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Quest. 4. Lastly, What Directions and Helps may best further the Obtaining and Maintaining of this Oneness of Heart and Way among God's people? For as Jerome well notes, upon that of the Apostle; En deavouring to keep the Unity of the Spirit in the Bond of Peace, Eph. 4. 3. He that hath it, to him a care of Keeping is appointed: but he that hath it not, to him a Studiousness that he may have it, is commanded.

Answ. This is a most necessary and Seasonable Question, especially in these sad days of our Spiritual Divisions and Confusions, wherein God hath so left us to the folly and vanity of our own hearts that still dividing, subdividing, crumbling, rending, tearing the Church of God among us into Parties, Sects, Fragments, and separate heaps of backsliders, as dangerously threaten the subversion of Religion and Confusion of the Church amongst us.

For the Gaining therefore and Retaining of this excellent Oneness of heart and way among Christ's Members, Seriously ponder and Sincerely put in actual Execution these few brief Directions ensuing, viz.

First, Meditate frequently and seriously, Of the Excellencies of this union in Heart and Way amongst the Saints, and of the Mischiefs of the Contrary Division. Those may strongly allure any ingenuous Spirit unto that: These may deter any judicious heart from this. A small taste of both, I have given already. Why do most so easily burst asunder all bonds of spiritual Union and Embarke themselves in Divisions and Subdivisions: but because they never advisedly and deliberately weighed and Considered, the Good of Unity, which they are rejecting, and evil of Division, which they are embracing?

Secondly. Piously Consider and be thoroughly Convinced in thine own Conscience, What an Excellent and important Duty union is; what an abominable and dangerous sin Division is. Of both I have given some brief touch already. I. How excellent and important a Duty is this unity! Being, 1. Frequently commanded by the Spirit of God, 1 Cor. 1. 10. Eph. 4. 3. Phil. 2. 2, 3, 4. Be of one Mind, live in Peace, 2 Cor. 13. 11. 2. Pathetically pressed upon the Churches and Saints by the Apostle. He speaks not so much Words, as Affections; Not so much Arguments as forcible Compulsions; Not so much swasions as persuasions: when he comes upon this Subject. As, To the Saints at Coriuth; Now I beseech you brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgment. He beseecheth; He beseecheth them as brethren; He beseecheth by the name of our Lord Jesus Christ. To the Saints at Ephesus; I therefore the Prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and Meekness, with longsuffering, forbearing one another in Love; Endeavouring to keep the unity of the Spirit in the bond of Peace. He beseecheth them; He beseecheth them as the Lord's Prisoner. As if he had said; If ye will not hear Paul, yet hear his Prison, Hear his chains for the Lord Christ, speaking unity to you. To the Saints at Philippi▪ If there be therefore any Consolation in Christ, if any Comfort of love, if any fellowship of the Spirit, if any bowels and Mercies; fulfill ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. See here (saith Chrysostom ) How Copiously, How vehemently, How Sympathetically he speaks. But for what is the Apostle thus earnest? Is it for supply of necessaries; or deliverance out of Dangers, Bonds, Prisons; or relief against Persecutions, &c? No, no, Not a word of this kind for himself: but all for them, their Concord and Unity. 3. Strongly urged by many unities and other Cogent Arguments. 4. Highly Commended by the Holy-Ghost, in the Practice of the Primitive Church at Jerusalem. 5. Peculiarly intended by Christ in the whole work of all the New-Testament Ministry, Extraordinary and ordinary. 6. Earnestly begged by Christ in his solemn Prayer before his Passion. 7. Dearly Purchased by Christ, at the price of his own precious and invaluable blood. 8. And is clearly assured of the special Presence of the God of Love, and Peace, by his faithful Promise; Be of one Mind, live in Peace: and the God of love and Peace shall he with you. What? will the God of love and peace be with them? Then, The sweetest love will be with them: The God of Love. The perfectest peace will be with them: The God of Peace. The highest Happiness will be with them: The blessed God. This shall be the reward of them, that are of one mind and live in Peace, and that in this present life. II. How Abominable and Dangerous a sin is Division! For as much as, 1. It is ranked among the filthiest and most detestable works of the Flesh. 2. It renders the sanctified members of the Church, that cherish strife, schism, &c. in a sort Carnal and babes in Christ. 3. It denominates such as Cause Division, servants, not of Jesus Christ, but of their own bellies, and Deceivers of the simple: to be noted and avoided by the Saints. 4 It is a vehement and suspicious sign of the Hypocrisy of such persons whole Religion. That they go out from the Church, because they are not of the Church really, but only formally and feignedly. 5. It Disturbs the Church of God, and tends to subvert the Souls of the membes thereof; which Christ hath bought with his most precious blood. 6. In a word, It is so damnable, That they who act and walk in Division, Strife, Heresies, &c. shall not (without sincere repentance) inherit the Kingdom of God. They are not in Christ true Heirs of the Kingdom of Grace now; nor ever shall be co-heirs with him of the Kingdom of Glory Hereafter.

Thirdly, Pluck up the very Roots, and cut off all the Occasions of Division. While the Roots thereof remain, though it be never so much topped, it will sprout again: whilst the Causes and Occasions thereof Continue, the ill effect must needs continue. Remove therefore all the Causes and Roots of this mischievous evil out of thine own breast and heart; for in thy heart chiefly the Roots of Strife, Contention and Division are fixed. Corrupt principles and lusts within, are the fountains of these wretched Divisions without. As James said of worldly, so may I say of this Spiritual, Contention, From whence come wars and brawlings among you? Come they not hence, even of your lusts, that war in your members? Especially, extirpate out of thy heart these Principles and bitter Roots of Division, viz.

(1) Ignorance, childishness and babishness about the great affairs of Christian Religion. They that are children in Religion are (through their good affections and weak judgments) apt to be tossed to and fro, and carried about with every wind of Doctrine, by the sleight and cunning craftiness▪ of men. And no wonder; For as yet they have not their senses exercised to discern betwixt good and evil: Nor can they digest the strong meat, but only the milk of Christianity. Hereupon the Apostle taxes the Corinthians for their carnality and babishness in their Divisions; One being for Paul, another for Apollo, another for Cephas, &c. which argued their want of solid understanding and judgment, to Consider; That one and the same spirit wrought in them all their variety of gifts; That they and all their gifts were given to the Church and to them for their spiritual Good; That they all were but Ministers by whom God worketh, not Efficients but Instruments, All efficacy upon their gifts and Ministrations was only from God, I have planted, Apollo watered, but God gave the increase. So that he that planted, and he that watered, the Ministers were nothing: but God that gave the increase, he was All; and on him they should principally have an eye and dependence for spiritual fruit and success. Therefore be no longer children, but men in understanding: Let our senses be exercised to discern things that differ, &c.

(2) Error of Opinion. This is a bitter Root of Division, as Experience sadly testifies: And Error proceeds from Ignorance in matters of Religion. Now there are especially these two grand Errors about Divisions, which abundantly patronize and cherish Divisions in those that pretend to Religion. 1. Error. That Divisions are not sinful, but warrantable, yea gainful and needful to the Church: for there must even be Heresies therein, which are worse. Answ. ( ¹ ) Tha •… Divisions are dangerous and damnable sins I have already proved here, Direction second. ( ² ) That the Church of God properly and directly can neither need nor gain by any Divisions or Heresies: but extremely loseth; As did the Church at Corinth, &c. Properly poison doth good to no patient. ( ³ ) That, when any good comes by Division or Heresy to the Church, thats merely by accident as to those Evils, through the mighty overpowering Providence and goodness God, who brings light out of darkness, good out of evil, Medicines out of Poysons, &c. but this gives no countenance at all to Divisions. The expert Physician can digest the Viper into a treacle: Is this any encouragement to any one to eat Vipers? 2. Error. That all men should be left at liberty, to the liberty of their own Conscience, in matters of Religion, without any Force, Restraint or Controul. Answ. ( ¹ ) Conscience is either Natural and unsanctified, as in carnal men, and in Pagans: Or, Spiritual and Sanctified, as in true Believers: who have a good Conscience purged from dead works by the blood of Christ, and purified by faith to serve the living God. Do they mean, that both Sanctified and Unsanctified Conscience, must be left at liberty? Then, Hereby unsanctified Conscience is made a man's guide and Rule for his Religion. A goodly guide: A goodly Religion, of the Mind and Conscience which is defiled, and polluted with dead works. A blind and corrupt Guide. Then, Hereby the unsanctified Conscience is made equal in matters of Religion to the Sanctified Conscience, which extremely debaseth the Grace of God in the purified Conscience. Then, Hereby the Corrupt Conscience may freely break out in all prodigious corruptions of Heresy, Scandal, &c. (for a defiled Conscience can act and produce nothing but defilements; being corrupt, it can only act corruptly) and yet not be restrained. How then shall they that ought to restrain them clear themselves from fellowship with the unfruitful works of darkness? Do they intend, That only the sanctified Conscience must be left at liberty? Who can certainly tell, what Conscience, or whose Conscience is sanctified, to whom this liberty may be left? Or why should a Sanctified Conscience be left to the liberty of sinning without Remedy? what hath the Sanctified Conscience done to deserve this mischief? ( ² ) Conscience hath two sorts of Acts, viz. Elicit, and Inward, in the Soul; as To Accuse, or Excuse, &c. Imperate and Outward, in the Life; as To live in all good Conscience before God continually, exercising a man's self herein to have a Conscience void of offense towards God and man; Or, to walk in defilements of Conscience, putting away a good Conscience, &c. Now which of these Acts do they mean should be left at liberty; the Inward or Outward Acts of Conscience? If the Inward Acts only: Then, they grant, the Outward Acts should in some cases be restrained and forced. Then, they erroneously suppose that the inward elicit Acts of Conscience may be compelled, &c. which is utterly impossible, and destroys the very Nature of Conscience. A man may be compelled and forced in his Outward Act, To be present at Mass, To-bow towards an Idol, &c. But the Inward Act and Consent of his Conscience cannot be forced. Conscience may be enlightened and convinced by the Truth, may be seduced and deceived with Error, and so persuaded one way or another: but cannot be forced in its inward Acts. If the Outward Acts also are to be left at liberty: Then, by what clear solid and unwrested warrant of the holy Scriptures? Then, what sort of Outward Acts are they wherein Conscience is to be left at liberty? All sorts of Outward Acts about Religion are; Necessary, Arbitrary or Sinful. Necessary; as prescribed Duties, which God hath limited, and with which none but God can dispense. And where God restrains; No creature may grant liberty. Arbitrary and indifferent; as many Circumstances and Accidents about God's worship, which God hath not particularly determined, but left to our choice; As, calling the Church together, by a Bell, or Trumpet, or otherwise; The Churches coming to public worship precisely at such or such an hour; The performing Acts of worship in this or that Order, &c. Herein the Church is free to take that course which best agrees with the General Rule, That all things be done Decently, In Order, and to Edification; and Herein the Church should not be restrained to the prejudice of herself or members, but be left at liberty. Sinful, and in themselves Unlawful; As all things prohibited and condemned in the Table of Religion, containing the four first Commandments: Atheism, Heresy, Shifm, Idolatry, Superstition, Witch-craft, Blasphemy, &c. Now if men's consciences be so corrupt and depraved, as to allow them in these or like abominations, shall such sins be tolerated under Pretence of liberty of Conscience? If men suppose (as once Paul did) that they are bound in Conscience to Persecute Christ in his members to death, &c. must they therefore have liberty, and be Tolerated so to do? God forbid! This is not properly a Liberty of Conscience: but licentiousness of corrupt unconscionable Practises against a good Conscience. Not liberty of Conscience: but liberty of lusts and corruptions. (3) Why should Conscience be more left at liberty in Matters of Religion immediately relating to God, then in Matters of Righteousness immediately relating to man? Is not Religion, far above civil Righteousness? Is not God's glory, more to be tendered, endeavored and provided for, then Mans outward Right? Or is man more dear to us then God? ( ⁴ ) Hath not God both in Old and New Testament abundantly declared himself against such liberty of Conscience, and Toleration of evils in Religion? Partly, By Commanding Idolatry, False-Prophets, Witches, Blasphemers, &c. to be punished with Death. Partly, By dispraysing and condemning such as tolerated and suffered such sinful Acts about Religion upon what pretence soever, Rev. 2. 20. Partly, By Commending those that could not tolerate false Apostles, and them that were evil, Rev. 2. 2. ( ⁵ ) Hath it not been the subtle Practice of Seducers and Seduced Persons in all ages to cloak and nurse up all their abominable Errors, Heresies, Blasphemies, Divisions, Scandals, &c. under the Specious pretences of Conscience, Liberty of Conscience, Toleration of tender Consciences, &c. Oh what spiritual miseries, distractions and Confusions, is Religion and the Church of God in England hereby involved into in these days! ( ⁶ ) Among the members of Christ some are Babes, some Men in Understanding and spiritual exercise; some are weak, others strong, &c. Hereupon may arise diversity of apprehensions and difference of opinions about some Particulars in Religion; but this should not make a Division among them in such case, They that have any singular or different Opinion should keep it to themselves before God, endeavoring after satisfaction, and not publish it to the disturbance of the Churches Peace: And they that are strong, should bear and forbear the weak in love, maintaining Communion with them, wherein they agree, and being ready to help and satisfy them wherein they disagree. This Toleration is not only tolerable, but warrantable and comfortable.

(3) Spiritual Pride and vain-glory, in regard of men's own, or others Spiritual gifts whom they admire. The more Gifts, Graces and Mercies we have from God Temporal or Spiritual, the more humble we should be, as being greater debtors to God, and under deeper obligations. But alas, how hard is it to have Spiritual Gifts: and not to be puffed up? How hard to admire men's Persons: and not carnally and vainly to glory in them? Knowledge puffeth up. The Corinthians excelled in gifts, and their Ministers (which were many) excelled in gifts: therefore they were vainly puffed up one against another, and carnally gloried one in this, another in that Teacher; for which vanity and carnality the Apostle justly and sharply rebukes them, 1 Cor. ch. 1. & 2. & 3. & 4. •… who maketh thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, why didst thou glory as if thou hadst not received it? And again; — who is Paul, or who •… s Apollo but Ministers by whom ye believed, as the Lord gave to every man? I have planted, Apollo watered: but God gave the increase.—Therefore let no man glory in men, for all things are yours, whether Paul, or Apollo, or Cephas, &c. Now this Spiritual Pride, and Vain-glory of the Corinthians in their own and Teachers gifts, caused many Divisions Parties and Fractions amongst them. I am of Paul, and I of Apollo, and I of Cephas, and I of Christ. Pride makes a man think himself singular; and puts a man upon such singularities of way, that others may think him singular, and somebody also. Hence so many singularities, of odd unsound Opinions, of unjustifiable Practises in the Church, &c. Which will not abide the exact trial of the Word. Many count it a greater Honor, To be Masters and Doctors of Error, then Disciples of Truth: To be Ring-leaders in Separation and Division; then followers of Peace and Union. The Apostle therefore wisely prescribing a means of Union and Antidote against Division, saith; Let nothing be done in vain-glory, &c. as intimating that Pride and Vain-glory were great Enemies to Unity, but notorious foundations of Division.

