The Gospel-Covenant, Part 1 (1 of 3)

The Gospel-Covenant · Part 1 (1 of 3)

p. 11. The differences betwixt the Covenant of Grace, and Covenant of Works, &c.

ZECH. 9.11.

As for thee alſo, by the bloud of thy Covenant have I ſent forth thy priſoners, out of the pit wherein there is no water; or as Junius and our Geneva reade; Thou alſo ſhalt be ſaved by the bloud of thy Covenant, &c.

THis Prophet Zechariah was one of thoſe three Prophets, whom God raiſed up to Prophecy to the people of the Jewes, after their returne from the Captivitie of Babylon; And yet ſo after, as that it was in part alſo during the time of captivitie of many of them, many of the Jewes remaining ſtill in Chaldea, the land of their captivitie, notwithſtanding the libertie proclaimed by Cyrus. Ezra 1.1.Ezra 1:1Whether length of time, (the captivitie having continued ſeventie yeares) had made the land naturall to thoſe that were young and had been borne there, or whether under Cyrus they might hope to finde more eaſe from their burthens then formerly under the Babylonians, or whether the length of the journey, dangers by the way, the hazzards they might meet withall in their own land, they being now ſetled p. 2in Babylon, and having houſes and orchards, and ſuch like conveniences about them; whether (I ſay) it were any of theſe, or all together, that hindered them, this is certain, many of them neglected to returne to their own land, in ſo much as the Prophet is faine to call upon them, as he doth in Chapter 2.6, 7. Hoe, come forth, and flee from the land of the North, deliver thy ſelfe, O Zion, which dwelleſt with the daughter of Babel. Adding to this call of his many promiſes, to allure and incourage them thereunto. As firſt, By a promiſe of plenteous increaſe and multiplying in their owne land.Zech. 2.4.Zech 2:4 Whereas they might feare, that being but few, and a ſmall number, they might be ſcattered and come to nothing, therefore the Lord tells them by the Prophet, that Jeruſalem ſhould be inhabited without walls; meaning that it ſhould not be able to containe the people in it, for their multitude. A ſecond promiſe, is that he would be a protection unto them; I will be a wall of fire about you, ſaith the Lord, ver. 5. A wall of ſafe defence to you, and fire to burne up your enemies, if any invade you. A third promiſe, that he will be the glory in the midſt of them; giving them a glorious State or Church. Fourthly, He promiſes his preſence among them, which is the felicitie of any people; I will dwell in the middeſt of thee, ſaith the Lord, ver. 11. By theſe manifold promiſes, the Lord doth by his Prophet perſwade the people to returne. A ſtrange thing that being captives, they muſt have ſo many motives to returne to the Land of their freedome and libertie.

Now this Captivitie of the people of the Jewes, as it was res geſta, a thing reall and done, an affliction brought upon them for their ſinning againſt the Lord: So I finde it in Scripture applyed to three things, as a reſemblance and type thereof. Firſt, It is applyed to the naturall eſtate of all men, who were at firſt created free, being ſubject to none, but onelyonly to him who is Lord over all, but are now by ſin like the Jewes in an eſtate of bondage. This application I finde made by the Apoſtle,1 Cor. 6.17.1 Cor 6:17 2 Cor. 6.17. Come out from among them, touch no uncleane thing. Which words were firſt ſpoken to and of the Jewes, in Eſay 52. ver. 4.11. calling them out of their Captivitie. But the Apoſtle applyes them to all, whether Jewes or Gentiles in their naturall uncleanneſſe, calling upon them to come out of the ſinfull pollution of the world. Secondly, It is applyed to the ſtate of the Church under the tyranny of Antichriſt; for as p. 3that Eaſterne Babel did afflict and oppreſſe the Jewes, which were then the Church of God; ſo Rome the Weſterne Babel doth keepe under the Church of God now, and long time hath done, and therefore the people of God are called to come out of her,Apoc. 18.2.4.Rev 18:2Rev 18:4 as the Jewes were called to come forth from the Eaſterne Babel, Jer. 51.6.8.Jer. 51.6.8.Jer 51:6Jer 51:8 Jeremie ſpeaks it of Eaſterne Babel, John applyes it to the Weſterne, yet not miſ-applying, becauſe the one was a type of the other. Thirdly, It is applyed to the preſent miſerable forſaken condition of the Jewes, in which they now lie, they being now a refuſe people, caſt off by God, for their caſting off of Chriſt.Joh. 1.11.John 1:11 He came to his own, but his own received him not; he would have gathered them, but they would not be gathered, they rejected him, therefore he alſo rejected them: ſo that they are now ſcattered abroad again, and become a vaſſall, a captive people, having no free State of their owne, but living under the dominion of other people. This eſtate of theirs, Eſay ſets forth in words not much differing from my text; This people (ſaith he) is robbed and ſpoyled, and ſhall be ſnared in dungeons; they ſhall be hid in priſon-houſes; they ſhall be for a prey, and none ſhall deliver, for a ſpoyle, and none ſhall ſay, reſtore. Eſa. 42.21.Isa 42:21And this their preſent bondage is typed out by their captivitie in Babylon; as we may ſee by comparing Rom. 11.26. with Eſay 59.20. That which was in the letter of it, ſpoken of their deliverance out of Babylon, from under the Chaldeans, the ſame doth the Apoſtle apply to their laſt deliverance, which is yet to come. The redeemer ſhall come to Sion, and turne ungodlineſſe from Jacob. As their captivitie in Babel, reſembled their preſent captive condition now, ſo their deliverance out of Babel then, typed out their deliverance which ſhal come unto them out of their preſent miſery, when the Redeemer ſhall againe come unto Sion, and turne away ungodlineſſe from them.

Now of this deliverance out of their preſent captivitie; I underſtand this Text, Zech. 9.11. As for thee alſo, by the blond of thy Covenant, I have ſent out thy priſoners out of the pit, &c. By vertue of the Covenant made with their fathers, they ſhall be delivered out of the bondage in which they are now holden.

To apply it to theſe times, is contrary to the words of the Text,Ob. for the Text ſpeakes of a thing paſt, I have ſent forth, &c. therefore not of things to come.

Thoſe which are any whit exerciſed in the reading the Prophecies Anſw. p. 4in Scripture, doe know that it is an uſuall thing with them, to ſpeake of things to come, as if they were already done. To note out thereby the certainty of the accompliſhment, as if they would ſay, it is as ſure, as if it were done already. Thus Eſa. 9.6.Eſay 9.6.Isa 9:6 ſo Apoc. 18.Apoc. 18.Rev 18 Babel is fallen, &c. ſpeaking as if the things were paſt, when yet they were ſtill to come.

Now the reaſons moving me to this interpretation, are theſe three.

1Becauſe the miſery of the Jewes here ſpoken of, and deliverance from it, comes after the manifeſtation and revealing of Chriſt in the fleſh. In ver. 9. Rejoyce greatly, &c. Behold thy King, &c. Theſe words are applyed by Matthew, Chapt. 21.5. to Chriſt coming in perſon to Jeruſalem, that being the accompliſhment of this Prophecy. Now the deliverance in my Text is conſequent to that comming of Chriſt, and therefore cannot be referred either onelyonly or principally to their deliverance out of that Eaſterne Babel. Becauſe that was many yeares before Chriſts coming. And this reaſon is of the more force with me, becauſe of that which followeth in ver. 10. where it's ſaid, that Chriſt ſhall ſpeake peace to the Heathen; where the calling in of the Nations or Gentiles is prophecied of, as comming betwixt that coming of Chriſt in the fleſh, & this deliverance of the Jewes. The order is thus: Firſt Chriſt comes, ver. 9. then the Gentiles are called, ver. 10. Then the Jewes are delivered out of the pit, in which they are holden, ver. 11. This order obſerved by the Prophet, enforceth us to refer theſe words to theſe times, to the preſent eſtate of the Jewes, and to look further then to the firſt captivitie in Babylon.

2The promiſe is here made both to Judah and Iſrael; Iſrael being underſtood by the name of Ephraim, ver. 13. And this I take to be a rule for underſtanding many places in the Prophets, that when the Prophet doth diſtinctly mention both Judah and Iſrael, or Ephraim, making them both to be ſharers in the bleſſing promiſed, thoſe Pr…phecies, I ſuppoſe, are to be referred to theſe laſt times, becauſe it is not to be ſhewed by any Hiſtory in Scripture, that the ten Tribes of Iſrael (underſtood by Ephraim) (becauſe Ephraim was the chiefe of thoſe ten) were ever reſtored ſince their Captivitie, or united to Judah againe. Now then the promiſe being made both to Judah and Iſrael, or Ephraim, therefore I referre it to thoſe times, p. 5wherein both of them ſhall be called againe, and united together, as before time. And becauſe this Rule may be queſtioned, and yet (if cleared) may be of uſe in reading the Prophets: Therefore for the clearing of it, let us conſider a place or two. Conſider that in Jer. 3.16, 17. Here is a promiſe made to Judah and Iſrael. But to what time is this prophecy to be referred? I ſuppoſe to theſe laſt times, wherein both Judah and Iſrael ſhall be called againe: And that it cannot be meant of the time of their returne out of Babylon, my reaſons are theſe.

Becauſe in ver. 16. it's ſaid (in the time wherein the prophecy 1ſhould be fulfilled) They ſhall then ſay no more, the Arke of the Covenant of the Lord, neither ſhall it come to minde, neither ſhall they remember it; that is, there ſhould be a change of worſhip, the ceremoniall worſhip ſhall be aboliſhed, and they ſhall uſe it no more, they ſhould no more mention the Arke, nor minde it any more. But it was to have come to minde, and they were to have uſed it, if they could have injoyed it, after they came out of Babylon; for then the ceremoniall worſhip ſtill laſted: the time of reformation not being yet come; therefore this prophecie ſpeaks not of that time.

But the Arke was wanting after the Captivitie,Ob. it being periſhed or loſt in the deſtruction of the Temple; and therefore it may be referred to thoſe times, becauſe they had not the Arke then.

