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A Discourse of the Two Covenants

William Strong (d 1654) · 487,533 words · 2167 min

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The source for this document is https://quod.lib.umich.edu/e/eebo2/A61847.0001.001

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The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

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This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

A DISCOURSE OF THE Two Covenants: WHEREIN The Nature, Differences, and Effects OF THE COVENANT OF WORKS AND OF GRACE Are distinctly, rationally, spiritually and practically discussed; together with a considerable quantity of Practical Cases dependent thereon.

By WILLIAM STRONG.

LONDON, Printed by J. M. for Francis Tyton at the Three Daggers in Fleet-street, and for Thomas Parkhurst at the Bible and Three Crowns at the lower end of Cheapside near Mercers Chapel, 1678.

TO THE HONORABLE, THE LADY ELIZABETH RICH.

MADAM,

ALbeit I am no friend to Epistles Dedicatory, because they too frequently prove, to use the Cynic's Phrase, but mellifluous snares; yet because common Justice obligeth me to return unto every man his own, I find myself under an essential Obligation to prefix Your Ladyships Name to the ensuing Noble Discourse: and that not merely by reason of the Trust you were pleased to commit unto me for the Publication thereof, but rather, because Divine Providence has made Your Ladyship the Midwife to conduct this Noble Birth into Light, which otherwise must necessarily have lain buried in the womb of Darkness. And, Madam, give me leave to speak it, Your Honor is herein the greater, in that you undertook this service so laborious and difficult, which no other mortal, as I am assured, was in a capacity to perform; You being the only Person, who very opportunely were instructed in that Character wherein the Original Copy was writ. Madam, I am not of those who admire Titles of Honor, further than they are shadows of Virtue; but rather am of the opinion of the morose Philosopher, that Honors without Virtues are but the Masques of Vices; yet Your Ladyship will be assured, that the Honor You have acquired by this generous Undertakement, is far more illustrious than that which Nature has conferred on You. Solomon gives us an excellent Character of an Honorable Lady, Prov. 11.16. A gracious woman retaineth honor, and [or, as] strong men retain riches. With what force do persons, strong in wisdom and power, retain their acquired Riches? And doth not the Gracious woman with an equal force retain her Honor? And what greater Honor can be acquired and retained, than that which is acquired by the service of Christ and his Churches? What more Honorable than for a creature to be immediately employed in the service of his Creator? Doth it not speak a Mind descended from on High, and truly generous, to be inspired with a divine Ambition of being engaged in service for the King of Kings? Is man ever greater, than when greatly serviceable to his Lord? Was it not a great effate of the Moralist, That he who will be truly Free and Noble, must serve Philosophy? What Liberty then and Nobility do they acquire, who serve Theology! What is Nobility, according to the Platonic Definition, but a Virtue of generous Manners and Services? And who are invested with this Virtue, if not they who are employed for the improvement of Divine Knowledge, the most sublime and generous Science? Are not all Honors measured by approach unto the Fountain of Honor? And who approach nigher unto the Fountain of all Honor, than such as are most deeply engaged in the Service of the Supreme King? The common Title of Honor given to Courtiers among the Persians, as also the Jews, was, Men of Presence: And who are the Men of God's presence, but such as are engaged in the service of his Church? And do we not find Memoires in Scripture of many both Hebrew and Christian Women, very Honorable for their service in and for the Church? Is it not recorded, Exod. 38.8. as the great Honor of those devout Women, that they assembled by troops at the door of the Tabernacle, and consecrated their Looking-glasses for the making the Laver of Brass? What more valued by some than their Looking-glass? How much precious time is spent thereon? Yea, do not some spend more moments in poring on their Looking-glass, than on their Souls? Yet lo! these Virtuous Women part with their Looking-glasses, which had been of so great use to them, and now resolve to spend their time to a better account, at the door of the Tabernacle, in Fasting and Prayer, and other parts of Divine Service! And O! what a luster of Divine Honor remains on them to this very day? Again, there is an Honorable mention made of other virtuous Women, who employed their time and labors in the service of the Church, Exod. 35.25, 26. And all the women that were wise-hearted, did spin with their hands, and brought that which they had spun, both of Blue, and Purple, and Scarlet, and fine Linen, as an Offering to the work of the Tabernacle: Wh •• greater Honor could have been affixed to these wise-hearted Women? And how far Your Ladyship may claim an interest in this Title of Honor, the World, at least the Church, may judge: Have you not indeed spun with your hand, a fine thread, both of Blue and Purple, and Scarlet, and fine Linen, for the Tabernacle of the New Jerusalem? So likewise in the New Testament, what Honorable mention do we find of virtuous Women eminently useful in the Service of the Church? Is it not an illustrious Title of Honor, that Paul gives Ph • be, Rom. 16.2. That she was a succourer of many, and of himself also? The Grecanic 〈 in non-Latin alphabet 〉 is a Magnific title, and signifies not merely an Assistant, but a Patron, for so the Athenians termed the Defensors of Strangers; and Plutarch renders the Latin Patron, by 〈 in non-Latin alphabet 〉 . What greater Honor may a poor Mortal expect, than to be a Succourer and Patron of the Churches or Ambassadors of Christ? The like Honor also he reflects on Priscilla, the wife of Aquila, v. 3. whom he styles 〈 in non-Latin alphabet 〉 , Helpers or Co-workers in Christ. To be any way Assistant in promoving the Doctrine of the Gospel, or in drawing men to the embracement thereof, what an high piece of Honor is it? These Instances, Madam, I have given Your Ladyship and the World the mention of, to let You see what an Honor it is to be in any way or measure assistant in and for the Church of Christ: and all that I shall subjoin is, That, as Your Ladyships hand has been so happy an Instrument in transcribing so Noble a Work, so my Prayer for you is, that the divine Hand would so far favor you, as to transcribe those great Truths contained therein over and over in more visible Characters on your Soul, that so you may be more perfectly the Epistle of Christ, written with the Spirit of Christ; Which will give You a greater Capacity of Service for your Lord, and Me of being, as I ought, really,

MADAM,

Your Ladyships to honor and serve you in the Lord, Theophilus Gale.

Newington, March 26. 1678.

A Summary of the Two Covenants.

THIS following Discourse of the two Covenants preached by that great Divine, Mr. William Strong, needs no Prologue to usher it into the World. The Author was indeed, as it is said of Augustine, a Wonder of Nature for natural Parts, and a Miracle of Grace for deep insight into the more profound Mysteries of the Gospel: He had a Spirit capacious and prompt, sublime and penetrant, profound and clear; a singular Sagacity to pry into the more difficult Texts of Scripture, an incomparable Dexterity to discover the Secrets of corrupt Nature, a Divine Sapience to explicate the Mysteries of Grace, and an exact Prudence to distribute Evangelic Doctrines, according to the capacity of his Auditors. Are not the Ministers of Christ termed Stars in his right hand, Rev. 1.20? And was not this our Author one of the first magnitude? O! what a glorious Star was he in the right hand of the Lord to reveal the resplendent light of the Gospel unto his Auditors? What lights and heats of Divine Grace did he communicate unto others? It's prophesied of our Lord, Hab. 3.4. His brightness was as the light, he had horns [or rather beams] coming out of his hand: and there was the hiding of his power. This brightness of Christ's light must be understood of his Evangelic light, whereby he, as the Sun of Righteousness, irradiates Evangelic Churches: and by the Horns, or rather Beams, (for so 〈 in non-Latin alphabet 〉 here must signify) coming out of his hand, we must understand, according to our Lord's own interpretation, Rev. 1.20. Evangelic discoveries by the Ministers of his Gospel, those Stars in his right hand, employed by him for the irradiation and illumination of this inferior world: and O! what an hidden power is conveyed together with this light? And may we not conclude this our Author one of those Stars, who diffused illustrious beams of Evangelic light from the right hand of Christ, where was the hiding of his power? And as he transcended the most of this Age in the Explication of Evangelic Verities, so in his Intelligence and Explication of the two Covenants he seems much to excel himself; this being the great study of his life, and that whereon his mind was mostly intent: And I can here truly apply that observation of the Queen of Sheba, touching the wisdom of Solomon, to this our intelligent Author. The Notices I received from his other Works gave me a great impression of his Divine Wisdom, but what mine eyes have seen, and my thoughts imbibed of his incomparable Intelligence from this his elaborate Discourse of the two Covenants assures me, that not the half was told me, by his Works formerly published. He was indeed a Person intimely and familiarly acquainted with the deepest points in Theology; but yet as to these that relate to the Covenant of Grace, his Spirit seems to have been most deeply baptized and immersed into them; which any judicious Reader may with facility perceive by a transient inspection into any part of the following Discourse.

Of what incomparable excellent Use this Discourse may be for the diffusing Evangelic Light and Truth no one can be ignorant, who is acquainted with the mind and intendment either of the Law or Gospel; or sensible of those many dangerous errors, which have of late sprung up from the ignorance of both: How many have taken away the use of the Law, thereby to advance, as they conceit, the Grace of the Gospel? And have not too many on the other hand destroyed the Grace of the Gospel, whiles they have endeavored to exalt the letter of the Law as a Covenant? Both these extremes our judicious Author has accurately obviated and avoided: He has approved himself a good Advocate for the Law, as it is a rule and instrument subservient to the Gospel; but yet he gives the Gospel the principal place and preeminence as it is saiths magna Charta: He has indeed exactly hit the difference between the two Covenants, which argues his deep insight into both: and surely they that rightly understand the Idea or Notion of the two Covenants, attain thereby a clue of thread to lead them into the most intricate Mysteries of Evangelic Doctrines: as on the contrary those who have not right sentiments of the two Covenants, what hesitation and suspension, if not error and misapprehension do they fall under in the most momentous points of Religion! Yea, doth not the rectitude not only of our Faith, but also of our Christian practice and conversation principally depend on the due notices of the two Covenants? Are not these as the center, wherein all the lines of Divine Grace and human Duty meet? Are we not then greatly obliged to this our Author for his elaborate endeavors in this work? He demonstrates, (1) That God never did nor will deal with mankind merely in a way of Dominion, but also in a way of Covenant. (2) That both Covenants are made with men not immediately, but in and by some public person. (3) That it is Union with either of these public persons that brings a man under their Covenant. (4) That it is impossible for any man to be under both Covenants; because the terms and conditions of the one destroy the terms of the other. These with some other weighty Truths relating to the two Covenants in general he doth distinctly and fully explicate and demonstrate.

Our Author begins his Discourse with the Covenant of Works, and treats first of the Temporal Curse that attends the breach thereof; and then of the Spiritual; of which more fully in the Contents: we shall only give some short and particular Reflections on and Notions of this first Covenant. (1) The Covenant made with Adam was not particular with his person under a single capacity, but with his nature as a common person or representative Head, from whom all mankind were by natural generation to descend: and herein the Covenant made with Adam differs from that made with the Angels, which was particular and personal, they being all created at once, and existent when their Covenant was made. Hence, (2) In this first Covenant made with Adam all his posterity stand bound to God both naturally, by virtue of their being created in him, and voluntarily, by virtue of his stipulation. Whence, (3) Every son of Adam falls under both the duties and curses of his Covenant: for as the duties, so the curses of Adams Covenant seized, not merely on Adams single person, but on his nature, and so on all mankind, who are in him both legally and naturally. Thence, (4) No man can be freed from the curse of the Law, that is not freed from it as a Covenant. There is since Adams Fall an essential and inseparable connection between the Curse and Covenant: the Curse naturally attends the Covenant; every son of Adam necessarily falls under the former as well as the latter. (5) All men naturally and ardently desire to be under Adams Covenant. The natural blindness and pride of men's hearts strongly impels them to build a Spiders house of their own, on which they may lean, as Job 8.14, 15. Are not all men by nature children of the bondwoman, and so possessed with a spirit of bondage? Have they not a legal spirit answerable to the Covenant they are under? And doth not this legal spirit bring forth suitable fruits? Do not such as are informed and acted by it perform all services to God in the oldness of the letter, in a formal, servile, legal manner, without regard to Christ the Mediator? Yea is not this legal spirit, whereby those under Adams Covenant are acted, full of enmity and opposition against Christ, his Righteousness, and all the terms of his new Covenant? Doth not such men's rejecting the terms and grace of the second Covenant argue their strong propensions, yea vehement impulses towards Adams Covenant? Are not all their spiritual Gifts, common Graces, legal Righteousnesses, as well as all their sins employed to oppose the Grace and Righteousness of the second Covenant? And if their consciences be at any time awakened and their sins set in order before them in all their bloody aggravations, yet what a difficult thing is it to bring them off from the old Covenant? What hard, black, scandalous thoughts of Christ are they filled with? How do their hearts sink under unbelieving despondences, and base jealousies of Christ? And doth not all this argue men's vehement desires to be found under the first Covenant? (6) The more the glory of the second Covenant is revealed to such as are under the first, the greater efforts, and more vehement opposition they put forth against it. The more men's natural reason is elevated by supernatural common illumination, the more stout-hearted they are against the terms of the new Covenant: all their moral righteousnesses serve only to set them farther off from the righteousness of faith: their good deeds as well as their bad fortify them against the embracement of the new Covenant, because it would spoil them of their own righteousnesses, which they have wrought so hard for all their days, and subject them to the righteousness of God. Do we not find all this greatly exemplified in the Pharisees and legal Jews, who having espoused to themselves the old Covenant rejected Christ and his Righteousness? (7) For men thus electively to put themselves under the first Covenant, and reject the grace of the second, is a sin of the first magnitude and deepest aggravations. Hath not the great God exalted the second Covenant above the first? Is it not then an high injury against him, to bring down that Covenant God has exalted, and to exalt that which he has made null, above it? Is not Christ the Mediator of the new Covenant, the greatest gift that ever God vouchsafed mankind? Oh! then how injurious is it to God to reject so great a gift, and the grace offered by him? (8) It is therefore just with the righteous God to leave men to stand or fall by that Covenant under which they so strongly desire to be. Doth the holy and blessed God do the sons of Adam any wrong in leaving them under his Covevant, unto which they have such a strong impulse and desire? If he hereby gives them but the desire of their heart, what cause have they to complain against him? And will not his procedure at last day appear to be most just and rational in judging men according to the tenure of the first Covenant unto which they had so strong a desire? May not God justly lay to their charge every the least sin, and make them bear the burden of it, seeing they have put themselves under a Covenant that admits not any Mediator? Whom have they to represent their persons, to bear their sins, to pay their debts, to endure their curse, to perform their duties, seeing they reject the Mediator of the second Covenant?

