Looking Unto Jesus, Book 2 · Chapter 1

Looking Unto Jesus · Book 2 · Chapter 1

p. 23CHAP. I.

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

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

1. In his relation to God, who ſhall declare his generation? Iſa. 53.8.Isa 53:8He is Gods Son having his ſubſiſtence from the Father alone, of which Father by communication of his eſſence, he is begotten from all eternity.

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

1. For the thing it ſelf, it is Jeſus Chriſt, who muſt be conſidered two ways, as he is a Son, and as he is a God. Now as he is a Son, he is the thing begotten, but not as he is a God. As he is God, he is of himſelf, neither begotten, nor proceeding; the God-head of the Father, and the God-head of the Son is but one and the ſame thing; and therefore**Eſientia filiis eſt a ſeipſa & hac ratione, dici poteſt foreign eſſentia tamen ſiliis non eſt a ſeipſo ideo ſic non eſt foreign. the Son as he is God, he is God of himſelf, without beginning even as the Father; but as he is a Son, he is not of himſelf, but the Son of the Father, begotten of him; and hereupon it follows, that the Son is begotten of the Father, as he is a Son, but not as he is a God.

p. 242. For the time of this generation, it hath neither beginning, middle, nor end, and therefore it is eternal before all worlds; this is one of the wonders of our Jeſus, that the Father begetting, and the Son begotten, are coeternal. Wiſdom in the book of Proverbs (which with one conſent of all Divines is ſaid to be Chriſt) affirmeth thus,Prov 8.24.25 2…, 2…Prov 8:24Prov 8:25 When there was no depths I was brought forth, When there were no fountains abounding with water; before the Mountains were ſetled, before the hills was, I was brought forth; while as yet he had not made the earth, nor the fields, nor the higheſt part of the duſt of the world; when he prepared the heavens, I was there; when he ſet a compaſs upon the face of the depth, I was there. And a little before,…rov. 8.22, 23 the Lord poſſeſſed me in the beginning of his way, before his works of old, I was ſet up from everlaſting, from the beginning, or ever the world was; that is to ſay from eternity; for before the world was made, there was nothing but eternity. It may be alleaged to the contrary, that the ſaying of God the Father, thou art my Son, this day have I begotten thee, Pſa. 2.7 Acts 13.32, 33Ps 2:7Acts 13:32Acts 13:33is expounded by Paul of the time of Chriſts reſurrection. And we declare unto you glad tydings (ſaith Paul) how that the promiſe which was made unto the fathers, God hath fulfilled the ſame unto us their children, in that he hath raiſed up Jeſus again, as it is alſo written in the ſecond Pſalm, thou art my Son, this …ay have I begotten thee. But we diſtinguiſh betwixt generation it ſelf, and the manifeſtation or declaration of it. Jeſus the Son of God from all eternity was begotten; but when he was incarnate, and eſpecially when he was raiſed again from the dead, then was he mightily declared to be Gods Son by nature. And of this declaration or manifeſtation of his eternal generation is that of the Apoſtle underſtood.

3. For the manner of this generation of Jeſus the Son of God, underſtand, there be two manners of begetting; the one is carnal, and outward, and this is ſubject to corruption, alteration, and time; the other is ſpiritual, and inward, and ſuch was the beginning of the Son of God, of whoſe generation there is neither corruption alteration, nor time.Iſa. 53.8 Rom. 11.33Isa 53:8Rom 11:33 But alas! how ſhould we declare his generation? O my ſoul, here thou mayeſt admire, and adore with Paul and David, and cry out, O the depths of the riches both …f the wiſdom and knowledge of God! how unſearchable are his judgments, and his ways p… finding out? There is no ſearching for us into the ſecret counſels of God, which he never revealed in his Word; but ſo far as he hath revealed himſelf, we ſhall in ſobriety according to the light of the Scriptures, endeavour a diſcovery of the manner of this ſpiritual generation of the Son of God: as thus,—.

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

For the firſt, that God hath a moſt excellent underſtanding, or that he is underſtanding it ſelf in the higheſt degree, is very clear; for he that gives underſtanding to all his intelligible creatures, muſt needs have it, and be it moſt eminently in himſelf: if fire be the cauſe of heat in other things, it muſt needs be, that fire is the hotteſt of any thing;**Propter quod unum quodque tale, illud eſt magis tal…. Job 12 13 Prov. 8.14Job 12:13Prov 8:14 the axiome is common, but the Scripture verifies it, with God is wiſdom and ſtrength, he hath counſel and underſtanding. Nay, that this underſtanding is his very being is very plain, Counſel is mine, and ſound wiſdom, I am underſtanding, and I am ſtrength.

For the ſecond, that this underſtanding in God everlaſtingly acts or works, is very clear; for that underſtanding (which is the nature, eſſence, and being of God) is a meer act, or the firſt act, it is all one with the life of God; now as all life is active in it ſelf, ſo the chief life (ſuch as in the higheſt degree is to be attributed to God) muſt needs be active; what is the life of God, but an eſſential property, whereby the Divine nature is in perpetual action, living and moving in it ſelf? and hereof is that ſpeech in Scripture ſo often uſed,Jer. 4.2 Jer. 38.16 Numb. 14.21 Rom. 14.21Jer 4:2Jer 38:16Num 14:21Rom 14:21 the Lord liveth; hereof likewiſe is that aſſeveration or oath ſo often uſed by God, as the Lord liveth, and As I Live ſaith the Lord; well then, the underſtanding of God being active, or working from all eternity, it muſt needs have ſome eternal object on which it acts or works; every action requires a ſutable object, about which it muſt act, or be exerciſed: ſo then if Gods underſtanding act eternally, it muſt have ſome eternal object; and if Gods underſtanding act moſt perfectly, it muſt have ſome moſt perfect object to act upon; and what is that but onelyonly God himſelf? that Gods underſtanding ſhould act out of himſelf, would argue his underſtanding to act upon that which is finite and imperfect: Certainly nothing is infinite, eternal, and perfect, but onelyonly himſelf; and therefore if his underſtanding will act upon any ſutable object, he muſt act upon nothing but himſelf.

And now we come to the manner of this high, myſtical, ſpiritual generation of Jeſus the Son of God. As the underſtanding of God doth act and reflect upon it ſelf from all p. 25eternity, ſo it works this effect, that it underſtands and conceives it ſelf; it apprehends in the underſtanding an image of that Object which it looks upon, and this very image is the Son of God. This we ſhall lay out by ſome ſimilitudes. A mans ſoul (we know) doth ſometimes muſe and meditate on other things; as it thinks of Heaven, or it thinks of earth; this we call a right or direct, or emanant thought; but ſomtimes the ſoul doth muſe, or meditate on it ſelf, as when it thinks of its own Eſſence, or faculties, or the like; and this we call a reflect thought; why now the ſoul underſtands it ſelf, now it hath ſome Idea, or image of it ſelf, now it conceives it ſelf; this is our phraſe, it conceives it ſelf. There is not only a carnal, but a ſpiritual Conception; as when I underſtand this or that, I ſay, I conceive this or that, I have the Idea, or image of this or that, within my Soul. Or as in a glaſs, a man doth conceive and get a perfect image of his own face by a way of reflection; ſo God in beholding and minding of himſelf, doth in himſelf beget or conceive a moſt perfect, and a moſt lively image of himſelf, which very image is that in the Trinity which we call the Son of God. Thus you read in Scripture that Jeſus the Son of God is called the brightneſs of his Fathers Glory, Heb. 1.3.Heb 1:3and the expreſs Image of his perſon. 1. The brightneſs of his Fathers Glory, herein God the Father is compared unto a lightſom body, and God the Son unto a beam, or ſplendor ſent forth, or iſſuing out from that glorious body. 2. The expreſs Image of his Perſon, herein God the Father is compared unto a ſeal, and God the Son unto an impreſſion reſulting from the ſeal; Now look as wax upon a ſeal, hath the engraven Image of the Seal; ſo the Son of God (which the Father hath begotten or conceived of his own underſtanding) is the very Image of his Fathers underſtanding; hence not only the Father, but alſo the Son is called Underſtanding it ſelf. I have Counſel and Wiſdom, (ſaith Chriſt) I am Ʋnderſtanding; Prov. 8.14.Prov 8:14whatſoever the Father is, the Son is; indeed the underſtanding in men, and the thing underſtood, are not uſually one and the ſame, but in God it is all one: Gods conceivings and begettings are the moſt inward of all; the Father conceives of himſelf, and in himſelf; and his conceiving is a begetting, and his begetting abideth ſtill in himſelf, becauſe his underſtanding can no where meet with any thing ſuitable, but that which he himſelf is; and that conveying of himſelf, or begetting of himſelf is the ſecond ſubſiſtence in the Trinity, which we call the everlaſting Son of God.

