A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 11 (3 of 4)

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 11 (3 of 4)

p. 1861. Of the heinouſneſs of that Mother-Sin, Unbelief, which was the Forſt Sin, and is ſtill the Root Sin, of all the reſt, Heb. 3.12. rejecting the remedy propoſed in the Goſpel, giving the God of Truth the lie, 1 Joh. 5.10. and ſubjecting a Man to the Rigour, Irritation, Coaction and Curſe of the Law of Works.

2. Of the Excellency of Chriſts Righteouſneſs, which is the only ſaving Righteouſneſs, both Imputed in the Grace of Juſtification and Imparted in the Grace of Sanctification: and Chriſt becoming our ſurety, muſt acquit us of all our Sins, before he could go to his Father, or, by his going to him he obtained to become our Righteouſneſs, 1 Cor. 1.30. without which no Man can go whither he is gone, Heb. 12.14. And

3. Of Judgment. That the Son of Man now Judged by the World, ſhall appear the Judge of the VVorld, ſeeing the Prince of the World (as Satan accounts himſelf, Luke 4.6.) is Judged by him in part already, Luke 10.18. Joh. 12.31. &c. caſting him out of his ſtrong-holds, 2 Cor. 10.4. yea out of his Heaven of Mens Heart, Heb. 2.14. How much more all his Slaves and Subjects? In a word, If we be Believers, and ſo partake of Chriſts Righteouſneſs, then will Chriſt bring forth Judgment unto Victory, Mat. 12.20. both in our Sanctification (perfecting it in us, though we be but bruiſed Reeds, and ſuch ſmoaking Candlewicks, as have more Smoak than Light in us,) and in our Glorification alſo, but if we be Unbelievers rejecting Chriſts Righteouſneſs, we ſhall be Damned with the Devil and his Angels in the Damnation of Hell, Mat. 23.23. and Mat. 25.41. for Chriſt will come with his mighty Angels, in flaming Fire, to render Vengeance upon the diſobedient Unbelievers, who have rejected his Grace tender'd to them, and diſregarded his forewarnings of VVrath to come, 2 Theſ. 1.7, 8, 9, 10. in a word, the Spirit comes and convinceth with undeniable Arguments (as the word foreign ſignifies) that Man hath Deſtroyed himſelf, but in Chriſt is his help, Hoſ. 13.9. He, Adam, or It, Adam, Sin, or one, the Firſt. Man, or ſomewhat hath marr'd thee; the Hebrew word there is capable of all theſe readings whatever it was (ſaith God) it was not I, who made Man upright, but he Invented many ſhifts and ſhirking tricks of ſinful device, Eccleſ. 7.29. both Angels and Men God made ſubject to change, by the freedom of their own will (reſerving to himſelf the incommunicable property of being naturally unchangeable) ſo that many Angels did on their own accord fall from their firſt eſtate, and became Devils, and Satan (one of them) by the Serpent ſeduced our Firſt Parents to break the Covenant of VVorks, whereby they and all their Poſterity (being in their Loins as Fruit and Branches are in the Root, all under that Covenant) became both liable to Eternal Death, and unable to recover Life by themſelves, yea by Nature are at enmity with God, and all Spiritual good, Rom. 8.7. and inclined to evil, only and continually; this is our Original Sin, that bitter Root of all our Actual Tranſgreſſions in thought, word and deed: This is Mans Malady; but his Remedy is in Chriſt [in me (ſaith he) is thy help, Hoſ. 13.9. When Man is neither able to help himſelf, nor (indeed) is willing to be helped by God out of this woful Eſtate, but is rather inclined to lye ſtill inſenſible of it, allowing of Sin, yea, and wallowing in Sin; yet the moſt gracious God, even then (when Man like a Child had eaſily broke the Glaſs, which all the Men in the World could not piece up again) reveals a way in his Word to ſave Sinners (in this deſperate condition) for the Glory of his Free Grace by vertue of another Covenant of Redemption made betwixt the Father and the Son, before the World began, Tit. 1.2. and 2 Tim. 1.9. as the ſecond Adam, and Mans Surety.

The fourth Objection. If there be another Covenant beſides that of VVorks and of Grace, this makes three Covenants,

Anſwer the firſt, There be but two Covenants betwixt God and Man, the Covenant of Friendſhip and Favour before the Fall, and the Covenant of Mercy and Peace after the Fall of the firſt Adam, as is aforeſaid; yet may there be, and is another Covenant betwixt God the Father and God the Son, betwixt Jehovah and Jeſus, and that from all Eternity before the VVorld began; this was not a Covenant ad idem, between the ſame parties, therefore not a third.

p. 187Anſwer the ſecond. The Scripture is clear in declaring that there was a Covenant betwixt the Father and the Son tranſacting the whole matter of Mans Salvation therein, in which they two,

1. Were the Parties (both free) who Contracted this Covenant.

2. There were Articles or Terms thereof propounded on each Hand.

3. There is alſo mentioned a mutual, free and full conſent on both ſides; yea, and,

4. This mutual compact and ſtipulation doth oblige them each to other in their parts of the Covenant.

1. The Parties, the Father (who had the firſt Hand in this deep deſign of Grace) was free, and (being the firſt cauſe and laſt end of all things, Rom. 11.36.) could not be a Debtor to any, yet himſelf loved, John 16.27. and ſo loved Man, John 3.16. while Man was only in Gods Eternal Thoughts, as to become a Debtor to him in entring into this Covenant for his Salvation; and the Son, as God, John 1.2. and equal with God, Phil. 2.6, 7. was as free as the Father, and not bound to any Duty but by his own conſent, yet made himſelf a Debtor,

2. The Terms or Articles of this Covenant, were,

(1.) On the Fathers parts

1. Something the Father did require of the Son, to wit, both, to take upon him the form of a Servant (yea, of an evil Servant that might be beaten and bruiſed) Phil. 2.7. Heb. 2.14. and in that form to perform whatever was neceſſary for Gods Satisfaction and for Mans Salvation.

2. And ſomething the Father did promiſe to the Son, as Aſſiſtance, Iſa. 42.1, 6. Acceptance, Revel. 8.4. and a bleſſed Succeſs in having a choſen Seed to ſerve him, and to be ſaved by him, Iſa. 53.10, 11, 12. and Pſal. 2.8, &c.

(2.) The Articles of Agreement on the Sons part, were,

1. His voluntary undertaking, (Iſa. 38.14,) to become his Fathers Servant, Iſa. 42.1. ſaying, Behold I come to do thy will, O God, as 'tis written in the Volume of thy Decrees, (ſo ſome do ſenſe foreign) Pſal. 40.6, 7, 8. and thus Chriſt ſaith, He laid down his life according to his Fathers Commandment, John 10.18. and took it again by the ſame compact alſo. And,

2. Chriſt by this Covenant acknowledgeth himſelf bound to his Father (as Jacob was to Laban by ſome foregoing Contract between them, Gen. 31.39, 40.) to keep all given to him, that none of the Eleſt might be loſt, John 17.2, 12. and 6.37, 39. he will be anſwerable and accountable for both dead and living.

Inference. Oh what ſtrong Conſolation doth this afford, That the Father hath given me to his Son, and that his Son hath undertaken for me to the laſt, and that I be not loſt, John 6.39, 40, &c. Oh my Happineſs, that I am not my own Undertaker, but that both the Father (who gave me) and the Son who keeps me) have jointly given me a Bond under their own Hand, of the truth hereof: Woe to thoſe Arminian and Socinian Opinioniſts, who make themſelves their own Keepers as well as Givers, undertaking all for themſelves.

(3.) To thoſe Articles both Parties freely agreed, for Chriſt as God, and Coequal with God, could have no command impos'd upon him without his own free and voluntary conſent, having no Bond before on him.

(4.) By this Agreement both the Father and the Son bound themſelves to all the Articles of this Covenant, the Father to Elect, and to give the Elected to the Son, the Son to Redeem, and to keep the Redeemed for the Father.

Inferences. 1. How ſhould we love God the Father, who himſelf loved us, John 16.27. and ſo loved us as cannot be expreſs'd how, John 3.16. that his Heart was ſo Engaged in his good will to Man, Luke 2.14. that long before Man was Man, much leſs a ſick Man, yet he provides both Phyſick and a Phyſician for him, by an Eternal deſignation, 1 Pet. 1.20. wherein he had alſo an Eternal Delectation, Prov. 8.22, 30, 31. There was a Coexiſtency of the two Perſons, the Son was with the Father in the beginning of his way, and the Father delighted in the Son, as he was the Fore-ordained Surety and Mediator for Man: In this Delight was ſpent all that vaſt ſpace of Eternity by themſelves in a bare expectation of its Actual Application, as if he had long'd (as it were) for the Marriage-day of Man and his Mediator; ſuch prodigious Glory was wrapt up in this Eternal purpoſe of Grace, Eph. 3.11. as if he thought long (with Abraham, to ſpeak with reverence) until Immanuel's day ſhould dawn, John 8.56. yet all theſe many Myriads of Ages Chriſt was [Jom, Jom] daily his delight: Great was Gods love manifeſted to Man in making him a meet Helper in time, but 'twas much greater in providing him a meet Mediator before all time, before either Man or Mountains were made, and ſo before Man could take notice of his neceſſity thereof. This p. 188ſhews how marvelouſly the Fathers Heart was engaged in a deſign of Grace to Man, with whom he might have juſtly proceeded (being at liberty) to proſecute the curſe of the Covenant of Works, and never have treated with his Son about Saving Man.