This leads to the second general Head, The deplorable and miserable state of such as are under the first Covenant. (1) Is it not a deplorable case for men voluntarily to elect their own ruin? Was it ever known that men did contentedly, yea cheerfully sit down under a state of most miserable bondage, when full liberty was offered to them by a benign gracious Prince? Doth it not argue a spirit immersed in the basest servitude to take complacence in its chains and fetters? And yet is not this the very case of all such as desire to be under the first Covenant? (2) Is it not a miserable thing for a man to be on the very brink of ruin, and yet not sensible of it, yea under a fond presumption of a blessed state? For a man to go as an Ox to the slaughter adorned with a garland made up of the fading flowers of his own righteousnesses, what folly and madness is this! And yet is not this the very case of all Pharisaic spirits, who live and die under the first Covenant? Is not a good conceit of a bad state most dangerous and miserable? To be alive in carnal presumptions, self-flattery, and self-sufficiency, and yet spiritually dead in Divine estimation, is it not the worst of deaths? Are not such next degree to falling into Hell, who fondly flatter themselves, that they can stand longer and surer than others by their own forces, 1 Cor. 10.12? And are not such as put themselves under the first Covenant guilty of all these pieces of folly? (3) Is it not a sad case for sinners to put themselves under a Covenant which neither gives or admits a Mediator? To have none to represent their persons, but to be left standing before the righteous holy God in their own names, bearing their own sins, expecting to be justified by their own works, to pay their own debts, or to endure their own punishment, what greater misery can there be? (4) To be under a Covenant that neither promises, nor gives, nor accepts of Repentance; but leaves men to live and die in their sins, without the least drop of the blood of Christ to wash them away, what a sad case is this? Must not such expect, that as soon as they peep out of the grave, and lift up their traitorous heads, their own consciences as also Divine Justice condemn and pursue them unto all eternity? (5) Is it not also a most wretched forlorn case for men to have their persons hated, yea loathed by the God of all love and mercy, and thence their best services rejected for the least failings in them? And is not this the case of all such as stand under the first Covenant? Doth this Covenant afford the least reward to any services that have the least imperfection adherent to them? And can sinners offer to God any such perfect services? Will it not thence hence necessarily follow, that such as stand under this first Covenant have all their services rejected, all their sins imputed to them, their persons hated, their blessings cursed, and all the curses of the Law bound fast on their consciences, by the sentence of the righteous God? What are all their seeming services but real sins? and what are all God's rewards to them but real curses, albeit seeming blessings? What can they expect for such unsanctified services but unsanctified rewards, which are indeed real curses?

But to treat somewhat more distinctly of the misery which attends such as are under the first Covenant, we may consider it under these two Heads, that both the Law and Gospel, which are means of Life and Salvation to such as are under the first Covenant, prove as to them means of Death and Condemnation. First as to the Law, it proves the means of death and condemnation to such as are under the first Covenant two ways: (1) In regard of its coactive Rigor. (2) As it irritates Sin.

1. The Law doth by its coactive Rigor work death and condemnation in such as are under the first Covenant. Doth not the Law exact of such perfect obedience, but gives them no strength to perform it? It's true, the Law requires obedience of those who are under the second Covenant also; but the promise gives what the Law requires: But of such as are under the first Covenant perfect obedience is required, but no intern principle is engraffed; duty is required, but no love or delight therein conferred: Yea do not such perform duty as godly men commit sin? May they not say of sin as Paul doth of duty, Rom. 7.15. What I would that I do not? And what Paul saith of Sin, may not such say the same of Duty, What I hate that do I? The Law discovers sin to those that are under the first Covenant; but did it ever cast out any one sin discovered by it? Sin is sometimes wounded by it; but did it ever kill any one sin? Are not the hearts of such like Ezekiel's pot, in which the scum did arise, but then boiled in again? The Law drags such to the Tribunal of God as a righteous Judge, but can they ever come to God as a Father? Is not this the privilege of such only as are under the second Covenant? Lastly, the Law drives such as are under the first Covenant unto self-condemnation, but can anything but the Gospel work Justification and Peace of Conscience? So deadly and mortiferous is the Law to such as are under its violent compulsion and coaction as it is a Covenant. And whence is it that the Law hath such a compulsive power over such as are under it as a Covenant? (1) Is it not from those Principles of self-love and legal fear implanted in the heart of man, whereby he is constrained to duty and restrained from sin by the threats and terrors of the Law, which move Conscience as extern weights move artificial Automata, or machines? O! what a great power has Conscience over such when acted and enflamed by the terrors of the Law! Doth not Paul, Rom. 7.1. assure us, 〈 in non-Latin alphabet 〉 , that the Law doth Lord it over a man, so long as he continues under it as a Covenant? And how doth the Law as a Covenant Lord it over the man, but by ruling in the Authority and Sovereign Dominion of God, in and by which it will at last judge the man? And oh! with what rigor and compulsion doth it rule over his Conscience, and thereby restrain him from sin, and constrain him to duty! Again, (2) Doth not the Law receive much Authority and force from the Spirit of God setting it home on Conscience, and thereby terrifying and wounding the sinner? (3) Is there not also in all men under the first Covenant a sinful Weight or Bent of Lust, which makes the yoke of divine Precepts extreme irksome and burdensome to them? And doth not this add much to the rigor and severity of the Law? Doth not the Law of God lay the same rigorous restraint on the lusts of those who are under it as a Covenant, which the Providence of God lays on the lusts of Diabolick spirits? And oh! what a miserable case are such in, who lie under this tyrannick compulsion of the Law as a Covenant! If their lusts rage within, but dare not vent themselves, because the Law holds a rod over Conscience, how do they burn like fire in an Oven, and now and then flame forth in rebellious thoughts against God and his Law, wishing there were no Law! Or else, if lusts break forth into Act, how soon doth the Law bind over Conscience unto wrath and condemnation! and oh! what stings and torments follow hereon! And is it not also a miserable case for the sinner to be compelled and forced by the Law to do those good offices which he really hates? Would it not be a great torment to a Saint to be constrained to bow down and worship the Devil? and is it not as great misery to a person under the first Covenant to be compelled by the Law to worship God, whom he hates, as much as an holy man hates the Devil? And is not this the genuine cause of all that hypocrisy which is lodged and deeply radicated in those under the first Covenant, that all their omissions of sin and performances of Duties proceed merely from the violent tyrannick compulsion of the Law as a Covenant? And as the Law doth by its rigorous exaction more or less prevail on Conscience, so their hypocrisy is more or less radicated and refined. Oh! how partial and inconstant are such in their abstaining from sin and performing Duties! How disagreeable are those good works they do to their Natures and Principles! and thence how little pleasure and delight do they find in the doing of them! Yea the rigor and tyranny of the Law over such most eminently appears in this, that in constraining and forcing men to duties, it is so far from giving strength, that the more they perform duties, the less strength they have to perform them; the more they hear, meditate, or pray, the less strength they have to perform those duties as they ought: So also for the Laws restraining such from sin, the more they are restrained, the stronger their lusts grow, and break forth with greater violence in the issue: Whereas one under the second Covenant, the more the Law restrains his lusts the weaker they grow, and the more it constrains them to duty, the stronger they grow in the performance of them; because together with the restraints and constraints of the Law there is conveyed a force and strength by the Promise to abstain from the sin forbidden, and to perform the duty required. So much for the compulsion of the Law.

2. To such as are under the first Covenant the Law works Death and Condemnation, by its Irritation of sin. The Law was in its first Institution, and still is to those that are under the second Covenant a sanctified Instrument for the restraining and keeping under of sin, but to those that are under the first Covenant, it proves accidentally by reason of the violence of Lust and God's Curse an occasion of irritating and enraging sin. It's true the Law as a Crystal glass discovers the sovereign holy pleasure of God forbidding sin; but doth not the lustful bent of men's hearts affect sin even because forbidden? And the Law discovering unto such the pravity and vitiosity of sin, how do their hearts boil up with hatred against the Law, because it strikes at sin, wherein they place their chiefest good? Again, when the Law comes to put a bridle and curb on their Lusts, are they not hereby like an untamed Colt the more enraged and furious? And is not this the genuine reason, why such as live under the clearest and brightest promulgations of the Law, oft have their lusts boiled up to the highest pitch? Yea, is it not hence that the unpardonable sin takes its first rise, namely from the lusts of such, who living under bright notices and discoveries of both Law and Gospel, and receiving some tastes of good things to come, at last continuing still under the first Covenant have their lusts more irritated by the Law?

Moreover the Law condemning such as are under the first Covenant for sin, and thereby injecting sparks of Hell-fire into their Consciences, the fire-brands of dreadful terrors and despair, how are their lusts enflamed hereby! what revenge against God, what excess of riot are they hurried into hereby! Doth not also the righteous God by an invisible secret Curse suffer such as desire to be under the Law as a Covenant, to have their lusts irritated and exasperated thereby? Lastly, doth not the wise and holy God permit Satan so far to abuse the Law, as thereby to draw men into sin? And oh what a pleasure is it to Satan to make use of that which is most de ••• • o God, thereby to draw men into sin! And doth not this discover to us the miserable 〈◊〉 of such as are under the first Covenant, that the Law of God, which is so excellent in its own nature, and of such excellent use unto the Saints, should be so much abused for the irritation of Lust? It's true, the Law may sometimes irritate sin, even in such as are under the New Covenant, yet it is not from any dominion it has over such, neither doth this irritation so far prevail, as to bring forth fruit unto death, as it doth in those under the first Covenant, who are under the complete dominion of the Law, unto whom it hath no other use but to exasperate and improve their lusts.

And as the Law, so also the Gospel, and all the means of Grace, yea all the Providences of God, and comforts of this life prove snares and curses to such as are under the first Covenant. (1) What greater Jewel is there to be found or desired among the Sons of men, than the Gospel of Grace? Is not the heart and bosom of God hereby laid open unto sinners? O! what sweet attractives and cords of love are there in the Gospel to draw the soul out of its miserable and sinful state unto eternal Beatitude! And yet, lo! how is this rich odor of life turned into a pestiferous odor of death, to such as are under the first Covenant! Is not that which is in itself the greatest blessing made by such the greatest curse? The same food that nourisheth Believers unto eternal life, of what use is it to those under the first Covenant, but to nourish their incurable disease of self-sufficience? Are not these men's lusts offended at the spirituality and simplicity of the Gospel? What false Glosses and Comments do they put thereon! How is the Grace of the Gospel by such turned into wantonness! what controversies to their lusts make about it! (2) So also for all Means of Grace, Providences and temporal blessings, which draw the hearts of Believers nearer to God, are not the hearts of those under the first Covenant driven from God thereby? Do not all their Duties, though never so Evangelic center in Self? Is not this the great Idol unto which their hearts are chained? do not all the lines of their Devotion and Religion terminate in this center? Oh! what an ample field of Contemplation is this to expatiate in, were not our Meditations confined to the limits of a Summary!

The Second Part of the following Discourse regards The Covenant of Grace, in the Explication whereof, our Author is more copious, distinct, and potent even to Admiration: The Heads discoursed of by him, and the method he makes use of in discoursing of them, may with facility be apprehended by the Table of Contents: that which I design in this Summary, is some short Reflexions on such Heads as are not directly or professedly discussed by our Author. And, 1. We shall begin with the Differences between the first and second Covenant. (1) In the first Covenant, God dealt with man in a way of sovereign Empire and Dominion, mixed with infinite Wisdom, Justice, Benignity, and somewhat of Grace, though without the least dram of Mercy; there was indeed something of Grace in appointing the Reward, but nothing of Grace in the infallible conduct thereto: But now in the second Covenant, the principal motive and Fountain that gave origin thereto was free Grace, and Bowels of warm tender Mercies: what was the foundation of this Covenant but the absolute and sovereignly gracious pleasure of God? Were there any Objective Ideas of good, any reasons, grounds, or motives foreseen by God, which moved him to give grace to Jacob rather than to Esau? Did not Esau and Jacob stand on equal ground as to Divine Election? Was not Esau Jacob's brother, saith the Lord? Yet I loved Jacob and hated Esau, Mal. 1.2, 3. It's true, the free Grace of God hath deep Reasons in itself, but yet no reasons or motives without itself to move or rule it in its egresses towards the creature. Yea, doth not the Grace of God find as much and as good reasons in Esau, as in Jacob, in Cain and Judas, as in Peter and Paul, in the worst as in the best of Men by Nature? Yea, what more agreeable to the Methods and Designs of Grace, than this, to show mercy to the vilest of sinners? How oft doth the free grace of God take hold of such as are most graceless? and whence do all the Issues of grace in this Covenant flow, but from God's tender bowels of mercy? Was it not by mere grace, that this Covenant of Grace fell from God? Yea, is not Christ himself as Mediator of this Covenant, an admirable instance and effect of God's free Election and Grace? It's true, Christ as God falls not under an act of the divine Will, because then he were not God, but yet as Mediator he doth: Was not his first Designation to office an act of sovereign grace? Did he not also become Incarnate by an act of free Grace? Is not the Hypostatic Union thence termed the Grace of Union? Do we not also find mention of the Grace of Unction, whereby the Father qualified him for his Mediatory Office? Is not the Oil of Gladness, wherewith he was anointed above his fellows, an Oil of Grace also, or an infinite effusion of the Spirit of Grace on his human N ••• re? Were not likewise all the Merits of Christ the effect of free Grace? Whence h ••••• his assistances for the doing and suffering his Fathers will, but from his Father, as Is • 42.4? And when Christ had obeyed and suffered to the full, was not God the Fathers Acceptance of all an act of free Grace? It's true, Christ paid a valuable price for all the mercies he purchased for sinners; but yet whence comes it that all this should be made over to us? what made way for the commutation of persons, that the Righteousness of Christ should become ours, and our sins by Imputation become his? was not this all from free Grace? Has not Augustine, in his incomparable Tractate, Of the Predestination of Saints, excellently well demonstrated this, that Christ the Mediator of the New Covenant fell under the free Election of God? Now if the Election of the Head and Prince of the Covenant, who is God Man, was an act of free Grace, then will it not necessarily follow, that all the Federates, Conditions, and Effects of this Covenant, can flow from no other fountain than the sovereign Grace of God? (2) Another Difference between the first and second Covenant may be taken from the generic Idea of both: what was the first Covenant, but a Covenant of Friendship between the Creator and the Creature, where neither part was at variance? but what is this second Covenant, but a Covenant of Reconciliation between a sin-revenging God and rebellious sinners? (3) Do not also these two Covenants greatly differ in their Terms and Conditions? What is there to be found in the first Covenant, but conditional Promises to Grace? but are there not in this second Covenant absolute Promises of Grace? Was not the Righteousness of the first Covenant to be in ourselves, without the least imputation from any other? but is not the Righteousness of this second Covenant to be found in Christ only, and so made ours by Imputation? Did not the first Covenant require perfect Obedience as a Condition antecedent to the acceptation of the person? But doth not this second Covenant accept an imperfect evangelic Sincerity as a consequent of the persons being accepted? In the Covenant made with Adam, was not the Acceptation of his person grounded on the Acceptation of his works? but in this second Covenant is not the person first accepted, and then the works for the persons sake? Is not this fully exemplified in the different acceptation of Cain and Abel, Gen. 4.4, &c. the former standing on the first Covenant, and the latter on the second? (4) To pass by other Differences, as to the object, foundation, and duration, are not these two Covenants greatly different as to their effects? The first Covenant discovers what we are to do, but the second enables us to do it: the first is a glass to discover our sin and misery, but the second is a glass that discovers the remedy, as also applies the same. Of what use is the first but to declare men guilty and cursed? but doth not the second pronounce pardon and blessing? Was not the first given and continued to discover sin? but is not the second given to cover it? Doth not the first wound and terrify? but doth not the second heal, exhilarate and cheer? Is not the first the Ministration of death, and a killing letter? but is not the second the Ministration of the Spirit, and that which makes alive, 2 Cor. 3.6, 7? Why was the first given, but to check, restrain and humble the old man? but is it not the principal Intendment of the second to conserve and quicken the New man? Doth not the first accuse and condemn? but doth not the second excuse and absolve? In the first, Man is bound to God, but in the second God is bound to man; the first generates bondage, but the second Liberty: And is there not a spirit of bondage suitable to that state in all such as are under the first Covenant? but O! what a spirit of Liberty belongs to all such as are under the second Covenant! and what different effects attend these different spirits! Doth not the first Covenant make a legal spirit, upon any great discovery of God, to fly from him as an enemy? but how doth the second Covenant cause an evangelic spirit, under all the great discoveries of God, to fly unto him! Yea doth not the legal servile spirit, who longs to be under the first Covenant, secretly wish there were no law to rebuke him, no hand of Justice to punish him? but doth not the Evangelic spirit, who hath by means of the second Covenant the Law writ in his heart, delight therein as a Rule, though he hates to be under it as a Covenant? How sour and disgustful are all divine services to a legal spirit? but how sweet and pleasant are they to an evangelic spirit? Legal spirits give God much service for Quantity, but how little for Quality, and Spirituality? But the Evangelic spirit gives peradventure not so much for Quantity, but yet much more for Quality and Perfection: Lastly, the legal spirit makes all his good Offices matter of vain-glory and fuel for his pride; but the Evangelic spirit sees cause to be humbled and self-abased for his best services. Such are the different spirits, effects, and fruits that grow out of those two opposite roots the Old and the New Covenant, which greatly demonstrate the boundless differences between the two Covenants.

