The Mystery and Marrow of the Bible

SECTION III.

WHat are those two States of Christ's Humiliation and Exaltation, wherein he, As Prophet, Priest and King, thus executes his Mediation betwixt God and Man. This will best be discovered, by unfolding the Several steps or Degrees of Christ's Humiliation and Exaltation severally.

I. Christ's state of Humiliation, was that his exceeding abased Condition, wherein, for his Elect, He for a time Emptied himself of his glory, taking upon him the form of a servant, Phil. 2. 6, 7, 8. Which he did especially in his Conception, Birth, Life, Death, Burial, and Continuance in the state of the Dead under the dominion of Death for three days.

1. In his Conception, Christ deeply Humbled himself. Forasmuch as, 1. Being the eternal son of God, he Assumed the true Human Nature Perfectly, into Personal union with his Divine Nature in fullness of time. Oh what Self-abasure! The maker of all things, was made man, made of a woman, &c. God was manifest in the flesh, and so veiled in that manifestation. 2. He was conceived by a virgin, of David's Race, but of a very low, mean, poor and despicable condition for the outward man.

2. In his Birth Christ deeply abased himself. For, 1. He that from Eternity to Eternity was the living God, was in fullness of time born of a woman. He that gives life and breath to all his living and breathing Creatures, took life and breath of a woman. 2. His birth was attended with many abasing Circumstances. As, He was born, Not at his Mothers Home, but in her absence from home: Luke 2. 4, 5, 6. Not in a Palace, but in a Common Inn: Not in the Guest-chamber, but in the very Stable, there being no room for such poor Guests as they in the Inn, Luke 2. 6, 7. he thats clothed with bright glory and majesty, is wrapped in swaddling clothes: He that laid the foundations of heaven and earth, is laid in a manger, Luk. 2. 6, 7. Oh, how extremely was he debased below the ordinary sort of men! Oh, how highly is human nature advanced, even above the Angels! Oh why should sinful dust and ashes, disdain or be ashamed of mean birth and parentage, when the undefiled Savior of sinners, became thus mean in his conception and nativity!

3. In his life, Christ greatly humbled himself. For, 1. He was made under the law, to fulfill it, and he did exactly fulfill it, though himself was the law-giver. 2. He was exposed to the violent, and subtle temptations of Satan, who holds Satan in his chains of darkness to the judgment of the great day. 3. He was exercised with much course entertainment, and many vile indignities of the world. What hatred, opposition, contempt, reproach, contradiction of sinners, conspiracies, treacheries, and persecutions did he undergo? John. 15. 18. Mat. 13. 55. Mark 6. 3. Psal. 22. 6. Heb. 12. 2, 3. Mark 3. 21. Math. 12. 10, 24. & 22. 15. & 26. 14, 15, 16. 4. He had much experimental sense of human infirmities, and afflictions; both common to human nature, as hunger, thirst, weakness, faintness, &c. and Peculiar to his own low estate wherein he had debased himself. Yea his whole life, as it were from his manger to his cross, was a continued passion. Oh! why should sinners think they should live without afflictions in the world: when Jesus Christ, God's only Son, without sin, could not pass through the world, without many sorrows?

4. In his death, Christ yet humbled himself more deeply. For, 1. He was villainously betrayed by one of his twelve Apostles, Judas. 2. He was sadly deserted by all his disciples, when he was apprehended. 3. He was thrice most shamefully denied by Peter, who a little before professed he would die rather then he would deny him. 4. He was most odiously abused by false witnesses, by spitting in his face, blindfolding, mocking, buffeting, &c. 5. He was most causelessly, and unjustly condemned by Pilate. 6. He was disgracefully handled after he was condemned, by the barbarous soldiers. 7. He was ignominiously crucified, between two notorious thieves, and in that filthy stinking place, without the gate of the city, called Golgotha; to fix the deeper infamy upon him. 8. As before his condemnation in the garden of Gethsemane he was in so deep an Agony, that he was sorrowful to the death, and sweat great drops of blood falling down to the ground: so whilst he was hanging on the cross, the wrath of God was so heavy upon him for our sins, that he cried out, My God my God, why hast thou forsaken me? 9. Whilest he hanged upon the cross he was reviled, reproached and mocked most blasphemously by the by-standers, yea by the very thieves that were crucified with him. 10. He yielded up his life an offering for our sins, by enduring a painful, shameful, cruel, and cursed death upon the cross; being made a curse, to redeem us from the curse. Thus, the light of the world, was extinguished; the health of the world, was wounded; the life of the world, was put to death and murdered; and the Savior of the world, who knew no sin, was made sin, for sinners.

5. In his burial, Christ was yet further abased. 1. In that, he who hath the keys of hell and death, of grave and death, was laid dead in the grave: He who should see no corruption, was buried in the pit of corruption, as the grave is styled, Isa. 38. 17. 2. In that, He was buried meanly and obscurely without funeral, pomp or solemnity. Not by his own kindred, but by two strangers, yet disciples of Christ, Joseph of Arimathea, and Nicodemus. Not with Heralds, Escutcheons, Hear •… e, or Coffin: but in a winding sheet of linen with spices, as the Jews manner is to bury. Not in any burying-place of his Ancestors: but in the new sepulcher of Joseph of Arimathea which he had in his garden, near the place of his execution. As he had not where to lay his head, while he was alive, so had he not where to lay his body, when he was dead; although he was Lord of all, and Heir of all things. Oh, why should sinners stand so much upon pompous funerals, when Jesus Christ the sinners Savior was so obscurely interred!

6. In his continuance in the state of the dead, and under the Dominion of death for three days currant. Christ was also yet further abased. For, 1. So long Christ remained as a bondman and prisoner of death for our sins, as if he himself had been a sinner: so long the power, pains, or cords of death did hold him fast. 2. So long he was a companion of the dead, in the land of darkness and forgetfulness. 3. So long, Satan, sin, death, and the world, seemed to have gotten the victory of him, and to have insulted over him. This now was his last, and lowest degree of abasement, which some think is expressed in the Apostles Creed, by those words, He descended into hell: which, being so understood, do set forth very clearly, and orderly, the series and degree of Christ's humiliation, beyond any other interpretatino given thereof.

II. Christ's state of exaltation, is that his highly exalted condition after his abasement, wherein he hath obtained a name above every name, in heaven, earth, and under the earth; being set at God's right hand, in a heavenly place, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: God having put all things under his feet, and given him to be the head over all things to the Church. This his exaltation more parculiarly consists, in his Reviving, Resurrection from the dead, Ascension into heaven, sitting down at God's right hand, and his coming again to judge the world at the last day.

1. In his Reviving, Christ was exalted very much. For, 1. He was restored from death to life; never to die more, but to be alive for evermore. 2. He revived, and quickened himself by the spirit, viz. by the power of his own God-head: before He should see corruption. 3. He so quickened himself, as really to unite his soul to his own numerical body that was crucified and buried, retaining all the essential properties thereof, yet the mortality, and all other infirmities thereof being utterly removed forever, Luk. 29 39. John. 20. 27. Rom. 6. 9. Act. 13. 34. Rev. 1. 18. Christ that quickened his own dead body, can easily quicken our dead souls and bodeis.