Inference 2. How ſhould we love the Son of God, who might have refuſed to he ſent, (as well as the Father might to have ſent him) yet Chriſt came, though upon hard term, Zech. 13.7. and became a Servant to God in this great and gracious deſign; he made himſelf of no Reputation, Phil. 2.7. ſubmitted to fulfil all Righteouſneſs, Mat. 3.15. therefore began he at the beginning of Mans ſin, and carry'd on his Redemption work to the end thereof, as he was Conceived and Born of the Virgin Mary (to take away Mans Sin contracted in his Conception and Birth) he lived a life of ſorrows and ſufferings, (to take away our life-ſins) and he died that ſhameful and curſed Death of the Croſs, to ſave us from the curſe of Death Eternal, and all along God was in Chriſt reconciling the World to himſelf, 2 Cor. 5.19. both the World of Jews and that of Gentiles, therefore ſubmitted he to the Seals of both Law and Goſpel. He was Circumciſed, Luke 2.21. Baptized, Mat. 3.16. took the Paſſover, Mat. 26.18. and the Lords Supper, ver. 26. though he needed none of them either to take away his ſin, for he was ſinleſs, Heb. 4.15, &c. or to ſtrengthen his Faith, for he had no weakneſs in it, Heb. 2.13. and Iſa. 49.5. and 50.6, 7, 8, 9. All this was to ſhew that Chriſt was under the Covenant of Redemption with the Father, diſtinct from that Covenant of Reconciliation with Sinners, whereby all the Seals become proper to a Covenanted people (and not common to ſtrangers thereunto, Gen. 17.7. Exod. 12.48. Mat. 28.20. Col. 2.11, 12, &c) but Chriſt rcceiv'd the Seals by a command from the former Covenant of Redemption and Surety-ſhip for us, which he had compacted with the Father (not as we poor Sinners receive them as Seals of the Covenant of Grace and Reconciliation) to expiate all our Sins in them. We ſhould all Ride at this Anchor of Hope in Chriſt, who paſs'd through all theſe Ordinances with delight, Pſal. 40.8. as if they had been his Meat and Drink, John 4.34. and took ſin out of them, as he paſſed under them: And by doing and ſuffering all the good pleaſure of his Father, Iſa. 50.5, 6. and 53.2, 3, 4, 5, 7, 8, 9, 10, 11, 12. John 10.17, 18. and 12.49, 50. and 17.4, 6. He purchas'd and demanded not only his own Glory, John 17.5. but alſo the Glory of all his Redeemed (given to him) according to the Articles of Agreement betwixt him and his Father in that Covenant, ver. 24. where Chriſt ſaith not [Father I wiſh] but [Father I will] as equal with God. This being the great End (firſt in intention, though laſt in execution) why he humbled himſelf to be the Sworn Prieſt, Prophet and King of his Church.

3.Inference, Oh how ſhould we love God and the Lord Jeſus Chriſt, 1 Cor. 16.22. who hath ſworn to he all theſe to us, Pſal. 110.4. Heb. 7.21. what God barely ſaith, he may Repent of, upon a reſerve of our Repentance as Jonah 3.2. and 1 Sam. 2.30. but what God Swears, is irreverſible, the Father will not Repent, no not to Sacrifice his Son (though Abraham might relent to ſlay his Iſaac) and the Son will not Repent of being Sacrificed, though then he had Dolores Parturientis, Joh, 16.21. ſtrong pangs of Travail, Heb: 5.7. and was much ſtraitned till it was accompliſh'd, Luk. 12.50. here is ſure footing for our Faith, though the Father and the Son might juſtly break Covenant with us (becauſe we break Covenant with them) yet will they not break Covenant one with the other, for they have ſworn each to other and will not Repent, as ſure as the Sins of the Patriarchs and Prophets which are paſt, Rom. 3.25. are remitted by this Lamb ſlain from the foundation of the VVorld, Rev. 13.8. and before the World, even ever the ſame, Heb. 13.8. He took away all the tranſgreſſions of them that were under the firſt Teſtament, Heb. 9.15. and they are all ſet down with him in his Kingdom, Mat. 8.11. and Luke 16.23. ſo ſure ſhall all our ſins (if Redeemed) be Remitted alſo, and we Reign with Chriſt in Heavenly places, Eph. 1.3, 4, 5. and as ſure as God hath put down all Perſecuting Powers in former Ages, ſo he will thoſe of this Age, for he hath ſaid, All knees ſhall bow to Chriſt, Phil. 2.8. Pſal. 2.8. and bids his Son, Sit at his right hand, till all his Foes be made his Footſtool, Pſal. 110.1. and Heb. 19.13. there is a Spirit, Zech. 6.8. that in a way of Providence will never leave ſtirring up of Spirits till this be accompliſhed, even the weak ſhall be as David, Zech. 12.8. to effect it, oh let prayer be made for Chriſt, Pſal. 72.15. that the Father may perform his Promiſe to his Son both for his Friends and Foes. This ſhews how our Prayers for Chriſt, Pſal. 72.15. gratifie the Fathers Bowels as Joab Davids, 2 Sam. 13. laſt and 14.1.

The Fourth Inference is, Oh the ſtrong conſolation, that this Eternal Covenant of Redemption (which gives a Being and Life to the Temporal Covenant of Reconciliation) affordeth to our Faith, fixing firſt upon that former Covenant betwixt Jehovah and Jeſus: Conſidering,

1. How the Father (el ſhaddai) loved us ſo (before we were) he deſigns, Decrees and fore-ordains his Son to be our Redeemer before the World began, to make him the beginning of his p. 189ways, Prov. 8.22. primus Faederatus, the firſt Covenanter in the VVomb of Gods Eternal Decree, we reckon it a great Favour, when a Friend will plead for us in our abſence, or when a Father will purchaſe an Inheritance for a Child Unborn; yet all this God deſigned Chriſt to do for us before we were, yea before the Mountains, or Man, or the VVorld were, v. 23, 24. while we were Creabiles onelyonly, and not Creaturae, capable only to be Created, but not yet Creatures actually: for known to God were all his works (not only) from (but alſo) before the beginning of the VVorld, Act. 15.18.

2 Conſider, That this Bargain was ſtruck up 'twixt the Father and the Son, not only before we were but from Eternity, 'twas Everlaſting Love, Jer. 31.3. à parte ante as well as Poſt, the Covenant of Reconciliation to Adam, and to Abraham, &c. was but a Yeſterday Covenant in compariſon of this Covenant of Redemption 'twixt the Father and Son for us, which was from Eternity. It cannot be ſaid that there was a Beginning of their Love to us; whatſoever was before the VVorld and Time, (which was Created with the World) muſt needs be Eternal. deſigns of Gods good VVill to Man, Luke 2.14. are no younger than God himſelf. How many are Gods thoughts (of Love) to usward? Pſal. 40.5. David cannot reckon them by retail (not knowing where to begin them below Eternity) therefore he doth it by whole Sale ſhewing the Original of thoſe thoughts to ariſe out of this Eternal Covenant of the Father with the Son v. 6, 7. &c. the Father delighted in thoſe thoughts of Love to the Elect from Everlaſting, and the Son delighted in them too, Prov. 8.30, 31. God began to love us in Chriſt, aſſoon as he began to be himſelf, and to love himſelf and his Son, which indeed had no beginning, but was from Eternity: Oh how ſhould this indear Gods Love to us! dear is that Love of a Friend to us, that hath been extended from their very Infancy and continueth unto their Death upon us? How much dearer muſt Gods Love to us be, which hath been from Eternity and will be to Eternity; as it had no beginning ſo it can no End, but laſts as long as Gad laſteth; this platform is profundum ſine fundo.

3. Conſider, that our Perſons ſhould be taken into the ſame Covenant with the Son of God, aſſoon as Chriſt was Elected, we were Elected in him, Eph. 1.3, 4. and accepted in him, v. 5, 6. ſo brought into this Matrimonial Covenant of being betrothed to God himſelf, Hoſ. 2.19. wherein the Son ſaid to the Father, Here am I, and the Children thou haſt given me, Iſa. 8.18. all brought into an Union above that of Angels: As Chriſts coming under our Covenant (to be made under the Law for us) was his loweſt abaſement, ſo his taking us into his Covenant (to have intereſt in his Sonſhip and Righteouſneſs) is our higheſt advancement.

4. Conſider, There is a more glorious Emanation or flowing forth of this Eternal Love of ſaying, That if their Heathen-Gods do not hinder wickedneſs when they can and may hinder it, they bring themſelves under an unavoidable neceſſity of puniſhing men for that wickedneſs. There be ſome S…cinians and Arminians alſo that are not aſhamed to ſymbolize with the Pagans herein, being burdened with the ſame ſeeming Reaſon, ſaying, Why would God ſuffer ſin to enter into the World, which he might have hindered, knowing he ſhould be thereby under a neceſſity either of tormenting ſinful men in Hell, or his Innocent Son (Chrifſt) on Earth; yea both theſe muſt be tormented.

Anſ. 1. 'Tis no leſs than blaſphemy to ſay, that the great God wanted either Wiſdom or Power to prevent the entrance of ſin into the World, ſeeing he is Infinite in both; his Infinite Wiſdom could have deſigned another way than ſins entrance, and his Infinite Power could have accompliſhed that deſign for prevention of ſin.

2. Though Divine Power had undoubtedly a Dominion over ſin, either to prevent it, or to permit it; yet Divine Wiſdom thought it beſt of all to permit it, upon Reaſons weighty in themſelves, yet unſearchable to our humane capacities; VVhat man knoweth the deep myſteries of the mind of God? or who hath been his Counſellor? Rom. 11.34. 'Twas blaſphemy in Alpbonſo the wiſe (the fool rather) to ſay, had he been of Gods Counſel at the firſt, he could have amended many things that now are in the World.

