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 arm