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

For the firſt, that in the Eſſence of God, beſides his Underſtanding, there is a Will, is very clear; for he that gives a will to all rational creatures, cannot want it himſelf; how ſhould he be without will, whoſe will it is that we will? of neceſſity it is that there ſhould be ſome prime or chief will, on whoſe will all other wills ſhould depend; but the Scriptures are plain, I am God, and there is none elſe; I am God, and there is none like me. Iſa. 46.9, 10.Isa 46:9Isa 46:10— My Councel ſhall ſtand, and I will do all my pleaſure.

For the ſecond, that this will in God doth everlaſtingly work upon it ſelf, is clear: for, as doth the underſtanding, ſo doth the will; but the underſtanding of God doth act upon it ſelf as the chief, and moſt perfect Truth, therefore the will of God doth will himſelf as the chief and moſt perfect good. Indeed what other ſutable Object can the will of God have beſides himſelf? an infinite will muſt needs have an infinite good; and in this ſenſe, as our Saviour tells us, there is none good but one, that is God; Mat. 9.17.Matt 9:17hence it is that the will of God, doth reflect upon it ſelf, and acquieſs in it ſelf as in an infinite good.

And now we come to the manner of this high, myſtical, ſpiritual proceſſion of the Spirit from the Father and the Son. As the Will of God doth act and reflect upon it ſelf from all Eternity; ſo it works this effect, that it delights it ſelf in the infinite good which it knoweth in it ſelf; for the action of the Will is delight and liking; and this very delight which God or his Will hath in his own infinite goodneſs, doth bring forth a third perſon, or Subſiſtence in God, which we call the holy Ghoſt: So that indeed, if you would know what the Holy Ghoſt is, I would anſwer, it is the mutual kindneſs, and lovingneſs, and joy, and delight of the Father and the Son. The Father by this act of Will doth joy and delight in his Son, and the Son by this act of Will doth joy and delight in his Father; and this is it which the Son ſaith of himſelf, and of his Father,Prov. 8 30.Prov 8:30 I was daily his delight, rejoycing always before him, q. d. I was from all eternity his delight, and he was p. 26from all Eternity my delight: the Father (as it were) from all Eternity aſpired in his Will, and Love, and joy unto the Son; and the Son (as it were) from all Eternity aſpired in his Will, and Love, and joy unto the Father; and from this common deſire and aſpiring of either Perſon the Holy Ghoſt proceeds, which makes up the whole Tri…y of perſons.

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

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

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

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

1. The Decree is an action of God, out of the Councel and purpoſe of his own Will, determining all things, and all the Circumſtances, and order of all things from all Eternity in himſelf certainly, and unchangably, and yet freely, Who worketh all things (ſaith the Apoſtle) after the Counſel of his own will; Epheſ. 1.11.Eph 1:11and this work, or action of God is internal, and for ever abiding within his own Eſſence it ſelf.

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

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

And this we call Predeſtination, or the Decree of Election; which is either of Chriſt, p. 27or of the Members of Chriſt. Chriſt Himſelf was firſt Predeſtinated: This appears by that Saying of God; Behold My Servant whom I uphold, Iſa. 41.2.Isa 41:2Mine Elect in whom My Soul delighteth; I have put My Spirit upon him, he ſhall bring forth Judgment to the Gentiles. Theſe very words the Evangeliſt interprets of Chriſt Himſelf, Matth. 12.18.Mat. 12.18.Matt 12:18 And Chriſt being Predeſtinate, the Members of Chriſt were Predeſtinated in Him: So the Apoſtle; According as He hath choſen us in Him, before the Foundation of the World. Epheſ. 1.4.Eph 1:4We are choſen in Chriſt as in a common Perſon; He was the firſt Perſon Elected in order, and we in Him. Suppoſe a New Kingdom to be ſet up, a New King is choſen, & all his Succeſſors are choſen in him: Why, God hath Erected a Kingdom of Glory, & He hath choſen Jeſus Chriſt for the King of this Kingdom; and in Him He hath choſen us, whom He hath made Kings and Prieſts unto the moſt High God. But obſerve we this of the Apoſtle; He hath choſen us in Him before the Foundation of the World. 1. He] hath choſen, (i.e.) God the Father hath choſen; not that the Son and Spirit choſe not alſo; for if Three of us had but one Will common to us all, One could not will any thing, which the Will of the other Two ſhould not alſo will: But becauſe the Son ſuſtains the Perſon of one Elected, and the Spirit is the Witneſs ſealing this Grace unto our Hearts; therefore the Father only is expreſſed; as the Father alone is often named in Prayer, not that the other Perſons are not to be prayed unto; but becauſe the Son is conſidered as the Mediatour, and the Spirit as the Inſtructor, teaching us to Pray as we ought; therefore the Father only is expreſſed.

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

3. He hath choſen us in Him before the Foundation of the World.] (i.e.) From all Eternity; but becauſe within Eternity God doth fore-ſee the Things which are done in time; therefore this Phraſe (ſay ſome) may be extended not only to reſpect the Actual Creation, but the Decree it ſelf of the World's Being; q. d. He hath choſen us in order of Nature, before His Decree did lay the Foundation of the World. My meaning is not to enter into Controverſies; this all grant, that the antient Love, which the Lord hath born to us in Chriſt, is not of Yeſterday, but before all Worlds. Paul mentions Grace given us before all Worlds. 1 Tim. 1.9.1 Tim 1:9But that which is the moſt obſervable in the Text, as to our purpoſe, is, that we are choſen in Him. We read of Three Phraſes in Scripture ſpeaking of Chriſt: Sometimes we are ſaid to have Bleſſings in Him, and ſometimes for Him, & ſometimes through Him. Sometimes in Him, as here, He hath choſen us in Him; ſometimes for Him, as elſewhere, To you it is given for Chriſt His ſake; not only to Believe, but to Suffer; ſometimes through Him, as in that of Paul; Thanks be to God, which giveth us the Victory through our Lord Jeſus Chriſt.Phil. 1.29. 1 Cor. 15.57.Phil 1:291 Cor 15:57 Now Bleſſings come through Chriſt, in reſpect that Chriſt is a Mediatour not only of Impetration, but Execution; not only obtaining and receiving from Grace all Good for us, but in executing and applying Efficaciouſly the ſame unto us: And Bleſſings come for Chriſt, in reſpect that Chriſt doth by His Obedience obtain every good Thing, which in time is communicated to us: And we have Bleſſings in Chriſt, becauſe that in Chriſt, as a Common Store-houſe, every thing is firſt placed, which is to be imparted afterwards to any of us. And thus we are choſen in Chriſt, as in a common Perſon. This Grace of Election began firſt at Chriſt our Head▪ and ſo deſcends downwards on us His Members. Chriſt is the Firſt Begotten amongſt all His Brethren, having the Preheminence;Rom. 8.29.Rom 8:29 or Chriſt was the Firſt-born among many Brethren, the Firſt that opened the Womb. Chriſt was ſealed, and ſet apart to be the Prince of our Salvation, before (in order of Nature) we were Elected. Concerning this Election, or Predeſtination of Chriſt, the Apoſtle puts all out of queſtion; Who verily was fore-ordained before the Foundations of the World, 1 Pet. 1.20.1 Pet 1:20but was manifeſt in theſe laſt Times for you.