2. Hence we may take just measures both comparative and absolute of the incomparable excellences of the second Covenant. The first Covenant informs us what we are by Nature, but the second, what we are, or may be by Grace; The Law was given, that men might more studiously seek after Grace, but Grace is given that men might be enabled to fulfill the Law. And what is the supreme ingredient of the Covenant of Grace, but the free Grace of God? Is not this Covenant then the Believers Great Charter, by which he has a Law-right to all the Privileges and Blessings of the Gospel? Doth not this Covenant give us assurance, not only of God's gracious and merciful Nature, but also of his good will towards sinners? It's true, God's Nature gives us full assurance, that what he has promised shall be performed; but what gives us assurance of the Promise, but the Covenant of Grace? Yea, what are all the Promises but so many lines of the Covenant concentring in Christ the Prince and Mediator thereof? Do not all the Promises spring from that mother-root, the Covenant of Grace in Christ? Yea, what is the New-creature, but a conformity to this New Covenant? Is there any condition that a Believer can fall into, but he may find some Promise in this Covenant to relieve him therein? Yea, is there any excellence in God or his creature, which is not made over for your use in and by this Covenant? Are not all God's good things yours, and all your afflictive things God's by this Covenant? May you not then lay the stress of all your cares and burdens on this Covenant? Are you Bondslaves of the Law? will not this Covenant make you Freeholders, if you come unto it and embrace it? Is there anything commanded in the Law, which this Covenant doth not enable to perform? The Law may fret and grind your spirits to powder, but what can melt them but this Covenant? The Law weighs Obedience by the Ballance, and if there be the least grain wanting, doth it not reject all? But doth not this Covenant examine all by the Touch-stone, and accept what is sincere, albeit imperfect? Art thou very unlike to God? and is this thy great burden? consider then, has not this Covenant a transformative spirit to make thee like him? What is the scope of this Covenant, but to make God thine, and thee God's? And dost thou not hereby acquire an interest in all the blessings of God? Doth not this give thee the best assurance thou canst desire for any desired or enjoyed Mercy? Doth the first Covenant stop thy mouth before God? and doth not this second Covenant stop the mouth of the first? Are not the riches of free Grace laid up in Christ? and are not the riches of Christ laid up in the Covenant of Grace? Doth not the believing Soul by cleaving to this Covenant, grow out of it to the stature of a perfect man? Whence come all the hopes, comforts, and happiness of the Saints, but from this Covenant, as 2 Sam. 23.5? O! what glorious Relations between God and Man arise from this Covenant! what an interest doth man acquire in God, as well as God in man by this Covenant! yea, are not the smallest mercies by this Covenant made exceeding great, and sweet? O the infinite boundless Dimensions, the invisible Miracles, and wonders of free Grace lodged in the Covenant of Grace! Are there any banks or bottoms to this Ocean of free Grace? Can the sins of the vilest men sink them beyond the depths thereof, could they by faith swim thereon? What wonders are here for Faith's Contemplation, Admiration, and Adoration! Are not these ways and methods of free Grace comprehended in the Covenant of Grace 〈 in non-Latin alphabet 〉 , imperscrutable, such as all the wit and sagacity of Men and Angels cannot pry into; as also 〈 in non-Latin alphabet 〉 , impervestigable, such as leave no Vestigia or foot steps for carnal Reason to trace out, as Rom. 11.33? Ought we not then with Paul, that great Miracle of Grace, to stand on the banks of this Ocean of free Grace expressed in this New Covenant, and cry out, 〈 in non-Latin alphabet 〉 , O the Depths of the Riches both of the Wisdom and Knowledge of God! So great and excellent are the Benefits of this Covenant!

3. Let us a little inquire into the Mediator and Prince of this Covenant, which also will give us a further Demonstration of its excellence. The Apostle instructs us, Gal. 3.16. that Christ is the Seed, to whom the Promises or Covenant was primarily made: by seed, some understand Christ Personal, others, Christ Mystical, but we may, with our Author, very safely take in both senses, understanding it primarily and principally of Christ Personal, who is the prime Federate, and thence of Christ Mystic, Abraham and his believing seed, considered as members of Christ, with whom the Covenant was primarily made. Now this Covenant as made with Christ terminates on him under a twofold respect: (1) In relation to his own Mediatory Office: (2) In relation to his Body the Church, as he is Head thereof. (1) As it regards Christ's Mediatory Office, and his more complete discharge thereof, so God the Father by donation and stipulation constituted him Mediator and Surety of this Covenant, gave him a promise of Assistence, Deliverance, Acceptance, Justification, Exaltation, and success in the management of his Mediatory Kingdom: This part of the Covenant belongs solely to Christ, wherein his members have no share, albeit much benefit thereby. (2) There is another part of this Covenant made with Christ primarily, which regards him as Head of his body mystic: For look as the first Adam as a public person and representative head received both a Covenant and Image to communicate to his posterity, who were both legally and naturally in him; so also this our second Adam received both a Covenant and Image for his seed to be imparted to them. Are not all the promises made primarily to him, and in him to his members? And if there be any promise to be fulfilled, must not thy soul look up to Christ and his worthiness alone for its fulfilling? Is not the righteousness of the Covenant laid up in him, and by virtue of union with him made ours? Is there any dram of the holy oil of Grace imparted to us, but what was first poured out on the sacred head of this our High Priest? Do not also all the privileges of the Covenant primarily belong to him, and to us only as in him? Hast thou any duty to perform, and must thou not look up to Christ for strength to perform it? Doth it not belong to him only to • ive supplies? Or hast thou any service to be accepted, and can it be accepted any other way than as perfumed with the Incense of his Merits? Are not all the sons of the first Adam by sin cut off from all communion with God the Fountain of all good? Can they then receive any good thing from him but by the hand of this Mediator? Doth God give the least good to any sinner immediately? Have sinners anything to do with God in a way of mercy immediately in themselves? If we speak a good word of prayer to God, or he speak a good word of comfort to us, must it not be in and by the Angel of his presence? Are not all debts paid in him? all duties performed by him? all blessings conveyed through him? Have we then anything to do with or receive from God in a covenant way, but by this Mediator and union with him? Did not God from all Eternity give his Son as the foundation of this Covenant to the Elect, as also give them to him as a seed? And is not this the true import of their being elected in him? Is it not also hence said, Tit. 1.2. That eternal life was promised to the elect before the world began? How could it be promised to them, but by this Covenant of Redemption with Christ their Head? Did not the Church, Christ's mystic body lie hid in him from Eternity, as Eve lay hid in Adam her head? Are not all Believers by the Covenant of Grace in Christ, as by nature we are all in the first Covenant? And is not Christ in every Believer as Adam in all his natural seed? How is the first Adam in us, but as the original cause of our nature and its moral vitiosity which causeth death? And is not Christ the second Adam in all Believers as the original cause of their restauration and life? What is there good in man but what is first in Christ as the original Head of the Covenant and public Receiver? Wouldst thou see God's love and grace streaming towards thy soul? Must thou not then first see it lodged in Christ as the Fountain of all? Dost thou desire to see all thy sins wiped off? Must thou not then see them first wiped off from Christ thy Representative? Wouldst thou by a prevision of faith see thyself in a glorified state? O then by faith look on Christ the Head of the Covenant as glorified for thee. Alas! if thou look on thyself in thyself, growing out of thine own natural root, what art thou, but as a branch cut off from the Olive-root? But O! how comfortable and sweet is it to see thyself crucified, acquitted, and glorified in Christ the Head of the Covenant! Yea, doth he not only become a surety for us to God, but also a surety for God to us? And O! how much doth this engage sinners to exalt this glorious Head and Mediator of the New Covenant! Was not this the grand design of God in making this Covenant, that his Son the Prince of it might be in everything exalted? Why are all the promises of the Covenant dispensed first unto him, and all the duties of the Covenant required first of him, and of us in him, but that he may have the preeminence in all things, and a name above every name? That the Son of God and Lord of Glory should by his own consent, in the Covenant of Redemption between him and the Father, come under an act of God's will, and undertake in the fullness of time to take upon him the form of a servant, to pay debts, who never owned any; that he that was Lord of the Law, should be made under the Law; that all the Elect should have their names transcribed out of the Fathers book of Election, into the Lambs book of life, Rev. 13.8. yea, have their names written in his heart from all Eternity, and thereby to have such a blessed Being in him, so long before they had the least Being in themselves; what an essential obligation are they hereby brought under to exalt this glorious Head and Prince of their Covenant!

4. But let us discourse a little of the Nature of this second Covenant, as terminating more immediately on Believers. And here the Reader will excuse me, if I studiously avoid the controversies of these times, and touch only on that which is more essential to Faith and Godliness. The Covenant of Grace as made with Believers has a twofold 〈 in non-Latin alphabet 〉 , habitude or regard; the one externe, the other interne. The Covenant of Grace as to its externe Habitude and Dispensation admits some Variety, Generality, and Conditionality, which is not applicable to the interne spirit and mind thereof. It admits of some Variety. It has pleased the infinitely wise God, out of his rich mercy and condescendence to the condition of his people, in all Ages to suit the externe Dispensation of his second Covenant to their infirm capacity, albeit as to the spirit and substance thereof it hath been ever the same. Thus in the first promulgation of it to Adam after his Fall, God expressed it by the seed of the woman, and its bruising the serpents head, &c. Gen. 3.15. which was a form most agreeable to their present state introduced by the Serpents. subtility and craft. So in the second promulgation of this Covenant unto Noah, after the Flood, Gen. 9.17. God expressed it by the Ark and Rain-bow, &c. as it's repeated, Esa. 54.9. which were symbolic Images very apposite and agreeable to their preservation newly obtained. The like Variety God manifested in the repetition of this Covenant unto Abraham, Gen. 17.2. to 16. where God promulgates his Covenant, as to its externe Habitude, under the symbolic forms of multiplying his natural seed, the sign of Circumcision, &c. which were • ll lively figures, very much adapted to his present state, he having no children. So again, when God renewed this Covenant with the Israelites after their coming out of Egypt, what variety doth he use? Is not the very Prologue to it, touching their deliverance out of the house of bondage, an illustrious Symbol to mind them of their miserable state by the first Covenant? What were all the Sacrifices but federal Symbols representing to the life man's sin and misery under the first Covenant, and reconcilement to God by the second? So also for the moral Precepts, with which this Mosaic Covenant was ushered in, of what use and intendment were they, but to make way for the promulgation and advance of free Grace, as John the Baptist made way for Christ? It's true, some of late from this variety have started a Notion of a threefold Covenant, one natural, another legal or Mosaic, and the third Evangelic: but this Notion was the figment of the old Origenistic Monks to establish their Antichristian merits, as Melancthon, Chron. lib. 4. assures us. The true Idea of the Mosaic Covenant seems this; it was indeed, as to its interne spirit, mind, form and essence Evangelic, albeit as to its externe form and dispensation, it was mixed and composed of moral Precepts and symbolic Types or shadows: and O! how agreeable was this to the infantile state of the Israelitic Church! Did not the wise God herein act like a curious Limner, who first gives an adumbration and dark shadow with a rude Pencil, and then adds lively colors to complete his Picture? What were all the Types but Evangelic shadows, whereby the Grace of the second Covenant became visible and sensible? The Covenant of Grace as to its externe 〈 in non-Latin alphabet 〉 and dispensation, admits of some Generality and Universality; it being expressed in general and sometimes universal terms, as a mode or form most convenient and agreeable to human Nature: For the wise God resolved in the distribution of Divine Grace to suit the externe exhibition thereof to the indigent condition of human nature: Grace doth not destroy but perfect nature, and therefore it is expressed and dispensed in a form or mode most adapted to human nature, namely in propositions and invitations, indifferent, general, and sometimes universal, thereby the more potently to allure elect Souls, and also, to cut off all pretext of excuse from Unbelievers; as Joh. 3.16. Esa. 55.1. These general invitations are termed, Hos. 11.4. The cords of a man, i. e. most agreeable to human nature. Hence this Covenant of Grace is, as to its externe mode, expressed frequently in terms hypothetic or conditional, which is also most congruous to human nature, as Rev. 22.17. and doth not speak the Covenant to be in itself conditional, as in what follows.

