upright , as saving knowledge , and true wisedome , eccles 2 26. which david found by his owne experience psal 119. 98. 99 100. and so of the rest . and upon this foundnesse of grace followeth the increase of grace , peace of conscience , and joy in the holy ghost . 2 cor. 1. 12. eccles. 2. 26. assiance and confidence pro. 28. ● . when feare surpriseth the hypocrites , es 33. 14. patience , constancy , and perseverance , luke 8. 15 , by which the upright and sound christians are knowne , when contrarywise the double-minded man ( that is the hypocrite ) is inconstant in all his wayes . i am . 1. 8. and his heart being not right with god , neither is he stedfast in his covenant . ps. 78 37. but is subject to defection , ● iohn 2. 19. as having built upon the sand , mat. 7. 26. the lord also giveth glory to the upright ; for whosoever walketh ●orightly shall be saved , pro. 28. 18 they shall dwell in the presence of god , ps 40 13 in the mountaine of his holynes , ps 15 12. ps. 24. 3 , 4. the pure in heart shall see god ( in which vision of god our eternall happines doth consist : ) and therefore they are blessed ▪ mat 5 8 ps 119 1. and not onely themselves are blessed , but their children also after them , pro. 20. 7. ps 112 ▪ 2. of this happines we have a notable example in henoch ; whom , because he walked with god , the lord translated into the kingdome of glory . gen. 5. 24. heb. 1● ▪ 5. to let us understand by this precedent , as being the first mentioned in this kinde , what accompt he maketh of uprightnes . now , if the lord doe graunt them glory in his owne kingdome , it may not be thought , that hee will ( ps. 84. 11. ) withhold any thing from them that is good , luk. 12. 32. any good thing , i say , which they shall aske at his hands : for the prayers of the upright are accepted of god , pro. 15. 8. and he is neere to all that call upon him in truth . ps. 145. 18. insomuch that whatsoever they doe aske they doe receive , because they doe those things which are pleasing in his sight . 1 iohn 3. 〈◊〉 . 3. but if neither the golden chaine of excellency will allure , nor the silver chaine of profit draw us ; then must the iron chaine of necessity compell us to uprightnesse . the necessity may be shewed by these considerations . 1. as with uprightnesse the smallest graces , and the weakest meakest measure of obedience are accepted with god : so without it , the best graces which we may seeme to have , are but counterfeit ; and the best worship that we performe without it , is but hypocrisie . for the soundnesse of all grace , and of all worship standeth in uprightnesse . our faith therefore must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained . 1 tim. 1. 5. 2 tim. 1●5 . or ● els it is no true faith ; our charity also must be unfained , rom. 12. 9. 2 cor. 6. 6. 1 pet. 1. 22. that is , we must love in deed , and in truth , and not in word only , and from the teeth outward , 1 ioh. 3. 18. iam. 2. 15 , 16. our wisdome likewise must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iam. 3. 17. not that mixt●● prudenti● of our polititians , which is mingled with disguising and deceipt , for such is earthly , carnall and devilli●h , iam 3. 15. our repentance also must be unfained , and from the bottome of our hearts , ioel. 2. 12 , 13 , not like that of the israelites , when the hand of god was upon them , who made shew of repentance , but their heart was not upright with god , psal. 78. 34 , 36 , 37. likewise our obedience must be from the heart , rom. 6. 17 yea it must be performed with our whole heart . deut. 26. 16. 30. 2. 2 king. 23. 3. psal. 119. 34. 69. if with amasiah we do that which is right before god , but not with a perfect , that is , upright heart ; we may fall away from god , as he did 2 chro. 25. 2. 14. for when mens hearts are not upright with god , neither are they stedfast in his covenant , psal. 78. 37. if therefore without uprightnesse our faith be dead , our love fained , our wisedome divelish , our repentance unfound , our obedience counterfeit , and so of all other graces , then is uprightnesse as necessary , i say not , as any one grace , but as all of them put together : uprightnesse being the truth and foundnesse of them all , without which they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and in truth ; for ens & verum convertuntur . and therefore that which is not a true faith is not faith indeed , and so of the rest , and as the graces , which we seem to have without uprightnesse are but counterfeit ; so all our worship and service of god , without it is meer hypocrisie . our worship therefore of god must be in spirit and in truth , ioh. 4. 23 , 24. we must seek the lord with our whole heart , ( whereby seeking , we are to understand the whole worship and service of god ) deut. 4. 29. psal. 119. 2. thus david sought the lord psal. 119. ●0 . thus asa and his subjects did make a covenant to seek the lord with all their hearts , 2 chro 15. 2. thus iehosaphat 2 chro 22. 9. it is not our bodily exercise 1 tim 4. 8 but our reasonable and spirituall service that is acceptable to god r●m . 12. 1. it is the heart that the lord requireth prov. 23 26 and that he respecteth , 1 sam. 16 7. if therefore we draw neer to god with our mouthes , and honour him with our lippes , but remove our hearts farre from him . es 29 13. we must expect the reward of hypocrites . [ necessary to invocation . ] but let us descend to the parts of gods worship , and first , ( to prayer . ) to prayer and thanksgiving , which are the two sorts of invocation . if we would have our prayer accepted of god , both we our selves must be upright , and our prayers also , we ; for the lord delighte●h in the prayer of the upright . prov. 15. 8. but abhorreth the prayer of the hypocrites , prov. 28. 9. es. 29. 13. if therefore we regard wickednesse in our hearts ( as hypocrites use to do ) we must make our accompt with david , that the lord will not heare us ; psal. 66. 18. our prayer must also be upright , when we are to pray , we must prepare our hearts to seek the lord ; 2 chro. 30. 19. we must pray in spirit . eph 6. 18. in truth , ps. 145. 18 our prayer must be the lifting up of our soules to god , psal. 5. 1. 86. 4. a lifting up of our hearts with our hands unto god in the heavens lam. 3. 41 powring forth of our soules before the lord , psal 6● . 8. we must pray out of a pure and upright heart . 2 tim. 2. 22 with our whole heart , psal. 119. 145. with lippes unfained , psal 17. 1. and to this manner of praying is the promise of hearing our prayers restrained , psal. 145. 18. but if we pray with fained lippes , if in our prayers we speak with an heart , and an heart , psal. 12. 2. if we ask with our mouth that which we do not desire in our hearts ; if in our prayers we pretend that which we do not intend ; if we promise that which we do not mean to performe ; if we draw neare unto god with our mouthes , and remove our hearts from him , as hypocrites use to do , we shall offer a great abuse to the the majesty of god. for fained lips are as the psalmist calleth them , psal. 17. ● : lips of deceipt , whereby hypocrites in their prayers lying unto god , hos. 7. 13 , 14. go about to deceive him . the like is to be said of praise and thanksgiving , which if we would have accepted of god , both we our selves must be upright , ( for praise is comely for the upright , ps. 33. 1. for they only can rejoyce in god : and therefore they alone can praise him aright , psal. 32. 11. 145. 10. ) and our prayses also and thanksgiving must be uprightly performed . first , therefore we must prepare our hearts , psal. 5. 77. 108. 1. and stir up our soules to praise god , psal. 103. 1 , 2. 104. 1. 146. 1. blesse the lord o my soul , and all that is within me praise his holy name , then must we sing and praise him with grace col. 3. 16. that is , with thankfulnesse , and with gladnesse in our hearts , with our whole hearts , psal. 91. 86. 12. 111. 1. 138. 1. that is with uprightnesse of heart , psal. 119. 7. otherwise we shall make but bad musick in the eares of the lord , if there be a discord between our hearts and our tongues . let us come to the ministery of the word , which must uprightly be both preached and heard . the preacher must not adulterate the word of god , but as of sincerity , but as of god , in the sight of god he must speak in christ , 2 cor. 2. 17. 4. 2. not seeking to please men , gal. 1. 10. but studying to shew himselfe approved to god who tryeth our hearts , 1 thes. 2. 4. 2 tim. 2. 15. neither seeking his owne praise or profit ; but seeking only the glory of god in the salvation of the hearers . and as the word is to be preached with integrity , so is it also to be heard with uprightnesse , and to that end , before we come into the house of god , we ought to l●ok to our feet , that is , to our affections , eccles. 5. 1. and to put off the foule shooes ( exod. 3. 5. jos. 5. 15. ) of our feet that is , our corrupt affections , iam. 1. 21. 1 pet. 2. 1. that we may receive the word into honest and good , that is , upright hearts , luk. 8. 15. and when we are come into the assembly , the place of gods presence , we are to set our selves in the presence of god , that we may say with cornclius , act. 10. 33. we are here present before god , to heare what shall be delivered out of his word , and as the minister must preach , as he that delviereth the oracles of god , 1 pet. 4. 11. so we must hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word preached ●ot as the word of man , ●ut as it is indeed the word of god , 1 thess. 2. 13. with earnest attention hanging as it were upon the mouth of the preacher , luk. 19. 48. and so desiring to hear god ▪ as we desire to be heard of god , ( for withou● attention being present in body , we are absent in minde , ) with a sincere desire ( 1 pet. 2. 2. to profit by it , and an unfained purpose to practise it for if we be hearers , and not doers of the word , like ezekiels hearers , ezech 33. 31. 32. as we shall play the hypocrites to deceive others , so we shall prove sophisters to beguile our selves , ●iam . 1. 22. ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to the sacraments ] there remain the sacraments for as in the old testament the circumcision of the flesh was of no value , ( rom. 2. 8. 29 without the circumcision of the heart ; so is it to little purpose to have the body washed 1 pet. 3. 21. with outward baptisme , unlesse our heart be clensed with the bloud of christ apprehended by fiath unfained . for what will it availe us , if without uprightnesse , of heart we do with simon magus professe our selves to believe , and to be baptized ? for if our heart be not right before god , we have , for all our baptisme and profession , no part in christ : but do remaine as he did , in the gall of bitternesse and in the bond of iniquity , act. 8. 21. and as in celebrating the passeover , the iewes were to use unleavened bread : so must we receive the sacrament of the lords supper , ( which is the antitype to the passeover ) not with the leaven of hypocrisy , but with the dzymes or unleavened graces of sincerity and truth , 1 cor. 5. 8. for what will it availe us , if with iudas iscariot , we shall receive the sacrament , and carry our selves so smoothly , as he did , that when our saviour told his apostles , that one of them should betray him ; all of them were as ready to suspect themselves , as him ? for if our hearts be not upright , but false , as his was , well may we receive , as augustine sayth of him , pan●m domini , the sacramentall bread , but we shall not receive pan●m dominum , the lord , who is the bread of god which came downe from heaven , iohn 6. 33. but if when we are to receive the sacram●nt , we pr●pare our hearts to seeke the lord , ( 2 chron. 30. 1. ) and come with upright hearts void of hypocrisie ; though we have many imperfections and wants , and though the graces req●ired in a worthy receiver be very small and weak in us ; yet if they be in truth , we shall in christ be accepted , as worthy receivers . but without uprightnesse of heart , the most glorious shew that can be made , either in our preparation , or in the receiving of the sacrament , is but hypocrisie . 2. secondly , the necessity of uprightnes is proved by the a●thority of god speaking in the scriptures , as 1. by the commandement of god imposing a necessity of duety , deut. 18. ●3 . ios. 24. 14. who so requireth it as a maine and principall duety , gen. 17. 1. 1 sam. 12. 24. mich. 6. 8. which in all dueties is , as it were , all in all and without which all is nothing act ▪ 24 16. for this cause israel was called ieshurun . deut. 32. 15. 33. 5. 26. es. 14 , 2 because this was the thing which the lord required cheifely in every israelite , this is the true israelite , iohn , 1. 47. rom. 2. 29. this is iacob , ps. 24. 6. or this is the generation of iacob ( who was ish t am , perfectus or integer gen. 25. 27 ) this , the israel of god. gal. 6. 16. secondly ▪ by the testimony of our saviour , mat. 5. 20. except your righteousnesse exceed the righteousnesse of the scribes and pharisies ( whose righteousnesse consisted in outward appearance , not in inward truth , they being soured with the leaven of hypoc●●sy ) you shall not enter into the kingdome of heaven . if therefore we have a forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of godlynesse , but deny the power thereof , 2 tim. 3. 5. if we have lampes without oile mat. 25. 3. greene blades without root . luke 8. 13. greene leaves without fruit , matth. 21. 19. we cannot please god. and thirdly , by the oath of god in this place inferring a necessity of 〈◊〉 ; that those , who are the redeemed of the lord shall worship him in holinesse and righteousnesse before him . 3. thirdly if we be not upright , then are we hypocrites , for not to be upright is to be an hypocrite . but pocrisy is a sinne most odious into god ; and most pernicious to the hypocrite . for as the upright are the lords delight , so they that be of a perverse heart , that is to say the hypocrites , are an abominat●on to him , pro. 11. 20. and so pernicious it is to him that is infected therewith , that as there is no assurance of his salvation , ( for what hope hath they hypocrite , when god shall take his soule iob 27. 8 ▪ ) so there is great certainly of their damnation , unlesse they repent : wherof there is less hope : in an hypocrite , then in an open sinner . for which cause our savio●r christ telleth the ( m●t , 21. 32. ) pharisaicall hypocrites , that publicanes and h●r●o●s enter into the kingdome of heaven before them . and such is the certainty of their damnation , that our saviour christ , when he would signify , that the wicked servant of whom he speaketh mat. 24 48. should certainly be damned : he saith , he should have his portion with hypocrites , where shal be weeping and g●ashng of teeth . v. 51. seeing therfore uprightnesse is a grace so excellent , that it goeth under the name of perfection , that it is the inward bewty of the spouse of christ , wherein especially he is delighted , that it is not onely pleasing to god , but also the pleasing of him : so profitable , that all good things are promised to the up●ight , and no good thing kept back from them ; so necessary , that in it consisteth the soundness● of all saving graces , and of all religious worship , in so much that without it the best graces are counterfeit , and all our best worship but hypocrisie ; so necessary as that without it men can have no assurance that they are redeemed of the lord , or that they shall bee saved : but that as without it they being no better then hypocrites ; have no sound hope that they shal be saved , so there is a certainty and assurance that they shal be condemned : it behooveth us by all meanes to labour for this vertue , which is so excellent in it selfe , so pleasing to god , so profitable , and so necessary to us . other meanes to uprightnesse . and first , for asmuch as it is the gift of god from whom every good and perfect gift doth come , iam. 1. 17. for it is he that maketh our way perfect . ps. 18. 3● . it is he that sweareth in this place , that he will give those that are redeemed to worship him in holynesse and righteousnesse before him we are therefore to begge this grace at the hands of god by hearty and faithful prayer , after the exampl● of david . ps. 51 10. create in me a cleane heart , o god , and renew a right spirit within me ; and ps. 119. 80. let my heart be sound or thamim upright in thy statutes , that i be not ash . med . 2. to our p●ayer let us joyne ou● endevour to keepe a watch over our heart , and as solomon exhorteth pro. 4. 23. above all k●eping to ●●epe our hearts , fo● out of ●t are the issues of l●●e , that is , as it is the ●ountaine of life , so of living well or ill from whence all our saying and doing doe streame : the good man out of the good treasure of his heart , bringeth forth good things , and the evill man out of the evill treasure of his heart , bringeth forth evill things , for out of the abundance of the heart the mouth speaketh . luk. 6. 45 and accordingly the hand worketh , wherefore in reforming our lives , our first and c●eife care must be of purging the heart ; for that is the foundation of a godly life , without which there is no sound reformation . ●irst , ( saith our saviour christ ) mat. 23. 26. clense the inside of the cuppe and platter , that the outside may ●e cleane also , in vaine do we goe about to cleare the streames , whilst the fountaine is corrupt : in vain do we go about to stop the streams , whiles the well-spring floweth in his full course , in vaine shall we like the summer fruit be faire and mellow on the outside if we be rotten at the core : in vain have men a name that they live , when they are dead . apoc. 3. 1. and the rather we are to tak care of our hearts , because god himselfe doth especially looke unto the heart , 1 sam. 16. 7. and according to the quality and disposition of the heart , he judgeth of the man. if the heart burne with lust , the man is an ●dulterer before god ; if the heart be fraught with coveteousnesse , the man is a thiefe before god , as iudas was . ioh. 2. 6. if the heart boyle with hatred and malice , the man is a murtherer before god , 1 iohn 3. 15. if the heart be removed from god , and set upon the world , and the things that are therein , then is the man a spirituall adulterer , that is , an idolater before god , iam. 4. 4. and finally , the heart is to be kept above all keepings , because it is deceiptfull above all things , ier. 17. 9. 3. thirdly , that we may learne to walk with god , and to behave our selves as in his ●ight , and in his presence , it is necessary , that we sho●ld effectually acknowledge , believe and remember , and upon all occasions meditate of the om●●science and omnipresence of god , after the example of david , who was in respect of his integrity and uprightnes , a man according to gods owne heart ps. 139 the first 12. verses . ●or if we doe powerfully , acknowledge , and effectually believe and remember , 1. that the eye of the lord is in every place , beholding the just and unjust , pro. 15. 3. 11. and that he knoweth all things , even those which are most hidden and secret , and namely that he knoweth the ●eart , and scarcheth the reynes , that he knoweth our thoughts before we think them , ps. 139. 3. and that no thoughts can be hidden from him : iob 42. 3. we thereby be moved to behave our selves as in the sight of god , labouring to approve , not onely our words and deeds , but also our inward thoughts and affections to god , who not onely knoweth the heart , but especially looketh to the heart . it is the argument , which david useth to move sol●mon to uprightnesse . 1 cor. 28. 9. and thou my son solomon ( saith he ) know thou the god of thy father , and serve him with an upright heart , and willing minde , for the lord searcheth all hearts , and understandeth all imaginations of the thoughts . 2. if we would meditate of the omnipresence of god , that god is at all times , in all places present with us , and that we cannot ( psal. 139. 7. ) possibly avoid ou● of his presence , that would make us behave our selves as in the presence of god. inferiours when they are in the sight and presence of their superiours , are very carefull of their behaviour . he were an ungracious sonne , or a lewd servant , that would misdemeane himselfe in the sight and presence of his father , and of his lord , she were a very lewd and impudent wife , that in the sight and presence of her husband would prostitute her selfe to another man. this is our case : god is our father , we are his children , he is our lord , and we are his servants ; he is our husband , we are his spouse , and we alwayes are in his sight and presence . if therefore we could truly and effectually believe , and remember this , ( which is a most certain and undoubted truth , and no lesse certain then that there is a god , which of all truths is the most certaine truth ) we would abstain from sinne , neither would we be so shamelesse , as in his sight ; and in his presence to sinne against him , see job 31. 4. 34. 21. psal. 119. 168. prov. 5. 21. to this purpose , seneca ( epist. 11. ) admonisheth his friend lucilius , that he would set before him cato or laelius , or som● other grave and reverend person , that so he might behave himselfe as in their presence : for magna pars saith he ) peceatorum tollitur , s● peccaturis testis assistat , a great part of sins would be prevented , if when we are about to sinne there were some witnesse present with us . how much more would the presence of almighty god restraine us from sinne , if we had the eye of moyses , the eye of faith , to see him who is invisibly present with us alwayes , and in all places , heb. 11. 27. 4. to the meditation of gods omniscience and omnipresence , let us joyne the consideration of his all-sufficiency . for this is the argument , which not on●ly the prophet hanani used to asa , 2 chron. 16. 9. the eyes of the lord perlustrate the whole ●arth , to sh●w himselfe strong in their behalfe , whose heart is upright towards him ; but also which god himselfe used to abra●am , gen. 17. 1. i 〈◊〉 god all-sufficient , walke before me , and ●e upright . for what is the reason , why men doe play the hypocrites ? is it not because they desire to please men , and to approve themselvs to them rather then to god ? and why doe they seek to please men , rather then god , is it not because they feare men , more then god ? or trust in men more then in god ? but if we did effectually acknowledge gods all-sufficiency , we would learne to feare him , and to trust in him above all ; knowing that no creature is able , either to doe us good , unlesse god use him as his instrument for our good , or to hurt us , unlesse god use him as his rodde to scourge us , and therefore as we would feare him , and trust in him rather then in his instruments ; so would we labour to please him above al. 5. let us meditate of gods bounty towards us , whereby he hath shewed himselfe all-sufficient to us , ( deut. 33. 