The Mystery and Marrow of the Bible

APHORISM I.

IN this Aphorism (that I may a little explain and confirm it) two things are intimated to us. 1. That, God, Father, Son and holy Ghost is sole Author of the New Covenant. 2. How God acteth unto the Effecting or Authorizing of it. Both these are to be cleared.

I. That, The LORD God, viz. God the Father, in the Son Jesus Christ, by the Holy Ghost is sole Efficient Cause or Author of the New Covenant, may divers ways be evinced. As,

1. By the express Testimony of Holy Scriptures. The Scriptures testify, 1. That, God promised to make this New Covenant, and peculiarly appropriates it to him as his work; Behold the days come (saith the LORD) when I will make a New Covenant, with the house of Israel, &c.—This is the Covenant that I will make with the house of Israel, after those days saith the LORD, &c. In that he saith; I will make a New Covenant, he excludes all others, and declares himself the only Author of it. 2. That, Jesus Christ, as Testator, is author of this his New Testament, confirmed and completed by his own death and blood. — And for this cause he is the Mediator of the New Testament, that by means of Death for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance. For where a Testament is, there must also of necessity be the death of the Testator. For a Testament is of force after men are dead: otherwise it is of no strength at all while the Testator liveth. Here the Apostle shows that Jesus Christ the Mediator, is also Testator of the New Testament, making it of force (as men their Testaments) by death. And who can be Author of any Testament, but the Testator himself? 3. That, The Holy Ghost also made this New Covenant, and the benefits thereof in Christ, known to the Church: — For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us; For after that he had said before, This is the Covenant that I will make with them after those days, saith the Lord: I will put my Laws into their Hearts, and in their minds will I write them, &c. And the Holy Ghost making this New Covenant known, Revealing it by his own Authority to the Prophet, must needs be the Author of it.

2. By the plain Current of the New Covenant itself. For therein the Promises are uttered by the Lord himself in the first Person, as from himself, saying, I will put my laws into their mind,—I will be to them a God,—I will be merciful to their unrighteousnesses, and their sins and their iniquities will I remember no more. Now, the same Lord God, that promiseth to perform the New Covenant blessings himself, he must needs be sole Author of the New Covenant.

3. By the Form or Name in which Baptism, the First New-Covenant-Token, is to be administered, by Christ's own appointment after his Resurrection. Go ye therefore (saith he to the 11. Apostles) and Disciple ye all Nations, Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you, &c. Why, in the Name of Father, Son and Holy Ghost? But, Partly because Baptism is to be dispensed by warrant and authority of all these three. Partly, because all the New Covenant Benefits, signified, sealed and Convayed by Baptism are from all three. Partly, because the Restipulation and Federal Obligation of the Baptized, in regard of Faith, Repentance, and all other New Covenant Duties conditioned, is to be made to all the three persons in the blessed Trinity. Now if The LORD God, Father, Son and Holy Ghost, be sole Author of Baptism, and of the benefits thereof, which is the New-Covenant-Token: Consequently he is sole Author of the New Covenant itself. Who can Authorize the Covenant-Token, but the Author of the Covenant?

4. By the joint undertakings of the three most Sacred Persons, Father Son and Holy Ghost in this New Covenant. They jointly undertake to perform all New-Covenant -blessings to the Federates: but yet in their own peculiar Order and proper Way of Working, which is ( ^k ) according to the order of their subsisting. The Father eternally subsisteth first in order, of himself, Mat. 28. 19. 1 John 5. 7. not begotten, nor proceeding: The Son eternally subsisteth from the Father, Second in order, being eternally and ineffably begotten of the Father, Heb. 1. 5, 6. John 1. 18. and 3. 16. and 17. 5. The Holy Ghost eternally subsisteth from the Father and the Son. the third in order, proceeding eternally and inconceivably from the Father and the Son, John 15. 26. and 14. 26. According to this order of their subsisting, is their order of working: as the Apostle intimateth; — To us there is but one God, The Father, of whom are all things, and we in (or, for ) him; And one Lord Jesus Christ, through whom are all things, and we through him; And proportionably, One Holy Ghost by whom are all things, and we by him. And elsewhere he shows that our access to God is answerable to this order; — For through him (viz. The Son Jesus Christ) we both have an access by one spirit unto the Father. Now in this New Covenant; I. God the Father undertakes, 1. To be a Covenant-God and Father in Jesus Christ his only son, unto all that shall truly believe, repent and obey him as his people, Accepting them as his Covenant-people, and Adopting them as his sons and daughters into his family. 2. To bestow Jesus Christ upon them (who was given up freely for them, Rom. 8. 32.) as their all-sufficient Savior and Redeemer: Making him unto them, Wisdom, and Righteousness, and Sanctification, and Redemption, John 6. 44. Ephes. 3. 14, 15, 16, 17. 1 Cor. 1. 30. 3. To confer the Holy-Spirit upon them, Luke 11. 13. Ephes. 3. 14, 15, 16. 4. To be the Justifier of him that believeth in Jesus, Rom. 3. 24, 25, 26. 5. To bless them with all spiritual blessings in Heavenly places (or, things ) in Christ, Ephes. 1. 3. Tit. 3. 4, 5, 6, 7, &c. II. God the Son undertakes, 1. To Redeem his Elect Sheep, and make them free indeed, from Sin, Curse, Wrath, and condemnation, by the invaluable price of his own Death and blood, John 10. 11, 18. Heb. 10. 5, 6, 7, 8, 9, &c. and 9. 14, 15. 1 Pet. 1. 18, 19, 20. Eph. 5. 2. Act. 20. 28. Tit. 2. 13, 14. John 8. 36. 2. To rescue them actually and effectually from the power and Tyranny of Sin, Satan, &c. bringing them unto everlasting Reconcilement to, and favor with God, Acts 26. 17, 18. Rom. 5. 1, 2, 10, 11. 2 Cor. 5. 20, 21. 3. To be the Material Mean of their Righteousness, Justification, and spiritual cleansing from the guilt of their sins: that they may be the righteousness of God in him, 2 Cor. 5. 21. 4. To give them eternal life, and to preserve them so securely that they shall never perish, nor shall any pluck them out of his hand, John 10. 27, 28, 29. 5. To be their way unto the Father, that now they may enjoy him graciously, John 14. 6. Ephes. 2. 18. being acceptable to God through him in all their Spiritual Sacrifices, 1 Pet. 2. 5. And that hereafter they may come by this New and living way to enjoy him gloriously in Heaven itself, Heb. 10. 19, 20, &c. III. The Holy Ghost undertakes for these redeemed of Christ Jesus. 1. To cleanse and sanctify them, by purging them from their sinful defilements, and repairing the image of God in them. 2. To lead, act and guide them, as the children of God, into all Truth, and in all the ways of God; that they may walk in, and after the Spirit, Rom. 8. 14. John 16. 13. Rom. 8. 1. Gal. 5. 25. 3. To strengthen them with all might in the inner man, Eph. 3. 16. Helping all their infirmities, especially their Prayer-Infirmities, enabling them with groans unutterable to cry Abba Father, Rom. 8. 15, 26, 27. 4 To assure them, as a Witness, Seal and earnest, of their Sonship and good spiritual estate towards God, Rom. 8. 16. Eph. 1. 13, 14. 5. To continue and abide in them, as their Comforter, supplying Christ's absence forever, until we come where he is to behold his glory, Job 14. 16, 17, 18. and 17. 24.

Those and such like New Covenant-Benefits God the Father, Son and Holy Ghost undertakes to perform to the Federates with them in this New Covenant; and therefore God alone is author and Primary Efficient of this New Covenant. For who can perform or make good this Covenants Benefits but he that made the Covenant?

5. By the joint influence and concurrence of the whole Trinity unto all works ad extra, that are without the Trinity. According to that known Maxim, The works of the Trinity without are individed. The works of the Trinity within themselves, as to beget, to be begotten, to proceed, are so proper and peculiar to one Person, as they are not nor can be belonging to another: But the works of the Trinity without themselves, as Decree, Creation, Providence, &c. (among which also Covenant-Making is one) are common to all the persons, they all act therein, but in their peculiar way of workking proper to each person. The Father acts of himself through the Son by the Spirit; The Son from the Father by the Spirit: The Holy Ghost from the Father and the Son. The son can do nothing of himself, but what he seeth the Father do: For whatsoever he doth, those also doth the Son likewise. Therefore if God the Father, or Son, &c. be author of this New Covenant: then all the three persons consequently must needs be authors of it; viz. God the Father, in and through his son Jesus Christ, by the Holy Ghost.