(4) Contentious, Peevish, Quarrelsome Dispositions of some, who are never well but when they are perversely disputing, jangling, wrangling, galling and reviling their brethren and the Truth. The Apostle stiles such; Gainsayers, Unruly and Vain-talkers, and Mind-Deceivers,—whose mouths must be stopped, who subvert whole Houses, teaching things which they ought not for filthy lucre sake. — These resist the Truth, men of corrupt minds, reprobate (or void-of-judgment 〈 in non-Latin alphabet 〉 ) concerning the Faith. Such as these are like Salamanders, whose delight (as writers say) is to lie and live in the fire. They are the Devils Black-smiths, still blowing up the flames of Strife and Contention. One such brawling unpeaceable and fiery Spirit is enough to set a whole Church on fire, and tear the bond of their •… weetest union in pieces. How severely doth the Apostle brand such for Church-make-bates? If any man—consent not to wholesome words, the words of our Lord Jesus Christ, and to the Doctrine which is according to Godliness: he is Proud (or He is fanatic) knowing nothing, but doting about Questions and Strifes of words, whereof cometh Envy, Strife, Raylings, Evil Surmizings, Perverse disputings (Properly Preposterous-studies, Preposterous-exercises, or Mutual-Gallings) of men of corrupt minds, and destitute of the Truth And how strictly doth he charge Timothy, (and in him, us,) to shun the contentious Practises of such Persons? — But shun profane and vain-babblings, for they will increase unto more ungodliness: And their word will eat as doth a Gangrene; of whom is Hymenaeus and Philetus. Such like also are the Skeptics of our times, that Question and Dispute everything about Religion: In so much that many in this Nahave disputed away a good Conscience, and wrangled away all their Religion.

(5) The Itch of the Ear. This is an evil disease, an itching humor inclining many most intemperately to lust after Novelty of Doctrines, Heaps of teachers New-fangle ways, courses and crotchets in Religion: to the great detriment of the Churches Peace and Unity. This is an Itch that deserves to be soundly scratched with wholesome reproof. The Apostle prophesied of this Malady long ago: saying; The time will come when they will not endure sound Doctrine, but after their own lusts shall they heap to themselves teachers, having Itching Ears. And they shall turn away their Ears from the Truth, and shall be turned unto Fables. This time is already come upon us with a witness in this Church. How many, Are infected, Not only with itching but with leprous ears? Not only will not endure sound Doctrine, but endeavor to Corrupt and make all Doctrine Unsound? Not only Heap to themselves Teachers, but heap up themselves as •… eachers, though they understand not the very Principles of Christ's Doctrine? Not only turn their ears from the truth to fables; but to heresies, but to blasphemies also; yea Counting God's Truths Fables, and Fables Truth? This is a Pestilent Root of Division and Distraction in the Church.

(6) Admiration of some men's Persons for the Difference of their gifts. Jude gives this for one character of the Separatists crept in in his days, that as they were sensual, Having not the Spirit, so they had men's Persons in Admiration because of Advantage. Let Truths be preached by the Persons admired Oh how sweet, how precious, how choice, &c. are they accounted! (Its well if they value not Truth for their sakes, more then for Christ's): But let the same truths be as lively, faithfully and judiciously preached by others, alas they are but dry vulgar ordinary things. Is not this to have the faith of Christ with respect of Persons? This was the Error of the Corinthian Church. One was for Paul, He was a deep man: Another for Apollo, He was an eloquent man: Another for Cephas, He was a Zealous and solid man, &c. Here was a weak and Childish admiring of men's persons, and this fomented strongly those hot Contentions and mischievous Divisions amongst them. Truth is to be accepted and esteemed for Christ's sake, the Author of it; and for its own sake and the precious Nature of it. The Preachers of Truth are to be esteemed for the Truth they preach, for the work they do: Not the Truth and work for them.

(7) Causeless prejudice against Jesus Christ, His Church, His Members, or Ordinances. Prejudicating Opinions and hard thoughts without just ground or Cause against these, extremely obstruct Union, and promote Division. The Jews Prejudice against Christ, kept them from union with him by Faith, yea, occasioned their opposition and persecution of him to the Death. Saints Prejudice against the Church, Members and ordinances of Christ, set him at such a distance from them, that he thought with himself that he ought to do many things against Jesus Christ in them, which also he did, with much insolency and cruelty. And how far such Prejudice hath estranged the hearts of people in this Nation from a sweet closing together in Heart and Way in Matters of Religion, every judicious and observing Christian amongst us knoweth very well. Oh therefore bury all causeless prejudice: do not fore-judge or fore-condemn any Person or Thing; till, after due examination, there be found just Cause. How many divide from the Church of Christ among us with the Anabaptists, merely out of Prejudice against Infant-Baptism disgraced by them: who never duly examined nor understood the just grounds of Infant-Baptism? How many depart from us upon Prejudice against our Church-Constitution: who understand not at all solidly what a true visible Church-Constitution means, or wherein it consists? How many make Divisions and distractions among us about Church-Government out of mere causeless prejudice: never duly considering what that Government is, which Christ hath left to his visible Church? &c. Now this is a most Unchristian, inhumane, and irrational-way, to pre-judge and pre-condemn any person or Cause before a just Hearing and deliberate examination.

(8) Finally, Sordid and filthy Cevetousness, Especially in Seducers and false teachers, is another Common and Noterious cause of Divisions in the Church. Many devise and publish new Opinions, New ways in the Church, yea New Ordinances of their own, not of Christ's: that, under specious pretences of singularity, and more then ordinary purity, they may draw Disciples after them, especially such as are great and rich in this world, by whom they may increase in worldly wealth. He is blind that cannot behold these devises of many in this land in these days, to the Renting of the Church in pieces; and thus it was in the Apostles times. There are many unruly ones, and vain-talkers, and Deceivers,—who subvert whole Houses, teaching things which they ought not for filthy Lucres sake. Paul tells the Philippians with tears that the false-teachers which went about to pervert them, were enemies to the Cross of Christ, whose End is destruction, whose God is their Belly, and whose glory is in their shame, who mind earthly things. And he beseecheth the Saints at Rome; To mark them which cause Divisions and Offences, contrary to the Doctrine which they had learned, and avoid them. For they that are such, serve not our Lord Jesus Christ, but their own belly, and by Good words and fair speeches deceive the Hearts of the simple. Jude also describing such persons, stiles them, men crept in unawares, and saith; woe unto them, for they have gone in the way of Cain, ( viz. by their cruelty against the Saints;) and ran greedily after the error of Balaam, for Reward, (viz. by their filthy covetousness, and selfseeking;) and perished in the gain-saying of Core; who with his Confederates, were ancient Separationists from the Church of God: but to their own destruction, for a warning to all that should afterwards make like separation. Yea this Evil was common and abounding among all falls-teachers in the very Primitive Apostolical times, that of such especially Paul complains; All seek their own, not the things which are Jesus Christ's. And Peter prophecieth that the Church shall be troubled in after times with such Covetous self-seeking Seducers; But there were false Prophets also among the people, even as there shall be false teachers among you who privily shall bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.—And through Covetousness shall they with feigned words make merchandise of you; whose judgment now of a long time lingereth not, and their damnation slumbereth not.

These are some of the chief Bitter Roots of Division and Confusion in the Church of God, to be utterly extirpated, in order to Oneness in Heart and Way among believers.

Fourthly, Cherish all the Foundations, Supporters, Prefervers and friends of Unity. Hereby Unity shall be maintained and improved. Especially labor, that yourselves and others may abound with these eminent Cementing and Uniting Graces, viz.

(1) With solid and judicious Knowledge of Jesus Christ, and of the great Mystery of Sinners Salvation by him. This Knowledge of the Son of Cod, (as Paul notes) hath an Uniting Property in it, and tends to the Saints highest perfection: and when the Saints thus become men in understanding, they shall not be anymore like children tossed to and fro with every wind of Doctrine, &c. There be many that have a Smattering of Knowledge, a few swimming notions, some ungrounded and infant- apprehensions of Christ, but being not well bottomed, ripened, and fixed, they prove but fuel for Seducements: But do thou labor to be thoroughly instructed in the very mystery of Christ. Dive deep into this blessed Secret, so as to be rooted and grounded herein.

(2) With unfeigned Faith. There's a feigned Faith, as in Temporaries, and as in Simon Magus. This no more Unites to Christ or to Christians, then a thread or a piece of clay unites a branch or Cions to the stock of a tree. There's also a Faith unfeigned, peculiar to God's Elect: This faith in Christ hath an eminent Uniting faculty to knit us to Christ the head, and to make us one with him, which is the foundation of Oneness with his Members. Especially considering that this unfeigned Faith works by Love, both towards Christ and towards his body the Church and all his members, inclining sweetly to close with them and embrace them in dearest sincere affections.

(3) With sincere Love. Love (as Zanchi hath well evidenced) hath in it as it were three Degrees, or three primary Acts which it exerciseth towards any object beloved; viz. ^1. Benevolence, or wellwilling to the object beloved, for its loveliness, though not possessed or enjoyed. ^2. Desire of Union to it, or enjoyment of it. Amiableness attracts and snatches the hearts desires after it ^3. Complacency and acquiescence in the enjoyment of, and Union to, the Object desired. So that true Love, in the very intrinsical Nature of it, hath an Uniting Property, kniting the Heart and Object together affectionately, and inclining strongly unto Union of them actually. Paul therefore exhorting the Ephesians unto this Spiritual Unity, he commends Love first to them as a special Help thereunto; I beseech you that ye walk worthy of the vocation wherewith ye are called,—forbearing one another in love, endeavoring to keep the Unity of the Spirit in the bond of Peace. And in like sort to the Philippians; — Fulfill ye my joy, that ye be like minded, having the same Love, being of one accord, of one Mind, &c. Love was the sacred Sodder and Glue which so strongly united the Primitive Christians, that the whole multitude, Even many thousands, were of one Heart and of one Soul. Where Love decays: Union decays. We want sincere and fervent Love to Christ, to his Church, to one another as his Members, to his Truth, Ways, and Ordinances, &c and therefore it is, that we have so little Union, so much Division amongst us. Love or Charity suffereth long, and is kind: Charity envieth not: Charity vaunteth not itself; is not puffed up; Doth not behave itself unseemly; Seeketh not her own; Is not easily provoked; thinketh no Evil; Rejoiceth not in iniquity, but rejoiceth in the Truth; Beareth all things; Believeth all things; Hopeth all things; Endureth all things. O precious Love! How doth it tread underfoot all occasions of Discord and Division! How doth it frame itself every way to gain and maintain unity! Love is the Bond of Perfectness The perfectest bond of Unity.

(4) With Peace, and Peacable Dispositions. Persons of a Peaceable and quiet Spirit towards the Church and members of Christ are of an excellent Spirit, especially in order to this Spiritual Unity.— Endeavouring to keep the Unity of the Spirit in the bond of Peace, Eph. 4. 1, 2, 3, &c. Peace is not only a friend of this Unity; but Even a Bond of Unity. How vehemently is Peace urged upon us by God? Be at peace among yourselves, — Follow peace with all men, and Holiness. — If it be possible, as much as in you lies, live peaceably with all men. — Be of one mind, live in Peace, and the God of Love and Peace shall be with you. How extremely therefore are all unquiet, turbulent, contentious, quarrelsome Dispositions and Practises offensive to God? They that love war with the Church, can never Maintain Peace with Christ. Paul said of such; I would they were Even cut off that trouble you. David lamented his dwelling in Meshech, hating peace: we have many Meshech's and Meshechites, in this Nation, woe is him that hath his Tabernacle amongst them, Let us therefore follow after the things which make for Peace, and things wherewith one may edify another.

(5) With all Humility or lowliness of heart and mind.—Humility is a sanctifying Grace, repressing ( ^a ) Pride, and disposing a person, both Inwardly and Outwardly towards ( ^b ) God and ( ^c ) Man, to all acts of lowliness in ( ^d ) Thoughts, ( ^e ) Words, and ( ^f ) Works. ( ^a ) Psal. 131. 1. 1 Sam. 9. 21. ( ^b ) 2 Sam. 7. 18. and 6. 14, 20, 21, &c. ( ^c ) John 13. 5. ( ^d ) Isai. 57. 15. Phil. 2. 3. ( ^e ) Gen. 18. 2. Ruth 2. 20. ( ^f ) Psal. 131. 2. Faith is the Captain-Grace, and the Buckler-Grace: But Humility is the decking and adorning Grace, Be ye clothed with Hulity ( 〈 in non-Latin alphabet 〉 , for God resisteth the proud, but giveth Grace unto the Humble. The word 〈 in non-Latin alphabet 〉 , be ye clothed, properly signifies, Be ye knotted, from 〈 in non-Latin alphabet 〉 , A knot. An allusion to the custom of curious women who deck their heads and adorn their Garments with comely knots. Humility is the knot of virtue, the excellent Ornament of Grace. Only by Pride comes Contention: Shall I say on the Contrary; Only by Humility comes Peace and Unity? Sure, eminently by Humility comes Unity. See how the Apostle directs; — Walk worthy of the vocation wherewith ye are called with all lowliness—Endeavouring to keep the Unity of the Spirit in the bond of Peace. And elsewhere; — Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem other better then themselves, &c. The Humble Soul is of a sweet, peaceable▪ tractable, perswadable disposition: and thats a wonderful Uniting Disposition.

(6) With Meekness. Humility and Meekness are inseparable Companions in the Soul, and are often joined together in Scripture. Some say, Humility is the mother, Meekness the daughter: Humility the Root, Meekness the fruit. None can be meek, that is not first Humble. As Humility represseth pride and disposeth to Lowliness: So Meekness represseth anger and disposeth to a gentle quietness. Meekness is a Sanctifying grace, repressing anger, revenge, &c. and disposing to Quietness, Gentleness, towards God and Man, Mat. 11. 28, 29. Job 1. 21. 1 Pet. 2. 23. 1 Pet. 3. 4. Meekness therefore in the Nature of it, is a singular furtherance to Unity. — In all lowliness and Meekness,—endeavoring to keep the Unity of the Spirit in the bond of Peace. Meekness, like oil, pierceth deeper, then the vinegar of wrath. Meekness is an excellent Quench-fire to strife and contention: and is not easily disturbed, no not with many provocations. Therefore Learn we of Christ, who was Meek and lowly of Heart. For a Meek and Quiet Spirit is an Ornament in the Sight of God of Great price.

(7) Finally, Abound with Long-suffering one towards another. There will arise, even in the Church, and among the members of Christ, offenses, provocations, vexations, discontents, &c. sometimes from the Weak, sometimes from the Strong: In such cases it is the excellency of Long-suffering not to be soon inflamed with every spark, but to endure and pass by much, with a long forbearance. And this conduceth much to Unity — With Long-suffering forbearing one another in love, Endeavouring to keep the Unity of the Spirit in the bond of peace. Mutual forbearance in love seems here to be pointed at as a Primary Act of Long-suffering for furthering of Unity. Now we are in love to forbear One another, 1. In instructing against Error of Opinion, if the Error be not very dangerous. Using strength of Arguments, but forbearing passion and harshness of words. 2. In case of weakness of Conscience. Forbearing to urge to the Practice of anything, wherein Conscience is doubtful and unsatisfied. Yet exhorting to the diligent use of all means of satisfaction. 3. In case of Lapses into sin against God. When a man doth not so much overtake sin, as Sin overtake him, he is to be restored with a Spirit of Meekness: considering ourselves, lest we also be tempted. In such Cases we are to bear one another's burdens: not to countenance one another in Sin, but to encourage, comfort and strengthen one another against sin. 4. In case of Private wrongs, or personal injuries. Forbearing sometimes strictness of Right, always extremities of revenge: Being kind one to another, tender-hearted, forgiving one another, Even as God for Christ's sake hath forgiven us.