16. ) and for our good ; which argument is ●sed both by samuel , 1 sam. 12 24. and by iosua c. 24. 14. where having recounted gods bleffings towards them , even from terah abrahams father , he inferreth this use , now therefore feare the lord and serve him in uprightnesse and in truth . but cheifly we are to meditate of his spirituall blessings and of the end for which he hath bestowed them . for why did he elect us ? was it not that we should be ●oly and blameles●e before him ? eph. 1. 4. that is to say , upright ? why did he redeeme us ? was it not that we should serve him in holinesse and righteousnesse before him ? hath he not reconciled us unto god , that we should be holy and blamelesse before him ? col. 1. 22. hath he not regenerated us according to gods image , that we should worship him in holinesse and righteousnesse of truth , that is true and upright holinesse and righteousnesse , ephes. 4. 24. in vaine therefore do men professe themselves to be elected in christ , redeemed by him , reconciled unto god , regenerated by his spirit , if they be not upright . for the end which god propoundeth to himself cannot be frustrated . 6. finally , if the consideration of gods benefits will not move us , let us consider the terrour of the lord , as the apostle calleth it , 2 cor. 5. 11. let us set before our eyes our saviour christ , sitting in judgement at the last day , at which time he shall judge the secrets of men , rom. 2. 16. eccl. 12. 14. that so we may endeavour in the meane time to walk uprightly before him , and approve our selves to him , that judgeth secrets ; that when he shall appeare , we may have confidence , and not be ashamed ( john 2. 28. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , not depart from him , as hypocrites shall , flying from the face of the lambe , and desiring that the hilles would fall upon them , and hide them from the face of him that sitteth on the throne , and from the wrath of the lambe , ( apoc. 6. 16. ) for horrible will thy shame and confusion be , if having prof●s●ed religion , and made shew of christianity before men , thou shalt then before all the world , not onely be discovered and convicted to have been an egregious hypocrite , but also be condemned to have thy portion with hypocrites , where shall be weeping and gnashing of teeth . but on the other side , if we shall walk uprightly in gods tabernacle , we shall rest in the mountaine of his holinesse ; if we bee sound and upright members of the church militant , we shall be inheritors of glory in the church triumphant ; if we be sheepe in christs flock and not goates , we shall be set at his right hand , and receive that blessed sentence ; come ye blessed of my father , inherite the kingdome prepared for you from the beginning of the world , matth. 25. 34. the signes of uprightnesse . now , forasmuch as the lord hath promised to all the sonnes of abraham , the heyres of promise , that is to say , to all the faithfull , that being redeemed from the hand of our spirituall enemies , he will give us to worship him in holiness before him ; it be●●veth us seriously to try and examine our selves , whether we be upright with the lord our god or not ▪ ( deut ▪ 18. 13. ) for if we be hypocrites and unsound christians , we can have no assu●ance that we are the redeemed of the lord. god having sworn , that to those whom he redeemeth , he will give grace to worship him in holinesse and righteousnesse before him . and to the same purpose , and with the same labour , we are also to try our selves whether we be hypocrites or not . for such is the imme● diate opposition betweene uprightnesse and hypocrisie ; that if we be not hypocrites , then are we upright , and contrariwise . but here it will be said , that hypocrisie is in all men , either more or lesse , and that as all men are subject to lying , so also to hypocrisie . this , the papists whose profession notwithstanding of christianity ( being for the most part a meere formality of religion denying the power thereo● ) is meere hypocrisie ▪ will hardly grant ▪ namely , that the sinne of hypocrisie is in all . for they teach , that a man who is justified , as every one of them is , who either in his infansie is baptized , or absolved preist , when he is come to yeeres , is with-without sinne ; and that there is nothing in him that god hateth , nothing that properly can be called sinne , untill he draw upon him the guilt of some mortall sinne . thus , saying that they have no sinne , they are convinced to have no truth in them , 1 iohn 1. 8. but we confess ▪ that originall sinne , which is equally in all men by nature , is not onely a privation of all spirituall goodness , but also an evill disposition and proneness to all manner of sinne ; as to infidelity , pride , self-love , hardness of heart , carnall security , hatred , uncleanness , cotousness , ambition , lying , and hypocrisie , &c. and that these sinfull corruptions , being so many habituall sinnes , remain in all men both regenerate and unregenerate ; but with this difference , that in the unregenerate they remaine in their full strength , and for the most part with increase , as the incrementa of originall sin , unless perhaps abated or restrained by the contrary sinnes , which contrary vices being from evill dispositions , grown to wicked hab●ts , are said to reigne in carnall men . but in the regenerate , these corruptions remaine onely as the reliques of originall sinne , in some measure mortified in them , some more , some less . all which are the infirmities of the fai●hfull but especially those which are less mortified . all which , like the scattered fo●ces of rebels vanquished , but not utterly destroyed , still remaine ad agonem , to encounter with us upon all advantages . so that in the best of us there remaineth a spice , as of infidelity , pride , selfe-love , hardnesse of heart , carnall security , hatred , uncleanenesse , covetousnesse , ambition , lying , so also of hypocrisy . but so long as a man seeth , and detesteth this corruption , and laboureth to mortify it , so long as he is carefull to a voide it , and jelous over himselfe , lest his profession or other his good endevours bee contaminated or taynted therewith ; though there be some matter of hypocrisie remayning in hin , yet he is not formally an hypocrite , but is reputed upright . for as it is said both of the faithfull themselves in generall , though partly spirit , and partly flesh , that they are men spirituall and regenerate , having their denomination from the better part ; and also of their actions performed in odedience , though taynted with the flesh , that they are good workes ; so is it in this particular , even as a wedge of gold , in which there is much drosse , is notwithstanding a wedge of gold , though not of pure gold ; and as an heape of corne , wherein is store of chaffe , is called an heape of corne , though not of pure grayne : so the faithfull though some drosse of hypocrisie and as the prophet called it tinne , es. 1. 25. remayne in them , are notwithstanding upright . therefore though hypocrisie be in all men , yet all are not hypocrites ; but they in whom this corruption reigneth without resistance . yea but in baptisme originall sinne withall his branches is taken away , i answear with augustine : ( de n●ptiis & concup . 1. ● . c. 25. ) it is taken away , first , in respect of the guilt , non ut peccatum non sit , sed ut in peccatum non imputetur , not that it should not be at all , but that it should not be imputed to them that believe , secondly in respect of the dominion ; for it is taken away , not that it should not remayne at all but that it should not reyg●e in the faithfull . rom. 6. 14. wherefore as i said , though hypocrisie be in all men , yet none of the faithfull are hypocrites . who is an hypocrite . for an hypocrite is he , who being inwardly void of grace , and full of wickednesse , maketh an outward shewe of christianity , and piety , dissembing that , evill which is in him , and making semblance of that goodnes which he hath not : having as even now with the apostle i said of the papists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an outw●rd formality of religion , but denying the power thereof : being , as our saviour saith , like to whited sepulchers which in deed appeare beautifull outward , but are within full of dead mens bones , and of all uncleannesse . mat. 23. 27 : like to those summer peares , which being faire and mellow without , are rotten at the core . now , hypocrites are of two sorts , for as of not speaking the truth , that is lying , there are two degrees the one is me●tiri ( which is co●tra mentem ire , wittingly to lye , and to avouch for a truth that which himself knoweth , or at least thinketh to be an untruth , ) the other mendatium dicere , to tell an untruth , unwittingly , supposing it to be a truth : so of not walking in the truth that is , of hypocrisie there are two degrees . viz. of such as be hypocrites , either wittingly or unwittingly . both are deceivers ; the former , knowing himselfe to be an hypocrite , goeth about to deceive others , yea god himselfe with his faire , shewes ; the other , not knowing himselfe to be an hypocrite , but being deceived by the devill , and his owne deceiptfull heart jer. 17. 10. deceiveth himselfe , as st. iames saith ch . 1. 22. be yee doers of the word , and not hearers onely , deceiving your owne selves , and v. 26. if any among you seeme to be religious , and bridleth not his tongue , but deceiveth his owne heart , this mans religion is in vaine , and likewise s. paul gal. 6. 3. if a man think himselfe to be something when he is nothing , he deceiveth himselfe . both of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is unsound , being not inwardly and in truth , that which in profession and outward shew they would seeme to be , to both of them the description of an hypocrite doth agree , they have a formality of religion , but deny the power thereof 2. tim. 3. 5. the former , is the grosse and notorious hypocrite , who doth best deserve the name ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hypocrite , in the greeke tongue , signifieth a stage-player . whose profession it is to take upon him the person of another man , the other , is the close and the most ordinary hypocrite , who being not the man ; which he professeth or taketh himselfe to be , acteth also another person , as well as the other , though not so grossely and as it were upon the stage seeming to himselfe , and desirous to be reputed of others , that which in deed he is not a good christian , having a name that he liveth , but is dead . apoc. 3. 1. the former is a damned hypocrite damned in his owne conscience , the other is a s●lfe-pleasing and a selfe-deceiving hypocrite , pleasing himselfe , by reason of his profession in his pride and selfe-love , in his vaine presumption and carnall security , in his infidelity and impe●●itency , professing himselfe to be a true christian , and yet being a meere worldling , a carnall gospeller , a temporizing and temporary professour . of which sort , by how much the greater is the number , for the world is full of such ; by so much the greater must our desire and care be , that we may be cryed , and proved , and vpon tryall found to be sound and upright christians . our desire we must expresse in prayer to god , that we may be proved and vpon tryall approved ( for untill we be tryed we know not our selves ) saying with david . ps. 139. 23 , 24. ps. 26. 2. search me o lord and know my heart , that is , make it know● vnto me , try me and know my thoughts , and see if there be any way of wickednesse in me , and lead me in the way everlasting , that is , in the way which leadeth to everlasting life . now god doth try both the upright and the hypocrite , though in a d●fferent manner . the upright he tryeth , both by proving them himselfe , and that for their good . deut. 8. 16. and by suffering them to be tempted by others ; and that , either to manifest his graces in them , to his owne glory , their comfort , and good example of others : ( thus he tryed abraham gen. 22. 12. iob and all the martyres : ) or to discover unto them their owne weaknesse , that they may be humbled , and be made the more circumspect for the time to come : and to that end , he doth not only suffer them to be tempted unto evill , but also sometimes ( when he leaveth them for a time unto themselves ) to take a foyle . thus god for a time left ezechias , to try him , that he might know all that was in his heart , 2 chron. 32 31. and therefore those who come to serve the lord , must prepare their soules for temptation , ( eccles. 2. 1. ) but howsoever the lord suffereth them to be tempted , yet he doth not lead them into temptation ; and though he permitteth them sometimes to fall , yet he doth not suffer them to fall away from him . the lord also trieth the hypocrites , that their hypocrisie may be discovered . therefore our saviour adviseth his disciples , luke 12. ● , 2. to beware of the ●eaven of the pharisees , which is hypocrisie ; and his reason is , because nothing is covered , which shall not be discovered . and thus he doth , not onely by suffering them to be tempted , & leaving them to themselves ; but also sometimes for a punishment of their former wickednesse and hypocrisie , he leadeth them into temptation , giving them over to their own lusts , and to the temptations of satan , not only to fall into sinne , but also to fall away from god ; which falling away is an evident signe of hypocrisie , 1 ioh. 2. 19. wherefore as the sonne of syrach well admonisheth , c. 1. 28. 29 , 30. come not to the lord with a double heart , be not an hypocrite in the sight of men , and take good heed , what thou speakest . exalt not thy selfe , lest thou fall , and bring dishonour upon thy soule , and so god discover thy secrets , and cast thee down in the midst of the congregation ; because thou camest not in truth to the feare of the lord , but thy heart is full of deceipt . our care we must shew by trying our selves , as the apostle exhorteth , 2 cor. 13. 5. examine your selves whether that you be in the faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , prove your selves whether you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and upright . here therefore we are to set down the notes both of the u●r●ght , and also of the hypocrites . the knowledge whereof , as it will be comfortable to so many as are true christians ; so it will be profitable to the rest . these notes are either more generall speciall generall notes of uprightnesse . the urst generall note is set downe in the place even now cited , 2 cor. 13. 5. prove your selves , know ye not your owne selves , how that iesus christ is in you unlesse you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , not ●ound or approved christians , but hypocrites , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which commonly is translated reprobate ) doth not signifie a reprobate opposed to elect , but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that is approved . see vers . 6 , 7. but how shall we know that christ is in us , seeing he is in heaven , and we upon earth ? we may k●ow it by his spirit , 1 joh. 3. 24. which dwelleth in us , rom. 8. 9. 11. and in all his members , which by reason of the union , which is betwixt them and their head are said to be in christ , and christ in them , for even as in the naturall body , the feet are united to the head by the same soule , which being principally seated in the head , is also in all the members : so in the mysticall body of christ the lowest members which are upon earth , are united to their head by the same spirit , which being pr●ncipally in the head , is also in all the members . but how shall we know that the spirit of christ is in us ? if we be led by the spirit ( rom. 8 14. gal. 5 18 ) that is , if we live not after the flesh , but after the spirit and how shall we know that ? by the fruits of the spirit and of the flesh , which the apostle hath set downe , gal. 5. 19 22. the works of the flesh , saith he , are manifest , which are these adultery , fornication , ●ucleannesse , lasciviousnesse , idolatry , witcherast , hatred or ●mni●yes , c●ntentions , ●mulations , indignations , strife , seditions or divisions , heresies or sects , envyings , murthers , drunkennesse , revellings : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comessationes , expressed elswhere by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carpula , which is translated surfettings , luke . 21 34 both of them having their name from their effects ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it troubleth the head by excesse of rating and drinking ; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , drowsinesse , or the drowsie evill , or rather ryotings , as it is translated , rom 13. 13. and so ought to be , when it is joyned with drunkennesse ; the french fitly translate it , g●rmandise , and it signifieth excess of be●l chreere in ryotous , feasts and compotations , and such like ) of the which i foretell you , as i have foretold you heretofore , that they which doe such things shall not inherite the kingdome of god. now as in setting forth the workes of the flesh , the apostle mentioneth chiefly the offences of the second table ; so in setting downe the fruits of the spirit , he reckoneth up the dueties of the second table opposed to the offences thereof formerly mentioned ; and not the vertues of the first table wherein our piety , which is to be tryed , doth consist . for this cause the apostle mentioneth , not either faith in christ , or love of god , or hope of salvation , or assiance in god or the feare of god , and such like , which are the principall fruits of the spirit ; because these are not the notes of tryall , but the things to be tryed ; for the tryall whereof , as namely whether we have true faith , the true love and feare of god , &c. the holy ghost commonly propoundeth such notes , as expresse those dueties which we owe to men , as ps. 15. & 24. esay 33. 14 , 15. 1 the fruit therefore of the spirit , is charity , saith the apostle , that is , the love of our neighbour , opposed to hatred , with the fruits thereof , 1 iohn 3. 14. 2. ioy , opposed to envy and emulation , whereby the carnall man repineth at the welfare of his neighbour , in which the spirituall man rejoyceth . 3. peace , opposed to contentions , strife , divisions and factions . 4. long-suffering and patience , opposed to wrath and indignation . 5. gentlenesse or kindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit of charity , 1 cor. 13 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the apostle hath fully expressed , eph. 4. 31. 32. let all bitternesse and wrath , and anger , and clamour , and evil-speaking be put away from you , with all malice , and be you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinde one to another , forgiving one another , even as god for christs sake hath forgiven you , col 3. 12 , 13. 6. goodnesse , whereby we are free from desire to hurt any body and are ready to doe good to all , gal. 6. 10. even to those that deserve ill of us , ov●rcoming ill with goodnesse , rom. 12. 21. opposed to hatred and murther . 7. fuith , that is , fidelity or faithfulnesse , as the word elswhere is used , tit. 2. 10. and is one of the weighty points of the law , mat. 23. 23. a faithfull man is he , who is both true in his words , and firme in his promises , both which are tokens of the upright . ps. 15. 24. 8. meeknesse , or the spirit of meeknes , so called 1 cor. 4. 23. gal. 6. 1. because in the faithfull it is a fruit of the spirit , called also mildnesse and lenity . ( 1 pet. 3. 4. 2 tim. 2 24 , 25. tit. 3 1 ) which being a morall vertue proceeding from humility , charity , patience or long suffering , with which it is joyned in the scriptures ( with love 1 cor. 4 , 21. 13. 4. 5. 7. with humility eph. 4. 2. mat. 5. 3. 5. 11. 29. pro. 16 19. with long-suffering and patience , col. 3. 12. 1 tim 6. 11. ) moderateth and ●estrayneth anger and griefe , with all the fruits thereof , which are called the irascible passions and perturbations of the soule , such as be impatience , desire of revenge , and all insolent cruell , bitter , sierce , harsh , contentious , clamorous , and turbulent disposition towards our nighbour : with which vertue whosoever is indued , is by solomon prefered before the men of might , pro 16. 32. for howsoever it be despised in the world , as a signe of fooles and mecockes ; yet it is of especiall accompt with god , 1. pet. 3 4. as being the most proper , and if i am so speake characteristicall marke of christs ●●eepe . whereby as they best resemble the lambe of god , esay 53. 7. who was meeke in spirit , and humble in heart , mat. 11. 29. so are they best discerned from those , who being of an insolent , a ●ierce , an harsh , a cruell and turbulent behaviour ; are to bee accompted wolves , rather then the sheepe of christ. and therefore it is reckoned by our saviour among the 8. notes of ●eatitude mat 5 5. blessed are the meeke ▪ for they shall inhe●ite the land , meaning the celestiall canaan , the land of the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hebrewes 2. 5. as being in christ the heires of the world whom the lord will beaut●fie with salvation . ps. 149. 4. 76 9. 9. the last is temperance , which is also a morall vertue moderating the other sort of affections ▪ which are called desires and concupiseences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred naturally either to the preservation of the individuum , in the nourishing and cherishing of the body ; or to the propagation of mankinde by generation , and restraying the abuses and disorders thereof . this vertue , as it respecteth the former , is sobriety in meat , drink , apparell , opposed to drunkennes and bellicheere before mentioned , and vanity in apparell , as it respecteth the latter , it i● called chastity , opposed to adultery , fornication , lasciviousnesse and all uncleannesse . and this was the first generall note of difference , that the upright christian doth know , or may know , that christ is in him , by the fruite of the spirit : but the hypocrite though he professeth himselfe a christian and consequently a member of christ ; yet neither doth nor can knowe it , seeing that neither he is in christ by faith , nor christ in him by his spirit . 2. the second is this ; the upright man walking with god , and before god , is desirous chiefly to approve himselfe to god who seeth the heart , ( 1 thess. 2. 