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

NOw was it, that God the Father called forth His Son to perform the Office of the Mediator; that in Him all thoſe that ſhould be Saved, might be Choſen. Concerning this Call of God the Father in a ſpecial ſort, the Apoſtle is clear;Heb. 5.4, 5.Heb 5:4Heb 5:5 No man taketh this honour p. 28unto himſelf; Heb. 5.4, 5.Heb 5:4Heb 5:5but he that is called of God, as was Aaron: So alſo Chriſt glorifyed not himſelf to be made an High-Prieſt; but He that ſaid unto Him, Thou art My Son, to day have I begotten Thee, He called Him unto this Honour. Chriſt thruſt not Himſelf into this Office; but He came to it by the Will of God the Father, and by his Appointment: For it pleaſed the Father by Him to Reconcile all things to Himſelf; Col. 1.10, 11. John 6.27.Col 1:10Col 1:11John 6:27and Him that God the Father ſealed: And why? but the more to aſſure us of the good will of God to ſave us, ſeeing he hath called his Son unto it: For therefore will he accept of all that Chriſt ſhould do for us, as that which he himſelf hath ordained.

And now was it, that God the Son embraced the Call of the Father, and undertook the Office of Mediatour:Heb. 10.7. Iſa. 50.5. John 14.31.Heb 10:7Isa 50:5John 14:31 Then ſaid I, Lo I come. No queſtion, it was Truth from Everlaſting: Th… Lord God opened mine Ear, and I was not Rebellious, neither turned away back. And, As the Father gave Me Commandment, even ſo I do. No ſooner the Father called, but Chriſt accepts the Office to which He was deſigned by the Father:John 6.27.John 6:27 This is plain by thoſe words, Him that God the Father ſealed; ſealed by Ordination, and ſealed by Qualification, and ſealed by way of Inveſtiture; as Publick Officers are inveſted in their Places by receiving their Commiſſions under Seal. And it muſt needs be ſo; becauſe whatſoever the Father wills,John 10.30.John 10:30 the Son wills alſo: I and My Father are One, ſaith Chriſt: How One? Why, One in Will, and One in Power, and One in Nature. 1. One in Will: That appears in the words precedent, concerning Chriſt's Sheep;Ver. 28. My Father gave them Me,— and I give unto them Eternal Life: They are both agreed to ſave Chriſt's Sheep; the Father is willing, and Chriſt is willing: Look how much the Will of the Father is in it; ſo much the Will of the Son is in it: For He and the Father are One. 2. One in Power: That appears likewiſe in the words precedent;Ver. 28, 29. Theſe Sheep ſhall never periſh, (ſaith Chriſt) neither ſhall any Man pluck them out of My Hand: My Father is Greater than All, and no Man is able to pluck them out of My Father's Hand. Here is firſt the Power of Chriſt, and all in Him engaged for the Salvation of His Sheep; that, if he have any Power in Him, and be able to do any thing, not one of them ſhall Periſh: And he gives the Reaſon of the Prevalency of his Power, from his Father's Power, engaged as much as his own in this Buſineſs; they are alike faſt in his Hands, and in his Father's Hands: For He and the Father are One. 3. One in Nature: And of this, I ſuppoſe, are the words more eſpecially underſtood: The Father and Son are both of one Nature, of one Eſſence, of one Being: And this is not only an Argument that they did both agree, and were like to agree in that Great Tranſaction of ſaving Souls; but that they can never diſagree: Two that eſſentially have Two Wills, though for the preſent agreeing in One; yet they may come to diſagree, and will not the ſame Thing; but if eſſentially they have but One Will, it is impoſſible then but that they ever muſt agree. —So then, the Father from Everlaſting calls the Son to the Office of Mediatour: [q. d. Come My Son, the Son of My Joy, and high Delight; My beloved Son, in whom I am well-pleaſed: There's a Thought in My Heart to communicate My Self out of this Aloneneſs everlaſting, unto ſome-what elſe; and My Thought, or Purpoſe, or Intention, lies in this Order: Firſt, I intend My own Glory, then Chriſt, then the Church, then the World; thus is My Providence to diſpoſe every thing ſo much more principally & timely, by how much it is more Excellent: Next to My Glory, & the manifeſtation of it, I will have a Chriſt; and this Chriſt ſhall be the chief Pattern of the Election of Grace: & next to Chriſt the Head, I intend a Body, and this Body I will Predeſtinate to be made like, or to be conformed to the Image of My Son. And now behold, I call Thee to the Office of Mediator; Thou art My Son, to day (even in this Day of Eternity) have I begotten Thee; and to day (even in this Day of Eternity) do I call Thee to this Honour, Heb. 10.7.Heb 10:7to be an High-Prieſt for ever. And as the Father calls, ſo the Son from Everlaſting, accepts the Office to which He is deſigned by the Father: [q. d. Come, Is that the Voice of My Everlaſting Father?John 4.34.John 4:34 Why, Loe I come; in the Volume of the Book, it is written of Me to do Thy Will, O God: This is My Mind; yea, and this ſhall be My Mind for ever: John 5.30.John 5:30When I am Incarnate, this ſhall be My Meat, to do the Will of Him that ſent Me, to finiſh His Work. Glorious Father, Thy Will is My Will: I ſeek not Mine own Will, (as if I had a Will diſtinct from Thine) but the Will of My Father. Now therefore, I accept this Honour: Be it to Me, or be it with Me, even as Thou pleaſeſt. This Call of the Father, Prov. 8.23.Prov 8:23and Anſwer of the Son, is fully confirmed by that Saying of Chriſt; I was ſet up from Everlaſting.

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

p. 29SECT. IV. The Project.

THe Project to ſave Souls, is diverſly laid down by Diſſenting Brethren. Some give it in thus: 1. That there ſhould be a Mediatour and Redeemer unto Mankind, conſidered as fallen in the State of Sin. 2. That all ſuch ſhould be received into Favour, as ſhall Repent, and Believe, and Perſevere unto the End. 3. That ſufficient and neceſſary Means of Grace ſhould be offered and adminiſtred unto all Men without Exception. 4. That certain ſingular Perſons ſhould be ſaved, whom God fore-ſaw would Repent, and Believe, and Perſevere. This way is juſtly oppoſed by Others, who deny God's Acts in Intention, to be in the ſame order as we ſee them in Production: In order of Material Exiſting, it is granted, that Chriſt is Revealed, Promiſed, and Exhibited after Sin; and that we Repent, Believe, Perſevere before we are Saved: But in order of God's Intention, Chriſt is before Sin, and Salvation before Repentance, Faith, Perſeverance. The Apoſtle reckoned the Order, in which Things exiſt, thus: 1. The World. 2. You, The Elect. 3. Chriſt. 1 Cor. 3.22, 23.1 Cor 3:221 Cor 3:234. God, 1 Cor. 3.22, 23. But he gives us to underſtand the Order of Intention thus: As Firſt, God intends His own Glory, then Chriſt, then the Elect, then the World. Certainly, it is an hard thing to marſhal the Eternal, Immanent Acts of the Divine Underſtanding, or Will, into Firſt, Second, Third, Fourth: All God's Projects are like Himſelf,Tota ſimul & perfecta poſſeſſio ſui. who is a whole and perfect Poſſeſſion of Himſelf together and at once; ſo as in Him conſidered, there is no Prius nor Poſterius in any of His acts; but conſidered in Effects, or in reſpect of us, one thing may be ſaid to be Firſt, Second, or Third in Nature, Time, & Being, before or after another. And thus in reſpect of us, we ſay the End muſt be in Nature before the Means to the End: Now the Permiſſion of the Fall, Repentance, Faith, Perſeverance, are uſed by God as Means to bring ſome to Salvation: God therefore doth firſt project our Salvation, and then the Means; and both the End, and the Means, are the Product of God's Election, or Predeſtination. Here then is the Project, That God will glorify His Grace; & to this end He will predeſtinate Chriſt, & in Chriſt He will chooſe ſome of the Sons of Men to Salvation; whom, Eccleſ. 1.4.Eccl 1:4notwithſtanding Sin, He will make holy, and without blame before Him in love. This Project, or Plot, or Deſign of God, will be further enlarged in the next Paſſage, viz. His Counſels.