Fifthly, Note them that cause Divisions and offenses contrary to the true Doctrine of Christ, and avoid them, Go not forth after them. Such serve not Christ, but their own lusts and belly; Deceive the simple; Subvert whole houses; Through Covetousness make Merchandise of Souls; Draw away Disciples after them; and hereby endeavor to cut as under the Sinnews and Bands by which Christ's mystical body is knit together. These the Apostle calls, Satan's Deacons, or Ministers. Satan the envious one sows the tares of dissention in the Field of the Church: And these are his Seedsmen. These are his subtle Foxes with fire-brands. These are his Factors, and Agents, who act with all possible Subtilty and cunning craftiness to deceive the weak and simple, and to destroy the purity, peace and unity of the Church. Oh fly such, as Holy John fled from that Heretical Cerinthus in the Bath at Ephesus, leaping out of it unwashed, and saying, Let us flee, lest the Bath fall, because Cerinthus the Enemy of the Truth is in it. And cleave close to the Rule of Christ recorded by John; If there come any unto you, and bring not this Doctrine: (viz. the Doctrine of Christ, ver. 9. not in pretence, but in reality,) Receive him not into your House, neither bid him God-speed. For he that biddeth him God-speed, is partaker of his evil deeds. And if they that bring not Christ's Doctrine▪ but false Doctrine; Must neither be entertained in our Houses, Nor bidden, God-speed: Much less must their Doctrine be heard or entertained, seeing that their persons are to be rejected for their Doctrine.

Sixthly, If it come to pass, that thou shalt at any time be Otherwise minded, and have a Faith or Opinion different from the Church of God and Generality of the Saints; trouble not the Church or the members thereof with thy Divulging of it, but keep it to thyself, using Means of Information, and expecting till God shall reveal even this unto thee. Thus the Apostle directs; Hast thou Faith? Have it to thyself before God. And elsewhere; — And if in anything ye be otherwiseminded, God shall reveal even this unto you. Having of different Opinions, is unavoidable; by reason of different Light in the Saints, some being babes, weak and unexercised, others by reason of use having their spiritual senses exercised, being Strong and men in understanding: But Divulging, publishing, spreading of different opinions is intolerable; Hereby the strong are grieved, the weak and unstable staggered and endangered, Error is countenanced, Truth called in Question, and a great disturbance made against the Peace and unity of the Church. Therefore Pride not thyself in thine own private conceptions, Idolize not, dote not upon thine own Opinions so far, as to prefer them above the general judgment of the Church, and Saints of God, or to disquiet them therewith. A multitude may Err: but a single person is in much more danger and suspicion of erring. True Piety will not in matters of Religion build upon man's judgment, but on the word of God: And yet true Humility dare not ascribe more to a man's own single judgment, then to the unanimous judgment of God's Ministers and people. For if a man think himself to be something, when he is nothing, he deceiveth himself. Had this Wisdom, Sobriety and Humility been amongst us in this Nation, we should never have so profusely vented such swarms of private unsound opinions, (the fruit of wanton minds, the froth of empty corrupt hearts, and the spawn of old rotten Herefies and Errors) to the distracting of the Church, and dividing of the people of God. The Press is so oppressed daily with the Devils Libels against God, Christ, Gospel, Ordinances of Christ, and the whole Truth; and they are so dispersed throughout the Nation: that the whole Land stin •… ks because of them in the nostrils of the Churches of Christ round about us; much more then the Land of Egypt stank by reason of the dead frogs, in the nostrils of the Israelites.

Seventhly, Let all the people of God be careful to avoid New-minted Words and Notions in matters of Religion, especially in matters of Faith: speaking the same thing unanimously. When Paul prescribed his Remedies against the Divisions in the Church of Corinth, this was the very First of all; Now I beseech you brethren, by the name of our Lord Jesus Christ, That ye all speak the same thing, and that there be no Divisions among you. They speak different things; One said, I am of Paul: another, I of Apollo: another, I of Cephas: another, I of Christ. Here were different speakings: whereby Divisions were produced; as Babels different languages occasioned their Dispersion and scattering upon the face of the earth. Likewise when men devise new fashioned words and phrases, its a shrewd sign and ground of Suspition that they intend to broach some new-devised Doctrines and Opinions. Let all sober-minded Christians speak the same thing with the Church, and with each other: And the same thing in the common usual known expressions.

Eighthly, Whereunto the faithful have attained already, let them mind the same thing, walk by the same Rule: according to the Apostles excellent advise. This one Golden Rule fully and faithfully observed, would wonderfully unite all the true members of Christ in Faith, Worship and Government in some Comfortable measure. For, though there may be among them some difference of Opinions, according to their different degrees of light; yet there are some, yea many things wherein they all agree, both in Doctrine, Worship and Church Government. So far therefore as they have attained to the same concord and consent in any of these, let them unanimously walk together and maintain Church-Communion by one and the same Rule. And so far as they have not attained, but dissent in some things one from another: Let them endeavor in a way of love and sweetness to satisfy one another, bearing one with another, till Satisfaction and Consent be obtained. But let them take heed of Seperating from Communion for every Difference. Seperation and Abscision is the last Remedy. There are especially two clear cases wherein Seperation from a visible Church is warrantable and necessary, viz. 1. When the whole frame of Religion therein, both in Doctrine, Worship and Discipline, is so generally corrupted and depraved, that a man cannot hold communion therewith, but he must necessarily drink poison, partake of her corruptions, and infringe his communion with the Head Jesus Christ himself. For, There were some Corruptions in Government and Tolerations of Scandals, some Schisms and Divisions, yea there was some Heresy in the Church of Corinth in Paul's time: and yet it was a true Church of Christ, and such a Church as from which none could separate without great sin, notwithstanding all those Corruptions. 2. When a pure and through Reformation of such General corruptions according to the Scriptures hath been desired by the Godly from a Church so corrupted, and yet is refused by such a Church. When a Church is thus sick, and will not be cured; Thus polluted and will not be cleansed▪ As the Church of Rome was before the Reformation was attempted: In such case the faithful may depart and separate from her Communion, as our first Protestant Reformers did from Rome. Except in these two cases, and they both Concurring, it will hardly be proved warrantable to Divide and Seperate.

Ninthly, Let everyone look not only on his own things, but on the things of others. This (as the Apostle intimates) will conduce much to Church-Unity. As the members of the same body have a mutual love, tenderness and care one of another; if one member suffer, all the members suffer with it; if one member be honored, all the members rejoice with it: So it ought to be among the members of the body of Christ, for so is that intended. The hand is ready to defend the head or heart, though to its own hazard: the eye is ready to help the foot, never objecting the Distance: The foot is ready to convey the body from place to place, not repining at the burden, &c. Why then should not Christians take like mutual •… are one for another, wisely considering what may be most suitable and comfortable to one another's Condition? Mind therefore not only what may please yourselves: but may profit others. Mind the things of the weak: to bear with them and strengthen them. Mind the things of the doubtful and staggering: to settle, resolve and stablish them. Mind the things of the Tempted: to advise and encourage them. Mind the things of the lapsed: to recover and restore them, &c. This will sweetly link the people of God together.

Tenthly, Let all seek the things of Christ, before their own Concernments. Christ's Kingdom, not their own Dominion: Christ's Honor, not their own Glory: Christ's Truth, and Gospel, not their own private Opinions: Christ's Ordinances, not their own Inventions: Christ's Worship, not their own Superstitions: The Prosperity and Unity of Christ's House, Temple and Mystical body the Church, not the carnal prosperity of your own houses, much less of the Synagogues of Satan, &c. The want of this made Paul complain▪ All men seek their own things, and not the things that are Jesus Christ's. The neglect of this made God complain, Is it time for you, O ye, to dwell in seiled houses: and my house lie waste? The Christneglecting and Self-seeking dispositions of men in this Land, aiming only or principally at their own Power, Profit, Glory, Greatness, Carnal Liberty, &c. Have wretchedly undone this Church, and torn it all to pieces. But alas what are all our things, our nothings; to the things of Christ? Did not Christ seek our things, before his own: Our Redemption, Our Reconcilement to God, Our Righteousness, Our Adoption, Our Salvation and eternal Happiness; before his own Liberty, Reputation among men, Livelihood in this world, Natural Relations, Precious Blood or Dearest Life itself? Shall not we deny ourselves for him, and chiefly seek the things of Christ; Who thus denied himself for us, and sought every way our felicity; especially if ever we tasted how pleasant and gracious the Lord Christ is; in his Person, in his Office, in his Blood, in his Graces, in his Smiles, in his Comforts, in his Spirit, and in his Promises?

By these and like Directions sincerely walk, and this excellent Oneness in Heart and way will be successfully both obtained and maintained.

Thus of this Oneness of Heart and way▪ the Spirits fifth Notable Influence promised. Wherein I have the more enlarged; because this is a Matter of so high Importance to the Saints, and the manifold Divisions in Heart and Way have been long, and still are most predominant and pernicious to the Church of God in this Land.

6. The constant fear of God. This is a sixth Influence or fruit of the Spirit here promised, as an Effect or Consequent ensuing upon Oneness of Heart and Way. And I will give them one Heart▪ and one Way, that they may fear me forever (Heb. All days ) for the good of them and of their children after them. And I will make an everlasting Covenant with them, &c. This Fear of God is here described, 1. By the Root or Principle of it, viz. One Heart. That is, That holy frame of heart within, by the principles and Habits of Grace infused, which should be harmoniously One in them; this should produce the Actual fear of God. Their inward Habits should not be idle, but should break forth into the Outward Acts of Religious Fear. 2. By the Constancy of it. All days. Constancy and Perseverance in Grace, is of God's gift, as well as grace itself; He is both Author, and Finisher thereof. And Constancy is one eminent distinctive Character betwixt true and counterfeit Grace. 3. By the Commodity of it, viz. Partly their own, Partly their children's Good after them. [ Good ] may extend to Temporals, Spirituals and Eternals; all the results of the Fear of God: but Temporal welfare and prosperity seems here specially to be intended. All outward good upon ourselves and posterity depends upon our true Fear of the Lord. The Fear of God procures all Welfare and Prosperity both to Parents and Posterity.

Fear, hath many various acceptations in Scripture, (as I have elsewhere evidenced, and whereto I refer the Reader) But here it seems peculiarly to denote The Actual Exercise of that gracious Habit of Religious fear, planted in the sanctified Heart, whereby the Saints are afraid to offend God their Heavenly Father for his goodness, mercy, &c. And are careful to do those things which are well pleasing in his sight, Psal. 130. 4. Job 1. 1. Deut. 6. 13, 14. Eccles. 12. 13. Acts 10▪ 8.

Now, God promising this Fear, this Constant fear of God to them; Did Promise them an excellent blessing indeed, a very Rich Spiritual jewel. As may briefly appear by these few Considerations. For,

(1) The fear of the Lord makes men truly blessed, Prov. 28. 14. Psal. 112. throughout. & 128. throughout.

(2) The fearers of the Lord are in high account and much set by with God, Acts 10. 8. God sets so much store by them that fear him, That, 1. He dwells with them, Isa. 66. 2. 2. He imparts his Secrets to them, Psal. 25. 14. 3. His goodness is great towards them, even to admiration, Psal. 31. 19. 4. His vigilant eye and protection is over them, Psal. 33. 18. & 60▪ 4. His Salvation is near them, Psal. 85. 9. 5. They shall never want any good thing: which the wisest God knows to be good for them, Psal. 34. 9. 6▪ The mercy and pity of the Lord is most fatherly, most tenderly upon them from everlasting to everlasting, and his righteousness to children's children, Psal. 103▪ 13, 17. 7. The Lord hath placed his delight and pleasure upon them peculiarly, Psal. 147. 11. 8. Finally, they that fear the Lord are his Segullah, his peculiar treasure. His jewels, Malachi. 3. 16, 17.

(3) Many great and precious Promises are made to them that fear God. The Lord hath promised these things to them that fear him. 1. To reveal to them his Covenant. Which is the Marrow and Mystery of the whole Scriptures, Psal. 25. 14. 2. To let them want no good thing, Psal. 34. 9, 10. 3. To bless them, both small and great, Psal. 115. 13. 4. To fulfil their desire, hear their cry, and save them, Psal. 145. 19. 5. To take and acknowledge them for his own, in the day, when he makes up his jewels, Mal. 3. 16, 17. and to Record them in his Book of Remembrance for that end. And is it a small matter to be invested with these Promises?

(4) The true fear of God springs from an excellent Root, viz. Partly, The true and saving knowledge of God, which fills the heart with a Reverential awe of him, Deut. 31. 11, 12, 13. Partly, Unfeigned Repentance. The bitterness of Repenting for sins past, makes fearful of offending for time to come, 2 Cor. 7. 11.

(5) The true fear of God produceth many blessed effects. The fruit thereof is most sweet and pleasant to the right spiritual taste, The effects and fruits thereof are these, and such like, viz. 1. It possesseth the Heart with a most awful Reverence of God for his mercy and Goodness, as well as for his Majesty and Greatness, Psal. 130. 4. Hos. 3. 5. Psal. 76. 7. 2. It makes a man use the Glorious and fearful name of God with Dread and Reverence, Deut. 28. 58. 3. It causeth a man continually to set himself before God, as in his eye and presence.— That fear God, that fear before him, Eccles. 8. 12. 4. It forceth a man even to tremble at God's word, because of the Infinite Purity, Wisdom, Majesty, &c. of God resplendent therein, Isai. 66. 2. 5. It diverts a man mightily from evil, from evil of sin, and wickedness. The fear of God is as walls and▪ bars against sin, Prov. 3. 7. & 14. 16. & 16. 6. Job 1. 1. 6. It effectually inclines a man to all good, to all sincere obedience towards God, Deut. 6. 13, 14. Eccles. 12. 13. 7. Finally, to add no more, It makes a man constant with God, and persevering in all his ways, Ier. 32. 40.

(6) Finally, The Companions which Scripture associates with the fear of God, are very Eminent: and make the fear of the Lord very illustrious. As, 1. Hope and affiance in God's Mercy, Psal. 33. 18. 2. Vehement desires after more and more Grace, Psal. 86. 11. 3. Sincere and entire love to God, with all the heart, and with all the soul, Deut. 10. 12, &c. 4. Entire and unfeigned Serving of God, walking in all his ways, Deut. 10. 12. 5. Great delight and pleasure in God's Commandments. The true fearers of the Lord, not only do his Commandments, but delight in them, greatly delight in them, Psal. 112. 1. 6. Humility. The Special Ornament of the Saints: Be ye clothed with Humility, Prov. 22. 4. 7. Sincerity, Uprightness, and Integrity, Prov. 14. 2. Job 1. 1. The very Crown of all the Graces. 8. The Comforts of the Holy Ghost, which are the very fore-tastes and Suburbs of Heaven, Acts 14. 22. With these choice associates, is the fear of God ranked by the Holy Scripture. Whence we may easily discern, what an admirable Grace the Fear of the Lord is, that consorts with such illustrious Companions.

By all this its apparent, That this fruit of the Spirit, The constant Fear of the Lord, promised in this Covenant, was a singular Blessing and Mercy to be highly accounted of.

Hereby also, as by so many Marks or Characters, we may try and discover, whether we ourselves do truly Fear the Lord or no.

7. Finally, The last Influence or Fruit of the Spirit, which I shall here mention; as promised in this Covenant, was Obedience, or, Obedientialness towards God. This is plain by the Prophet Ezekiel; And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgments and do them. And elsewhere; And I will give them one Heart, and I will put a new Spirit within you; and I will take the stony heart out of their flesh, and I will give them an heart of flesh: That they may walk in my Statutes and keep mine Ordinances and do them: and they shall be my people, and I will be their God. Here we may See, that God's Spirit Causeth Obedience to God: And the Inward Habits of Grace, those sacred effects and Influences of his Spirit, are therefore Promised and Bestowed upon God's Covenant-people, that they thereby might become really dutiful, and practically obedient to God.