4. ) and therefore is as religious ( if not more ) alone and in secret , as before others , yea , chooseth rather , according to the advise of our saviour , ( mat , 6. 46. 18. ) to do private duetyes in secret , rather then before others . the hypocrite , walking as before men , who see the outward man onely , seeketh chiefly to approve himselfe to men ; and therefore is more religious before others , then alone ; and those good things , which he performeth he doth them to be seene of men , mat. 23. 5. as our saviour sheweth in the duties of almes prayer and fasting , mat. 6. 2. 5. 16. and one the other side , those sinnes which he forbeareth , or feareth to commit before men , he feareth not in private to commit before god. and in a word , if men be not acquainted with his actions , hee neither carech to doe good , nor feareth to doe evill . 3. the upright man preferreth the testimony of his owne conscience concerning himself , ( 2 cor. 1. 2● . 1 cor 4. 3. iob 31. 36 ) before the opinions of other men , and therefore laboureth to keepe his conscience cleare towards god and towards men . the hypocrite preferreth the opinion of others concerning himselfe before the testimony of his owne conscience not regarding the verdict of his owne conscience condēmning him ; so he may have a good reputation among men commending him ; not caring though he be dead , so he may have a name that he liveth : desiring to seeme to be good , rather then to be so ; and to be evill rather then to seeme so ; which is extreame madnesse , seeing it is better to be good then to seeme good ; and worse to be evill , then to seem evill . the speciall notes respecting . the spiciall notes respect either good things intended by the upright and pretended by the hypocrite ; or evil things , whether of sinne , or of punishment . good things , as their profession of religion , worship of god , obedience , graces . the profession of the upright is i● truth , both in respect of the purpose and desire of his heart . practice of his life . the purpose of his heart is sincere , without any sinister , sinnefull , or worldly re●spects ; or if any worldly respects may seeme to concurre , yet they are not the chiefe , or those for which he professeth religion , but secondary respects , which he subordinateth to his profession , and to his care of keeping a good conscience , being resol●ed ( luke 14. 28. 13. ) not to forsake his profession for a world , nor willingly and wittingly to violate his conscience , though he might gaine never so much , for what would it profit a man to gaine the whole world and to loose his owne soul● ? mark 8. 36. the hypocrite maketh his profession in pretence phil. 1. 18. pretending religion to his worldly , and sometimes to his wicked respect ; and first , for his worldly respects , whereunto he subordinateth his profession , and his seeming ca●e of keeping a good conscience , careing indeed for neither , ●urther then they may stand with the fruition of his worldly desires ; halting betwixt god and mammon , and dividing himselfe between them ; but so , as to god he giveth the outward , shewe , and to mammon his heart , of such mammonists the apostle speaketh , phil. 3. 18 , 19. there be many ( saith he ) that walk o● whom i have told you often , and now tell you weeping , that they are the enimies of the crosse of christ , whose end is destruction , whose god is their belly , and whose glory is their shame , and who are these of whom all this evil is spoken ? viz. such as walk , that is make profession of christian religion ; and yet minde and affect principall earthly things : these men , when they are brought to this exigent , that either they must make ship-wrack of a good conscience , and perhaps forsake their profession , or forgoe their worldly desires ; they will readily violate their conscience , and renounce their profession , rath●r then they will be disappointed of that worldly thing , which they princip●lly affect , and which is in deed their god. such a profession made saul 1 sam. 18. of providing 〈◊〉 , when in his covetousnesse he spar●d all the best of the cattell which he ought to have destroyed . iudas ( iohn 6. 71. ●2 . 6. ) who for his gayne followed christ , being a those , and for all his faire shewes , a devill . the people that followed our saviour , that they might be filled . ( iohn 6. 26. ) ananias and sapph●ra , who seemed ●orward professors , but were worldlings , act. 5. and in a word all such , to whom not godlinesse is gaine , but gaine is godlinesse . ( 1 tim 6 5 , 6. ) these men professing themselves christians , doe withall professe themselves to be pilgrimes on earth , ( heb. 11. 13. ) citizens of heaven , whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and countrey is above , ( phil. 3. 20 ) but in deed behave themselves like earth-wormes , being wholly addicted , and as it were glewed to the earth , and worldly desires , not desiring nor expecting a better countrey , ( heb. ● . 14. 1● . ) but placing their paradise upon earth . sometimes also they pretend religion to their wicked designes as the scribes and pharisees , ( mat. 23. 14. ) who devoured widowes houses , and for a pretence made long prayers ; even as the priests and jesuits at this day do prey upon their devout proselites . absolom when he intended rebellion , pretended the performance of a vow , 2 sam. 15. 7. iezabel , when shee meant to have naboth unjustly condemned ; appointed a fast to be proclaimed , as a preparative to that judgement , 1 king. 21. 9. herod maketh a shew to the wiseman , that he would come and worship christ , when he meant to kill him , matth. 2. 8. thus men many times pretend conscience , either to the not doing of their duties : as they will lend no more , because they have vowed the contrary ; or to the committing of sinne , because they think they are bound thereto by oath : as herod , rather then he would break his oath , beheaded iohn baptist : so they sinne double , first in their promise , but much more in the performance . the high priest caiphas ( matth. 16. 25. ) when he sought most unjustly to condemne our saviour unto death , in an hypocriticall zeale rent his clothes , pretending that he had spoken blasphemy . and what zeale soever those priests and pharisees , which most hotly p●rsecuted our saviour , pretended towards god and his law yet their true intent was this is the heire , come let us kill him , and let us seize upon his inheritance , mat. 21. 38. in respect of the desire of his heart , the upright is a forward professour , and i● some measure ( tit. 2. 24. zealous of religion , the hypocrite is backward , carelesse and luke warme , apoc. 3. 17. so much of the intent , purpose , and desire of the heart ; now followeth the practise . the upright , being christians within , ( rom. 2. 10 ) and not without onely , doe walk in the truth 2 john 4. 3 john 3. endeavouring to frame their lives according to their profession and as the truth is in iesus , ephel . 4. 21 , 22 , 23 , 24. joyning workes with faith , ( iam 2. 24 ) and doing with hearing , ( iam 1. 2. ) and well-doing with saying well , sanctification with justification , ( 2 cor. 17. ) living not after the ●lesh , but after the spirit , which by the apostle is propounded as the proper signe of those who be in christ , rom 8. 1. the hypocrites , being ch●istians without , ( rom. 2. 28 ) and not within ▪ professe the truth , but doe not walk in the truth : not framing , nor desirous to frame their lives according to their profession , but live after the flesh , and not after the spirit , professing ●aith ( iam. 2. 14 ) without works , justifi●ation without sanctification ; saying well , but doing ill , being hearers of the word , but not doers ; being fruitlesse branches in the vine , john 15. 2. 6. siggetrees in gods vineyard bearing no sigges , luke 13. 6. having leaves but no fruit ; like the fig-tree which christ cursed , matth , 2● . having lamps , but no oyle , like the foolish virgins , mat. 25. of such our saviour speaketh , mat. 7. 21 , 22 , luke 13. 25 , 26 , that notwithstanding their profession , they shall at the last day be excluded from the kingdome of heaven . gods worship . ] now i come to the worship of god ; first , in generall : the up●ight worship the lord in spirit and in truth , 1 king. 3. 6. the hypocrites draw neere the lord with their mouthes , but remove their hearts farre from him , es. 29 13. mat. 15. 7 , 8. in speciall the upright pray in truth , ps. 145. 18. with lips unfained , ps. 17. 1. lifting up their hearts , psal. 25. 1. ( lam 3. 41. ) and powring forth their soules ( l●m. 1. 15. ) before the lord. the hypocrites in their prayer cry , but not with their heart , hos. 7. 14. they lift up their eyes and their hands , but not their hearts ; they poure forth their voice , but not their souls . their prayer is but a lip-labour , for both their mouth speaketh what their heart doth not think , making a common and perpetuall trade of praying with wandring thoughts , ( which i deny not sometime to be incident to the upright ) and also asking with their mouth that which they doe not desire in their heart , promising ( especially in time of af●liction ) ( ex. 10. 17. ps. 78 34 ) what they doe not truly meane to performe , pretending what they doe not intend , making shew of that which they are not ( as in the lords prayer throughout ) craving that in prayer , which they doe not seeke by any indevour of their owne , or by use of other meanes ordained of god. thanksgiving ] the upright praise god with grace , ( col. 5. 16. ) that is thankfullnesse in their heart , and with humility acknowledging their owne unworthinesse , ( gen 32. 10. 1 chron 29. 14. ) and gods undeserved favour towards them . the hypocrites give thanks without thankfullnesse , without humility ; praysing themselves , ( luk 18. 11. ) when they should praise god , or if they doe praise him , they doe it to this end , to praise themselves . but here it may be demanded ; may not a man praise god for his grace and blessings bestowed upon him , unlesse withal he shall seeme with the pharisey , luk 18. to praise himselfe . whereunto i answer ; first , the pharisaicall hypocrite thanketh go● for that which he neither hath received , nor yet expecteth from god : which is both falshood and arrogancy . but the upright man thanketh god for that which he hath received , or assuredly hopeth to receive , ( as zachary in this hymne praiseth god for our redemption by the promised messias , before christ was borne , ) which to doe is not arrogancy , but thunkfullnesse ; not falshood , but truth . 2 the hypocrite thanketh god to that end and purpose , not so much to praise god , ( to whom he is a false witnesse , ) 1 cor. 15. 15. as to praise himselfe . the upright man in thanking god seeketh not his owne praise , but the glory of god , stripping himselfe of all praise , that god alone may have all the glory . for he thanketh god , as i said , in humility , acknowledging his owne unworthinesse , and the more , he extolleth the undeserved bounty and favour of god towards him , the more he depriveth himselfe of praise : and on the other side , the more he acknowledgeth his owne unworthinesse , the more he magnifieth gods goodnesse towards him . thus iacob , gen. 32. 10. o lord ( saith he ) i am lesse then the least of thy mercies : and david , 2 sam. 7. 18. who am i o lord god , and what is my house , that thou hast brought me hitherto ? and ● chro. 29. 14. but who am i , and what is my people ? &c. preaching ] the upright preacher endeavoureth to approve himselfe to god , 2 tim. 2. 15. 1 thess. 2. 4. seeking sincerely the glory of god in the salvation of the the hypocrites preach themselves , and not the lord jesus ; not seeking gods glory in the edi●ication of the people , but their owne praise , or profit ; not striving to approve themselves unto god , but to please carnall men , which whosoever doth , he is not the servant of christ , gal. 1. 10 , herein , they grievously offend , who affecting the praise of humane eloquence , feed the people as heliogabalus did his parasites , with painted dishes ; and in steed of drawing forth the two edged sword of the spirit , bring forth an embroidered sheath ; professing themselves embassadours from god , but bringing no message from god , which concernes the people to heare , either for the informing of their judgments , or reformation of their lives , whose preaching serves for no other use , but to please the itching eares of carnall men , and to work in them a loathing of the sincere food of gods word . the upright preacher is carefull to practise that which he preacheth unto others , and to avoid that in his owne preson , which he reproveth in others . the hypocrite say , ( mat. 23. 8. ) but doe not , commending that to others which themselves have no desire nor care to practise ; and reproving that in others whereof themselves are no lesse guilty , rom 2 21 , 22. ps. 50. 16. who therefore may expect both from the hearers this censure , medicecura toipsum ; and from god this sentence , out of thine owne mouth will i condemne thee thou unsaithfull servant , luk. 19. 22. hearing ] the upright hearers take heed how they heare . luk. 8 18. hearing the word of god preached , as the word of god , ( 1 thess. 2. 13. ) ( acknowledging gods ordinance , ) as in the sight of god , ( act 10. 33. ) with humility and submission , with reverence and attention receiving the seed into upright hearts , ( luk. 8. 15. ) as it were into good ground , with desire to profit by it , ( 1 pet. 2. 1. ) and care to practise it , being doers of the word , and not hearers only , ( iam. 1. 22. ) the hypocrite heare , not regarding , so they doe heare , how they heare , not looking to their feet , who they are affected , but come so disposed as to a stage-play , desiring that their itching eares may be delighted with vaniloquence , rather then their hearts to be edi●●ed with sound and profitable doctrine , not acknowledging gods ordinance , nor behaving themselves as before him , hearing without submission as to gods word , hearing not as learners , but as censurers , without reverence , without attention , being present in body , and absent in soule , without desire to profit by it , without any purpose or care to practise it , receiving the seed into stony ground , or els among thornes , like to ezechiels hearers , c. 33. 31. 32. they come unto thee ( saith the lord ) as the people of god doe use to come , and they sit before thee as my people , and they heare thy words , but they will not doe them , for though with their mouths they make shew of much love and delight , yet their heart goeth after their covetousnesse ; and loe thou art unto them as a very pleasing song of one that bath a pleasent voice , and can play well on an instrument , for they heare thy words , but they doe them not . sacraments , baptisme ] the upright are carefull in some measure to performe their vow made in baptisme , and to find the effect and fruit thereof : which is to seale and assure to them that belive and repent , their union and communion with christ , for they receive christ by a true faith are baptized into christ , gal. 3. 27. and consequently put on christ. the hypocrite resteth in the outward baptisme , as if the washing of the flesh did save , ( 1 pet. 3. 11. ) taking no care to performe his vow made in baptisme ; who therefore though baptized , hath no part in christ , because his heart is not upright in him , act. 8. 21. the eucharist ] the upright are carefull , not onely to receive the sacrament , but also to receive it worthily ; and are therefore earefull ( 1 cor. 11. 28. ) to prove and approve themselves , before they come to the lords table preparing their hearts ( 2 chron. 30. 19 ) to seeke the lord and so receiving the sacrament with the unleavened graces of sincerity and truth ( 1 cor. 5. 8. ) doe eat the body of christ and drink his blood . the hypocrites not greatly caring how they receive , so they doe receive , not preparing their hearts to seeke the lord , not caring to prove , and much lesse to approve themselves unto him , comming to the lords table as the guest without the wedding garment , indued neither with saving knowledge , nor true faith , nor unfained repentance , nor sincere love , with which graces every worthy receiver is in some measure qualified : but being sowred with the leaven of hypocrisy doe eat the bread of the lord , as iudas did , but not panem dominum that is the lord who is the bread of life which came downe from heaven . obedience ] thus much of the worship of god , now we are to speak of obedience . for , 1. the upright yeeldeth simple obedience to the commandements of god , ( heb 11. 8. ) not consulting with flesh and blood , as for the commandements of men , he observeth them no further then in obaying them he may obay god , ex 1. 17. act. 4 19. 5. 29. dan 3. 18. 6. 10. the hypocrite is more carefull to observe the commandments of men , mat. 15 9. 6. then the commandements of god ; insomuch that for the commandements of men he maketh the commandements of god of none effect , yea he scarcely obeyeth the commandements of god any further , then as they are commanded by men , insomuch that he embraceth religion it selfe , as commanded by the soveraigne prince , being ready to change his religion , as the prince changeth . so that their feare towards god is taught by the precepts of men , es. 29. 13. to this purpose consider these instances . the lord commandeth us to receive the holy communion , when it is administred : and the upright man maketh conscience so oft to receive it as it is administred , unlesse he be hindred by sufficient occasion . but forasmuch as the law of man in some places doth require the receipt of the sacraments once a yeare at the least ; and namely at easter , hence it is that many will receive but once a yeare at the most . the upright man maketh conscience of his thoughts , because the law of god is spiritual , restraining the thoughts as well as the hands . the hypocrite taketh no care of his thoughts , which he thinketh to be free because the law of man doth not reach to them the lord forbiddeth all rayling , and cursed speaking all stealing : and the upright man maketh conscience to abstaine from all : but forasmuch as the law of man doth not take hold of all evill speaking , nor of all stealing , therefore the hypocrite feareth not to practise such evil-speaking , and such stealing as is not punishable by the law of men , though perhaps the neighbour be more wronged by that ill speaking , or damnified by that stealing , then by that rayling against which lyeth an action of the case , or by that stealing against which an action of ●elony lyeth . 2. the obedience of the upright is voluntary , and from the heart , rom. 6. 17. proceeding from his will renewed , which appeareth not onely in his good actions , but also in his sinnes , whether of omissio●or of commission , for the good which he doth not , he would doe : and the evill which he doth , he would not doe , rom. 7. 19. but the obedience of the hypocrite is forced from him , because be dareth do no other ; for that good which he doth , he would not do it ; and that evill which he doth not , he would faine do ; so that in respect of the inclination of the will , which god chie●ly regardeth ▪ the disobedience of the upright is better then the obedience of the hypocrite . 3. the obedience of the upright is ordinata , well ordered , for he preferr●th the greater duties before the lesse , morall duties before ceremoniall , and the substance before circumstances , matth. 1 ● . 7. ● sam. 15. 22. but it hath alwayes beene the hypocrites guise , to preferre the lesse duties before the greater ; as to tythe mint and cumin , and to neglect the weighty points of the law , matthew 23. 23. luk. 11. 42. to straine at a gnat and to swallow a camell , mat 23. 24. to stumble at a straw , and to lea●e over a block ( mat. 12. 17. luk 15. 13. ) to preferre ceremonies before moral duties , yea somtimes to place the height of their religion , either in the boistero●s urging , or in the strict refusing of ceremonies . thus the priests and phariseyes who made no conscience of delivering our saviour through envy unto death , yet at the same time made conscience to goe into the judgment hall , lest forsooth they should be defiled , iohn 18. 28. they made no conscience to hire iud●s with 30 pieces of silver to betray his lord : but when the pieces were brought them back againe , their conscience would not serve them to put the money into the treasury , because it was the price of bood , mat. 27. 6. 4. the obedience of the upright is totall , not in respect of the performance , but in regard of the upright desire , unfained purpose , and sincere endevour , according to the measure of grace received , to walk in the obedience of all gods commandements ; to lye in no knowne sinne , but to make conscience of all his wayes . not , but that the upright contrary to their desire and purpose do oftentimes fall ; but that the lord accepting of the will for the deed , esteemeth the upright and entire obedience of his servants , ( who are freed from the rigour of the law ) as totall and perfect . abraham hath this testimony in the scripture , ( gen. 26. 5. ) that he obeyed the voice of god , and kept his●mishmereth , his whole charge , that is , whatsoever god requireth to be observed . viz ●his commandements , his 〈◊〉 , and his lawes . zacharias likewise , and elizabeth , luk. 1. 6. and many others are said to have been perfect , and to have fulfilled after god. that is , fully to have obeyed him , who had notwithstanding their slips and their falls , as before i noted of asa in the same chapter , where it is reported of zacharias , that he walked in all the commandements of god blameles , we read that for his incredulity in not believing the word of the angell , he was stricken with dumbnesse , and as it may seeme with deafnesse also , ( luk 16. 20 61. ) for the space of ten moneths . in this evangelicall sense the obedience of the upright is totall , in 3. respects ; [ totius legis , hominis , vit● , as being the obedience of the whole law , of the whole man , and of the whole life , after our justification and reconciliation with god , obeying the law in respect of thei● desire and purpose [ totam , toti , tota vitae . the whole law they obey both in respect of the two tables of the law , and in respect of all the severall commandements . as for the two tables , the upright man joyneth the obedience of them both together , as here the lord hath promised to all true christians , that they shall worship him , not in holines alone , not in righteousnes alone , but both in holines & righteousnes b● fore him . neither can these two , if they be● in truth ( as they are in the upright ) be severed . for a man cannot truly love god , ( iohn 4. 