2. In his Resurrection from the dead, Christ was exalted more. For, I. Christ rose from the dead the third day, by the Power of his own God-head, never more to return to the pit of corruption. II. Christ by Rising thus from the dead, mightily and convincingly declared himself, 1. To be the son of God, Rom. 1. 4. 2. To have satisfied divine Justice to the uttermost, for the sins of all his Elect, Rom. 8. 34. 3. To have purged away their sins forever, by his death and blood, once offered, Heb. 10. 10. to 15. 4. To have conquered death and grave fully, and him that had the power of Death, the Devil, Acts 2. 24. Heb. 2. 14, 15. and much more, to have defeated the malicious Jews that sealed and watched his Sepulcher, Mat. 27. 62. to the end. & 28. 1, 2, 3, &c. 5. To be Lord of quick and dead, Rom. 14. 8, 9. III. Christ rose from the dead, not in a Private▪ but in a Public Capacity; As a second Adam, As the first fruits of them that slept, 1 Cor. 15. 20, 21, 22, 23, 45. to 50. As the Head of the Church, Eph. 1. 20, 22, 23. Col. 1. 18. And therefore every way for our benefit, viz. 1. For our Spiritual Quickening by Grace and Sanctification, who were naturally dead in Trespasses and sins, Eph. 2. 1, 5, 6. Col. 2. 12. 2. For our Justification, Rom. 4. 25. 3. For the effecting and assuring us of our corporal Resurrection at last, 1 Cor. 15. 12. to 24. 4. For Consolatory demonstration to us of Christ's full and final subduing of all his and our enemies, 1 Cor. 15. 20. to 29. Eph. 1. 20, 21, 22, 23. 5. For Certioration or assuring of us, that Christ shall be judge of quick and dead, Acts 17. 30, 31. IV. Christ Risen from the dead, 1. Did manifest himself for forty days to his Disciples, and to many witnesses, evidencing by many infallible proofs that he was alive after his Passion. As, (1) To Mary Magdalene, at the Sepulcher, out of whom he had cast seven Devils, Mark 16. 9, 10, 11. John 20. 14. to 19. (2) To two of the Disciples (whereof Simon was one) as they went into the Country the same day towards Emmaus, Mark 16. 12, 13. Luk. 24. 13. to 36. 1 Cor. 15. 5. (3) To the eleven the same day at even, Thomas not being with them, John 20. 19. to 26. Mark 16. 14, &c. (4) After that he was seen of above five hundred Brethren at once, 1 Cor. 15. 6. (5) After that to James, 1 Cor. 15. 7. (6) Then of all the Apostles, 1 Cor. 15. 7. Thomas being with them, John 20. 26. to 30. (7) After these things to the Disciples at the Sea of Tiberius, John 21. 1. to 25. (8) To his Apostles immediately before his Ascension, showing them his hands and feet, bidding them to handle him, and eating with them a piece of a broiled fish, and of an Hoyey-comb, &c. Luke 24. 36. to the end. Acts 1. 2. to 12. (9) To the Apostle Paul last of all, 1 Cor. 15. 8. 2. Did give Commandments to the Apostles, speaking of the things pertaining to the Kingdom of God, Acts 1. 2, 3. 3. Opened the Scriptures, and their understandings, Luke 24. 44. to 49. 4. Gave them▪ Commission to preach the Gospel, and dispence the Sacraments to all Nations, annexing many Encouraging Promises, Mark 16. 14. to 19. 5. Directed them to tarry at Jerusalem till the Promised spirit was shed forth upon them, Luke 24. 49. Acts 1. 4. to 9. 6. Lift up his hands and blessed them, and as he blessed them, he was taken up into heaven, Luke 24. 50, 51, 52. Acts 1. 9, 10, 11. Thus he was exceedingly exalted by his Resurrection from the Dead.

3. In his Ascending visibly up on high into Heaven, yea far above all Heavens, forty days after his Resurrection: Christ was yet further exalted. For, I. Christ Ascended into Heaven in a Public capacity, for us, as our Head and Fore-runner, and great High Priest entering within the veil, Heb. 6. 19, 20. II. Christ Ascending, did triumphantly lead Captivity Captive; as it were chained all his and our conquered enemies to his triumphant Chariot, Eph. 4. 8. Psal. 68. 18. III. Christ Ascended into heaven for high and excellent ends. As, 1. That he might be both Lord and Christ, Acts 2. 34, 35, 36. 2. To receive gifts for men, and to give them, Eph. 4. 8, 11, &c. 3. To prepare a place in heaven for us, John 14. 3. 4. To allure and draw up our hearts and earnest affections after him into heaven, Col. 3. 1, 2. Phil. 3. 20. 5. To fill all things, Eph. 4. 8. 6. To sit down at God's right hand, enthroned in highest Majesty and Glory, Heb. 1. 3. & 8. 1.

4. In his Session at God's right-hand, Christ was most gloriously exalted. But of this formerly.

5. Finally, In his coming at last to judge the whole world, Christ shall be most visibly and openly exalted before Men and Angels. But of this also heretofore.

These are the two states of Christ, his Humiliation, and Exaltation, wherein he most mysteriously executes his Prophetical, Priestly, and Kingly Mediation for his Church.

APHORISM IV. Of Christ's Establishment of his New Covenant, and Application of it to God's Elect.

THat JESUS CHRIST, by virtue of this his Prophetical, Priestly and Kingly Mediation, Surety-ship and Testator-ship, hath established his NEW COVENANT forever; And is continually bringing all those whom the Father hath given him into this New Covenant with God, To Partake all the Mercies, and Perform all the Duties thereof. In this Aphorism are two things especially considerable, viz. 1. Christ's Establishment of his New Covenant. 2. Christ's bringing of persons into this Covenant with himself. That, is his Dedication of it, to make it of force in itself: This, is his Application of it, to make it of force and efficacy unto us. Without that, there had been no New Covenant: Without this, we have no benefit by the New Covenant.

I. JESUS CHRIST, as Mediator, Surety and Testator, hath established his New Covenant forever.

1. As Mediator. By virtue of his Mediation Christ hath stablished the New Covenant divers ways, viz. 1. By his Prophecy, Revealing it, and founding it upon better Promises then those of the Old Covenant. — He is Mediator of a better Covenant, which was established upon better Promises. 2. By his Priest hood; ( ¹ ) Dedicating, and by solemn sanction confirming it at first by Sacrifice and blood; by the best blood that ever was shed, even his own most precious blood, the blood of God: and by the best Sacrifice that ever was offered up to God, even the Sacrifice of himself, by the Eternal Spirit. The Old Covenant was Dedicated with blood and sacrifices, but alas those were but shadows: no blood is like Christ's blood, no Sacrifice like Christ's Sacrifice, whereby he dedicated his New Covenant forever. This is the blood of the Everlasting Covenant. The virtue of this blood shall last ever: and so the vigor of this New Covenant shall last ever. Christ can never die more: nor shall the New Covenant in his blood ever die, for the substance of it: nor shall any other Covenant succeed it, for the Administration of it, so long as the world shall continue. ( ² ) Ratifying it ever since his Ascension into heaven, by his Continual Appearing there in the presence of God for us, representing the Merits of his Obecience and blood, so making continual Intercession for us: that all the New Covenant Benefits may be eternally ours. 3. By his Kingship and supreme authority over all in Heaven and Earth; Authoritatively Annexing ( ¹ ) Federal Tokens to this his New Covenant: Baptism, and The Lord's Supper. ( ² ) Authoratively requiring the Publication of this New Covenant to all Nations. (3) And powerfully bestowing the great blessing of the New Covenant, the Holy-Ghost and his Influences, both upon his Ministers and on other Believers, Acts 2. 1, 2, &c. & 10. 44, &c. As a pregnant Seal both of the New Covenants Authority and Efficacy.