3. If we conſider the State of Innocency under the Covenant of VVorks ſimply as it reſpects Man only, ſo it had been better and more excellent morally, that Man had never ſinned, and never been ſick, ſo as to need a Phyſician: But if we conſider Mans condition in that firſt Eſtate relatively, as it had a reſpect to a more univerſal good, to wit, the Glory of God, in the flowings forth of his Free Grace, and the greater manifeſtation of his Infinite Love; there is more Divine Excellency in Mans falling by ſin, and riſing again by Chriſt in the Covenant of Grace. Goſpel-Repentance, or Godly-Penitency (wherein Faith fetcheth in Healing from Jeſus for a ſin-fick Soul) is better than a Legal-Innocency, a Goſpel-riſing, than a Law ſtanding; upon many accounts.

p. 1901. This was the way which the Infinite Wiſdom of God invented to make the beſt evidence of his Love to Man, as 'tis ſaid of ſinful Man, that he ſought out many Inventions, Eccleſ. 7. v. 29. So may we ſay of the moſt holy God, that he ſought out a world of Inventions for the Excurſion of his Love to Man, and among all ſorts of ways his Wiſdom could invent (and that in an Eternity of time too) he pitcheth upon this as the beſt way to let Man fall into ſin, and to become an Enemy to God, that his great Love (as 'tis call'd, Eph. 2.4.) might be the more manifeſt, which would not have appeared ſo great, if Man had not ſinned: To love Man as a Friend who had never diſpleaſed him all his life (as that Elder Brother ſaid to his Father, Luke 15.29) was over-low a way of love for him who is called Love it ſelf, 1 John 4.8, 16. No, Man muſt be a ſinner, a God-offending creature, and this muſt be the way whereby God commendeth his Love to Man, Rom. 5.8, 10. Such an unſearchable way of hidden Wiſdom's inventing, as neither Heighth, nor Depth, nor Breadth, nor Length thereof could ever be found out by Man, who muſt endeavour to Admire it, but muſt not undertake to Expreſs it, Rom. 11.33. & Eph. 3.18, 19, 20. Who art thou, O man! that dare chat and argue with the moſt wiſe God? who found out this way for glorifying his own Juſtice upon ſome, and his Mercy upon others, Rom. 9.20, &c. Oh Mercy, Mercy, Mercy! preſuppoſeth Miſery, primum Dei donum eſt Amor; as he is Goodneſs, ſo he is Love, and he laid this platform from all Eternity, to let out his Love in a way of Mercy, permitting Man to fall into Miſery, meerly that it might ſerve (as a Soil) to ſet off the Love of God the more.

The ſecond Account is, As this was Gods way to ſet forth his Love to Man the more; ſo 'tis to raiſe up Man's Love to God the more. That great ſinner (the Woman that waſhed Chriſt's feet with her tears, and wiped them with her hair) loved much, becauſe Chriſt had forgiven her much, Luke 7.38. to 48. She loved him not only more than Simon there (who never had faln ſo foully as ſhe had done) but even more than the bleſſed Virgin, of whom we never read, that ſhe did ſo manifeſt her love to Chriſt in ſuch actions, as this greater ſinner did, who had a deeper ſenſe, and a more powerful, feeling of Divine Compaſſions obliging her to return love for love, yea proportionally meaſure for meaſure, more than many that had never ſo faln. Chriſt ſaith ſomething to this in Luke 15.7. There is more joy in Heaven over one ſinner that repenteth, than over ninety nine Juſt perſons, that need no repentance; for ſuch the Phariſees conceited themſelves to be, they were not ſick of ſin, ſo ſlighted they Chriſt the Phyſician, as he oft told them; and thus it is with moſt men, when a Phyſician comes to viſit them in their Health, he hath then the face of a man only, but if upon a bed of ſickneſs they ſend for him, he hath then to them the face of an Angel, Oh! welcom, welcom, a thouſand times welcom. And aſſuredly the penitent Prodigal, the poor forlorn Son, could not chuſe but feel and find ſtronger obligations to love his compaſſionate Father more after his Return and kind Reception, than if he had never relinquiſhed his Fathers Family, and ſpent his All in a far Countrey, Luke 15.13, 20. to 32. yea better than his Elder Brother that ſtaid at home. Auſtin ſaid, the greater ſinner I have been, the greater skill hath my Phyſician ſhewn in curing me. Hence may it well be queſtioned, whether God be more glorified by Innocency or by Penitency. God would never have ſuffered Evil to be, unleſs he knew how to bring forth the greateſt Good out of the greateſt Evil; he would not have ſuffered ſin to enter, were it not for promoting both the Glory of his Love to us, and the Grace of our Love to him; hereupon the Character of Pompey [foreign] is well given to Repentance, which is a fair Daughter of a very foul Mother, to wit, Sin. Herein the Wiſdom of God is glorified, being the moſt ſublime Chymiſt to extract beſt Antidotes out of worſt Poiſons.

The third Account; God might have kept all Men (yea and all Angels) in a ſinleſs condition, as ſo many Courtiers to proclaim the Glory of Creation-love, and Law-Goodneſs, and of the never broken Covenant of Works; ſo Innocency might have been maintained by the common Influences of a Law-Love both in Adam and Angels (to neither of which God ever promiſed perſeverance) but had this been ſo, the World would never have had place for the Ark of Gods Glory, Jeſus Chriſt, and the fulneſs of the Godhead had never dwelt bodily in the Manhood, Col. 2.9. There would have been no Relation 'twixt a Saviour and a Sinner, had not Man been ſick; there had been no Phyſician to dyet and ſalve him, the moſt high had never emptied himſelf of his Glory of the Godhead to be united to a Lump of Clay, there had never been ſuch an high and honourable Bridegroom for ſuch a low and ſinful Spouſe; Death ſhould never have conquered Death, nor ſinful Duſt made glorious Kings caſting down their Crowns before the Lamb, &c. then no Redemption-Love, no Covenant of Grace or Goſpel. All which were Gods Eternal purpoſe, Eph. 3.11. to be made known in time by the Church to Angels and Men, v. 3.5, 9, 10.

Inferences hence, 1. How ought we to love God in time, that loved us before all time? 2. That fetched us out of that vaſt Mother Nothing, to make of us Veſſels of Mercy, putting Trumpets p. 191into our hands to proclaim his praiſes; we might have been in Judas's place, and he in ours; how might we be now frying in the Furnace of Hell! 3. We have but a little love to beſtow, give it all to God, Gen. 43.11. who loved thee with great love, Eph. 2.4. and that from Eternity, and will let thee blacken his fair Love with thy feeble and ſinful Love. Man hath many more Motives to admire this Covenant of Redemption (which gave being and life to the Covenant of Grace and of Reconciliation) in Meditation.

As (1.) That not only the Father and the Son were thus deeply concerned (and that from all Eternity, as is aforeſaid) but alſo the Holy Spirit is concerned in it. Though God the Father be the Author, and God the Son is the Mediator of it, yet God the Holy Ghoſt is likewiſe the Seal of this bleſſed Covenant, as the ſequel may make more manifeſt. For,

Firſt, God the Father was the Author and Original or Fountain thereof; 'twas Jehovah Elſhaddi, Gen. 17.1, 2. The Father had the firſt hand in it; I will do it, I even I, Gen. 9.9. which emphatical Duplication of the perſon [I] importeth both the propriety of the Author, and the certainty of the Action. The Father made the firſt motion for bringing Mankind into the bond of the Covenant, Ezek. 20.37. It was the Fathers honour to be firſt in their Redemption, as it was the Womans diſhonour to be firſt in their Tranſgreſſion, 1 Tim. 2.14. 'Twas the Father who was the Fountain; God (the Father) was in Chriſt (the Son) reconciling the World to himſelf, 2 Cor. 5.19. It was the Father that gave Chriſt (the Son) for a Covenant to the World, Iſa. 42.6. and 44.8. John 3.16. & 16.27.

Secondly, God the Son was concerned as Mediator of this Covenant, Heb. 12.24. The Father drew the firſt Platform of Mans Redemption in his own boſom, propounds this to the Son who lay in his Fathers boſom, Job. 1.18. The Son freely conſents to be ſent out of his Fathers boſom into the World, ſaying, Here am I, ſend me, Iſa. 6.8. And, lo I come to do thy will, O God, Heb. 10.7, 9, 10. As the Father gave Chriſt for a Covenant, not only when Chriſt came into the World, but before the World was, even in his Eternal Counſel, when he elected us in him: So the Son was willing to be given, and to be ſent, and to perform all his part of the Fathers Plarform perſonally upon Earth, where he willingly lived a miſerable life, and after died a curſed death in our Nature and ſtead, whereby he became the Mediator of the Covenant, Heb. 8.6. and Surety for it, Heb. 7.22. he, being God Man, was both Adapted to be the ground of Man's Union with God, and enabled to maintain Man's Communion with him. Hence this our Immanuel, Iſa. 7.14. is call'd the Angel of the Covenant, Mal. 3.1. for having ſo great a hand in ſtriking up this Covenant of Redemption, whereof (as the Father is the Fountain, ſo) he is the Foundation, being the Beginning of Gods way, Prov. 8.22. And all Promiſes are propounded, ratified and accompliſhed in him, 2 Cor. 1.20, 21. Chriſt is the Meſſenger to make it known, as well as the Mediator to maintain it, 1 Tim. 2.5. Hence he is call'd, the Prince of Peace, Iſa. 9.6. and according to the Septuagint there, foreign, the Angel of the great Counſel and Covenant.