20. ) unlesse he love his neighbour also ; neither can a man love his neighbour as he ought , that is , in and for the lord , unlesse he love the lord much more , as i have shewed heretofore . and this we see veri●ied in the examples of those , who have been upright ; who have this testimony in the scriptures , that they were holy and righteous , as our saviour himselfe ( whom we are to imitate ) act. 3. 14. and all his upright servants as noah gen 6. 9. david , 1 king. 3. 6. iohn baptist. mark 6. 2 symeon , luk 2. 25. cornelius , act. 10. 22. &c. but it is the fashion of hypocrits to sever these two , which god hath so unseparably linked together , that whosoever hath the one in truth , hath also the other ; and whosoever hath not both , hath neither . for some content themselves altogether with a profession of holinesse and religion towards god , not caring or desiring to performe the duties of charity and righteousnesse towards men , whereby notwithstanding , as it were by a touch-stone , god would have the uprightnesse of our piety tried . others wholly content themselves with a faire civil conversation before men , having neither true faith in christ , nor repentance towards god , nor the feare of the lord , nor any sanctifying o● saving g●ace , living in ignorance , infidelity , impenitency , &c. farre be it from me to speak , either against the profession of piety , or the practise of civill honesty ; but i speak against the severing of them and the resting in either of them alone being severed from the other . for so necessary is civill honesty , as those who have it not , are worse then many among the heathen that know not god , who were commended● for morall vertues : against whom notwithstanding the holy ghost denounceth that fearfull curse , po●re out thine indignation upon the heathen that doe not know thee , and upon the nations that have not called upon thy name , p● . 79. 6. and so necessary is the profession of piety , as that those who professe not religion and piety towards god , are worse then the pharisees themselves ; against whom notwithstanding our saviour denounceth so many woes , mat 23. wherefore those that content themselves with a bare profession of religion , without any desire or care to practise the duties of charity and righteousnesse among men , are no better then the hypocriticall phar●●ees , concerning whose obedience our saviour hath given us this caveat , mat. 5 20. except your righteousnesse exceed the righteousnesse of the scribes and pharisees , you shall not enter into the kingdome of god : and on the otherside , those , who professing themselves christians content themselves with the practise of civill honesty , without any desire or care of religion , being not onely void of all spirituall graces , but also guilty of much outward profanenesse , as inordinary swearing , and profaning the sabbath , in neglect of hearing the word , and of prayer , &c. are no better then some of the heathen , who were alienated from the life of god , strangers from the covenant of promise , having no hope , and being without god in this world , eph 2. 12. 4 18. be not deceived , true piety towards god is alwayes fruitfull in the dutyes of charity towards men . and on the otherside , the streames of charity and true righteousnesse are ever derived from the fountaine of piety . in respect of the severall commandements ; the obedience of the upright is universall , in the evangelica . i sense , that is , in respect of his entire desire , and unfained purpose ( though contrary thereunto he faile , as wee doe in many particulars ) ( iam. 3 2. ) having respect to all the precepts of god. psal. 119. 6. and walking in all his commandments luk. 1. 6. making conscience of all his wayes , both in performing all knowne dutyes , and avoiding all knowne sinne ; not willingly retayning any one , but repenting of all , in respect whereof he is said , to fulfill after god , num. 32. 12. that is wholly and universally to follow him . the hypocrite fulfilleth not after god. num 32 11. neither are his works full , apoc. 3. 2. he obayeth god by the halves , or not so much : he can be content to avoid some sinnes , unto which he is not so much addicted , but his darling sinnes , perhaps his usury , or other gainfull sinnes , perhaps whordome , perhaps drunkennesse , &c. he will not leave . herod reverenced iohn the bap●ist , and observed him , and when he heard him , he did many things , and heard him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with delight , but for all that he would not leave his herodias , mark 6. 20. the ship of a mans soule may be sunk with one leake , if it be not stopped ; and one breach in the fort of a mans soule , if it be not made up , is sufficient to let in the enemy to the utter overthrow therof . the continuance in any one crime unrepented of is sufficient to drowne the soule in perdition ▪ he repenteth of no sinne , who is not willing to repen● of all ; and he that willingly persi●teth in the br●ach of any one commandement is guilty of the breach of the whole law , ( sa● . 8. 10. ) for the law of god is 〈◊〉 , and copolatively to be understood , both in respect of the affirmative , and of the negative . for he that is a keeper of the law ● keepeth both the first and the second and the third commandement , &c. and he transgresseth neither the first , nor the second , not the third , &c. as therefore in 〈…〉 true ; and as in a chaine consisting of many links coupled together , if any one linke be broken in the draught , the whole chaine is dissolved ; so the transgression of any one 〈…〉 to the quality and disposition of the heart ; so that he whose heart doth burne with lust is an adulterer in the sight of god ; ( mat. 5. 28. ) and he whose heart doth boyle with malice , ( 1 iohn 3. ●5 . ) he is a murtherer before god. and as ther is great discord between the heart of the hypocrite , and his outward appearance ; so in the outward man also his workes many times agree not with his wordes , nor his wordes with his workes . his workes , i say , agree not with his words when he saith well , and doth ill , having iacobs voice , and esaus hands . neither due their words agree with their deeds when s●eming 〈◊〉 to wrong any man by thei● deeds make no conscience of speaking evill , thinking that their words are but winde , and lightly to be regarded . but they should remember him who sayeth , that of every idle , and much more of every malicious word , men shall give an accompt at the day of judgment . for by thy words ▪ saith he , thou shalt be justified , and by thy words thou shalt be condemned . if therefore any among you , saith st. iames , ( i am 1. 26. ) seeme to be religions , and hath not learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were with a bitte or a brible to refraine his tongue ; that man deceiveth himselfe , and his religion is vaine , that is to say , he is an hypocrite , having a shew of religion , but denying the power thereof for in whom there is any power of religion , they have learned to bridle their tongues . yea in their words i● a dis●ord , not only between them and their hearts and between their words and their works , but also between their words and their words . for as they spea●e with an heart and an heart , that is a double hart , whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also with a tongue and a tongue , that is a double tongue ; whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 1 tim. 3. 8. ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bilingues . ( eccles. 28. 13. ) out of the same mouth they breath hot and cold , which the satyre liked not , out of the same fountaine issueth both bitter and sweete , both salt water and fresh ; with the same tongue blesse god and curse men , ( iam. 3. 9. 16. 11. 12. ) out of the same mouth procedeth blessing and cursing . it is strange to see , and lamentable to consider , how some men and women , who would seeme religious , are given to ill speaking , being not onely ●●ar●e cen●●rers and depravers of their brethern , but also detracters , back-biters , and slanderers , and ( which is an evident signe of an hypocrite ) thinking , that the dispraise of other men ●endeth to their 〈◊〉 , and the praise of others to their disgrace . 3. the obedience of the upright is ●o tall in respect of his whole 〈◊〉 , after the time of his justification and reconcilation with god , as it is here said , all the dayes of our life . not , but that sometimes he stumbleth in the way of christianity , and sometime falleth : but yet notwithstanding in respect of his desire , purpose and endevour , his obedie●ce is constant and permanent . for he keepeth a constant course in well-doing ; as namly , in the practise of piety , wherein by continual practise he is habituated . he so giverth himselfe to prayer , as that in the scriptures he is said to pray alwayes ; ( acts ▪ 10. 22. ) not , that he doth nothing els but pray , but that he prayeth both ordinarily at see times every day perhaps thrice a day as daniel did ( d●● . 6. 10. ) and also extraordinarily , a● oc●asion is offered . likewise he keepeth a constant course , in reading , meditating , and hearing gods word , and in other christian duties wherein he sted fastly goeth on , with desire to increase in goodnesse . and as his obedience is constant so 〈◊〉 it is permanent . for uprightnesse is evermore accompanyed with perseverance to the 〈◊〉 ● as 〈◊〉 i shall shew . but the obedience of the hypocrite is neither constant , but as it were by fits , for the double minded man is inconstant in all his wayes , iam. 1. 8. neither permanent , but mom●ntany , o● temporary , like the morning ●●ist or the early dew . hos. 6. 4. like the seed sowne upon the roc●ie ground , which in time of heat withereth , luk. 8. 13. like the building of the foolish man , which in ●ime of temptation is overthrowne , mat. 7. 26. graces ] now i come to the graces ; every one whereof in the upright is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is unfained , and as salomon speaketh , pro. 3. 12. tus●●jak that which truly is ; but in the hypocrite , counterfeit . in these , the generall note of uprightnesse is desire of increase , and striving forward towards perfections ( phil. 3. 14 ) ( for in this life we are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in our growing age ) and god doth orowne their righteousnesse with incr●ase , for to him that hath it shall be given . the hypocrite● are non-proficien●s , contenting themselves with that measure of gra●e which they seeme to have , and have not , and having not , they are so farre from increasing in grace , that , that which they seeme to have , ( luk 8. 8 ) is taken from them . and first , the faith of the upright is lively and effectuall , both to justification apprehending and applying christ who is our righteousnesse ; and also to sanctification , because it doth purify the heart , ( acts 15. 9. ) and worke by love . ( gal. 5. 6. ) againe the faith of the upright is permanent , by it he standeth , ( rom. 5. 2. ) and by it he shall live , heb. 2. 4. by the power of god through faith he is preserved unto eternall life ( 1 pet. 1. 5. ) and therefore those who are of the defection , are not of faith . and contrarywise , heb. 0. 39. the seeming faith to the hypocrite is dead ▪ being nether effectual to justification as being without roote , luk. 8. 13. nor to sanctification ; as being without ●●uit . for as the body without breath is dead , ( iam 2. 26. ) so is faith without works . neither is the faith of hypocrites permanent , but temporary , which in time of tryall faileth , luk. 8. 13. love ] the love also of the upright is unfained , whether we speake of his love to god , which appeareth by obedience , both active , which is obedients legis , ( for this is the love of god , that he keepe his commandements , 1 iohn 5. 3. exod 20. 6. ) and passive , which is obedientia crucis . that is to say , patience , for love suffereth all things , 1 cor. 3. 7. or of his love to man , which appeareth in giving and forgiving . but more specially an undoubted sigue of uprightnesse is to love and respect the godly , though of mean accompt in the world for their godlinesse sake ; ( iam. 2. 24. ) and to disrespect the wicked , though great in the world , for their wickednesse . ps. 15. 4. following therein the disposition of god himselfe . 1 sam. 2. 30. and the example of elisha 2 king. 3. 13 , 14. for in the eyes of the upright prety maketh men honorable , but wickednesse maketh them vile and despicable , dan. 11. 21. and as the upright are an abomination to the wicked , so contrarywise . pro. 29. 27. the world loveth her owne , but those , that be not of the world , the world hateth , it is therefore a good signe that we are not of th● world , if we love and affect those whom the world hateth . the love of hypocrites is not true , neither towards god , for they be haters of god , ( exod 20. 5. 6. ) that will not keepe his commandements ; nor towards men , being in word and tongue onely , ( 1 iohn . 3. 18. ) or ( as we use to speake ) from the teeth outward . but especially their hypocrisy is discovered , as by hating or envying the godly , even for his godlinesse sake , because they cannot endure that any should be esteemed better then themselves : ( thus cain hated abel , ( 1 iohn 3. 12. ) and saul david , ( 1 sam. 18. 9. ) and the pharisees christ , ) so by favouring and affecting the wicked . for liking is a signe of likenesse . hope ] the hope of the upright man conceived of a better life doth in some measure weane him from the world ; neither will it suffer him ordinarily , cuter to be drawne away in sinne , by the desires of the world , which are but vanities in comparison of that heavenly happinesse , which he ●xspecteth . ( heb. 11. 24. 26. ) no● to be driven from goodnesse by the terrors of the world , which he contemneth in respect of the joy that is set before him : but causeth him to purifie himselfe in some measure , even as christ is pure . 1 iohn . 3. 3. the hypocrite , for all his pretended hope , is either so addicted to the desires of this world , as if he did not expect an other world : or is so daunted with the afflictions of this life , as a man without hope , and as he liveth without the feare of god ; so he dyeth without hope . for what hope hath the hypocrite , when god taketh away his soule ? iob. 27. 8. feare ] the upright man is indu●d with a sonne-like feare of god , which is a feare to offend him . for such feare and uprightnesse alwaye ; goe together . iob 1. 1. 8. deut. 10. 12. 1 sam. 12. 24. the hypocrite either hath no feare of god at all , ps. 39. 1 , 2. but is overgrowne with carnall security : or but a servile feare , which is the feare of bondslaves , who are under the law , whereby he doth not indeed feare sinne , or the offence of god , but the punishment onely which sinne deserveth . humility ] the upright man is indued with humility . for he that walketh with god , setting god before his eyes , and therefore behaving himselfe as in the sight and presence of god , cannot but humble himselfe to walk with his god. ( mich. 6. 8. ) abraham when he stood before the lord , acknowledged himselfe to be but dust and ashes , gen. 18. 27. the holy prophet esay , when in a vision he beheld the majesty of god , ●ryed but woe is 〈◊〉 because i am a man of polluted lippes es 6. 5. the apostle peter , when by the miraculous draught of fishes he perceived christ , then present with him , to be the sonne of god , ●ell downe at his feet , and said depart from me , for i am a sinfull man , o-lord . luk. 5. 8. and no doubt , but so many of us , as have that eye of faith , which moses had , ( heb. 11. 27. ) to see him that is invisible presen● with them , are in some measure affected with his presence , as these men were . but pride is an evident signe of an hypocrite , who setteth not god before their eyes . behold ( saith the prophet habakuk ) his soule that is lifted up in not upright within him ▪ hab. 2. 4. we see it in the example of the pha●see , luk 18. 11. who comming topray , in stead of humbling himselfe before god ▪ ●●●olleth himselfe above other men , and for that thanketh god : but to this end to praise himselfe . confidence ] the upright are confident ▪ for he that walketh in integrity , walketh confidently , pro. 10 9. for confidence is a consequent of integrity , or that which truly is ( 〈◊〉 ) pro. 3. 21. 23 , 24 , 25. keep th●t which truly is , that is sound wisdom & discretion , then shalt thou walke in thy way safely ; when thou lyest down thou shall not be afraid , thou shall not be afraid of lud●en feare , for the lord shal be thy confidence , a consequent of truefaith , rom. 5. 2. eph 3. 12 of the spirit of adoption , which expelleth the spirit of fretfulnesse , rom. 8. 15. gal. 4. 6. of the true feare of god. for , in the feare of the lord there is strong confidence , pro. 14 , 26. of a good and upright conscience , which feareth no evill , ps 112. 7 , 8. the upright 〈◊〉 shall not be afraid of evill tydings , his heart is stood tursting in the lord his her at is established , he shall not be afraid , but is as bold as a lyon . pro. 28. ● . neither doth he feare the censures or ill reports of men , 1 cor. 4. 3. but as iob , in the integrity of his conscience desireth that his cause may 〈◊〉 tryed ; professing , that if his adversary would write a bill or libell against him , he would be so far from being daunted there with , that it should redound to his credit , and he would bind it as a crowne unto him . iob 31. 35 , 36. of affiance in gods al-sufficiency , providence , and protection . for setting god before his eyes , and knowing , that the lord is at his right hand , he is confident , that he shall not be moved . ps. 1. 6. 8. for he believeth , that god is his buckler , and his exceeding great reward . gen. 15. 1. a sun and a shield to them that walk uprightly , ps. 84. 11. pro. 27. that the eyes of the lord perlustrate the whole earth to show himselfe strong in the behalfe of them , whose heart is upright towards him , 2 chron. 16. 9. that god by his fatherly providence causeth all things to work together for the good of those that love him , rom 8. 28. therefore with david he professeth , my defence is of god , who saveth the upright in heart , ps 7. 10. and therefore resolveth not to feare , ps 3. 5. 6. 4. 8. 23. 4 27. 1. 3. 46. 1. 2. 3. 56. 4. 1● 8. 6. for what should hee feare that needeth not to feare death it selfe , which of all things in this world it most feared , seeing as it freeth him from all other evill and danger ; so i● is an entrance unto him , and an intro●●●ion into happinesse . thus is the upright confident . but fears surpriseth the hypocrites , es. 33. 14 fearing not onely where is occasion of feare , but also where there is no cause of feare , ps. 14. 5. 53. 5. they will be afraid at the wagging of a leafe . levit. 26. 36. and they will 〈◊〉 where no mean pursueth them . pro. 28. ● . and this feare happeneth unto them for wane of true faith , mat. 8. 26. for want of the spirit of adoption , instead where of they are possessed with the spirit of bondage , and of feare , rom. 8. 15. 2 tim. 1. 7. for want of the true feare of god. for they that feare not god , feare all things 〈◊〉 for want of a good conscience , for a bad and guilty conscience , conscious to it selfe of evill , feareth evill . for want of affiance in god , with whom they have no peace . the conscience of the wicked is like the troubled sea when it cannot rest , whose 〈◊〉 cast up mire and dart , there is no peace to the wicked , saith my god , es 57. 20 , 21. the repentance of the upright is entire , 〈◊〉 a turning unto god with all his heart heart from all his sins ( deut. 4. 29. ezra ●8 . 2● . 28. ) the repentance of the hypocrite is neither from the heart , but in outward showes , ( kings 21. 7. ) as of hanging downe the head like a 〈◊〉 ▪ es 58. 5. of putting on sackcloth , and going softly , of rending the clothes , ( ioel l. 13 ) but not the heart ▪ neither is it from all his sinnes ; for he will be sure to retaine some darling sinne from which he will not be reclaimed ▪ but as he who truly repenteth of any one sin , repenteth of all , in respect of the desire and purpose of his heart , being not willing to retaine any ) so he that repenteth not of all , repenteth of none at all in deed and in truth . simplicity ] he that walketh in uprightnesse towards god , without hypocrisy , walketh also before men in simplicity and ●inglenesse of heart , without guile . both implied in the word : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as basil saith or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as chrysoft speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity of maners , and of speech , the character of an harmlesse or upright man. but he that useth dissimulation and guile towards men , is an hypocrite , and so is called , mat. 22. 18 mark. 12. 15. so much of the notes that respect good things ; now follow those which respect evill . and that either of sin , or of punishment the 〈◊〉 man hateth sinne as well in himselfe as in others , or rather more , and more severely censureth it in himselfe , then in others : not excusing nor extenuating , but rather amplifying and aggravating the same . the hypocrite hateth sinne in others , but not in himselfe , and to that end he is curious to pry into other mens behaviour and neglecteth his owne . he can see a mote in an other mans eye , but cannot discerne a blame in his owne , mit ) 7. 3. 4. he is a sharpe censure● of other mens faults , but fla●tereth and blesseth himselfe in his owne sinnes , ps 36. 2. deut. 29. 19. examples hereof in saul . 1 sam. 14. 44. in iud● gen. 85. 24. yea in da●id . whiles 〈◊〉 conce●led his sinne , 2 sa● . 1. 2. 5. affliction● ] the evill of punishment 〈◊〉 afflictions , which god hath ordayned as tryalls to discerne the sound and upright , from the unsound and hypocrite ▪ by the patient bearing whereof the faithfull are found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , found and approved , iam. ●12 . for tribulation being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 1 pet. 1. 7. iam. 1. 3 ) the trial of our faith worketh patience ; and patience , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( rom. 5. 3. 4. that is , as chrysostome ( with whom others agree ) expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it maketh him approved that is tryed , as we see in iob , and in the three children , dan. 3. in the faithfull iewes ps. 44. 7 and in all the faithfull , but chiefly in all that are martyrs . by afflictions likwise the hypocrite being tryed is discovered , and as it were unmas●ed , by the not patient bearing and enduring thereof . for either he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set light by the affliction , and not take it to heart ; or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he f●inteth under it , contrary to the counsell of the holy ghost , heb 12. 