(2) We descend now to the Covenant of Grace, as considered according to its interne 〈 in non-Latin alphabet 〉 , Habitude and Dispensation, wherein its essential form, mode, or essence consists. This interne form and dispensation of the Covenant we find described, Jer. 31.33, 34. But this shall be the covenant that I will make with the house of Israel, After those days, saith the Lord, I will put my law into their inward parts, &c. In which verses we find all the essential parts and benefits of this new Covenant, as to its interne respect, namely Union with God in Christ, Justification, Sanctification, Adoption, &c. And so we aver, That the Covenant of Grace is but one and the same: for notwithstanding all that variety before-mentioned in the extern exhibition, both as to Adam, Noah, Abraham, Israel, and (we may add) David, yet the Covenant as to its intern spirit, mind, and essence admits not the least variety, it flowing from the same fountain of free Grace, by the same Mediator, unto the same elect objects, and on the same terms. This Identity of the Covenant, both as to Jews and Gentiles, our Author demonstrates from Rom. 11.16, 17. where by the Olive-tree, he understands the Church of God, and by the Root, Abraham as taken into Covenant, with whom the Covenant in some sense began, and upon which both Jews and Gentiles grow. Hence, This Covenant is also as to its intern mind and form Particular. For all the Indefinition, Generality, and Universality of this Covenant regards only its extern offer and dispensation, not the immanent Will of God, as if he had an universal love to or desire of all men's Salvation. It's true, God really intends and decrees the offer shall be universal, or general, to all where the Gospel comes, yet he doth not intend or decree, that all shall accept of this offer, or have real benefit by it. Whence, This Covenant is as to its intern form or essence, Absolute, not Conditional. This is evident, (1) From the very Notion given it, Matt. 26.28. and more particularly, Acts 3.25. 〈 in non-Latin alphabet 〉 , where we have 〈 in non-Latin alphabet 〉 , with its radix 〈 in non-Latin alphabet 〉 , which notes, that it primarily imports a Testament, whereby men absolutely dispose of their goods. The same we find, Heb. 8.10. & 10.16. which the old Latin Version interprets to dispose by Testament, and so with the LXX. 〈 in non-Latin alphabet 〉 frequently occurs, as Gen. 21.27, 32. & 26.28. & 31.44. as elsewhere, and answers to 〈 in non-Latin alphabet 〉 , to cut or strike a Covenant. And thus among the ancient Grecians 〈 in non-Latin alphabet 〉 is frequently used to signify a disposition of somewhat by Testament unto heirs, as Isocrates and others; and what more absolute than a Testament? Thence 〈 in non-Latin alphabet 〉 whereby the Covenant of Grace is expressed in the Old Testament, as Gen. 9.9. and elsewhere, is always rendered by the LXX. 〈 in non-Latin alphabet 〉 , as in the New Testament, and never 〈 in non-Latin alphabet 〉 , which properly signifies a conditional Covenant, depending on the mutual stipulation of both parties. (2) If the Covenant of Grace be conditional, either these Conditions are included in the Covenant, or not: if included, then it is as to its intern dispensation and mind, absolute; if not included, then is this Covenant equally as hard, yea impossible to Sinners, as the Covenant of Works. (3) A condition in a Covenant strictly taken denotes a moral Efficience, and has a causal influence upon what is conditionally promised; which destroys the freedom of Grace. (4) The principal difference between the Covenant of Works and of Grace lies in this, that the former was conditional, given to Grace received, but this is absolute, giving Grace: The first Covenant supposed grace, but gave none; this second gives all grace, but supposeth none as precedent to its gift. (5) Yet we deny not but that there are Conditions, and conditional Promises appendent to this second Covenant; but they are such as belong principally to the extern form of it, as before: or, if they belong to the substance of the Covenant, they are only consequent, improper Conditions, absolutely undertaken for by the Head of the Covenant, and effectually wrought by the Grace of the Covenant; not antecedent proper Conditions, such as bespeak the Covenant conditional. Hence it follows, that the second Covenant is most sure and immutable, as to all the Heirs of salvation: He that is once in Covenant, is ever so: There is no way of securing Promises and Covenants among men, but the God of all Grace hath assumed the same to assure us that his Covenant is most certain and inviolable. Doth a Promise confirmed by Sacrifices and Oaths make sure a Covenant? and has not God confirmed his Covenant by all these, Psal. 50.5. Lev. 2.13. Heb. 6.18? Is a Surety a Surety to make good Covenants? And has not God made this Covenant primarily with Christ our Surety, that so in him it might be firm to all his members? So much for the Nature of this Covenant.

Having given this Summary of the two Covenants, we shall conclude this Proem with some account of the endeavors we have put forth to render the following Discourse more perfect and useful; which was penned as delivered in a popular way of Sermons, but I gave myself the liberty of casting it into this method of Books, Chapters, Sections and half-Sections, as that which to me seems most natural, proper, and adequate to its matter: For I have long thought it one of the most principal concerns in Method, to follow the conduct of Nature in suiting our Form to our Matter, and not our Matter to our Form, as the Schools are wont. The Additions I have made, which are not many, regard principally the Explication of some few Texts and Interpretation of Latin Sentences, for the use of vulgar Capacities. As for Diminutions, I have religiously avoided more than seemed necessary, to make the sense and Contexture clear. And whereas I gave the Subscribers a promise, to review the Copy, and take care that it be well done, what endeavors I have exerted, yea how many hours I have borrowed from my natural Refreshments to make good this my word, is not meet for me to mention; only the Reader may judge somewhat hereof, if he consider how many Imperfections must unavoidably attend such Posthumous Transcripts, and that out of Manuscripts written in Characters; and I am apt to persuade myself, the Subscribers, when they have considered the whole, will not think themselves deceived in this particular, specially if they compare this with other pieces of our Author, formerly published out of his own Notes. And I have herein endeavored to fulfill that great Effate of our Lord, To do as I would be done unto, in the like case: I judge some guilty of much unkindness to their deceased Friends, as well as injustice to the World, in thrusting forth Posthumous Works, without due emendation and correction. Whatever service has been performed herein, is no more than what is required by and due to the Lord of the Harvest from an unprofitable Servant,

Theophilus Gale.

TABLE of CONTENTS. A Discourse of the two Covenants.

BOOK I. Of the Covenant of Works,

CHAP. I. The Curse of the first Covenant. Gen. 2.17.

  • THE Covenant of friendship made with Adam. Pag. 1
  • Why God adds the threatening to Adam, with the use of threats and promises. Pag. 3
  • The temporal curse that follows Adams fall. Pag. 4
  • 1. All the creatures cursed thereby. Pag. 5
  • 2. The curses upon man's body. Pag. 6
  • 3. The curse upon man's name. Pag. 7
  • 4. The curse on relations.
    • (1) On Magistrates. Pag. 8
    • On the people towards Magistrates. Pag. 9
    • (2) On Ministers and people. Pag. 10
    • (3) On husband and wife. Pag. 11
    • (4) On parents and children. Pag. 12
  • The spiritual curse as privative of God. Pag. 13
    • 1. Mans forsaking his chief good. Pag. 14
    • 2. His loss of an interest in God. Pag. 15
    • 3. His loss of God's image. Pag. 16
    • 4. His loss of communion with God. ibid.
    • 5. His hatred of God. Pag. 17
  • The spiritual curse as to the soul itself. ibid.
    • 1. The souls desertion. ibid.
    • 2. The guilt of the soul. Pag. 18
    • 3. The dominion of sin. Pag. 19
    • 4. The power of Satan. Pag. 20
    • 5. The curse on ordinances. ibid.
    • 6. Spiritual judgments. ibid.
  • Eternal death. Pag. 21

CHAP. II. Gal. 4.21.

  • Men's desire to be under the Law.
  • To be under the Law most desirable to corrupt nature. Pag. 22
    • 1. All men desire to establish their own righteousness. Pag. 25
    • 2. All men would be doing something for heaven. ib.
  • So far as any man submits not to the righteousness of the second covenant, so far he manifests his desire to be still under the first covenant. Pag. 26
    • 1. Men's sins will not submit. ibid.
    • 2. Their gifts and abilities will not submit. ibid.
    • 3. Their own righteousness before or after conversion will not submit. Pag. 27
    • 4. Awakened consciences think the second covenant too good news to be true. ibid.
  • Two things in a man under the covenant of works.
    • 1. An answerable spirit. ibid.
    • 2. Suitable fruits.
      • (1) Placing Religion in outward performances. Pag. 28
      • (2) Doing all their services without a Mediator. ib.
      • (3) Doing all with a legal spirit. ibid.
  • The causes why men desire to be under the Law. ibid.
    • 1. A principle of ignorance. ibid.
      • (1) Of the Law. Pag. 28, 29, 30
      • (2) Of the Righteousness of Christ. Pag. 30, 31
    • 2. A principle of enmity against God.
      • (1) His wisdom, (2) his justice, (3) his power, (4) his love, (5) his sovereignty. Pag. 31, 32
    • 3. A principle of pride exemplified in seven particulars. Pag. 32
  • The Application.
    • 1. God wrongs not the unregenerate in leaving them under the first covenant. Pag. 33, 34
    • 2. A state of sin is miserable. Pag. 34
    • 3. An exhortation to three duties.
      • 1. Humiliation for this sin. Pag. 35
      • 2. Watchfulness over the heart. ibid.
      • 3. No satisfaction without the contrary grace. Pag. 36

CHAP. III. Rom. 7.8.

  • How sin takes occasion, and is irritated by the Law. Pag. 37
  • Doct. Every man out of Christ is under a Covenant of Works, and under the irritating power of the Law. Pag. 39
  • Sin hath a threefold power from the Law. ibid.
    • 1. Of condemnation. ibid.
    • 2. Of conviction. ibid.
    • 3. Of irritation. ibid.
      • 1. In the unregenerate there is the seed of all sin. ib.
      • 2. Lusts are acted and drawn forth by degrees. ib.
      • 3. There is nothing to the unregenerate that is not a means to draw out and improve their lusts. (1) All creatures. (2) All opportunities. (3) All estates. Pag. 40
  • How sin takes occasion by the commandment. ibid.
    • 1. The Law as a glass discovers sins. ibid.
      • (1) It acts many sins, because they are forbidden. ib.
      • (2) It is against light. ibid.
      • (3) In that man hates the light. ibid.
    • 2. The Law restrains sin, whence it breaks out more violently. ibid.
      • (1) It spreads the more. ibid.
      • (2) It is the more enraged. Pag. 41
      • (3) It improves it thereby. ibid.
    • 3. There is a condemning power of the Law. And from this sin takes occasion. (1) By reason of terrors. (2) By driving to despair. (3) Whence follows a giving up to excess of riot. (4) And it rises to blasphemy and rage against God. ibid.
  • Whence it is that the law exasperates and increases sin. ibid.
  • The law is not the formal cause. ibid.
  • But the accidental cause. Pag. 42
  • The proper causes of it are,
  • 1. Lust (1) which is carried towards its object with earnestness, violence, and vehemency, (2) which is proud and swells the heart, (3) which is resolute, (4) a principle and root of enmity against God. Pag. 42, 43
  • 2. The curse of God that is come upon all under the Fall, which is twofold: (1) emptiness and deceiving: (2) Corrupting and defiling. Pag. 43, 44, 45
  • Quest. Whether are true Believers wholly freed from the law in respect of its irritation? Pag. 45, 46, 47, 48
  • Quest. If Believers be under this irritation, where lies the difference between them and wicked men? Pag. 48
  • The Doctrine improved. Pag. 48, 49

CHAP. IV. Gal. 5.18.

  • Wherein the coactive power of the Law consists. Pag. 90
  • Doct. Every man out of Christ is under the coaction and rigor of the Law, which
    • 1. Requires perfect obedience. Pag. 51
    • 2. Gives no strength to perform it. Pag. 52
    • 3. Lays it upon him as a burden which he loves not. ib.
    • 4. Nor takes delight in. ibid.
    • 5. Which forbids sin, but heals it not. Pag. 53
    • 6. Carries a man to God as a Judge. ibid.
    • 7. Forces a man to see sin whether he will or no. Pag. 53, 54
    • 8. It forces to a self-judgment and condemnation for sin. Pag. 54
  • Whence the Law hath this coactive power. Pag. 55
    • 1. From the Sovereignty of God in the Law. ibid.
    • 2. From natural conscience. ibid.
    • 3. From the Spirit of God in conscience. ibid.
    • 4. From a principle of self-love in men desiring good, and fearing evil. ibid.
    • 5. From the unrenewedness of the heart, which is fully set to do evil. Pag. 56
  • Quest. Is a godly man wholly freed from this coaction? Pag. 56, 57
  • The Doctrine applied. Pag. 57, 58, 59, 60, 61

CHAP. V. Col. 1.13.

  • A scriptural account of this translation. Pag. 61
  • Doct. All in Christ are translated out of their former Covenant. Pag. 62
  • 1. Such a translation proved from Scripture. Pag. 62, 63
  • 2. The necessity of such a translation.
    • 1. From the nature of the Covenant, as it is broken, (1) It promiseth no life but upon perfect obedience. (2) It is without a Mediator. (3) There is in it no promise of pardon. (4) No promise of any grace. (5) Every sin breaks it. (6) It cannot quiet the conscience. Pag. 63, 64
    • 2. Without this translation no man can receive benefit by the second Covenant. Pag. 64
    • 3. God still deals with man in a way of covenant and stipulation: (1) Because the first Covenant stands in force upon all out of Christ unto eternity. (2) Because all under this covenant must perish. (3) All mercies and deliverances that God hath given his people have been by covenant ever since the fall. Pag. 65, 66
    • 4. No man for the state of his person can stand under both Covenants, because one makes void the other. (1) The righteousness of the first is in ourselves; but that of the second in another. (2) In the first works are first accepted, and then the person; in the second the person first, and works for the persons sake. (3) The first is without a Priest; but the second hath one. (4) In the first there is matter of glorying in a man's self; but in the second all is of grace. Pag. 66
  • Quest. May not a man so far as he is flesh, be under the covenant of works; and so far as regenerate under the covenant of grace? Pag. 67
  • Answ. (1) A double image may stand together, but two covenants necessarily destroy each other. ibid.
  • (2) The change of a man's covenant is a legal act, and so is perfect, and may be at once; but the change of a man's image is perfected by degrees. Pag. 68
  • The Doctrine applied. Pag. 68, 69, 70, 71, 72
  • How a man may know whether his covenant be changed. Pag. 68
  • The sinfulness of an unregenerate state. Pag. 68, 69
  • The misery of not being translated into the second covenant. Pag. 69, 70, 71
  • The happiness of those in Christ. Pag. 71, 72

CHAP. VI. A Mans Translation out of the first Covenant is by Union. Gal. 3.29.