But let us conſider, Anſw. that the want of the Arke in this place is promiſed as a bleſſing, ſo that they ſhould not now deſire, or ſtand in need of any ſuch viſible repreſentations of Gods preſence among them, as having more cleare manifeſtation of Chriſt by the Goſpel; ſo as they ſhould now ſee eye to eye, as Eſay ſpeaks, Eſa. 52.8. Whereas after their returne from Babel, the want of the Arke then was no bleſſing, but rather a defect. It being in thoſe times one of the moſt lively remembrances of Chriſts name unto them, Exod. 20.14. and Pſal. 30.4. But the Prophet here in Jer. 3. ſpeaks of ſuch a time when the want of it ſhould be no defect in the Church; they ſhould mind it no more. A like expreſſion Eſay uſeth, Eſa. 65.17. ſpeaking of the times of the Goſpel, The former things (ſaith he) ſhall come no more to minde. They ſpeake both alike, becauſe in the times of theſe Prophecies, they ſhould have a more clearer revelation of Chriſt, then they had by thoſe former things, neither Arke, nor Temple, nor any other of thoſe ordinances, ſo ſetting p. 6forth Chriſt, as the miniſtery of the Goſpel ſhould doe. This change of ordinances therefore here prophecied of, argues that this Prophecy cannot be meant of the time of their returne out of Babylon; becauſe then thoſe ceremoniall ordinances were not changed nor taken away.

2A ſecond Reaſon why this Prophecy is to be referred to theſe times of the Goſpel, is contained in the 17^th verſe. Becauſe in the time of this Prophecies accompliſhment, all Nations muſt be gathered to Jeruſalem, to joyne with the Church of the Jewes in the worſhip of God. But all Nations were not gathered to them at their coming out of Babylon. Indeed ſome mixture there was of other people among the Jewes; as is gathered Nehe. 13.3. and out of Ezra. But that mixture was plainly condemned as ſinfull, and the Jewes were commanded to ſeparate themſelves from them. But this gathering of the Nations unto them, is here promiſed as a bleſſing. But admit there was there ſome gathering and addition of other people unto them, which was not ſinfull, ſome becoming Proſelytes, yet this was ſo little a ſcattering, that it cannot be called a gathering of all Nations unto them; for there is as much ſaid before theſe times, as this comes unto in Exod. 12.38. At their going out of Aegypt, there was then a mixt multitude of other people, and yet this was not the time of gathering the Nations to the Jewes, but a time of ſeparating the Jewes from other Nations; as therefore no man will ſay, that there was at their coming out of Aegypt an addition of all Nations unto them, though they had then a mixt company joyning unto them; ſo neither at this time of their returne from Babylon. Nay, if we conſider the times before this Prophecy was uttered, I ſuppoſe there were ſuch a multitude of ſtrangers joyned to the Jewes, as was not to be found at this time of their returne from Babylon; for wee read that in Solomons time, there were found an hundred three & fifty thouſand and upwards, as is expreſſed in 2 Chron. 2.17. Yet all this number was not a gathering of all Nations unto them.

Ob.Though this Prophecy was not fulfilled at their returne from Babylon, yet it was …ulfilled in the times of Chriſt, and of the Apoſtles, ſo that we need not extend it to the times yet to come.

Anſw. I grant it was in a gracious meaſure fulfilled then, and yet ſo as to run along to have its full and finall accompliſhment in the calling p. 7home of the Jewes. Firſt, In the dayes of Chriſt ſome few of the Jewiſh Nation were converted to the faith, though few, yet ſome were, and ſo there were ſome of the Gentiles alſo. As thoſe wiſe-men, Mat. 2. the Centurion, Mat. 8. the Syrophenician woman, Mat. 15. a little number of both. Secondly, Afterwards when the Goſpel was preached by the Apoſtles, they preached firſt to the Jewes, and many of them believed, three thouſand in Acts 2.41. and afterwards in Acts 5. five thouſand: and in Acts 21.20. Thou ſeeſt how many thouſand Jewes believe. Now mark a little anſwerable increaſe in the converſion of the Gentiles alſo: As the ſound of the Goſpel went all over the world, ſo the ſucceſſe was anſwerable, Rom. 10.18. Rom. 1.13. Rom. 15.19. ſo that there were many Churches of the Gentiles; as is evident in the new Teſtament. Thirdly, But yet further, as there ſhall be a more full degree of calling home the Jewes, then was in either of the times mentioned before, and they ſhall come in, in more abundance, Rom. 11.12. both Judah and Iſrael being called, ſo ſhall the Gentiles come in, in more plenty then hitherto. And in this the Apoſtle is cleare and full in Rom. 11.12. where ſpeaking of the calling of the Jewes he ſaith, That if their fall was the riches of the Gentiles, how much more ſhall their abundance be? That is, their calling, (which ſhall be in great abundance) ſo that, then moſt properly is the time, wherein the Nations ſhall be gathered to Jeruſalem, namely, when the multitude of the Jewes ſhall be called, and all Nations then added unto them.

A third reaſon to prove this Prophecy not to be accompliſhed in 3their returne from Babylon, is from the 17^th verſe alſo, where the promiſe is, that after the returne here ſpoken of, they ſhall not walke after the ſtubbornneſſe of their evill heart any more. But if this be applyed to their returne out of Babylon, wee may then ſay, this promiſe was not fulfilled, for certainly they never ſhewed more obſtinacy and ſtubbornneſſe then ſince that time, as is evident in their malicious wickedneſſe againſt Chriſt in the dayes of his fleſh. So that it cannot be referred to thoſe times; but if wee refer this promiſe to the time of their laſt converſion, it ſhall then be fulfilled, becauſe from that time, they ſhall never any more turne away from God, but ſhall continue faithfull with him for ever; as is clearly promiſed to them in Eſay 59.20, 21. compared with Rom. 11. p. 826. This place then in Jer. 3.16, 17, 18. ſhews thus much, that the promiſe being made to Judah and Iſrael together, the accompliſhment thereof was not at their returne from Babylon, but is to be accompliſhed in their converſion to the faith of Chriſt. Another place to confirme the ſame rule before named, may be that in the Prophet Ezek. 37.16, 17. And ſo to the end of the Chapter, joyning together Judah and Iſrael (reſembled by the two ſtickes in his hand) to be one people, under one King: But I will not ſt…y on this: The ſumme is the promiſe here in my Text, being made to Judah and Iſrael both, therefore this prophecy belongs to the times yet to come, when both of them ſhall be turned to the Lord. And this is the ſecond Reaſon.

A third Reaſon is from the enemy ſpoken of to be deſtroyed by Judah and Ephraim together, ver. 13. When I have raiſed up thy ſonnes, O Sion, againſt thy ſonnes, O Graecia: meaning that God would by the ſtrength of Judah and Ephraim together, beate to powder the Prince of Grecia. But who is he? Some refer this to the ſucceſſours of Alexander, the mightie Prince of Graecia, called the Goat, Dan. 8.5. that ran over all with ſuch ſpeed and ſwiftneſſe. But thi… expoſition cannot ſtand; Firſt, Becauſe theſe ſucceſſours of Alexander did mightily afflict the Jewes; but the Jewes were not made ſuch a Gyants ſword, as to prevaile againſt them. Secondly, Becauſe this conquering the Prince of Graecia followes the coming of Chriſt, whereas thoſe ſucceſſours of Alexander that troubled the Jewes were long before. Thirdly, It cannot (that I know) be ſhewed that Ephraim or the ten Tribes had any thing to doe with theſe forces that were guided by the ſucceſſours of Alexander, as themſelves alſo doe confeſſe, that refer the ſtory to thoſe times, and therefore to make their interpretation ſtand, they take Ephraim and Judah for ſynonymaes, for one and the ſame people, which is contrary to all Scripture, they being ever taken as two people; ever ſince the diviſion under Rehoboam, onelyonly at their calling home, then they ſhall be reunited againe. Therefore (though I dare not be peremptory in ſuch particulars, yet) with leave and ſubmiſſion to better light, I ſuppoſe this Prince of Graecia is the great Turke, which is Lord of Graecia at this day, againſt whom Judah and Ephraim ſhall have a glorious victory, and ſhall ſubdue this proud enemy. Upon theſe grounds, I conceive, the Prophecy is to be referred p. 9to thoſe times to come. I will not omit what I conceive lies 4in that word (alſo) in my Text, which ſeemes to have ſome ſpeciall emphaſis and force in it, when it's ſaid, As for thee alſo, thou ſhalt be ſaved by the bloud, &c. I have ſent forth thy priſoners, &c. He had told them before in verſe 9^th, that Chriſt ſhall come; then in verſe 10. he tells them the Gentiles ſhall be called; and then addes in verſe 11. As for thee alſo thou ſhalt be ſaved, &c. As if he ſhould ſay, though thou (O Sion) for thy rejecting of Chriſt come unto thee, ſhalt for a time be forſaken, and caſt as a priſoner into the pit, into miſerable thraldome, yet at length, even thou alſo ſhalt be delivered and brought back into glorious libertie; for a while thou muſt be a poore priſoner or captive, in the pit of the priſon, and the Gentiles ſet in the beſt roome; but yet thou alſo ſhalt againe be brought out of the pit, in which thou art holden. Thus ſaith the Apoſtle in Rom. 11.23. Though for the preſent the Gentiles be taken in, and Jewes broken off; yet ſhall they alſo be graffed in again. The Apoſtle putting in the word (alſo) in the ſame emphaticall manner, as it is here uſed by the Prophet.

In the words are two things.

Firſt, The preſent eſtate and miſery of the Jewes, they are as priſoners in a pit.

Secondly, A promiſe of reſtitution, they ſhall be ſet free.