SECT. V. The Counſel.

OF the Counſels of God concerning Man, before all Worlds, we read in ſeveral Texts. Chriſt was delivered by the determinate Counſel of God.—For of a truth, Acts 2.23.Acts 2:23againſt thy Holy Child Jeſus, whom Thou haſt anointed, both Herod & Pontius Pilate, with the Gentiles,Acts 4.27, 28.Acts 4:27Acts 4:28 & the People of Iſrael, were gathered together, for to do whatſoever thy Hand, & thy Counſel determined before to be done. Epheſ. 1.11.Eph 1:11And thus the Members of Chriſt are ſaid to Obtain an Inheritance, being Predeſtinated according to the Purpoſe of Him, who worketh all Things after the Counſel of His own Will. Of this Counſel of God's Will, we know but little now; yet this will be made known, when we come to Glory; yea, it will be a great Part of the Glory of Heaven, for the Lord to make known the Counſel of His Will; we now know his Will, but we ſhall then know the Counſel of His Will, & praiſe Him to all Eternity for it. This ſhall be the Glory of the Saints, that they ſhall ſee into the Counſel of God's Will, in chuſing them, and calling them; and paſſing by others, and letting others go. In the mean-while, thus far we may know; for thus far He hath revealed Himſelf, concerning His Counſels, about Man from Everlaſting.

1. That Man ſhould be a Reaſonable Creature; and becauſe that very Creature is unavoidably ſubject to the Creator, (for He made all things for Himſelf, Prov. 16.4.Prov 16:4and all is to return that Glory to Him, for which He made them) therefore Man ſhould ſerve Him as all other Creatures muſt; only his Service ſhould be after a reaſonable manner, out of Judgment,Pſal. 119.30. Heb. 11.25, 26.Ps 119:30Heb 11:25Heb 11:26 Diſcretion, and Election: Hence David is ſaid to have choſen the Way of Truth; & Moſes to have Choſen the Afflictions of God's People, & the Reproaches of Chriſt, before the Pleaſures of Sin, or the Treaſures of Egypt. And hence it is, that Holineſs, in the Phraſe of Scripture, is called Judgment; He ſhall convince the world of Judgment; John 16.11. Mat. 12.20.John 16:11Matt 12:20& he ſhall bring forth Judgment p. 30unto Victory; and hence it is, that our Service is called a Reaſonable Service. God would not ſet any ſuch determinating Law over the Operations of Man, as over other Creatures, that ſo he might truly work out of Judgment, and ſtand or fall by his own Election.

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

3. That Sin ſhould not paſs Unrevenged; and that for theſe reaſons. 1. Becauſe of Gods infinite hatred thereof,Hab. 1.13.Hab 1:13 He is of purer Eyes than to behold Evil; He cannot look on Iniquity; it provokes a Nauſeouſneſs and Abhorrency in him; For all theſe are things which I hate, Zach. 8.17.Zech 8:17ſaith in the Lord,—They are a trouble unto me, I am weary to bear them. 2. Becauſe of his truth,Gen. 2.17.Gen 2:17 he hath ſaid; In the day thou eateſt thereof thou ſ…al… ſurely die, or thou ſhalt dying die; die Temporally, and die Eternally; and ſurely God will in no wiſe aboliſh this Law,Matth. 5.8.Matt 5:8 One jot or tittle ſhall in no wiſe paſs from the …aw till all be fulfilled. 3. Becauſe of his terrour and fearful Majeſty, for God will have Men alwayes tremble before him, and by his terrour to be perſwaded from ſinning.2 Cor. 5.11. Matth. 10.28.2 Cor 5:11Matt 10:28 Knowing therefore the terrour of the Lord we perſwade men; and Fear him who is able to deſtroy bo…h Body and Soul in Hell; I ſay unto you, Heb. 12.28, 29.Heb 12:28Heb 12:29f…ar him: & Let us have Grace, whereby we may ſerve God acceptably with Reverence and Godly Fear; for God is a Conſuming Fire. Upon theſe Reaſons God is reſolved, Sin ſhall not paſs unrevenged, leſt thereby His Juſtice ſhould be ſecurely abuſed, his Hatred againſt Sin the leſs declared, His Truth queſtioned, and His dreadful Majeſty by Men neglected.

4. That every Man, notwithſtanding Sin, ſhould not be utterly deſtroyed; and that for the…e Reaſons: 1. Becauſe of that infinite Delight, which the Lord hath in Mercy: Why this Delight is it that ſo diſpoſeth Him to pardon abundantly, & to exerciſe Loving-kindneſs on the Sons of Men;Pſal. 103.8.Ps 103:8 Who is a God like unto Thee, that pardoneſt Iniquity, and paſſeſt by the Tranſgreſſion of the Remnant of Thy Heritage? Thou retaineſt not Thy Anger for ever, Jer. —becauſe Thou delighteſt in Mercy. And, I am the Lord, which exerciſe Loving-Kindneſs, Judgment, & Righteouſneſs in the Earth; for in th…ſe things I delight, ſaith the Lord. 2. Becauſe of that Delight, which God hath to be actively glorified by His Creatures, voluntary Service and Subjection:John 10.18. Ezek. 33.11.John 10:18Ezek 33:11 Herein is My Father glorified, if ye bear much Fruit; and, I have no Pleaſure in the Death of the Wicked, but that he turn from his Way, and live. He delighteth moſt in unbloody Conqueſts, when by His Patience, and Goodneſs, and Forbearance, He ſubdueth the Hearts, Affections, and Conſcienc…s of Men unto Himſelf: He eſteemeth Himſelf more glorified in the Services, than in the Sufferings of Men; and therefore in this Eternity, he reſolves not to deſtroy all Men, leſt there ſhould be no Religion upon the Earth: When the Angels fell, they fell not all, many were ſtill left to glorify Him actively in their Service of Him; but when Adam fell, all Mankind fell in him; ſo that there was no Tree in all this Paradiſe leſt to bring forth any Fruit unto God: And this is moſt certain, that God would rather have His Trees for Fruit, than for Fewel: Hence He reſolves, that Mankind, notwithſtanding Sin, ſhould not be utterly deſtroyed.

Hereupon the Trinity calls a Counſel; and the Queſtion is, What is to be done with poor Man? The Learned here frame a kind of Conflict in God's holy Attributes, & by a Liberty, which the Holy-Ghoſt from the Language of Holy Scripture, doth allow them, they ſpeak of God after the manner of Men, as if he were reduced unto ſome Straits and Difficulties, by the croſs Demands of His ſeveral Attributes. Juſtice calls upon Him for the Condemnation of a Sinful, and therefore worthily Accurſed Creature; which Demand is ſeconded by His Truth, to make good that Threatning; In the day that thou eateſt thereof, thou ſhalt die the Death. Mercy, on the other ſide, pleads for Favour and Compaſſion towards Man, wofully ſeduced, and overthrown by Satan; and this Plea is ſeconded by Love and Goodneſs, and the like Attributes: at laſt, when the Buſineſs comes to Determination, Wiſdom finds out a way, which the Angels of Heaven gaze on with Admiration & Aſtoniſhment, how to reconcile theſe different Pleas of his Attributes together. A Jeſus is reſolved on, One of the ſame Bleſſed Trinity, who by His Father's Ordination, His own voluntary Suſception, and the Holy Spirits Sanctification ſhould be fitted for the Buſineſs. To this purpoſe this Jeſus ſhould be both a Surety, and an Head over ſinful Men; a Surety to pay Mens Debts unto God, and an Head to reſtore God's Image unto Man: And thus in Him p. 31Mercy and Truth have met together, Righteouſneſs and Peace have Kiſſed each other.Pſal. 83.10.Ps 83:10