If there be never so much Grace within, and yet no works of Obedience; if never so much Profession without, and yet no Practice: All this is not satisfactory to God, He must have Obedience, Practice, Doing. 1. Obedience is that, which God hath so frequently called for, and Commanded. 2. Obedience is that, which God hath so highly Commended and Approved, 1 Sam. 15. 22. Behold, to obey is better then sacrifice, &c. Christ commends the Obedient Doer of the word to a wise man that buildeth on the Rock. 3. The Obedient are Christ's Special friends, John 15. 14. And Christ is the Author of eternal Salvation to them all, Heb. 5. 9. 4. Heaps of sweet and excellent Promises are made to the Obedient, See Deut. 28. 1. to 15. & 5. 10. with Exod. 20. 6. Deut. 4. 40. & 5. 29, 33. & 6. 2, 3. Lev. 26. 3, 4▪ 5, &c. Exod. 19. 5, 6. 5. Obedient Persons, are happy persons. O the blessednesses of the perfect in the way, walking in the Law of the LORD! O the blessedness of them that keep his Testimonies, and that seek him with the whole heart. — If ye know these things, happy are ye if ye do them. — Blessed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in through the Gates into the City.

Therefore, in Covenanting to make them obedient, God promised a Great Mercy to them. But touching the Nature of Obedience to God, I shall here need to enlarge no further, Having more fully insisted upon this Subject heretofore, both in opening Abraham's walking before God in Obedience, and in unfolding Israel's Obedience to God's Commands which they so solemnly restipulated to God. Let the Reader diligently consult those two places.

Hitherto, of God's putting his Spirit within them, for New-framing and Spiritualizing of their Heart: and of the Sacred Influences of his Spirit here Covenanted to that end. Wherein I have been the more Full, because of the Spirituality, Usefulness and Comfortableness of these Sublime Spiritual Mysteries. This is the fourth Covenant-Mercy.

V. God's-Presence and Residence in his Sanctuary and Tabernacle among his people, by his Spirit, Word, and public Ministry forever. This is a fifth Covenant▪ Mercy here promised. — Moreover, I will make a Covenant of Peace with them, it shall be an everlasting Covenant with them, and I will place them and multiply them, and will set my Sanctuary in the midst of them for evermore. My Tabernacle also shall be with them: yea, I will be their God, and they shall be my People. And the Heathen shall know, that I the LORD do sanctify Israel, when my Sanctuary shall be in the midst of them for evermore. Here God assures the Captives of his everlasting Covenant of Peace with them; And in this passage Promiseth these blessings, viz. ( ¹ ) Placing them in Canaan. ( ² ) Multiplying them there. Of both these I have spoken formerly; in opening the second Covenant-Mercy. ( ³ ) Setting his Sanctuary in the midst of them forever, and his Tabernacle with them: that the Heathen might know that the LORD Sanctifies Israel. This the blessing now to be unfolded. ( ⁴ ) His being their God, and they his People. Of which hereafter. And by Isaiah it is said; And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. As for me, this is my Covenant with them, saith the LORD, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy Seed, nor out of the mouth of thy Seeds Seed (saith the LORD) from henceforth and forever. In these words there's some obscurity and difficulty. But its plain, God therein Covenants to give his Zion, his Church these three blessings, viz. ( ¹ ) The Reedemer, to all that turn from transgression. What Redeemer? Ans. Typically, Cyrus to Redeem and deliver the Penitent Jews out of Babylon. Truly, or Antitypically Christ, who Redeems Sinners from Sin and Death, and turns away ungodliness from Jacob. As Paul interprets and applies this Text, touching Christ's restoring the Jews after the Gentiles Fulness. ( ² ) The Spirit of God: and ( ³ ) The word of God, which was now conferred upon the Church; to be both of them continued still to the Church from Generation to Generation. This Interpretation I prefer before any other. Now in this sense this Covenant assures of the Continuance of God's Ordinance his word among his Redeemed people; and the Continuance of his Spirit, whereby the word becomes effectual. Add hereunto▪ In the Prophet Jeremiah, the Continuance of the Public Ministry, under the notion of the Priests the Levites▪ is also Covenanted and promised very Pathetically by God to these his Captive people.

Thus the Lord hath promised in this Covenant to the Captive Jews after their Redemption, 1. His Tabernacle and Sanctuary to be among them, in the midst of them. 2. His Spirit to remain upon them and their Seed. 3. His Word, not to depart from them, &c. 4. His public Ministry to be successively continued to them, for the managing of his word and ordinances in his Tabernacle and Sanctuary. And all these forever.

Now here consider, 1. The Greatness and Excellency of this promised Mercy. 2. How this Promise may be conceived to be fulfilled to the Captive Jews, when he hath long since taken away both his Tabernacle, Sanctuary, Spirit, Word, and public Ministry from them to this day.

1. The Greatness and excellency of this promised Mercy of God's setting his Sanctuary in the midst of them, &c. is evident;

(1) By the excellency of God's Tabernacle, and the manifold advantages of God's special Presence and Residence therein amongst them: as I have already shown in seven particulars implied in this Presence and Residence of God among them.

(2) By the singular benefit of God's Spirit remaining upon and in his Church. For, 1. Hereby The ordinances of God are made lively and effectual unto God's people, in order to their Salvation. Which without God's Spirit are but as a Dead letter; or as a body without a Soul. 2. Hereby, The understandings of men in the Church are notably illuminated in Divine Mysteries, and have them plentifully revealed to them, Ephes. 1. 17, 18, 19. 1 Cor. 2. 8. to the end. 3. Hereby, The Hearts and Souls of God's Elected are New framed, Sanctified and Spirituallized, being furnished with many admirable Fruits and Influences of the Spirit of God. As I have at large demonstrated. 4. Hereby, The Saints and Sons of God art supernaturally acted, led and guided in all the ways of God, Rom. 8. 14. 5. Hereby, variety of Gifts and Spiritual endowments are bestowed upon the several members of Christ for the Good of his whole Mystical Body, 1 Cor. 12. 4. to 14. 6. Hereby, the Church is Comforted continually in the ways of well-doing, John 14. 16, 17. Acts 14. 22. 7. Hereby, Finally the members of Christ's body are knit fast together to Christ and to one another in holy Unity, 1 Cor. 12. 12. Eph. 4. 1, 2, 3, 4, 5.

(3) By the great advantage of the enjoyment of the word. This Paul counts a chief Privilege of the Jews, that the Oracles of God were committed of trust to them. And no wonder. For▪ 1. The word of God is all Inspired of God. Therefore of unquestionable Authority, Verity, Infallibility. 2. The word is a light shining in a dark place: a light to our feet, a lanthorn to our paths, in the darkness of this world. 3. The word is that ( Fundamentum Quo ) secondary foundation whereby we are founded upon Christ the word converting the Sinner, and working Faith in him. 4. The word is an Edifying means of Grace, able to build us up, and to give us an inheritance among all them which are Sanctified. 5. The word is most useful and profitable, for Doctrine of the truth, for Conviction of Error, for Correction of ill doing, for Instruction in righteousness▪ for Consolation of the disconsolate: That the man of God may be perfect, thoroughly furnished to all good works. 6. The word is the Sword of the Spirit, whereby we not only defend ourselves, but offend Satan in our Spiritual Conflict with his Temptations. 7. The word is a singular purifier and preserver from Sin and Corruption. 8. And what shall I say? The word is able to make a foolish Sinner wise unto Salvation. And these are eminent advantages.

(4) By the Commodity and Privilege of enjoying the Public Ministry of the Word and Ordinances of God. Paul reckoning up the Privileges of the Corinthians, makes the first of all in his Catalogue, the Ministry, All things are yours, whether Paul, or Apollo, or Cephas, or the world, &c. The Ministers of the Gospel are a great Privilege to any people: For, 1. They are Seers; as anciently they were called. And as Moses said to Ie •… hro in the wilderness; thou mayest be to us instead of eyes: So Ministers are instead of eyes to the mystical body of Christ in the wilderness of this world, to guide it in the right way. Spiritual Guides to happiness. 2. They are the Lord's Angels and Ambassadors to his Churches and Elect, beseeching them in Christ's stead to be reconciled to God. This the intent of their Embassy, Peace and Unity with God for evermore in Christ. 3. They are Co-workers, laborers together with God, in the Spiritual Husbandry, and Building of the Church of God. 4. They are Stewards of the Mysteries of God. These Mysteries are rich Treasures, though in earthy vessels. 5. They are God's watchmen to the House of Israel, To warn them from God, of their sins and the judgments of God thereby deserved, of their Duties and the Rewards of God thereunto promised. 6. They are Instruments whereby God enables his Elect to believe and be converted, to be built and perfected till the day of Christ. They are Fathers begetting spiritual Children to God, and espousing them as a chaste virgin unto Christ; and they are Nurses that bring them up and educate them in Christ, cherishing them with all affectionate tenderness. 7. They are, in a word, Eminent evidences of the presence of God and Christ with a people. Christ hath promised to be with them all days to the end of the world: therefore while Christ continues his Ministers to a people, he continues his own Presence among that people; but when he takes his Ministers away, himself also removes away.

2. How may we conceive that God's Promise of Continuing his Tabernacle, Sanctuary, Spirit, Word, and Ministry to the Captive Jews, should be accomplished: when all these have been long since taken away from them? Yea and Jesus Christ the Great Shepherd of the sheep, did by his Prophet Zechariah threaten prophetically to cast-off this flock of the Jews; and to cease his Pastoral care over them, Cutting asunder his two Pastoral staves (called BEAUTY and BANDS ) thereby symbolically representing his utter rejection of them, that he would feed them no longer, but would break his Covenant which he had made with all the People.

Answ. This hath some difficulty in it, because The history of these Jews sad Condition after Christ, deprived of all these blessings, is quite repugnant to these Promises. But, may we not thus Resolve?

(1) These Promises were not absolute but conditional, upon Condition of their walking worthy of such blessings and enjoyments, by Faith, Obedience, Fruitfulness, &c. therefore in after ages their posterity becoming enemies to the Prophets and Messengers of God, Yea to Christ himself, and waxing barren under all these Means of Grace, Christ tells them, the Kingdom of God should be taken from them, and given to a Nation bringing forth the fruits thereof. —And this is in substance that which was intended by Christ in the Prophet Zechariah, Zech. 11. 7. to 15. In which Paragraph the Scope or intent of the Holy-Ghost is to show, How Christ would utterly reject and cast-off his Covenant-people the Jews, and break his Covenant with them judicially: because they would at last utte •… lie reject Christ for a base price of thirty pieces of Silver, and so brake Covenant with him most perfidiously. More particularly in the words Consider; 1. The description of Christ's Pastoral office over the Jews his Spiritual flock, by his taking of two Staves. By Staff, understand, His Shepherds staff or crook. Every Shepherd hath one Staff: but Christ had two, to show (as Calvin well notes) that he did not ply his pastoral office in a vulgar manner, but herein excelled all Shepherds, in feeding and guiding that people. One staff he called BEAUTY: as denoting the beauty and comeliness of his Ordinances whereby he ordered them. The other BANDS: as implying the union betwixt Judah and Israel by this Covenant, verse. 7. 14. 2. Christ's removal of three, that is, many false shepherds, from over that people, among whom Pharisees, Sadducees and Essenes were principal, ver. 8. 3. Christ's Casting off at last his own Pastoral care of them, and as it were breaking his Covenant with them, ver. 9, 10 &c. This is amplified, ( ¹ ) By the Sign or Token thereof, Symbolically, viz. His cutting asunder his two staves of BEAUTY and BANDS, denoting their full rejection, ver. 10, 11. and 14. ( ² ) By the cause thereof, their wicked contempt and rejection of Christ, for a base price of thirty pieces of silver, ver. 12, 13. compare herewith, Mat. 26. 15. and 27. 5. to 11.

(2) When these blessings were taken away from the Jews, they were more Spiritually conferred upon the Gentiles, who became fellowheirs with the Jews, and of the same Body. The Gentiles then being incorporated into one Church-body with the Jews, (though the Jews afterwards broke themselves off by unbelief,) these blessings being still continued to the Gentiles, of the same body, may in a sort be said to be continued unto the Jews.

(3) The Jews Captivity and dead hopeless Condition in Babylon, as also their strange Resurrection out of their graves there by a wonderful deliverance; seem to shadow out the spiritual bondage and misery of the Jews during all the time of their breaking off from Christ by unbelief, and also of their Restauration, and Re-implantation of them again into Christ by faith, which shall be as life from the dead. And Paul alleging that of Isaiah, which had immediate reference to the Captive Jews in Babylon, Isaiah 59. 20, 21. Interprets and applies it Mediately to the Jews Calling and Re-engraffing into Christ, after the Gentiles fullness should be come in, Rom. 11. 25, 26, 27. Which notably insinuates to us, that the Jews misery in, and Recovery out of Babylon; were Types of their future misery in being broken off from Christ by unbelief, and of their happy reviving and being reingraffed into Christ by Faith. After which restauration of the Jews by their Conversion, all these promised blessings of God's Tabernacle, Spirit, Word and public Ministry shall be continued unto them, but much more spiritually till the end of the world.

Thus of God's Presence and Residence amongst them by his Spirit, Word and Ministry in his Tabernacle and Sanctuary forever.

VI. God's greatest Covenant-Relation betwixt himself and them; viz. That he would be their God, and they should be his people. This is a sixth great Covenant-Mercy often inculcated to the Captives. As by Jeremiah; Behold I will gather them out of all Countries,—And they shall be my people, and I will be their God.—And I will make an everlasting Covenant with them, &c. By Ezekiel also again and again, — Moreover I will make a Covenant of Peace with them, it shall be an everlasting Covenant with them:—My Tabernacle also shall be with them; yea I will be their God, and they shall be my people.

This Covenant-Mercy is the chief Excellency and Glory of all Covenant-Mercies. This Covenant-Relation is the most Perfect and transcendent of all Relations. With this sweetest Promise God supports his Captives in Babylon: and it is the best and richest Cordial in the world.

But touching this Relation, I have already in divers places insisted largely in the unfolding of it: Having shown, I. Concerning the Lord's being a Covenant-God, 1. In whom▪ or through what means the Lord becomes a Covenant God to a people. 2. What the Lord Promised, in Promising to be a God in Covenant. 3. Why the Lord Covenanted to be such a God to his people. 4. Many Inferences from the whole. II. Concerning a people's being God's Covenant-People, I have also explained; 1. What it implies, to be a Covenant-people to God: and this in many Particulars. 2. Why its requisite that all who enter into Covenant with God, should so be his Covenant-people. 3. Inferences hence. Among the rest, Many Directions and Motives, for becoming God's Covenant-People: And twelve Discoveries whereby we may try whether we are God's Covenant-People or no? To all which I refer the diligent Reader hereof, for his fuller Satisfaction.

Thus of the Greatest Covenant-Relation betwixt God and the Captives: He becoming their God, and they his People in Covenant.

VII. Finally, the seventh and last Covenant-Blessing, which the Lord in this Covenant promised to his Captives, was; The mutual Covenant-Constancy betwixt God and them in this Everlasting Covenant: He would not turn from them, and they should not depart from him. This is very clearly expressed by the Lord in the Prophet Jeremiah, saying; — And I will make an everlasting Covenant with them; that I will not turn away from them▪ (Heb. from after them, ) to do them good: And I will put my fear in their hearts, that they shall not depart from me, &c.