II. That, The LORD God, Father, Son and Holy Ghost do act unto the effecting of this New Covenant, especially three ways: viz. ^1. Of Old, Promising it; ^2. In fullness of Time, establishing it; ^3. In due time, Applying it to his called People. All the three Persons do jointly concur in every of these three Acts. But yet so, as that the Fathers Influence and Activity doth chiefly appear, in Promising this Covenant of old; The Sons in establishing it in fullness of time; The Holy Ghosts, in Applying it efficaciously to God's called in due time.

1. God the Father Promised this New Covenant of old, by the Prophet Jeremiah. Behold the days come saith the LORD, that I will make a New Covenant with the house of Israel, and with the house of Judah, &c. Herein the LORD promised long aforehand that he would make a New Covenant with Israel and Judah. This Promise was revealed by the Lord to Jeremiah; and by him to God's people when they were in their Babylonish Captivity: as the Context shows abundantly. The Old Covenant was not sufficiently comfortable and supporting to them in their deep distresses in Christ promised: God therefore promiseth to them in after times A New Covenant, more effectually comfortable in Christ exhibited. But this Promise of making a New Covenant, had not its accomplishment till the Death of Christ. So then, the LORD was the Principal efficient or Author of this New Covenant, Contriving it by his infinite wisdom, and Revealing the Promise of it, to the Prophet Jeremiah, and by him as his Instrument unto his people.

2. God the son Jesus Christ established this New Covenant in fullness of time by his Death and Blood, And this he did as Mediator, Surety, and Testator of this New Testamental-Covenant, or Federal Testament. Upon which account also the same night wherein he was betrayed, he annexed The Lord's Supper as a visible seal to this New Covenant, saying; This is my blood of the New Testament which is shed for many for remission of sins. Hereby intimating that this New Covenant was dedicated and solemnly stablished in the blood of Jesus Christ himself: as the Old Testament formerly was dedicated and stablished with the typical blood of Sacrifices, Moses saying; Behold the blood of the Covenant which the LORD hath made with you, &c. or as Paul allegeth it; This is the blood of the Testament, which God hath enjoined unto you.

3. God the Holy Ghost in due time actually and effectually applieth unto the Called of God this New Covenant, with all the Benefits thereof. 1. That The New Covenant and benefits thereof are effectually applied to them that are called; is evident. Partly, by that of Paul's; — And for this cause he is the Mediator of the New Testament, that by means of Death, for the Redemption of the transgressions under the first Testament, they which are called might receive the promise of eternal inheritance. Partly, be that of Peters on the day of Pentecost; Repent and be baptized everyone of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost: For the Promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call. Here its plain, that the Gift of the Holy-Ghost, and the Promise of the eternal inheritance, are the promised benefits of the New Covenant, forasmuch as both these promises, though made of old, yet are now confirmed by, accomplished in, and digested into the New Covenant: And that these benefits are actually received only by them that are actually called. 2. That now they that are actually and effectually called, are So called by the Holy Spirit of God, and that ordinarily by the Gospel-Truth and Word preached: is plain also. For, Paul tells the Thessalonians. — God hath from the beginning chosen you to salvation, through Sanctification of the Spirit and belief of the Truth, Whrreunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ. Here the Apostle evidenceth their Election, by their effectual Vocation: Their Effectual vocation is described; Partly, by the Causes whereby it is wrought; viz. ^1. Efficaciously and inwardly, by the Sanctification of the Spirit; ^2. Instrumentally and outwardly, by the Gospel preached. Partly, by the last term, end or issue whereto their calling tends; viz. obtaining the glory of Christ, that is conformity to and communion with Christ in Glory. The Holy Ghost then is the immediate efficient cause of Effectual Calling: and By Effectual Calling the New Testament and the benefits thereof are applied actually and effectually. Therefore they are actually and effectually applied by the Holy Ghost.

APHORISM II.

IN this Aphorism are expressed, 1. The Occasion; 2. The Impulsive or Moving Causes inclining God to make this New Covenant.

I. The Occasion which God took of Promising, Establishing and Applying this New Covenant, is threefold. The first more peculiarly concerning his people the Jews. The second properly respecting the Nature of the Old Covenant. The third Generally referring to Mankind.

1. The afflicted Condition of God's own people the Jews. When God first revealed his purpose and Promise to Jeremiah, of making a New Covenant in after times with Israel and Judah; At that time both Israel and Judah were under great affliction and distress. Judah was in sad Captivity in Babylon where they were as dead dry bones in their graves, when this New Covenant was first pormised, Ier. 31. 31, &c. with the context before and after. And Israel long before that, had been carried Captive into Assyriah by Shalmanesar King of Assyriah, and were placed in Halah and Habor and the Cities of the Medes, because they transgressed God's Covenant; and there they remained in thralldom among the Gentiles: Nor read we of their return, till Judah returned out of Babylon, when probably some of Israel returned also, as I have heretofore observed in opening God's Covenant with the Captives in Babylon. This was the distressed condition of Israel and Judah: Against which the LORD having propounded many Promises of their deliverance thence, of their Reduction into, and prosperity in their own land, of their Union again as at first under David into one Nation and one Kingdom, &c. To which effect he at that time made a Covenant with his Captives, for their support and comfort; at last, that he might advance their Consolations beyond all their Tribulations, he Promiseth that the days should come, wherein he would make a New Covenant with the House of Israel, and the House of Judah, Ier. 31. 31, 32, 33, 34. Hereby intimating to them, that they were not only to look at the present Covenant and Promises tendered to them for their Comfort: but that they were to look further beyond this, to the New Covenant which should be made in after days with them in Jesus Christ exhibited, who should redeem them from the Bondage of Sin, Satan, Death, Wrath, Curse, Hell, &c. infinitely worse then the Bondage of Babylon; and upon this Covenant they should principally ground their Comforts and Hopes, in all their Adversities. That Covenant assured them of their Reduction from Babylon to Canaan: This of their Reduction from Sin, Death, Hell, &c. unto Heaven. God would have his afflicted to be strongly and abundantly comforted: therefore over and beyond all other Promises, he Promiseth in after days to make with them A New Covenant. This was the first and most immediate Occasion.

2. The Old Testament's, or Old Covenant's insufficiency, weakness, unprofitableness and imperfection, was another Occasion of the Lord's establishing this more sufficient profitable and perfect New Covenant. This the Apostle Notably declares to us, saying; — There is verily a disannulling of the Commandment going before, for the weakness and unprofitableness thereof. For the Law made nothing perfect: but the bringing in of a better hope did; By the which we draw nigh unto God. And yet more fully afterwards; — He is the Mediator of a better Covenant, which was established upon better Promises. For if the First Covenant had been faultless, then should no place have been sought for the second. But finding fault with them, he saith; Behold the days come saith Lord, when I will make a New Covenant with the House of Israel, and the House of Judah: Not according to the Covenant that I made with their Fathers, &c. God in Covenant-making still proceeded from the more Imperfect, to the more Perfect; and at last to the most Perfect. In the Old Testament there was much imperfection and insufficiency: It made nothing Perfect, as pertaining to the Conscience: having but a shadow of good things to come. It required Duty, but furnished not with Ability for it: Hence, the Federates continued not in it, but brake it, thereby bringing God's displeasure upon themselves, 2 Cor. 3. 6, 7, 8, 9. Heb. 8. 7, 8, 9. Hereupon God took occasion to establish a better Covenant, even this perfect New Covenant in the blood of Christ, (who by one offering perfected forever them that are Sanctified; ) which Covenant not only requires duty, but also (being not engraven in stones, but written in the Mind and Heart ) furnisheth the Federates with ability for performance; and at last gives entrance by Christ's new and living way into the Holiest of all, Heaven itself.

3. The Greatness of man's misery under Sin, Death and the Wrath of God, was another occasion of this New Covenants establishment and application. The greatness of man's Spiritual misery under Sin, Death, &c. is abundantly set forth in the Scriptures. See Rom. 5. 12, 13, 14. & 6. 23. & 3. 9. to 20. Ephes. 2. 1, 2, 3. 2 Tim. 2. 25. Acts 8. 23. Gal. 3. 10. and many like passages. This greatness of man's Spiritual Misery can be removed by no other Remedy in the world, but only by the Meritorious Death and Mediation of our Lord Jesus Christ, becoming sin, and being made a Curse for his Elect, that they might become the righteousness of God in him, and be redeemed from the Curse, Acts 4. 11, 12. Rom. 8. 3. 2 Cor. 5. 21. Gal. 3. 13, 14. No other Covenant represents Christ actually sacrificed, and his blood actually shed for us, but only this New Covenant, which was stablished in his blood, (former Covenants representing Christ and his blood only in Promises and Types, as to come afterwards.) Math. 26. 28. Heb. 9. 14, 15, 16, 17. & 10. 1. to 22. Whereupon, all other former Covenants of Promise being herein Imperfect and Defective, God took occasion to bring in this New Covenant, swallowing up all former Covenants, and actually exhibiting a full and perfect Remedy against man's sin and misery in Christ crucified. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God? And for this cause he is the Mediator of the New Testament, that by means of Death, for the redemption of the transgressions that were under the First Testament, they which are called might receive the Promise of eternal Inheritance. Not only the sins under this New Covenant, but those also under the Old Covenant that First Testament, are not purged away but only by the price of Christ's Redemption performed in stablishing this New Covenant. Thus man's deep sin and misery occasioned God's great New Covenant-Remedy. Had not man Sinned; Christ had not Suffered: Had not man brought himself under the Curse; Christ had not been made a Curse to redeem him from it, &c.