2. As Surety. By virtue of his Surety-ship, Christ hath established his New Covenant. — And in as much as not without an Oath, he was made Priest, (for those Priests were made without an Oath: but this with an Oath, by him that said unto him, The Lord sware and will not Repent, Thou art a Priest forever after the Order of Melchizedek) By so much was Jesus made a Surety of a better Covenant. Hence, ^1. Christ is Priest after the Order of Melchizedek forever. ^2. Christ is made Priest by God's Oath which cannot be changed, of which God will not repent. 3. Therefore the New Covenant, wherein he exerciseth this his Melchizedeckian and unchangeable Priest-hood, is a Better Covenant, then the Old (The word 〈 in non-Latin alphabet 〉 , should be here translated, Covenant, rather then Testament, because properly a Surety hath no place in Testaments. ) ^4. And of this Better New Covenant Christ is so Priest and Mediator, that he is Surety, to confirm establish and make good the Covenant. The term 〈 in non-Latin alphabet 〉 , Surety, I have already explained in this Chapter. Jesus Christ, as Surety establisheth this New Covenant especially three ways, viz. 1. Solvendo. By paying our debt, enduring a cursed death upon the Cross under the wrath of God for our sins, against God's Law, and in our stead, as hath been manifested. Christ hath redeemed us from the curse, being made a curse for us. When the Surety hath discharged the debt, the Principal is set at liberty from it, it can in justice be exacted no more of him: Christ having satisfied for our sins, God requires no more satisfaction from us, if we will accept and apply Christ's satisfaction to ourselves. 2. Servando. By keeping and fulfilling God's Law and Covenant of works most exactly for us, who in ourselves are utterly unable to keep it. By whose Obedience, as well as by his Satisfaction, we are made Righteous, Rom. 5. 9, 19. 3. Spondendo. By Promising and undertaking for us, as our Sponsor and Fidejussor, that we shall in uprightness keep the Law of God. Now, Jesus Christ having as our Surety fully satisfied God's Justice for our breach of the Law, fulfilled the Law perfectly for us who could not keep the Law, and enabled us by his Spirit and Grace to keep it in uprightness, the Law and Justice of God have now nothing against us, that may hinder our acceptance with God in Christ, according to this New Covenant. So Christ, as our Surety stablisheth this New Covenant, for us, and to us.

3. As Testator. By virtue of his Testator-ship Christ establisheth also this New Covenant, as his last will and Testament by his Death. Whilest a Testator lives, he hath power and liberty of altering his Testament as oft as he pleaseth: Hence no man's Testament is of force while the Testator liveth, but after he is dead; then none may add thereto, or take thence from, or alter therein. Thus Christ is Testator: His New Covenant is his New Testament, confirmed by his Death, beyond all Revocation, Addition, Detraction, or Alteration forever. It can no more be disanulled, then Christ can be brought down again from the right hand of God to die a second time.

Thus Christ as Mediator, Surety and Testator hath established his New Covenant.

II. Jesus Christ our Mediator, Sutety and Testator, having established his New Covenant forever, especially by his blood of the everlasting Covenant; In the next place he proceeds to Apply this New Covenant, and to bring men into this Covenant with God in Christ, by Uocation or Calling them thereinto. Here Consider, 1. That Christ brings men into this New Covenant, and applies it to them, by Vocation, or Calling them. 2. Wherein the Nature of his Vocation consists.

1. That Jesus Christ's our Mediator, Surety and Testator, brings men into this New Covenant with God, by calling them; is evident. I. By Scripture-Testimony. For, 1. Peters hearers are exhorted to repent and be Baptized (Baptism being the New Covenant Token) because the Promise ( viz. The famous Promise made to Abraham, Isaac and Jacob of blessing all Nations in their Seed, Christ) belonged not only to the Jews and their Seed; but also to all the Gentiles afar off, who should be called by God, and to their Seed: But the Gentiles must be first called, and then partake the Promise, — Repent and be baptized—For the Promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall Call. So, though the New Covenant be extended to all Nations, yet they must be brought into it, and have it actually applied to them by Calling. 2. Paul tells the Hebrews, that Christ by his Death redeemed not only us under the New, but the Fathers also under the Old Testament, from transgression: but the benefit of this Redemption, and the Covenant, are applied unto the called only. And for this cause he is the Mediator of the New Covenant, that by means of Death, for the redemption of the transgressions which were under the first Testament, they which are called might receive the Promise of eternal inheritance. II. By Christ's Mission of, and Commission to his Apostles, for Preaching the Gospel and New Covenant Doctrine to all Nations in the world, that they might be brought into this New Covenant, upon embracing whereof they were to be marked with Baptism the first New Covenant-Token, Matth. 28. 18, 19, 20. Mark 16. 15, 16, &c. Acts 26. 17, 18. which the Apostles did execute accordingly, beginning at Jerusalem, Luke 24 46, 47. Acts 2. 14. to 37, 41, &c. & 10. 34. to the end. & 13. 46, &c. III. By the constant order of Christ's proceedings, in making people partakers of his New Covenant-Blessings, which is; First, By making them Partakers of Christ, the fountain of all those blessings, by Union to him, 1 Pet 2. 3, 4, 5, 9, 10. Eph. 4. 12. God is faithful, by whom ye are called into the fellowship of his son Jesus Christ our Lord, 1 Cor. 1. 9. Hence, they are said to be in Christ, Phil. 3. 9. 1 John 3. 24. 2 Cor. 5. 17. 1 Thes. 1. 1. & 2 Thes. 1. 1. yea we are called, Christ, 1 Cor. 12. 12. the union betwixt him and us is so close and intimate, Eph. 5. 30. Secondly, By making them in Christ partakers of all the Covenanted Benefits and Blessings of Christ: as all Communion, So this with Christ, is founded upon, and results from Union. — Who hath blessed us with all spiritual blessings in heavenly things in Christ. — All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, All are yours, and ye are Christ's. And usually the Covenant-blessings of Christ, are said to be ours, in reference to our union to Christ, or being in Christ. As, Redemption, Eph. 1. 7, 8, 9. Reconciliation, 2 Cor. 5. 19. Adoption, John 1. 11, 12. Justification, Phil. 3. 9. Sanctification, 1 Cor. 1. 2. Inheritance, Acts 26. 18. Eph. 1. 11. All things, Rom. 8. 32, &c. Thus all our Communion with Christ in his Redemption, Reconciliation, Son-ship, Righteousness, &c. flows from our Union to Christ: and our Union to Christ is effected by our Vocation or Calling to him, 1 Cor. 1. 9. Now, when by Calling we are United to Christ, and by Union to Christ have Communion with him in all his New Covenant Benefits promised, By this Calling we are actually brought into this New Covenant with God, and enstated therein.