5 cited out of pro 3. 11. he that taketh not to heart an affliction , cannot be said patiently to beare it ; for in patiendo est patientia , in suffering is patience , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in not suffering , as ●ppeareth in the examples of iob , ( iob. 1. 20. ) and david . ( p● . 6. 38. 6. ) and this is the cause many times , why the hypocrite doth not profit by aff●ctions , because he is not sensible thereof , ier. 5. 3. and being unsensible , becommeth incorrigible , 〈◊〉 . 2 30. and the cause hereof is , because hypocrites not walking with god ; doe not acknowledge his hand ; but ascribe their affliction , either to misfortune , or to secondary causes , which are but the instruments of god , or if they doe acknowledge the hand of god ; yet they are not humbled under it , neither doe they bewayle their sinnes , nor crave pardon of them , nor turne to him that smiteth them , ( es. 9. 18. ) nor promise amendment ; or if they doe , they meane not , or at least afterwards they doe not performe , nor submit themselves meekly to beare their affliction , nor learne obedience by that which they suffer , neither are they bettered by them , but become worse , es. 1. 5. if they take it too much to heart , then either they impatienly beare it , murmuring against god , and fainting in themselves , or they seeke an evasion out of it by some sinne , and so fall away from god ; by which their defection , their hypocrisie is discovered . to these tryals by affliction , we may adde other temptations , as by the doctrine of false teachers , either a●●uring to idolatry , which the lord sometimes permitteth to prove us , whether we love him intirely or not , deut. 13. 3. or to heresies , which the lord also suffereth , that those which are approved , may be knowne 1 cor. 11. 19. chap. xi . of uprightnesse towards men . now we are to speak briefly of integrity , as it hath reference to man. for as we are to serve god in holinesse before him , that is in uprightnesse of heart , without hypocrisie ; so also in righteousnesse before him , that is in simplisity and singlenesse of heart , without guile . for this simplicity whereof we are now to speak , is not that which is opposed to discretion , as being want of wit , ( for the simplicity of doves must be tempered with the prudence of serpents ; we must be without guile as doves without gall , but we must not be like ephraim hos. 7. 11. as silly doves without heart ) but is opposed to dissimulation , disguising , doubling , deceipt and guile . from which the redeemed of the lord are free , according to the testimony of the prophet zephany c. 3. 13. and according to the oath of god in this place , worshipping the lord in righteousnesse before him ; that is , performing the duties which they owe unto men , as in the sight and presence of god. now this simplicity is expressed by the same ●ermes which signified uprightnesse , being referred to men , and where they are put absolutely , without relation either to god or man , both are , or may bee implyed , as alwayes going together . thus the word thamim may be understood in this larger sence . and therefore where iacob is called ish th●●in● gen. 25. 27. it is to be understood as wel of his simple and sincere dealing , among men , as of his uprightnesse towards god , and so the 72 interpret it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from fayning or dissembliug , and aquila by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple hearted man free from doubling and deceipt , and so the word is used sometimes to signifie simplicity , gen. 20. 5 , 6. 2 sam. 15 11. the like is to be understood of iob and other holy men to whom that attribute is given in the scriptures ; who are also noted to have performed their duetyes to men in uprightnesse , or integrity as david , ps. 78. 72. is said to have sed , that is , ruled the people of god according to the integrity of his heart . the want whereof is objected by iotham to the men of shechem . iud. 9. 16. 19. that they had not dealt in truth , and integrity with gedeon his father . and therefore even ●uch , as dissemble with men are sometimes called hypocrites , mat. 2. 18. and their disguising is called hypocrisie , m●rk . 12. 15. or as luke termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 20. 23. deceiptfulnesse , when one by flattering words and faire shews seeketh to intangle another . the words jashar and shalem , which signifie upright and perfect , have also sometimes relation to men , as 2 kings 10. 15. 1 chron. 12. 38. so have the word , which signify sincerity and truth , iud. 9. 16. 19. 2 cor 1. 12. the phrase also of doing our dutyes to men from the heart , as eph. 6. 6. col. 3. 23. and out of a pure heart 1 pet. 1. 22. importeth also this simplicity and singlenesse of heart . but the most proper words wherby this grace is signified in the scriptures of the n. test. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity , or singlenesse of heart , opposed to dubling , to dissimulation and guil . the man endued with it , is called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in latine is simplex ( quasi sine plica ) and somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth either harmlesse being as it were without hornes ; or rather sincere , as being without mixture of deceipt or guile , mat. 10. 16. phil 2. 15. sometimes it is signified by the denyall of the contrary , as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without guile , or sincere , 1 pet. 2. 2. blessed is the man in whose heart there is no guile . iohn 1. 48. 2 not with an heart and an heart , that is not with a double heart , 1 chron. 12. 33. but as it is v. 38. with a perfect heart , 3 not fained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 pet. 1. 22. brotherly love unfained . to serve god therefore in righteousnesse before him , is in the dutyes which we performe to men , to behave our selves as in the sight and presence of god ; not in dissimulation and guile , not with an heart and an heart , that is a double heart , not with fayning or disguising , but in integrity , sincerity and truth , with simplicity and singlenesse of heart ; which you are to understand , not that simple men are to be fooles , but that wise men are to be si●ple ; or as the apostle exhorteth , wise to that which is good , and simple concerning evill , rom. 16. 19. or as he speaketh , 1 cor. 14. 20. babes in malice , but in understanding men . and thus we are to serve god in righteousnesse before him . for howsoever wordly policie , which is mixt with dissimulation and guile , be commonly practised and highly extolled among men , and simplicity contrariwise neglected and contemned , as folly ; yet by the testimony of the holy ghost , true wisdom which descendeth from above as all good gifts doe is not mixed with dissimulation , iam. 3. 17. but is tempered with simplicity , as our saviour teacheth his followers , mat. 10. 16. those therefore that wil be wise in gods accompt , must be content to seeme fooles in the estimation of the world , 1 cor. 3. 18. as for that wisdome which is mixed with deceipt , the holy ghost doth censure it , as earthly carnall , and devilish iames 3. 15. and although that be accompted the onely wisedome among worldly men ; yet the wisedome of the world is foolishnesse with god. 1 cor. 3. 19. for such men are , as we use to say , peni-wise and pound-foo●ish who by their policie to gaine their desires in this world doe lose their sou●es : which is not onely folly , but madnesse . i say extreame madnesse , for the momentany fruition of worldly desires , which are vain and unprofitable , not onely to deprive themselves of everlasting happinesse in heaven , but also plunge themselves into endlesse woe and misery in hell . verily , it were easy for any man , that is not a foole , to become worldly wise , if he would be so foolish , as to cast away his soule by making no conscience of dissembling and disguising , of lying and deceiving , out-facing , of swearing and for swearing which , because no true christian w●ll doe ; therefore as every where in the world true christians are by the worldings accompted innocents , meaning fooles ; so in the parts of italy about rome fooles ( as i have heard ) are termed christians . but that we may be moved to imbrace simplicity and singlenesse of heart , and be swaded from all doubling and guile , let us consider , what arguments the holy ghost affordeth in this behalfe . and first , as touching dissimulation or guile , it is two-fold either in word , or in deed . in word when there is a divorce between the tongue and the heart ; the heart meaning one thing , and the tongue speaking another with purpose to deceive . this in the scriptures is called speaking with an heart and an heart . ps. 12. 2. with flattering lippes and with an heart and an heart , ( that is a double heart ) do they speake . it is also called , a mouth of deceipt , ps. 109. 2 a deceiptful tongue . such as should not be found in the remnant of israell . zeph. 3. 13. a tongue of deceipt , when a man speaketh peace●bly to his neighbour , but in his heart he layeth wai●e for him . ier 98. ps. 28. 3. having peace in their mouthes , but mischeief in their hearts . this double to●gue and double heart , as it is odious to ingenuous men , in so much as some of the heathen have protested , that they bate it as the very gates of hell ; ( achilles apud homerum iliad . 9. ) so and much more it is abominable unto god ; who is the patron of truth , and avenger of falshood , ps. 50. 19. thou applyest thy mouth to evill , and thy tongus forgeth deceipt . for these things will i reprove thee , &c. sh●ll not i visit for these things , and shall not my soule be avenged on such a notion as this ? ier. 9. 9. ps. 12. 3. therfore if we desire to prosper , and to see good , wee must keepe our tongue from ev●ll , and our ●●pp●s that they speake no guile . ps. 34. 12 , 13. dissimulation or doubling in fact is , when one thing is intended , and another pretended , with purpose to d●c●ive , which in the scriptures is forbidden and condemned forbidden both in expresse terms , levit 19 11. 1 t●ess 4. 6. and by types and shadowes , as levit. 19. 19. deut. 22. 9. 10. 11. condemned , as a sinne odious to god , ( for the lord abhorreth the de eiptfull man , ps 5. 7. and accordingly punisheth them , ps. 55. 23. men of deceipt shall not live out halfe their dayes . for god is an a●enger of deceipt . i thes● . 46. ier. 9. 4. 5. 6. 9. ) and as a marke of the wicked and reprobate , who are the seed of the serpent . ps. 144. 8. rom 1. 29. on the contrary , simplicity and singlenesse of heart is both commanded and commended in the scriptures . commanded , rom. 12. 8 , 9. he that excerciseth the duty of charity in giving , let him doe it in simplicity . let love be without dissimulation . for seeing the faithfull have purified their souls by the obedience of the truth ( that is by faith . act. 15. 9 ) through the s●irit to the unfained love of the brethren , they a●e therefore to l●ve 1 another out of a pur●seart fervenly , 1 p●t . 1. 22. our saviour christ , as he commandeth his foll●wers to be wis● a● 〈◊〉 ? ●o also simpl●● as d●ver , mat. 10. 16. that th●y may be blame●esse , and simple or sincere , as t●e so ●nes of god wi●hout re●uke p●il 2. 5. for that which in this behalfe is required in the dutyes of servan●s , is ●o be observed in a●l the duty ●s of righteousnesse , which we are to performe unto men in singlenesse of heart , as unto christ not with eye-services , as men pleasers , but as the servants of christ , doing the will of god from the heart . eph. 6. 5 , 6. or as the same apostle speaketh to the like effect , col. 3. 22. 23. not with eye-s●rvices as men pleasers , but in singlenesse of heart fearing god. and what soever you do , doe it from the heart . as to the lord , and not to men . commended , 1. as an excellent vertue as being that , for which the first christians are highly commended , act. 2. 46 that they conversed together in singlenesse of heart . as that , wherein we are to take comfort and to rejoyce : namely when our conscience testifieth unto us , that in simplicity , and godly sincerity not with fleshly wisedome , but by the grace of god , we have had out conversation in the world . 2 cor. 1. 12. 2 as most profitable , as having the reword , not onely of safety and security ( for he that walketh in integrity , walketh safely . but he that perverteth his wayes , as dissemblers doe , she'be knowne , that is , shal be made an example of punishment . pro. 10. 9. ) but also of blessednesse , ps. 32. 2. blessed is the man in whose heart there is no guile . 3. as necessary , as being the proper marke and cognizance of those that shal be saved . for the lord being consulted by david , who is a true christian , and an inhe●itour of the kingdome of heaven : returneth this answer ; he that walketh before god uprightly without hypocricy , and towards men sincerely , and without guile speaking the truth that is in his heart . ps. 15. 2. this is iacob , or this is the generation of iacob , that is israell . ps. 24. 6. who f●om his integrity or uprightnesse is called ieshurun . deut. 33 5. 26. es. 44. 2. for he is not a law that is one outwardly , but he that is inwardly ? whose praise is not of men , but of god. rom. 2. 28 , 29. and by the testimony of our saviour he is a true israelite , in whom there is no guile . ioh. 1. 48. for a true christian doth in some measure resemble the disposition of christ , who left us an example , that we should follow his steps , who did no sinne , neither in his mouth was found any guile . 1. pet. 2. 21. 2● . and there●ore as he was called a lambe , so his follwers must be , as they are called , not foxes , nor wolves , but sheepe , but if our minde being corrupted with dissimulation and guile , doe degenerate from that simplicity which becommeth those that are in christ iesus . 2. cor , 11. 3. or if , as iob speaketh . chap , 31. 5. we have walked in vanity and leasing , or if our feet have hasted to deceipt , we discover our selves to be no true isra●li●es , nor sheepe of christ. for if they be true christians , in whom there is no guile , what shall we think of them , in whom no simple or plaine dealing is to be found . if true christians be the sheepe of christ , imitating the simplicity of the lambe of god , in whom was found no guile what may we think of those foxes and wolves , who resemble the old serpent in guile and deceipt ? if those which shall inhabite the mountaine of god , be such as walke uprightly , both towards god , and towards man ; where shall all hypocrites and dissemblers have their portion ? see mat. 24. 51. if in the remnaur of isreall , that shal be saved , a deceiptfull tongue shall not be found , zeph● 3. 13 , then doe they not belong to the israel of god , whose hearts are fraught with ●uile , and their tongues are full of deceipt . to conclude , this necessity is proved from this oath of the lord. who hath sworne , that he will give to all true christians , who are the children of abraham , that they being delivered from the hand of their enimies shall serve him in righteousness before him , that is , with simplicity and sing●enesse of heart , without doubling , dissimulation or guile . they therefore whose conversation is in dissimulation or guile , can have no assurance , that they are the redeemed of the lord. but of this argument of integrity and uprightnesse , i have now spok●n the more briefly in this , and some other poynts , because i have handled the same more largely in my lectures , on ps. 15. 2 , whereunto i referre the christian reader , as to the first treatise , that ever i saw , of this most p●ofitable , and necessary argument . chap : xii . of the certainty of persev●rance , and the necessity of this doctrine . the third property of our new obedience is constancy , or perseverance , noted in these words all the dayes of our life . the meaning of the words . sect. 1 ▪ of which words the meaning is not , that all those who are in the covenan● of grace doe alwayes worship god in holinesse and righteousnesse , from their first birth , ( for who then could assure himselfe that he is within the covenant of grace ) but from their new birth , and from the time of their actuall redemption and reconciliation with god. for so god hath promised to all the heyres of promise , ( luk , 1. 73 , 74 , 75 ) that he will give us , that being delivered from the hand of our spirituall enimies , we should worship him all the dayes of our life . but before we be actually redeemed by the merits of christ , that is , actually made partakers of the benefit of redemption , justified by faith , and reconciled unto god ? we cannot worship god aright , as before wee have shewed . neither are the words to be understood of every day and every moment ? as tho the lord did promise to the faithful , that they shall continue in a perpetuall course of obedience without any interruption or intermission whatsoever . indeed every man that is redeemed is bound with his perseverance to joyne both assiduity in a continuall practise of piety every day , and also to increase dayly in godliness , and in the grace of the spirit , being renewed in the inner man from day to day , 2 cor. 4. 16. but yet this is not the thing which by oath the lord hath promised in the covenant of grace to all that are redeemed ; for who then might not think himself excluded out of the covenant of grace , seeing in many things we offend all ? ( iam. 3. 2. ) and there is not a righteous man upon earth that doth good , ( eccles. 7. 20 ) and sinneth not : but they are to be understood of our whole life , neither do they so much import quando , when , as quam diu , how long : as being uttered in the accusative case : ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for the children of god , howsoever they fall in many particulars besides or contrary to their generall purpose , yet for somuch as they alwayes rise againe , and hold out to the end , having a constant purpose to serve god alwayes , they are truly said to worship god all the dayes of their life . as asa's heart was said to have been perfect , ( 2 chron. 16. 17. ) that is , upright , all the dayes of his life , ( 2 chron. 16. 7. 10. 12. ) though failed in many particulars . the faith of the elect ( that is , of all true children of god , nam qui verê filij sunt . praesciti & praedestinati sunt aug. de corrupt & gratia c. 9. ) which worketh by love , either faileth not at all , or if there be any in whom it faileth , it is repayred before the end of their● lif : & that iniquity which came betweene , being wiped away , it is accompted for perseverance to the end , as augustine saith * . the meaning then of the words is , that god by oath doth promise to the faithfull ; that he will give them grace to worship him in holinesse and righteousnesse from the time of their actuall redemption and justification , with perseverance to the end of their life . sect 2. the certainty of perseverance grounded upon the text ] where-upon we doe ground this most comfortable doct●ine , that the perseverance of the faithfull . i meane of all those that truly believe , and are sound and upright christians , is certaine , perseveran●e being the perpetuall and peculiar previledge of the upright . but when i say it is certain● , i speak not of the certainty of the subject , as though the faith●●ull were alwayes certainly assured of their perseverance ( though they are alwayes to labour for that assurance ) but of the certainty of the object , that is , that the perseverance of the faithf●ll is certaine and sure , whether they be assured of it , or not . even as the founda●●on of gods election abideth sure , ) 1. tim 2. 19. though the elect be not alwayes sure of it , but yet are alwayes to give diligence to make it sure . ( 1 pet. 1. 10. ) sect. 3. the necessity of this doctrine ] here therefore wee are to refute the papist , and all others who endevour to bereave the faithfull and sound christians of this priviledge . and in this cause we are to labour the more seriously , because those that would deprive us of this priviledge , doe also endevour to robbe us of all true comforts and consolation , for first , this were no sound comfort ( wherein notwithstanding our saviour christ doth bid the faithfull especially to rejoyce . ) luk. 10 20. ) that our names are written in heaven ; if againe they may be blotted out : that we are the sonnes and heires of god , if that notwithstanding we may become the children of the devill : that we are now the elect of god , if hereafter we may become reprobates . 2. againe , the maine comfort of a christian in this life ; is assurance of salvation after this life is ended ▪ for the life ( as it were ) of the life mortall , is the assurance of the life immortall . but how can there be assurance of salvation , if there be no certainty of perseverance ? 3. those which seeke to undermine the certainty of perseverance in the children of god , doe also overturne the very ground-worke and foundation of our faith and hope . for what is faith ( i meane speciall faith ) or hope , but an assurance of salvation , and consequently of perseverance unto salvation by christ ; the one , as an assured persausion , the other as an assured expectation ? the ground of which assurance is the maine promise of the gospell , declaring the certainty of their salvation , who doe truly believe in christ. from whence the christian conscience gathereth assurance in this manner . the salvation of all those that truly believe is certaine . this being the maine pr●mise of the gospell , ( iohn 3. 16 , mark ▪ 16. 16. act. 16. 31. rom. 10. 9 , 10 , 11. ) that whosoever believeth in christ , shall be saved ▪ but i ( saith the soule of the faithfull man , according to the testimony of his conscience , seconded by the testimony of the holy ghost , ( rom. 8. 16. ) bearing witnesse with our spirit , that we are the children of god ) i doe truly believe in christ , therefore my salvation is certaine . but the proposition of this ●yllogisme with the proofe thereof , which is the ground of our faith , and the foundation of our assurance and consolation , the adversaries of perseverance doe deny : no● fearing to contradict the maine promise of the gospel . for whereas the promise of the gospel affirmeth , that all which truly believe in christ , shal be saved : they are not ashamed to say , that some , which truly believe in christ , shall not be saved . for they say , that some which truly believe , doe not persevere , and that those which doe not persevere , shall not be saved . lastly , the faithfull in the greatest temptations of satan and conflicts with despaire , do use to raise themselves ( psal. 77. 