  • How our translation is by union, with the nature of this union. Pag. 73
  • 1. God deals with all men in a way of stipulation. ibid.
  • 2. The two Covenants were neither of them made with all men immediately, but with a representative head. ib.
  • 3. A man's union with either of these heads brings him under either covenant. Pag. 74
  • Doct. A man's Translation out of the first Covenant consists in his Union with the second Adam. ibid.
  • The nature of this union explained.
    • (1) It is a natural union. Henc • ,
    • (2) Real not merely voluntary, but an union with his person. Pag. 75
  • Quest. Whether a man be in Christ before he believe? Pag. 76
  • The reasons why God hath appointed our translation to be in a way of union. (1) Because God will have Christ to be the second Adam. (2) Because our happiness lies in it. (3) Because God cannot enter into covenant immediately with sinners, without forfeiting the truth of his threatening. Pag. 76, 77, 78
  • A man's condition is much changed by this translation. (1) God looks upon him no more as the son of Adam. (2) He is no more under the rigor of the Law. (3) Nor under the curse of the Law. (4) He is become heir of the promise. (5) God is reconciled. (6) His sufferings and services are accepted. (7) All things work together for good. (8) Sin hath no condemning power. (9) He hath communion with God. (10) And is of the same body with the Saints. Pag. 78, 79
  • The way of obtaining this union is, (1) By a work of conviction. (2) Of humiliation. (3) By a glorious work of revelation. Pag. 79, 80
  • Hence the soul resolves to take 〈◊〉 other way of salvation Pag. 81.
  • There is an instinct put into the soul after union with Christ. ibid.
  • The soul accepts Christ upon his own terms. ibid.

CHAP. VII. How the Law as a Covenant comes to be abolished. Gal. 2.14. Blotting out the Hand-writing, &c.

  • The words explained. Pag. 83
  • The manner how the Law as a covenant comes to be abolished. (1) Christ himself was made under the Law as a covenant of works. (2) He hath fully satisfied all this covenant required of us. (3) He hath brought in a covenant of grace and reconciliation. Pag. 84, 85
  • Hereby the infinite goodness and wisdom of God is discovered. Pag. 85, 86

CHAP. VIII. Gal. 3.17.

  • To all in Christ the first covenant made subservient to the second. Pag. 86
  • The Law taken in Scripture two ways. (1) Largely for all the doctrine delivered upon Mount Sinai, with the promises and precepts thereof. And so it is a covenant of grace. (2) Strictly, as setting down an exact rule of righteousness, and promising life upon perfect obedience. And so it is a covenant of works. Pag. 88
  • Mount Sinai 's covenant the same for substance with that made with Adam; but in many circumstances different. Pag. 88, 89
  • A threefold use of the Law as subservient to the Gospel.
    • (1) It is a glass to discover sin, original, actual. Pag. 90, 91, 92.
    • (2) It's a Judge to condemn it, and therein it advances the ends of the Gospel. Pag. 93, 94, 95, 96
    • (3) As a bridle to restrain sin. Pag. 96, 97, 98
  • How the Spirit makes use of the Law for the restraining of sin. Pag. 98, 99
  • How herein it is an hand-maid to the Gospel. Pag. 99, 100, 101, 102
  • How the Law is subservient to the Gospel as it is a Rule, (1) Within; as an Instrument of Conversion in the hand of the Spirit. 102, 103, 104, 105. (2) Without, to guide and direct men in their way of duty. Pag. 105, 106
  • Objections against this Answered. Pag. 106, 107, 108
  • The great End of God in publishing the Law was for the Saints and their good only. Pag. 108, 109
  • Those that cry down the preaching of the Law guilty of folly. Pag. 109
  • Ministers must preach the Law as revealed and delivered in the hand of a Mediator. ib.
  • That God hath made the Law a servant to the Gospel, is the greatest ground of Comfort, and the greatest gift of God next unto Christ and the second Covenant. Pag. 110, 111.

BOOK II. Of the Covenant of Grace.

CHAP. I. The Author and Fountain of this Covenant. Gen. 17.2.

  • THis Covenant was made with four eminent public persons in Scripture; (1) Adam, darkly. (2) Noah. (3) Abraham. (4) David. p. 113, 114
  • All the three persons in the Trinity do enter into this Covenant, and bind themselves over to the Elect; but yet the person that hath the first and main hand therein is in Scripture said to be God the Father. Pag. 114, 115, 116
  • God after the fall deals with his People in a covenant-way. Pag. 116
  • Why God will so deal with them. Pag. 116, 117
  • The main part of this Covenant is transacted by God without us. Pag. 117, 118, 119
  • Free Grace the fountain of this Covenant, proved, (1) From the Person first in it; El Shaddai, God All-sufficient. (2) From fallen man under the curse of a Broken Covenant. (3) From its being given to some and not to others. (4) Because herein our Persons are taken into the same Covenant with the Son of God, which is the highest advancement: And our services have reference to a reward. Pag. 119, 120
  • Christ did not purchase this Covenant, or by entreaty obtain it. Pag. 120
  • God is willing to be reconciled to sinners. Pag. 123

CHAP II. This Covenant as made primarily with Christ the second Adam. Gal. 3.16. By the Promises in the Text made to Abraham and his seed is meant the whole Covenant of Grace. p. 125

  • Abraham in this Covenant stands as a public Person, common Root, or Parent unto all the faithful. ib.
  • By Christ the seed is meant Christ personal primarily and principally, and then Christ Mystical. Pag. 126
  • There is a Covenant made with Christ Personal in respect of his Office as Mediator, which hath the promise of assistance; acceptance; deliverance; justification; success; of a seed; of glory; of victory; of a kingdom; and of Worship; confirmed by Oath to him. Pag. 127
  • The considering Christ as a Surety implies a Covenant. Pag. 128
  • God is said to be the God of Christ as he is the Mediator. ib.
  • God will deal with Christ in a way of Covenant, (1) Because he will have Christ propounded to the World as the second Adam. (2) Because he will advance the free Grace of Father and Son. (3) Because he will deal with Christ in a Judicial Way. (4) That the Promise may be sure to all the seed. Pag. 129, 130
  • This Covenant passed between the Father and Son before the World began. Pag. 130, 131
  • The terms required in a Covenant applied to God and Christ. Pag. 132, 133, 134
  • The Difference between a Law and a Covenant. Pag. 131
  • The Grace of Election begins first in Christ our Head, and descends unto us in him. Pag. 134
  • The Plot of our Redemption by Christ was laid in a deep counsel between Father and Son from eternity. Pag. 135, 136
  • By virtue of this Covenant-engagement of Christ unto the Father all the sins of Old Testament Saints were pardoned. ibid.
  • That the covenant of Grace made with the Saints is primarily and principally made with Christ as the Churches head; proved by several Arguments. Pag. 138, 139, 140
  • Perfect Obedience not required in the Covenant of Grace as the Righteousness thereof. Pag. 139
  • The Grounds why this covenant must be made with Christ first, and with Saints in him, (1) Because the covenant of Grace is a transcript of the eternal purpose of God in Election, and fully sets forth the way how the ends of God's electing love should be effected. Pag. 140, 141, 142
  • (2) Because after the Fall no covenant could be made without a Mediator. Pag. 142, 143
  • (3) Because in him alone is the Righteousness of the covenant laid up. Pag. 143, 144
  • (4) Because it makes much to the honor of Christ. ib.
  • (5) Because it exceedingly advances the Grace of the second covenant. ib.
  • (6) Because of the great inconveniences that necessarily follow from the contrary Doctrine. ibid.
  • The covenant is chiefly seen in the Promises of it. Pag. 147
  • Saints should observe God's rich and free Grace in giving Christ as a covenant. Pag. 147, 148
  • They should admire, honor and exalt Christ thus given as a covenant. Pag. 148, 149, 150
  • Saints should know their place and station under this covenant, viz. that they come in at second hand, under the grace, favor and acceptance of another. Pag. 150, 151
  • Those who have an Interest in Christ's covenant must become one with him. Pag. 151, 152
  • The terms and conditions of this Union are, that you shall receive and accept Christ, and give up yourselves to him. Pag. 153
  • The will of man is desperately shut against this way. ib.
  • When God brings a man into the bond of this covenant, he puts forth an almighty power upon the will to persuade it. Pag. 154
  • That it is Christ's covenant is an argument why we should lay hold on it. ib.
  • The glory of this covenant is very great, (1) It gives us an interest in the Trinity. (2) It brings in a Righteousness beyond that of Angels. Pag. 154, 155
  • The consolations of this second covenant are very glorious. (1) It is a great honor that God hath put upon his people, that they should be conformed to the Image of his Son, and have in their place and degree, the same claim to mercy that Christ hath. (2) It is wonderful comfort to them to stand before God in the Righteousness of Christ; and, (3) To have a share in his Merits. (4) In the better Promises of this covenant. (5) In the Surety of it, who doth not only pay our debt, but perform the duty required of us. (6) This covenant can never fail. (7) Your Acceptation with God is founded hereon. (8) The Saints glory is Christ's glory. Pag. 155-159

CHAP. III. The Covenant of Grace made with Believers opened and applied. Gen. 17.7.

  • That the Covenant of Grace is made with Believers appears, (1) From the covenant made with the first Adam, (who was a type of the second) which was made with him and all his posterity. (2) We read of a covenant made with persons and people. (3) Men are said to make the covenant and break it. (4) The promises, though they are Yea and Amen in Christ, yet are they properly and formally made unto us. (5) The covenant of grace is a covenant in the hand of a Mediator, and confirmed by the death of the testator. (6) The Sacraments are seals of the covenant of grace. (7) There is a double oath to confirm this covenant, one made to Christ, the other to us. Pag. 160
  • It was necessary the covenant of grace should be made with the Faithful as well as Christ. (1) To answer the great ends why God will deal with man in a covenant way: as [1] That he may declare his glory in a way of faithfulness. [2] That he may honor his people. [3] That he may bind them to him the more firmly in a way of obedience, and that the obedience may be made more sweet. [4] That his people might exercise faith in their prayers, putting these bonds in suit that God hath made over to them. Pag. 162
  • (2) That they may see that they are as strictly bound to obedience in their own persons under the second covenant as they were under the first. Pag. 163
  • (3) That they may stand in awe of the threats of God under the second covenant. Pag. 164
  • The difference between the covenant made with Christ and with us lies in these things. (1) It was made with Christ primarily as a public person for the Elect, but it is made with everyone of us in the second place as we are members of Christ. (2) It is made with Christ immediately and for his own sake; but with us mediately in him. (3) The promise made unto Christ was from everlasting, but the covenant is made with us when we believe. (4) All the promises of the second covenant belong unto Christ as his purchase, and unto us of promise. (5) Christ as to his covenant hath no surety, but we have a surety of ours. ibid.
  • It is the duty of everyone to enter into this covenant with the Lord. (1) If they come not under this covenant they have no interest in God. (2) It is only in this covenant that all the persons have undertaken peculiar offices for the good of men. (3) Otherwise God regards them not, nor anything they do. (4) This is a matrimonial covenant, and it is a covenant of friendship. (5) God and the soul know not how to live asunder. (6) This covenant is the last that God ever intends to make with mankind. Pag. 165
  • That we enter into covenant with God it is required, (1) That we hear the words of the covenant, and know aright the terms of it. (2) That we deny ourselves. (3) Bear his yoke. (4) Not shrink at the cross, but take it up. Pag. 168
  • God requires of all those that enter into covenant with him, that they should make conscience to keep it. Pag. 171
  • Saints have many promises of the second covenant not accomplished to them in this life, because they walk not exactly according to the rules of this covenant. Pag. 172
  • A man once in covenant is ever in covenant, (1) Because the love of God that made the covenant is everlasting. (2) Because it is made with the persons of men (3) Because union with Christ puts them into this covenant, and that is indissoluble. (4) Because the righteousness of this covenant is everlasting. (5) Because Christ is the surety of it. (6) Because the everlasting principle of grace in the soul doth always lay hold of and cleave unto the covenant. Pag. 173
  • Saints are yet to be exhorted not to break the covenant. (1) Because of the falseness of their hearts. (2) Because of the slothfulness and heedlessness of their spirits in whatever is good, though bound by many bonds. (3) Because thereby they may be quickened to seek to God for grace to keep it. (4) Fear those sins which come nearest covenant-breaking. Pag. 174
  • That Saints may keep covenant, they must (1) Get a true heart. (2) A stablished and fixed heart. (3) Exercise faith upon the grace of God in this covenant. Pag. 175
  • Saints being entered into covenant ought to improve their interest in it in all their ways. (1) In reference to themselves. (2) In reference to God. Pag. 177
  • A fourfold relation is the necessary result of this covenant, hereby Christ becomes, (1) our Father, (2) our Husband, (3) our Friend, (4) our Lord. ibid.
  • Saints hearts should be always in such a frame as to receive the mercies of the covenant, which consist, (1) In a believing heart relying upon the grace of the covenant notwithstanding seeming impossibilities. (2) In a continual expectation of the promise. And yet (3) A resigning it unto the will of God, whether he will bestow it in this life or no. (4) In desiring mercy no further than it may make them holy. Pag. 179
  • Saints in this covenant engage themselves, that whatever God bestows in mercy they will return again in duty. Pag. 180
  • Saints having given up their names to God in this covenant, they ought often to renew it. (1) Because of the unbelief of their spirits. (2) To manifest the sincerity of their hearts. (3) Because of the falseness of their hearts. (4) Because thereby they lay the greater engagement upon them. (5) Because of the forgetfulness of their hearts. (6) Because of their ignorance and blindness. Pag. 184
  • He that renews covenant must (1) Be deeply sensible of breach of covenant. (2) Resolve to break all other covenants. (3) Consider the terms of the covenant anew. (4) Do it with a free and full consent. (5) Be willing to bind himself in the highest way to obedience thereto. (6) Do it with earnest desire to God for grace to keep it. Pag. 186
  • The times and seasons of renewing are, (1) After an eminent falling into great sin. (2) In time of public humiliation. (3) Of public reformation. (4) After special deliverance or mercy, as a testimony of thankfulness. (5) When the heart is bent to back-slide. (6) At the Lord's Supper. Pag. 188
  • The benefits of this renewing covenant are, (1) It is a testimony of the truth of repentance. (2) It's the foundation of consolation. (3) It's a means to establish the heart. (4) It brings mercies. (5) It improves graces. (6) It fortifies against temptations. (7) It strengthens union with Christ. (8) It is a door to communion with God. (9) It keeps from or recovers out of backsliding. (10) It is the spring of duty and action. Pag. 190

CHAP. IV. The Covenant of Grace is referring to the Seed of the Faithful. Gen. 17.7.