Thirdly, God the Holy Spirit, as he was the VVitneſs of this Eternal Contract and Covenant, Heb. 10.15, 16, &c. bringing all to light; ſo he is alſo the Seal of this Covenant, Eph. 1.13. This Covenant is a Covenant of Promiſe, and the Spirit of this Covenant is the Spirit of Promiſe: As the Son was promiſed by this Covenant to tranſact all that was required for Gods Satisfaction, and Mans Salvation from without Man; ſo the Spirit was promiſed by the ſame Covenant to tranſact all that was required for the Sanctification of the Spirit, and Belief of the Truth (2 Theſ. 2.13.) from within Man, appertaining to the Election of Grace. The Holy Ghoſt therefore muſt be given (as well as Chriſt, who is one Comforter) as another Comforter, Joh. 14.16, 17. The Father ſends the Son, and the Son from the Father ſends the Spirit, Joh. 15.26. & Acts 2.2. The Spirit comes both as a VVitneſs, as a Seal, and as an Earneſt to confirm this Covenant. As Faith is Man's Seal, ſo the Spirit is God's Seal, Joh. 3.33. Eph. 4.30. not only by confirming the Promiſes of the Covenant to the Soul, but alſo by engraving the Image of the Covenant in the Soul of Man: And he is the Earneſt alſo, Eph. 1.14. & 2 Cor. 1.21, 22. not only as binding the bargain, but alſo as part of the payment, ſo call'd the firſt-fruits thereof, therefore Chryſoſtom ſaith, Should not God give the Inheritance promiſed, he would come to the loſs, in loſing his Earneſt. How then ought we to love all the Three Perſons in the Trinity, ſeeing Opera Trinitatis (not only) ad extra, (but alſo in this reſpect) ad intra (too) ſunt indiviſa, they did all perſonally concur in this great work of Man's Redemption, in the Eternal, External and Internal part thereof.

1. The Father firſt framed the main Model, and made the firſt motion hereof, calling things that are not, as certain, as if they were, Rom. 4.17. he fore-ordaining (as well as fore-knowing and fore-ſeeing Man's Fall) ſaid then (out of his foreign, or love of God to Man, Tit. 3.4.) Deliver him front going down into the Pit; I have found a Ranſom, Job 33.24, then was the Father gracious to man, ſo as to find out his Son a Ranſom, an Atonement tor him, or a Cover p. 192for his ſin, as a ſore is covered with a Plaſter, or as the curſing Covenant of the Law was covered with the Mercy-ſeat, the guilt and filth of his ſin ſhall be forgiven him, Jam. 5.15. and he ſhall not go down into the Infernal Pit; to all this the Son,

2. Gave his Hand (as is the manner of contracting Covenants, Ezek. 17.18. Jer. 50.15:) to the Father, that he would be the Grand Undertaker herein, Iſa. 38.14. (which is underſtood of the ſecond Perſon, to whom ſick Hezekiah turneth from the Father in his Pathetical Prayer. Thus Chriſt was the beginning of Gods way, Prov. 8.22. The Fathers Covenant with the Son was the firſt out-going of God to his Creature Man, and this was Chriſts delight, ver. 30. and thus he became the Lamb ſlain from (yea, before) the Foundation of the World in this Eternal Covenant, Revel. 13.8. And for all this unutterable compliance in the Son to the Father touching this Covenant, Chriſt expreſly affirmeth, that the Father loved him before the Worlds Foundation, John 17.24. And,

3. The Holy Spirit was concern'd in managing this Covenant of Redemption. As,

1. He muſt overſhadow the Virgin Mary, Mat. 1.20. Luke 1.35. as he had overſhadow'd the confuſed Chaos, in the Creation, bringing all into form, Gen. 1.3. ſo curiouſly framing Chriſts Body in her Womb ſhe knew not how, Eph. 4.9. Pſal. 139.14, 15.

2. He muſt take up his Temple in all thoſe whom the Father hath given to the Son, 1 Cor. 3.16. and 6.17. and Rom. 8.11, 14. and 2 Tim. 1.14. that he may preſerve them both in Grace and for Glory; and were it not for the indwelling of this Holy Spirit, in Saints, did he turn us over to be ſecured by Gifts of the Spirit only, the Devil would make an hard ſhift to blaſt the beſt Gifts in the VVorld, as he blaſted thoſe excellent Gifts in Adam at the beginning of the World, which far excell'd in degree any Gifts we can receive. Chriſt hath charg'd his Spirit with all his Redeemed in this Dark forlorn World, and way-leſs Wilderneſs that none of his ſhould be loſt therein; and this Spirit is a Spirit of Power, 2 Tim. 1.7. and greater (or ſtronger) is he that is in them, than he that is in the VVorld, to wit, the Devil, call'd the God of this VVorld, 2 Cor. 4.4. 1 John 4.4. ſo that neither Men nor Devils can draw them away Totally and Finally from God: God puts his Spirit into all his, and cauſeth them to walk in his Statutes, Ezek. 36.27. and if at any time (as indeed many times) they be dead, this quickening Spirit doth quicken them in their way, Pſal. 119.40, 37, 25, 149. and 143.11. Rom. 8.11. and 1 Cor. 15.45. Chriſt ſendeth the Spirit to dwell with us, and to abide in us, Joh. 14.16, 17. Chriſt ſets the Spirit at work, and the Spirit ſets Faith at work, and by this mighty power of God, we are preſerved to his Heavenly Kingdom, 1 Pet. 1.5. Timothy's transcendent Gifts would ſoon have evaporated, had they not been kept by the Holy Ghoſt that dwelled in him, 2 Tim. 1.14. This abiding Spirit carries on his work to perfection, Iſa. 59.21. and Pſal. 138.8. and Phil. 1.6. He is a fooliſh Builder that cannot finiſh when he begins a Foundation: Thus all the three be concern'd. I meddle not with the Antelapſarian or Sublapſarian Notion; for non datur prius & poſterius in Deo, God beholds all things, uno intuitu, at one glance altogether.

NB. 1. The firſt Sin of Man was indeed primarily againſt God the Father, as it was a Breach of his Command, yet was it principally againſt God the Son, as it was a vain Affectation of becoming like God in Knowledge and Wiſdom, which is only proper and peculiar to Chriſt in his Hypoſtatical Union, call'd the Wiſdom of God. In the firſt Sin of Man was ſown the Seed of that (only) unpardonable Sin againſt the Holy Ghoſt under the New Govenant; therefore Chriſt and the Spirit are concern'd.

2. Meditate, how this Covenant was made 'twixt two Perſons that cannot Lie, and that before the World began, Tit. 1.2. as Chriſt was God, he cannot Lie no more than his Father; to pray now for the coming of Chriſts Kingdom, doth as much gratifie the Fathers Bowels, as Joab's Requeſting for Abſalom, 2 Sam. 13. laſt, and 14.1. God will make good his Covenant to his Son. Chriſt was Haeres Natus, and is Haeres Conſtitutus, a Born Heir, and a Made Heir; God will not let him want his Lordſhip of all, Acts 10▪ 36.

3. Meditate, God loves his Saints from Eternity, yea, while Children of wrath, Eph. 2.3. Amore Benevolentiae, though not Complacentiae, until called according to his purpoſe, Rom. 8.28. Paul puts Purpoſe and Grace together, 2 Tim. 1.9. Gods Eternal purpoſe is made to appear in calling to Grace, Tit. 1.2. and 3.4. Decretum patriae ceu intentionis & finis brings forth Decretum viae, medii & executionis, making us firſt holy, then happy, Rom. 5.8, 9, 10.

4. Meditate, Look on your ſelves in Chriſt as the Father doth who Elected us with him as well as in him. God is love, not ſaid ſo of any other Attributes. Chriſt is the Burningglaſs that contracts the Beams of Gods Love (diffuſed to all the World) on the Saints Elected and Accepted in him; hence have they the ſame Love Chriſt hath, John 17.23.