6. ) by calling to minde the tokens of gods speciall favour vouchsafed unto them in former times , and the undoubted fruits of saving grace , which they have formerly brought forth : knowing that the lord ( who changeth not ) mal. 3. 6. whom he loveth once , loveth to the end : john 13. 1. and that the saving gifts and graces of god ●are without repentance . rom. 11. 29. and hereby as penitent children● , are encouraged to seek unto their heavenly father for mercy and pardon : knowing that howsoever hee is justly angry with them , yet hee doth not hate them , nor utterly cast off them : whom once hee hath received into his love ▪ in christ. but the adversaries of perseverance by their doctrine discourage men , when they have grievously offended from all exercises of faith and repentance , and teach them to runne desperate courses . for if a faithfull man upon a grievous , or as they call it , a mortall or deadly sinne committed , bee translated from the state of salvation into the state of condemnation excluded out of ▪ gods favour , and made an object of his● hatred , deprived of faith , hope , and charity , and of all saving grace , and withall ceasing to be the child , or ( as some say ) elect of god , is become a child of the devill : with what heart can he seeke unto god , of whom he is now hated ? how can he call upon him , in whom he doth not believe ? or how can he hope to be heard , that hath no hope ? or how shall he seek to please god who hath no faith ( without which it is impossible to please god ) nor any desire to please him ? this doctrine therefore is to be avoided as a downfall of dispaire : the full confutation whereof i reserve to a peculiar treatise purposely written of that subject . onely here , to make better way thereunto , i thought good to adde an appendix , for the further cleering of the doctrine delivered in the 8 chapter of this book , concerning the certainty of salvation . an appendix to the treatise of the certainty of salvation . since i wrote this discourse , there came to my hands a treatise of the nature and properties of grace and faith , written by a learned and godly man ▪ as i am perswaded : wherein many things are delievered , which crosse divers poynts by me propounded in this booke ; and more especially in my discourse concerning the certainty of salvation . ( w. p. ) whereat no man is to marvel , and much lesse to take offence . for so long as our knowledge is but in part , it cannot be avoided , but there wil be diversity of opinions among the faithfull ▪ who notwithstanding hold the maine substance and foundation of faith and true religion . the points of difference are eight . the first errour . vocation and sanctification confounded . 1. the first , that he confoundeth our vocation and sanctification , alleadging that in our vocation and first conversion the universall or generall habite of grace , containing in it all sanctifying graces is infused ; whereby all the parts and powers of man , being renewed together and at once , and the image of god in them all renewed by the infusion of the habites of all sanctifying graces together , are sanctified throughout . res● . to omit his acception of the word grace , even where of purpose he doth at large discourse of grace , for one supernaturall quality inherent in us , or habite of grace infused into us , according to the use of the school-men ( who thereby have overturned the doctrine of justification and salvation by gods grace , magnifying under the name of grace their own righteousnes inherent , which in the question of justification is to be esteemed as dung , ( phil. 3. 8. ) and not once mentioning that which is out of us in him , which most properly is the grace of god , for it is one of his attributes ) and not according to the scriptures , which never speake of grace in that sense , but alwayes use the word , either properly for the gracious favour of god in christ , by which grace we are elected called , justified , sanctified , and shal be glorified ; or metonymically for the speciall gifts of grace : to omit this oversight , i answere , it hath beene the received opinion , and usuall practise of all orthodox divines , to hold and set downe in this order the degrees of salvation , which are wrought in this life , viz. our vocation , justification , sanctification . and that in order of nature vocation , ( wherin justifying faith is begotten ) goeth before justification ; and that justification , wherein we are made just before god by imputation of christs righteousnesse , goeth before sanctification : wherein we , being already justified from the guilt of sinne , and redeemed from the hand of our spirituall enimies , and reconciled unto god , receive grace to worship him in holinesse and righteousnesse before him . howbeit , we deny not , but that in time our justification doth concurre with our effectuall vocation , ( for as soone as a man doth truly believe , so soone is he justified before god ) and that in time the first act of sanctification ( which is our regeneration ) doth concurre both with our justification and effectuall vocation . now , of our regeneration , which is the beginning of our sanctification , and of our spirituall life . which we live by faith , there seeme to be two acts ; the one , wherein we are begotten unto god of incorruptible seed by the word of god ; the other , wherein the image of god being in some measure renewed in us , and our saviour christ formed in us , we are borne anew . the former , is our spirituall conception ; the latter , our spirituall or new birth , in the former regeneramur , we are begotten anew , in the latter renascimur , we are borne anew . and as in naturall generation there is a meane time betweene the conception and the birth , in which time that which is begotten is formed in the wombe , according to the image of the first adam ; so betweene the first act of regeneration and the new birth , there intercedeth a time , wherein the image of the second adam is in all parts by degrees renewed , untill christ b● formed in us , ( gal. 4. 19. ) the former , which also is the first act of our conversion , is the same with our calling or vocation ▪ wherein our saviour christ is conceived in our hearts , when we doe receive him by the true and lively assent of faith ; which is the seed , the root , the fountaine of all other sanctifying graces ; which whosoever hath , ( 1 iohn 5. 1 ) he is begotten of god. this act the holy spirit worketh ordinarily by the ministry of the word . for faith commeth by the hearing of the word . ( rom. 10. 17. ) for how should men believe in him , of whom they have not heard , and how should they heare without a preacher , rom. 10. 14. in this regard preachers , being ministers by whom others believe . 1 cor. 3. 5. are the instruments of the holy ghost for our spirituall regeneration ; and are therefore called fathers in the faith , who beget men unto god. 1 cor. 4. 15. phil. 10. 1 tim. 1. 2. now in our vocation , the worke of the holy ghost is partly preparative , and partly operative . the preparation unto faith is 1. the illumination of the minde , partly by the ministery of the law , revealing unto us our miserable estate in our selves ; and partly by the ministery of the gospel , revealing unto us the mystery of our salvation by christ. 2. the molifying of the heart by the finger of the spirit , humbling us in the consideration both of our damnable estate in our selves , and of the undeserved mercies of god offered in christ , from which being effectuall ariseth a desire both to be freed from that damnable estate , and to be made partakers of that happinesse promised in christ. 3. the invitation of the hearers , and the stirring of them up , to come out of that wofull estate , and to accept of gods mercies in christ , by the ministers of the word ; who being the embassadours of god in christs stead , doe beseech you , as if god himself did intreate you by them , that you would be reconciled unto god. ( 1 cor. 5. 18. 20. ) the holy ghost having thus knocked at the dore of our hearts , doth himselfe in his good time , open our hearts , as he did the heart of lydia , to assent to , and to believe the gospel , by which beliefe being lively and effectuall , we receive christ , not onely in our judgements by assent , but also in our hearts by an ●arnest desire to be made partakers of him , and in our wills by an earnest purpose and settled resolution to acknowledge and professe him to be our lord and saviour , and to rest upon him for salvation . the holy ghost having wrought this assent , and by it this desire and purpose of applying christ unto our selves , and thereby also some beginnings of hope , of the hatred of sinne , of the love of god , and of our neighbour , and of other graces , by which the image of god beginneth to be renewed , and christ to be formed in us , being yet as it were embryones in the womb , he teacheth every one of us , who have through his blessed operation the condition of the promise , to apply the promise to our selves , and to believe not onely that christ is the saviour of all that do believe , but also that he is my saviour , that he died for my sins , and rose again for my justification , so that when the minister , according to the word , pronounceth this generall proposition , whosoever truly believes in christ hath remission of his sins , and shall be saved , the conscience of every faithfull man may both safely assume , but i through gods grace doe truely believe in christ , and also certainly conclude by the testimony of the holy ghost , bearing witnes with our conscience in the assumption , according to the word in the proposition , therefore i through the grace of god have remission of sinnes and shall be saved . when the holy ghost hath thus taught us to apply the promises unto our selves , and hath sealed us after we have believed , and testified together with our spirits , that we are the children of god ; then it appeareth , that we are already born of god , and that we are the sons of god , not only by regeneration , but also by adoption ( eph ▪ 1. 15. rom. 8. 15 , 16. joh. 1. 15 , 16. ) and being sonnes , god sendeth forth the spirit of his son into our hearts , crying abba father gal. 4. 6. by this faith , first apprehending , and then applying christ unto us , we become not only the sonnes of god , but also members of christ ; and having union with him as our head , we have communion also with him , both in respect of his merit unto justification : first before god , and then in the court of our own conscience ; and in respect of his graces unto sanctification , receiving of his fulnes , euen grace for grace . ( joh. 1. 16. ) as therefore men are first conceived before they be born , and they are borne before they are said to lead a life in this world : so we must first be begotten and born anew in our vocation and regeneration , before wee can live unto god the spirituall life of sanctification . these two therefore were not to be confounded ; sanctification being the end , as of our election , eph. 1. 4. and of our justification , ( luk. 1. 75. tit. 2. 14. 1 pet. 2. 24. ) so also of our vocation . 1 thess 4. 7. by our vocation , we are begotten unto god , by sanctification , we being both begotten and born anew , do live unto god. in our vocation , the spirit of god first draweth us unto god : ( joh. 6. 44. ) in our sanctification , we being already drawn , the spirit of god doth lead and guide us in the way which leadeth to life . ( rom. 8. 14. gal. 5. 18. ) vocation produceth faith ; faith being begotten , produceth sanctification , both habituall ( for the heart is purified by faith ) and actuall , for faith worketh by love , producing good workes as the fruit both of faith and charity . ( act. 15. 9. ) i do not deny , but that faith is a part of our sanctification , and of our inherent righteousnesse : yet this hindereth not , but that both it self doth sanctify us , and is also the mother of all other inward graces wherein our habituall sanctification consisteth , and of all the works of grace wherein our actuall signification is occupied . for when the holy ghost doth regenerate us , he doth ingenerate the grace of faith in us , and by it al other graces ▪ the second error , that sanctification goeth before justification . ] the second ( which is a consequent of the former ) that sanctification goeth before justification . the contrary whereof i have proved in the discourse , whereunto i adde . 1. that sanctification is the end and fruit of our justification , the cognizance also and evidence whereby it is known , and therefore a consequent thereof . ( col. 1. 22. rom. 6. 22. ) 2. as we are made siners , first by imputatiō of adams sin , & then being guilty of his transgression , are made partakers of his corruption ▪ so we are made just , first , by imputation of christs righteousnes , and then being justified , we are in some measure made partakers of those graces , which he received without measure . again , the persons of men being sinners in themselves , must be accepted of god as righteous in christ , before either there● be qualities or their actions , ( which when they are at the best are defiled with sinne ) can be acceptable unto god. therefore we must be justified , before either our qualities or actions can be holy and righteous before god , neither can there be any sanctification , without justification , and reconciliation with god going before in order of nature : as there is no justification without sanctification accompanying and following the same . for by the same faith whereby we are justified , we are also sanctified . christ being apprehended by faith to justification , dwelleth in us by his spirit to work in us sanctification , and to whom the merits of christ apprehended by faith are imputed to their justification ; to them the vertue of his death and resurrection is applyed by the holy ghost to the mortifying of sin , and raising againe to newnes of life , to which purpose the apostle saith , col. 2. 12. by faith we are risen with christ in baptisme . again , faith , by which we are justified , in order of nature goeth before repentance , wherein our sanctification consisteth . it is a resolved case by calvin , penitentiam seu rescipiscentiam non modò fidem continuò subsequi , sed ex ●a nasci extra controversiam esse debet . see calvin ▪ instit. l. 3. c. 3. sect . 1. 2 and by ful●entius , quòd vita sancta à fide sumit initium . the same is testified by the ancient fathers , as clem. alexandr . strom . l. 2. faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first inclination to salvation , after which follow feare , hope , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , repentance . ambros . de sacram l. 1. c. 1. in christiano prima est fides . chr. hom . de ●ide spe , & char . fidem esse originem justitia . august . de predest . ss . c. 7. fides prima datur , ex qua caetera impetrantur . prosper ad dubium , 8. genev. fides omnium virtutum fundamentum . greg. moral . l. 2. 6. c. 13. fidem primam in corde nostr● gignit . if any object that the learned chamier in his paustrat . l. 10. treateth of sanctification before justification , let him heare his own apology , c 1 n. 2. debueramus sanctificationi justificationem preponere , si nostri arbitrij methodus esset : ut tum re tum ratione priorem ; quod ab ea profluat altera , sed quia papist● non distinguunt , cogimur de sanctificatione prius dicere . the third error , that justification goeth before faith. ] 3. the third , that justification and remission of sins goe before faith , which may seeme a strange assertion to be delivered by him , who holdeth , that sanctification ; whereof faith , as he confesseth , is a principall part , goeth before justification . but this absurdity he salveth with a distinction ; that he speaketh of justification , not in foro dei , but in foro conscientiae : and consequently acknowledgeth no justifying faith , but that by which we are in our conscience assured of our justification . but when we speak of justification , as of a degree of our salvation , it is evident , that justification is to be censidered as an action of god ( for it is god that justifieth , rom. 8. 30 , 33. ) wherby he imputing to a believing sinner the righteousnesse of christ apprehended by faith , absolveth him from his sins , and accepteth of him as righteous in christ. as for that justification , which is in foro conscientiae , it is not justification properly , but the knowledge and assurance of it . neither is that to be accounted justifying faith properly , by which we are not justified before god , nor obtaine remission of sinnes . but before and without this faith , by which we are justified in our consciences , that is , assured of our justification , we are as he truly saith , justified before god. the 4th error , that all the elect before their conversion , &c. stand actually reconciled and justified . ] the fourth , that all the elect before their conversion , and before they have faith stand actually reconciled unto god , and justified before him , may also seeme a strange assertion to be uttered by a godly man. for if this were true , then every one that will perswade himselfe that he is elected ( which most men are ready to do , who will thank god for their election before they are called ) may cast off all care of converting unto god , of repenting for his sins , of suing unto god for the pardon of them , of believing in christ ; because without and before either faith or repentance he hath remission of his sins , and standeth actually justifyed before god , and reconciled unto him . and this is the very ground , whereupon carnall gospellers , who turne the grace of god into wantonnesse , do build all their presumptuous licentiousnesse , that christ having dyed for their sins , they need not to dye to them , that christ having freed them from sin and from damnation , they may sinne freely , and without danger ; that christ having reconciled them to god , and purchased salvation for them , they neither need to sue for reconciliation or pardon , nor take care of their salvation : that christ having fully satisfied the justice of god by his obedience and sufferings , they neither are obnoxious to punishment , nor tyed to obedience . but this assertion is most evidently confuted by the scriptures , which do teach , that the elect are by nature the children of wrath , servants to sin and sathan , enemies against god , obnoxio●s in themselves to the fearfull curse of god , as well as others ; untill they turne unto god , crave pardon of their sins , and lay hold upon christ by faith , then indeed , but not till then , they are reconciled unto god , ( col. 1. 11. rom. 5. 10. ) who before were enemies : then , but not untill then , they are actually redeemed , who were before bondslaves ; then , but not untill then , they are justified , who before were guilty of sin and damnation : then , and not untill then , their sins are actually pardoned . for actuall pardon is of sins past . ( orig. in rom. 3. lib. 3. indulgentia non futurorum , sed preteritorum criminum datur . ) rom. 3. 25. and we may not presume that our sins are pardoned , before we repent of them , and much lesse may we dreame , that they are actually remitted , before they be committed . for the better understanding whereof , we are to consider the merits of christ , and the benefits which we have therby , according to his own intention expressed in the covenant of grace ? the condition whereof is faith , ) and are not to extend them to those , to whom they were not intended , christ is the saviour of the world , yet al are not saved , nor to be saved for many still remain in the state of damnation , he is the redeemer of man-kind , yet all are not actually redeemed , for many still remaine in the servitude of sin and sathan . for they that commit sin , are the servants of sin . whereas if the sonne had made them free , they should have been free indeed . ( 2 cor. 5. 19 ) joh 8. 34 , 36. god was in christ reconciling the world unto himselfe ; and yet very many , as they continue in their rebellion against god ; so the wrath of god abideth upon them . joh. 3. 36. neither ought this to seeme strange seeing the covenant of grace promiseth and assureth , neither salvation , nor remission of sins , nor other benefits of christ to all , but only to those that believe . so god loved the world that he gave his onely begotten sonne , that whosoever believeth in him should not perish but have life everlasting ▪ john 3. 16. mark. 16. 16. he that believeth and is baptized shall be saved , but he that believeth not shall be condemned . to this purpose consider the diversifying of the phrase used by the apostle , in the comparison betwixt the first and the second adam . rom , 5. 19. as by the disobedience of one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many ( that is the multititude of them which shall be damned ) were made sinners : so by the obedience of on ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is the multitude of them that shall be saved , he doth not say , were made , but ) shall be made righteous . the reason of which diversity is this ; because the apostle had respect to all those elect , who as yet have not believed , either because as yet they were not , or as yet are not , or because as yet they were not , or yet are not called . for it is necessary that all men should confesse and acknowledge themselves to be sinners in adam ab origine , from their first being . for by generation the sinne of adam is actually communicated to all his posterity ; and no sooner are they partakers of the humane nature , then they do participate in his sinne . but we may not say , that the righteousnes or obedience of christ is communicated to all from their beginning , but onely ( i speak after the manner of the scriptures , of those which are adulti ) to those that believe . neither are they in their generation , or before , made partakers of christs righteousnes , but in their regeneration . that no man therefore should neglect the benefit of justification , as though he had already obtayned it , before his conversion or effectuall calling , or regeneration in which faith is ingenerated by the holy ghost in the soules of the elect ; he speaketh in the future tense ; that men should understand , that they are not borne just or justifyed ▪ but that they shall be justified , so soone as they turning unto god , shall believe in christ , and that they are just , nonnat●sed renati , not born , but born anew , wherefore before we ought to presume that we are justified , we must be called , converted ▪ regenerated . for whom god hath elected , them hath he called ▪ according to his purpose ; and whom he hath so called ▪ them , and no other hath he justified , rom. 8. 