2. Wherein the Nature of this Vocation or Calling consists, by which Jesus Christ brings men into his New Covenant with God, to partake the Benefits, and Perform the Duties thereof. Thus I shall open it very briefly: by Considering, The Author, Instrumental Means, Matter, Terms, Form, and End thereof. I. The Author or Efficient Cause of Calling, is God, Father, Son and Holy-ghost, viz. The Father by the Son, Through the Holy-Ghost. — According to the Power of God, who hath saved us, and called us with an Holy Calling. God is faithful, by whom ye were called unto the fellowship of his son Jesus Christ our Lord. See also, 1 Cor. 1. 26, 27, 28. 2 Thes 2. 13, 14. Rom. 8. 28, 30. — But the God of all Grace who hath called us into his eternal glory by Christ Jesus, — Renewing of the Holy-Ghost. God calls, 1. According to his eternal Decree and Purpose, and not otherwise, 2 Tim. 1. 9. Rom. 8. 28, 30. 2. Therefore, of his own mere Grace, whom, when, whereby, and how he pleaseth: not according to any works or worth in man, 2 Tim. 1. 9. Rom. 9. 15, 16, 18. Tit. 1. 5. I am. 1. 18. 1 Cor. 1. 26, 27, 28. II. The Instrumental Means of Calling, under God, is ordinarily, the New-Covenant Gospel preached. God hath from the beginning chosen you to salvation, through Sanctification of the Spirit and belief of the Truth, whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ. Somtimes by reading the Scriptures, and Scripture-Doctrine in good books, as also by Conference even with private Christians, men may instrumentally be called: but Ordinarily this is wrought by the public preaching of the New Covenant Doctrine. This only is that Doctrine which extends the Gospel, and offers Christ to all Nations, Mark 16. 15, 16. Math. 28. 18, 19, 20. Heb. 8. 8, 9, &c. Act. 9. 15. The Law is herein of use to Detect sin, Convince and Humble the Sinner, and so to prepare him for Christ, Rom. 3. 20. & 7. 7, 9, 10. But herein the Law is to be used with subserviency to the New Covenant, and in order thereunto. Hence the Ministers of the New Testament are sent forth to preach this New Covenant doctrine to all Nations, thereby Calling, Inviting, Perswading men to come in, believe in Christ, and be converted, Math. 28. 19, 20. Mark 16. 15, 16. Act. 9. 15. & 26. 17, 18. And therefore, they are said to call men, Gal. 1. 6. They are the servants that call to the Marriage of the Kings son, Mat. 22. 2. to 15. They are Planters, Waterers, Co-workers with God, Ministers by whom men believe, &c. 1 Cor. 3. 5. to 11. But all the efficacy is of God. III. The Subject-Matter of this Calling, or Parties Called, are wretched, lost, undone Sinners of all Nations, Jewish or Gentilish, of all Sexes, Ages, Conditions, even of all sorts of Sinners some, without respect of persons, Math. 22 2. to 15. 1 Cor. 1. 26, 27, 28. Act. 10. 34, 35, &c. & 26. 17, 18. & 9. 15. Luk. 24. 46, 47. IV. The Terms, points or states from which and to which they are called, are: From Sin, Satan and the world: To Jesus Christ, to his Grace, fellowship, glory, &c. and in him unto God. — To show forth the virtues of him that hath called you, out of Darkness into his marvelous light: which in time past were not a people, but now are the people of God, &c. — Delivering thee from the people, and from the Gentiles, unto whom now I send thee, To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them that are Sanctified, by faith that is in me. — from him that called you into the Grace of Christ. — By whom ye were called unto the fellowship of his son Jesus Christ our Lord. — Who by him do believe in God. V. The Form or Manner of this Calling, is chiefly, ( ¹ ) In the tender or Offering of Christ, and of all saving Happiness in him, unto Sinners. ( ² ) In Sinners accepting, embracing or closing with this Tender. 1. Christ, and all saving Happiness in him, is offered or tendered unto Sinners, on God's part, &c. Act. 4. 12. Heb. 7. 25. 1 Cor. 1. 23, 24. 2 Cor. 5. 19, 20, 21. Math. 22. 2. to 15. Math. 11. 28, 29, 30. This tender or offer of Christ to Sinners is twofold, viz. Ineffectual, and Effectual. (1) Ineffectual, which becomes not fully efficacious to Conversion and Salvation. And this again is either, Outward only, when Christ and his benefits are only outwardly tendered in his Gospel, New Covenant Promises, &c. preached and propounded, Act. 2. 38, 39. & 9. 15. & 13. 38, 39. As, when the Preaching of the Gospel is tendered to them, that refuse to hear it, but put it from them, stop their ears against it, contradict, &c. Act. 7. 57. & 13. 45, 46. or if they do hear it, yet do not understand it, (much less assent to it,) as the Hearer compared to the ground by the way side, Math. 13. 4, 19. Inward also, when the word is not only offered and propounded to the outward Ear, but also to the inward heart: So that they not only hear it, but understand it, Math. 21. 45, 46. Yea sometimes not only understand it, but also by a temporary Faith for a time Assent to it and receive it with Joy, Math. 13. 5, 6, 20, 21. Luke 8. 6, 13. All these degrees of Calling, Outward and Inward, are ineffectual, and insufficient to Salvation: yet are they of great use, consequence and advantage to the interesting of persons in the visible Church, to the partaking of all the ordinances and means of Grace, whereby much sin may be prevented, and perhaps true grace may be conveyed. (2) Effectual, when Christ and his benefits are so tendered to the Mind and Heart in the New Covenant-Doctrine, That the mind is savingly illuminated to understand, and the heart effectually opened to assent to the tender, and fiducially to apply it, Luk. 8. 15. Eph. 1. 17. John 6. 45. Act. 16. 14. & 8. 35▪ 36, 37. From this different tender of Christ Ineffectual and Effectual, ariseth that Distinction of Ineffectual calling; Many are called and few chosen: and effectual Calling, viz. according to God's purpose of Election. That, may befall Hypocrites and Reprobates: This, is peculiar only to the Elect. Thus Christ and all saving Happiness in him is propounded and tendered to Sinners. 2. This Offer and tender of Christ and of all saving happiness in him; is Accepted, Entertained and Embraced by Sinners: so that Christ becomes theirs, and they Christ's, John. 6. 56. 1 Cor. 3. 23. His house, Heb. 3. 6. Christ dwelling in their Hearts by faith, Eph. 3. 17. His branches, John. 15. 1, 5. His Members, 1 Cor. 12. 12. Members of his body, of his flesh, and of his bones, Eph. 5. 30. yea the very name Christ is given them, in a collective sense, 1 Cor. 12. 12. As this tender of Christ, is properly styled vocation, wherein the Father draws the sinner to Christ: So this Acceptance or Reception of Christ tendered, is called Regeneration, and Renovation, as it is a beginning of New Life; And Conversion, in as much as they that obey the divine Call are turned from darkness to light, and from the power of Satan unto God. This Reception of. Christ tendered is twofold; viz. Passive and Active. ( ¹ ) Passive, when God apprehends the sinner, infusing into his soul, Habits, Principles, Seeds of Faith, Repentance, Grace, &c. whereby the dark mind is enlightened, the dead heart is quickened, the unwilling will is made willing, &c. Phil. 3. 11. Eph. 1. 17. 2 Cor. 4. 6. John 6. 44. Eph. 2. 1, 5. Phil. 2. 13. This is properly, Regeneration, Renovation, New-creation, Habitual Sanctification, Tit. 3. 5. 2 Cor. 5. 17. 1 Cor. 6. 11. 1 Pet. 1. 2. Eph. 2. 10. This mighty work of grace upon the heart and will of the Sinner, is not upon the will or heart, either as a free agent, or as a Natural patient, but in regard of that Obediential disposition wherein it stands to God's Almighty power, which it cannot but obey, and yield unto, coming to anything whereunto he will bring it, powerfully and efficaciously, Phil. 2. 13. John 6. 44. Eph. 2. 8. ( ² ) Active, when the mind, will and heart of a sinner thus apprehended, qualified and principled by God, through his assistant and co-operating grace, doth accept Jesus Christ by faith, fiducially resting and relying upon Christ alone, and upon God in him, for life and salvation, John 6. 37, 44. & 3. 15, 16. 1 Pet. 1. 21. And as the Soul by Faith turns to Christ as his chief good: so by Repentance it also turns from sin as the chief evil, inconsistent with that good. Hence, Faith and Repentance are linked together in Scripture, as two inseparable Twin graces, Mark 1. 15. Acts 19. 4. And as Faith, so true Repentance, is the mere gift of God, Acts 11. 18. 2 Tim. 2. 25. But of the Nature both of Faith, and Repentance, I have spoken heretofore: there see. And thus the Sinner is savingly brought by Christ into his New Covenant. VI. The end of Uocation of Sinners to Christ is, 1. More Immediate and Subordinate; The Spiritual, and Eternal Happiness of the Called, 1 Cor. 1. 9. Gal. 1. 6. Acts 26. 17, 18. 1 Pet. 5. 10. Rom. 8. 28, 29, 30. 2. More Mediate and Ultimate; the Glory of God calling and converting them, 1 Pet. 2. 8, 9.