This is the great Miſtery of the Goſpel; this is that which the Angels (as I tell you) pry into; nay, this is that which the Angels and Saints too ſhall admire, and bleſs God for, to all Eternity; this is that which ſet the infinit Wiſdome of God on work from all Eternity. If all the Angels in Heaven, and all the Men in the World, had been put to it to find out a way to anſwer this queſtion, how ſhall ſin be pardoned, the ſinner reconciled, and God glorify his juſtice? they could never have done it; this coſt God dear, it coſt him the heart-blood of his own Son, and that's a ſure ſign, that Gods heart was much in it; and indeed we are not Chriſtians, until in ſome meaſure we ſee, and have our hearts taken with the glory of God in this miſtery. O the wonder of Heaven and Earth! here's the caſe, man is fallen through ſin, and ever ſince the fall, man and ſin are as inſeparably joyned together as fire and heat; yet God will have mercy on the man, and he will take vengeance on the ſin; the Eternal Wiſdome of God, hath found out a way to tranſlate this mans ſins on another Perſon, who is able to bear them, and to intereſt this mans perſon in anothers Righteouſneſs, which is able to cover him; ſo that now all's one in regard of man, as if the Law had been utterly abrogated; and all's one too, in regard of God, as if the creature had been utterly condemned. And all this is done in our Jeſus; on him was executed the curſe of the Law, by him was fulfilled the righteouſneſs of the Law, for him was remitted the ſin of man, and through him were all things made new again: the world was in Chriſt as in its Surety, making ſatisfaction to the Juſtice of God; and God was in Chriſt as in his Embaſſadour,Rom. 11.33.Rom 11:33 reconciling the world unto himſelf again. foreign: O the depths of the riches both of the Wiſdome and Knowledge of God: how unſearchable are his judgements, and his ways paſt finding out? You have ſeen the Project, and the counſels of God for mans ſalvation, before all worlds,Rom. 11.34.Rom 11:34 it is but dimly, for who hath known the mind of the Lord? or who hath been his Counſellour?

SECT. VI. The foreknowledge.

OF the knowledge of God in this reſpect we read in Scriptures,Acts 2.23. Rom. 8.29. Rom. 11.2 1 Pet. 1.2.Acts 2:23Rom 8:29Rom 11:21 Pet 1:2 Chriſt is ſaid to be delivered by the determinate Counſel and foreknowledg of God. And it is ſaid of Chriſts members, the called according to his purpoſe, whom he did foreknow: and elſewhere in the ſame Epiſtle, God hath not caſt away his people, which he foreknew. And Peter writes to the ſtrangers Elect, according to the foreknowledge of God the Father. Underſtand, that foreknowledge is aſcribed to God in reſpect of the creature properly; but in reſpect of God there is nothing paſt, nothing to come; all things paſt, and all things to come are preſent to him, and therefore in that ſenſe he cannot be ſaid to foreknow any thing. Now the Lord in reſpect of us is ſaid in Scripture to foreknow things or perſons two wayes.Pſal. 139.16.Ps 139:16

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

2. Specially, by a more ſpecial foreknowledge, which is a knowledge with love and approbation; the very ſame which barely comprehendeth that we call Election;Rom. 9.13. 2 Tim. 2.19 Rom. 11.2.Rom 9:132 Tim 2:19Rom 11:2 ſo Gods chooſing is expreſſed by loving: Jacob have I loved, and Eſau have I hated. And this is that which the Apoſtle ſpeaks of, the Lord knoweth who are his, (i.e.) the Lord from everlaſting knoweth his with love, and with approbation, hath God caſt away his people which he foreknew? (i.) which he before loved and approved? hence we gather that after the Project was laid, and the Councels of God were agreed upon it, then God foreknew, or foreſaw whom to embrace in his eternal love as his own. At one act he foreknew whom he would chooſe, and ſet apart of his own free love to life and ſalvation. And here you have the cauſe of Gods predeſtinating his Saints to glory, it was only the foreknowledge, and free love of God: the Lord from everlaſting, and before the foundation of the world, fore-ordained or fore-appointed ſome to ſalvation, nothing moving him thereunto but his own good pleaſure and his own free love. This is it that in order of nature, and ſtrictly goes before, and is the cauſe of our Predeſtination;Rom. 8.27.Rom 8:27 for whom he did foreknow, he alſo did Predeſtinate; firſt he foreknew, and then he did Predeſtinate; firſt he loved, and then he Elected; firſt he embraced them as his own in the Arms of his p. 32eternal love, and then of his free love he ſet them apart to life, and to ſalvation: hence the Apoſtle calls it the Election of Grace, Rom. 11.5Rom 11:5ſignifying that our Election ſprings out of the womb of love, free love, free grace is the cauſe of our Election.

Some Object, that we are Predeſtinated and Elected according to fore-knowledge, (i.e.) ſay they, according to the fore-knowledge of our Faith, and Repentance, and Perſeverance;Rom. 8.29Rom 8:29 but if that were Pauls fore-knowledge, why then would he ſay, that thoſe whom he did fore-know, he alſo did Predeſtinate to be conformed to the Image of his Son? if God did fore-know them firſt conformed, why did he then Predeſtinate them to be conformed? And if that were Peters foreknowledg, why then would he ſay, that they were Elect according to the fore-knowledg of God the Father—unto Obedience? 2 Pet. 1, 22 Pet 1:2if God did fore-know them firſt Obedient, how then did he fore-know them unto Obedience? I know it is a queſtion, whether God in fore-ſight of belief, and perſeverance in Faith and Holineſs, do chooſe us to Salvation? For my part, I am for the Negative, upon theſe well-known grounds.

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

2. Becauſe Election on Faith or Love fore-ſeen, it makes God to chooſe us when we have choſen him, and to love us when we have loved him firſt; but this is contrary to Scripture,1 John 4.19. Verſe 10.1 John 4:19 We love him becauſe he loved us firſt; —and herein is love, not that we loved God, but that he loved us, and ſent his Son to be the propitiation for our ſins.

3. Becauſe Election on faith fore-ſeen, ſtands not with the freedom of Gods Will within himſelf,Rom. 9.15Rom 9:15 but God tells us plainly, I will have mercy on whom I will have mercy, and I will have compaſſion on whom I will have compaſſion. **John Goodwins expoſition on Rom. 9.15, 16.Rom 9:15Rom 9:16I know ſome would not have this Text underſtood of Election from Eternity, but of Juſtification, Adoption, Salvation, and yet they grant the truth of it to be alike, whether in reference to Election or Juſtification: the words, I will have mercy on whom I will have mercy, are one and the ſame with thoſe words ſpoken by God to Moſes, Exod. 33.19Exod 33:19I will be gracious to whom I will be gracious; Now to be gracious, as is confeſſed, properly imports a propenſeneſs of mind and will to do ſome ſignal good without any motive or engagement thereunto from without, eſpecially from the perſon or perſons to whom this good is done, or intended; which is a plain Argument, that I will have mercy, is not of that kind of mercy, the exerciſe whereof is drawn out, or procured by any thing whatſoever in thoſe to whom it is ſhewed, but becauſe it pleaſeth it ſelf, or him in whom it reſideth ſo to do; and in this reſpect mercy differs very litle, or nothing at all from grace: the Apoſtle exchanging Moſes his words, was but his Interpreter.

4. Becauſe Election on Faith fore-ſeen, is all one as to ſay, we are ordained to Eternal Life becauſe we believe;Acts 13.48.Acts 13:48 but the Scripture ſpeaks contrary, as many as were ordained to Eternal Life believed, and not as many as believed were Ordained to Eternal Life.