Here note, I. The Perpetuity of this Covenant Promised, An Everlasting Covenant. Which also is elsewhere pathetically assured them; For, the Mountains shall depart, and the Hills be removed, but my kindness shall not depart from thee; neither shall the Covenant of my Peace be removed, saith the LORD, that hath mercy on thee. This Covenant shall be more constant, firm and immovable then the very Hills and hugest Mountains. II. The Ground or Foundation of this Covenants Perpetuity, which is twofold, 1. On God's part. His Covenant-constancy towards them. He will not turn away from them to do them Good. Why? Because he will not. His own mere grace and good pleasure of his will is the sole motive inclining him hereunto: not anything at all in them. And if God will not turn away from them; then his Love, his Grace, his Assistance, his Protection, &c. shall not turn away from them. Yea, if God turn not away from them, then God will be with them: and if God be with them, who shall be prevailingly against them? Not Sin, Death, Hell, Satan or all the powers of darkness. They can never want any requisites for their establishment, constancy, and perseverance in his Covenant, that enjoy God with them and for them, according to his Covenant. 2. On their part. Their Covenant Constancy towards God; and that arising from God's fear, which he promiseth to put into their Hearts. The true Religious fear of God. (which here in this Chapter is formerly opened,) comprizing much of true Religion in it, when once savingly planted in the Heart, is a prevalent Antidote against Apostasy, and strong preservative in Constancy, Job 1. 1. Ier. 32. 40. But this Fear is not of themselves, it is the gift of God: God puts it into their heart, Spiritually; it grows not in their hearts, Naturally. And from this fear of God's implanting there, they shall be so confirmed, as they shall not depart from him. O what unquestionable Security is here, by God's own promises, for God's constancy with them, their Perseverance with him, and the Perpetuity of this Covenant between both! He will not forsake them: They shall not forsake him, He will so secure their hearts by his fear implanted there. God undertakes for both Parties, for himself and Them: He will not, They shall not. How inviolable this Covenant: though they could undertake for no side at all! In the very Marriage-Relation the man and woman do not either of them undertake for both Parties, though their love be never so entire and affectionate; but the Husband only can undertake for himself, and the wife for herself. Yet here this Covenant Relation, betwixt God and his people, is so far beyond the Marriage-Relation, that therein God undertakes for both Sides, for both Parties: For himself, that he will not depart from them; For them, that they shall not depart from him. And then what shall separate betwixt God and them? what shall change or overthrow this Covenant wherein all is undertaken by the unchangeable and omnipotent God? O happy! thrice happy are God's Covenant-people, whose Constancy, Perseverance and Performances towards God, are thus undertaken by God! How may this raise and revive them against all their own infirmities? They can perform nothing, but their God will perform all for them and in them.

Thus of The mutual Covenant-Constancy betwixt the Federates; viz. God and his Captives in Babylon.

Hitherto, the Subject-Matter of this Covenant, on God's Part, Consisting in many choice Covenant-Mercies, hath been at large unfolded in this First Section. Next, The Covenant-Duties required and restipulated from the Captive-Jews on their part towards God, come under Consideration in the Second Section. And the Inferences (for brevity sake) will conveniently be drawn from them both together.

SECTION II.

II. THE Subject-Matter or Substance of this Covenant, on the Part of God's Captive-People, Consisted in Sundry Covenant-Duties Required and Restipulated from them to God. Which Federal-Duties were especially these. viz. 1. Faith in the Messiah Promised. 2. Repentance from all their former iniquities. 3. True Obedience unto God. 4. Becoming God's Covenant-People. 5. Enquiring of God for doing all his Promised Mercies unto them. I shall speak a little to them very briefly: having had occasion more fully to insist upon most of them heretofore.

I. Faith in the Messiah Promised. The blessed Messiah was not only promised in all the fore-going, but also even in this present Covenant: and that very eminently, viz. ^1. As their complete Covenant-Redeemer, that should ransom them not only from Babylon, but chiefly from all their Spiritual, and more then Babylonish bondage; ^2. As the sure mercies of David, whereon God's Everlasting Covenant is founded and built; ^3. As a Branch of Righteousness growing up to David, and as a Plant of Renown raised up unto them; ^4. As DAVID their Shepherd, Prince and King forever. Now the Messiah, that peculiar object of saving Faith, being in this Covenant so notably Promised and tendered on God's part to them: they on their part were Consequently obliged, in the Nature of the thing, ( ¹ ) To embrace these Promises, and accept this Tender of the Messiah by Faith. ( ² ) To live by this Faith:

1. To embrace these Promises, and accept this Tender of the Messiah in this Covenant by Faith. God's Federal tender of Christ, and of many benefits in him to his people, Implies and consequentially requires their answerable acceptance of Christ by believing, and of all other blessings tendered with him. Besides, (remembering still that the Prophecy of Isaiah, from Chap. 49. to the end of the Book, hath very remarkable reference to this present Covenant with the Babylonish Captives, as hath been noted,) It's evident▪ ^1. That God Required all thirsty souls to come to Christ, as to Waters, Wine, Milk, Bread and Fatness: which Coming to Christ, is believing in him. ^2. That, God promised Justification by Faith in Jesus Christ, unto many By his knowledge (viz. by the knowledge of him through Faith, for Faith hath in it Knowledge, Assent and Affiance) shall my righteous servant justify many, for he shall bear their iniquities, &c. ^3. That, the not believing in Christ is sharply blamed, who hath believed our Report? and to whom hath the arm of the LORD been Revealed? For he shall grow up before him as a tender plant, &c. Thus Faith is here required. And when this Covenant had at last exhibited the Messiah unto the world (before the New Covenant began to Commence) How often did Jesus Christ invite and importune his own people the Jews, the posterity of the Captives redeemed from Babylon, to come unto him and believe in him for life and Salvation?

But touching true Faith in Christ Jesus the Messiah, I have already shown at large; 1. What Justifying or Saving Faith in Christ is. 2. How we are Justified by believing.

2. To live by this Faith. The righteous under their Captivity are required to live by faith, though their bondage was heavy, and their deliverance delayed, because at last (when the vision's appointed time should come) they should certainly be delivered by the Messiah. — The vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold his Soul which is lifted up, is not upright in him: but the just shall live by his Faith. This last sentence is famously alleged in the New Testament, by the Apostle Paul, To prove life and justification by Faith. The words may be Considered, 1. Partly, as a Promise. And so, they may be again understood two ways; for the word [ By his Faith ] in the Hebrew standing in the midst between the Subject and the Predicate here, may be referred to either. ( ¹ ) To the Subject, thus; The just by his Faith. And so it declares the Instrumental Mean whereby a man is justified, viz. by his Faith. ( ² ) To the Predicate, thus; By his Faith shall live. And so it implies to the Captives in Babylon, that the just among them should by Faith live, and out-live their Captivity, and be delivered according to God's Covenant, yea live Eternally and Spiritually, their Redemption from Babylon being a Type of their eternal Redemption. 2. Partly, as a Precept or Command, to the righteous which were in Babylon, that in the midst their affliction there they should wait upon God for deliverance, and by Faith live upon God, upon Christ, upon his Covenant, and upon his Promises, till the appointed time of the vision should come, although they were as dead and buried in their Graves in Babylon; For God's elect should by the Messiah be certainly delivered both from Babylonish and from Hellish bondage.

More Generally, how they that are justified by Faith do live by Faith, especially in five chief Acts of Faith; I have already shown.

More Particularly, How the just should live by Faith, in Times of Affliction, and misery upon themselves and the Church of God, may in part appear by these Acts of true Faith, which in such cases are to be exerted and exercised. For in such sort Believers of old have lived by Faith, upon God, Christ, Covenant and Promises in troublous and afflicting times.

(1) Faith, being forewarned of Affliction, fore-arms against it. Puts upon providing an Ark, before the flood come, Heb. 11. 7.

(2) Faith, encourages against all visible fears and troubles by beholding him that is invisible, Heb. 11. 27.

(3) Faith leans and rests upon God in Christ in the saddest wilderness of woe and distress, as on the only Rock of support and safety, Cant. 8. 5. Isa. 50. 10. Psal. 73. 25, 26. Enables to trust in God, though he slay us, Job 13. 15.

(4) Faith puts upon fervent Prayer unto God in afflictions, Psal. 116. 10.

(5) Faith accounts the afflictions of God's people, the reproach of Christ: and prefers that reproach of Christ beyond all earthly treasures, having respect to the recompense of Reward, Heb. 11. 24, 25, 26.

(6) Faith, eying the Promises (though afar off) is so persuaded of them, and so embraces them; as to enable God's people to live as afflicted Pilgrims and strangers in this world, denying Earthly comforts, and enduring much hardness, because they look for a City that hath foundations, and for a better, that is an heavenly Country, Heb. 11. 8, 9, 10, 13. to 17.

(7) Faith lightens the heaviest, and sweetens the bitterest distresses and Tribulations, Rom. 5. 1, 2, 3, 4. Faithful Paul gloried in the Cross of Christ, Gal. 5. 14, 17. Took pleasure in Reproaches, in Necessities, in Persecutions, in Distresses for Christ's sake, 2 Cor. 12. 10.

(8) Faith supports and bears up the Heart under all sorts of afflictions with Spiritual Consolations, which are not small, 2 Cor. 1. 4, 5, 6. 1 Sam. 30. 6. Especially upon these and like grounds of Comfort, viz. 1. By former experiences, 2 Cor. 1. 10. 2 Tim. 4. 17, 18. 2. By God's promises, Heb. 13. 5, 6. Luke 21. 15, 18. Mat. 10. 19, 32. Mark. 10. 29, 30. Rev. 2. 10. 3. By God's presence with us in affliction, and symphathizing, Isa. 43. 1, 2, 3. Act. 18. 9, 10. Isa. 63. 9. 4. By the Nature of Affliction. A Fathers cup, John 18. 11. wholly for our profit, Heb. 12. 5. to 12. The reproach and afflictions of Christ, Heb. 11. 26. Col. 1. 24. Lot of Christians, 1 Cor. 10. 13. 2 Tim. 3. 12. John 16. ult. Cannot separate from God's Love in Christ, Rom. 8. 35, 36, 37. Are the High way to Glory, Rom. 8. 17.

(9) Faith enables patiently to undergo all varieties and extremities of miseries for obtaining of the Promises, Heb. 11. 35. to 40. And to refuse deliverance from tortures in hope of a better Resurrection, Heb. 11. 35.

(10) Faith makes the Saints rejoice under sufferings, through assurance of their future reward, Heb. 10. 32. to 36. and 12. 2. Rom. 5. 1, 2, 3.

(11) Faith looks upon all afflictions, as Inflicted for Good, Job 23. 10. Ier. 24. 5. Heb. 12. 10. 2 Cor. 4. 16, 17, 18.

(12) Faith waits for God's time of deliverance, as fittest: and makes not haste out of trouble by indirect means, Job 14. 14. Isa. 28. 16. Hab. 2. 2, 3, 4.

II. Repentance from all their former Sins and Iniquities. Its very observable, That after the Lord promised his people's Deliverance out of Captivity, Planting in their own land, with many excellent Spiritual Mercies; He declares how his people shall be affected with deep self-abhorring, and sincere Penitential Dispositions at the consideration of God's overcoming Love and kindnesses. — And I will give them an heart to know me, that I am the LORD; and they shall be my people and I will be their God: For, they shall return unto me with their whole heart. Not formally, feignedly or hypocritically; but Cordially, Entirely, with their heart, and with their whole heart. Notable is that in Ezekiel; — Then (that is, when God had redeemed them from Babylon, Restored them to Zion, sprinkled clean water upon them, and heaped all those fore-promised Blessings upon them) Then shall ye remember your own evil ways, and your doings that were not Good, and shall loath yourselves in your own sight, for your iniquites, and for your abominations. Nothing more kindly and thoroughly melts the Heart of a Sinner into Penitential Tears, Self-loathings, and Self-debasings, then the infinite flames of God's gratuitous Love and bowels of Mercy once Savingly felt, and Influences thereof Shed abroad upon the heart. Love breeds Love, as naturally as fire breeds fire. We love God, because he hath loved us first. And Love to God makes us hate and loath whatsoever is Contrary to that blessed God whom we entirely Love. Hence it is, that we cannot choose but hate and loath our sins and ourselves for them, when we come to a true sense, and apprehension of them: as being against God, who is all Purity, all Goodness, all Love.

But having formerly spoken of the Nature of Repentance in sundry Particulars, I need not here to superadd further.

III. True Obedience unto God. This Covenant-Duty is divers times mentioned. — And David my servant shall be King over them: and they all shall have one shepherd: They shall also walk in my judgments and observe my statutes and do them.—Moreover I will make a Covenant of Peace with them, &c. Here, their Obedience shall arise from their enjoying Christ the true DAVID to be their King and Shepherd. — And I will put my Spirit within you, and cause you to walk in my statutes: and ye shall keep my judgments and do them. — And I will give them one heart, And I will put a New Spirit within you; And I will take the Stony heart out of their flesh, and will give them an heart of flesh: That they may walk in my statutes, and keep mine Ordinances and do them: and they shall be my People and I will be their God. Here Their Obedience shall also Spring from God's Spirit of Renovation and Sanctification in them. In these Passages, Their Obedience is spoken of in a double Notion, viz. 1. As a Mercy Promised from God to them. God Promiseth to give them Christ, his Spirit, Newness of heart, Tenderness of Heart, &c. and all to work them up to sincere universal Obedience. He will furnish them with these excellent inward Principles and Abilities for Obedience. 2. As a Duty required from them by God. Being thus Principled and enabled, they are to return true and upright Obedience unto God, as their Covenant-Duty.

But touching this Covenant-Duty of Obedience, I shall here need to enlarge no further: Having largley Opened this Particular Duty, both in God's Covenant with Abraham, and with Israel at Mount Sinai.

IV. Becoming God's Covenant-People. Its their Covenant Privilege that they may be his People: Its their Covenant-Duty also to become his People and behave themselves towards him accordingly. Shall the Lord Covenant to be their God, which is the greatest and fullest of all Mercies Promisable: And shall not they Restipulate to be his People, which is the greatest and fullest duty repromisable? Relatives do mutually infer and remove one another. — Moreover I will make a Covenant of Peace with them, it shall be an everlasting Covenant with them.—My Tabernacle also shall be with them: Yea, I will be their God, and they shall be my People. This is also elsewhere often inculcated; whereby they may see that God insists much upon it.

This Covenant-Duty of being God's people; is a sweet and ample Theam, and here I should have contentedly paus'd a while, had I not unfolded touching this Covenant-Duty already, these things, viz. 1. What it implies, to be a Covenant-people to God. 2. Why God makes us his Covenant-People. 3. Certain Inferences; among which are twelve Characters, whereby we may discover whether we are God's Covenant-people or no? and all in Opening the Sinai-Covenant. Let the Diligent Reader return thither for his Satisfaction.