Thus of the Occasion of this New Covenant.

II. The Impulsive or Moving Causes, inclining the LORD to Promise, Establish or Apply this New Covenant; were not anything at all in the Jews or Gentiles, to whom this Covenant is extended, but only his own mere Grace and good pleasure, and the Meritorious Mediation of Jesus Christ. This thing therefore may be cleared, 1. Negatively, 2. Affirmatively.

1. Negatively; That there was nothing at all in Jews or Gentiles, to whom this New-Covenant is extended, moving or inclining God by way of Causality, to Promise, Establish or Apply this New Covenant unto them: is very evident. For,

(1) The Jews, to whom the Promise of God's future making A New Covenant was first revealed by Jeremiah from the Lord, (though they were at that time God's own and only Covenant-people, yet) had nothing at all in themselves of worth or dignity, that might move the Lord to reveal this Promise to them, or afterwards to establish it for them. For, 1. Their Ftahers were, in God's first promise of making a New Covenant, found fault withal as a Covenant-breaking People, that continued not in God's Covenant, and therefore God regarded them not. And themselves are taxed for being polluted with Idolatry, like their fathers, Ezek. 20. 30, 31, 32. compared with ver. 1. to 30. Dan. 9. 4. to 20. So that neither their fathers nor they themselves had any worth in them, which might move the Lord to promise A New Covenant to them. 2. These Captive Jews had nothing in themselves inviting and inclining God to make his Uncaptivating Covenant with them when they were in Babylon; — I do not this for your sakes O house of Israel, but for mine holy Name's sake;—Not for your sakes do I this, saith the Lord GOD, be it known unto you; be ashamed and confounded for your own ways O house of Israel: Much less could they have any Motives or Impulsive causes in themselves inclining God to Promise the New Covenant, which is a far more perfect and excellent Covenant-Expressure then that, or any that went before.

(2) The Gentiles, (who at that time when this New-Covenant was first Promised, were afar off from God, were not his people, had not obtained mercy, were dead in trespasses and sins, were without Christ, being aliens from the Common-wealth of Israel, and strangers from the Covenants of Promise, Having no hope, and without God in the world; ) were much more destitute then the Jews of all worth and excellency in themselves, which might move God to Promise or stablish this New Covenant with them.

2. Affirmatively; That, The LORD's own mere Grace, and the Meritorious Mediation of Jesus Christ, were the sole Impulsive Causes Moving and Inclining him to Promise, stablish and apply this New Covenant to his called of Jews and Gentiles: is also very apparent. For,

(1) The mere Grace and Good-pleasure of God's will is evidently hinted in the tenor of this New Covenant to be the Inward Impulsive or Moving Cause of his Promising and making of it. He saith; — The days come when I will make a New Covenant;—But this is the Covenant that I will make with the House of Israel after those days;—I will put my Laws into their hearts, 〈◊〉 in their minds will I write them;—I will be to them a God;—I will be merciful to their unrighteousnesses, and their sins and iniquities will I remember no more. Here the Lord saith ( I will ) seven several times in the tenor of the New Covenant, and gives this still as the ground or Motive why he made this New Covenant, because so it is his mere will and pleasure. He fetches all Impulsives from himself, from his own free love, rich grace, and mere good-pleasure of his will, for making this New Covenant. I have formerly shown, That even his Covenant of Works with man before his fall was originally of Grace, Ex Gratia favoris, of the Grace of God's favor, which the innocent Creature could not deserve; And that God's Covenant of Faith with man since his fall, in all the foregoing Discoveries and Periods of it, was originally of grace much more, viz. Ex gratia commiserationis, of his mere Grace of Commiseration and pity, the sinful creature deserving the quite contrary: Now therefore consequently, This New Covenant, the height, Perfection and Accomplishment of all Covenants, must needs be of grace, of Favor and Commiseration most of all. In this fullest expressure of Covenant, is God's fullest expressure of Grace, Mercy and Love.

Under former Covenants God made some Discovery of his Grace, Mercy, Love, Loving kindness, &c. Adam had a promise of Mercy in the Seed of the woman against the Serpent; Noah and his family found foederal favor in God's sight, to be saved, when all the world was drowned; Abraham was taken into Covenant with God, and justified by Faith without the works of the Law; Israel, though the fewest of all people, were brought into Covenant with God, who loved them, because he loved them, being merciful to whom he would be merciful, and proclaiming himself Gracious, Merciful, long suffering, abundant in goodness and Truth, forgiving iniquity transgression and Sin, Deut 7. 6, 7, 8. Exod. 33. 19. and 34. 4, 5, 6, 7. David brought into special Covenant with God, confessed; O LORD, for thy servants sake, and according to thine own heart, hast thou done all this greatness, in making known all these greatnesses; And the Captive-Jews were brought into Covenant with God and partakers of his promises, not for their sakes, but for his holy names sake. Thus God expressed his Grace, Mercy, Love, &c. in all these former Covenant-Administrations. But Come now to this New Covenant, excelling the rest as far as the light of the Sun excels the like of the Moon, and then see what transcendent discoveries of divine Grace, Mercy, Love, &c. are made there. ^1. When it speaks of God's free-Grace, how is Grace exalted! Saving Grace, Ephes. 2. 5, 8. Riches of Grace, Ephes. 1. 7. Exceeding abundant Grace, 1 Tim. 1. 14. The exceeding Riches of his Grace, in his kindness towards us, through Christ Jesus, Ephes. 2. 7. The Glory of his Grace, Ephes. 1. 6. ^2. When it mentions God's Mercy, how is mercy magnified! — It is not of him that willeth, nor of him that runneth, but of God that showeth Mercy.—Therefore he hath mercy on whom he will have mercy, and whom he will he hardeneth. — Not by works of righteousness which we have done, but according to his Mercy he saved us, &c. — God, even the father of our Lord Jesus Christ, is the father of Mercies, and God of all Comfort, &c. — But God, who is rich in Mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: —He will be merciful to our unrighteousnesses, and our sins and iniquities will he remember no more. ^3. When it speaks of his and Christ's Love to Sinners, how is Love Omnified! — His great love wherewith he loved us. — God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. — He that spared not his own Son, but delivered him up for us all: how shall he not with him also freely give us all things? And elsewhere John admires God's familiar sweet fatherly love to us in Christ, saying; Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God, &c. And of Christ's Love, it is said; — Who loved us, and washed us from our sins in his own blood. — Greater love hath no man then this, that a man lay down his life for his friends. But— when we were without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love towards us, in that while we were yet Sinners, Christ died for us. — I bow my knees unto the Father of our Lord Jesus Christ,—That Christ may dwell in your hearts by Faith, that ye being rooted and grounded in Love, may be able to comprehend with all Saints, what is the breadth and length, and depth, and height: and to know the love of Christ which passeth knowledge, that ye might be filled with all the fullness of God. Philosophy hath but thee dimensions, Length, Breadth, Depth: but here Paul ascribes four Dimensions to the love of Christ, adding Height. He would have us know that Christ's Love is beyond all Dimensions; as it is beyond all knowledge and Comprehensions. Christ's love hath Length in it; Because he Loves his Elect from eternity to eternity: Hath Breadth in it; Because it is extended not only to the Jews, but also to all the Nations of the Gentiles, far and near: Hath Depth in it; Because, Love brought him as low as Earth, as low as Grave, as low as Hell, becoming a Man of Sorrows, a crucified dead and buried man, and a Conflicter with the powers of darkness for our sakes; that we may be spiritually quickened, at last corporally raised and eternally redeemed: and beyond all these ordinary dimensions Christ's Love hath in it an Height also; Because he hath ascended up far above all Heavens, that he might fill all things, be our everlasting advocate with the Father, Prepare a place for us, and take us home at last to himself, that where he is we may be also, to behold his Glory, & enjoy him forever gloriously. This the free grace, Mercy, Love and Goodness of God is displayed most oriently, magnifically, and illustriously in the New Covenant. And this richgrace and love of God to us, was the sole Inward Impulsive Cause, (the Causa 〈 in non-Latin alphabet 〉 ,) Moving him to make this New Covenant.