Thus Jesus Christ our Mediator Applies his New Covenant, bringing all into it that are by Election given him of the Father, John 6. 37. & 17. 2.

Inferences from the whole, touching Jesus Christ the Mediator of this New Covenant.

I. Hence, Behold and admire the infinite Severity and Goodness of God, in giving so necessary and sufficient a Mediator betwixt God and man, as Jesus Christ God-man. His Severity against sin: His Goodness to the Sinner. His Severity against sin was such, that he would not pass it by without full Satisfaction▪ by Sinners or their Surety: The violation of his Law must be duly punished with death, The Truth of his threatening must be fulfilled, his offended justice must be appeased: otherwise no Pardon or Peace with God could be obtained. The Sinner could not do it; The Surety must: that the creature might not lose his happiness, nor the Creator his glory. His Goodness therefore was boundless towards Sinners, that rather then they should die and perish eternally as they had deserved, Jesus Christ, God-man, the spotless Son of God, Heb. 7. 25. shall suffer and die for them, John. 3. 16. Rom. 5. 6, 7, 8, 9, 10. & 8. 32. 1 Pet. 2. 24. & 3. 18. 2 Cor. 5. 21. Gal. 3. 13, 14. Here is love, mercy, bowels, goodness, even to astonishment; that God should give a son, his own son, his righteous son, his only son, his son who was God; for whom? for us, us wretches, us sinners, us rebellious enemies. Oh who can estimate this love sufficiently (saith Salvian, ) God loves us more then a father his son: for he spared not his own son, but delivered him up for us all, Rom. 8. 32. To this point Augustine speaks sweetly and pathetically; Oh admirable condition of the censure, O ineffable disposition of the mystery! The unjust sins, and the just is punished: the guilty transgresseth, and the innocent is scourged: the impious offends, and the pious is condemned. The good suffers, what the bad hath deserved: The Lord pays, what the servant hath perpetrated: God undergoes, what man hath committed, &c.

II. Hence JESUS the son of God, and of the Virgin Mary, the mediator, surety and testator, of the New Testament, is the only true CHRIST and promised MESSIAH. This hath been already demonstrated. And therefore everyone pretending to be Christ, (besides that Jesus,) to whom this person and office doth not, nor can agree, or belong, is a false Christ, and an Antichrist. This is a most high, and necessary fundamental of Christian Religion, to believe that Jesus is the Christ, to pitch our faith upon this one only true Christ: All other Christ's being but mere human fictions, vanities and lies. Consider; 1. The whole Scriptures of Old and New Testament do singularly intend to show, that this Jesus is the Christ: and are for this end specially written, that we might believe that Jesus is the Christ the Son of God, and that believing, we might have life through his name. 2. This is that grand truth which the ministers of the Gospel should prove and clear from the Scriptures, that this Jesus is the Christ; As they diligently did in the primitive times almost in every Sermon. 3. This is that saving truth beyond the ability of flesh and blood to reveal, which makes such as truly receive it by faith, really and presently blessed. 4. This is that Rock upon which Christ builds his Church so firm and sure, that the gates of hell, all the policy and power of Satan, shall not prevail against it. 5. This truth rightly believed, is a notable evidence of regeneration. Whosoever believeth that Jesus is the CHRIST, is born of God. But then in the visible Church all will be regenerate. Not so: Its right believing this, that discovers regeneration. So to believe this, as to come to Christ, to accept Christ, to love Christ, to obey Christ, to live to Christ, and upon Christ, to be wholly Christ's. Notably Augustine; who doth not believe that Jesus is the Christ? He that doth not so live, as is commanded by Christ. Many say, I believe: but faith, without works doth not save. 6. The denying of this point makes a man a liar, and an Antichrist, a lying Antichrist, and an Antichristian liar. Who is a liar, but he that denieth that Jesus is the Christ? He is Antichrist, that denieth the Father and the Son, 1 John. 2. 22. 7. The believing of this truth is of such necessity to salvation, that the not believing it will inevitably bring damnation. If ye believe not (said Christ▪ that I am He, ye shall die in your sins, John. 8. 24. Oh this is a blessed and glorious truth! believe it; not only with a bare dogmatical assenting faith, but also with a fiducial and practical faith, Gal. 5. 6.

III. Hence, Jesus Christ is indeed the wonderful, and the great mystery of godliness, both in his person and office. I. How wonderful, what a mystery in his person! His person consisting of God and man, of Creator and creature, of Son of God, and son of man, of Omnipotent, and impotent, of Infinite, and finite, of Eternal, and temporal, of Omnipresent, and sitting only at God's right hand, of Omniscient, and yet Nescient when the day and hour of the last judgment shall be, of Invisible, and visible, &c. Oh wonderful and mysterious person! who can understand, or sufficiently admire, this Humanized Deity, th •… s Deified Humanity, this God-man Immanuel! II. How wonderful, and what a profound mystery also is his office! He is God offended: and yet a mediator betwixt God, and man offending. He is both surety and testator of the New Testament. He is both Covenant, Isa. 49. 8. & 55. 3. and Mediator of the Covenant, Heb 8. 6. & 9. 14. & 12. 24. He is a Prophetical and Preistly King, a Prophetical and royal Priest, a Priestly and royal Prophet: being at once both Prophet, Priest and King. He is Priest, Sacrifice and Altar: Altar as God, Sacrifice as man, Priest as God-man. He died, and yet is a Priest forever, after the order of Melchizedek. He could not sin, knew no sin, and yet was made sin for us. He could not suffer: and yet suffered death for us He is glory, yet was abased. He is innocence, yet was condemned. He is the life, and yet was murdered. He is the Resurrection, and yet was buried and enthralled in the grave. He descended to deepest abasement: He ascended to highest advancement; and all for his Elect, that they might be brought to glory. Oh, how wonderful and mysterious are the effects of his offices: and his way of producing them! By Christ's offices, we slaves are redeemed; we enemies are reconciled; we aliens are adopted; we dead are quickened; we buried are raised; we cursed are blessed; we sinners are Sainted. But How? By his bondage, by his condemnation, by his rejection, by his death, by his burial, by his curse, and by his becoming sin for us. How are we bound to God for the Matter of our salvation! How bound also for the Mystery of our salvation! His Incarnation, is our defication; His humiliation; is our exaltation: His stripes, are our healing: His blood is our balm: His accusation is our clearing: His condemnation is our righteousness: His curse is our blessing: His death is our life and victory over death and Satan: His temptation is our triumph: His exaltation is our glory. Here are mysteries upon mysteries, in Christ our wonderful. What Paradoxes are these to flesh and blood! Blessed Lord, bring about our salvation as strangely and mysteriously as thou wilt, so we may be eternally saved. We adore thy Christ, we admire his mysteriousness.