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

6. Becauſe Election on Faith fore-ſeen, or Election of men believing and perſevering in Faith and Holineſs unto the laſt gaſp, brings with it many abſurdities. As, 1. This is to Elect men, not conſidered as in the State of Innocency, nor of Miſery, but as in ſtate of Grace, contrary to their own Tenets. 2. This is not to bring Faith, Holineſs, Perſeverance out of the gracious benefit of Election, but to bring Election out of the foreſeen Acts of believing,E…cleſ. 1.4. obeying, perſevering, quite contrary to Scriptures; he hath choſen us in him before the foundation of the World, that we ſhould be holy and without blame before him in Love. 3. This were to ſay that Election or Predeſtination affords no man any help at all, in the way unto Eternal Salvation; for how can that be the cauſe leading infallibly in the way unto Eternal Life, which comes not ſo much as into conſideration, until a man have run out his Race (at leaſt in Gods fore-knowledge) in Faith, and Godlineſs, and be arrived at Heavens Gates? Such a falſely named Predeſtination might more truly and properly have been called a Poſt-deſtination. But I have too long ſtood on this Controverſie;1 Tim. 1.4.1 Tim 1:4 and indeed it is againſt my deſign, which is not to miniſter queſtions, but rather, edifying, which is in Faith. I remember what I have Read, and indeed I begin already to p. 33feel, that theſe Controverſal Points will but diſcompoſe our ſpirits, and waſt our zeal, our love, our delight in Jeſus (this lovely ſubject, and object we are a viewing) even by the interruption and diverſion of our contemplations: not a word more in that Kind.

SECT. VII. The Purpoſe.

OF the Purpoſe of God concerning mans ſalvation before all worlds, we read in Scriptures; we know that all things work together for good to them that love God, Rom. 8.28Rom 8:28to them who are called according to his purpoſe And it is ſaid of Jacob and Eſau, that being not yet born, neither having done any good or evil, that the purpoſe of God according to Election might ſtand. And in Chriſt we are ſaid to obtain an inheritance, Rom. 9 11Rom 9:11being predeſtinate according to the purpoſe of him who worketh all things after the counſel of his own will. Epheſ. 1.11Eph 1:11And elſewhere the Apoſtle ſpeaks of the manifold wiſdom of God according to the eternal purpoſe, which he purpoſed in Chriſt Jeſus our Lord. And again, he hath ſaved us and called us with an holy calling, Epheſ. 3 1 2 Tim. 1.1Eph 3:12 Tim 1:1not according to our works but according to his own purpoſe and grace, which was given us in Chriſt Jeſus before the world began. All theſe hold forth this truth, That God purpoſed in himſelf from all eternity to bring them, whom he foreknew, to life, and to ſalvation. This purpoſe of God in order of nature comes before predeſtination,Epheſ. 1.11Eph 1:11 in that we are ſaid to be predeſtinate according to his purpoſe, and yet it muſt needs follow after his foreknowledg and counſel; for firſt, he loves before he will purpoſe, and every purpoſe is eſtabliſhed by counſel; yea without counſel, purpoſes (ſaith the wiſe man) are diſappointed; why then, firſt he counſels (I ſpeak after the manner of men) and then he foreknows;Prov. 20.18 P…ov. 15.22.Prov 20:18 (i.e.) either he knows whom he will chooſe, for God doth not blindly chooſe he knows not whom; or elſe he ſets his love to life on ſome, he knows them with a knowledg of approbation, and then he ſettles a purpoſe to bring them to life, whom he ſo foreknows in that eſpecial and unſpeakable way.

This purpoſe of God ſpeaks our ſtability and certainty of ſalvation in Chriſt: when God once purpoſeth, it is paſt altering: Surely as I have thought, ſo ſhall it come to paſs, and as I have purpoſed (ſaith God) ſo ſhall it ſtand; Iſa 14.24.Isa 14:24you may write upon it that Gods purpoſes are immutable. Would not Paul lightly alter purpoſes taken up by him; when I therefore was thus minded (ſaith he) did I uſe lightneſs? or the thing that I purpoſe, 1 Cor. 1.1…1 Cor 1:1do I purpoſe according to the fleſh, that with me there ſhould be yea, yea, and nay, nay? would not Paul (I ſay) alter his purpoſe? and will God think you alter his? methinks this word ſpeaks to me, as if I heard God ſay from all eternity, it is my purpoſe to ſave a remnant of mankind; though all are loſt by ſin, yet my wiſdom hath found out a way to chooſe out ſome; and though thoſe ſome, thoſe few I have purpoſed to ſave, ſtand in very ſlippery places, yet I will be the ſame yeſterday, and to day, and for ever. Heb. 13 8Heb 13:8I foreſee indeed many thouſands of failings and exaſperations, to alter the purpoſe that I have towards my people, I foreſee their daily provocations of my juſtice; I foreſee their many luſts within, and their many enemies without; I foreſee that grace inherent I will give them to be as mutable to all the progeny as in their father Adam; and if I leave them in the hands of their own councel, they cannot but depart daily from me, even as water, though it could be made as hot as fire, yet being left unto it ſelf, it will quickly reduce, & work it ſelf to its own original coldneſs again: I foreſee them in their beſt condition, at full Sea, at their higheſt tyde of grace, to be as changeable and movable ſeveral ways as wheels; to be as perplexed, hindered, and diſtracted in themſelves, as croſs wheels in one another; grace ſwaying one way, and fleſh another way, and what ſtability can I think in ſuch? why yet (ſays God) yet I purpoſe to bring this little flock to heaven; my purpoſe is in, and from my ſelf; and I am God and not man, and therefore I cannot repent, nor call in the purpoſe which now I have; have I ſaid, and ſhall not I do it? have I ſpoken, Numb. 23.15Num 23:15and ſhall I not make it good? yes, yes, my purpoſes muſt ſtand, and for this purpoſe I will ſet my Son betwixt my people and my ſelf; ſo that if they ſin, I will look on him, and by that means I will ſee no iniquity in Jacob, nor tranſgreſſion in Iſrael; and for this purpoſe I will joyn to the wheels the living creatures, that when the living creatures go, the wheels ſhall go; Numb. 23.21Num 23:21and when the living creatures ſtand, they ſhall ſtand; and when the living creatures are lifted up from the earth, the wheels ſhall be lifted up againſt them, Ezek 1.21Ezek 1:21for the ſpirit of the living creatures ſhall be in the weels: my meaning is, that my Saints ſhall not have their ſtability from themſelves, for they are like wheels: but they ſhall have it from me, and from my Son, unto whom by the ſame ſpirit of life they ſhall be united. Thus may I imagine the Lord from all eternity to ſay p. 34and ſpeak, and purpoſe with himſelf, and ſurely his purpoſes muſt ſtand upon this account,Rom 11.29Rom 11:29 for the gifts and calling of God are without repentance.

SECT. VIII. The Decree.