(2) The Meritorious Mediation of Jesus Christ was, (the only Causa 〈 in non-Latin alphabet 〉 ) the sole Outward Impulsive or Moving Cause of God's making this New Covenant, and making it good to his foederates. For, 1. All the Pro •… ises of God in Christ are yea, and in him Amen. He speaks not of God's Promises made to man before, but after his Fall. All such Promises, especially and principally the Promises of the New Covenant, are in Christ yea, and in him Amen. That is, they are in him certain Truth, yea: not an uncertain, doubtful, Yea and Nay: and in him they are Assurance, or firm ground of assured dependence, Amen. Or, according to the divers reading the Greek, Wherefore also through him let them be Amen: that is, let us, let the Church assent and subscribe to this Truth and certainty of God Promises in Christ. Calvin, prefers this latter interpretation, and Reading. Now how are all the Promises of God, yea, certain Truth▪ in Christ? Answ. Divers ways; ( ¹ ) Partly, In that Jesus Christ ( yesterday, today, and ever the same, Heb. 13. 8.) is the Principal Mystery and Matter of the Promises. One way or other they all tend to him, terminate in him, and Center themselves upon him. He being still yea, and Amen; the Promises in him are still yea, and Amen also. ( ² ) Partly, In that Jesus Christ, as he is the chief Matter, so he is the chief Object to and with whom, and the great Motive in and for whom he makes his Promises and Covenant. The Covenant of Faith and the Promises thereof, are first made with and to Christ, and then to all his spiritual seed in him and for his sake, as hath been formerly proved. (3) Partly, In that the Covenant of Faith, but especially this New Covenant and the Promises thereof, have their assured foundation, firm establishment, and unalterable Ratification or Sanction, in the Death and blood of Jesus Christ the Mediator, Surety and Testator thereof, Gal. 3. 17. Heb. 9. 15, 16, 17. and 7. 22. ( ⁴ ) Partly, In that none can have God's Covenant and Promises savingly theirs indeed, effectually communicated to them and accomplished in them, till they actually become Christ's. And if ye be Christ's, then are ye Abraham's Seed, and heirs according to the Promise. That is a good note; — As Christ is the same in God's Promises which are unchangeable, So are all such Promises touching our Salvation, yea, that is, Truth; and Amen, that is, Assurance; For so much as God in the New Covenant maketh no Promises of Salvation, nor fulfilleth any, but in Christ, and by Christ. 2. Remission of sins forever, so as to have them remembered by God against us no more; and Redemption from the curse due for Sin, that the blessing of Abraham might come upon the Gentiles through Jesus Christ, that we might receive the Promise of the Spirit through Faith; (All which are the Proper benefits of the New Covenant, ) are meritoriously procured only by the Death and Mediation of Jesus Christ, Heb. 10. 10. to 19. Gal. 3. 13, 14. Consequently Christ's Meritorious Mediation, procuring for us these New Covenant Mercies from God, is also the Moving and procuring cause of the New Covenant itself. 3. Jesus Christ brings us to be God's New Covenant -people and children by Faith; — For ye are all the children of God by Faith in Christ Jesus: Consequently Jesus Christ and 〈◊〉 Merit is the Motive why God makes, and makes Good this New Covenant to us, assuring us of this highest Covenant Relation to God.

Thus The Efficient Cause or Author, The Occasion, & Impulsive Causes of this New Covenant have been unfolded & cleared in these two Aphorisms: Now condsider a few Inferences from them both together.

Inferences.

I. Hence, The NEW-COVENANT, thus Authorized and erected, thus Promised, Established and Applyed by God Father Son and Holy Ghost, must needs be an exceeding Wise, Holy, Faithful, Gratuitous, and Righteous Covenant.

1. An exceeding Wise Covenant. For, Its contrived by the only wise God, and by the joint Counsel of the whole Trinity of the blessed Persons in the Godhead. The Father of lights (even of all lights, Natural, Spiritual, and Celestial) hath clothed it with the beams of his light and brightness: The Son, The wisdom of God in whom are hid all treasures of wisdom and knowledge, hath imprinted his wisdom upon it: The Holy Ghost, that Spirit of Truth, wisdom and understanding, hath secured it from all error and folly. Every Covenant of God is Wise: but this New Covenant is eminently wise. For, ^1. The defects of all former Covenants are fully supplied in this. ^2. The wisdom and Perfections of all former Covenants are digested and molded into this. ^3. Compleatness of Provision for Sinners Salvation is comprised ultimately in this both for Jews and Gentiles: no other being to succeed and vacate it till the worlds end. ^4. The brightest Glory of divine wisdom in the face of Jesus Christ shines out most clearly in this. ^5. By this New Covenant the Federates are assured of more saving wisdom and General knowledge of the Lord then in all former Covenants. ^6. And by this New Covenant the Lord hath so fully provided for the peace and Consolation of a poor bruised, wounded and broken-hearted Sinner, that no Temptations, Scruples or Objections can assault him, but by the help of this New Covenant skillfully improved, they may be resisted and removed.

2. An exceeding Holy Covenant. It is very pure, Holy, and separate from all sinful pollution, Not only in regard of the Foedederates, Matter, Form and End thereof, which are very Holy, but especially in regard of the Author and Mediator thereof which are most holy. The LORD is — holy in all his works: Especially in his Spiritual works, such as are his Covenant-contrivances. The most Holy God imprints an holy character upon every Ordinance that comes out of his hand.

3. An exceeding Firm and Faithful Covenant. For, ^1. The Author of it is the most faithful and unchangeable God, who cannot lie, will not repent, and with whom is no variableness nor shadow of turning. ^2. The Surety, Mediator and Testator of it is Jesus Christ, who hath established it by his own death and blood, past all revocation or alteration. ^3. And the Applyer of it is the Spirit of Truth: abiding in the faithful forever, Io •… . 14. 16, 17. 2 Thes. 2. 13, 14. Acts 2. 1, 38, 39.

4. An exceeding Gratuitous Covenant. Being bottomed or grounded upon nothing, procured by nothing at all in man, Jew or Gentile: but wholly flowing from the fountain of God's rich freegrace, according to the mere good pleasure of his will; as hath been shown.

5. And lastly, This new Covenant is most Righteous and Equall. Forasmuch as it is established upon Christ's Meritorious Mediation. Whereby God's justice is fully satisfied for man's sin by a full price paid; as well as the Sinner Redeemed from Sin and misery, and restored to divine favor, by Jesus Christ.

I only touch at these things now, and pass: bcause these, with many such like, will hereafter come under consideration in opening the Properties and Perfections of this New Covenant.

II. Hence, The NEW COVENANT is an excellent Antidote against the greatest adversities and afflictions of God's Covenant-people. This Inference flows clearly from the first Occasion which God took of Promising this New Covenant by the Prophet Jeremiah to his Covenant-people the Jews. They were at that time in extreme distress in their Babylonish Captivity, they saw no visible way or possibility of deliverance, they were even as helpless and hoepless as dead dry bones in their Graves, saying; Our bones are dried, and our hope is lost, we are cut off for our parts. Now at that time God had made an Un-captivating Covenant with them, stored with many choice and comfortable promises for their support against their present pressing distresses; wich Covenant and Promises he did much in-culcate and re-iterate to them, as is evident in Ier. 29. and 30. and 31. and 32. and 33. Notwithstanding the Lord thought not this enough for their Consolation and support; and therefore over and above all (that he might advance their comforts eminently indeed,) he Promiseth, that the days should come, wherein he would make a New Covenant with the house of Israel and Judah, far surpassing that Sinai-Covenant, that Old Covenant, under which they were: upon this Covenant chiefly they should set their minds and Hearts; Hence they should extract their sweetest consolations, against all their present Tribulations. As if the Lord 〈◊〉 had told them; O mine afflicted Captives, I have spread before you m •… ny Consolations in the Promises both of the Old Covenant made when I brought your Fathers out of Egypt, and of my present Covenant made with you under your Captivity: but further I tell you for your comfort, I have better Promises, and a better Covenant, affording better comforts, in store for you hereafter; I will make a New Covenant with you in the after-days, I will keep my best wine till then, I have treasured up my choicest Cordials therein, Come therefore to these wells of Salvation and draw waters with joy; No Covenant-Consolations against distresses can compare with my New-Covenant-Consolations.