IIII. Hence, As God's Covenants are the marrow of Holy Scriptures; and the new Covenant the flower and Spirits of the Covenants: So Jesus Christ our mediator, is the life and soul of the New Covenant. The Covenant of works before man's fall; the Covenants of faith, since his fall, either in Christ promised, as all the Covenant of promise; or in Christ performed, as the new Covenant, do plainly take up the whole body and series of the Scriptures. Among all these Covenants, the new Covenant excels and predominates; as the Sun among the Stars. But whence hath this new Covenant such preeminence? especially from JESUS CHRIST. He is the Author, the chief matter, the mediator, surety, and testator, the end and primary mystery of the new Covenant, more clearly and fully then of any other: He exhibited is the very life and soul of it. Before John the Baptist, was God's time of promises; since (as Augustine hath well noted) is his time of performances. And all God's performances of promises meet in Christ. O therefore wouldst thou compendiously be possessed of all Covenant treasures at once! possess thyself of this one treasure of treasures, Jesus Christ, and thou hast all.

V. Hence, The new Covenant far excels the old Covenant and all foregoing Covenants, in having JESUS CHRIST actually exhibited, to be mediator, surety and testator thereof. Christ was promised darkly, and typified obscurely in former Covenants; And especially under the old Covenant, wherein he is set forth as a Mediator, the law being ordained by Angels in the hand of a Mediator. By which Mediator, whether we understand the Son of God according to his God head, as some; or Moses as a typical Mediator shadowing out Christ, as others, and perhaps better: yet still we are to understand the Mediator only promised, not as yet performed in human flesh. But Christ actually exhibited and incarnate is Mediator, Surety, and Testator of this New Testament, most immediately, clearly, fully, efficaciously, &c. Therefore this new Covenant must needs as far exceell the old, and all before, as the performance excels the promise.

VI. Hence, Jesus Christ God-man, mediator▪ surety and testator of the new Covenant, is an all-sufficient Savior of sinners. His person, and office demonstrate undeniably this his all-sufficiency. What can be required to sinners plenary salvation, which is not fully found in him? Is sinners salvation, and the way of it to be revealed? Christ is our Prophet, in the Fathers bosom. Is it to be obtained, by satisfying God's Law and justice for sin, by fufilling the law for the sinner, and by appearing in the presence of God for the sinner forever? Christ is our great High-priest, who satisfies, by dying; who fufils by exact obeying; who appears before God, ever living to make intercession for us. Is salvation to be effectually applied to the sinner? Christ is our King at God's right hand, who se •… ds forth his spirit to apply all his benefits to us. Are we slaves? He redeems us: Are we enemies to God? He reconciles us. Are we carnal? He calls and converts us: Are we filthy? He sanctifies us: Are we aliens? He adopts us: Are we guilty? He justifies us: Are we inglorious? he glorifies us. Could not these things be effected for us, only on earth, or only in Heaven? On earth, Christ was deeply humbled; in Heaven he is highly exalted: that both in Heaven and Earth our salvation might be accomplished. And must our Mediator be a right middle person betwixt God and man, having equal interest in both? Thus also Jesus Christ is true and perfect God-man, that he might be an all-sufficient Mediator. As man, he could discharge all mean acts, As God, all magisteriall acts of his mediation. The infinite dignity of his person, adding infinite worth to all his mediation.

VII. Hence, Jesus Christ the new Covenant Mediator, surety, and testator, is the only hope, and refuge of bruised sinners: and completest consolation of believing Saints. For, 1. Whither else shall bruised sinners fly hopefully for refuge against sin, guilt, wrath of God, curse of the law, malice of Satan, &c. but to Jesus Christ alone? He, he alone is their door of hope, and tower of safety: He hath condemned sin in the flesh. He justifies them by his blood: He delivers them from wrath to come: He redeems them from the c •… rse of the law: He by death hath destroyed death, and him that had the power of death, the devil. He is mighty to save, He is ready to save, He alone can save: whither then can the sinner fly but to such a Savior? ( ¹ ) mighty to save. For, He is a mighty Mediator; He hath a mighty mediation; His merit is beyond all our misery, His righteousness is above all our unrighteousness, His pardons, are more then all our debts, His life is stronger then our death, His salvation far transcends our condemnation. Why? Because we sinners, are but finite men, but he the Savior is also the Infinite God. When he saved Matthew the publican, Mary Magdalene, the Demoniac possessed of seven devils, Saul the persecutor, and blasphemer, the thief upon the cross, (that famous experiment of his cross,) yea the betrayers and murderers of himself; who can but admire, as the grace, so the power, of his salvation; ( ² ) He is ready to save. Why else came he into the world, but to save sinners? Why else did he preach so many heavenly Sermons, work such divine miracles to confirm his Doctrine, endure so much contempt, ignominy, reproach, hard usage and sufferings in the world, shed so many tears, pour out so many strong cries and prayers, sweat so much blood, and at last expose himself willingly to such a painful, shameful and cursed death; his head, hands, feet, side and heart, streaming out his vital blood, but that he thirsted for sinners salvation? Why else did he rise again, ascend into heaven, and sit down at God's right hand: but to allure and draw sinners after him? Why else doth he invite sinners by so many sweet promises and importancies to come to him, and believe in him? And why else doth he denounce so many sad and severe threatenings to them that will not come to him that they might be saved? (3) He alone can save, and none other under heaven, Act. 4. 12. 2. As for believing Saints, Christ is their completest consolation. For, In his Person their human nature is elevated above that of Angels: By his office they are redeemed, reconciled to God, called, sanctified, adopted into his own family, justified, privileged, and glorified: by him the new Covenant is irrevocably stablished, and they instated in it; In him all the promises of God are Yea, and Amen, and all entailed upon godliness: In him they have abounding consolations in all their abounding tribulations; 2 Cor. 1. 5. And in a word, having Christ, with Christ they have all things. Therefore Christ that affords believers such heaps of cordials, such a sea of comfort, must needs be their completest consolation.