Firſt, They are priſoners in the pit of the priſon-houſe, they are now brought low; they were ſometimes the onelyonly people. It was ſaid of them, Bleſſed art thou, O Iſrael, Deut. 33.29. No people like thy people Iſrael, 2 Sam. 7.23. But now they are become a people ſcattered, and peeled, ſpoyled, and troden under-feet; ſometimes they had the high places of the earth in poſſeſſion, dwelling in a Land which was the glory of all lands, but now they are brought downe into the lower parts of the earth, priſoners in the pit; they are a captive, an enſlaved people, being made as a very footſtoole for the enemy to tread upon. This have they brought upon themſelves, for their ſinfull rejecting of Chriſt, and putting from them the Goſp…l of ſalvation, which was preached unto them; Chriſt came unto them, but they received him not, Joh. 1.11. The Goſpel was offered them, but they would none of it, Act. 13.46. and therefore the Lord hath alſo rejected them, making them the loweſt and baſeſt of all people.

p. 10Obſerv.See hence what the contempt of Chriſt and the Goſpel brings a people unto; where the Goſpel comes, and is received, it magnifies a Nation, ſets it up on high, it lifts them up to heaven in dignitie; as Chriſt ſpake of Capernaum, Mat. 11. It ennobles a people; as it is ſaid of the Beraeans, that they were a more noble people, then thoſe of Theſſalonica, becauſe they did with ſuch readineſſe & high eſteeme embrace the Goſpel when it was brought unto them, Act. 17.11. But on the other ſide, when it is deſpiſed, God will ſtaine the glory of that people, and make them to be deſpiſed; and the greater the advancement was, the greater will the abaſement be, the contempt of it brings utmoſt miſery; it finds us in miſery when it comes unto us, but when it leaves us (being deſpiſed by us) our miſery is increaſed by it, and made double to what it was before, though we were priſoners then, yet wee were priſoners of hope, Zech. 9.12. But when we put it away, then we are left without hope, without helpe. This ſin, is the ſin of all ſins, it hath the guilt of all other ſins in it, and addes more unto them; this is the killing ſin, the deſtroying and damning ſin, Ioh. 3.19. This brings the greateſt and utmoſt wrath; in 1 Theſ. 2.16. it's ſaid of the Jewes, that for this ſin the wrath of God comes upon them to the uttermoſt. It's a ſweet ſpeech of Paul in Rom. 5.20. That where ſin abounds, there grace aboundeth much more; but it is as terrible on the other ſide, that where grace doth abound (in the offers of it by the Goſpel) there ſin, and wrath by ſin, abounds much more alſo, (where that grace is diſeſteemed) therefore it is, that Chriſt tells the Jews, If he had not come unto them they ſhould have had no ſin, but now they have no excuſe nor cloake for their ſin, Joh. 15.22. The ſins of harlots, whoremongers, ſwearers, drunkards, murderers, are leſſe then this ſin of rejecting the Goſpel of Chriſt, Mat. 21. Publicans and harlots are better then they; the filthineſſe of Sodome and Gomorrah is knowne, they were exceeding ſinners againſt the Lord, Gen. 13.13. their ſins were not of the common ſort, but exceeded; and therefore they periſhed not by the common viſitation of all men, but their judgement was exemplary, to ſtand as a warning to all ages; a fire not blowne by man (as it is in Job 20.26.) conſumed them, the fire of God fell upon them from heaven. This was terrible; and yet their ſin was leſſe then this ſin of rejecting the Goſpel, and their condemnation ſhall be more eaſie in the day of Judgement, then theirs ſhall p. 11be, which receive not the grace of the Goſpel, when it is brought unto them, Mat. 10. Heathens ſhall periſh in their ignorance, and thoſe that dyed under the light of the Law, ſhall have heavier puniſhment, but thoſe that neglect the grace of the Goſpel, ſhall exceed both: when God puniſhed the wickedneſſe of the Jewes before Chriſts coming, it was a very heavie plague which was brought upon them, it was an evill, and an onelyonly evill, Ezek. 7.5. It was ſuch a plague that under the whole heavens had not been the like, as was done unto Jeruſalem, Dan. 9.12. And yet afterwards when Chriſt had come to them, and was rejected by them, his wrath was then more heavie. Oh the miſeries which then they endured! then God ſtirred up all his anger, and gave way to his wrath, even to the uttermoſt; then he fulfilled that which he had afore ſpoken, Deut. 32.23. He ſpent his plagues and arrowes upon them, as if he would emptie the treaſure of all his plagues which he had laid up in ſtore, in executing them upon that people. And this the Lord Jeſus foretold them while he was with them, Mat. 22.7. and forewarned them of what would follow, if having the vineyard in their poſſeſſion, they did not yeeld the fruit of it; he told them, the Lord would miſerably deſtroy thoſe husbandmen, Mat. 21.41. One of our tranſlations reads it, He will cruelly deſtroy (foreign.) And certainly, the Lord never ſhewed ſo great ſeveritie againſt any people, as he will doe againſt thoſe which deſpiſe the meſſage of grace brought by the Goſpel, even as that people is now become a ſpectacle of wrath above all people. When the Scripture threatens a woe, it notes the extremitie of that miſery which is to come; but here is woe upon woe threatned againſt this ſin, woe to thee Bethſaida, woe to thee Chorazin, woe to thoſe places where the Goſpel comes, and is not regarded. It's a thundering ſpeech of the Apoſtle in Heb. 10.29. where he ſaith, That thoſe that ſinned under Moſes Law, dyed without mercy, and yet much ſorer vengeance ſhall be unto thoſe that deſpiſe the Goſpel of Chriſt. Can any thing be worſe then to dye without mercy? Yes (ſaith the Apoſtle) thoſe ſhall have ſorer vengeance; It ſhall be vengeance that they ſuffer; yea ſore vengeance, and ſorer then thoſe ſuffered, which under Moſes law dyed without mercy; and yet more, it ſhall be much ſorer, yea ſo much ſorer, as cannot be uttered, but is left to our conſideration to thinke, How much ſorer vengeance, ſaith the Apoſtle; and it muſt needs be p. 12ſuch, when the Lord himſelfe profeſſeth he will laugh at ſuch mens deſtruction, and mocke when their miſery comes, Prov. 1. And ſaith, that he will rejoyce over them in deſtroying of them, Deut. 28.63. No plagues like the plagues of ſuch as reject the Goſpel of Chriſt.

Reaſon 1 This ſin ſets more of God againſt us then was before; before the Goſpel came unto us, we had juſtice againſt us armed with power, both which were provoked by us, but yet mercy was ready to ſave us, if we would come in and accept of the grace offered; mercy was not yet become our enemy, as not yet being provoked by us, but when it is brought to us by the Goſpel, and is deſpiſed by us, now mercy and grace it ſelfe alſo is againſt us, and is made our enemy, now mercy joynes with juſtice and increaſed wrath.

Reaſon 2 There is in this ſin a ſpeciall indignitie offered unto Chriſt himſelfe, the Son is deſpiſed in it, which the Father will not ſuffer. It is one great part of the Fathers counſell to honour and advance his Son; for the Father loveth the Son, and will have all men to honour the Son, as they honour the Father, Joh. 5.23. As the Son did all things to honour the Father, Joh. 8.49. & Joh. 17.4. So it is the Fathers purpoſe and will to honour the Son, Acts 3.13. 2 Pet. 1.17. This contempt therefore which is offered unto Chriſt, when he is offered in the Goſpel, and is ſet light by, God the Father will avenge to the full. As the bloud of Abel cryed to God for vengeance againſt Cain, ſo doth the contempt done to the bloud of Chriſt, cry to heaven againſt the deſpiſers of it much more. Chriſts bloud hath a double cry, and it will prevaile both wayes. Firſt, To prevaile for mercy towards thoſe that count it precious and truſt in it; for them it ſaith, Father forgive them. But it cryes alſo for judgement againſt the deſpiſers of it, that God would avenge the contempt of it upon them; and this bloud will be heard, whatſoever it calls for, whether for mercy or judgement.

Ʋſe. This may ſerve to be a warning to all ſuch people to whom the Goſpel of Chriſt is come, let them in the feare of God take heed leſt they neglect ſo great ſalvation,Heb. 2.Heb 2 and let them with thankfulneſſe and love, entertain the grace which is brought unto them, by the revelation of Jeſus Chriſt.1 Pet. 1.1 Pet 1 If you become deſpiſers, God will work ſuch things among you, as who ſo heareth them, his eares ſhall tingle,Acts 1.Acts 1 and your hearts ſhall ake in the ſuffering of them much p. 13more;Heb. 2.Heb 2 for if every tranſgreſſion and diſobedience committed againſt the Law, or againſt the dim light of nature, doe receive a juſt recompence of reward, if thoſe which are without the Law periſhed in thoſe ſinnes which they committed without the Law, and if thoſe which are without the Goſpel, periſh in their ignorance, becauſe they know it not, how then ſhall thoſe eſcape which have both law of grace and Goſpel of grace revealed unto them, and yet doe neglect thoſe great things? Be warned and take heed; It will be your wiſdome now in this your day to conſider the things which concern your peace;2 Cor. 6.1.2 Cor 6:1 feare leſt you ſhould receive the grace of God in vaine; take heed of deſpiſing and ſetting light by the tydings of your ſalvation, leſt the ſame things which were ordained to be unto life, be found to be unto you unto death, Rom. 7. and then the greater meanes you have had to bring you to life, the more bitter will your death be. This is the great condemnation of the world, that when grace is revealed and tendered unto men, yet it is not received with love, that they might be ſaved by it, Joh. 3.19. It's put away, and is not eſteemed, lamentable is the caſe of ſuch people. This made Chriſt to weep over Jeruſalem, Luk. 19.41, 42. becauſe they knew not, they regarded not the things of their peace, no peoples caſe more to be pitied and mourned for then theirs, that injoy the Goſpel, but eſteeme it not; Let ſuch conſider what is ſaid of the Jewes, when they put away the Goſpel from them, they did thereby judge themſelves unworthy of eternall life, Acts 13.46. Not that they did thinke themſelves unworthy of life, nor did they with their mouthes ſpeake any ſuch thing, but as a man may ſhew h…s judgement of a thing, as well by his fact, as by his words, ſo did they by their fact in that ſinfull rejecting of the Goſpel of ſalvation; they did as it were pronounce a ſentence againſt themſelves, by which all men might ſee that they were unworthy of the ſalvation preached to them; ſuch therefore as do reject the Goſpel, do by that contempt teſtifie and pronounce judgement againſt themſelves, that they are unworthy to be ſaved. Theſe as they love not the bleſſing of the Goſpel, ſo it ſhall be farre from them, and as they chooſe the wayes of ſin and death, ſo it ſhall come unto them, they ſhall dye in their ſinnes, with a double deſtruction.