30. thus then we are to conceive of christs merits , and the benefits which we have thereby : that howsoever our saviour christ did in the dayes of his flesh meritoriously redeeme and save men , paying a price of ransome sufficient for all , and fully satisfying the justice of god in the behalfe of al that shall be saved : yet notwithstanding none are actually redeemed , or reconci●ed , or justified , but they only to whom the merits of christ are applyed ; and they are applyed only to those that believe ( i speak of those which are adulti , for to elect infants , dying in their infancy , they are applyed by the holy ghost ) neither can any be assured that they truely believe , but such as repent of their sinnes ▪ and make conscience of their wayes . this learned man therefore should have distinguished between● the mer●t of redemption , and actuall redemption : even as well as between the merit of salvation , and the actuall possession thereof : christ merited our redemption , and salvation long since ; yea his merit thereof hath ever been in force since the beginning of the world : ( apoc. 13. 8. ) but yet none are actually made partakers of redemption , but such as to whom it is appyed , that is to those that truely believe , for they only receive it , and to them onely , according to the covenant of grace it was intended . otherwise , he might say , that all the elect are actually saved , for whom christ purchased eternall life ; who notwithstanding are not saved , so much as in hope , untill they do truely believe . and if all the elect be actually justified before god , because christ did merit their justification , why doth he not say in like manner , that all the elect are actually sanctifyed : seeing christ was made unto us ▪ of god , not onely righteousnesse , ( 1 cor. 1. 30. ) and redemption , but also sanctifycation ; and hath as well merited our sanctification for us , as our justification . againe , what benefits we obtaine by christ we receive them by faith : and therefore in the scriptures , the same benefits which we receive from christ , are ascribed to faith ; by which christ and his merits are ours ; by which also christ dwelleth in us , eph. 3 17. we live by christ , we live by faith , gal ▪ 2. 20. by christ we have remission of sinnes ▪ by faith we obtaine remission , act. 10. 43. 26. 18. we are justified by christ , we are justified by faith. rom. 3. 28. by christ we are made the sonnes of god ; by faith we are made the sonnes of god , joh. 1. 12. and so in the rest , and therefore to imagine that we are justified before god without faith , is a dreame . moreover this assertion cannot stand with the perpetuall doctrine of the apostle paul ▪ who teacheth that we are justified before god by faith , therefore not before , nor without faith. by faith , saith he , without workes , that is , by the righteousnesse of christ apprended by faith , and not by inherent righteousnesse . neither doth he in those places speak of justification in the court of conscience , whereby we are assured of our justification ; for as before men we are justified ( jam. 2. ●4 . ) that is , declared and known to be just by good workes ; so much more by our good workes ( by which we are to make our election ( 2 pet 1. 10. ) our calling , our justification sure ) we are justified in our own conscience , that is , assured of our justification ▪ and to conclude , this assertion is such a 〈…〉 protestant nor papist did ever hold , that a man who is come to yeeres , is actually justified before god , before and without faith . the fifth er●our , that faith is not the mother grace ▪ 5. the fifth , that faith is not the root nor the mother of other graces , and that the soule is not disposed to believe , sooner then to love god , or our neighbour , or to produce the act of any other grace . but this i have sufficiently disproved in the discourse , shewing evidently that as without faith there can be no other grace ; so not onely from it all other graces do spring , but also according to the measure and degree of it , is the measure and degree of all other graces . we are not disposed to love god as we ought , untill we be by faith perswaded of gods love towards us ; we cannot hope for the performance of gods promises to us , unlesse by faith we are perswaded that they belong unto us : we cannot trust in god nor rejoyce in him , unlesse by faith we are perswaded of his goodnesse and bounty towards us , and so ●n the rest , and what is more plaine , then that love , which is the fulfilling in the whole law proceedeth from faith unfained , as being the fruit thereof . ( 1 tim 1. 5. ) chrysostome . and theophilact call faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother and fountaine of all graces , and calvin , ( justit . l. 3. c. 2. sect 41. sect . 42. c. 3. sect . 1. ) sola est fic'es , quae in nobis charitatem primum generat , it is faith only which first ingendereth charity in us , it begetteth also hope and newnesse of life as he saith . but to omit other testimonies , st. peter seemeth to acknowledge this truth , 2 pet. 1. 2 , 3. where he prayeth for them to whom he w●iteth , that grace and peace be multiplyed unto them , by the knowledge of god and jesus our lord , according as his divine power hath given unto us all things that pertaine to life and godlinesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the acknowledgement of him that hath called us , &c. that is by faith . the sixt error that faith is assiance . 6. the sixt , that faith is assiance , and so to be defined ; and that trusting to the promise is the proper act of faith as it justifieth . &c. but i have proved , that faith is not affiance , nor affiance faith but a fruit● of faith as well as hope and that by faith we have affiance . eph. 3. 12. whereunto i adde , that the trust in gods promises to be in particular performed to us , is not faith , but ●ope . yea but promises , faith he , are both true and good , therefore our assent to them is with adherence , affiance and trust . answ. the promises are true , the things promised are good , we believe the promise , we hope for the thing promised . as contrarywise gods threatnings are also true , and the things threatned evill . as therefore he that believeth the threatning to be true , feareth ( if it be applyable to himselfe ) the thing threatned , and yet this feare is not of the nature of faith , but a fruit and consequent thereof : so he that believeth a promise to be true , and can apply it to himself , trusteth & hopeth for the thing promised , which trust in respect of the promise , is no more of the nature of faith , then feare in respect of the threatning . but that affiance is of the essence of justifying faith , he will make good by divers reasons ; first , from the phrases of believing , ( iohn . 1. 12. rom. 10. 1● ) ●s ( rom , 4. 5. act. 16. 31. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ( eph 1. 12. ) 〈◊〉 that is , in or upon which imply affiance . a. that as i said in the discourse , affiance is such an unseperable fruite of faith , that , sometimes it is implyed in the phrase of bli●ving in christ. for that phrase may and sometimes doth imply three acts ; the first of assent , that he is the savi●●r of all that believe in him : which ass 〈◊〉 it be lively and effectuall is the proper act of that faith whereby we are justified before god , and in this sense the phrase , of beli●ving in him , is ordinarily used in the scriptures , yea sometimes it is attributed to those , who have assented onely by a bare historicall , and temporary faith , which is the faith of hypocrites , and all worldlings , as iohn , 2. 23. ( to believe on him and one his name is all one , iohn . 3. 8. ) and 12. 42. compared with iohn . 5. 44. iohn . 4. 39. many of the samaritans believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in christ , upon the report of the woman ; who , being confirmed in their faith by hearing himselfe , say to the woman , 42. we believe no more because of thy report ; for we our selves have heard him . now what was her r●port ? that he had told her all things that ever she did , and therefore that he was the christ. this is all that they believed , when they were said to have believed in christ , and what was their faith , which was confirmed by hearing himselfe ? that this is indeed the christ the saviour of the world . and this , as i said , is the ordinary signification of the phrase in the new testament , see iohn . 7. 31. 8. 30. 31. 33. 11. 26. 27. act 8. 37. so the hebrew is joyned with beliefe , not onely in god , but in his prophets also ; not that we are to put assiance in them , but to give credit to them as to the messengers of god , ex. 14. 31. 2 chron. 20. 20. the second act is of application , when believing truly that he is the saviour of all that believe , i therefore believe that he is my saviour : which is the act of that speciall faith , by which we are justified in our conscience , in which sense the phrase seemes to be used 1 iohn . 5. 13. in the later clause , but in the first part of that verse in the former sense . so iohn 20. 28 , 29. gal. 2. 20. the third act is of affiance , that because i do believe not onely that he is the saviour of the world , but also my saviour , therefore i rest upon him for salvation , and thus it seemeth to be used iohn 14. 1. but this is not the act of faith , as it justifieth us before god , nor yet the proper act of the speciall faith , which doth justifie us in our conscience , but a fruit and consequent thereof . for if i truly believe that christ is the saviour of all that believe , then must i consequently believe that he is my saviour , ( for the generall alwayes includes the particulars ) and if i doe truly believe that he is my saviour , then shall i consequently put my trust in him for salvation . or more plainly , to use his owne terms ; he saith , that the proper act of faith , as it justifieth , consisteth in trust , or relyance upon the promise for our owne particular , when the soule dependeth wholly , or trusteth perfectly in the promise , for remission of sinnes , and for salvation , but say i , a man cannot at all , and much lesse wholly and perfectly trust in the promise to be performed to himselfe , unlesse he be first perswaded , and in some measure assured , that the promise doth belong unto himselfe , which perswasion is the act of speciall faith. a man cannot be assured at all , that the promise belongeth to himselfe , unlesse he have the condition of the promise , which is a true justifying faith , for the promise is not made to all , but to those that truly believe , therefore i must have a justifying faith , which is the condition of the promise before i can be as●ured that the promise belongeth to me . i must be perswaded that it belongeth to me , before i can confidently trust that it shal be performed to me . but let us consider his testimonies . for he alleageth iohn . 1. 12. where to believe in christ is the exposition of receiving christ. now we receive christ , first , by assent , and then by application , whereof assiance is a consequent . 2. rom. 10. 14. how shall they call upon him in whom they have not believed ? where the phrase is used , as vers 11. whosoever believeth on him , shall not be ashamed , and that as the proofe of v. 9. 10 , if thou shalt with thy mouth confesse the lord iesus , and shalt believe in thine heart that god hath raised him from the dead , thou shalt be saved . : for with the heart man believeth unto righteousnesse &c. for the scripture saith , whosoever believeth on him , &c. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee citeth , 1 rom. 4. 5. he that believeth on him that justifieth the ungodly ( as abraham did ) his faith is counted righteousnesse . ( vers . 5. ) now of abraham it is said , that he believed god , ( vers . 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was counted to him for righteousnesse . 2. act. 16. 31. believe on the lord iesus , sayeth paul to the iaylour which he performed , vers . 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing god. for he quoteth eph. 1. 12. where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have before hoped in christ , he might more truly have quoted , mark. 1. 15 though against himselfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , believe the gospel : and the like he might have alleaged for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luk. 24. 25. slow of heart to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that the prophets have spoken . his second argument is taken from the opposition of faith to distrust or doubting ; where as he confoundeth faith and affiance so he confoundeth also doubting ( which is opposite to faith ) and distrust which is opposed to affiance ; betweene which there is a great difference ; for doubting is not contrary to as●iance , but to assent ; for to doubt is to with-hold the assent , the places which he quoteth , doe both concerne doubting rom. 4. 20. iam. 1. 6. in which sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used in the scriptures , ( matth. 21. ●1 . mark. 12. 23. act. 10. 20. 11. 12. rom. 14. 23. ) but never in the signification of distrust . i deny not , but that distrust , and distrustfull feare are * repugnant to faith : but that proveth not faith to be affiance , but because affiance is a necessary consequent of faith , hence it is , that distrustfull feare , which is want of affiance proceedeth from doubting , which is want of faith , matth. 8. 26. why are ye fearefull oye of litle faith , mark. 5. 36. feare not , onely believe . his third argument from 2 tim 1. 12. i know whom i have believed , &c is to litle purpose ; for although in the words following the apostle saith , i am perswaded , that is , i believe , that he is able to keepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my depositum , or that which i have committed to his trust ; yet this proveth not , that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have believed , implieth trust , unlesse he understand the words , as if the apostle had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i know to whom i have entrusted or concredited my selfe . but that is another use of the word , much differing from that which is in question , signifying as much as concrediting , or committing to ones trust , and is as wel attributed to god , as to man. iohn 2. 23. 24. many believed in christ , to whom he would not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entrust himselfe . and in this sense the word is sometimes used , both in the active voice with the dative of the person , and accusative of the thing , ( iohn . 2. 14. ) as luk. 16. 11. and also in the passive , and that also with the accusative of the thing . rom. 3. 2. 1 cor. 9. 17. gal. 2. 7. 1 tim 1. 11. tit. 1. 3. the seventh error , that there is no other justifying faith , but that by which we are justified in our conscience . 7. the seventh , which i take to be the originall of some other of his unsound opinions , that he holdeth no other justifying faith , but that whereby we are justified in the court of our conscience . for before god all the elect , as he teacheth , stand actually justi●ied before , and without faith ; so indeed they doe before this faith , and so it is also true , that sanctification goeth before this justi●ication ; and remission of sinnes before thi● saith ▪ for how can a man be assured of that w●ich i● not ? the proper act of 〈◊〉 f●ith by which we are justified in our consci●nce ( that is ) as i understand it , assured in some measure of our justification , is , as he teacheth , to trust wholly and perfectly to the promise of forgivenesse of sinne and eternall life , for remission and salvation . for by this faith as he teacheth , the lord giveth us assurance of our justification by christs righteous●esse , whereupon followeth peace of conscience , and that kind of ●iducia , which we call ( saith he ) assurance or full perswasion of the pardon of our sins , this is a fruit of the other ●iducia or trusting to the promise it selfe , wherein standeth the proper act of justifying faith. and it followes not alwayes presently , but after sometime , haply a long time , which he speaketh for the comfort of those , who doubt they have no faith , because they have not that full assurance . here divers things are to be misliked . 1. that he maketh affiance the proper act of justifying faith , which i have already disproved . 2. that he holdeth , that there may be a full affiance , whereby a man may wholly and perfectly trust to the promise , without the like assurance . but this is a manifest errour borrowed from the papists ; who hope well of the remission of sinnes , but dare not believe it . for this full affiance in trusting wholly and perfectly to the promise for the performance of it to a mans selfe , is that which the apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope , which ever presupposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of faith , where , by the way , you may take notice of a threefold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the scriptures : the first is ( 1 col. 2. 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance or full perswasion of understanding to the acknowledgement of the mystery of god , and the father , and of christ , this is the plerophory of assent , when a man understanding the mystery of the gospel , giveth full assent thereto , that is true , and that jesus the sonne of the blessed virgin , is the eternall sonne of god , and the saviour of all that truely believe in him . the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of faith , when thou applying the promise to they selfe , doest assuredly believe , not onely that christ is the saviour of all that believe , but also that he is thy saviour . the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope ; when thou being fully perswaded , that christ is not onely the saviour of the faithfull , but that he is also thy saviour ; doest assuredly trust and hope to be saved by him . every one of these plerophories or assurances are infallible in their kind , nec falsum iis subesse potest : but this is absolutely to be understood of the first , the object whereof is the word of god , which is principium ●idei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second is not absolutely true , as a principle like the former , but as a conclusion is necessarily and infallibly true , concessis praemissis . for if this proposition be true , that christ is the saviour of all that truly believe ( which is the undoubted word of god : and if this assumption be true also , but i through gods mercy doe truly believe , ( which is certainly true in all the faithfull : ) then this conclusion cannot be false ; therefore christ is my saviour ; whereupon followeth the plerophory of hope ; that seeing he is my saviour , therefore i do assuredly hope for salvation by him . 3 that he maketh the assurance of faith to be a consequent of that assurance of trust , which is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope , the contrary whereof is true , for as hope is a consequent and fruit of faith ; so from the assurance of faith proceedeth the assurance of affiance and hope ; and according to the measure and degree of that , is the measure and degree of this . neither is it possible , that a man should have a full affiance wholly and perfectly to trust to the promise to ●e performed to himselfe , who is not first fully assured , that the promise doth belong unto himselfe . and therefore it is but a cold comfort , to be given to a man distressed in conscience , to tell him , that if he have affiance to trust wholly and perfectly to the promise for remission of sinne , he hath faith , though he have not full assurance . but miserable comforters are they , who teach ( as this man doth not ) that where is not full assurance , there is no faith. but if we desire , to minister true comfort to the distressed conscience perplexed with doubtings concerning faith ; we must unteach these doctrines , either that justifying faith is an assurance of remission , and much lesse a full assurance ; or that it is affiance , much lesse a full affiance , trusting wholly to the promise for the performance of it to a mans selfe ; which cannot be had , unlesse thou hast the like assurance that the promise doth belong to thee . for indeed that faith , by which we are justified before god , is neither assurance properly , nor affiance , for assurance is the second degree of faith , by which we are not justified before god , but in the court of our own conscience ; and affiance is a fruit and consequent of both . aske then the party distressed this question . doest thou believe , that the promise of the gospell concerning remission and salvation doth belong to thee ? if thou dost , then thou hast assurance , that christ is thy saviour , and that by him thou hast remission , and that by him thou shalt be saved . if he cannot affirme , that he believeth the promise to belong unto him , never go about to perswade him , that he trusteth to the performance of the promise ●nto himselfe . but aske him againe , dost thou truly believe , that jesus the sonne of the blessed virgin is the eternall sonne of god and saviour of all that tr●●y believe in him ? if he say he doth so , ●●ll him then thou hast the condition of the promise , therefore thou maist , and thou must undoubtedly conclude , that he is thy saviour , and that thou shalt be saved by him . if h● say , 〈◊〉 doubteth , whether he doth truly believe , that christ is the saviour , because many say they believe , who do not truly believe . aske him again , dost thou believe that in thy selfe and by nature thou art no better then a firebrand of hell , a vassall o● sinne and sathan , subject to ●ternall death and damnation ? to this no doubt he will say ▪ yes , say then it seemeth you believe the sentence of the law concluding you under the curse , but do you not also believe the gospell , that notwithstanding 〈◊〉 guilt of your own conscience accusing , and the sentence of the law condemning you , you shall be blessed , if you believe in christ ? this also , if he have any grace , he will confesse , as being the expresse doctrine of the gospell , aske him then , is there any oth●r me●n●s , whereby you may hope to be saved , but by christ ? he will say , he renounceth all other meanes , well then , you acknowledge ( you may say ) that in your selfe you are a wretched sinner , but yet notwithstanding by christ you shall be happy ▪ if you shall believe in him , tell me then , have not you earnestly desired to come out of that damnable estate , wherein you wer● by nature , and to be partaker of that happinesse , purchased by christ for all that believe in him ? he will say he hath , and that he hath often expressed this his desire by hearty prayer . but you believing ( may you say ) and desiring those things , have you not also resolved to acknowledge and professe christ to be the onely saviour , and to rest upon him alone for salvation , renouncing all other meanes , and to acknowledge him to be your lord , and therefore to obey him , and serve him , making conscience of all your wayes ? all this have i done ( will he say ) and yet i have not assurance . but say i , if thou hast done all this , then thou hast a true justifying faith , for to believe in christ is to receive him : and tho● hast received him not onely in thy judgement by a firme and lively assent , but also in thy heart and will , by an earnest desire and setled purpose of applycation , by which thou hast received him to be thy saviour . hereupon i inferre , that thou hast the condition of the promise , and therefore that the promise doth belong unto thee , and that thou believing truly , that jesus is the saviour of all that believe in him , he is thy saviour , and therefore needest not , yea thou oughtest not to doubt of thy salvation , for by refusing to apply the promise to thy selfe , when thou hast the condition thereof , thou makest god a lyar . 