V. Lastly, Enquiring of God, for Doing all his Covenanted Mercies unto them. God will do much for his people of his own mere Grace; Yea he is, not only able, but wont to do exceeding abundantly above all that we ask or think: But yet he loves to be sought unto by his people, that he may stream his blessings upon them. Hereupon, after he had made many promises to his Captives of high Concernment, he subjoined; Thus saith the Lord GOD, I will yet for this be inquired of by the House of Israel, to do it for them. As a great King proffers many royal favors to his Subjects; but yet, they that mean to partake them, must Petition for them: Or as a rich possessioner holds a Manner in libero soccagio, in free soccage, but yet he must perform to such a Court, or he must pay a pound of Pepper, A Red-Rose in Rose-time, &c. as a chief Rent; So here God will be honored by Petitions, in his Court of Requests; He will have his Rent and his Homage from his people in order to the Performance of his Promised Mercies to his People. God gives not his blessings for their Prayers: though he will not give them without their Prayers. When our hearts are fervently put upon Prayer for Covenant-blessings, its a good argument we are not far from enjoying such Covenant-blessings. And what we reap by Prayer, ^1. Is best discerned whence it comes; ^2. Is double sweet when it comes; 3. Is more carefully retained and improved, as not obtained without many wrestlings, Prayers and Tears; ^4. And doth most redound to the glory of the giver, enlarging our hearts by many thanksgivings unto God.

Thus of the Matter of this Covenant on the Captives Part, viz. Their Covenant-Duties required from them towards God.

SECT. III.

Inferences from the whole Matter of this COVENANT.

COnclude we now this whole Subject-Matter of this Covenant both on God's Part, and on the Part of his Captive-people, with some brief Inferences, thence offering themselves to us. As,

I. Hence, JESUS CHRIST was Promised in this Covenant with special reference to DAVID, and to the Performance of God's former Covenant made with him in Christ. For, CHRIST is is herein Promised, 1. As the Sure Mercies of David, whereon God's Everlasting Covenant is founded and built. 2. As a Branch of Righteousness growing up to DAVID, and a Plant of Renown raised up to them. 3. As DAVID their Shepherd, Prince and King forever. CHRIST is a second DAVID; Yea, the only true DAVID. All which Particulars have been here already explained. Now why is Christ thus Promised with such reference unto DAVID: but because God would thereby let us see, That God's Covenant with David and his Seed was not forgotten, no not in his Seeds woeful Captivity and seeming rejection, but should certainly be fulfilled: And that it should have its chief accomplishment in Jesus Christ? For indeed, under this Covenant-Dispensation Jesus Christ was not only further Promised then in the Covenant with David; but also actually performed and exhibited in Human flesh of the Seed of David, according to all the former Promises that went of Christ.

II. Hence, CHRIST alone was the Covenant-Redeemer of God's Captives from Babylon to Zion, who or what ever were the Instruments employed in that their Redemption. Cyrus the Persian, and Darius the Mede with their Armies were their instrumental Redeemers, They took Babylon; destroyed their King Belshazzar; Proclaimed liberty for the Capive-Jews, both to depart out of Babylon, and to return into Canaan, to build the house of God, &c. But Jesus Christ, who ordered and over-ruled all these things was their Principal Redeemer, as that Prophecy in Isaiah, formerly opened, doth especially manifest. As he of old was the Principal Redeemer of his people out of Egypt's bondage, witness the Type of the Paschal Lamb, although Moses and Aaron were therein very instrumental to him. Hereupon the ransomed Captives owe all the praise of the Return of their Captivity to the LORD alone. Oh how vehemently is Christ pleased with the Office of a Redeemer: that Redeems from Egypt; Redeems from Babylon; Redeems from Hell.

III. Hence, The Great and wonderful Redemption of Captive-Jews from Babylon to Canaan, was an eminent Type of Christ's Greater and more wonderful Redemption of Captive-Sinners from Sin to Grace, from Satan to God, from Death to Life, from Hell to Heaven. This Typicalness hath been already proved, and the Parallel made betwixt these two Redemptions. The Jews of old might notably Spell out their Spiritual Redemption from Sin and Misery, in their Corporal Redemptions from Egypt and Babylon. These were to them, not only Mercies, but Mysteries: Not only Restaurations for the present, but Instructions also for the future. And when we read this great work of God in Redeeming his Captives from Babylon's Graves: remember we and admire much more Christ's Stupendious work in Redeeming his Elect from the Grave of Sin and gulf of Hell.

IV. Hence, No Difficulties whatsoever or seeming impossibilites can hinder the accomplishment of God's Covenants and Promises. God in this Covenant promised to bring his People out of Babylon into Canaan, and to place them there, &c. Alas! how hard and impossible a thing might this seem unto them? Canaan was wasted and depopulated; The Holy City and Temple destroyed and laid on Heaps; The Jews carried Captive into Babylon and there intombed like dead persons in their Graves; The Babylonian Kingdom being at that time the great and potent Empire over the world, unlikely to be subdued by any visible Power; And Babylon itself the Royal Seat of the Empire being so strongly fortified, Naturally by the great River Euphrates, Artificially by walls extraordinarily thick and high; &c. Yet notwithstanding all these difficulties and visible impossibilities, God's Covenant and Promises for the Jews deliverance were exactly performed when the seventy years were accomplished, Cyrus and Darius taking Babylon in that night after Belshazzar and his Lord's had sensually feasted and quaffed in the silver and golden vessels of the Temple: immediately after which Cyrus proclaims liberty to the Captives to return into Canaan for rebuilding of the Temple and Jerusalem. So they were placed in their own land, and (though they had troublous times, and many subtle malicious and potent adversaries, whereby the work was long obstructed and retarded, yet) they built, prospered and finished. Zerubbabel laid the foundation, and the topstone.

When therefore any Difficulties or seeming impossibilities stand in the way betwixt the Promises of God, and his Performances thereof: let not our Faith Stagger or be discomfited, God will engage his Omniscience and his Omnipotency: rather then there shall be the least violation of his Fidelity. So that even against reason, and sense, and hope, in hope, we may most Confidently rely upon him.

V. Hence, Christ's redeemed People, become his cleansed People. Sin is the Sinners only spiritual Defilement. When Christ Redeems any Sinner, he cleanses him from his Sins: Partly by his own blood, unto Justification; Partly by his Spirit unto Sanctification. Christ Redeemed these Jews so from their misery: as withal to cleanse them from all their iniquities. Christ Redeems the Sinner, so as to Renew the Sinner. He doth purchase us; Not to protect us in Sin, but to purge us from Sin. Jesus Christ gave himself for us, that he might Redeem us from all iniquity: and purify unto himself a peculiar people zealous of good works. And Christ's Redemption is actually applied to none, but only to such as are effectually called and cleansed. Redeemed Jews, must abandon their Idols. Redeemed Sinners must forsake their sins. To pretend to be Redeemed by Christ, and yet to allow ourselves in sin: Is great Hypocrisy in us; And brings great infamy upon Christ, as if he were a Patron of Sin and wickedness.

VI. Hence, That the Jews (who extremely doted upon Idolatry) were we aned from Irolatry, is merely to be ascribed to the Grace and Covenant of God. Not the loss of Canaan, Jerusalem and the Temple; Not the Miseries of their Chaldean Bondage; not the good example of the Chaldeans, who were extremely addicted to idolatry and superstition: but only God's free Grace and Covenant, promising this mercy, did accordingly divorce them from their idolatry. When nothing Else can do it, The Grace and Promise of God can estrange us utterly from our iniquities. Wait we therefore upon his Grace, and Covenant for attainment of this blessing to ourselves and others.

VII. Hence, God's Spirit, or the Spirit of Christ, was not only Promised, but also performed to God's Redeemed under the Old Testament, For besides what hath been evidenced to this effect in opening of former Covenants, its plain this Spirit of God and Christ was Promised and Performed under this Covenant. This is diligently to be noted against the Socinians, ( ^u ) who falsely assert That the Spirit was not promised under the Old Testament. What could be more express then this? — A new heart also will I give you, and a New Spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, &c. See the fourth Covenant-Mercy.

VIII. Hence, When God's Spirit is put within the Heart, he brings many sacred endowments and blessed Influences with himself into that Heart. I have here in this Covenant noted and opened seven such Holy Influences introduced into the soul by the Spirit of God; and all of very precious Consequence. The Spirit is the Spring and immediate Author of all Gifts and Graces. He that once is possessed of this Spring: hath all the streams of grace thence flowing. Its therefore a very great and complexive Mercy, to enjoy the Spirit of God according to God's Covenant. Our Savior intimates, that God's giving of his Spirit to them that ask him, is the great attainment by Prayer. He that can pray down this blessing upon his heart, may have anything of God. And Paul Sums up the whole Blessing of Abraham, that was to come upon the Gentiles through Christ, his most blessed Seed, in this One; The Receiving of the Promise of the Spirit (i. e. the Promised Spirit) through Faith. The Promised Spirit enjoyed, enstates believers in the whole blessing of Abraham, and makes them every way blessed with Abraham.

IX. Hence, The Lord delights to afford his Special Presence among his Covenant-People His Tabernacle shall be with them, and his Sanctuary in the midst of them for evermore: And hereby God affords his Special presence with his Covenant-people, as hath been explained. Now God's presence is his people's Protection, Psal. 46. 5. Their encouragement and Consolation against all evils, even in the valley of the shadow of Death, Psal. 23. 4. And a speicial token of God's discriminating favor to them, separating them from all the people on the face of the earth, Exod. 33. 16. Moses set so much store by this presence of God, that he was not willing to go out of the wilderness towards Canaan itself without it; If thy presence go not up with me, carry us not up hence. Ezekiel having described the New Temple, New Worship and Ministry, New Land, and New City, (as elsewhere I have shown) shuts up his Description of the New City, with the blessed denomination given to it; And the name of the City from that day, shall be, JEHOVAH-SHAMMAH. i. e. The LORD is there. Hereby intimating, that God's Presence and Residence in this City, should be the High-excellency▪ and chief glory of this City, Instead of all Blessings.

X. Hence, God's Covenant with a people, advanceth them to the highest Covenant-Relation with God. For what Relation can any People have towards God, or with God, like this: That he should be their Covenant-God, and they his Covenant-People? And this Relation betwixt God and his Captives is sweetly stablished in this Covenant, Ezek. 37. 23, 26, 27. & 36. 28. & 34. 30, 31. Oh how comfortable, sweet and blessed is this Relation! What a Miracle of Mercy is it, that the most Holy, Holy, Holy Lord God, should ever admit sinful dust and ashes into such a Relation to himself? How excellent is God's Covenant, that is the mysterious foundation in Christ of this Relation betwixt God and man! Surely, to be effectually called, and savingly brought into Covenant, and Covenant-relation with God indeed; is so complexive a Mercy, that it compriseth all other saving Blessings in its Bosom, and is the very Gate of Heaven itself.

XI. Hence, God so requires Covenant-Duties from us, That he undertakes all our Covenant-performances for us. As God on his part will bestow Covenant-Mercies: so his Covenant-people on their part must return Covenant-Duties. The obligation must be mutual and reciprocal. But here's the Mystery: God undertakes for both sides. He will be their God, and they shall be his People: He will not turn away from them to do them Good, and they (his fear being put into their hearts,) shall not depart from him. O happy Covenant! wherein God undertakes the Covenant-performances on his people's part, as well as on his own. In this point no Covenant in the world can compare with this Covenant of God. In all Covenants betwixt man and man, no man undertakes for his Confederate, but only for himself; In all Covenants betwixt man and wife, no husband undertakes for his wife, no wife undertakes for her husband, but the husband only for himself, and the wife only for herself: But in God's Covenant he undertakes for himself and for us also. Though, our sins be never so many; our infirmities and weaknesses never so pressing; our temptations never so violent; our duties never so great and difficult: yet he will so furnish us with his fear and grace, that we shall do what he requires, and not depart from him. Oh what a comfort and stay may this be to our hearts! depend we upon this Covenant faithfully, urge we the Lord upon this his Covenant importunately, that he will honor himself and his truth in performing all things for us. Let him enable us to do, what he requireth: and let him require us to do, what he pleaseth.

XII. Hence, God's Covenant in Christ is an everlasting Covenant, and cannot be disannulled. The outward Form or Manner of Ministration may be changed and annulled: but the Essence and Substance of it cannot be violated. God will not turn from them: they shall not depart from God: All other things in the world cannot divide betwixt God and his People, or destroy his Covenant. This Perpetuity of God's Covenant with his Captives, exceedingly augments the Sweetness, Comfortableness and Benefit of all the Covenant-Mercies.

XIII. Hence, Finally, we may clearly take notice of many eminent points of Christian Religion which are revealed in and under this Covenant. Consider well the Covenant-Mercies Promised: and see if they amount not to a Considerable Gospel, and brief Abstract of Christianity. It shall suffice only to mention these points now, because I have, in opening this Covenant's-Mercies, and in sundry other Covenants, explained them already.

In and under this Covenant, these points of Christian Religion are disclosed;

1. The Person and office of Jesus Christ the Messiah. I. His Person. That he should be true man, of the Seed of David; A branch of Righteousness growing up to DAVID. The sure Mercies of David, &c. II. His Office of Mediatorship. For, he is called; THE LORD OUR RIGHTEOUSNESS, Ier. 33. 16, 17. And he is the Covenant-Redeemer of his Captives from spiritual thralldom, Isa. 49. 8. to 18. More Particularly, That he should be, 1. A Prophet. Behold I have given him for a witness to the People, Isai. 55. 1, 2, 3, 4. John 7. 16, 17. & 12. 49, 56. 2. A Priest. This is implied in that Denomination given him: The sure Mercies of David. Which implies his Resurrection from the dead, Isa. 55. 1, 2, 3, 4. with Acts 13. 34. And this consequently presupposes his Death. Christ died, To satisfy for our sins, Rom. 4. 25. & 8. 3. Heb. 9. 14. & 10. 10, 12, 14. Christ Rose again from the Dead, That he might ever live to make Intercession for us, Heb. 7. 25. & 9. 24. Now Christ's Satisfaction for Sin, and Intercession for Sinners, are the two grand Parts or Acts of his Priesthood. 3. A King. A Leader and Commander of the People, Isa. 55. 1, 2, 3, 4. Yea he is promised, as another DAVID, their Shepherd, Prince, and King forever, Ezek. 34. 23, 24, 25, &c. & 37. 24, 25, 26. Ier. 33. 17, 20, 21, 22, 25, 26.

2. The great work of Redemption. That God's elect should be Redeemed from their spiritual bondage by Christ, is primarily intended to be revealed to the Jews, under Christ's promised Redeeming of the Captive-Jews from Babylon, the Type thereof, Isa. 49. 8. to 24. Ezek. 37. 21, 25, 26. & 34. 11. to 19. 23, &c. Ier. 23. 7, 8. & 16. 14, 15.

3. The Donation of the Spirit of God. And I will put my Spirit within you, &c. And with the Spirit many Fruits and Influences.

4. Renovation or Renewing of Spirit, and heart, Ezek. 36. 25, 26. This in Substance is one with Regeneration, and effectual Calling, Titus 3. 4, 5, 6.

5. Justification. That all their Iniquities should be cleansed and pardoned, Ier. 33. 7, 8. And that Christ's Righteousness should so effectually be made theirs, that Christ himself should be the LORD their RIGHTEOUSNESS, Ier. 33. 16, 17. And Justification doth especially consist in these two things, viz. Non-Imputing of our Sins to us, but to Christ: and Imputing of Christ's Righteousness unto us, as the matter of our Righteousness before God.

6. Sanctification, and Spiritual cleansing from their Sinful Uncleannesses, Not to defile themselves any longer therewith, but to walk in newness of life and obedience, Ezek. 36. 27. More Particularly they should be so Sanctified, as, 1. To know God, that he is the LORD, Ier. 24. 5, 6, 7. 2. To believe in Jesus Christ, and to live by that Faith, Isa. 55. 1, 2, 3, 4. & 53. 1, 2, 3, 11. Hab. 2. 3, 4. 3. To be of tender fleshy, not of heard stony hearts, Ezek. 36. 26. 4. To have and exercise sincere Repentance, Ezek. 36. 31. 5. To have one heart and one way in matters of Religion, Ier. 32. 38, 39, 40. 6. To be constant in the Fear of God, Ier. 32. 39, 40, 41.