And heare, O England, my deare native Countrey (whoſe womb p. 14bare me,Admonition to England. whoſe breath nouriſhed me, and in whoſe armes I ſhould deſire to dye,) give eare to one of thy children, which dearely loveth thee. Be thou exhorted thankfully to accept the grace which is now ready to be revealed unto thee. The way is now preparing, the high mountaines, which with their ſhadowes cauſed darkneſſe, are now a laying low, and the low valleys ready to be exalted, the crooked things to be made ſtraight, that all fleſh (that lives within thy borders) may ſee the ſalvation of our God. Thy light is now coming, and the glory of the Lord is now riſing upon thee; though darkneſſe hath covered a part of thee hitherto, through the wickedneſſe of thoſe that hated light, yet now the Lord himſelfe (I truſt) will riſe upon thee, and the glory of the Lord ſhall be ſeene upon thee. Now therefore ſtirre up thy ſelfe with thankfulneſſe and joy of heart, to embrace the things of thy peace, which ſhall be brought unto th…e. See that thou love the Goſpel, not in word and in ſhew onelyonly, but in deed and in truth; and, not for novelties ſake, but for truths ſake, not becauſe it is a new way, but becauſe the grace of God which brings ſalvation is thereby revealed. Though in reſpect of order and government, all things may become new, yet look not after new ſubſtantialls, new foundations. Thou haſt had the foundation truly laid, by many skilfull builders, many yeares agoe; onelyonly ſome have built thereupon hay and ſtubble, in ſtead of gold and precious ſtones. Let therefore the roofe be new, but let the foundation be the ſame. Take heed of too much of that new light which the world is now gazing upon. Some have reported ſad things concerning thee in this reſpect; ſo much new light breaking forth, that the old zeale is almoſt extinct by it. Herein take heed. The old way, is the good way; this is now ready to be revealed; the time of grace is coming unto thee; this is the accepted ſeaſon, now in the day of thy ſalvation; oh be wiſe to conſider it, and walk worthy of it, eſteeming the Goſpel, as thy pearle, thy treaſure, thy crowne, thy felicitie; thou canſt not love it too dearly; make much of it therefore, otherwiſe know the neglect of it, will bring heavieſt wrath, and thy judgement haſteneth, and ſleepeth not.

To New-England.And thou New-England, which art exalted in priviledges of the Goſpel above many other people, know thou the time of thy viſitation, and conſider the great things the Lord hath done for thee. The Goſpel hath free paſſage in all places where thou dwelleſt; p. 15oh that it might be glorified alſo by thee. Thou enjoyeſt many faithfull witneſſes, which have teſtified unto thee, the Goſpel of the grace of God. Thou haſt many bright ſtarres ſhining in thy firmament, to give thee the knowledge of ſalvation from on high, to guide thy feet in the way of peace: Be not high-minded, becauſe of thy priviledges, but feare, becauſe of thy danger. The more thou haſt committed unto thee, the more thou muſt account for. No peoples account will be heavier then thine, if thou doe not walke worthy of the meanes of thy ſalvation. The Lord looks for more from thee, then from other people; more zeale for God, more love to his truth, more juſtice and equitie in thy wayes; Thou ſhouldſt be a ſpeciall people, an onelyonly people, none like thee in all the earth: oh be ſo, in loving the Goſpel and Miniſters of it, having them in ſingular love for their works ſake. Glorifie thou that word of the Lord, which hath glorified thee. Take heed leſt for neglect of either, God remove thy Candleſticke out of the midſt of thee; leſt being now as a Citie upon an hill, which many ſeek unto, thou be left like a Beacon upon the top of a mountaine, deſolate and forſaken. If we walke unworthy of the Goſpel brought unto us, the greater our mercy hath been in the enjoying of it, the greater will our judgement be for the contempt. Be inſtructed, and take heed.

Thus of the preſent ſtate of the Jewes, they are priſoners in the pit, but though the Jewes be now as priſoners in the pit, living in a forlorne rejected condition, yet they ſhall againe be brought forth of the priſon-houſe, and tranſlated into the libertie of the people of God, they ſhall be called againe. This I conceive is foretold in that place of Jeremie before opened, Jer. 3.16, 17, 18. and Ezek. 36.26. &c. which Camero doth refer to this converſion of theirs now ſpoken of; but the 37. Chapter is more cleare, from ver. 15. to the end of the Chapter, the joyning together of thoſe two ſtickes in the hand of the Prophet, ſignifying the joyning together of Judah and Iſrael in the hand of God, when they both ſhall become one people unto God, thereto alſo belongs the type of the dry bones, there going before. So in Zech. 12.10. They ſhall looke on him whom they have pierced, and ſhall mourne for him, &c. This Prophecy is yet to be fulfilled, becauſe this mourning for him was never ſeene in that Nation to this day.

p. 16Ob.But ſome may ſay, that in Joh. 19.36, 37. this Scripture in Zech. 12.10. was then fulfilled, when they crucified him and pierced him. It's there ſaid, This was done that it might be fulfilled, &c.

Anſw. This Prophecy ſpeakes of two things; Firſt, That they ſhould pierce Chriſt; Secondly, That they ſhould mourne for him; now the firſt part was then accompliſhed, then was fulfilled that which was ſpoken concerning their piercing of him, but they did not then mourne for him, but it was to be fulfilled afterwards in times yet to come.

If it be ſaid, that their mourning for him whom they pierced, was fulfilled in the repentance of thoſe Jewes mentioned, Acts 2.37. ſo as there is no further accompliſhment thereof to be looked for.

I anſwer; This that is alledged cannot ſtand with the circumſtances expreſſed in the Text; for that mourning ſpoken of, Zech. 12.10. is of ſuch a time in which God will be with Judah, and with the people of Jeruſalem, in a ſpeciall manner, in the ſiege which ſhall be againſt Jeruſalem, at which time, God will make Jeruſalem, as an heavie ſtone to breake in pieces all the people of the earth that lift at it, ver. 2, 3. And is of that time, when Jeruſalem ſhall be built againe, upon her own foundation, even in Jeruſalem, ver. 6. But theſe things doe not agree to that time in Acts 2.37. for then Jeruſalem did not breake the people that lifted at it, but it ſelfe was ſhortly after broken in pieces by the Romans; and the Lord was not then with Judah, but fought againſt them; and then was not the time of Jeruſalems building againe, but of its overthrow, which ſhortly enſued; this mourning therefore expreſſed in Zech. 12. cannot be fulfilled by that in Acts 2.37. But ſome may ſay, this that is ſpoken of building Jeruſalem againe, may ſeeme to import, that the Jewes ſhall againe repoſſeſſe their own Land, which is but a vaine conceit. But let thoſe Scriptures be examined which ſpeake of their converſion, and it will appeare, that they ſpeake as punctually concerning their inhabiting againe their owne Land, and their building and dwelling in their own Cities. Jeremie tells us, that the Citie (Jeruſalem) ſhall be builded upon her owne heape, Jer. 30.18. And in Chap. 31.17. Thy children (ſaith the Prophet) ſhall in the end come againe to their borders: and afterwards in ver. 21. Iſrael is called upon to returne to her own Cities: Returne, O virgin p. 17Iſrael, to theſe thy Cities. See alſo Eſa. 65.9, 10. Ezek. 37.21, 22, 25. Zech. 12.6. There is remaining in that people, a ſtrange affection unto their own Land, many very aged perſons, in the extremitie of their age, uſing to take weariſome journeys from farre Countries, onelyonly for this end, that they may dye at Jeruſalem; and carrying alſo with them the bones of their parents, husbands, children, and kinsfolke, whereof alſo, whole bark fulls not ſeldome doe arrive at Joppa, to be conveyed and buried againe at Jeruſalem. But to returne to their converſion, paſſing by the Scriptures of the old Teſtament, which might be applied this way, which are almoſt without number; the new Teſtament alſo beares witneſſe to this truth, as namely that in Matthew, Mat. 23.38, 39. Your habitation ſhall be left deſolate, and yee ſhall ſee me no more, till yee ſhall ſay, Bleſſed be he that cometh in the name of the Lord. Which words containe; Firſt, Their rejection, (yee ſhall ſee me no more) accompanied with the deſolation of their habitation, ver. 38. Secondly, Their converſion and calling againe, they ſhall at laſt ſay, Bleſſed be he that cometh in the name of the Lord; though time was when they could not endure the Children to cry (Bleſſed) unto him, yet the time ſhall come when themſelves ſhall bleſſe him, and be made bleſſed in him. For when it's ſaid, Yee ſhall not ſee me henceforth, till yee ſhall ſay, Bleſſed, &c. Though ſome doe here take the word (till, for never) as if Chriſt ſhould have ſaid, Yee ſhall never ſee me any more: & though it be granted, that the ſame word is ſometimes taken in that ſenſe, yet it is not ſo to be taken here, as is evident by comparing Rom. 11.25. with this place in Mat. 23. where the Apoſtle tells us, that obſtinacy is come upon the Jewes, till the fulneſſe of the Gentiles be come in, and then all Iſrael ſhall be ſaved. Where the word (till) notes out a definite & determinate time, which ſhall have an end; and whereas ſome do conceive, that this Prophecy of our Saviour Chriſt, might be fulfilled in the converſion of thoſe Jewes mentioned, Acts 2. I ſuppoſe that cannot be the accompliſhment of this Prophecy, becauſe in ver. 38. there is a prophecy of deſolation of the houſe, going before their ſeeing of him, which is mentioned ver. 39. But the deſolation of the houſe there threatned, did not goe before, but followed that converſion in Acts 2. And therefore there is another converſion of theirs to come, which muſt follow the deſolation of their houſe. Adde hereunto that in the 2 Corinth. 3.3.13, 14, 15, 16. p. 18though the people out of blindneſſe and obſtinacy did cover their hearts then, and doth ſo ſtill to this day, yet a time ſhall come when the covering ſhall be taken away, and then their heart ſhall be turned to the Lord. In Rom. 11. the whole Chapter, the Apoſtle purpoſely ſpeaketh of the rejection of the Jewes, but withall ſhewes that it was neither totall nor finall; where firſt having ſhewed the Reaſons of their rejection, then he comes to ſpeake of their calling againe, in ver. 12. in thoſe words, how much more ſhall their abundance be? Where (abundance) is oppoſed to their caſting off, and therefore is to be taken for their abundant acceſſe to the faith, which ſhall be in great number; and the Apoſtle doth not onelyonly intimate ſuch a calling of theirs, but proves it; Firſt, Becauſe if the root be holy, ſo alſo are the branches, (though ſome be for a time broken off) ver. 16. they belong to an holy root, and therefore they ſhall be graffed in againe, becauſe God is able to doe it. Secondly, From Gods unchangeableneſſe; Gods calling is without repentance, &c. And from all this concludes, that all Iſrael ſhall come in and be ſaved; which he confirmes by the teſtimony of Eſay, that the Redeemer ſhall come unto them, and turne away ungodlineſſe from Jacob. This ſome learned thinke,Muſ…ulus. was ſignified by the breaking of the Tables of the Covenant; and the renewing of them againe in Exod. 32. To ſhew how for their rejection of Chriſt, they ſhould be broken off, and the Covenant broken with them; but yet ſo, as that this breach ſhould at laſt be made up againe; God would againe renew his Covenant with them, and take them to be his people, and he to be their God. I doe not thinke it a nice and curious obſervation which is made upon Apoc. 19.1. where after the deſtruction of Rome, praiſe ſhall be given to God in the Church in the Hebrew tongue; ſurely becauſe the Jewes the Hebrew people, ſhall acknowledge the Lord Jeſus Chriſt with us. So that then not onelyonly Graecians, (Gentiles) but Hebrewes, (Jewes) ſhall come in, and praiſe God with us. Though they are for the preſent kept off from embracing the Chriſtian faith, by reaſon of the Idolatry of Rome, which they know to be ſo contrary to the Scripture, they judging all other Chriſtians by them, yet when Rome is fallen, and that ſtumbling blocke is taken out of the way, when they ſhall ſee Chriſtians generally to hate ſuch abominable idolatry; then Jewes and Gentiles together ſhall praiſe and confeſſe the name of the Lord Jeſus Chriſt; they ſhall then be called againe.