Having ſpoke thus much to the Covenant of Redemption (made 'twixt the Father and the p. 193Son) before Time, I come now to Treat upon the Covenant of Reconciliation tendred by the Moſt Holy God to faln and ſinful Man, having many Periods or Terms of publication, (as is aboveſaid.) 1. To Adam immediately after his Fall. 2. To Noah after the Deluge. 3. To Abraham, having Circumciſion as its Seal, &c. 4. To Moſes, and by him as by a Mediator to Iſrael, as above. To all which may be added, 5. The ſame was Renewed to David▪ Pſal. 89.3. God ſwore his Covenant unto his Servant David, which is called, the ſure Mercies-of David, Iſa. 55.3. and Acts 13.34. By vertue of this Covenant Chriſt is call'd the Son of David often, and David Gods Servant, Ezek. 37.24, 25. who in the form of a Servant, Phil. 2.7. and Iſa. 42.1. came to do his Fathers will, Heb. 10.7, 8, 9. and therefore this good Servant, (John 4.34.) ſhall be promoted from his ſtate of Humiliation to be King over my people in his ſtate of Exaltation, Hoſ. 3.5. And 'tis this Covenant which promiſeth that the Tabernacle of this David (Myſtical) which hath been faln down, ſhall be raiſed up, Amos 9.11. This was done in the days of the Goſpel, when Chriſt the Branch ſprang out of the dry Root of Jeſſe; and when that Noble Family was ſunk ſo low, as from David the King to Joſeph the Carpenter, Chriſt then gave a lift to his faln Tabernacle the Church. This was done in the Primitive Times by him and his Apoſtles, but this Everlaſting Covenant (Ezek. 37.26.) doth aſſure us, that not only the Tabernacle, but alſo the Throne of David in proceſs of time ſhall be raiſed up and eſtabliſhed for ever, 2 Sam. 7.13, 16. Dan. 7.14. Revel. 11.15, 17. All the Kingdoms of the World are Chriſts by Inheritance, Donation, &c. as he is now the King of Nations, (more rightly than Tidal was, Gen. 14.1. becauſe his Army conſiſted of ſundry Gojim or Nations) but all theſe Kingdoms ſhall be his alſo, as King of Saints, Revel. 15.3. There ſhall be but one Lord, and his Name one, Zech. 14.9. when he ſhall be King over all the Earth, at the ſounding of the ſeventh Angel; then Jehovah, who is but one, Deut. 6.4. ſhall have but one way of Worſhip, all falſe Worſhips being aboliſhed. The Father will give the Son not only the Tabernacle, but alſo the Throne or Kingdom of his Father David, Luke 1.31, 32. This was begun in Chriſts ſtate of Humiliation, and it ſhall certainly be accompliſhed in his ſtate of Exaltation, Heb. 10.12, 13. therefore the ſixth Epocha or Period of this Covenants publication is lodged in Chriſt the grand Prophet of the Church, the Covenant of Reconciliation comes at laſt to be made known by the Reconciler himſelf (our bleſſed Redeemer) Heb. 1.1, 2. whereas God, who in divers manners ſpake to our Fathers▪ hath in theſe laſt days ſpoke to us by his Son. 'Twas but darkly deliver'd to Adam, more plainly to Abraham, clearer to David; now it coming to Chriſts (the Son of David) turn, he lying in the Boſom of God the Father, hath moſt clearly declared it, giving us a Tranſcript of thoſe Eternal Tranſactions betwixt him and his Father in the Boſom of Eternity, John 1.18. Yea, Chriſt (himſelf) is call'd the Covenant (it ſelf) Iſa. 42.6. I have given thee for a Covenant of the people, (to wit, Jews) and for a light to the Gentiles; 'tis not ſaid a Covenant, but a light to them, becauſe the Covenant of Grace in the New Teſtament Times, (when the Gentiles were called) was not a new or another Covenant, ſpecifically diff…ing from that of the Old Teſtament Times to the Jews, but was the ſame in ſubſtance (as before) and the ſame Chriſt was exhibited in both, and unto both, only in various Adminiſtrations: Reb…kah Veiled and Unveiled, Gen. 24.65. was the ſame in Perſon, though not the ſame in Habit and Attire: The ſame Covenant was Veiled in Moſes, 2 Cor. 3.13. but it was Unveiled in the Meſſias, ver. 18. Mat. 13.16, 17. Now the Gentiles wanted only New Light (not a New Covenant) to enlighten them in the knowledge of the Old (yet ſame) Covenant, whereunto through Ignorance they had before been ſtrangers, Eph. 2.12. therefore Chriſt came as the light of the World, John 8.12. enlightning every Man (both Jews and Gentiles) that come into the World, John 1.9. And as it is in reſpect of the Sun of the Firmament, the further it is from Riſing, the leſs light it giveth, and the nearer to its Riſing, the more: So it is with the Sun of Righteouſneſs, Mal. 4.2. The further that the Times were from Chriſts coming, the leſs light they had, and the nearer to Chriſt, the more light ſprung up. Therefore the Covenant of Promiſe was more dark to Adam, more clear to Abraham and to David, but moſt clear in Goſpel Times; this Glory was reſerved for Chriſt the Churches Sun and Prophet.

This Covenant of Grace and Reconciliation falls under a Threefold Conſideration.

1. In its Name. 2. In its Nature. 3. In its Attributes and Excellencies. Firſt, Of its Name. (1.) In Hebrew is Berith, which admits of various Etymologies or Derivations. As,

1. Berith, is derived of Barah, elegit, choſen becauſe perſons are choſen into it; this is wonderful condeſcenſion, that the moſt high God (who is no way obliged, but became many ways diſobliged) ſhould vouchſafe to chuſe poor, ſorry Man into Covenant with himſelf. This is below that Monſtrous creature Leviathan, the VVhale, to make a Covenant with Man, Job. 41.4. p. 194as before, yet is it not below the moſt Infinitely Great Creator, oh how doth Gods foreign or Love to man, Tit. 3.4. out ſhine his foreign or Love to Angels, in chuſing faln Man and his nature (cathing hold of it, when falling into the Bottomleſs Pit, as the word [foreign] ſignifies) and not faln Angels or their nature, Heb. 2.16.

2. 'Tis derived of Barah as it ſignifies Comedit, or Feaſting together, becauſe it was the cuſtom of Oriental Countroys to eſtabliſh Covenants by Feaſting together, Gen. 26.30. and 'tis yet the cuſtom of our own (as well as other) Countreys, that when the Bridegroom and Bride have enter'd into the Covenant of God, (as Marriage is call'd, Prov. 2.17.) this is confirmed by a Marriage Feaſt, Dinner or Supper, they Eat and Drink or Board together, before they Bed together. Thus alſo, they that Feaſt with Chriſt in his holy Mountain of Ordinances, or at his holy Supper, have a confirmation of his Covenant and can ſay, This is our Lord, Iſa. 25.6, 9. thus the Elders, of Iſrael ſaw God, and did Eat and Drink, Exod. 24.11. when God made his Covenant at Horeb with them; thus alſo, 'tis pleaded, We have Eat and Drunk in thy preſence, Luk. 13.26. which holds out, though it be a Comfortable, yet is it not an Infallible Sign to confirm the Covenant, for ſome do Eat panem Domini, not panem Dominum, as Auſtins Phraſe is: The Bread of the Lord, not the Bread which is the Lord▪ they reſt ſatisfied with the Shell, but reach not to enjoy the Kernel, to wit, that which is Meat indeed, and Drink indeed, Joh. 6.55. thoſe Chriſt calls no better than workers of Iniquity; others are of opinion, that Berith comes from Barah to Feed or Eat, becauſe the Firſt Covenant 'twixt God and Man concern'd Mans Eating or Feeding on the Fruit of Paradiſe.

The 3. Derivation of Berith is from Bara, creavit, for the Covenant of Grace was a new Creation of the old Man faln into Sin by breaking the Covenant of Works; thus by the Grace of this Covenant of Grace, we are ſaid to be Gods workmanſhip Created in Chriſt Jeſus to good works, &c. Eph. 2.10. and made new Creatures, Gal. 6.15.

The 4. Derivation of Berith is from Barar, purgavit, to purge or purifie from Droſs; and this is Gods work which he doth for all he brings into the bonds of this Covenant of Grace, he purifieth them to himſelf a peculiar People, Tit. 2.14. he purges away their Droſs, ſits them for▪ his uſe and Sanctifies them for his Service, 2 Tim. 2.21. The Maſter Scours his Veſſels of Mercy (better than of Silver or Gold) and makes them as bright as Angels before he place them upon th ſe Celeſtial Shelves of the Glorious Manſions prepared for them, Job. 14.2.

The 5. Etymology of Berith, ſome etymologiſts derive it from Barar which ſignifies not only to Clarifie, but alſo to Declare, becauſe this Covenant is a timely declaration of Gods good VVill to Man, Luk. 2.14. which he conceived in himſelf before all time, as before; 'tis only a Tranſcript of the Eternal Covenant betwixt the Father and the Son, the good VVill of him that dwelt in the Buſh, Deut. 33.16. or that dwelt bodily in the Fliſh of Chriſt, Col. 2.9. hereupon the Covenant of Grace is call'd the Goſpel, quaſi God-ſpel, out of which man may ſpell glad tydings (as the word foreign, or Evangelium ſignifies) from God to him, the Goſpel being the beſt News in the World from God to Man, and from Heaven to Earth, no better Tydings can be told, than that Divine Juſtice is ſatisfied, that the Wrath of God is appeaſed towards offending man, that ſinful man is reconciled to the moſt Holy God, and that Paradiſe (which man by his ſin had ſhut againſt himſelf) is now opened by the Merit and Spirit of Chriſt for him again, &c.

The 6th. is rather a witty Deſcant, than a regular Derivation, Berith having a tognation with Karath, and affinity with Bathar, wherewith 'tis oft uſed, the former word ſignifying to cut in twain, is joined with Berith, Iſa. 55.3. So, I will make, is in Hebrew, I will cut a Covenant, and the latter, ſignifying, divided in the midſt as at Covenant-cutting, Jer. 34.18. Gen. 15.10. Hence they therefore do derive Berith from the likeneſs of Caph to Beth Hebrew Letters.

This was the Antient manner of cutting Covenants, or (according to our reading) making them, they cut the Calf in twain, wiſhing to themſelves ſo to be cut aſunder, if they break their part of the Covenant: This was the Foederal Rite both among Jews (as before) and Gentiles alſo. Virgil ſpeaks of this Ceremony, —Et Caeſâ jungebant Foedera porcâ. Aeneid. lib. 8.