THE Decree of God concerning mans ſalvation before the foundation of the world, appears in theſe texts, I will declare the decree (ſaith God); what was that? why, concerning Chriſt,Pſa 2.7, 8Ps 2:7Ps 2:8 and concerning the Church, thou art my Son, this day have I begotten thee; ask of me, and I ſhall give thee the heathen for thine inheritance, and the uttermoſt parts of the earth for thy poſſeſſion. It was Gods Decree to give out of Jews and Gentiles a Church to Chriſt; and this Decree was made in that day of eternity, when the Son of God was begotten of his Father. This Decree in Scripture-phraſe hath ſeveral titles, 1. It is the very ſame with that which we uſually call predeſtination; for what is predeſtination but a Decree of God concerning the different preparations of Grace, whereby ſome are guided infallibly unto ſalvation? predeſtination is a Decree both of the means and end; a Decree of giving Grace, effectual unto ſome perſons here, and of bringing the ſame perſons unto glory hereafter. This Decree, this predeſtination, this golden chain of the means and end,Rom. 8 30Rom 8:30 is ſet down by the Apoſtle, Whom he did predeſtinate, them he alſo called; and whom he called, them he alſo juſtified, and whom he juſtified, them he alſo glorified. As God hath predeſtinated ſome to life and glory, ſo he hath predeſtinated them to be called, and juſtified before they be glorified; whomſoever the Lord hath decreed to ſave them hath he alſo decreed to ſanctifie before they come to injoy that ſalvation.Eccleſ. 1.4Eccl 1:4 God have choſen us in Chriſt before the foundation of the world, that we ſhould be firſt holy, and then hapy. 2 Theſ. 2 13.2 Thess 2:13See how theſe are twiſted by the Apoſtle once and again, God hath from the beginning choſen you to ſalvation, through ſanctification of the Spirit, and belief of the truth. I have heard of ſome blaſphemous reaſonings, if we are predeſtinate to be ſaved, we may live as we liſt; for howſoever we live though never ſo wickedly, yet we ſhall be ſaved. O fearful! O deviliſh reaſoning! ſurely this comes from the Devil, and not from God, or his Word: Mark here one of Satans depths; in outward things he tempts men to diſtruſt God, and to rely altogether on means: but in heavenly things, and matters of ſalvation, he tempts men to lay all on Gods Decrees and Gods purpoſes, without any regard had to the means. Such men might as well ſay, the Lord hath appointed that we ſhall live to ſuch a time, and till then we ſhall not die, and therefore what need we food in health, or phyſick in ſickneſs? Oh take heed of theſe reaſonings! Gods Decree doth not remove the uſe of the means, but eſtabliſh and confirm them.—2. The Decree is the ſame with that book of life wherein are written the names of the Elect;Phil. 4 3 Luke 12 20 Rev. 20.12Phil 4:3Luke 12:20Rev 20:12 Paul tells us of ſome women, with Clement, and other fellow-labourers, whoſe names are in the book of life. And Chriſt bids his Diſciples rejoyce, becauſe their names are written in heaven. And John ſaw in his viſion the dead, ſmall and great, ſtand before God, and the books were opened, and another book was opened, which is the book of life. As Captains have a book wherein they write the names of their Souldiers; and Citizens have a book wherein they record the names of their Burgeſſes; So God hath his Decree or book of life, in which he regiſters all that belongs to him.Exod. 32.32, 33.Exod 32:32Exod 32:33 Some other texts ſpeak of a book of life, as, blot me I pray thee out of thy book which thou haſt written, ſaid Moſes in his zeal for Iſrael; to whom the Lord anſwered whoſoever ſinneth againſt me, him will I blot out of my book. But this was not the book (ſay ſome) of Gods eternal Decree, but the book of his providences; God hath a double book, and both in a figure he hath a book of his reſolved Decrees, and a book of his acted providences; this latter is but a tranſcript, or a copy of the former: thoſe huge original volumes of love and bleſſings which God hath laid up in his heart for his own people from all eternity is the book I mean: Indeed this book is writing out every day, by the hand and pen of providence in the ordering of all thoſe affairs which concern our ſalvation.— 3. This Decree is the very ſame alſo with Gods ſeal; the foundation of God ſtandeth ſure, having this ſeal, the Lord knoweth them that are his. A ſeal is uſed in three caſes; 1. To keep things diſtinct. 2. To keep things ſecret. 3. To keep things ſafe: In every of theſe reſpects Gods Decrees are ſeals, but eſpecially in the laſt; thoſe ſouls that are ſealed by God, they are ſafe in the love and favour of God; as when Job tells us that God ſealeth up the ſtars, (i.e.) ſay ſome, he preſerveth the ſtars in their Orbs, in the places where he hath ſet them they ſhall never drop out; ſo God p. 35ſeals up his Saints, (i.e.) he ſecures them of the eternal love of God, ſo that they ſhall never drop out of his heart. All theſe titles ſpeak the immutability of Gods eternal emminent acts; q. d. I decree, I predeſtinate, I book it, ſeal it, that ſuch and ſuch perſons ſhall be eternally ſaved; and why all this? but to note the certainty, and ſtability of the thing: ſhall great Monarchs of the earth do thus? ſhall they decree, and book, and ſeal, to ſhew their greatneſs, and wiſdom, that they could ſo reſolve, as no perſon or power whatſoever ſhould be ſtrong enough to cauſe them to change their reſolutions? and ſhall not I much more? do not I know, or foreſee all that can or will follow? is there any power, or ever ſhall be to take them out of my hands? Or is it poſſible that ever I ſhould have a relenting thought at the ſaving of th…ſe ſouls? Can any thing fall out hereafter to make me more provident, more powerful, more wiſe, more merciful then now I am? it may be in ſome things I may will a change, but can I in any thing truly change my will? no, no, I am the Lord, I change not, therefore ye ſons of Jacob are not conſumed.Mal. 3,Mal 3

SECT. IX. The Covenant.

THE Covenant concerning mans ſalvation is the laſt and main particular I inſtanced in: I dare not be too curious to inſiſt on the order of nature; and the rather, becauſe I believe the Covenant betwixt God & Chriſt from everlaſting is interwoven with the Decree, fore-knowledge, and election above. So the Apoſtle tells us,Epheſ. 1.4.Eph 1:4 He hath choſen us in Chriſt before the foundation of the world; mark that in Chriſt: There was an eternal plot betwixt the Father and the Son; there was a bargain made (I ſpeak it with reverence) betwixt God and Chriſt, there was a Covenant betwixt the Lord and his Son Jeſus Chriſt for the ſalvation of the Elect; and of this obſerve we eſpecially theſe following Texts.

In Iſaiah 49.1, 2, 3, 4. the Prophet ſeems to ſet it Dialogue-wiſe; one expreſſeth it thus; Firſt Chriſt begins, and ſhews his commiſſion, telling God how he had called him, and fitted him for the work of redemption, and he would know what reward he ſhould have of him for ſo great an undertaking. The Lord hath called me from the womb, Iſa. 19 1, 2.Isa 19:1Isa 19:2from the bowels of my mother hath he made mention of my name, and he hath made my mouth like a ſharp ſword; in the ſhadow of his hand hath he hid me, and made me a poliſhed ſhaft; in his quiver hath he bid me. Upon this God anſwers him, and tells him what reward he ſhould have for ſo great an undertaking; only at firſt he offers low, viz. onelyonly the elect people of Iſrael. And he ſaid unto me, thou art my ſervant O Iſrael,Ver. 3. in whom I will be glorified; or Iſrael it is in whom I will be glorified by thee. Chriſt who ſtood now a making his bargain with him, thought theſe too few, and not worth ſo great a labor and work, becauſe few of the Jews would come in, but would refuſe him, and therefore he ſays he ſhould labour in vain, if this were all his recompence, then ſaid I, ver. 4.I have laboured in vain, I have ſpent my ſtrength for naught, and in vain; & yet withal he tells God, that ſeeing his heart was ſo much in ſaving ſinners, he would do it howſoever for thoſe few, comforting himſelf with this, that his work, or his reward was with the Lord. Upon this God comes off more freely, and opens his heart more largely to him, as meaning more amply to content him for his pains in dying;ver. 6. it is a light thing that thou ſhouldeſt be my ſervant to raiſe up the tribe of Jacob and to reſtore the preſerved of Iſrael: that is not worth the dying for, I value thy ſufferings more than ſo, I will alſo give thee for a light to the Gentiles▪ that thou mayeſt be my ſalvation unto the ends of the earth. Methinks I imagine as if I heard God ſpeak unto Chriſt from eternity: See here I have loved a remnant of mankind both of Jews and Gentiles with an everlaſting love, I know they will ſin and corrupt themſelves, and ſo become enemies to me, and liable unto eternal death; now thou art a mighty perſon, able to do what I require of thee for them; if thou wilt take upon thee their nature and ſins, and undertake to ſatisfie my Juſtice and Law, and take away that hatred that is in them towards me and my Law, and make them a believing holy people, then I will pardon them, and adopt them in thee for my ſons and daughters, and make them co-heirs with thee of an incorruptible crown of life. And then ſaid Chriſt, loe I come to do thy will O God; Heb 10.5.9.Heb 10:5Heb 10:9then Chriſt as it were ſtruck hands with God to take upon him the nature and ſin of man, and to do and ſuffer for him whatſoever God required of him. Certainly, this was the whole buſineſs of our ſalvation firſt tranſacted betwixt God the Father and Chriſt, before it was revealed to us. Hence we are ſaid, to be given unto Chriſt, I have manifeſted thy p. 34duplicate page p. 35duplicate page p. 36name (ſaid Chriſt) unto the men which thou gaveſt me out of the world, John 17.6John 17:6thine they were, and thou gaveſt them me, this very giving implies, as if the Father in his Eternity ſhould have ſaid to the Son, theſe I take to be veſſels of mercy, and theſe thou ſhalt bring unto me, for they will deſtroy themſelves, but thou ſhalt ſave them out of their loſt eſtate. And then the Son takes them at his Fathers hand, and looking at his Fathers will; this is the Fathers will which hath ſent me, J…hn 6.39,that of all which he hath given me, I ſhould looſe nothing; he thereupon takes care of ſuch; he would not for a world any of them ſhould be loſt which his Father hath given him, they are more dear than ſo.