But whence or 〈◊〉 is it, that this New Covenant is so eminently Consolatory, such an excellent Antidote, against the greatest Afflictions of God's Covenant-people? Answ. This comes to pass from the Nature and Perfections of the New Covenant, far excelling all fore-going Covenants. The New Covenant is a very shop or Treasury of richest Cordials, of most Sovereign Antidotes. For,

1. The New Covenant most fully and sweetly removes all our transgressions, the procuring cause of all our Afflictions. Sin, is the original Cause and inlet of all sorrow, and of Death itself: and is the very Gall of bitterness, poison of Trouble, and Sting of Death. If sin be removed, the soul and venom of all affliction is removed: and nothing but the bare Carkeis, Name, and shadow of affliction remains. The removal of the cause of the disease, makes the perfectest cure. Now this New Covenant removes all our transgressions, so fully, that there needs no more Sacrifice for sins; So sweetly; that the Lord will remember them no more. This is the Covenant that I will make with them after those days, saith the Lord: I will put my laws into their hearts, and in their Minds will I write them: And their sins and iniquities will I remember no more. Now where Remission of these is, there is no more offering for Sin. The Old Covenant renewed Sacrifices yearly, daily; and remembered their sins yearly and daily, and therefore could not so fully comfort against the fruit of Sin, Affliction: but this New Covenant admits no more Sacrifice for sin, Christ's once offering up of himself being enough forever; and therefore blots out our sins forever. O how sweet is this to an afflicted Soul, in Covenant! My Covenant-God and Father lays his chastisements upon me; but my comfort is the bitterness of all Sorrow and Death is past, He will remember my sins no more unto me.

2. The New Covenant most Spiritually represents to us, and assures us of our Restauration from deepest Miseries, to greatest Mercies: and therefore of all others is most Comfortable against Miseries and Distresses. Other Covenants set forth man's Restauration from Miseries to Mercies; as from the Serpents Head, from the General Deluge of waters, from the Egyptian Servitude to Canaan, from the wilderness to the land of Rest and place which God should choose, from Babylonish Captivity to Canaan's Liberty▪ and under these their Restauration from Spiritual Miseries, to Spiritual and heavenly Mercies was obscurely adumbrated: But this New Covenant most Spiritually and plainly describes our Redemption and Restauration, From Darkness to Light, from Sin to Grace, from the power of Satan to God, from the wrath of God to his fatherly love and favor; from the Curse, to the Blessing of Abraham, yea of Jesus Christ, from Death to Life, from Condemnation to Salvation, and from Hell to the highest Heaven itself. Now this New Covenant affording most comfortable assurance of our Recovery from deepest Spiritual Miseries to greatest heavenly and eternal Mercies, it must needs be most comfortable of all other against all lesser and outward afflictions. That Covenant which is most comfortable against the wrath of God, torments of Hell, &c. must needs be most comfortable against the wrath of man, Babylon's Bondage, &c.

3. The New Covenant most fully displaies and conveys Jesus Christ to us; who is our Primary Hope, and Rock of all Consolation. Christ was in former Covenants displayed obscurely under remote Promises and Types, and conveyed sparingly to that one select Nation of the Jews, scarce an handful to the rest of the world; and accordingly their comforts were obscure and sparing: but in this New Covenant Christ in all his Spiritual glory is displayed openly with open face as exhibited already, and conveyed liberally even to people in all Nations of the world. Now the more fully Christ is displayed and conveyed in any Covenant, the more fully is that Covenant comfortable in all Cases of Disconsolation, Afflictions or others. For Jesus Christ is our Hope, The very Rock and Root of all our Consolation from God, Phil. 2. 1. 2 Thes. 2. 16, 17. His Comforts are applied and proportioned to our Crosses, For as the sufferings of Christ abound in us, so our Consolation also aboundeth by Christ. The sufferings of Christians, are counted the sufferings of Christ; So near is his Union and Relation to them, so dear are his Sympathizings with them. And for their abounding Crosses, Christ hath abounding Comforts. What then though our tribulations abound, whilst Christ's Consolations under them do also equally abound or super-abound? After Holy Stephen, the Proto-Martyr, had seen heaven opened and Jesus standing at the right hand of God, This blessed glimpse of Christ in Glory, upheld his Spirit victoriously and triumphantly against that cruel shower of stones by which he fell on Sleep. Yea so strong and predominant are Christ's Consolations, that being thoroughly shed abroad in the heart, they are able to make such an intransed Soul follow Christ, not only through torments, and Death, but (if it were possible) through Hell itself. Hence, notably Ignatius inflamed with the Love, and upheld with the Comforts of Christ, said; — Now begin I to be a Disciple, being zealous after nothing of visibles or invisibles, that I may obtain Jesus Christ. Let Fire and Cross, and the Ioynt-insurrection of wild-beasts, Anatomies, Dilacerations, Dissipations of my bones, Dissections of my members, Dissolutions of my whole body, and the punishment of the Devil, come upon me; that I may obtain Jesus Christ.

4. The New Covenant most plenteously confers upon the Federates the Holy Ghost. The former Covenants afforded as it were some drops and sprinklings of the Spirit, in some dark, sparing and seldom Promises: But under this New Covenant the Holy Ghost is plentifully shed forth, poured out abundantly in showers and rivers upon believers. Hence Christ said: whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him shall be in him a well of water Springing up into everlasting life. And elsewhere more fully; — He that believeth on me, as the Scripture hath said; out of his belly shall flow rivers of living water. But this spake he of the spirit, which they that believed on him should receive: for the Holy Ghost was not yet given, because Jesus was not yet glorified. That is, the Holy Ghost was not yet so plentifully and abundantly given till Christ's Ascension, which was not to be till Christ had established his New Covenant by his Death. Now the Holy Ghost being most plenteously given under this New Covenant, consequently this New Covenant must needs afford the most full and plenteous comforts against, not only the Federates afflictions, but also all other their disconsolate cases and conditions whatsoever. For, 1. The Holy Ghost is the comforter, by office, abiding in the hearts of Christ's Disciples forever. They that have this comforter in them forever, must needs have a fountain, an inexhausted Treasury of all saving comfort in them forever. 2. The Holy Ghost peculiarly enables to that work, which is most proper and useful to ease and support an afflicted Soul, viz. Prayer; is any afflicted, let him pray: for the Spirit helps our infirmities, and specially our Prayer-infirmities, enabling us with groans unutterable to cry Abba Father. 3. The Holy Ghost notably assures us of our good childlike Condition and Relation towards God, and of our everlasting inheritance in the highest Heavens: being a witness with our Spirits that we are the children of God, And a Seal after our believing, and an Earnest of our inheritance until the possession of the Purchased Redemption. Now when once these two Grand Privileges are clearly and strongly assured to us, viz. That we ourselves are the children of God, and That the Everlasting heavenly inheritance is ours: what shocks of Trouble shall we not abide? what extremities of Distresses shall not we very easily overcome?

5. The New Covenant most powerfully disposeth and raiseth up the Soul to a Capacity of Consolation in all Conditions, and at last most effectually lays a foundation of Sweet Support and Comfort therein. This is very evident in the whole body of the New-Covenant-Mercies promised: which are all of them most admirable Cordials to the Federates. For, this New Covenant assureth, 1. That, from the greatest to the least, they shall all know the Lord. Now the right knowledge of the Lord; of his Perfections in himself, of his proceedings with his people in all regards, and particularly in their afflictions, makes them wisely consider that all is from his fatherly hand in love, and faithfulness, and prudence for their spiritual and eternal good, Heb. 12. 5. to 12. 1 Cor. 10. 13. Psal. 119. 75, 67, 71. Isaiah 28. 24. to the end. Rom. 5. 3, 4, 5. 2 Cor. 4. 16, 17, 18. Now this disposeth and raiseth up the soul exceedingly to a Capacity of Consolation. 2. That, God will put his Laws into their minds and write them in their hearts. Their hearts shall have in them as it were a Counter-pane of God's Laws, there shall be an harmonious consent betwixt God Laws and their Hearts, betwixt his will & their wills, that they shall have an inward Principle of Sanctification and grace inclining them readily and cheerfully to do and endure what the Lord shall please. Heres now an excellent disposition to, and foundation of Contentment and Consolation. For usually, its the stubbornness, perverseness, frowardness, hardness and untractableness of our hearts, that makes our conditions, especially our afflicted conditions so harsh, grievous and uncomfortable to us. Our vexing and chafing at the yoke, proves more afflicting then the very yoke itself. Christ himself first had the Law of God in his heart, in the midst of his bowels: and then he delighted to do the will of his father, yea to endure his will also in that sharpest conflict of laying down his life and pouring out his blood for us. 3. That, God will be merciful to our unrighteousnesses, and will remember our sins and transgressions no more. Sin unpardoned, is the Affliction of Affliction: nothing in the world is so bitter upon the Spirit, and lies so heavy upon the Heart as this. When sin is pardoned, in heaven and in the heart, then the Storm is over, though the waves of affliction dash never so impetuously. Then the tossed Soul can lift up Head and Heart above water with this Consolation: I am troubled on every side, yet not distressed; Perplexed, but not in despair; Persecuted, but not forsaken; cast down, but not destroyed; I am sore pained, but yet all my sins are pardoned; I am chastened by the Lord, but I shall not be condemned with the world. 4. That, The Lord will be to me a God, and I shall be to him one of his Covenant-people. O this affords, not only a Spring, but even a Sea of Comfort against all Afflictions and disconsolate conditions. If God be mine, what can I want? If I be God's, what can me hurt? &c. but this Ocean of Comfort I shall not further Sail in, till I come to handle this particular Covenant-Mercy in the matter of this New Covenant. There See.