So doth Homer, Livy and Tully, &c. God alſo threatneth to cut the wicked Servant in twain [foreign] for forgetting the Covenant of his God, Matth. 24.51. that is, ſhall tear his ſoul from his body by main force, Job 27.8. Throw him out of the World by (as it were) an Ejectione Firmae, or Writ of Ejectment, and hurl him into Hell, there to undergo moſt exquiſite Torments; ſuch as they did, which were ſawn aſunder, Heb. 11.37. He will hew them in pieces, as Samuel did Agag, 1 Sam. 15.33. Such as ſpeak amiſs of the God of Heaven, p. 195ſhall be cut in pieces, and their houſes made a Dunghil, Dan. 3.29. 'Twas a fearful thing for thoſe Enemies of Gods Daniel, to fall into the paws and jaws of thoſe fierce Lions which had maſtery over them, and brake all their bones to pieces, ere they could reach the bottom of the Den, Dan. 6.24. How much more fearful a thing it is, to fall into the puniſhing hands of the living God? Heb. 10.31. Such ſhall have the Cauls of their hearts torn in ſunder, when God roars as a Lion againſt them, Hoſ. 5.14. & 13.8. Oh conſider this▪ ye that forget God and his Covenant, leſt he tear you in pieces, and there be none to deliver you, Pſal. 50.22. You had far better anger all the Witches in the World, yea all the Devils in Hell, than this God of Heaven. Thus much of the Hebrew name, Berith firſt conſidered. (2.). The Greek name, (1.) foreign, which primarily ſignifies a Teſtament whereby men abſolutely diſpoſe of their goods in their laſt Will proved in Court, and approved by it, from foreign, to diſpoſe, both theſe two words are put together, Acts 3.25. foreign, Ye are the Children of the Covenant which God made, or diſpoſed of: There the Primitive Verb and Derivative Noun are placed together by the Holy Spirit. The ſame we find, Heb. 8.10. & 10.16. which the old Latine Verſion interprets to diſpoſe by Teſtament: And ſo with the Septuagint [foreign] frequently occurreth, as Gen. 21.27, 32. & 26.28. & 31.44, &c. which anſwereth well to [Karath Berith] to ſtrike or cut a Covenant in the Hebrew phrase. (2.) foreign, a Compact or Covenant properly conditional, depending upon the mutual Stipulation of both parties therein concerned. Druſius ſaith, that the Hebrew word Berith ſignifies both foreign (which in Greek (he ſaith) are Synonyma's) upon Heb. 9.16, 17. I do find that in the Apocrypha the word for Covenant is foreign all along, and not foreign, as Wiſd. 1.16. & 1 Macch. 10.26. & 2 Macch. 13.25. & 24.26. But Criticks do obſerve, that the word Berith (uſed ſeven times, Gen. 9.9, 11, 12, 13, 15, 16, 17. and elſewhere) is always rendred by the Septuagint (foreign (as it is always expreſſed in the New Teſtament) and never foreign (which properly ſignifies a conditional Covenant) except in Iſa. 28.15.18. where the Covenant with Death is mentioned: Hebr. cut a Covenant, as Iſa. 55.3. wherein the conditions whereupon the Covenant was made, were preciſely and exactly on both ſides determined, and (as it were) cut out, and ſo the Covenant depended upon the Mutual Stipulation of both the parties, as is ſtoried of the man that contracted with Death, not to ſeize upon him without giving due warning; content, ſaith Death, whereupon he indulged himſelf in all ways of voluptuouſneſs, in the midſt whereof Death came to claim his due; the man replied, no, Death, thou haſt not given me due warning, therefore I muſt not yet be thy due Prize; but Death rejoined, O man! inaſmuch as thou haſt been ſometimes afflicted with Head-ach, Tooth-ach, &c. thou haſt been duly warned by me, though thou didſt not take the warning, therefore now is the time I muſt take thee away; and accordingly Death did ſo. Oh that ſecure Sinners would meditate upon Gods diſannulling all their Covenants with Death, and Agreements with Hell, and not ſay in their Thraſonical Hyperboles, Nos ab omni malo ſumus ſecuriſſimi, we are Shot-free, and ſhall Scape ſcot-free, though the Prophets and Preachers prate, and tell us a talk of Death and Hell; notwithſtanding all their politick Bug-bears to keep men in Awe, we ſhall yet dance upon their Graves; The Lion is not ſo fierce as he is painted, nor the Devil ſo black as he is repreſented. Good follows ſhall have good quarter with the Devil, ſay our Modern Atheiſts: They reckon thus, but they reckon without their Hoſt, who diſannuls all, Jer. 6.19. (3.) The Latine name for Covenant is (1.) Foedus, quaſi fiat Fides, be faithful in it; or 'tis ſo called [à Foedo animali in Foedere diviſo] from ſome filthy beaſt divided in two parts, and the parties concerned in the Covenant paſſing between the parts, as before, &c. The uſe of this Ceremony was cuſtomary, not only among the Hebrews, Gen. 15.9, 10. & Jer. 34.18. but alſo among the Heathens (as above.) Roman Hiſtories tell us, how it was their Cuſtom at making of Covenants, to cut that filthy creature (a Sow) in twain (as the Hebrews cut the Calf, &c.) and when the ſow was divided, the Faeciales or Heraulds gave one half to one party, and the other, half to the other, ſaying, So God divide you in ſunder, if you break this Covenant; and let God do this ſo much the more, as he is more able. This agreeth with that of Virgil afore-cited. —Et Creaſâ jungebant Foedera porcâ.

The ſecond Latine name is pactum à pacando, from pacifying, quaſi pace factum, made in peace; for there is no making of Covenants betwixt contrary parties, until their minds be pacified each to other. Thus when the offended God is willing to make a Covenant with offending Man, it argues his anger is pacified towards us: Which Mercy ſhould oblige us to Duty, that is, not to be unfaithful like our Fathers, but ſtedfaſt in his Covenant, Pſal. 78.8, 37, 57. which the other name ſeems to import, Foedus quaſi fiat Fides, Faith and Faithfulneſs p. 196is required; whoever break Gods Covenant, ſooner or later break their own peace, if not their own ſouls, as Zedekiah did, Ezek. 17.14, 16, 18, 20, God ſaith there, As I live, ſo ſure will I puniſh Perjury, &c. he being deeply engaged, and highly concerned therein; a ſin hateful to God, and hurtful to man; Paul puts it among the black bed-roll of Villanies, 2. Tim. 3.3. (4.) The Engliſh name, Covenant, quaſi convenient, à convenire, or two parties coming together into one, and concording in one matter, as pactum eſt, quasi pace factum, an Agreement peaceably made betwixt two differing parties.

The ſecond thing to be conſidered, after the Name, is the Nature of this Covenant, which our Lord Jeſus (the Angel and Mediator thereof) calls a Teſtament, Matth. 26.28. Thoſe two names ſtrictly taken, have various differences. As,

1. A Covenant is the Agreement betwixt two at the leaſt, but a Teſtament is a Declaration of the Will of one only.

2. The two Parties betwixt whom a Covenant is paſſed, muſt be both living at that time, but a Teſtament takes its date at the Death of the Teſtator, being invalid and of no force until the maker of it die.

3. A Covenant is ratified by the mutual conſent of both Parties to the Conditions thereof, but a Teſtament abſolutely dependeth upon the good will and pleaſure of the Teſtator, and therefore is it call'd a Man's Will, wherein he is pleaſed to bequeath ſuch and ſuch Legacies to thoſe he beareth a good will unto, whether Relations or Strangers, meerly of his own grace and benevolence: Notwithſtanding this Difference in a threefold reſpect, yet are they promiſcuouſly taken in Scripture, as Gal. 3.15. Heb. 9.15, 16, &c. All which does demonſtrate to us the Nature of this Covenant; 'tis not only ſo, but 'tis alſo a Teſtament; wherein, 1. The Teſtator is Chriſt. 2. The Heirs or Legacees are the Saints. 3. The Legacies which are given thereby, be the Gifts of the Spirit, and the Graces thereof. 4. The Executor is the. Holy Ghoſt▪ that Spirit of Truth, which leadeth into a true poſſeſſion of all therein promiſed. 5. The Witneſſes are the Apoſtles and Martyrs, &c. 6. The Will is the Bible. 7. The Seal the Sacraments. 8. God the Superviſor. 9. The Court wherein it's proved. (1.) Upper is the Court of Heaven. And (2.) The lower is the Court of our Conſciences. 10. The Term, it laſts for ever and ever. Nay, and which is more for our comfort, the Teſtator himſelf, though he did …e yet lives again to become his own Adminiſtrator, Heb. 9.15. The Devil (himſelf) cannot diſappoint it.

Having declared how the Nature of a Covenant (ſtrictly taken) differs from a Teſtament, I come in the next place to ſhew how it differs from a Promiſe, though it be called both a Teſtament and a Promiſe, or the covenant of Promiſe, Eph. 2.12. The excellency of it is made moſt evident in the exceeding great and gracious Promiſe of it, 2 Pet. 1.4. and therefore is this New Covenant of the Goſpel prefer'd before the Old Covenant of the Law, as being ſtabliſhed upon better Promiſes, Heb. 8 6. yet is the Covenant more than a Promiſe becauſe it is a … und of all Gods Gracious Promiſes to Man in Chriſt; as a conſtellation differs from a Star, …oth the Covenant differ from a Promiſe: 'Tis not any ſingle Star, that ſhines alone, which conſtitutes or is called a conſtellation, the art of Aſtrology ſaith, there be a 1000 Stars of Note, a… w…h (that they may be better known) are reduced to only fourty eight Conſtellations, in the N…th twenty one, in the South fifteen, and in the Zodaick (or middle betwixt) twelve, which in all amount to the number aforeſaid: Thus it may be ſaid here, that there be more than a 1000 Promiſes ſcattered up and down in the Heavens of Holy Scripture, each of them ſhining forth not only with their ſingle, but alſo with their ſingular ſplendor and illuſtrious Beauty, but ſtill the Covenant is the grand Conſtellation or rather Firmament, conſiſting of an happy Conjunction of all thoſe diſtinct Promiſes, whether they be Promiſes of Grace or to Grace, of giving Chriſt, of pardoning Mercy, of purifying Grace, and a 1000 more for Temporal, Spiritual and Eternal Bleſſings, both privative for removing Evil, and poſitive for receiving Good, whether the good things of the Throne, or of the Footſtool. They are all the Branches of this bleſſed Tree of Life, they do all happily Centre as ſo many circumferences or parallel lines in this gracious Covenant, it being nothing elſe but a Confluence and Collection or compound of all the Promiſes, as the Sea is of all the Rivers, the Firmament of all the Stars, they do all meet together in them, as the Beams do in the Sun, or Lines in the Center. Thus it may be ſaid alſo, that the Covenant is not a ſingle ſtrong hold or Tower, but even a whole City of refuge, into which the Righteous run and are ſafe, Prov. 18.10. yea when the proud Waves of Temptation and B…iſterous Billows of Tribulation, have beat upon them, here have they caſt the Anchor of their Hope ſucceſfully and rode out the Storm ſafely; for Rocks and Mountains may depart, but this Covenant cannot fail, Iſa. 54.10, 11. Thus the Nature of the Covenant, may be moſt ſeen in the Promiſes; what is ſaid of Godlineſs, 1 Tim. 4.8. that it hath the Promiſes of the Life that now is, and of that which is to come, may more abundantly p. 197be ſaid of the Covenant (from whence Godlineſs cometh) it being the Grand Charter (the Magna Charta) of a Chriſtians Hope for both Worlds, both for Safety here, and for Salvation hereafter. The Covenant is (indeed) a Promiſe, but every individual Promiſe is not the Covenant, they are not convertible Terms, neither is it yet a bare Promiſe, but 'tis alſo confirmed by an Oath, Heb. 6.17. not becauſe God (the Covenant maker) is unfaithful, and needing ſuch a Sacred Bond, but becauſe Man is incredulous; and will not believe God upon his bare word. There be two things that make any matter more credible.