p. 19From the ſtabilitie of the Covenant made with their fathers, Reaſon 1 and this reaſon is here laid downe in my text, by the bloud of thy Covenant, q.d. God made a Covenant with thy fathers, which thou haſt an intereſt in, and therefore by vertue of this Covenant, for this Covenant ſake, thou ſhalt be brought out of this priſon, in which thou art now holden; and thereto agrees that in Rom. 11.28. they are beloved for their fathers ſake.

From the Condition of the kingdome of Chriſt, which is ſuch, Reaſon 2 that it muſt for ever increaſe; as Eſay ſaith, Of the increaſe of his kingdome there is no end, Eſa. 9.7. He doth not ſay, of his kingdome there ſhall be no end, but of the increaſe of his kingdome. If he had ſaid, of his kingdome there ſhall be no end, it might have been true, though it had decreaſed age after age, &c. but he ſpeakes thus, that of the increaſe of his government and kingdome there ſhall be no end, to let us know the kingdome of Chriſt muſt ſtill increaſe; it is therefore compared to a graine of muſtard-ſeed, which growes to a great tree, Mat. 13. And is like that little ſtone, Dan. 2.35. which grew till it filled the earth. Obſerve how it hath increaſed, firſt it was ſhut up in the bounds of Judea, then in the dayes of the Apoſtles it began to ſpread abroad among the Gentiles, but the Gentiles were ſo received in, that moſt part of the Jewes were then caſt off. But yet further, there ſhall be a greater increaſe of this kingdome, when the nation of the Jewes ſhall be brought in againe, and the reſt of the Gentiles together with them, and then ſhall that be fulfilled that all the kingdomes of the earth ſhall be the kingdomes of the Lord Chriſt, Apoc. 11.15.

To ſtirre up every one to help forward this glorious work of the Ʋſe 1 Jewes converſion; they were ſometimes the chiefe, and the firſt borne; though now their dignitie is gone, and they are as priſoners in the pit; help we to reſtore them to their former libertie, lift them out of the pit into which they are fallen; If it were but our enemies beaſt, we were bound to helpe it out, how much more theſe that have been the people of God, and have ſuch promiſes made unto them?

What ſhall we doe to helpe forward their calling and converſion? Queſt.

Take away (as much as in us lyes) the ſtumbling block, which Anſ. 1 hinders their coming in; and theſe blockes are two; Firſt, The p. 20one is the Idolatry of Chriſtian Churches, eſpecially that of Rome, whiles we doe any thing to uphold theſe Idolatries, we doe put the ſtumbling block before them, to hinder them; but take away theſe ſtones and blockes which they ſtumble at, and then their way will be more eaſie and plaine. Secondly, The other is the carnalneſſe and licentiouſneſſe of the lives of Chriſtians, this is a great ſtumbling blocke unto them; remove this from before them, let them ſee a ſpirit of grace ſhining upon us, and appearing in our lives: and then we ſhall make plaine the way of the Lord for them to returne to Sion, ſee Eſay 57.14.

2Intreat the Lord for them, that he would viſit them in due time, be we their remembrancers before the Lord; they have long lyen in the dungeon, as Eſa. 42.22. and been made a prey of, and there hath been none to ſay, reſtore, let us therefore ſpeake unto God in their behalfe, and ſay, Lord reſtore thy ancient people, bring them back to the fellowſhip of thy Church; take to you the words of Micah, Chap. 7.14. Feed thy people with thy rod, and the flock of thine inheritance in the middeſt of Carmell; let them feed in Baſhan and Gilead, as in old time; commend their eſtate unto God, and the rather ſhould we doe this, Becauſe

1. They prayed for us when we were no people, that we might be the people of God, Pſal. 67.1, 2. When the ſalvation of God was revealed to them, they prayed that it might be revealed unto us; Wee have a little ſiſter (ſaid they) Cant. 8.8. They took thought for us, we being then that little ſiſter, and ſo let us doe for them.

2. It is from them that the meanes of ſalvation is come to us, the Law is called their Law, Joh. 10.34. It was given as an inheritance to the children of Iſrael, Deut. 33.4. And the ſpirituall things of the Goſpel, are called their ſpirituall things, Rom. 15.27. And thence is that in Eſa. 2.3. The Law ſhall goe forth of Sion, and the word of the Lord from Jeruſalem: yea, and of them came Chriſt concerning the fleſh, Rom. 9. All the meanes of grace and ſalvation, are theirs firſt, and from them they come unto us; and thence it is that Chriſt himſelfe tells us, That ſalvation is of the Jewes, Joh. 4.22. Wee owe them this therefore, as a requitall unto them.

3. Conſider a further good that ſhall come unto our ſelves by their calling unto Chriſt, there ſhall be an increaſe of bleſſing coming to our ſelves. Great light ſhall be manifeſted, and knowledge p. 21ſhall increaſe, Eſa. 24. ult. The light of the Sunne, and of the Moone ſhall be darkned, by the light which ſhall come from that Church, the light of the Jewiſh Church which was but as the light of the Moone, and the light of the Gentile Churches, which is as the Sunne, ſhall both be dim in compariſon of the light which ſhall be in that Church, when the glory of the Lord is riſen upon them. See Eſa. 60.1.2. which ſpeakes of the eſtate of the Jewiſh Church after their calling, as appeares by that which goes before, Chap. 59. end. Many of thoſe dark Prophecies, which now lye hid in obſcuritie, ſhall then be brought to light; the accompliſhment of them will then give us the interpretation.

4. Admit we neither had received benefit from them hitherto, nor could expect any further bleſſing hereafter, yet conſider the glory which ſhall then come to Chriſt by their coming in, the glory of his kingdome ſhall be enlarged, Jeruſalem ſhall be a throne of glory to him, Jer. 3.17. then ſhall the Lord be glorified in them, all the houſe of Iſrael ſhall glory in the Lord, Eſa. 45.25. and ſhall draw others of the Gentiles unto them.

5. If there were neither good to our ſelves, nor glory to Chriſt by their calling, yet even pitie and compaſſion ſhould move us; conſider who they are, even the children of Abraham our father, and Sarah our mother; they are our brethren, and our fleſh; and how ſhould it pitie us to ſee the children of our father in the dungeon, and priſon-pit? Oh pray for them, that the bleſſing of Abraham their father may come upon them.

For conſolation to ſuch parents as have entered into a Covenant Ʋſe 2 with the Lord, and have in truth given up themſelves unto him to be his people, they may be aſſured, that the vertue, the bleſſing, and efficacy of the Covenant ſhall never be diſanulled, but it ſhall goe on to you and your children for ever; by your Covenant, you have ſuch hold of God, that you may be aſſured, he will be a God, not to you onelyonly, but to a thouſand generations after you: not but that there may be an interruption for a time, but the ſtrength of the Covenant will take hold againe, ſo as there ſhall not faile, but ſome of your ſeed ſhall ſtand before the Lord, to ſerve him for ever. This you ſee fulfilled in the people of the Jewes, though there hath been a breaking off for a time, yet the Covenant will bring them in againe, and Gods Covenant is the ſame with p. 22you, as it was with Abraham, and therefore looke what mercy Abrahams ſeed have belonging to them, the ſame doth belong to yours alſo; therefore give up your ſelves unto God, make a Covenant with him, and this your Covenant ſhall draw in your children to partake of the bleſſing and grace of the Covenant with you, even to many generations, never to be broken off.

Ʋſe 3 It may alſo ſerve for a conſolation unto ſuch children as are deſcended from parents that have been in Covenant with God, they may goe to God, and plead the Covenant of their fathers, and hope to be received to favour. The people of Iſrael in their diſtreſſes, ordinarily uſed to plead the Covenant which God had made with Abraham, Iſaac, and Jacob; as Exod. 32.13. Deut. 9.26, 27. If you have had godly parents, though you have walked frowardly againſt God, yet caſt not away all hope, but remember the Covenant the Lord hath made with thy fathers, and entreat that it may be extended unto thee. The Lord himſelfe lays this foundation of comfort for ſuch children, Eſa. 51.1, 2. Looke unto the rocke whence yee are hewen, conſider Abraham your father, q. d. Conſider what mercy I ſhewed unto him, and the ſame mercy expect for your ſelves; the oyle that is powred out upon the head, will run downe to the reſt of the members.