6. The New Covenant judiciously considered and improved, most satisfactorily answereth all the perplexing Scruples and Objections of the Afflicted. The Doubts and Objections of the afflicted under afflictions, are the sad aggravations of their afflictions: for these distress the heart, that should bear up all the rest above distress. If then this New Covenant be so sweetly contrived by the Lord, that its sufficient to repel and remove all the troublesome Doubts and Scruples of the afflicted: How excellent an Antidote and Cordial is it against all afflictions! Let us a little imagine and suppose what their Doubts and Objections may be, especially in extremity of long afflictions.

APHORISM I.

I. THE First and Principal Federate, is God the LORD; or, God as the LORD; or, as JEHOVAH.

1. That God, as JEHOVAH, or as the LORD; in that precise Notion and Consideration here offers himself as the chief Federate Party, is plain in the words wherein he promised at first to make this New Covenant.

2. What this imports, That he is the chief Federate, as the LORD; or, as JEHOVAH: hath been heretofore sufficiently explained in opening of the Old Covenant. The substance whereof is applicable here analogically.

II. The Second and less Principal Federate-Party is the House of Israel and the house of Judah, Jer. 31. 31, 33. Heb. 8. 8, 10. The Sense of these Terms and Phrases may be thus in brief represented.

Israel, that is, One-that-as-a-Prince-hath-power-with God. I. It was First given by the Lord as a Surname to Jacob, upon occasion of Jacob's wrestling in Prayer with the Angel, and prevailing for a blessing from him: and at the same time the Interpretation of the Name was annexed. II. And it is afterwards applied 1. Sometimes, More Restrictively to all the Natural Seed or Posterity of the Patriarch Jacob, that is, Israel: and thus the People of God the Jews, even the whole Jewish Church under the Old Testament, are often styled Israel, because they descended of Israel, As Psal. 25. 22. and 128. 6. Isai. 1. 3. and 14. 1. and often in the Old Testament. As also in the New Testament, Mat. 8. 10. and 27. 9. Luke 1. 80. and 2. 34. and 7. 9. John 1. 31, 35. and 9. 15. Rom. 9. 31. and 10. 1, 19, 21. and 11. 1. 25, 26. In this sense they are called sometimes Israel and Judah, because the Tribe of Judah (which was part of Israel ) was a very potent tribe, wherein the Royal line was settled in David and his seed, and whence Christ according to the flesh should come. As 2 Sam. 11. 11. and 12. 8. and 24. 1. 1 Kings 1. 35. and 4. 20, 25. Psal. 114. 2. But especially they are called Israel and Judah, after the renting of the Kingdom in the days of Jeroboam, the ten tribes departing from Judah and from David's Family, As, Ier. 36. 2. and 51. 5. Hos. 1. 11. Zech. 1. 19. and 11. 14. and in this sense they are here styled, Israel and Judah, in this New Covenant, Jer. 31. 31, 33. Heb. 8. 8, 10. God having reference to their former Division, promiseth in this Covenant again to re-unite them, as one Covenant-people. 2. Sometimes, More Comprehensively and largely, to the whole Christian Church of God both of Jews and Gentiles. Thus the whole Christian Church is called, The Israel of God, Gal. 6. 16. and The house of Jacob or Israel, Luke 1. 33. Unto which is opposed, Israel according to the flesh, viz. the carnal Posterity of Israel, who believed not, but rested in outward formalities of Religion, 1 Cor. 10. 18. And in this Comprehensive sense the word Israel, seems here to be taken, Heb. 8. 8, 10. Ier. 31. 31, 33. as hereafter I shall endeavor to make more fully appear.

House of Israel, and House of Judah. ] House is taken in Scripture, I. Properly, For an Edifice, Structure or Building erected to dwell in. As Judge. 16. 26, 27, 29, 30. 2 Sam. 15. 16. and 20. 3. 2 Chron. 8. 15. Neh. 12. 37. Psal. 132. 3. II. Improperly, by a Metonymy, For them that are contained, and dwell in the House. The Inhabitants, the Family, are called the House, As, Gen. 7. 1. and 18. 19. John 24. 15. John 4. 53. Acts 10. 2. 1 Cor. 1. 16. Heb. 11. 7. thus its used very frequently. According to this sense, House is put, 1. Sometimes, for the Family, Stock or Ancestors whence one descends, As, Gen 12. 1. and 20. 13. Luke 15. 17, 18. and 16. 27. 2. Sometimes, for the Posterity, Seed or Issue of such Ancestors, Whether amounting only to A Family, As, Gen. 7. 1, 7. Josh. 24. 15. Or to a Tribe, As The House of Issachar, that is, The Tribe of Issachar, 1 King. 15. 27. The House of Judah, that is, The Tribe of Judah, 2 Sam. 2. 7, 10, 11. Hos. 1. 7. and 5. 12, 14. or, The Kingdom of Judah, as, Isa. 37. 31. Ezek. 4. 6. and thus its used here for the Kingdom of Judah, distinct from Israel, Jer. 31. 31. Heb. 8▪ 8. The house of Israel, that is, The ten Tribes which descended of Israel, but fell off from the House of David, 1 Kings 12. 21. and 20. 31. Isa. 46. 3. thus the House of Israel is opposed to the House of Judah, as Ier. 31. 31. Heb. 8. 8. Or the House of Israel, that is, The whole 12. Tribes, Judah also being comprehended in the phrase, As, Exod. 16. 31. Josh. 21. 45. and often. Thus largely also, the house of Israel is to be taken in the latter mention of the Federates of this New Covenant, Jer. 31. 33. Heb 8. 10. This is the sense and use of these words and Phrases, ( Israel, Judah, House of Israel, House of Judah,) in Scripture, which may more specially help us to understand here, whom God intends for his Federates in this New Covenant, By House of Israel, and House of Judah.

Now therefore that I may more distinctly and clearly discover these New Covenant-Federates, with God, who they are: I shall lay down and make good these Positions following, viz. 1. That, Israel and Judah, even the whole body of the Jews United in one, in Christ, were first and immediately intended to be Federates with God in this New Covenant. 2. That, The Gentiles, whom afterwards God should call and incorporate into one Church-body with the Jews in Christ, were next intended to be confoederates, with the Jews in this New Covenant. 3. That, The House, Posterity, Issue or Seed of Jews united, and Gentiles called, were with their Parents or Ancestors intended by God to be taken in as confoederates, in this New Covenant. By House of Israel and House of Judah, 1. The Jews united; 2. The Gentiles called, as well as Jews; 3. The Posterity and children of both such Jews and Gentiles; are intended to be Federates with God in this New Covenant.

Position I. That Israel and Judah, or The house of Israel and Judah, that is, The whole body of the Jews or Jewish Church, united in Christ, were first and immediately intended to be Federates with God in this New Covenant: is evident upon these grounds.

1. Because, these phrases, The house of Israel and the house of Judah, (under which God describes his New Covenant-Federates, ) do in their original, Literal and most usual acceptation in Scriptures denote the whole Church and body of the Jews jointly together, As, 2 Sam. 12. 8. Ier. 31. 27. Zech. 8. 13. Ezek. 9. 9. and therefore here in this Promise of the New Covenant directed specially at first unto the Jews, Ier. 31. 31, 33. Heb. 8. 8, 10. the whole Church of the Jews, both of Israel and Judah, to be reduced again into one by Christ, must needs be immediately and primarily intended in these phrases, as Federates with God in this New Covenant, and that in the first place before any other people. For it is but in a Secondary place that these phrases denote the whole Christian Church of Jews and Gentiles: in regard of the Gentiles after-incorporation into the same body with the Jews, Gal. 6. 16.

2. Because, The Lord God in his Covenant with his Captives in Babylon, next preceding this New Covenant, Promised this great Mercy to them, under the Parable of two sticks united in the Prophets hands, the collection and Union of the dispersed of Judah and Israel into one Nation and one Kingdom under DAVID their King and Prince forever: and that they should no more be two Nations, or two Kingdoms. This cannot be understood literally of David, who was dead long before: nor hath this Promise its full accomplishment but only in Christ Jesus the true DAVID spiritually, who by his New Covenant gathered and United the Scattered of Judah and Israel into one Spiritual Kingdom and Church under himself: as I have formerly manifested in opening that Covenant. This great work began to be effected most notably on the Feast of Pentecost.