1ſt. The Quality of the Perſon.

2dly. The manner of the Speech. The

1ſt. 'Tis the God of Truth who cannot Lie that ſpeaks in the Covenant, [I will be a God to them, and they ſhall be to me a people] Heb. 8.10. &c. Here the Quality of the Perſon ſpeaking is enough to beget Belief; if the word of a King be look'd upon ſo Sacred a matter, as to be held as inviolable as the Laws of Medes and Perſians; how much more the Word of the moſt High God (King of Kings and Lord of Lords, Revel. 19.16.) a God of Truth, Deut. 32.4. who cannot Lie, Tit. 1.2. (as Gods Children are Children that will not Lie, Iſa. 63.8.) nay, 'tis impoſſible for God to Lie, Heb. 6.18. for that would not imply potency but impotency, and infirmity, which cannot conſiſt with Omnipotency, and ſo would (if ſo) Ungod God himſelf, as his Love moved him to make the Promiſe, ſo his Truth binds him to perform it. The

2dly. Is the manner of the Speech; if the Word ſeriouſly ſpoken be alſo confirmed with an Oath, (which ſometimes helpeth Truth in neceſſity, and cleareth Mens Innocency betwixt Man and Man, Exod. 22.11.) this maketh a Promiſe more credible: 'Tis a vulgar ſaying, An Honeſt Mans word is as good as a Bond, how much more is the word of the moſt True God, whoſe word is ſufficient of it ſelf to render it credible? Yet God tendering Mans Infirmity, though his word cannot be made more true than it is in it ſelf, becauſe it may be made more credible in reſpect of us, therefore hath he bound it with an Oath, yea, and ſet to his Seal too; how then ſhould we reſt aſſured concerning the Truth and Faithfulneſs of the Covenant? God hath not barely ſpoke it, but he hath ſolemnly Swore it, (both which are two Immutable things, Heb. 6.17, 18.) yea, and Sealed it to us alſo with a double Seal.

1. With the Broad Seal of his Sacraments.

2. With the Privy Seal of his Spirit. The Sacraments are Gods Viſible Oaths (as it were) to us; he taketh the Body and Blood of his Son into his hand, and ſolemnly ſweareth to beſtow upon us all the purchaſes of Chriſts paſſion, they are Gods Broad Seal, and his Spirit is the Privy Seal, whereby after our believing we are aſſured of Gods Love, Eph. 1.13. after Faith of Adherence comes in the Faith of Evidence; Recumbency on Chriſt brings Aſſurance from him, and Aſſurance is Gods Seal, as Faith is our Seal. He that believeth, ſets to his Seal that God is true, John 3.33. We yield firſt our Aſſent and Conſent of Faith, leaning upon the Lord Chriſt, and laying the whole ſtreſs of our Salvation upon him; hereby the Contract is made, and then God puts his Seal to the Contract. God honours our Sealing to his Truth by his Sealing with his Spirit, which is not only Gods Seal, but alſo his Earneſt, not a Pawn, which muſt be return'd again, but an Earneſt, which is part of payment, and aſſures or binds the Bargain: Should not therefore the joy of the Lord be our ſtrength? Neh. 8.10. And the Covenant conveys to us moſt ſtrong Conſolation, far better than the Comforts of Philoſophy, which Plato calleth foreign, Toys and Trifles, and Socrates did find them no better when he came to Die: Yea, and Cicero when he applyed his Philoſophical Cordials as Anodynes and Antidotes to ſome Diſconſolate pangs that were upon him, cryed out upon this Experiment of their being ineffectual, Neſcio quo modo Imbecillior Mediana quàm Morbus, I know not what is the matter that my Diſeaſe or Malady is too hard for my Medicine or Remedy: But the Conſolations of Gods Covenant are ſtrong in themſelves, and therefore ſhould not be ſmall to us, Job 15.11. We ſhould caſt our Anchor of Hope (which is a ſure and ſtedfaſt Anchor) always upward, and faſten it, not in the depths of the Sea, but in the height of Heaven, whereof it gets firm hold and ſure poſſeſſion, Heb. 6.19.

Inferences hence are, 1. 'Tis the Blood of this Covenant, that muſt raiſe up Mankind out of the Pit, into which they are faln by the firſt Sin, Zech. 9.11. All Mankind, to wit, both Jews and Gentiles are faln into a Pit wherein there is no Water (of Comfort) for them in themſelves, and herein they are detained as ſo many Priſoners in the Priſon of this waterleſs or comfortleſs Pit.

As firſt, The Jews, who for contempt of Chriſt and his Goſpel, John 1.11. Acts 13.46. with chap. 3.14. and 7.51. have rejection for rejection, they are trodden under foot as Priſoners in the Pit, Iſa. 51.23. who were once the higheſt of Nations, Deut. 4.7, 8. and 26.19. and 33.29. and whoſe Land was the glory of all Lands, Ezek. 20.6. now wrath is come upon them to the utmoſt, 1 Theſ. 2.16. let all places and people beware of rejecting p. 198Chriſt and his Goſpel, Heb. 2.3. and 10.29, &c. and John 15.22. Mat. 11.21, 22, 23, 24. This Sin makes Grace (it ſelf) to become our Enemy, 1 Sam. 2.25. Mercy Triumphs over Juſtice, Jam. 2.13. before Grace be offered, but when that is rejected, Mercy joins with Juſtice againſt us. This is to Convert the very means of Converſion into a Sin: Though the Jews be at preſent as Priſoners in the Pit, wherein is no VVater, but Mud, as in Joſeph's Pit, Gen. 37.24. and in Jeremy's Dungeon, Jer. 38.6. yet are they Priſoners of Hope by vertue of this Covenant, Zech. 9.11, 12. Iſrael (or the Ten Tribes) had indeed a Bill of Divorce, Jer. 3.8. ſo was not reſtored again, but was utterly ruin'd by the Aſſyrians, 2 Kings 17.6. Ezek. 23.9. but Judah (or the Two Tribes) had no Bill of Divorce, Iſa. 50.1. therefore were they delivered out of the dirty Dungeon of the Babyloniſh Bondage; which was but the beginning of their Covenant-bleſſing. There is yet a greater to follow, foretold here by Zechary, and that after the coming of Chriſt, Zech. 9.9. yea after the Death of Chriſt, Zech. 12.10. though he ſpeak after the Prophetick manner as a thing paſt, (as Babylon is faln, Iſa. 21.9. Jer. 51.8. and Rev. 14.8.) yet he Prophefieth of bringing the Jews out of their preſent Priſon of Rejection, while the Gentiles are brought into the Preſence-chamber during their Impriſonment. This is imported in that Emphatical Phraſe, Zech. 9.13. As for thee alſo, O Sion, thou ſhalt be ſaved, (as well as the Gentiles;) though thou haſt for a time been ſuſpended from Chriſts Bed and Board, yet in time this Covenant ſhall releaſe thee, yea, and Ephraim, the Ten Tribes too; the two Sticks ſhall become one in the Hand of the Lord, Ezek. 37.16, 17. ſo all Iſrael ſhall be ſaved, Rom. 11.23, 25, 26. Iſa. 59.20, 21. Thus Zechary's promiſe of Peace is to Ephraim as well as Judah, and to the Gentiles, Zech. 9.10. and he points out the time, ſaying, When I have raiſed up thy Sons, O Sion, againſt thy Sons, O Greece, ver. 13. which cannot be meant of Alexander's Succeſſors. For,

1. They greatly grieved the Jews.

2. The Ten Tribes had nothing to do with them.

3. They were all long before Chriſt, but the Prophet ſpeaks of what was to befal them after; therefore 'tis not improbable this Prince of Greece muſt be meant the Great Turk (who is Lord of it at this day) againſt whom Judah and Ephraim ſhall have a glorious Victory.

Secondly, The Gentiles, to wit, Chriſtians ſhall be brought out of the Babyloniſh Pit alſo by the Blood of this Covenant. As the Eaſtern Babylon oppreſſed the Jews at that time the Church of God, ſo Rome and Antichriſt the Weſtern Babylon afflicts the Church of God now, and hath done ſo for a long time, therefore are we called to come out of this Babel, as the Jews were out of that, 2 Cor. 6.17. Revel. 18.2, 4. with Jer. 51.6, 45. Zech. 2.6, 7. Iſa. 48.20. and 52.11. and Jer. 50.8. Whatever the Prophets ſpoke of the Eaſtern Babel, the Apoſtles apply it to the Weſtern, which may not be conſtrued a miſapplying, becauſe the one was a Type, and the other the Antitype. Therefore as ſure as God brought the godly Jews out of the Pit of the Eaſtern Babylon, ſo ſure he will bring the believing Gentiles out of the Pit of the Weſtern, and both by the Blood of this Bleſſed Covenant. Gods Covenant was confirmed by the Blood of Sacrifices in the Old Teſtament, Exod. 24.8. Heb. 9.19, &c. but by the Blood of Chriſt in the New; (whereof the former was but a Shadow) therefore Chriſt calls the Cup in the Supper, My Blood of the New Teſtament or Covenant, Mat. 20.28. and by the Blood of this Everlaſting Covenant he makes us perfect to do his will in every good work, Heb. 13.20, 21.