VIII. Hence, The new Covenants dedication was most bitter to Christ; although the new Covenant Application be most sweet to Christians. This new Covenant was dedicated by his blood, this New Testament was established and made of force by his death. And what death? a death upon the cross. Therefore, a death painful, shameful, cursed, having also the wrath of God imprinted on it. Oh this was a bitter Dedication •… Consider well, his agony in the garden, his bloody sweat, his pricked head, his scourged back, his pierced hands and feet, his opened side, his wounded heart, his sad Desertion and doleful cry upon the Cross: and then think how bitter this New-Covenants Establishment was to Christ, it cost him very dear. But on the other hand▪ how sweet is the New Covenant Application unto Christians! yea therefore this Covenant was so bitter to Christ in its Dedication; that it might be the sweeter to us in its Application. This makes all the Promises and Blessings of the New Covenant ours: This makes Temporals, Spirituals and Eternals ours: This makes JESUS CHRIST, and all thats Christ's ours: This makes God, and all thats God's ours. O sweet and blissful Soul enriching Application! The Agony was Christ's; but the Victory was ours The Condemnation Christ's; the Justification ours. The pain Christ's; the ease ours. The stripes Christ's; the healing by those stripes ours. The wounds Christ's; the Balm flowing out of those wounds ours. The Gall and Vinegar Christ's; the Honey ours. The Curse Christ's; the Blessing ours. The Death Christ's; the Life ours. The Crown of Thorns was Christ's; but the Crown of glory ours. O what pleasant fruit doth spring from this bitter root! Oh how was Christ abased, that we might be exalted! How willing should we be to be abased for Christ, that he may be exalted! What a value should we set upon this New Covenant, which was so bitter and costly for Christ to confirm, which is so sweet and gainful to us to enjoy!

IX. Hence, Let all such as long to know that they are within this New Covenant savingly, examine with all diligence whether they be brought into it by being called to Christ, and made Christ's effectually. For Christ brings his Elect into this New Covenant by effectual vocation, as hath been evidenced: And whom he effectually calls, he calls unto himself, that he may be theirs, and they Christ's.

Now (having formerly Promised more largely to unfold in this fourth Book, The Signs of being Christ's ) hereby we may discover whether we be Christ's, or no: and consequently whether we be in New Covenant with God or no.

1. Have we Christ's Spirit dwelling in us? Ye are not in the flesh, but in the spirit, if so be the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his, Rom. 8. 9. The Spirit of God, and the Spirit of Christ, are here counted one and the same. And as all the members of the natural body are actuated and enlivened by one and the same human spirit from the Head: so all the Members of Christ's Mystical body are actuated and enlivened by one and the same divine Spirit from their Head Christ. Hath Christ given his Spirit into our Hearts? we have no saving gift from Christ, till we have this gift: But whereby may we know that we have Christ's Spirit? Answ. Hereby Christ's Spirit is, 1. A Convincing Spirit. Effectually convincing the Sinner, both of his own sinful malady, and of Christ's saving remedy, John. 16. 9, 10, 11. 2. An enlivening Spirit. Instilling spiritual life into the dead soul, freeing it from the Law, or power of sin and death, Rom. 8. 12. 3. An Holy and Sanctifying Spirit, purifying and washing the persons of those that are Christ's from the stains and defilements of sin, 1 Cor. 6. 11. by infusing holy habits and principles of grace into the heart: which resist corruption, and work it out daily more and more. As pure honey works out the wax and dross: As generous wine works out the Lees and Dregs. 4. A filial child like Spirit, enabling all that are Christ's to cry Abba Father, Gal. 4. 6. Rom. 8. 15. His Spirit is a Spirit of supplication in their Hearts: A Praying Spirit. He teacheth them to pray with childlike confidence, familiarity and importunity, to God as their tender and compassionate Father. Of ourselves we know not how to pray, or what to pray for as we ought, but the Spirit itself maketh intercession for us, (that is, enables us to pray for ourselves▪) with groanings which cannot be uttered: (that is, with such fervent desires and groans of the heart, as the lips and tongue cannot express.) Rom. 8. 26. 5. A Comforting Spirit. Secretly, but strongly supporting, cherishing, encouraging, and comforting their hearts that are Christ's; against Corruptions, Temptations, Tribulations, Persecutions, and all Occasions of Disconsolation whatsoever, and that Continually, John. 14. 16, 17. Acts 9. 31. Rom. 14. 17. 2 Cor. 1. 3, 4, 5. They that are Christ's have manifold Discomforts: but yet their Comforts from Christ's Spirit, viz. Either their Sensible refreshing Comforts, or at least their Secret Supporting Comforts, are prevailing and predominant over them all.

2. Are we New-Creatures? All that are in Christ, that are Christ's; are New-Creatures. If any man be in Christ, he is a New Creature: Old things are past away, behold all things are become New. And all things are of God, who hath reconciled us to himself by Jesus Christ, 2 Cor. 5. 17, 18. The first Adam by sinning made all things old, decaying and vanishing; he ruined and destroyed all things. The last Adam, Jesus Christ by suffering and satisfying for sin, repaired and renewed all things. More generally, he renews the whole frame of the creation: Creating A New Heaven and New Earth, wherein dwells righteousness, according to his Promise, Isa. 65. 17. 2 Pet. 3. 13. Rev. 21. 1. More specially, he new-creates his Church, breaking down the wall of Partition betwixt Jews and Gentiles,—for to make of twain one New man, so making peace, Eph. 2. 13, 14, 15, 16, 17, 18. whereupon this time under the New Testament wherein this is effected, is called, The time of Reformation, Heb. 9. 10. Yea More particularly and individually Jesus Christ calling his Elect from their sinful state and condition, He new-creates their persons; makes everyone of them A new creature. He leaves them not in their old condition, in their old sins, 2 Pet. 1. 9. in their old carnal state; but he makes old things pass away; and he brings them into a New state of Grace and righteousness. Not that he abolisheth the Substance of soul or body, or the Natural Essence of the Faculties, Affections, Senses and Members thereof: but only the Qualifications, Qualities or Dispositions of these. The old carnalness, sinfulness, &c. he makes pass away: and makes the whole man more holy and spiritual, &c. More distinctly, they become New creatures that are in Christ, in these three respects, viz. in regard of their ^1. Condition, ^2. Constitution, and 3. Conversation. I. In respect of their Condition, they are New creatures: They were in the flesh, in the gall of bitterness, and bond of iniquity: Are in the Spirit, placed in a sweet and free state of righteousness by the Son of God. They were under the power of Satan: Are under the Dominion of God. They were enemies to God by their sins: Are reconciled to God by Christ's sufferings. They were children of wrath even as others: Are vessels of mercy. They were not a people: but now are the people of the living God. They had not obtained mercy: but now they have obtained mercy: They were quite lost, but are found. They were dead in trespasses and sins: but are alive again with and by Jesus Christ risen from the dead. Art thou brought into this New-created condition? II. In respect of their frame and inward constitution, they are New creatures. 1. Their faculties are new created. ( ¹ ) Their minds that were wholly blinded with gross darkness, ignorance, error and inapprehensiveness of the things of God: Are now opened, become light in the Lord, and savingly furnished with truth, wisdom and apprehensiveness of all the things of Christ. ( ² ) Their consciences, that were evil, secure, senseless, feared, full of guilt, and ofttimes filled with horror: Are become good, tender, pure, void of offense towards God and towards man, and filled with peace passing all understanding. (3) Their wills, that were Averse to all good, froward, rebellious, and perverse in all evil, and wholly opposite to the will of God: Are now made averse to all evil, fixed and resolute in all good, holy, righteous and universally subordinate to the will of God, in willing what he wills, being acted and ca •… ied by God's will, as the star in its proper orb, so far as it is New-created. 2. Their affections are New-created. Their desires, love, joy, delight, &c. were wickedly set upon sin, inordinately upon the empty perishables of this world, not at all, unless hypocritically, upon spirituals and the things of a better life; and contrariwise their flight, hatred, grief, detestation, &c. were against God, his people, and all his ways: But now they desire, love, joy, delight in nothing more, in nothing so much as in God, Jesus Christ. The light of his countenance, communion with him, his Covenant, Promises, Ordinances, People, and in all Spirituals; and they fly, hate, grieve for, Abominate nothing so much, as sin, corruption and all ungodly ways. 3. Their senses and bodily members are New-created. They were thorough-fares for vanity, instruments and weapons of all unrighteousness unto sin: but now are receptacles and harbingers of spirituals, and weapons of righteousness unto holiness. Are thy Faculties, Affections, Senses and Members thus New-created? doubtless then thou art in Christ. III. In respect of their life and conversation, they that are Christ's are New creatures. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. By nature we are abominable, disobedient, and to every good work reprobate. Altogether without strength to any spiritual acts or exercises. Walking according to the course of this world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience. Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the wills of the flesh, and of the mind. And running with them to all excess of riot, &c. But by the grace of this New-creation, we are brought to walk▪ in Newness of life: To deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world: To live by faith, walk in love, and abound in all well pleasing, being fruitful in every good work: To have our conversation in heaven, and to mind the things that are above: In a word, To walk worthy of the Lord, and of his Kingdom whereunto we are called; Herein exercising ourselves to have a conscience always void of offense, both towards God, and towards men. Art thou thus renewed and new-created in thy conversation?