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

Iſa. 5.11 Pſal. 40.6 Iſa. 42.16Isa 5:11Ps 40:6Isa 42:16In Iſa. 42.6. this very Covenant is expreſly mentioned. Thus God ſpeaks of Chriſt, Behold my ſervant whom I uphold, mine elect in whom my ſoul delighteth: — I will give thee for a Covenant of the people, for a light of the Gentiles. Yea, this Covenant and agreement ſeems to be confirmed with an Oath, in Heb. 7.28. and for this ſervice Chriſt is required to ask of God, Pſal. 2 8Ps 2:8and he will give him the heathen for his Inheritance. Obſerve how the Church of God is given to Chriſt as a reward of that obedience which he ſhewed in accepting of the office of a Surety for us This ſtipulation ſome make to be that counſel of peace ſpoken of by the prophet,Heb. 7.28Heb 7:28 and the counſel of peace ſhall be between them both, Zach 6.13 ver. 12Zech 6:13(i.e.) between the Lord, and the man whoſe name is the Branch. And for this agreement it is, that Chriſt is called the ſecond Adam; for, as with the firſt Adam God plighted a Covenant concerning him, and his poſterity, ſo alſo he did indent with Chriſt and his Seed, concerning eternal life to be obtained by him. I deny not but that ſome promiſes were made only to Chriſt in his own perſon, and not to deſcend to his children, as, Sit on my right hand untill I make thine enemies thy foot-ſtool; Heb. 1.13 Iſa. 53.10 Pſal 2.8 Heb. 1.5 Jer. 32 38Heb 1:13Isa 53:10Ps 2:8Heb 1:5Jer 32:38and he ſhall ſee his ſeed, he ſhall prolong his dayes, the pleaſure of the Lord ſhall proſper in his hands; and ask of me, and I will give thee the heathen for thine inheritance, and the uttermoſt parts of the earth for thy poſſeſſion. But there are other promiſes made to him and his; as that grand promiſe, I will be to him a Father, and he ſhall be to me a Son; it is firſt made to him, and then to us: and that ſpecial promiſe of ſpiritual grace, John 1.16. of juſtification, Iſa. 50.8. of victory and dominion, Pſal. 110.2. of the Kingdome of glory, Luke 24 26. they are every one firſt made to him, and then to us; — The buſineſs from eternity lay thus; here is man loſt (ſaid God to his Son) but thou ſhalt in fullneſs of time go and be born of fleſh and blood, and dye for them, and ſatisfie my juſtice, and they ſhall be thine for a portion, and they ſhall be called the holy people, the redeemed of the Lord, Iſa. 62.12. This ſhalt thou do (ſaid the Father) and upon theſe termes they ſhall live that believe. This was Gods Covenant with the Son of his Love for us; to whom the Son anſwered (as it were) again;Pſal. 40.6, 7.Ps 40:6Ps 40:7 Content Father, I will go, and fulfil thy pleaſure, and they ſhall be mine for ever; I will in the fullneſs of time die for them, and they ſhall live in me; burnt-offerings, and ſin-offerings thou haſt not required, (no, it was ſelf-offering) then ſaid I, loe I Come, in the volume of the Book it is written of me, to do thy will O my God. In what Book was it written, that Chriſt ſhould come to do the will of God? Not only in the Book of the Law and the Prophets, but alſo in the Book of Gods decrees: In this ſenſe the Lamb was ſlain from the foundation of the world. Rev. 13.8Rev 13:8His Father from before all time appointed him to be our high Prieſt, and he from all eternity ſubſcribed to his Fathers pleaſure in it.

In Galath. 3.15.G…l. 3.15. Brethren, I ſpeak after the manner of men; though it be but a mans Covenant, yet if it be confirmed, no man diſanulleth, or addeth thereto. Now to Abraham & his ſeed were the promiſes made; he ſaith not, and to ſeeds, as of many, but as of one, and to thy ſeed, which is Chriſt. There is a queſtion whether this Covenant here mentioned, was made onelyonly betwixt God and Chriſt, or onelyonly betwixt God and us, or both betwixt God and Chriſt, & betwixt God and us. The occaſion of this queſtion is in theſe words, Now to Abraham, Jer. 3.31Jer 3:31& his ſeed, were the promiſes made; he ſaith not, and to ſeeds, as of many, but as of one, and to thy ſeed which is Chriſt. 1. Some argue hence, that there is no Covenant or promiſe made to us, but only to Chriſt, or with Chriſt; Chriſt ſtood for us, & articled with God for us, and performed the conditions for life and glory; ſo that the promiſes are made all to him: yet this indeed is confeſſed, that becauſe we are Chriſts, and are concerned in the Covenant, it is therefore ſometimes called a Covenant made with us; I will make a new Covenant with the houſe of Iſrael, and with the houſe of Judah; not that the Covenant is really made with us, but only with Chriſt for us; and when we feel our ſelves under the p. 37Power of the promiſe, we begin then to know that we are in that ſame Covenant. But this is rather (ſay they) to feel our ſelves in that Covenant which God hath made with Chriſt, than to enter into Covenant with God our ſelves.

2. Others argue hence, that there is no Covenant or promiſe made with Chriſt perſonal, but only with Chriſt myſtical, ſuch who are members of Chriſt, and ſo united to Chriſt; for mark the Text ſay they) the promiſe is made firſt to Abraham, and then to his ſeed; this ſeed is ſuch a ſeed as comes to have right to the promiſe in order from Abraham; now this cannot be Chriſt perſonal, but Chriſt myſtical: And whereas the Text ſayes, the promiſe is not made to ſeeds, but to one ſeed, which is Chriſt, John 8 37 Gal. 37.29John 8:37they diſtinguiſh of a double ſeed of Abraham; Firſt, there is a carnal natural ſeed according to the fleſh, and in this ſenſe Chriſt ſpeaks to thoſe wicked unbelieving Jewes, which went about to kill him. I know ye are Abrahams ſeed, but ye ſeek to kill me. Secondly, there is a ſpiritual ſeed that walk in the faith & ſteps of Abraham; know ye therefore that they which are of faith, the ſame are the children of Abraham. And if ye be Chriſts, then are ye Abrahams ſeed, and heirs according to the promiſe; now the promiſe is made to Abraham and his ſeed, not ſeeds; (i.e.) not to both ſeeds, both carnal and ſpiritual, but only to the one, which is the ſpiritual, and this ſeed is Chriſt, (i.e.) Chriſt myſtical, the body of Chriſt, the faithful that are knit to Chriſt by a true and lively faith.

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

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

1. Not Chriſt perſonal, I mean not Chriſts perſon ſingly conſidered, for that, 1. Would fight with the ſcope of Paul, whoſe bent it is to prove the promiſe of eternal life to be made to all believers: and that, 2.ver. 17. ve…. 8. ver. 14. ver. 13. Would conclude the promiſe of eternal life to be given onelyonly to Chriſt, and not at all to thoſe that are believers in Chriſt.

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

3. It is Chriſt repreſentative, Chriſt-Mediatour, Chriſt a publick perſon, to whom the promiſes were made, for Chriſt and his heirs, are but all of them one confederate family; and as the Covenant of works was made with Adam, and all his: and there were not two Covenants, ſo here, the Covenant is made with the ſecond Adam, and his children: But every man in his own order, Chriſt the firſt-fruits, 1 Cor. 15.23.1 Cor 15:23and afterwards they that are Chriſts.

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