7. God's presence among his People in his Ordinances, Ezek. 37. 26, 27, 28.

8. Dearest Union to, and Communion with God; as a Covenant-people with a Covenant-God, Ezek. 37. 26, 27. and often▪

9. Perseverance with God in his Covenant, Jer. 32. 40▪ &c.

These, among other points of Christian Doctrine, are Revealed in this Covenant. And therefore it may very justly be accounted and made use of as an Evangelical and Christian Covenant.

But hitherto of the Substance, or Subject-Matter of this Covenant.

APHORISM III. 3. The Form of God's Covenant with his Captive-people.

THE Form of God's Covenant with his Captive-people the Jews, was Inwardly, The mutual Obligation of the Federates one to another: Outwardly, The manner of this Covenants Manifestation, Confirmation and Administration. This Aphorism I explain as followeth.

Concerning this Form of God's Covenant with his Captive-people the Jews, I need not say much. It is, 1. Inward, 2. Outward.

I. Inward. The more Inward and essential Form of this Covenant, consisted in the Mutual Obligation of the Federates one to another: of God to the Captive Jews by Stipulation of Mercies, and of the Captive Jews to God by Re-stipulation of Duties. Which Mercies and Duties, have both of them been already explained. The High-excellency and glory of all which Mercies and Duties, is set forth in that clause, often recited in this Covenant; — I will be their God, and they shall be my People.

II. Outward. The More Outward and Accidental Form of this Covenant, stood in the Manner of God's 1. Manifestation, 2. Confirmation, 3. Administration of this Covenant to the Captive-Jews.

1. God's Manifestation of this Covenant to the Captive-Jews, was not, Immediate by his own immediate Revelation or voice to them, As to Adam, Noah, Abraham, and to Israel at Mount-Sinai: But Me, diate, by the ministry of his Prophets, especially Isaiah, Jeremiah, and Ezekiel, as hath been already evidenced. As God first made known the former Covenant to his Prophet Nathan, and then by him to David: So here God first Revealed this Covenant to these his Prophets, and then by them to the Captive-Jews. God delights to impart his Covenant-Mysteries unto his people by the Ministry of his Prophets; Unto men by men; 1. Partly, That they may not be dashed, terrified and amazed, at the terrible Majesty of the Lord, as once Israel was. 2. Partly, That the Lord may condescend more▪familiarly unto his people in his Covenant-dealings with them, as he did with David, 2 Sam. 7. 19. 3. Partly, To teach his people to prize, love, and hearken to his Prophets, by whom the richest Treasures of Gospel Truth and Covenant-assurances of their Salvation in Christ, are Revealed to them. Who would not highly value those Ambassadors, that shall come from God with a Covenant of Faith, purposely to assure them of their eternal Happiness by Christ through believing?

2. God's Confirmation of this Covenant to his People the Captive-Jews, was various: chiefly fourfold. 1. By exegetical Repetitions of it. 2. By Divers Illustrating Symbols and Similitudes. 3. By sundry Ratifying Promises. 4. By God's Sacred and inviolable Oath.

(1) By Exegetical Repetitions of it. God made known this Covenant by his Prophets to his people, not only once, but often. He spake it frequently: that he might confirm it to them firmly. And his following Repetitions were not only Confirmations, but also Explanations of the foregoing Discoveries of this Covenant. God made known this Covenant, especially to three Prophets. 1. To Isaiah before the Captivity: often Repeating it by him. 2. To Ezekiel, and 3. To Jeremiah, both during the Captivity. Often ingeminating it to them All which I have particularly shown in the beginning of this VI. Chapter, in the Preface there. Now why should God thus often ingeminate and repeat this Covenant, but to put his people out of doubt of the certainty of it?

(2) By Divers Illustrating Symbols and Similitudes. Parables, or Similitudes, illustrate much: and consequently obtain some kind of force for Confirmation of things illustrated, and for persuasion of our hearts thereunto. God used especially these Parables, Symbols or Similitudes for Confirming and assuring of divers Covenant-Mercies to the Captive-Jews, viz. 1. The Symbole of two Baskets of figs set before the Temple; the one very good, the other very bad. The good figs representing the Captives in Babylon, towards whom God had thoughts and purposes of much good, To redeem them from Babylon, to bring them into their own land, &c. The bad figs representing Zedekiah and his Princes, and the residue of Jerusalem, which remained still in the land, &c. Whom God would consume and make fit for nothing. 2. The Symbole of two sticks, written on, The one for Judah, The other for Ephraim: both of them becoming one in the Prophet Ezekiel's hand. Hereby God assuring them that Judah and Israel should no longer remain two Kingdoms or two Nations, but they should both become one in the hand of God under the true DAVID Jesus Christ thir Prince. This was another eminent Mercy promised in this Covenant. 3. The Symbole of Dry bones in the valley, reviving at Ezekiel's Prophecying, and standing up an exceeding great army. Hereby the Lord assuring the Captive-Jews, that though they were as it were dead and buried in their Graves in Babylon, and their Condition visibly as helpless and hopeless as of these dead dry bones; yet God would open their Graves, bring them out of their Graves, make their dead and dry bones live, and redeem them from Babylon. This was another grand Covenant-Mercy promised.

(3) By sundry Ratifying Promises. I mean such promises as were annexed to, or inserted in this Covenant, purposely to ratify, confirm and assure them of the certainty and inviolable stability of this Covenant. As, when God promised the Perpetuity of this Covenant and the Covenant-mercies in Christ, the true DAVID; And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt, and they shall dwell therein, even they and their children, and their children's children forever, and my servant DAVID shall be their Prince forever. Moreover I will make a Covenant of Peace with them, it shall be an everlasting Covenant with them, &c. And again;— I will make an everlasting Covenant with you, even the sure Mercies of David, Isa. 55. 3. And elsewhere God ratifies this Covenant, by Promising greater and more immovable stability to it, then to the very Mountains and Hills; For the Mountains shall depart, and the Hills be removed: but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed, saith the LORD, that hath mercy on thee. How sweet are these Promises!

(4) By God's sacred and inviolable Oath. For, God comforting his people by his Covenant and Promises against the Babylonish Captivity, confirms that his Covenant and the Promises thereof by his holy Oath, saying; — For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah shall no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. For the Mountains shall depart, and the Hills be removed, &c. Now God, interposing himself by these two immutable things, his Promise and his Oath, intended his people's strong Consolation in this Covenant.

3. God's Administration of this Covenant with the Captive Jews, (as well as of his former Covenant with David ) was for substance the same with that of the Sinai-Covenant, which determined not till Christ's Death, when the New-Covenant began to Commence. For both these Covenants were, as it were, Under-Covenants to the Sinai-Covenant. This Covenant then was administered, 1. With a Typical and Outward Sanctuary. 2. With a Levitical Priesthood, Ordinarily: and many Prophets, Extraordinarily. 3. With Levitical Ordinances of divine worship, and Ceremonies, &c. 4. With Temporal and Typical Promises touching Canaan, their Rest there, &c. 5. With ordinary Covenant-Tokens, Circumcision, and the Passover. All which (except the Prophets ) remained still in use till the Incarnation and Death of JESUS CHRIST.

Nevertheless this Covenants Administration was greatly raised and heightened by some Perfective Alterations and Additionals, above all fore-going Covenant-Administrations. For under this Covenant,

(1) The People, Priests and worship of God were more fully cleansed from Idolatry then ever since their Redemption from Egypt.

(2) The Temple of Zerubbabel wherein they had their Solemn worship, was far more glorious then the Temple of Solomon under the former Covenant. Not in regard of Fabric and Structure; therein Solomon's excelled: but in regard of use, the most glorious Son of God Jesus Christ glorifying this Latter Temple with his own blessed Presence and Ministry in it. — And I will shake all Nations, and THE DESIRE OF ALL NTIONS shall come, and I will fill this House with Glory, saith the LORD of Hosts. The Silver is mine, and the Gold is mine, saith the LORD of Hosts▪ The Glory of this Latter House shall be greater then of the Former, saith the LORD of Hosts: And in this place will I give peace, saith the LORD of Hosts.

(3) The Promises of this Covenant (which is the very next door to the New-Covenant ) do run in a far more Spiritual strain touching Spiritual blessings in heavenly things in Christ, then did the Promises of any former Covenant whatsoever. And do determinately point out the very time of the Messiahs suffering: which in no other Covenant-administration was done before.

(4) The chief Passover that ever was sacrificed since the Institution of the Passover, was offered up under this Covenant. For under it Christ our passover was sacrificed for us. Never Passover like this Passover. All they were but Types and Shadows: This alone was the Truth and Substance of them all.

(5) Finally, Under this Covenant the Political Government of the Common-wealth of Israel was transmitted to the true DAVID, viz. JESUS CHRIST, Lord of Lord's and King of Kings: In whose Spiritual, Heavenly and Everlasting Kingdom the outward Kingdom and Government of Judah and Israel determined, and was swallowed up for evermore.

Inferences.

1. Hence, The bounty of God's Grace was very illustrious towards his people in this Covenant, which he so often revealed to them. Heres not a seldom, but a frequent Covenant-Manifestation: whereby God's Covenant-Grace obtained not a penurious, but a bounteous demonstration. God's often tenders of his Grace, do eminently imply the richcs and bounty of that Grace. He often offered, what he was most willing to bestow.

2. Hence, The Truth and certainty of this Covenant was altogether infallible and unquestionable. Being revealed by three several Prophets; Repeated several times; And Confirmed sundry ways, by symbolical Tokens, Ratifying Promises, and the Oath of God himself: how could they doubt of its faithful accomplishment?

3. Hence, The Lord in this Covenant abundantly provided for his Captives support and consolation. Not only the Matter of it was exceeding Comfortable to them, In regard both of the rich Mercies Promised, and of God's undertaking for their Constancy in Covenant: But the very Form of this Covenant was most Comfortable also, being so importunately manifested, so strongly confirmed, and so sweetly administered. What people could more need consolation? And what way could be more effectual then this Covenant way which God took for their consolation?

4. Hence, This Covenant with the Captives did not only explain, but also highly improve the Sinai-Covenant unto much Evangelical Spirituality. As the former Covenant with David, so this with the Captives was Explanatory to the Sinai-Covenant. But this Covenant hath highly advanced and raised up the Sinai-Covenant with many sublime Spiritual Promises. So that when that Old-Covenant was to wear away, and to be swallowed up by the new, it was become very Spiritual.

5. Hence, The subsequent-Covenants still had their Special excellencies above those that were foregoing. That with David surpassed all that went before, which also still excelled one another: But this transcends that Covenant with David, as appears in those five forementioned Particulars. The substance of the Covenant of Faith is still the same: but yet it still more and more exels itself in gradual Perfections, till it attain to the most perfect of all dispensations, the New Covenant.

6. Hence, Finally, When the mutual tie and obligation between the Federates was broken, the very Essence of this Covenant was violated and overthrown. For in this mutual obligation of Federates, the Essential form and being of this and of all Covenants Consists. When therefore the Jews rejected the Messiah actually exhibited, sold him for a base price of thirty pieces of Silver, set him at naught, and cruelly murdered him with wicked hands. (so far were they from believing in him;) No wonder that God cut asunder his two staves of Beauty and Bands, Brake his Covenant with them, and utterly cast them off till the fullness of the Gentiles be accomplished.

APHORISM IV. 4. The End or Scope of God's Covenant with his Captive-people in Babylon.

GGds End and intended Scope in this Covenant with his Captives in Babylon was; More Immediately, A further Discovery of the promised Messiah Jesus Christ: More Mediately, The promoting of their present Consolation and future Salvation: And the Advancement of God's Glory in all. This Aphorism I thus in brief Explicate.

I. The more Immediate End, intended by God in this Covenant was: A further Discovery of the Promised Messiah Jesus Christ. Every Covenant tends to improve and advance in some regard or other, the further Revelation of Christ: As I have shown in the Ends of the Several Cvenants; and specially in gods Covenant with David, which the Reader may Consult. CHRIST, and Sinners happiness by him, is the great mystery of all Discoveries of the Covenant of Faith.

This Covenant, together with the Promises Reducible and appertaining to it, tends to make a further Discovery of Christ, in regard of his ^1. Person, ^2. Office, and ^3. Actual Appearing in Human flesh.

1. In regard of Christ's Person, according to the Flesh: This Covenant and the Promises thereunto belonging do discover, 1. His Descent. That he shall not only, as a Branch of Righteousness, grow up to David, but also that he should descend of David by Zerubbabel, a special Type, and fore-father of Christ: as that passage of Haggai, being solidly understood, doth intimate; for it is chiefly applicable to, and intended of Christ the true Zerubbabel. 2. His Properties. Righteous, Having Salvation, Lowly, Speaking peace to the Heathen, being wounded for our iniquities, &c.

2. In regard of Christ's office: This Covenant and the Promises annexed thereunto do Reveal; 1 More Generally, That Christ should be a Redeemer, not only of his People the Jews from Babylonish bondage, but also of all his Elect from sin •… ull and hellish thralldom, by the blood of the Covenant. 2. More Particularly, That Jesus Christ the Messiah should be, ( ¹ ) A Prophet. A witness to the People; The Messenger, Or Angel of the Covenant, delighted in. ( ² ) A Priest forever. Becoming an offering for sin, and Making Intercession for the Transgressors. (which are the two grand Acts of his Priesthood) Whence he is said, To send Prisoners out of the pit wherein there is no water by the blood of the Covenant. And to be The Sure Mercies of David. (3) A King. A Leader and Commander to the people. Yea that he as a true DAVID should be their Shepherd, Prince and King forever: Under whose Dominion the divided Kingdoms of Judah and Israel should be united and made one, as at first they were under David. Thus, though the Sinai-Covenant discovered Christ as a Prophet and Priest, under the Types of Moses and Aaron; and the Covenant with David reveal Christ as an Everlasting King: Yet this Covenant doth as much as both, and sets him forth as Prophet, Priest and King forever. Herein therefore Christ is revealed more fully then in either of those Covenants.

3. In regard of Christ's Actual appearing in Human flesh: This Covenant and the Promises thereto belonging, discover; 1. That, From the going forth of the Commandments to restore and to build Jerusalem unto the Messiah the Prince, shall be seven weeks; (that is thinks Calvin from the second year of Cyrus till the baptism of Christ, when he began publicly to appear in his Mediatory office,) and threescore and two weeks the Street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself, &c. Here, the determinate time of the Messiah's appearing and Suffering for sin, is revealed to Daniel about the time of the Jews release from Babylon: which was never done before under any former Covenant. 2. That, Christ, the DESIRE OF ALL NATIONS should come, and by his Presence fill the Later Temple built by Zerubbabel with more Glory, then ever the first Temple had which was built by Solomon. 3. That, Christ Zion •… s King should come to Jerusalem, being just, having Salvation, Lowly, and riding upon an Ass, and upon a colt the foal of an Ass. 3. That The LORD whom they sought; Even the Angel of the Covenant, whom they delighted in, should suddenly come to his Temple. Malachi, the last Prophet of the Old Testament, tells them, that now Christ's coming was nigh at hand, he would come suddenly without delay. And Elijah the Prophes (that is, John the Baptist in the Spirit and power of Elijah, Luke 1. 17. Mat. 11. 10. to 15.) as Christ's Herald or Harbinger, should come to prepare Christ's way before him. And the next tidings which the Scripture brings in the History of the four Evangelists is, The manifestation of John the Baptist, the second Elijah, and shortly after him the Incarnation and Nativity, &c. of JESUS CHRIST. These, besides other discoveries this Covenant made of Christ, beyond all foregoing Covenants.