The Second Inference is, If the Covenant of Grace be one and the ſame in both Teſtaments for ſubſtance, the Old and New Covenant differing only (as hath been demonſtrated) in diverſity of adminiſtration, then the Identity or Sameneſs of this Everlaſting Covenant in the Old and New Teſtament, doth lay a good Foundation, for communicating Baptiſm to the Infant Children of Believers, ſeeing the Old and New Covenants are the ſame, and the Signs or Seals of them, (to wit, Circumciſion and Baptiſm) are in ſignification the ſame, Rom. 4.11. &c. and the Children of the Faithful have the ſame Right and Relation to the Covenant now, as they had heretofore: Therefore as the Law (which was a narrower Diſpenſation) did admit of Children to Circumciſion, ſo much more muſt the Goſpel (being of a larger extent to Jews and Gentiles) embrace Children to Baptiſm, in token of their Being in Covenant now as well as then, God ſaying to us as well as to them in his Covenant, I will be your God and the God of your Seed: The Covenant made with Abraham, Gen. 17.7. is the ſame made with all the Faithful to the end of the World; hereupon is he called the Father of the Faithful, Rom. 4.17. Hereupon that Goſpel Promiſe in that Evangelical Prophet, Iſa. 59.20. is made to Faithful Parents and to their Seed, even for ever: As the Apoſtle Interprets that whereon it dependeth, Rom. 11.26. with 23.24. which words, having reſpect to the Call of the Jews, plainly p. 199hold forth that the very Children of the Jews have ſtill in thoſe Goſpel times (notwithſtanding their preſent rejection) an intereſt in this Everlaſting Covenant, and in due time (as before) they ſhall be brought out of the Pit and Priſon, (wherein they are now captivated) by Vertue of the Blood of this Covenant made with their Fathers, for they are beloved for their Fathers ſake, Rom. 11.28. as their Fathers took hold of the Covenant, ſo the Covenant takes hold of their Children, and their Childrens Children, even for ever, otherwiſe it would not be Everlaſting: And in Goſpel times Jew and Gentile are all one in Chriſt, Col. 3.11. The Bleſſing of Abraham (the Hebrew) cometh now upon all Believing Gentiles, Gal. 3.14, 17. not Diſannulled by the Law (given 400 years after) but is confirmed by Chriſt [foreign] Ratified by God with reſpect to Chriſt. Beza. Conſider (for confirming this Truth further)

Firſt, This exceedingly advanceth the Grace of God in his Covenant to make Children Confederate with their Parents therein.

Secondly, 'Tis one of the great inducements which the Scripture uſeth to draw Men in to Believe, Acts 2.38, 39. and 3.25. &c.

Thirdly, Otherwiſe the Goſpel hath not better Promiſes (as is expreſly ſaid Heb. 8.6.) than the Law; if Children be included for Circumciſion, and excluded from Baptiſm.

Fourthly, 'Tis the only Difference that God hath put betwixt the Children of Believers and thoſe of Strangers.

Fifthly, 'Tis the only Ground Believers can have for the Salvation of thoſe their Children which Die in their Infancy. They muſt either be in the Covenant or they cannot be ſaved, excluding them from the one is an excluding them from the other, for God conveys Salvation no other way but by Covenant; had Adam ſtood, he ſhould have been ſaved by a Covenant of Works, when that was broke a New Covenant was given to the Woman and her Seed, for conveying Life and Salvation; ſtill it muſt be convey'd by a Covenant Way.

Sixthly, There can be no Inconvenience (in admitting Children into the New Covenant fellowſhip) Named, but the ſame Inconveniencies may be as well ſuppoſed to reach thoſe under the Old, there being the ſame reaſon in both Covenants.

The third Inference is, If the nature of the Old and New Covenant be one and the ſame for ſubſtance (differing only as the Old and New Moon in different Appearances) then it follows hence, that the Old Teſtament is not out of date, but is of uſe to us under the New▪ That it was not a Temporary Teſtament, or a Bond and Covenant cancell'd by the coming of Chriſt, as to the ſubſtantial Truth contained in it, may be thus demonſtrated.

The firſt Argument. David calls Gods Word Ner, a Lantern, and Or, a Light, Pſal. 119. v. 105. The former is for uſe in the night, and the latter is more profitable and comfortable in the day; intimating hereby, that as God created two great Luminaries, Gen. 1.14, 15. the leſſer, to wit, the Moon to guide the night, and the greater, to wit, the Sun, to guide the day; ſo hath he made the Old Teſtament as the Moon, or as Davids Lantern and Candle to direct mans feet aright in the night-time of the Worlds Ignorance, and of the Churches Nonage; but he hath given the New Teſtament as the Sun, or Davids Day-light, to order our ſteps in a right path during the Day and Sun-ſhine of the Goſpel. What the Sun and Moon are for ſervice to the World, that the Old and New Teſtament are for uſefulneſs to the Church. The Old Teſtament is Novum Involutum, the New Veiled; the New is, Vetus Revelatum, the Old Revealed; and as the Moon borrows light from the Sun, ſo the dark paſſages in the Old Teſtament receive light from the New.

The ſecond Argument. The Church is ſaid to have two Breaſts (as Twins) wherewith to feed her Children, Cant. 4.5. with ſincere Milk, 1 Pet. 2.2. This can bear no better ſenſe than to ſignifie the two Teſtaments, which like Breaſts and Twins, have an harmonious correſpondency each with other, and thoſe Breaſts of Conſolation (ſo called, Iſa. 66.11.) are both fair and full, yea ſtrutting out, and even akeing to be drawn, that the Churches Children may ſuck and be ſatisfied, growing up and increaſing with the increaſe of God, to a full ſtature in Chriſt, Col. 2.19. & Eph. 4.13. Thoſe two Breaſts are alſo ſuitable and equally matched as Twins, ſo are the two Teſtaments in ſundry reſpects; for as the Old Teſtament hath four ſorts of Books, to wit, Legal, Hiſtorical, Sapiential and Prophetical, ſo hath the New in a due proportion, as Evangelical anſwerable to the Legal: The Acts of the Apoſtles to the Hiſtorical; The Epiſtles to the Sapiential or Dogmatical, for in them Paul principally preſſeth Faith, Peter Hope, and John Charity, and laſtly, the Revelation, &c. to the Prophetical; ſo that there is a wonderful Conformity of the one Teſtament to the other, not only in the Sameneſs of Senſe, but alſo in this Quadriformity of parts alſo. This ſeems myſtically to be ſignified in Ezekiel's Viſion of the Wheel with four faces, and his VVheel within a Wheel, implying the Old Teſtament in the New, and the New Teſtament in the Old, and theſe two Breaſts for Chriſts Babes are near each other, and as like as near, and ſo is the Milk in them alike pure, alike ſweet and nouriſhing: p. 200They are but bad Nurſes who would reduce the Babes of Chriſt to one Breaſt, ſeeing the like ſincere Milk is found in both theſe Breaſts; what the one Teſtament teacheth, the other teacheth alſo, they being like the two Cherubims in the Temple, which had their faces looking toward the Ark, and were beaten out of one piece of Gold, Exod. 37.7. So doth both the Teſtaments look towards Chriſt (the Ark) containing all one and the ſame Doctrine for ſubſtance, to wit, leading us to the Faith and Obedience of Chriſt. Alma Mater Eccleſia, muſt have two Breaſts, the Church, as well as the VVorld, which hath two Breaſts, or rather Botches, Profit and Pleaſure.

The third Argument. Whatever Divine Promiſe or Precept (ſo far as it contains a Moral Equity of univerſal concern) is found in the Old Teſtament, the ſame hath a Divine Authority therein to us under the New: Hence Promiſes made to any Old Teſtament Believer, where no Reaſon in ſpecial is expreſſed why it ſhould not be peculiar to him, may be appropriated alſo by a New Teſtament Believer, and he muſt act Faith upon it, as made to him. Thus the Promiſe made perſonally to Joſhuah, Joſh. 1.5. I will not fail thee, nor forſake thee, (which is five times renewed in Scripture) is univerſally propounded to the Faith of every New Teſtament Believer, Heb. 13.5. which we all may preſs and preſs again till we have expreſſed all the the ſweetneſs out of it, never leaving to ſuck (as the Child at its Mothers Breaſt) ſo long as a drop will come; yea keeps ſucking ſtill, till freſh Milk flows into thoſe Breaſts of Conſolation, Iſa. 66.11. We ſhould labour to ſee our own names writ upon every Promiſe to ſecure it for us.

Hence alſo Precepts as well as Promiſes do concern us under the New Teſtament, as much a… thoſe to whom they were perſonally propounded. Thus Hoſea ſaith, God found Jacob in Bethel (Gen. 28.18. and eſpecially 35.9, 4, 15.) there he ſpake with us, Hoſ. 12.4. who were then in his loins, and promiſed (in him) to take the Lord for our God, and we are to hold our ſelves no leſs concerned therein than Jacob was. The like expreſſion is found in Pſal. 66.6. at the Drying up of the Red Sea and Jordan: There did we (ſaith David in the Churches name) rejoyce in him: What [we] could this be, but the [we] our ſelves, who were then in the loins of our Fore-fathers, ſo had ſome ſhare in their Joy? And thus alſo Pſal. 102. what God ſpake to the Afflicted [that he would regard the Crys of the Deſtitute, and not deſpiſe their prayer, v. 16, 17.] the ſame he ſpake to us; for 'tis ſaid, v. 18. This ſhall be written for the Generations to come, to wit, that the poor Shrub had ſped ſo well in prayer, and whatever elſe God ſaid in that Pſalm, or indeed in any other Book of holy Scripture, Rom. 15.4.