Thus we have heard the ſcope of theſe words, as they reſpect the Jewes in particular, to whom they were firſt ſpoken; let us now a little further conſider of them, as they concerne our ſelves. What was ſpoken of them, is appliable to all that are in the ſame eſtate with them; There is by nature but one eſtate of all men, whether Jewes or Gentiles, whether we ſpeake of ſin or miſery; thereupon it is that what Eſay before ſpake of the diſpoſition and ſinne of the Jewes, in Eſa. 59.7, 8. the ſame doth the Apoſtle apply generally unto all men, Rom. 3.15, 16, 17. As ſhewing thereby what is ſpoken of the ſin of one people, may be ſpoken of all, which are in the ſame naturall eſtate with them; there may be ſeverall degrees both of ſin and miſery in ſeverall people, but the eſtate is the ſame in all. It was noted before, how the eſtate of the Jewes in their Babyloniſh captivitie, was applied to three other things, as types of them.

Firſt, to the naturall eſtate of all men, who are in ſpirituall bondage, as they were in outward:

p. 23Secondly, to the captivity of the Church under Antichriſt:

Thirdly, to the ſervile condition which the Jews are in.

Now, theſe three are not things ſo different in nature, that they cannot ſometimes meet all together in one, they being but as ſo many ſeverall degrees of one and the ſame naturall eſtate.

Firſt, ſome are meerly naturall, and no more, as not having gone ſo far, as to defile themſelves with the abominations of the Whore of Rome.

Secondly, others have proceeded further, and dallied with that Strumpet, and gone in unto her, and have drunk of the wine of her fornication.

Thirdly, others have gone further then both the former, even to the execrable malice of the Jews, ſo as to hate and maligne the ways of Chriſt, as the Jews do accurſe his name at this day. Now, whether we conſider one or other of theſe, they are all but ſo many ſeverall degrees of the ſame eſtate of nature. And ſo there being but one eſtate of all men, therefore, what is truly ſaid of one, may be truly ſaid of all, only reſerving to each of them that particular degree of ſin or miſery, which is proper to them, but the ſame eſtate is common to all. So that the Jews being for their ſin caſt off, and become priſonees in the pit, this their eſtate may fitly be applied to all men that are in the ſame naturall eſtate, excepting only the particular degree, as is before expreſſed; their heighth and excellency belong to them alone, and yet the ſame promiſes, in the ſubſtance of them, do belong unto all the faithfull: ſo it is concerning their ſin and miſery which lies upon them; a particular degree thereof may be proper unto them, but the ſame eſtate is common to all. So then, draw we unto our ſelves that which is here ſpoken of the Jews, and then the ſumme of this Text is this, that even as they, ſo we, are naturally in the priſon pit, till we be brought forth by the blood of the Covenant applied unto us. Let me explain the words a little, and ſo make way for the Obſervations:

What is meant by the Pit here ſpoken of?

So far as concernes the Jews, it notes out the preſent outward thraldome in which they are holden under the nations among which they live; as alſo that ſpirituall captivity in which they lie, being ſhut up under ſin and unbeliefe, as it is expreſſed, Rom. 11.32. And in this latter reſpect, it is common to us with them; we being p. 24all of us captives under the dominion of our ſpirituall enemies, as well as they.

What is the water here ſpoken of? the pit wherein there is no water? the idle toyes, and Frier-like conceits about Purgatory drawn from hence, I paſſe by, as not worthy ſpending time about them. Waters in Scripture, ſignifie two things; ſometimes they ſignifie affliction, ſorrow, danger, trouble, and perplexity, as we may ſee in Pſal. 18.16. Pſal. 32.6. and 69 1, 2. Sometimes again they are taken in a quite contrary ſenſe, ſignifying joy, comfort, and refreſhing, as in Pſal. 23.2. Iſai. 12.3. Jer. 2.13. where the Lord compares him ſelf to a Fountain of living waters, which gives plenteous refreſhing and conſolation. In this latter ſenſe it is taken here in this Text, for joy or comfort; ſo that the meaning is, that as the Jews, ſo we, one and other of us, we are ſhut up as priſoners in the dungeon and pit of the priſon, where there is no water of comfort to refreſh our ſouls withall, we may finde dirt and mire there, in which we may ſtick faſt, as Jeremiah did, in his priſon, but there is no water of comfort to be found there. The looſing, or ſending forth of the pit, is the deliverance and freedome, which comes by the blood of Jeſus Chriſt, called here, The blood of the Covenant: Firſt, becauſe it ratifieth the Covenant betwixt God and us, as we ſhall ſee afterwards. Secondly, becauſe the Covenant directs us to the blood of Chriſt to ſeek our freedome from it, &c.

Thus having the ſenſe, we may in the words conſider theſe two things:

1. The naturall eſtate of men, ſet forth in two degrees:

1. We are priſoners in the pit, captives.

2. Deſtitute of all comfort, being in a pit wherein is no water.

2. The promiſe of deliverance, I have looſed, that is, will looſe; I will grant a deliverance; and this is ſet forth,

Firſt, by the moving cauſe, namely, Gods free grace, not expreſſed, but implyed in this, when it's ſaid, By thy covenant I will ſend forth, &c. q. d. by that free goodneſſe and grace of mine, by which I firſt entred into a covenant with thee, and for thee, will I ſend thee deliverance out of this miſery.

Secondly, by the meriting cauſe of it, The blood of the covenant, the blood of Chriſt; for though the deliverance be free to us, by free grace in reſpect of any thing done by us; yet it is obtained for us by the blood of Chriſt.

p. 25From all together, obſerve theſe four things:

1. That we are all naturally in a ſtate of bondage, as priſoners in the pit.

2. That ſo long as we continue in this eſtate, nothing that we do enjoy, can give us any ſound comfort; there is no water in the pit.

3. That though our condition be thus miſerable and comfortleſſe, yet there is both freedome from this bondage, and comfort to be obtained by the blood of the covenant; in Chriſt there is both an opening of the priſon, …o thoſe that are bound, and fountains of living water, to refreſh the thirſty ſouls.

4. That whatſoever ſalvation and deliverance God gives unto his people, in ſetting them free from this miſery, he doth it by vertue of, and according to his covenant. Theſe are the ſumme of all.

Theſe four points the Text offers to our conſideration, all which, though handled publikely, and intended to have been publiſhed with that …hich now comes forth; yet finding the Treatiſe to grow bigger then I thought in the beginning, I have now upon ſecond conſideration, reſolved to ſuppreſſe the three firſt obſervations, and to inſiſt only upon the fourth, as being that which is moſt pertinent to the preſent ſcope intended. The thing then which here we have now to conſider, is this, ſc.

That all the deliverances and ſalvation, Doctr. 4 which the Lord communicates to his people, he doth it by vertue of, and according to his Covenant. So in the Text, by the blood of thy Covenant I have, &c. He doth not ſay by blood ſimply, but by the bood of the Covenant, becauſe the blood goes with the Covenant betwixt God and us. Hence it is, that we reade in 2 Sam. 23.5. when David looked at the Covenant which God had made with him, he makes that the ground and foundation of all the mercy and deliverance which he obtained: Herein (ſaith he) is all my ſalvation, that God hath made with me a ſure Covenant. Conſider the truth of this point, both in temporary deliverance, and ſpirituall ſalvations, (as the Text points at both, as we ſhewed before:) Firſt, concerning temporall deliverances, ſee what God ſaith unto Noah, concerning his deliverance from the flood, Gen. 6.18. with Chap. 8.1. With thee will I eſtabliſh my Covenant, &c. and then God remembers Noah, and all that was with him in the Ark, and brought them to dry land again; his deliverance p. 26was given him by covenant: See alſo, Exod. 6.4, 5, 6. God promiſes to bring his people from under the Egyptian bondage, and why ſo? becauſe he remembred his Covenant with their fathers: in Lev. 26.25.44, 45. The Lord tells them, verſ. 25. that if they ſinned againſt him, he would avenge upon them the quarrell of his Covenant, but yet in verſ. 44, 45. if they returned to him, he would remember the Covenant which he had made with them, and deliver them out of their captivity. Secondly, all ſpirituall ſalvation is communicated by Gods Covenant, Pſal. 111.9. he ſent redemption to his people, becauſe he was ever mindfull of his Covenant, he commanded his Covenant for ever, as the word is there, i. e. he commanded it to ſtand faſt for ever: So in Mic. 7.17, 18. he will return and have compaſſion upon us, and forgive our iniquities, what is the foundation of this? he will remember his Covenant which he hath made with us, Luke 1.74. that he might ſhew himſelf mindfull of his holy Covenant, therefore he ſent the Lord Jeſus to perform the work of redemption for his people: as in the beginning, when God firſt promiſed life to Adam, it was not without a covenant made with him, (though not the ſame that we muſt look for life by, (as we ſhall ſee more afterwards,) yet God made a covenant with him (Do this and live;) ſo it is now with us, it is by vertue of the Covenant, that we muſt expect life and ſalvation from Gods hand, the beginning of our ſalvation (which is begun in the firſt grace given to us in our converſion, and turning unto God) is given unto us according to the covenant begun with us in Chriſt, and the end of our ſalvation is according to the covenant which he makes with our ſelves, in our own perſons.