1 john 5. 10. if thou wilt not believe me , yet believe the apostle paul , rom. 10. 9 , 10. if thou shalt confesse with thy mouth , the lord jesus , and shalt believe in thine heart , that god raised him from the dead , thou shalt be saved . for with the heart , man believeth unto righteousnesse , and with the mouth , confession is made to salvation . believe st. iohn , whose first epistle was written to this very purpose , that those who truly believe that jesus christ is the saviour , might have assurance that he is their saviour . 1 john 5. 13. for so he writeth in the same chapter , vers . 1. whosoever believeth that iesus is the christ , is borne of god , and vers . 5. whatsoever is borne of god overcommeth the world , and this is the victory that overcommeth the world , even our faith , who is he that overcommeth the world , but he that beli●veth that iesus is the sonne of god ? believe our saviour himself ; for , if being asked with the apostles what you thinke he is , thou shalt answer with st. peter , thou art the christ the sonne of the living god , he will pronounce thee blessed . matth. 16. 16. if for all this thou canst not gather assurance , know then , that the premises being granted , thou canst not but have assurance ; unles●e thou wilt deny the conclusion , which cannot possibly be false , the premises being true . but for thy better assurance , tell me , what you are to thinke of a man believing truly that jesus is the christ , yet in respect of his spirituall estate is so poore , that he is as it were a meere beggar , who having nothing of his owne , whereby he might hope to be saved , dependdeth wholly upon the mercies of god , and merits of christ ? even as beggers , who having nothing of their owne , depend upon the almes of well-disposed people , what thinke you of him , who believing that christ is the saviour , is not yet assured , that he is freed from that damnable estate wherein he is by nature , but mourneth in the sense and acknowledgement of his wofull condition , desiring to be freed from it ? what thinke you of him , who truly believing that jesus is the christ , but not yet assured of his justification , doth therefore hunger and thirst after righteousnesse ? whatsoever you thinke of them , or whatsoever they be in their own sence , they are justified before god. and that i prove thus . whosoever are blessed , are justified , and contrariwise , but all believers though they be beggers in spirit , though they mourne , though they do but hunger and thirst after righteousnesse , are blessed by the testimony of our saviour himselfe , matth. 5. 3 , 4. 6. where directing his speech to them that believe , vers . 1 , 2. compared with luke 6. 23 , 21 , 22. he saith , bless●d are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beggers in spirit , blessed are they that mourn● , blessed are they that hunger and thirst after righteousnesse . 2. this assertion cannot stand with the ort●odo● doctrine of justification by faith . for that teacheth the justification of a sinner , or as the word signifyeth of an ungodly person before god , this justification is neither of an ungodly person , but of a man already justified before god , and also sanctified ; neither is it before god , but in the court of conscience , that justification is an action of god , acquitting the sinner , and accepting of him as righteous by imputation of christs righteousnesse ▪ in this there is no such matter , in that we are taught , that by ●aith a sinner doth receive remission of sinnes , and that he is to believe to that end , that he may obtaine pardon ▪ and to the same end is both to repent of his sinne , and to sue for pardon , by this doctrine are taught , that a man hath his sinnes actually forgiven ; not onely before he believe or repent , or sue for pardon , but also before he commit them ; there we are taught that a man is justified before god by faith ; here that a man is justified 〈…〉 and without faith ; there we are taught , that faith doth justify , not as it is an habit or quality inherent , or as a part of inherent righteousnesse ; but onely as the hand receiving christ ; who is our righteousnesse , and is therefore said to justify , because the object which it receiveth , doth justify . but according to this new doctrine , faith doth neither justify , as the hand to receive christ unto justification , not in respect of the object , but as a part of the generall habite of grace infused , not justifying a sinner before god by apprehension of christs righteousnesse , but assuring the party already sanctified and justified of his justification and salvation : in that we are taught , that we are justified by faith alone , but in this , we are justified , that is , assured of justification , not onely by faith , but by good workes , and all other meanes , by which we are to make our calling and election sure . the eighth error , that assent is not the act of justifying faith . 8. the eighth , that faith , as it is an assent , doth not justifie ; the contrary whereof ( speaking of a true , lively and effectuall assent ) i have fully , and ( as i hope ) sufficiently proved . but let us examine his proofes the first is this . the act of justifying faith is supernaturall , eph , 2. 8 , this assent to the truth of the gospell , concerning salvation by christ , is not supernaturall . ergo . i deny the assumption , and affirme , that the true , lively , and effectuall assent is supernaturall , and cannot be had without the helpe of the holy ghost , as being a proper work of the holy ghost , when he doth regenerate any of us , no man can say , that iesus is the lord , ( 1 cor. 12. 3. ) but by the holy ghost , and who knowes not , that it is the proper work of the holy ghost in the ministery of the gospell , to open the hearts of the elect , as he did the heart of lydia . ( act. 16. ) to assent unto the word ? to use arguments to perswade the hearers to embrace the gospell , and to receive christ , may be the worke of the minister ; but to perswade the hearer thereunto , is the worke of the holy ghost . againe , that whereby we become the sonnes of god , is not a work of nature , but of the regenerating spirit , by this lively assent we become the sonnes of god. for , by this effectuall assent , as i have shewed , we receive christ , but as many as received him , to them he gave this power to become the sonnes of god , ( iohn . 1. 12. 13. ) even to them that believe o● his name , which are begotten or borne not of blood , nor of the will of the flesh , nor of the will of man , but of god. would you therefore know who is borne of god ? whosoever believeth that iesus is the christ , ( iohn . 5. 1. ) is borne of god. but the assumption he proveth thus : whatsoever the understanding by the onely light of nature judgeth to be honest and good , that the will can desire or will by the onely strength of nature , but by the onely light of nature the understanding judgeth that it is an honest thing to believe gods authority revealing any thing unto us . therefore 〈◊〉 will by th● onely strength of nature ●ay d●sir● this act of believing ; and so cons●quently there is no need of grace to m●ve the will 〈◊〉 command the understanding . if a●y man imagine , that this conclusion doth contradict mine assertion , affirming such an assent , as i have spoken of , to be ●aith , he must understand , that i speake not of a ba●● assent to whatsoever god revealeth unto us ; but the assent must be ●hus qualified . first it must be a willing or voluntary assent , for the understanding whereof , we must know , that what soever the understanding conceiveth and judgeth to be true and good , that the will doth receive as true and good ; for the will is intellectus extensus , and such is the naturall harmony betweene the understanding and the will that as the will followeth the judgment and resolution of the practicke understanding ; so the will having received for true and good , that which the understanding hath so conceived , the minde or the reasonable soule doth both assent to it as true , and approve it as good . so that the assent and approb●tion of the minde is an act both of the understanding and of the will. but how the will which naturally followeth the direction of the understanding , should ( as he speaketh ) command the understanding to assent or approve , i doe not conceive . but on the contrary , i suppos● , that the minde many times doth assen● , not onely without the command , but also without the consent of the will : as namely , when the understanding of a man or devill , doth know a thing to be tru● , but doth not conceive it to be good , but hurtfull and pernicious to himselfe . that ther● , is a god who is the iu●ge of the world , that this god is just , that he hath prepared hell for the wicked : the divells , and wicked men doe conceive and know to be true and because they cannot d●ny 〈◊〉 , they doe acknowledge , and after a sort , assent unto 〈◊〉 : but yet this truth they doe abhorre , and with horrour they doe believe it , iam. 2. 19. the legion of 〈◊〉 did know our saviour christ , and confesse him to ●ee the sonne o● go● ▪ 〈…〉 c●me to torment them before their time , mark 8 ▪ 〈◊〉 . so that the wicked , bot● men and ang●l● doe many times believe that , which they doe not willingly assent unto , but abhorre , and wish it were otherwise . but the faith of gods children is a willing assent . secondly , it is a true , lively and effectuall assent . for in divinity we are said to believe ; and by faith to know no more then we believe effectually , and know by a lively faith . now where there is a true , lively , and effectuall faith , it worketh a disposition in us answerable to that which we believe and know . the wicked doe believe after a sort , that there is a god , that he is just , and good , that he is infinite in essence , power and wisdome , &c. that iesus the sonne of the blessed virgin , is the saviour of the world , &c. yet none of all this doe they truely and effectuall believe . for if they did believe inded ; that there is a god , they would not deny him in their deeds , behaveing themselves as if there were no god. if they did truly believe that he is good , yea goodnesse it selfe , they would love him ; if just , they would feare him ; if omnipresent , they would walke before him ; if omnipotent or all-sufficient , they would either trust in him , o● feare him , if omniscient , they would not play the hypocrites before him . if they did truly believe , that iesus is the saviour , they would desire to be made partakers of his merits , they would be carefull to apply them to themselves , they would rest upon him for salvation , they would obey and serve him as their lord , but he that saith he knoweth him , that is , believeth in him , and hath no desire nor care to keepe his commandements , ( john 2. 1. ) he is alyar ( saith sant iohn ) and there is no truth in him . that faith therefore , which is not lively and effectuall , but a dead faith , as saint iames calleth it , ( jam. 2. 10. ) is no more to be accompted a true faith , then the carcase ▪ or counterfeit of a man is a true man. 3. the formall object of this assent , as it justifieth , is not every truth reavled of god ( though it believeth whatsoever god hath revealed in his word ) but that onely which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called truth of god , ( john 5. 33. 18 37. 1 tim. 2. 4. ) that is , the gospell , which is the truth of god in christ , or his truth concerning salvation by christ . now to give a willing , lively , and effectuall assent to his truth , farre exceedeth the strength of corrupted nature . john. 6. 44. matt. 16. 16. 17. these things thus premised , i come to his argumentation , and first to the proposition , which if it were universally true , as it is propounded ( whatsoever the understanding by the onely light of nature judgeth to be honest ; that the will can desire by the onely strength of nature ) then might i as lawfully assume , and conclude thus , to the great comfont of the pelagians and arminians ▪ ( whom in divers other points he doth worthily , ) but by the onely light of nature the understanding judgeth it to be an honest and a good thing to believe in god and to obey him , to believe in him , i say , not onely as true in his word , but also as faithfull in his promises ; and consequently to trust in him , for the performance thereof ; likewise to obey god commanding us any duety , as namely to turne unto him by unfained repentance ▪ and to lay holde upon christ by a true faith ; therefore by the onely strength of nature , the will may desire or will any of these acts ; namely to turne unto god by unfained repentance , to lay hold upon christ by a true faith to 〈◊〉 unto god for the performance of his promises to us , which in his conceipt is the very act of faith , as it justifieth . i come to the assumption : where , i confesse , in a confused generality , the understanding , by the onely light of ●ature , judgeth it an honest and good thing to believe what god revealeth indefinitely , but when you come to the particular object of justifying faith , viz. that iesus christ is the so●●e of god , and saviour of all that believe in him ; this either they will deny to be revealed by god ; as to the jewes the preaching of christ crucified was a stumbling block ▪ ( 1 cor. 1. 23. ) ▪ and to the greekes foolishnesse : or if they doe give a kinde of assent unto it , yet they neither doe or can believe it by a lively and effectuall assent . his second reason . that is no act of justifying faith which is f●●nd in devils , hereticks , hypocrites and reprobases . but this assent to divine revelations ; because of gods authority , is to be found in devils , hereticks , hypocrites , and repr●b●tes . therefore this assent is no act of justifying faith . answ. the proposition is not univ●●sally true ; for so much of faith as is found in the wicked , either men or angels , is common to them with the faithfull and elect , and without it there can be no faith . if therefore justifying faith doe assent to divine revelations , because of gods authority , and there can be no justifying faith without this assent ; then it followeth , that to assent is an act of justifying faith. but i answer to the assumption , that this assent ( meaning a willing , lively , and effectuall assent to the truth of god in christ ) is not to be found in divels whose assent is not so much as willing , but with horrour , even to that which they abhor , as himselfe confesseth ; not in hereticks , who , as they are hereticks , dissent from the truth . for though that assertion of the papists , that any one act of infidelity bereaveth a man of faith , be wicked and desperate ; yet this is true , that howsoever the proper object of faith , as it justifieth , is christ : notwithstanding by the same faith by the which we are justified , we believe , not onely all other articles of the christian faith , but also whatsoever god hath revealed in his word : and whosoever doth refuse to believe whatsoever god hath revealed in his word , he hath not a true faith . nor in hypocrites and reprobates , whose seeming faith is neither lively , nor true , but dead and counterfeit , not formata , but informis . indeed this distinction of faith , that it is formata or informis , according to the meaning of the schoole-men and papists is to be rejected , and that in two respects , first , because they propound it as a distinction of a true justifying faith , when as it is not possible , that that faith which wanteth his forme , and which is dead , and therefore hath not his true being , should justifie : neither is it possible , that that faith should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , effectuall , by an active efficacy , as namely to justifie , which is called actus secundus , which hath not the formall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called actus primus . secondly , because the papists in this distinction imply , that charity is the forme of faith , and as it were the soule thereof , which they seeme to ground on iames 2. 26. for how can one habit be the forme of another , especially such an habite , as is the fruit and consequent of the other ? for charity which is the end of the law , ( 1 tim. 1. 5. ) proceedeth from faith unfayned . for when wee are by faith perswaded of gods love towards us in christ then are we moved to love god , and our neighbour for gods sake , and the more we are assured of gods love , the more is our heart inflamed with fervent love towards god , as i have shewed . and if the habit of charity cannot be the forme of faith , then much lesse can good works , which are the outward fruits both of faith and charity ; or as the apostle speaketh of faith quae operatur per charitatem , which worketh by love , gal. 5. 6. neither doth the apostle st. iames compare workes to the soule , but to the breath , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to breath ) doth properly signify , and so is used in many places , where it is called the spirit of the mouth , and the spirit of the nostrils , so that the meaning of st. iames is , as the body without the breath is dead , even so faith without good workes ( which are as it were the breathing of a lively faith ) is dead . not that ever it lived , but because it is without life ; as many things are said to be blind which never saw , and dumb which never spake . but howsoever this distinction in the popish sence is to be rejected : yet it cannot be denyed , but that as knowledge is either literall ▪ which is an idle knowledge swimming in the braine , but not working on the heart and conscience ; or spirituall , which is a powerfull and operative knowledge : so faith , is ●ither a true lively and effectuall , or else a counterfeit and a dead faith , which some call a bare historicall faith , answerable to the literall knowledge . the former is called by the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers places , and gal. 5. 6. it is said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●fficax , effectuall ( as that prayer which availeth much , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam. 5. 16. ) or effectually working , or active , having in it duplicent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double act , both the first and the second , the first , which is as it were the form , wherby it truly is , and in respect whereof it may be called formata , which as solomon speaketh of other graces , ( pro. 3. 21. ) tushijah , the very essence and entity , the soundnesse and integrity of it , in respect whereof it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it liveth and is effectuall , having efficacy in it selfe . the other , which is actus secundus , whereby , it is lively , active , and effectuall , in bringing forth the acts and operations or the fruits and effects of faith. in respect of the former , it is said to have root ; whereby i understand that apprehensive and attractive power of faith in apprehending and receiving christ ; in respect of the latter , it is said to be fruitfull and working by love ; the latter , which is not unfained , is counterfeit , having neither roote , luke 8. 13. nor fruit , and therefore is , as st iames saith , dead , ( jam. 2. 20. 26. ) now as the counterfeit of a man is not truely a man , though called by his name ; so this counterfeit and dead faith , which is the faith of hypocrites ( though it have a name of faith ) is not faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and truely , but aequivocè ; and being not a true faith ; is not faith , for ens & verum convertuntur , and in this sence it may well be called informis . that faith therefore which is common to devils , to hereticks , to hypocrites ▪ and reprobates , is not true , but counterfeit ; not lively , but dead ; not formata , but informis . and thus have i defended that necessary , and as i am perswaded most comfortable truth , which i delivered in the discourse concerning the certainty of salvation . finis . notes, typically marginal, from the original text notes for div a36463-e520 a by singular dispensation . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in . notes for div a36463-e4060 x chrysost. in eph. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. y nihil vnlet nist ad peceandum . de spiritu & lit . c. 1. z ad ●●●facium 〈…〉 pelag. lib. 3. cap. 8. notes for div a36463-e7400 * bellor● . iustif. ●ib . 4. tap . 5. notes for div a36463-e9700 * prov. ●9 14. the spirit of a man will sustain his infirmity , but a wounded spirit who can ●ear ? * being pr●pared by the law , and other legall means , we must attend to the gospel , rom 10. 8. 17 * by which the holy ghost worketh in us faith , and that in two degrees . * a g●pi . 112. ad paulin●● . c. 2. ment 〈◊〉 vides , vit●m , v●l●ntate● , cogi●atem , cogitationem , memoriam , cogitationem , intelligentiam , sientiam , fidentuam . notes for div a36463-e25520 * aug. de corrept & gracia c. 7. horum sides , quae per dilectionemoper●tur , profect● aut omninò n● deficit aut si qi sunt quor●● deficit , reparatur antequam vita ista ●iniatur , & deleta quae intercurrerat inique itate , usque in finem perseverantia deputatur . notes for div a36463-e26070 * boeth . in top. ci●er . re p●gnantia dicuntur contrariorum consequentia●adalterum contrariem relata . vigilare & dormi●e contraria ● in t , stertere a item et vigilare sunt rep●gnantia .