II. The more Mediate End intended by God in this Covenant, was twofold, viz. 1. Subordinate, 2. Ultimate.

1. Subordinate: The Captive's ^1. Present consolation, and ^2. Future Salvation of them and their Posterity.

(1) The Present Consolation of God's Captives in Babylon. As they were there greatly afflicted: so they were deeply dejected. They were then, as a woman forsaken and grieved in Spirit, and as a wife of youth refused; Yea forsaken of God, who in wrath for that season bid his face from them. So that when they sat down by the Rivers of Babylon, they wept when they remembered Zion. They hanged their harps upon the willows in the midst thereof.—They could not sing the LORD'S song in a strange land. They said, Our bones are dried and our hope is lost, we are cut off for our parts. Thus they were even drowned in sorrow, and swallowed up in discomfort. Therefore God purposely sets himself to Comfort them with good words, and comfortable words in this Covenant. See Isaiah 54. throughout. and Zech. 1. 12. to the end of the chapter, and Isai. 49 8. to 18. where Christ is promised as a Covenant of the People, to establish the land, to cause to inherit the Desolate heritages: To say to the Prisoners, go forth: To them that are in darkness, show yourselves, &c. and at last this Triumphant close is added; Sing, O heavens; and be joyful, O earth; and break forth into singing, O Mountains: For God hath comforted his people, and will have mercy on his afflicted, ver. 13. Seriously consider all the Covenant-Mercies formerly unfolded, How suitable and full Remedies they were against all their Babylonish distresses: and then it must needs be confessed that in this Covenant God singularly intended his afflicted people's Consolation.

(2) The Future Salvation of the Captives and their Posterity. God in this Covenant aimed at an higher End and Advantage to his people then their present Consolation: even their and their Seeds eterternal Salvation. And therefore under their corporal Redemption from Babylonish Bondage to Canaan's Liberty and Rest; He represents typically their Spiritual Redemption from Sinful and Hellish Bond •… ge to Heaven by Jesus Christ, As I have already manifested. And this is extended to them, and to their children, and to their children's chi •… dren, Ezek. 37. 25, 26. Isa. 59. 20, 21. And if the Spirituality of the Promises of this Covenant be well weighed: half an eye may see; That in this Covenant God intended much more Their Spiritual Redemption by Christ, then their corporal Deliverance by Cyrus: And that he had a far greater desire to lead his people and their seed unto, and place them in, the Heavenly, rather then the Earthly Canaan.

2. Ultimate. God's highest and last End, in this, as in all Covenants, was the Advancement of his own Glory. Therefore, when the Lord was about to propound the sweet Promises of this Covenant, touching the Jews Redemption from Babylon to 〈◊〉〈◊〉 Chaldea and other Countries to Canaan: he tells them that herein he had principal respect to his own Holy Name and Glory, which through them was profaned among the Heathen. — But I had pity for mine holy name, which the house of Israel had profaned among the Heathen whither they went. Therefore say unto the House of Israel, Thus saith the Lord GOD, I do not this for your sakes O house of Israel, but for mine Holy name's sake which ye have profaned among the Heathen whither ye went. And I mill sanctify my great Name which was profaned among the Heathen, which ye have profaned in the midst of them: and the Heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. For I will take you from among the Heathen, &c. So that God made this Covenant, and made it good: that he might sanctify, exalt and glorify his own great name. More Particularly by this Covenant God intended; 1. The Glory of his free-Grace; without, yea contrary to their deserts, Ezek. 36. 22, 31, 32. 2. The Glory of his rich Mercy, Compassion and Loving-kindness, Isai. 49. 13, 15, 16. Zech. 1. 12. to 17. All the Covenanted Blessings demonstrate this. 3. The Glory of his Power: that he would open their Graves, and bring them out of their Graves, Ezek. 37. 1. to 15. 4. The Glory of his Faithfulness: not only in the sight of his own people, Ezek. 37. 14. but also in the sight of the very Heathen, Ezek. 36. 33. to 37. 5. The Glory of his Justice and Severity. In that for their Contempt of Christ at last, God would cut asunder his two staves of BEAUTY and BANDS, and break his Covenant which he made with all the People, Zech. 11. 6. to 15.

Inferences.

1. Hence, See how this Covenent Answers, ye a excels the fore▪going Covenants in the Immediate End thereof. It Answers and agrees with them, in that it tends to Reveal Christ to the Jews: It excels them, in that it tends to make an higher and further Revelation of Christ then ever any did before; yea and at last before its expiration, actually exhibits Christ incarnate according to all the faithful's expectation. So that in the perusal of this Covenant, you must not only look at Christ promised, but at Christ Promised as near at hand, and Suddenly to come into his Temple. Yea in this Covenant are the last Promises of Christ to come in the flesh. Under this Covenant Christ was so promised that he was Actually Performed. Therefore under this Covenant you may with Good old Simeon take Jesus Christ in your Arms, and bless the Lord for his Salvation.

2. Hence, This Covenant was the Captives Cordial, and great Matter of rejoicing. Herein God peculiarly intended their Comfort and their joy over all their afflictions. And if they fainted after the Publication of this Covenant: that must needs be a great reproach unto their Faith and Spiritual Courage. This Covenant also, primarily intending Spirituals in that Corporal Redemption from Babylon 〈◊〉 •… eturn of the Captives to Canaan, &c. may be improved by 〈◊〉 as a Singular cordial to ourselves in reference to our all-sufficient redemption by Christ from spiritual thralldom, and our investiture into all Spiritual Privileges by him.

3. Hence, Though God in his Covenants and Promises hath a tender care of his Peoples present Consolation, yet therein he principally provides for their future and eternal Salvation.

4. Hence, When we read and ponder upon this Covenant, Let us ascribe to God the glory due unto his great name, from his Excellent Contrivance and Revelation of this Covenant, and the Mysteries thereof.

Thus of God's intended Scope and End in this Covenant.

APHORISM V. Fifthly General Inferences from the whole of this Covenant with the Captive-Jews.

HAving thus at large unfolded this Covenant of God with his Captive-Jews in Babylon, in regard of the ^1. Author, ^2. Occasion, ^3. Impulsive Cause, ^4. Federates to it, ^5. Nature of it, ^6. Subject-Matter on God's Part and on Theirs, ^7. Form, and ^8. End thereof: I shall now briefly Conclude my Discourse about this Covenant-Discovery, with certain General Inferences▪ resulting from the Whole that hath been Spoken, wrapping them up in this ensuing Aphorism, viz.

Hence, From all that hath been proved concerning this Covenant with the Captive-Jews these things are Evident. 1. That, This was a Covenant of Faith. 2. That, The Substance of God's Covenants of Faith was but one: Though the Circumstances divers. 3. That, God may change the outward condition of his People: and yet not change the Substance of his Covenant with his people. 4. That, David's Royal Seed and Diadem were continued in Christ. 5. That, As God's Covenant with David was the Royal, so this was the Redeeming, Uncaptivating Covenant. 6. That, God's sweetest Consolations are showered on his People, in their sharpest Tribulations. 7. What The Properties of this Covenant are. 8. What Agreement or Disagreement, this Covenant hath, with, or from all fore-going Covenants. 9. What Preheminences this Covenant had beyond the former Covenants. 10. That, This Covenant and the Promises thereof approach most near to the New Covenant, and the Promises thereof. These I briefly thus explain;

I. That, This Covenant with the Captives was a Covenant of Faith in Christ; purely Evangelical, and not a Covenant of works: Yea and the last of the Covenants of Promise, under which Christ promised was exhibited. This I have already sufficiently cleared.

II. That, The Substance of God's Covenants of Faith was but one: Though the circumstances of the several discoveries were divers. The several Covenant-Discoveries of God's Covenant of Faith, were in several Times, To several Persons, In several Places, upon seve ral Occasions, In several ways of Manifestation, Confirmation and Administration according to the wise pleasure of the Lord for his people's best advantage; The Circumstances were very various: But the Essence and Substance of them all was one and the same, viz. The Revealing and tendering of one and the same Messiah Jesus Christ to his people, as their only all-sufficient Savior through Faith. Herein this present Covenant with the Captives was one and the same with all former Covenant-Dispensations▪ though in some Circumstances differing from them. And it was meet, that the Covenant-discoveries should be still more and more full, perfect, clear and glorious: as the Incarnation of the Messiah approached nearer and nearer, who is the Perfection and Glory of them all. It is but one Sun that shines in the sky from the shortest to the longest day in the year: Yet this one Sun Rises every morning earlier and earlier, climbs up in the Heavens still Higher and Higher, shines still hotter and hotter, and runs his race still longer and longer: Like here conceive of Christ the Sun of righteousness in the several Covenant-expressures.

III. That, God may change the Outward Condition of his people, and yet not change the Substance of his Covenant with his People. When God made Covenant with Israel at Sinai, They were a newly Redeemed people: when he Covenanted with David, They were a people advanced to high Prosperity and peace under a Royal Government: But when he Covenanted with these Captives, they were in an afflicted and Enthralled Condition. Then at Sinai, After at Zion: now, in Babylon. Then, in an Anarchy, without any settled Government: After, under a Monarchy, under Kingly Government: but now, under Tyrannie, Even the cruel Babylonish Government. Yet though thus God had changed their Outward Condition: he changed not the Substance of his Covenant with them. In all varieties of their State he still Reveals the same Messiah and the same salvation by him through Faith. To let all know, that in reference to God and happiness, the Outward Condition is as nothing: Its only Christ and enjoyment of him through Faith according to his Covenant, that makes people happy in any Condition, and makes every Condition sweet and comfortable.

IV. That, David's Royal Seed and Diadem chiefly had their continuance and perpetuity in Christ. From the Captivity till Christ's Incarnation David's Throne was thrown down; His Diadem removed; and his Seed (as a Royal Seed) seemed to cease, being only Governors not Kings, over that people of Judah: By all which God seemed in outward appearance to make void his Covenant with David and his Seed, in regard of the Perpetuity of his Royal Seed and Kingdom, Psal. 89. 39, &c. But David's ruined Throne was exalted, His removed Diadem and Crown was Restored, and his Royal Seed Revived; at the appearing of Jesus Christ (his Primary Seed) in the flesh: And in Jesus Christ the Perpetuity of David's Seed, Throne, Crown, and Covenant, had its chiefest and fullest accomplishment, according to the Tenour of this Covenant. So faithful is God in his Promises, that he cannot suffer his Covenant to fail.

V. That, As God's Covenant with DAVID was peculiarly the Royal Covenant ( as hath been manifested ): so this Covenant with the Captives was the Redeeming or Uncaptivating Covenant. The main stream of Promises in that Covenant did run upon the Kingdom of David and of his Seed: and a chief burden of the Promises in this Covenant was upon the Captives Redemption and Return from Babylon to Zion, from Chaldea to Canaan, &c. And as they were seventy years in Babylon, and then corporally Redeemed thence by Cyrus, especially by the Messiah: So from their Redemption out of Babylon till Christ were seventy weeks of years accomplished, and then all the Elect of Jews and Gentiles were Spiritually redeemed from Sin and Death by Jesus Christ. That, was as a Type of This: and whilst Daniel was the Praying for Performance of the former, he Received from God a punctual Promise of the latter.

VI. That, God's sweetest Consolations are usually showered on his People in their sharpest Tribulations. This most Consolatory Covenant was then revealed to God's people the Jews, when they were most disconsolate Captives in their Graves in Babylon. When Abraham's Seed should become as a smoking furnace, Then God assures Abraham that he would be to them a Burning Lamp. When the Church in the wilderness and afterwards, should become as a Bush burning with the fire of Affliction, Then God assures Moses that the LORD himself would be in the midst of the Burning Bush that it should not be consumed. Tender parents are most affectionately compassionate and comforting to their children in sicknesses and distresses: So the heavenly father then yerns over his people with tenderest bowels when they are involved and wracked up in deepest sufferings and Sorrows. God thus spake to the Nations that spoiled his people in Chaldea, &c. He that toucheth you, toucheth the apple of his eye: and thats a most tender part. The afflictions of God's people, go very near the Heart of God. While they smart: he bleeds. While they suffer: he cries out. When they sigh: he binds up their Hearts with sweetest Consolations. And no wonder; For, ^1. Then is the time when his Consolations are most needful. ^2. Then is the time when his Consolations will be most effectual. ^3. Then is the Season when his Consolations will be most welcome to the tossed and wearied Soul. Therefore when our troubles are most pressing upon us; let us conclude, that God's Comforts are most hastening to us: as the night is of times darkest towards the break of Day. Light is sown for the righteous, and gladness for the upright in Heart. The light of joy and comfort is as Seed sown for the just and upright: it may be hid and buried a while under the clods, but at last it w •… ll Sprout and Spring up. When? Even under the very showers of affliction. For, Unto the upright there ariseth light in the darkness. Our darkness, is the very Season for God's Light to shine out in.

VII. That, Hence its very evident, what the Properties and excellent Perfections of this Covenant are, viz. It is, 1. Divine. 2. Gratuitous. 3. Evang •… lical 4 Holy. 5. Sure and faithful. 6. Spiritual. 7. Reconciliatory. 8. Redemptory. 9. Consolatory. 10. Everlasting. I need but briefly to touch at these, and pass; because much hath been already spoken to this Effect.

1. Divine, of Divine Authority. For God himself was the Sole Author and Revealer of it to his Captives by his Prophets: as hath been evidenced. Therefore the Promises thereof were to be believed and depended upon without staggering.

2. Gratuitous. Not at all from any Deiert, Motive or Impulsive cause in them: but merely from his own gracious inclination, Ezek. 36 31, 32.

3. Evangelical, not Legal: of Faith, not of Works. It hath been already proved, that this Covenant was a Covenant of Faith in Christ Promised, and not as then exhibited, when this Covenant was Revealed: and therefore its merely Evangelical, and pure Gospel in Christ to come afterwards.

4. Holy. The Author, Federates, Matter, Form, End, Even the whole of this Covenant being Holy: How can it choose but be Holy?

5. Sure and Faithful. For, 1. God that cannot lie hath made it, is the Sole Author of it. See Aphorism 1. of this chap. Tit. 1. 2. 2. God, that cannot change, hath sworn it, Isa. 54. 9, 10. 3. Christ as the Sure Mercies of David, is the foundation and Matter of it, Isa. 5▪ 5. 3.

6. Spiritual. The greatest number of the Promises in this Covenant are about sublime Spiritual things, And those Promises about deliverance from Captivity in the Earthly Babylon, and Restauration of the Captive-Jews to their Earthly Canaan, did chiefly intend Spiritual Mysteries: viz. Christ's Redemption of his Spiritual Captives f •… om the bondage of Sin and Death, to Life and heavenly glory: as hath been formerly manifested.

7. Reconciliatory. God intended this as a Covenant of Reconciliation betwixt himself and the Captives that had deeply offended him before their Captivity. For herein he promiseth to sprinkle clean water upon them, and to cleanse them from all their Idols and filthiness, Ezek. 16. 25. and 37. 23. And stiles this, A Covenant of Peace with them, Ezek. 37. 26. & 34. 25. Isaiah 54. 10.