The grounds and reaſons why the Lord taketh this courſe to convey life and bleſſedneſſe to us by covenant, are theſe:

Reaſon 1 God doth herein wonderfully glorifie himſelf in the manifeſtation of his faithfulneſſe and truth, in keeping covenant with his people; God ſaith in Scripture ſometimes he will do this, or that, and you ſhall know that I am the Lord, Gods glory is in being known, Rom. 2.5. and 9.22. God will have his wrath and power known, and ſo alſo his faithfulneſſe, for that is a part of his name, whereby he is made known unto us, and he is not fully known, neither can be glorified, till his faithfulneſſe be made known. In Apoc. 19.11. God is called faithfull and true, and that is his name; now we could never have p. 27known Gods faithfulneſſe, and truth, if he had not entred into covenant with us. God might have ſhewed forth his power, mercy, and goodneſſe, without any promiſe or covenant, but his faithfulneſſe could not be known, and therefore ſaith Moſes, Deut. 7.9. The Lord hath ſet his love upon you, and choſen you above any other people, that you might know he is the Lord, the faithfull God, &c. therein God ſhewes his faithfulneſſe in performing his covenant with their fathers, by chooſing their ſeed to be a people unto him. And the Apoſtle alſo, when he ſpeaks of Chriſts coming in the fleſh, attributes it to Gods truth and faithfulneſſe, in keeping covenant with their fathers, Rom. 15.8, 9. It was mercy to the Gentiles (as he ſaith, that the Gentiles might glorifie God for his mercy) but it was truth and faithfulneſſe to the Jews; if he had never entred into covenant with us, he might have manifeſted mercy unto us, but he could never have made known his faitfulneſſe.

The Lord doth it to this end, to bind his people the faſter to himſelf, Reaſon 2 that he might keep them in more faithfull dependance upon him, and conſtant walking with him. A covenant binds on both parts; the Lord doth not binde himſelf to us, and leave us free; the confederacy is mutuall. In Gen. 31.44. ſaith Laban to Jacob, Let us make a covenant, I and thou, &c. not I alone with thee, nor thou alone with me, but I and thou, both one with another; ſo it is betwixt the Lord and us, there is a mutuall tie; the Lord is pleaſed to tie himſelf to us, and we are bound alſo, and tied to him; hence, ſaith the Lord, in Jerem. 13.11. I have tied the whole houſe of Iſrael to me; In what bond were they tied? in the bond of the covenant, as it is, Ezek. 20.37. The Lord ſees how ſlippery and unſtable our hearts are, how apt we are to ſtart aſide from our duty towards him, as Jer. 14.10. we love to wander, like ſheep that ſtraggle from the fold; and therefore to prevent this unconſtancy and unſettledneſſe, and to keep our hearts more ſtable in our obedient walking before him, therefore he bindes us in the bond of the Covenant: Hence ſaith the Lord to Abraham, Gen. 17.7. I will ſtabliſh my Covenant with thee; and then in verſ… 9. he addes, thou ſhalt therefore keep my Covenant. Abraham muſt keep covenant with God, as he looks for bleſſing from him.

The Lord doth it for the ſtronger conſolation of his people, that Reaſon 3 in all their diſtreſſes and difficulties, they might ever have recourſe p. 28to the faithfulneſſe of the covenant, which the Lord hath made with them, he is a God that cannot lie, nor alter the things which have gone out of his lips, and therefore we have the ſtronger conſolation, Heb. 6.17, 18. his promiſes beings yea and Amen, which cannot fail, 2 Cor. 1.20. This was Davids ſtay, 1 Chron. 17. ult. though friends be unfaithfull, and many deceive, yet the Lord is faithfull, and cannot fail his people; this is the foundation of their comfort, a rock for them to ſtand upon when the ſtorms blow, and the waters beat, and they finde themſelves deſtitute of all other comfort and help.

Reaſon 4 The Lord doth hereby put an honour upon his people, which he enters into covenant with, he puts a kind of royalty and dignity upon them, when it ſhall be ſeen they are a people in covenant with the moſt high God. In Jer. 13.11. I have tied them to me, that they might be my people, and that they might have a name, and a praiſe, and a glory. And in Deut. 26.18, 19. the Lord hath avouched thee to be his people, to make thee high above all people, &c. In Zech. 11. The firſt ſtaffe, which is interpreted to be the Covenant betwixt God and his people, (as is plainly expreſſed, verſ. 10.) is called by the name of Beauty, becauſe this is the beauty and glory of any people, to be in covenanant with God; theſe are the ends, why God enters into covenant with his people, and by vertue of it, paſſeth over all the ſalvation which he intends to beſtow upon them.

Before I come to the Uſe, I will cleer one doubt which is made by ſome.

Object. It is granted (will ſome ſay) that there is a covenant by which God conveys ſalvation unto his people, but not ſuch a covenant as hath been mentioned betwixt God and us, but only between God and Chriſt, and by vertue of that covenant betwixt God the Father, and the Son, we have life and ſalvation made good unto us.

Anſw. That there is a covenant paſſed betwixt the Father and the Son, concerning our ſalvation, I willingly grant, and ſhall open and confirm by Scripture the whole buſineſſe of our ſalvation was firſt tranſacted between the Father and Chriſt, before it was revealed to us; hence we are ſaid to be given unto Chriſt, Joh. 17.6.10. as if the Father ſhould ſay to the Son. Theſe I take to be veſſels of mercy, and theſe thou ſhalt bring unto me, for they will deſtroy themſelves, p. 29but thou ſhalt ſave them out of their loſt eſtate; and then the Son taketh them at his Fathers hand, and looking at his Fathers will, (Joh. 6, 37.39.) he taketh care that none be loſt of them which his Father hath given him. This Covenant is expreſſed in Scripture,

Firſt on the Fathers part, and here,

1. There is a deſignation and appointment of Chriſt the Son, to the office of the Mediatorſhip, to be a means of bringing us back to God, and into a Covenant with him. Hence Chriſt is ſaid to be ſealed by the Father, Joh. 6.27. as marked out for ſuch a purpoſe, 1 Pet. 1.18. he was ordained in the counſell of the Father, before the foundation of the world; hence alſo ſaid to be choſen of the Father, Iſai. 42.1. noting out his deſignation to this work.

2. There is a commandment from the Father to the Son, which he muſt ſubmit unto, and obey, thereby to effect the ſalvation of his people; he had a commandment what to teach and inſtruct them in, as the Prophet of the Church, Joh. 12.49. He had a commandment to enlighten the elect with the knowledge of the truth, Iſa. 42.6, 7. to be a light to the Gentiles, to open their eyes, &c. A commandment alſo he had, to lay down his life for thoſe that are given unto him, Joh. 10.18. and to be tender over the Lambs, carrying them in his boſome, Iſai. 40.11.

3. There is a promiſe from the Father to the Son, the Father covenants with him: Firſt, to give him the Spirit in an abundant meaſure, Iſai. 42.1. Iſai. 11.1, 2. the Spirit ſhall reſt upon him: Secondly, he makes him a promiſe of aſſiſtance and help in this great work of our redemption, Iſai. 42.6. I will hold thy hand; what is the meaning of that? ſee Iſai. 45.1. ſaith God of Cyrus, whoſe right hand I have holden, that is, I have ſtrengthened him to conquer the nations; ſo God promiſeth he will hold the hand of Chriſt, that though he met with ſtrong oppoſitions, yet he would ſtrengthen him with his power, that he ſhould not be diſcouraged, Iſai. 42.4. Thirdly, a promiſe of bleſſed ſucceſſe, that he ſhall not labour in vain, Iſai. 53.10. he ſhall ſee his ſeed, the ſufferings of Chriſt, were dolores parturientis, as a woman with childe, though ſhe ſuffer many pains, yet ſhe ſees her childe at laſt; ſo ſhall Chriſt ſee many believing on his name, ſo Iſai. 55.5. they are the words of promiſe made by the Father to the Son, that nations that know p. 30him not, ſhould run unto him: Fourthly, a promiſe of rule and dominion, that he ſhall have dominion over all thoſe that are ſaved by him; this ſoveraignty and rule is promiſed to him in Iſaiah 40.10. The Lord Chriſt ſhall come with power, and his arm ſhall rule for him: and Iſai. 42.4. He ſhall ſet judgement in the earth, and the Iſles ſhall wait for his Law, to ſubmit themſelves unto it; and thence it's ſaid in Micah, 4.3. that he ſhall judge among many nations, &c. that is, rule, order, command, and direct, as a Judge and Ruler among his people; the which promiſe is now accompliſhed, all judgement being committed to the Son, Joh. 5.22. Fiftly, a promiſe of glory to follow, and that, firſt to Chriſt himſelf, and then to the members of Chriſt; To Chriſt himſelf, Iſai. 55.5. A nation ſhall run to thee, becauſe I have glorified thee; they are the words of God the Father to Chriſt the Son, promiſing to him glory, and ſuch glory as ſhould make the nations of the world run unto him: So alſo, to the members of Chriſt; there is a promiſe of glory unto them, which promiſe was made known to Chriſt from the beginning, and Chriſt brings out that ſecret, out of the boſome of the Father, and reveals it to his Diſciples. It is (ſaith he) my Fathers pleaſure, to give you a kingdome; Chriſt knew the Fathers will, by the covenant paſſing between the Father and him, and this will of the Father, concerning the glory promiſed to them, Chriſt doth bring forth to light. Thus we ſee there is a covenant on the Fathers part, now ſee it on Chriſts part; where,

1. There is an acceptation of the Office to which he was deſigned by the Father, he did not take the Office of Mediatorſhip upon himſelf, but firſt the Father calls him unto it, and then the Son accepts it, and ſaith, Lo, I come, Hebr. 5.4, 5. Pſal. 40.7, 8, Hebr. 10.7.

2. There is a promiſe on Chriſts part to depend and truſt upon the Father for help, according to the promiſe made by the Father: thus Heb. 2.13. the Apoſtle brings in Chriſt, promiſing confidence and affiance in the Father, I will truſt in him; and Iſaiah brings him in as looking for help from God, The Lord will help me, though I have many againſt me, (men and devils) yet the Lord will help me, Iſai. 50.7.9. he promiſes to wait upon his Father for ſupport and ſtrength: whereto agrees alſo that in Iſaiah. 49.5. My God ſhall be my ſtrength.

p. 313. A promiſe of ſubmiſſion to his Fathers will, in bearing the reproaches and injuries that ſhould be done unto him; and to lay downe his life for thoſe that were given to him by the Father, Eſa. 50.5, 6. Joh. 10.17, 18. And according to all this which Chriſt thus covenanted with the Father, he was carefull to diſcharge the ſame, Joh. 17.4.6. Joh. 12.49, 50.