3. Are we One with Christ, by faith and Love? They that are Christ's, are mystically One with him. And this Oneness is most near and intimate. As stones are one with the foundation; As vine-branches are one with the root; As Members are one with the Head; As the wife is one with her husband, For we are members of his body, of his flesh, and of his bones. Yea, he that is joined to the Lord, is one Spirit. Insomuch that both Head and members thus united, are, and are styled, One CHRIST. Are we thus united, incorporated, consolidated with Jesus Christ? This union is wrought, Partly by Christ's Spirit apprehending us, that we may be Christ's. Have we Christ's Spirit, according to former evidences of it? Partly, by our Faith and Love re-apprehending Christ Jesus.

By Faith, we Come to Christ; we receive him; we put him on; we eat his flesh, and drink his blood; we have Christ living in us; yea by Faith we have Christ dwelling in our Hearts.

By Love, we are sweetly en-linked and endeared to Christ, and Christ to us reciprocally. So that from this spirit of sincere Love to him, ^1. We bear a most Benevolent affection towards him, wishing him all Good, all glory, &c. ^2. We have strong desires and longings after more Compleat union to him; make hast O my beloved, & be as the Hinds or the Roes upon the mountains of spices; 3. And so far as we are united to Christ, we have delightful complacency and heart-satisfying acquiescence in him: Glorying herein with the Church; My beloved is mine, and I am his.

4. Have we crucified and mortified our corruptions? They that are Christ's, have crucified the flesh, with the affections (Gr. passions ) and lusts. Christ our Head was crucified for the sins of his members: Therefore all that are Christ's true members▪ must be conform to their Head, by being crucified and dead to their own Sins. By [ The flesh with the Passions and lusts, ] Understand the Original Corruption of Nature, together with Actual Sins thence flowing, whether Elicit or Imperate, Inward or Outward. As Calvin, well; Flesh and its lusts, are put for the Root and fruits: For the flesh is the vitiosity of corrupt Nature, whence all evils proceed. These are the Malefactors to be Crucified. By [ crucifying ] ( which is a Metaphoricall allusion to Christ's Crucifying) understand, The Mortifying, Deadning, Destroying of sin Orignal and Actual; and that by exemplary imitation of Christ's Death, and by efficacious virtue from Christ's Death. Not that Sin in this life can be completely crucified all at once: For Sin will be in the best of Saints, while this Natural life continues. But when we first become Christ's, Sin receives its Deaths wound, The Reign and dominion of it is destroyed: and it is daily a wounding, bleeding, weakening, decaying, gasping and dying. By that phrase, [ They that are Christ's, ] understand all that are Christ's: Being an indefinite expression, its equivalent to an universal. All that are Christ's, one as well as another, have in some good degree (though not equally, crucified the flesh with the passions and lusts.

More particularly they that are Christ's do crucify the Flesh with the Passions and lusts, by their Conformity to, and Communion with Jesus Christ and him crucified, viz. 1. Christ was discovered: So they detect and discover their sins convincingly, The Spirit convinces them of their sin: spreads all open before them, that they see the extreme sinfulness thereof. As David, Paul, Peters hearers. True Sight of Sin, is the first Step to Repentance. 2. Christ discovered was apprehended and attatched: So they apprehend and lay hold of their sins, and bring them into the presence of God, and before his tribunal. 3. Christ was arraigned, indicted and accused before Pilate's judgment-Seat: So they that are Christ's, arraign, indite and accuse their sins, and themselves for their sins, with all the aggravations they can, before God's Bar. As David. 4. Christ was judged and condemned: So they that are Christ's, judge and condemn their sins, and themselves for their sins, that they may not be condemned. They judge themselves worthy of shame, confusion, condemnation and death. 5. Christ after he was condemned was executed: So they that are Christ's, having judged and doomed themselves for their sins, proceed to execution of them, and actual crucifying and deadning them, divers ways. viz. ( ¹ ) Partly, By applying to themselves Christ's Death and Cross for their sins by Faith. Hereby they fetch virtue from Christ crucified, to crucify their flesh. Thus they reason; Christ dying bare our sins, represented our persons. Therefore Christ being crucified, we were crucified: Christ dying, we died. If then we be one with Christ: we may no longer sevre sin. ( ² ) Partly by making Christ's crucifying an exemplary cause, pattern or motive, to the crucifying of the flesh. In this sort; Did Christ endure such sorrows, such shame, such bruises, such wounds, such pain, such a cruel and cursed Death for our sins? & shall we love, or live in those sins, shall we love those sins for which Christ was hated: or excuse those sins, for which Christ was accused: or justify those sins, for which Christ was condemned: or cleave to those sins, for which Christ was deserted of God: or spare those sins, for which Christ was pierced: or live in those sins, for which Christ was crucified and murdered? Oh hate, abhor, destroy the flesh with the affections and lusts; As the Judas that betrayed him, as the Pilate that condemned him, as the nails and spear that pierced him. How shall we be destroyed for our own sins: if they be not destroyed by Christ's Death? Thus let our old man he crucified with Christ, that the body of Sin may be destroyed, that henceforth we should not serve sin. ( ³ ) Partly, By daily stabbing, wounding and hewing in pieces this body of sin▪ by the Sword of the Spirit, the word of God: as Samuel hewed Agag in pieces. Opposing the flesh and the lusts thereof by God's Commands, prohibitions, threats and judgments, recorded in his word. ( ⁴ ) Partly, By ceasing to make provision for the flesh, to fulfill the lusts thereof. And so starving sin out. ( ⁵ ) Partly, by cutting off, and shunning all the Occasions, inlets, inducements, Temptations, and beginnings of sin.

5. Do we walk after the Spirit, not after the flesh? They that are in Christ, walk not after the flesh, but after the Spirit. They do not babitually follow the lusts, motions, guidance, instigations, &c. of the flesh: as Somtime they did: but the motions, stirrings, actings and guidance of God's Spirit, being led by him according to the word. They may sometimes step awry after the flesh, but thats not their walk, their course which they delight in, but their error and infirmity which they strive against.

By these things we may know whether we be Christ's. And they that thus are Christ's effectually, are within his New Covenant actually and savingly.

X. Hence, Finally, Let all who are convinced they are Christless and Covenantless Persons, and yet thirst after a New Covenant-state, sincerely accept Christ tendered: And let all that find they are in New Covenant with God, through Christ,