  • The Covenant that God made with Abraham is the same that all the Faithful stand in unto the worlds end. Pag. 193
  • Though in the manner of its administration there is a great deal of difference; yet as to the substance of the covenant, the Confederates are the same, and taken in upon the same grounds. ibid.
  • That the children of believing Parents are taken into the same covenant with them, is a point of great concernment, and ought earnestly to be contended for; because (1) It exceedingly advances the grace of God unto parents, and makes much for their consolation. (2) It is one of the great arguments the Scripture useth to draw men in to believe. (3) It is the only difference God hath put in his word between the children of believers and strangers. (4) It is the only ground believers can have for the salvation of their children that die in their infancy. Pag. 193
  • Ever since the Fall God hath taken children into the same covenant with their parents. Pag. 195
  • When parents are cast out of covenant, the children are also. Pag. 196
  • Children of believing parents are members of the visible Church. ibid.
  • Thence there is a holiness comes upon those children. ibid.
  • God hath made glorious promises to the posterity of the Saints. Pag. 197
  • That children are so taken in is Gospel, and to be believed as any other part of the covenant. ibid.
  • God will take children into the same covenant with their parents: (1) To show the extent of the grace of the second covenant. (2) Because a great number of the Elect are the children of Saints. (3) To show his peculiar love to their seed. (4) This is the surest ground of a man's judgment in reference to persons. Pag. 200
  • The parents covenant takes in all their seed. Pag. • 04
  • The covenant of grace hath two parts, viz. spiritual privileges, and saving graces. Pag. 206
  • All mankind for the state of their persons are either under the covenant of works, or of grace. Pag. 207
  • It is a special privilege for parents and children that they are taken into their parents covenant. Pag. 208
  • What the federal holiness of children is, shown negatively and positively. Pag. 214
  • Parents only can give their children a federal right. Pag. 219
  • Objections against it answered. Pag. 225
  • None can have a right to the seals of the covenant, but those that are members of the Church. Pag. 226
  • Right of membership conveyed unto children from immediate parents is a truth the whole Scriptures hold forth. ibid.
  • The right of membership consists not barely in being baptized. Pag. 227
  • Whether it be converting grace or external profession that gives children this federal right. Pag. 230
  • The reasons why God will have the covenant run by way of entail as to its outward privileges, and not inward graces. Pag. 234
  • How far arguments drawn from circumcision can by way of rule determine any of the essentials of baptism. Pag. 236
  • How far the Jews by being Abraham's seed might pretend right to Evangelic Ordinances? Pag. 238
  • 1. The covenant the same for substance both to Jews and Gentiles. ibid.
  • 2. The covenant under different administrations as to its external ordinances. Pag. 239
  • 3. The Jews and Gentiles on equal terms as to the new administration. ibid.
  • How can children, who cannot restipulate, be taken into covenant with God? ibid.
  • 1. Whether consent be essential to a covenant? ibid.
  • 2. That infants may enter into covenant with God demonstrated. ibid.
  • 3. The consent of the parents is in God's account accepted for the children's being in a covenant. Pag. 240
  • Whether it were not better to leave children out of this federal consideration? ibid.
  • 1. God's command not to be disputed. ibid.
  • 2, 3. To be taken into the parents covenant a great privilege and dignity to children. ibid.
  • 4, 5. The influences of baptism many and great. ibid.
  • 6. It lays a great obligation on parents and children. ib.
  • 7. Why Christ deferred his baptism so long. ibid.
SECT. III.
  • The Covenant-right of Children applied. Pag. (241)
    • Use 1. For information. 1. To show the evils of Anti-pedobaptism.
    • (1) Hereby is framed such a covenant as God never made. ibid.
    • (2) By this means great injury is done to children. ib.
  • 2. The cruelty of unbelieving parents. ibid.
  • The Church of Rome no true Church. ibid.
  • Use 2. For exhortation. 1. Unto parents to take hold of the covenant for their children. Pag. (241)
  • 2. Unto children, that they would walk worthy of this covenant-relation. ibid.
  • 3. Unto the Churches of Christ, to take care of their members children, that they be brought up in the fear of the Lord. ibid.
  • Use 3. For consolation to the people of God. ibid.

BOOK III. The Covenant of Grace, its Nature and Benefits.

CHAP. I.

  • THE difference between a Law, Testament, and Covenant. Pag. 241
  • God's part of the covenant consists in promises: (1) Because in Scripture covenant and promises signify the same thing. (2) Because a people taken into covenant are thereby entitled to the promises. (3) Because when God performs a promise, he is then said to keep his covenant. (4) The end of the covenant is but to inherit the promises. Pag. 242
  • A promise is a declaration of God's eternal purpose concerning good things to come, which he engages his faithfulness freely through Christ to bestow upon his people. ibid.
  • The reasons why God's part of the covenant mainly consists in promises. (1) Because Saints life here is a life of faith. (2) Promises are great grounds of their hope. (3) Great means of their souls purification. (4) They are the rule of their prayers. Pag. 244
  • Of God's promises, some are absolute, some conditional. ib.
  • Absolute promises not formally made unto us, but unto Christ. Pag. 245
  • In them the creature is merely passive. ibid.
  • The state of faith is double, of affiance, of assurance. ibid.
  • The ways of assurance are, (1) By immediate testimony. (2) By man's own graces. ibid.
  • The promises of the first covenant were all conditional, and supposed grace. In the second there are promises of giving grace where there is none. ibid.
  • Absolute promises have their degrees of accomplishment as well as conditional. Pag. 246
  • Sa •• s should look on the promises as precious, and store their souls with them; stay their sinking souls upon them; and wait for their accomplishment. ibid.
  • The way to attain promises is, (1) To be sensible of the want of them. (2) To get a strong faith. (3) To be much in prayer. (4) Patiently to wait for them. Pag. 247
  • Grounds to assure the soul of attaining the promise at last. (1) God's faithfulness. (2) The covenant made with Christ confirmed by an oath. (3) The Intercession of Christ. (4) The experience of the Saints. Pag. 249
  • Signs of the near accomplishment of the promise. (1) When extremity increases. (2) An earnest expectation in the soul, which makes him more earnest for it. (3) When notwithstanding the heart is brought to a holy indifferency to be content with God alone. Pag. 250
  • The great promises of the covenant on God's part are personal promises. ibid.
  • That there are such promises in which the three Persons in the Godhead are made over to the soul. Pag. 251
  • These promises import a gracious propriety in the persons which God by covenant makes over to the creature. ibid.
  • The reasons why the second covenant must have personal promises. (1) Because man in his Fall lost all his relation to God. (2) Without this he ca • never be happy. (3) These Promises are the grounds of our Union with all the Persons in the Trinity; Which (4) is the Foundation of all communion. Pag. 251
  • Adam had not such a personal interest in God as the Saints now have. Pag. 253
  • To deny any of the Persons in the Trinity is a devilish Doctrine. Pag. 255, &c.
  • Saints should exercise faith upon all the Persons grounded upon these Promises; (1) As all have a special hand in the sinners Salvation. (2) God's main intendment in the Gospel, is to glorify the three Persons in the Trinity in believers hearts. Pag. 257
  • Saints should exercise Love towards all the three Persons. Pag. 258

CHAP. II. The Covenant of Grace makes God to be our God.

  • Two things to be considered in God; His Essence, his Subsistence. Pag. 259
  • To be a God is a Term of Sufficiency, and Sovereignty. Pag. 260
  • It notes the manner of fulfilling Promises even as becomes a God. ibid.
  • All mankind that are out of covenant have no interest in God. ibid.
  • When men are in Covenant with God, they change their God. Pag. 261
  • Three things in the New Covenant give a man Propriety in God. (1) God's gracious and free making over of himself. (2) Union with Christ. (3) A free and voluntary giving up the Soul to him, and consent to perform all acts towards him as God. ibid.
  • Those who are out of Covenant are very miserable. Pag. 261, 262
  • The baseness and unworthiness of a man's spirit is seen in nothing so much as in taking anything for a God. ib.
  • It is more to lose God, than all other blessings. ibid.
  • He that hath not the Lord for his God, shall surely have him for his enemy. Pag. 263
  • Those who have God to be their God are a happy people; for he is a perfect, proper and eternal Good. ib.
  • Interest in God is the ground of all the great things God hath done and will do for his people. ib.
  • A man may know he hath Jehovah for his God, (1) If he hath chosen him for his God. (2) If he hath no other God. (3) If he exercise all those acts of Soul towards him, as becomes a God. Pag. 265
  • God hath made over all his Attributes unto the •• ints. Pag. 266
  • That God should thus do is peculiar to the second covenant. Pag. 268
  • Under this covenant there is a fuller and more glorious discovery of all God's attributes than under the first. ib.
  • The manner how God makes over all his attributes unto his people. Pag. 269
  • The end for which God hath in covenant made over all his Attributes unto his people. Pag. 271
  • The Attributes of God made over to his people, is a glorious Inheritance. 274
  • When God takes away the Creature from his people, they should retire to him as their portion. Pag. 278
  • Those that have an interest in the attributes of God should not give place to carnal fear. ibid.
  • The wicked shall never prevail against the Saints, because all the attributes of God are engaged for them. Pag. 280
  • Saints should exercise Faith in every Attribute. Pag. 281
  • Such a Privilege should raise an holy greatness of mind in the Saints above all their fear and dangers. Pag. 282
  • Saints should get a resemblance of every attribute stamped upon their hearts. ib.

CHAP. III. The Beatifick Vision of God's Essence explicated and applied.

  • All the happiness Saints shall have in glory is nothing else but that which is here made over to them in the Promises. Pag. 283
  • Saints have a threefold title to Heaven, (1) In its Purchase. (2) In the Promises. (3) In its first-fruits. Pag. 284
  • The Portion of the Saints lies in the very Essence of God. ibid.
  • God becomes the Happiness of his people by way of Vision. Pag. 286
  • The Nature and Properties of this Vision. We see God, (1) In all his positive excellencies. (2) Immediately and intuitively. (3) As our own. (4) We see ourselves in God. (5) All things that concern ourselves in God. (6) This Vision shall be everlasting. ibid.
  • Eternal Happiness consists in Vision of God, (1) Because this is the Only way agreeable to the rational Nature. (2) Because the essential part of Glory consists in Contemplation. (3) Because the Understanding is the leading faculty. Pag. 288
  • The Essence of God in Glory cannot be seen with bodily eyes, proved by Scripture and Reason. Pag. 290
  • There is an Intellectual Vision of God. ibid.
  • Though Saints shall see God in his Essence, yet they shall not see the Essence of God unto perfection. Pag. 291
  • The Vision of God's Essence makes the Creature happy. (1) In that thereby there is a full and perfect accomplishment of all the Promises; And (2) of the whole purchase of Christ. (3) Then God shall be all in all. (4) Our Sanctification shall then be perfect. (5) Our Communion shall be perfect; and (6) There shall be fullness of Fruition. Pag. 291
  • The folly and misery of all who place their happiness in anything else but God. Pag. 293
  • Our hearts and thoughts should rise unto this height to seek God for himself, and to be satisfied with nothing else. Pag. 299

CHAP. IV. In the Covenant of Grace God makes over all the Persons in the Trinity.