3. Because, When this New Covenant was first Promised to the aptives of Judah in Babylon for their Comfort; the then divided Houses of Israel and Judah are joined together in that Promise, as those that hereafter should be joint Federates in this New Covenant. That the Houses of Israel and Judah were then divided, is plain: for, from the time of Rehoboam when the ten tribes called Israel, revolted, till that day, they remained still actually divided; Israel being captivated and dispersed in Assyriah, Media, &c. and Judah in Chaldea. That God promiseth they should be joint-Federates united in this New Covenant, is also clear. For Behold the days come, saith the LORD, that I will make a New Covenant with the House of Israel and the House of Judah. Here they are expressed in two phrases, as United Federates. And after; But this shall be the Covenant that I will make with the house of Israel, after those days, &c. here they are both comprised in one phrase. Though hitherto they have been two Houses, two Nations, two Kingdoms: Yet by my New Covenant after those days, they shall be one House of Israel in Covenant with me.

4. Because, The Doctrine and Blessings of the New Covenant founded and established by Christ's Death, were first solemnly published and effectually applied to a very considerable body of the Jews met at Jerusalem on the Feast of Pentecost, 〈◊〉 only out of Judea, but also out of every Nation under Heaven. This was a most Solemn Transaction, all things duly considered. For, 1. As the Lord God, fifty days after the Sacrificing of the First Passover, appeared to all Israel like devouring fire, and spake his law that Old Covenant to them out of the midst of the fire, So the Holy Ghost, fifty days after the Sacrificing of our great Passover Jesus Christ for us, appeared to all this Conflux of Jews in the shape of cloven tongues, as of fire sitting upon the heads of the Apostles, speaking in all their languages the wonderful works of God, and mysteries of the New Covenant; as is specially evident in Peters Sermon, preaching Christ's Life, Passion, Death, Burial, Resurrection, Exaltation at God's right hand in highest glory as Lord and Christ, whence he had shed forth those admirable endowments of the Holy Ghost. 2. It was a Singular and strange Providence of God, that so great a body of Jews from all Nations under Heaven, not of Judah only, but of Israel, should meet at Jerusalem at that time, when this New Covenant Doctrine in Christ should be so solemnly published after the establishment of it. Since the Death of Jesus Christ the like Convention of Jews is not storied in all the New Testament. 3. The New Covenant Doctrine was most effectually applied to them, to the Conviction, Contrition and Conversion of 3000. Souls who were Baptized and added to the Christian Church under this New Covenant the self-same day: Besides the many thousands which were added afterwards. This Publication and Application of New Covenant Doctrine and Mercies is first made to the Jews of Judah and Israel united in Christ before the tender thereof was made to any Gentiles.

5. Because, On that day of Pentecost, when the Jews pricked in their hearts, cried out to the Apostles for a Remedy, Men and brethren what shall we do? Peter prescribed to them spiritual Remedies, the New-Covenant-Remedies, Repentance and Baptism, assuring them of those two great Blessings of the New Covenant thereupon, viz. Remission of Sins, and the Gift of the Holy Ghost: and this, because The Promise, viz. The Covenant-Promise made to Abraham and his Seed was first to them and to their children, and then to the Gentiles afar off whom God should call, and to their Seed proportionably— Then Peter said unto them, Repent and be Baptized everyone of you in the name of Jesus Christ, for remission of sins, and ye shall receive the Gift of the Holy Ghost: For the Promise is unto you and to your children; and to all that are afar off, even as many as the Lord our God shall call, Acts 2. 38, 29 The words contain a spiritual Remedy prescribed against a spiritual Malady. I. The Malady was, Trouble of Heart and Conscience for Sin, and particularly for their guilt of Christ's blood in crucifying him, ver. 36, 37. II. The Spiritual New-Covenant-Remedy against this Malady, is both Propounded and Proved. 1. Propounded and Directed, Partly by commanding and imposing upon them a double New-Covenant -duty towards God, viz. To Repent, an •… to be baptized in the name of Jesus Christ. Partly by Promising to them thereupon a double New-Covenant-Blessing from God, viz. Remission of Sins, and the gift of the Holy Ghost, ver. 38. 2. Proved and Demonstrated, to be their New-Covenant-Duty which they ought to perform to God, and to be their New Covenant blessing which they may expect from God; from the Nature and large Extent of the Promise. First to them and their children, and then to the Gentiles afar off whom God shall call, and consequently to their children, ver. 39. As if Peter had said; Oye Jews, pricked in heart for crucifying of Christ, heres your New-Covenant-Remedy, Repent and be Baptized in the name of Christ, so your sins shall be remitted, and the gift of the Holy Ghost shall be conferred upon you: For God hath intended and extended his Covenant-Promise (requiring these Duties, and assuring of these Mercies) generally both to Jews and Gentiles, but first to you and your Children, and then to all that are afar off, viz. The Gentiles whom the Lord shall call; and proportionably to their children. This I judge to be the clear genuine sense and intent of the words, without vexing or forcing of them. By [ Promise ] I understand, Not that particular Promise in Joel precisely, which is fore-cited in this Chapter, but the Ancient Covenant-promise made to Abraham, Isaac, and Jacob, and their Seed, and to all Nations in them. And my Reasons are; 1. Because This Promise is said to be to them and to their children, and to all afar off whom God shall call (This is the tenor of the Covenant with Abraham, Isaac and Jacob which is made with their seed, both of Jews and Gentiles.) 2. Because, From their interest in this Promise, they are exhorted and commanded to be baptized. Now no interest in any foregoing Promise or Covenant, except Those Promises which are confirmed by Christ in the New Covenant, can be a sufficient warrant for partaking of Baptism, which is peculiarly one of the Tokens of the New Covenant only.

6. Because, The New Covenant-Doctrine in Christ exhibited was first Preached, and the New Covenant-Tokens were first Administred, to the Jews: before they were tendered and dispensed to the Gentiles at all. For, 1. The New Covenant-Doctrine was Preached by John the Baptist, Jesus Christ, and his Apostles more Preparatorily before Christ's Death to the Jews only, by John the Baptist, John 1. 6, 7, 8, &c. ver. 15, 16, &c. ver. 26. to 38. Math. 3. 1, 2, 3, 10, 11, 12. John 3. 26. to the end. By Jesus Christ, Math 4. 17, 23. & 5. 2, &c. See also the History of Christ throughout all the four Evangelists testifying of Christ's New Covenant-Doctrine. By the Apostles also, whom Christ sent forth and Commanded them, saying; Go not into the way of the Gentiles, and into any City of the Samaritans, enter ye not: But go rather to the lost sheep of the House of Israel. And as ye go, Preach, saying; the kingdom of Heaven is at hand, &c. 2. Although Christ had enlarged the Apostles Commission after his Resurrection, To the Discipling, Baptizing and Teaching all Nations, yet notwithstanding the Apostles preached the New Covenant-Doctrine more plenarily after Christ's Ascension, to the Jews only at the First. And afterwards to certain Proselytes of the Grecians and Gentiles, and to the Samaritans. But they did not purposely and thoroughly set to the work of Preaching the New Covenant -Doctrine to the Gentiles, till Christ by special vision from Heaven sent Peter to Preach to Cornelius and his Company, being Gentiles: and till the Jews began to reject the Apostles Doctrine contradicting and blaspheming; Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life; lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldst be for Salvation to the ends of the earth. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. 3. The New Covenant -Tokens, viz. Baptism and the Lord's Supper, were first administered to the Jews only, before Christ's Death: and for a good while also after his Death to them and none other. Now by this Preaching of the New Covenant-Doctrine, and Dispensing Baptism and the Lord's Supper the New Covenant-Tokens, First unto the Jews only, it is plain that first and immediately God intended the Jews to be Federates in this New Covenant with him. To this effect, that speech of Peter to the Jews, is very observable; — Ye are the children of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy seed shall all the kindreds of the Earth be blessed. Unto you First, God having raised up his son Jesus, sent him to bless you, in turning away everyone of you from his iniquities.

7. Because, The Jews the Natural Branches of the good Olive-tree, were some of them first broken off through unbelief; before the Gentiles, the branches of the Olive-tree wild by Nature, were graffed in, in their stead by Faith; (their fall being the Gentiles Rise, their diminution the riches of the Gentiles, & their casting away the reconciling of the world: ) Nor were the Jews totally and finally broken off, but only till the fullness of the Gentiles be come in, that the Salvation of the Gentiles may provoke the Jews to jealousy, & at last all Israel may be saved. Now the Jews being the Natural branches, Gentiles Wilde branches: Jews first broken off, ere Gentiles were graffed in - & after the Gentiles fullness, the Jews being to be graffed in again: it is evident that first and immediately God looked at the Jews as his Federates in this New Covenant.