4. According to all this Covenant paſſed betwixt the Father and Chriſt, Chriſt expects the glory which was promiſed to himſelfe, and to his members. To himſelfe, Joh. 17.5. and to his members, Joh. 17.24. He expects the accompliſhment of both from the Father.

Thus farre then I grant a Covenant betwixt God the Father and Chriſt; and hence it is that God is called the God and Father of our Lord Jeſus Chriſt, Epheſ. 1.3. which is by reaſon of the Covenant betwixt them; But if any ſhall hereupon conclude, that there is no Covenant paſſing betwixt God and us, then I ſay, they deny that which is as cleare in Scripture, as the Sunne ſhining at noone day. I may ſay of them, as the Apoſtle doth of ſome, 1 Tim. 1.7. that when they would be teachers, they underſtand not what they ſay, nor whereof they affirme. There is therefore a Covenant paſſing between God and man, which I will prove by theſe evidences.

1. Conſider thoſe expreſſe teſtimonies wherein mention is made of Gods Covenanting with the people of Iſrael, which muſt needs hold forth a Covenant between God and man, Deut. 4.23. Take heed unto your ſelves, leſt you forget the Covenant which the Lord hath made with you, &c. Eſa. 55.1, 2, 3. where the Lord calls every one that thirſts after life, to come unto him: Theſe are called to enter into Covenant with God; but theſe ſpeeches cannot be applyed to Chriſt, but to us, that wee ſhould come to Chriſt, and through him make up an everlaſting Covenant betwixt God and us: ſee alſo Jer. 31.31. I will make a new Covenant with the houſe of Iſrael and Judah; and in Ezek. 20.37. (ſaith God) I will bring them into the bond of the Covenant; which places hold forth a Covenant between God and man.

2. Conſider more particularly ſuch teſtimonies as doe expreſſe Gods Covenant with ſundry particular Saints, as with Abraham, Gen. 15.18. and 17.2.4.7. and the ſame renewed to Iſaac, Gen. 26. p. 323. and confirmed to Jacob, Gen. 35.12. all mentioned together, Levit. 26.42. Pſal. 83.3. 2 Chron. 13.5. I thinke that there is none ſo ſottiſh as to ſay, theſe perſons were Chriſt.

3. Leſt any ſhould ſay, It's true, God makes a Covenant with us, but it is made with us, not in our perſons, but in Chriſt; Therefore in the third place, conſider ſuch Scriptures as doe not onelyonly expreſſe a Covenant of God made with us, but a Covenant on our part made with God, as Pſal. 50.5. Call my Saints together, that make a Covenant with mee with ſacrifice; the Saints make a Covenant with God. Hence we are ſaid, to paſſe into Covenant with the Lord, Deut. 29.12. as God for his part enters into Covenant with us, ſo doe we alſo with him.

4. Conſider thoſe places frequently uſed in Scripture, in which wee are ſaid ſometimes to keep Covenant, as Pſal. 25.10. Pſal. 44.17. & 103.17, 18. Sometimes to tranſgreſſe and breake Covenant, Gen. 17.14. and not to be faithfull in Covenant, Levit. 26.15. From which places I argue thus; Thoſe that either keepe or breake Covenant, thoſe are in Covenant, and doe make a Covenant with God, but wee are ſaid to breake or keepe Covenant; Ergo.

5. Conſider that the Covenant made with Chriſt concerning us, was made from everlaſting, 2 Tim. 1.9. & Tit. 1.2. The promiſe was made to Chriſt before the foundation of the world; but there is a Covenant alſo made in time, Deut. 29.12. noted in theſe words (this day;) if there were no other Covenant between God and us, but what is made with Chriſt, then it cou…d not be ſaid to be (to day) becauſe the Covenant made with Chriſt, was before the world was, and therefore the Covenant and promiſe that is made (to day) muſt needs be made with us.

6. That Covenant of which Chriſt is the teſtator, muſt needs be a Covenant with us, elſe if the Covenant were made onelyonly with Chriſt, then he muſt be both teſtator, and the partie to whom the Teſtament and Legacies are bequeathed, which is abſurd. Men doe not uſe to bequeath a teſtament to themſelves, but Chriſt is appointed the teſtator, Heb. 9. In the covenant between the Father and Chriſt, there he is a partie, not the teſtator, but in this he is the teſtator, therefore beſides the covenant between God and Chriſt, there is alſo a Covenant between God and us, and therefore the covenant is not made with Chriſt alone, but with us alſo.

p. 337. A ſeventh argument may be taken from the paritie and likeneſſe between the covenant of works, and the covenant of grace, though there be great difference between them, as ſhall be ſhewed afterward, yet they agree in this, in that they are both made betwixt the ſame parties, and perſons, between God and man; God made a covenant of workes with Adam, and that being broken, he comes and makes with him a new covenant of grace through Chriſt, Gen. 3.15. The ſeed of the woman ſhall breake the ſerpents head; one of theſe covenants comes in the roome and ſtead of the other, and therefore the parties covenanting are the ſame; God and Adam in the firſt covenant, the ſame God and the ſame Adam in the ſecond covenant.

8. From the end and uſe of the Sacraments, which is to confirme the covenant of grace, as being the ſeales of it, Rom. 4.11. Now in reaſon, theſe two muſt goe together, the Covenant and the ſeale of it; It were a fond thing in a man to make a covenant with one, and to give the ſeales to another, they muſt have the ſeales, that have the covenant made with them, but the ſeales of the covenant (the Sacraments) are given to us; and therefore the covenant is made with us alſo.

9. If there be no promiſe or covenant made to us, (as ſome would have it) then infidelitie and unbeliefe is in us no ſinne; for as the Apoſtle ſaith, Where there is no law or commandement, there is no tranſgreſſion; ſo where there is no promiſe, there is no unbeliefe. When God promiſeth, and yet then wee believe not, this makes unbeliefe a great ſinne, but if wee have no promiſe made unto us, then are wee not bound to believe; and ſo our not believing, is no ſinne.

10. The contrary doctrine is a doctrine tending to licentiouſneſſe; for as the covenant tends (as wee have heard) to bind us faſter to God, to walke before him in obedience; ſo on the contrary, to ſay that there is no covenant between God and us, it opens a gap to looſneſſe of ſpirit: For if there be no covenant, then cannot a man be charged with unfaithfulneſſe to God, though he walk never ſo looſly, and therefore let ſuch men as broach ſuch tenents take heed, whileſt they teach ſuch libertie, they be not found to be the ſervants of corruption, 2 Pet. 2.19. Theſe are the arguments to prove, that there is a covenant between God and man.

p. 34Object. There is a ſeeming ſtrong objection ag… this truth, taken from that ſpeech of the Apoſtle, Gal. 3.16. where it is ſaid, The promiſes are made to Abraham and to his ſeed, not ſeeds, as ſpeaking of many, but ſeed, as ſpeaking of one; and that one ſeed is Chriſt, and therefore there is no covenant or promiſe at all made to us, but onelyonly with Chriſt, or to Chriſt.

Anſw. The objection is weightie in outward appearance, and yet there is more in the Text againſt them that bring it, then for them, for the promiſes are expreſly ſaid to be made to Abraham, as well as to his ſeed, which is againſt the tenent they bring it for; Indeed it ſeemes thus farre to make for them, that they are made only to one ſeed of Abraham, which is Chriſt, but in the other it makes flat againſt them, becauſe they are made to Abraham, and therefore not to his ſeed onelyonly, which is Chriſt, but to thoſe that are faithfull and believing, as Abraham was. If therefore any will maintaine, that God makes no promiſe or Covenant with us, but onelyonly with Chriſt, then let them anſwer the Apoſtle in the ſame place, urged by themſelves; let them tell us, how the promiſes were made unto Abraham, if they are made onelyonly to Chriſt; Let them ſhew how the promiſe is made onelyonly to Chriſt, and yet withall made to Abraham, and then wee will ſhew how they are made to Chriſt onelyonly, and yet made to us alſo. Untill they have untyed this knot, wee might leave them without further anſwer; But for the further ſatisfaction of thoſe that deſire to know the truth, I will endeavour to cleare the Text, ſo as to take away the ſtumbling ſtone, leſt any other ſhould fall thereby.

For the clearing then of this place, conſider theſe five particulars.

1. How Abraham ſtands before God, and is to be conſidered of, when he receives the promiſe.

2. Conſider what ſeed or ſeeds Abraham is ſaid to be father of.

3. How the name of (Chriſt) is taken in Scripture.

4. In what order the promiſe is ſaid to come to the ſeed of Abraham.

5. Conſider the ſcope of the Apoſtle in this place; and theſe will give light to the thing in hand.

1. Let us conſider how Abraham is to be conſidered of us, when the Apoſtle ſaith, the promiſe is made to Abraham. And to this I anſwer; p. 35That he ſtands as a publick perſon, as the common parent of all the faithfull to the worlds end, he ſtands as one receiving the promiſe by faith, not onelyonly for himſelfe, but for all that ſhould imitate him in his faith; he ſtands as a pattern and example of all the children of God, who are to be juſtified as he was. Hence it is that in Rom. 4.1. and ver. 12.16. he is called Abraham our father, the father of many Nations, the father of us all, namely, of all that doe believe. As Adam in the Covenant of workes, entered into that covenant, not onelyonly for himſelfe, but for all his poſteritie; ſo Abraham entered into the covenant of grace with God, as the father of all the faithfull that ſhould believe in Chriſt, as he did. In Rom. 11. he is ſaid to be the root, into which all the people of God are graffed. Now this conſideration gives us a little light, though it do not wholly cleare the doubt, helping to eſtabliſh us in the truth; for as Adam entring into Covenant with God for himſelfe, and his ſeed, they (that is, the ſeed) have thereby right to the promiſe of life by that Covenant, in caſe they fulfill the condition; ſo here, Abraham taking the Covenant of God for himſelfe, and his children, the promiſe and bleſſing doth thereby belong to them alſo. As his faith deſcends downe to us as his children, ſo his bleſſing conveyed by the promiſe, deſcends downe upon us alſo. Therefore ſaith the Apoſtle, Gal. 3.9. They that are of faith, are bleſſed with faithfull Abraham.