  • When God promises to be the God of his People, he makes over to them in Covenant all the Persons in the Divine Nature, as appears, (1) From their having all given themselves. (2) From the Union a Saint hath with them all. (3) From the distinct communion of the Saints with them all. (4) From the distinct Acts and Offices which they have undertaken for the good of the Saints. (5) When the Saints come to Glory, their communion with all shall be perfected. Pag. 301
  • The Reasons why all the Persons are so made over, (1) That our Happiness might appear to consist in the vision and fruition of them all. (2) That the Soul may honor them distinctly. (3) That in this life distinct Acts of faith may be exercised upon them all. (4) That we may honor them in our Prayers distinctly. (5) That we may have a distinct fellowship and communion with them all. (6) That we may draw Arguments unto Duty and against Sin from them all. Pag. 304
  • God the Father makes over himself in covenant unto the Saints as he is the Father; with which Relation they are greatly affected. Pag. 306
  • The Actions that the Father hath undertaken in this Covenant are some before time, and some after. Pag. 309
  • Those before time are, (1) A purpose to glorify himself in the Son. (2) To glorify the Son in the Saints, that he might make him the Head both of Angels and men. (3) To glorify the Elect which he chose to himself out of both. (4) The Father made motion to Christ. (5) He proposed it to him by way of a covevenant. In which (6) He appointed what glory Christ should have, and what the Saints. (7) He appointed the souls he should save. (8) And what degrees of grace and glory they should have here and hereafter. ibid.
  • Those acts that take place in time are 1. Such as concern Christ, as (1) That in the fullness of time he should be sent into the world. (2) He commands him to undertake the actual administration of all things. (3) He prepared the nature Christ was to assume. (4) He filled it with all habitual grace. (5) Then he sent him into the world, and owned him to be his Son. (6) He appointed how long he should live in the world. (7) He becomes his Executioner. (8) Being satisfied by his Sacrifice he raises him from the dead. (9) He exalts him above Principalities and Powers. (10) Gives him the fullness of the Spirit. (11) Puts him into actual administration of his government as he is man. Pag. 311
  • 2. They are such acts as more immediately respect the Saints. As (1) Vocation. (2) Reconciliation. (3) Justification. (4) Adoption. (5) Acceptation with God. (6) Communion with him. Pag. 315
  • The Father having made over himself in covenant to his people, they have an interest in all the relations of the Father to Christ. (1) He is their Father. (2) He loves them as children. (3) He acquaints them with his secrets. (4) He delights in them. (5) Holds communion with them. (6) Hears their prayers. (7) Gives them an inheritance. (8) When they die they go to the Father. Pag. 317
  • As the Father is Christ's King and Lord, so he is the Saints. (1) He gives them a Law. (2) Carries them through their service. (3) Destroys their enemies. (4) Receives their accounts. (5) Rewards them. Pag. 321
  • As the Father stands unto Christ in the relation of a friend or companion, so he doth to the Saints. Pag. 323
  • As Christ is the true Vine, so the Father is the Husbandman. Pag. 324
  • The visible Church is in Scripture compared to four trees. (1) To an Olive-tree. (2) To a Palm-tree. (3) To a Cedar. (4) To a Vine. Pag. 325
  • The Church is compared to a Vine, (1) For its excellency. (2) Spreading nature. (3) Fruitfulness. (4) Want of continual husbandry. ibid.
  • God the Father is said to be the husbandman, (1) Because he plants the Vine. (2) Fences it. (3) Hires laborers. (4) Waters it. (5) Prunes it. (6) Purges the fruitful branches, that they may bring forth more fruit. Pag. 326
  • As the Father is the fountain of the life of Christ, so in him he is the fountain of spiritual life unto his Saints. Pag. 328
  • Joh. 6.57. largely explained. ibid.
  • Whoever hath an interest in one Person of the Trinity hath at the same time an interest in them all. Pag. 331
  • Yet there is a distinct interest in them all to be attained. Pag. 332
  • The high advancement of the creature lies in union with the Persons. Pag. 333
  • There is more in union with the Persons than in all other benefits whatever. ibid.
  • It is our title unto the Person, that gives us a title unto all the benefits. ibid.
  • If there is such an interest in the Persons, every man should examine himself whether he hath that interest. Pag. 334
  • The way of getting this interest is by closing with the Son. Pag. 335
  • If a man be entitled to the Persons, there will be the drawing out of his heart towards each Person. ibid.
  • There will never be a fullness of assurance till the Persons that have given an interest in themselves, do also witness their interest. Pag. 336
  • We are to exercise faith upon all the Persons thus made over under the second covenant. ibid.
  • The objects of saith that the soul is to take in in each of the Persons, are (1) The Persons themselves, we are to believe the record of them all. (2) The soul is to rest upon all the promises that in Scripture are made concerning these Persons. (3) Faith is to rest upon the love of them all. (4) Also upon the appropriated acts of each Person, and rely upon them for the performance of them. (5) Faith should expect all the Attributes of God to be distinctly exercised by all the Persons. (6) Also it should distinctly close with them all in their witnessing. ibid.
  • The acts of faith that are distinctly to be put sort upon them all, are (1) A fiducial knowledge that the Persons are made over to us. (2) A casting of ourselves by distinct thought upon each of these Persons. (3) A drawing virtue from all the objects of faith. (4) A resignation of the soul to God. (5) An exercising distinct acts of communion with all the Persons. Pag. 339
  • That there is a distinct communion with all the Persons proved. Pag. 340
  • This communion doth consist, (1) In the love one of another. (2) In acting one for another. (3) In visitations. (4) In imparting of counsels. (5) In mutual delights in their interest one in another. (6) In calling upon one another for further fellowship and communion. ibid.
  • Arguments to stir up hereunto. (1) This is the great end of the covenant of grace. (2) All Christ hath done and suffered was a preparation hereunto. (3) There is sweetness in fellowship. (4) All mercies are obtained by it. Pag. 342

CHAP. V. God in the Covenant of Grace makes over himself in his Alsufficiency.

  • That there is enough in the Alsufficiency of God to supply all a man's wants in this life and in the life to come, proved at large. Pag. 344
  • That the Alsufficiency of God is by covenant made over unto the Saints proved, (1) By promises. (2) By instances. Pag. 347
  • The grounds and reasons of it are, (1) His own love. (2) The insufficiency of all things else. (3) Because God would have the happiness of the creature to concenter in him alone. (4) Because he will have the creature perfect with him. (5) To make up the banks against the greatest temptation that ordinarily befalls men. (6) To make the soul fear to lose God above all things; because its all sufficiency is in him. (7) That the creatures may thereby be kept in their own place. (8) That the soul may hereby live on God immediately. Pag. 349
  • The Alsufficiency of God belongs unto none but his own covenant-people. Pag. 353
  • The reasons why God suffers his own people to be in as great wants as other men are: (1) That their all sufficiency may be in him alone, and that they may trust perfectly in him. (2) That they may be made partakers of the sufferings of Christ. (3) That God may be all-sufficient to them in the loss of all things and want of all things. (4) Because it is very sweet to God when we follow him through a wilderness. (5) God's great glory is to manifest his Attributes in their sufferings. (6) As our supplies come from God, so there is a special token of love and interest discovered in his sufficiency, that is sweeter than the mercy itself. Pag. 354
  • Though wicked men may have great sufficiency in outward things, yet (1) It is not from their interest in his all sufficiency. (2) It is their portion. (3) It is given as a snare to themselves and others. Pag. 356
  • Those are justly reprovable that claim an interest by covenant in God, and yet expect a sufficiency in the creature. (1) Hereby they dishonor God. (2) Themselves. (3) The creature to whom they fly for sufficiency can do neither good nor evil. (4) The creature cannot reach unto the best in man, his soul. (5) The creatures have no good in them but what is borrowed. (6) Retiring to creatures in straits causes God to leave them. Pag. 358
  • Those that place any sufficiency in themselves are also justly reprovable. Pag. 361
  • There is a twofold sufficiency the heart is apt to go out unto. (1) In respect of gifts and inward abilities either acquired or infused. (2) In respect of grace received. ibid.
  • The evil of a self-sufficiency in respect of gifts. (1) They are another's, and not our own. (2) They are given to wicked men. (3) It is to serve Satan in the highest way that can be. (4) These gifts cannot be exercised without Divine aid. (5) Nor made successful. (6) It will provoke God to take them away. ibid.
  • In respect of grace received. (1) It is quite contrary to the nature of grace. (2) No man can act his own grace. (3) Grace is but a creature. (4) It makes grace an Idol. Pag. 363
  • There is a great proneness in the best to place their sufficiency in grace received, both as to matter of strength and comfort. Pag. 364
  • The great policy of Satan therein. Pag. 365
  • To take Saints off from a dependence upon their own graces, they should consider, (1) That though grace be the best of all the creatures, yet it is but a creature, and therefore defectible and subject to decay. (2) It is contrary to the very nature of grace to be made the ground of a man's dependence; because grace in its own nature is properly to be dependent upon another. (3) No man is able to act the grace he hath received without a continual influence from Christ. (4) All the grace a man hath cannot free him from temptations, nor secure him from falling into great sins. (5) This will certainly provoke God against his grace, so as to let it decay. (6) The more immediate supplies of grace are, the sweeter they are. ibid.
  • All that have chosen the Lord for their God should be content with him alone, though they have nothing else. Pag. 368
  • This contentment of soul consists, (1) In laying up all in God. (2) In not running out after other things in an anxious and solicitous way. (3) In only fearing the loss of God. (4) In not being much troubled with the loss of other things. (5) In not envying the prosperity of the wicked. (6) In rejoicing in God. (7) In making their boast of God. Pag. 368
  • Those are in a happy condition that have an interest in the Alsufficiency of God. (1) It is the highest way of honoring God that can be in this life. (2) This makes a man set light by the scorns and derisions of the world. (3) This gives the soul in all its straits and necessities a city of refuge. (4) This will guard the heart from going out unto anything else whatsoever. Pag. 371
  • Their happiness by reason of their interest in God's all sufficiency consists, (1) In a supply of all their wants. (2) In enabling them for all their work. (3) In disburdening their souls of all their troublesome afflictions. (4) In fulfilling all their desires. Pag. 373
  • They that have an interest in the all sufficiency of God, (1) Have an interest in Christ. (2) They choose this for their portion to place their happiness in. (3) They honor and exalt that Attribute in their hearts. (4) They will be raised up in their souls to an holy self-sufficiency. Pag. 375
  • Those that have this interest in God's all sufficiency should walk before God, and be upright. Pag. 377

CHAP. VI. The Sovereignty of God made over to the Saints in the new Covenant.

  • The Sovereignty of God is, that absolute and universal Authority which he hath over all things, as being the works of his own hands. Pag. 378
  • This Sovereignty is, (1) Universal, (2) Supreme, (3) Absolute. Pag. 379
  • This Sovereignty of God is, during this world, committed into the hand of Christ as Mediator. And is (1) Spiritual, (2) Providential. Pag. 381
  • The government of all things in his Kingdom is exercised by him in the behalf of the Saints, and so they have a right to the Sovereignty of God, and it is made over to them. Pag. 385
  • The Sovereignty of God in reference to the spiritual Kingdom which is either in grace or glory, is made over to the Saints. Pag. 386
  • The subjects of this spiritual Kingdom are only those that live in the Church and belong unto it. Pag. 387
  • Christ hath a spiritual Kingdom in the souls of the Saints. Pag. 388
  • This spiritual Kingdom consists in a Throne that Christ sets up in the conscience, which doth order and command the whole man, and that in the Name and by the Authority of God. ibid.
  • This rule and dominion Christ only hath in the hearts of the Saints. Pag. 389
  • Christ hath the rule and government over the spirits of those that are under the spiritual Kingdom by profession only. Pag. 391
  • This government Christ by his spirit doth exercise towards them and over them for the good of his Saints. (1) Their graces are ruled by Christ for the Saints. (2) Their gifts. (3) Their services. (4) Their sins. (5) Their judgments. Pag. 392
  • There belong unto this spiritual Kingdom reductively all the works and the dispensations of God amongst the creatures. (1) They tend to perfect the graces of the Saints. (2) They belong unto the privileges of the Saints. Pag. 395
  • Christ the Mediator in this spiritual Kingdom doth also rule and order the Angels that they have an influence, and do conduce to the advancement of this spiritual Kingdom. Pag. 398
  • Angels on earth, the Ministers and Messengers of God, conduce to its advancement. (1) By the gifts and abilities, which Christ gives them for the good of the Saints. (2) By suitable affections and dispositions of heart towards them. (3) By performing the work Christ appoints them. (4) Christ over-rules and orders their ministry for the good of his people. (5) Gives efficacy and success to their labors. (6) Their sufferings are for the Churches sake and good. ibid.
  • Christ also uses the Angels in Heaven for the advancement of this spiritual Kingdom. (1) They pray for us. (2) Join with us in our praises. (3) Instruct us • n the things of God. (4) Watch over us to keep us from sin. (5) Comfort and cheer us in dejections. (6) At death carry our souls into Abraham's bosom. Pag. 401
  • The Saints have an interest in Christ's providential Kingdom. Pag. 402
  • There is a special Providence over them above all the rest of the creation. (1) In over-ruling all things for their good, that nothing shall do them hurt. (2) Every thing shall act for their preservation. ibid.
  • The greatest things in the world are not above the Providence of God, nor the smallest below it. Pag. 403
  • The Providence of God hath two parts. (1) He upholds the creatures in their beings. (2) He orders their actions. ibid.
  • The Providence of God is either, (1) What he doth immediately by an extraordinary providence; or (2) In an ordinary way by second causes. ibid.
  • The Providence of God is either seen, (1) In things which have a necessary dependence upon their causes; or (2) In things that fall out, so that we can give no reason of them. Pag. 404
  • Providence is either about good or evil. ibid.
  • The Providence of God about the greatest things for the good of the Saints. (1) His government over the Angels. (2) Over men in all the changes of the world. ibid.
  • The good Angels are for the good of the Saints. (1) They secretly suggest things to the hearts and wills of men. (2) They fight against their enemies. (3) Execute vengeance upon them. (4) Over-rule the creatures for their good beyond their nature. (5) Guide them in their way, and succeed their undertakings. 6 ) Compass the earth for their sakes. Pag. 405
  • The Providence of God governs evil Angels for the good of the Saints. (1) They shall not tempt them more than is for their good. (2) Nor further than shall be for subduing corruption. (3) Their temptations serve to improve their graces. (4) And giving the Saints experience of the power of Christ. (5) And the benefit of his Intercession. (6) And of the power of their own prayers. (7) Their temptations shall quicken them to wisdom and watchfulness. (8) And tend to the greater increase of their glory. Pag. 406
  • The Providence of God as it respects men, is for the good of the Saints. Pag. 409
  • Providence orders all things in reference to their own spiritual good: (1) For conversion. (2) Instruction. (3) Deliverance out of danger. (4) Preservance when there is no visible support. (5) Consolation. (6) When lusts are high, and temptations impetuous. Pag. 410
  • There is a special Providence over godly men for the good of others that are good in present and after-generations. (1) In improving their parts. (2) In drawing out their graces. (3) In their sufferings. (4) Labors. (5) Examples. (6) Prayers. (7) Faith. Pag. 411
  • The Providence of God over-rules all things for the good of the Saints in reference to evil men. (1) They have a being in the world and a standing in the Church for the Saints good. (2) God stirs up the spirits of wicked Magistrates for the good of the Saints. (3) He stirs up the spirits of wicked men to stand for a good cause, and to assist the Saints. (4) He doth them good by their persecutions. (5) By their sins. (6) Their desertions. (7) Their restraints. Pag. 414
  • The Providence of God is also concerned in the smallest things for the good of the Saints. Pag. 417
  • Whatever the Lord doth by means, he can work immediately by his own hand without means. Pag. 420
  • In the means he uses there is an immediate concurrence of his own Power to the producing the effect. Pag. 421
  • God doth sometimes delight to work without means, by his own immediate hand. ibid.
  • This immediate acting of Providence is wholly for the good of his people. Pag. 422
  • God's immediate promise or ordering things in the use of means, is for the good of his people. (1) He appoints the means. (2) He blesses the means. (3) He raises up means unexpectedly. (4) Most unlikely. Pag. 425
  • The Providence of God orders all things that work from a necessity of nature for the good of his people. (1) The Sun. (2) The Stars. (3) Rain. (4) The Earth. (5) The Seas. (6) The Winds. Pag. 427
  • All casual providences are for the good of the Saints, as dreams, lots, ordering the wills and affections of men, the fall of a house, &c. Pag. 428
  • The Providence of God doth order all good things for the spiritual good of his people. (1) Their calling. (2) Their habitation. (3) Opportunities to exercise grace. (4) Society. (5) Preservation in service, dismission from it. (6) Posterity. Pag. 429
  • The Providence of God orders all evil things, either of sin or punishment, for the good of his people. Pag. 432
  • The Providence of God orders the sins of the Saints themselves for their good: and that (1) In respect of the being of sin. (2) Rising of sin. (3) Actings of sin. (4) Raging of sin. ibid.
  • In respect of the being of sin in them, that thereby, (1) He may exalt the grace of Justification to them. (2) That there may be a continual conflict in them. (3) That they may be kept humble. (4) Be exercised in prayer and repentance daily. (5) That the patiente and forbearance of God may be more exalted. (6) To show how great a grace the gift of perseverance is. (7) To keep them in a continual longing for glory. Pag. 433
  • In respect of the rising of sin in them. (1) That all lusts break not forth continually. (2) When lust doth not rise when the object is present. (3) To show them, such a sin is in their nature, which they either never considered, or repented not of. (4) To make them hate sin more. (5) To awaken them. (6) To be matter of continual repentance. Pag. 435
  • In respect of the actings of sin. (1) That they may see the power and tendency of sin. (2) That if they be deserted of God they shall be drawn into all kinds and degrees of sin. (3) That they may see how weak all means are against it. (4) That they may fear to be delivered up unto the power of Satan. (5) That they may exercise repentance of all kinds. (6) That they may be willing to die. Pag. 437
  • In respect of the rising of sin. This tends (1) To a new conversion in them. (2) To discover the strength of sin, the power of temptation, and of Christ's Intercession. (3) To bring them to confession. (4) To make them diffident of their own strength. (5) To make them walk, in fear ever after. (6) To fit them for service. (7) To be matter of humiliation to them all their days. (8) To put them upon the greater mortification of sin. (9) To make them more tender towards others. (10) To be an argument for their consolation. Pag. 439
  • The Providence of God orders the sins of other men also for the good of his people. In general (1) Hereby they may read what they were. (2) What they are delivered from. (3) Hereby they are admonished what they are in their own nature, if God leave them to themselves. (4) And be minded of the ends sin brings men to, to fear them. (5) And put them upon many duties towards them which will turn to their account. Pag. 442
  • In particular the Saints are gainers by the plots of wicked men; by their counsels, by their attempts against them, and by their executions. Pag. 443

TABLE Of SCRIPTURES more distinctly explicated.

Genesis.

Ch. Vers. Pag.
2. 17 1-4
3. 15 195
3. 20 198
3. 22 23
4. 1 199
4. 7 18
4. 14 205, 208
4. 25 199
5. 24 378
6. 5 434
8. 21 ibid.
9. 9 198
9. 27 199, 208, 210
11. 17 4
12. 2 194
17. 1 343, 377, 378
17. 2. 113
17. 7, 8 160, 260
21. 12 205
45. 5, 6, 7 432
50. 20 ibid.

Exodus.

19. 5 217
24. 7, 10 283
38. 8 epist. p. 2

Numbers.

7. 7, 8, 9 169
14. 24 378

Deuteronomy.

4. 23 185
4. 27 176
4. 51 194
5. 2, 3 184
5. 5 87
6. 7 185
29. 14, 15 202
29. 19 57

Joshua.

24. 22, 23 376

Judges.

2. 1 398
5. 20 427

2 Samuel.

23. 5 156

2 Chronicles.

13. 5 182
30. 8 161

Job.

1. 6 407
29. 4 17
38. 31 427

Psalms.

12. 6 163
25. 14 186
44. 17, 18 192
50. 5. 190
63. 8 192
74. 20 183
76. 10 393
83. 3 402
84. 11 347
87. 4, 5 235
91. 3 407
110. 3 388
110. 7 172
144. 15 253

Proverbs.

6. 14 443
8. 22, 23 135, 310
11. 16 epist. p. 1.
17. 16 430
18. 10 373
21. 16 7

Ecclesiastes.

1. 15 444
5. 6 398

Canticles.

6. 3 188
6. 8 392

Isaiah.

4. 5 422
9. 6 235
10. 6, 7 432
10. 24 404
17.. 1 343
28. 15 187
35. 6 424
38. 14 188
42. 6 424
49. 1, 2 128
50. 5 188
57. 6 297
60. 20 347

Jeremy.

9. 25 207
11. 16 210
14. 22 372
17. 1 18
18. 18 443
31. 14 346
33. 20 418
35. 6, 7 178

Ezekiel.

1. 12, 20 383
48. 35 218

Daniel.

4. 17 380
7. 2, 3 210
9. 24 329
9. 26 348
9. 27 165, 239

Hosea.

1. 7 212
2, 14 356
2. 21, 22 425
6. 7 176
8. 14 59
10. 12 175
11. 14 237
13. 8 97
14. 4 348
14. 5, 6, 7 347

Joel.

2. 7 379
2. 23 355
2. 25 417

Micah.

5. 2 135
5. 7 422
7. 20 125

Habakkuk.

2. 4 329
3. 2 330
3. 9 420

Zephaniah.

2. 4 322

Zacharias.

1. 17 188
2. 5 369
3. 1, 2 408
4. 2, 3 353, 422
4. 7 424
5. 6, 8 39
6. 8 136
11. 10 163
13. 7 323

Malachi.

2. 3 182
2. 13, 15, 16 11
3. 3 316

Matthew.

3. 16 128
6. 22, 23 350
7. 14, 15 192
8. 11 234, 241
10. 29, 30 417
11. 29 169
13. 24, 25 415
13. 29 ibid.
13. 52 399
16. 19 202, 222
22. 1 321
22. 14 234
22. 32 358
26. 74 188
28. 18 383

Mark.

10. 13 201
11. 13 279
14. 71 539

Luke.

13. 32 431, 446
15. 21 378
16. 13 192
16. 22 234
17. 20, 21 388
18. 16 201
19. 9 198
21. 9 212
21. 18 417
22. 31 188, 192
22. 32 439

John.

1. 1 410
1. 2 134
5. 22 382
5. 23 418
5. 26 330
6. 27 136
6. 44 314
15. 1 324
17. 2 385
20. 17 375

Acts.

2. 38 194
13. 10 438

Romans.

3. 1 206
5. 3 396
5. 13 93
6. 14 37, 38, 45
7. 7 91
7. 9 93, 329
7. 24 62
8. 28 395
9. 2, 3 196
9. 4 217, 234
9. 31 25
10. 3 ibid.
11. 16 196, 234, 238
11. 17 210, 325
11. 24 62
14. 17 388
15. 8, 9 162

1 Corinthians.

4. 8 358
5. 12, 13 205
6. 17 192
7. 14 196, 213, 214, 220, 224
11. 3 321
12. 4, 5, 6 218
13. 12 290
15. 24 398
15. 28 323
15. 56 39

2 Corinthians.

2. 14 333
6. 10. 373

Galatians.

3. 16 124, 126
3. 17, 18, 19 86, 108
4. 21 22, 121
5. 18 50

Ephesians.

1. 4, 5 134
4. 14, 15 400
5. 15 378
5. 31 192

Philippians.

1. 8 399
1. 19 366
2. 20 399
3. 9 26, 240
4. 7 373

Colossians.

1. 13 61, 381
2. 8 257
2. 14 83
2. 19 327

1 Timothy.

1. 9 52

2 Timothy.

2. 26 406

Hebrews.

2. 1, 2 185
2. 5 235
2. 7, 8 387
6. 7 213
8. 6 158
10. 22 362
10. 38 329
10. 39 371
12. 22 340

James.

1. 15 435
1. 22 334
1. 24 53, 54, 90
3. 15 445

1 Peter.

1. 7 375
2. 9 377
3. 21 190

2 Peter.

1. 4 246
1. 5 332
1. 20 425

1 John.

5. 6, 7 338
5. 11 328
5. 19 406

Revelations.

2. 1 389
2. 17 424
3. 21 330
4. 5 391
7. 3, 4 210
12. 11 186
13. 8 164
13. 17 217
14. 1 323
16. 1 413
19. 14 322
20. 1 255
21. 3 218
21. 6 255
21. 12, 16 373
22. 15 233

ERRATA.

PAg. 33. lin. 11. after made known read have no cause to complain, because they are left under that Covenant they desire to be, p. 41. l. 23. ior mercy r. death, p. 49. l. 10. dele the last sin, p. 52. l. 41. r. 1 Tim. 1. • . p. 54. l. 47, 48. dele the property of an unregenerate man is to justify God, p. 55. l. 23. dele the first and, p. 56. l. 25. for there r. that. Item l. 41. r. lime, that which doth quench other fires sometimes kindles this, p. 59. marg. r. Use 4. p. 61. l. 59. r. 1 Cor. 15.56. p. 61, &c. Title r. scriptural, p. 62. l. 57. r. is passed, p. 65. l. 29. r. Dominion only, p. 78. l. 10. from the bottom r. for public politick. Ib. l. 9. from the bottom dele the second hereditary, p. 97. l. 8, 9. dele Hos. 13.8. I will meet them as a bear bereaved of her whelps, &c. Item v. 10. dele &c. p. 100. l. 5. r. Diabolus, p. 101. l. 36. for unchangeable r. unblamable, p. 118. l. 55. r. nolentibus, p. 149. l. 22. for Son r. Sun. Item l. 40. for work r. make, p. 165. l. 4. r. enter into Covenant, p. 168. l. 10. r. last way to salv. p. 170. l. 34. for utterly r. entirely, p. 174. l. 13. r. as he paid the debt, p. 176. l. 34. for ways r. days, p. 177. l. 31. r. I am not at. Item l. 56. for curse r. Covenant, p. 184. l. 24. r. that curse is the, &c. p. 242. l. 5. dele three, p. 247. l. 58. r. Smalcaldian war, p. 302. l. 53. for right r. light, p. 303. l. 57. dele §. 2. p. 317. Sect. 3. Title r. to Christ, p. 329. l. 57. r. than any creature, p. 331. l. 14. r. live himself, p. 332. l. 11. r. 〈 in non-Latin alphabet 〉 , p. 338. l. 57. r. is in the recumbency, p. 339. l. 60. for 5. r. §. 4. p. 340. l. 20. dele §. 4. p. 346. l. 51. r. as she said, p. 349. l. 25. r. they and their fathers, p. 350. l. 20. r. incommutabili ad commutabile, p. 365. l. 39. r. specious Idol, p. 385. l. 29. dele 1. Item l. 58. r. is put, p. 388. l. 14. r. 〈 in non-Latin alphabet 〉 , p. 389. l. 23. r. Divine Law, p. 412. l. 5. r. Papista, p. 417. l. 19. for three r. four, p. 418. l. 54. r. the people of God see God.

A DISCOURSE OF THE Two Covenants, &c. BOOK I. Of the Covenant of Works.

CHAP. I. The Curse of the first Covenant.


Gen. II. 17.

For in the day that thou eatest thereof thou shalt surely die, &c.

SECT. I. The Explication of the Text.

§. 1. I N the Covenant God made with Adam there was a Life promised, of which the Tree of Life was a Seal; and there was a Death threatened, which was sealed by the Tree of Knowledge of Good and Evil. In the threatening, Thou shalt die, the Promise is implied, This do and thou shalt live; and therefore the one is called the Sacrament of Life, and the other the Sacrament of Death. And this was a Covenant not made with Adam as a particular person, but as a Representative, from whom all Mankind were to descend by Natural Generation; and therefore God did make a Covenant with Man in his Head. But the Covenant God made with the Angels was Personal, because they were created all at once; and they were not to have their Being by descent one after another. Hence it is that in Adam all sin, and in Adam all die; because God did intend to make of one blood all Nations: Now the Covenant being made with Adam in the behalf of his Posterity; and he breaking it, brings himself and all his Posterity under the guilt of Sin, and under the power of Death, which is the curse of the Covenant. So that the Covenant of Works did not cease by the fall; but it stands still in force unto all those that are as yet in the first Adam.

1. This will clearly appear if we consider, that God dealt with man in a Covenant-way in his Creation. Man stands bound to God by a double bond of Creation and stipulation; the one is natural and necessary, and the other voluntary. Thus God binds the Creature to himself by all imaginable engagements, to prevent future Apostasy. By the one we are bound to God, and by the other God is bound to us. God as a Creator has absolute Sovereignty, but yet that man might not think much to yield obedience, God is pleased to engage himself to a recompense. The Covenant God made is double according to the twofold state of Man. (1) In his state of Integrity. And this was faedus amicitiae, a Covenant of friendship between persons never at variance: (2) In his state of Corruption. When man by sin had broken the first, and brought himself under the Curse thereof, then God brought in the Covenant of reconciliation, and that was faedus misericordiae, that is, a Covenant of mercy. And these Covenants were made with two representative heads, the first and the second Adam, for in them the Lord looks upon all mankind; and it is a man's being in either of these that brings him under either Covenant: for God will deal with men both in a way of Sin and Righteousness, by way of imputation; and the ground of all imputation is union. In the first Adam all sin, and all die; because by their union they stand under his Covenant; so in the second. Adam we are made the Righteousness of God in him. We are in him, therefore we are righteous in him; we live in the Lord, and die in the Lord; and hence it is that to all those who are in the first Adam, the first Covenant stands in force to this day; for Adam was a public person, a head that represented all Mankind. The Commandment belonged to the Nature; the Tree of Life was not a personal Sacrament, but given to the Nature; and the curse of the Covenant doth not seize upon Adam 's person, but the nature of man in him, Gal. 3.10. And the duty of the Covenant must be as large as the curse of the Covenant, and so large must the Covenant itself be. Now the curse comes upon all Mankind, therefore to them the duty did belong, and they are federates in this Covenant; all that are the Sons of the first Adam are all under Adam 's Covenant. And this will appear from the conveyance of Adam 's sin in the guilt of it, Rom. 5.12, for upon whom the curse is inflicted, unto them the sin is imputed; death came in by sin. But how is it that they die who never sinned? Though they never sinned in their own persons, yet in their head they sinned. Men are in Adam two ways, Legally and Naturally; now seeing his sin is imputed to us, because we stood under the same Covenant, then so long as a man stands guilty of Adam 's sin (which he does till he be engrafted into Christ) so long he is under Adam 's Covenant.

2. Every man that is under the curse, is under that Covenant that inflicts the curse: but all Mankind by nature are under the curse; therefore the curse is the curse of the first Covenant; and the Gospel does not make men miserable but leaves them so. He that believes not on the Son shall not see life, but the wrath of God abides on him; that is, only by accident, as the mercy of it is contemned; so indeed it heightens the sin, and aggravates the condemnation: but the curse is properly the curse of the first Covenant, the Gospel in itself speaks nothing but blessing. As a Physician that is sent to cure a man, if through the malignity of the Disease, and the frowardness of the Patient he cast away the Potion, the Balm that would cure him, he dies of the Disease, not of the Physic. Christ came voluntarily under a Covenant of Works,