Consider all these six Arguments together, and they fully prove the first Position.

Position II. That, The Gentiles, whom afterwards God should call and incorporate into one Church-body with the Jews by Christ, were next intended to be joint Federates with the Jews in this New Covenant with God. This may be evinced by several Arguments. For,

1. The word ( Israel ) in God's Promise of the New Covenant, not only well may, but needs must comprize in it the Gentiles whom God should call, as well as the Jews. Forasmuch as, 1. This word ( Israel ) 1▪ sometimes used in such latitude, as to comprehend the whole Church of God both of Jews and Gentiles; as Gal. 6. 16. and why should it be restrained here, where God expresseth who shall be his New Covenant-Federates? Doth not God under these terms, ( Israel, and Judah, ) and then under one word ( Israel ) fully comprize all that should be Federates with him? certainly other Scriptures abundantly declare that God intended all the Gentiles which should be called to be Federates as well as Jews in this New Covenant, as after will appear: & this many sufficiently expound to us, what God here intended by this word, Israel; viz. All called Gentiles, as well as Jews in Christ 2. The Gentiles were (according to God's frequent Promises) to be Israelitized, to be made part of the Israel of God, by being ingrafied into the good Olive-tree, to partake the root & fatness of the Olive •… . That is, by being engraffed into the true Church of Israel in Co •… with God, to partake all Church-privileges with Israel. This 〈◊〉 Apostle excellently expresseth, saying; — That the Gentiles 〈◊〉 be fellow heirs, and of the same body, and partakers of his Promise 〈◊〉 by the Gospel. And some are of Opinion, that, Ephraim, 〈◊〉 tribes, or Israel were in a sort a Type of the Gentiles. Nor doth there want a resemblance betwixt them, For; ( ¹ ) Israel were many more then Judah, So Gentiles many moe then the Church of God: ( ² ) Israel departed and separated themselves from under the Rule of David's House, So Gentiles were actually severed from, and at enmity with the Rule of Christ the true David, Eph. 2. 11, 12 ( ³ ) Israel was very idolatrous, not only worshipping the true God falsely in the two Calves; but worshipping false God's, as Baal, Ashtaroth, &c. So Gentiles were carried away to these dumbIdols even as they were led, 1 Cor. 12. 2. ( ⁴ ) Israel should at last be re-united to Judah, Ezek. 37. 16. to the end, So Gentiles should at last be incorporated into one body with the Church of God, Rom. 11. 17, &c. Ephes. 3. 6. Now God intending the Gentiles union with Israel, that Jews and Gentiles should become One Israel, One Church under the New Testament: how great cause have we to conclude, that under this Name Israel God intended his whole Church of Jews & Gent. to be confoederates with him in this N. Cov. 3. Learned and judicious writers, as Calvin, Pareus, and others understand by Israel, and Judah (which then comprised the whole Church of God,) the whole Church which should be made up after Christ's Death both of Jews and Gentiles.

2. The Calling and Coversion of the Gentiles by the Gospel to partake with the Jews the Grace, Blessings and Benefits of the New Covenant in Jesus Christ, was from the beginning of the world intended by God, the fellowship of this Mystery from the beginning of the world being hid in God, Eph. 3. 9. with ver. 4, 5, 6, 7, 8. And accordingly it was by degrees (but very obscurely at the first) Revealed and Promised, till it came to be Performed. As, God shall enlarge Japheth (or, persuade Japheth,) and he shall dwell in the Tents of Shem. Of Japheth came the Gentiles, especially the European Gentiles, In Shem's posterity especially true Religion and the true Church was continued: God himself should at last by his word and Spirit persuade Gentiles to embrace the true Religion, and to dwell in the true Church as members thereof. So God told Abram; In thee shall all the families of the earth be blessed. Elsewhere; In thy Seed shall all the Nations of the earth be blessed. This the Apostle Applies to the Gentiles, saying; And the Scripture foreseeing that God would justify the Heathen through Faith, Preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. God said elsewhere to Christ; — Ask of me, and I will give thee the Heathen for thine Inheritance, and the uttermost parts of the earth for thy possession. And again — It is a light thing that thou shouldst be my servant, to raise up the Tribes of Jacob, & to restore the preserved of Israel: I will also give thee for a light to the Gent. that thou mayest be my Salvation unto the end of the earth. Christ also tells the Jews; — And other sheep I have, which are not of this fold, ( viz. The Gentiles:) them also I must bring, & they shall hear my voice; and there shall be one fold, & one shepherd. That of Paul's (to add no more) is pregnant; — Now I say that I. Christ was a Minister of the Circumcision for the truth of God, to confirm the Promises made unto the Fathers: And that the Gentiles might glorify God for his mercy, as it is written; for this cause I will confess to thee among the Gentiles, & sing unto thy Name. And again he saith, Rejoice ye Gent. with his people. And again; Praise the Lord all ye Gent. and laud him all ye People. And again Isaiah saith; There shall be a Ro •… t of Jesse, & he that shall rise to reign over the Gentiles, in him shall the Gent. trust. The Scriptures abound with Testimonies to this effect. Consequently, all such Prophecies and Promises touching the Gentiles calling by Christ to partake the N. Cov. Grace and Mercies, must needs have their accomplishment in their becoming joint Federates with the Jews in this New Cov.

3. Jesus Christ by his Death, did Meritoriously, Virtually and Fundamentally incorporate the Gentiles into one Church-body with the Jews: of twain, making them One New man; of foreigners and strangers, making them fellow-Citizens with the Saints, and of the Household of G •… d, fellow heirs and of the same body. This great and blessed Union of Jews and Gentiles Christ Jesus Meritoriously wrought by his Death, divers ways, viz. 1. By bringing the Gentiles Nigh unto God, as the Jews were a people near unto him, Psal. 148. 14. — Remember that ye being in time passed Gentiles in the flesh,—That at that time ye were without Christ, &c.— But now in Christ Jesus ye who sometimes were afar off, are made nigh by the blood of Christ For he is our Peace who hath made both one. 2. By redeeming the Gentiles as well as the Jews, from the Curse: that they as well as Jews might share in the blessing of Abraham. Christ hath redeemed us from the curse of the Law: being made a curse for us: for it is written, cursed is everyone that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through I. Christ; that we might receive the Promise of the Spirit through Faith. 3. By Reconciling the Gentiles as well as the Jews unto God: who were originally one as well as the other enemies to God. — And that be might reconcile both unto God in one body by the Cross, having slain the enmity thereby, or, in himself. Even the Enmity betwixt God and them, by reason of sin: and not only the enmity betwixt Jews and Gentiles by reason of the Ceremonial Law. 4. By demolishing the Partition-wall of Levitical Ordinances & Ceremonies, which divided and distinguishing the Jews from all other Nations, and set them at odds and enmity with all the Gentiles. — For he is our peace, who hath made both one, and hath broken down the middle wall of Partition between us: Having abolished in his flesh the Enmity, even the Law of Commandments contained in Ordinances, for to make in himself of twain, one New-man, so making Peace. This was Christ's way, he takes away the Partition and Enmity that was betwixt Jew and Gentile by reason of Circumcision and other Ceremonials, & so consolidates them in one: As a man that would make two rooms one, or two fields one; he pulls down the partition wall, and plucks up the hedge, and then its done. 5. By vouchsafing unto the Gentile as well as the Jew a sweet access unto God as to a Father in all their suits and requests For through him (i. e. Christ) we both (viz. Jew & Gentile) have an access by one Spirit unto the Father. Now therefore ye are no more Strangers & Foreigners, but fellow-Citizens with the Saints, and of the Household of God, &c. Thus, As J. Christ by his Death established his N. Cov. founding it in his blood; So by his death he reduced Jews and Gentiles into one body Mystical, that they might be equally joint Federates in his N. Cov.

4. Jesus Christ, having by his Death, both actually established his New Covenant, and Meritoriously united Jews and Gentiles into one body to be Federates in his New Covenant; in the next place he proceeds to call the Gentiles by the Preaching of his Gospel, that they might formally & actually be united to the Jews by his N. Covenant. And therefore being risen from the dead, before he ascended into Heaven, he gave Commission to his Apostles, to Disciple, Baptize and Teach all Nations. Goye into all the world, and preath the Gospel to every Creature, &c. — Go ye therefore and Disciple ye all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you. And •… o, I am with you all days, even unto the end of the world, Amen. And speedily after his Ascension he caused his Apostles actually to execute this his Commission, as is evident in the History of their Acts. But more especially, he Commanded Peter by vision from Heaven to go Preach his N. Covenant Doctrine to Cornelius and his Company: And by extraordinary voice and apparition from Heaven he called Paul to be the great Teacher of the Gentiles.—Delivering thee from the People and from the Gentiles, unto whom now I send thee, To open their eyes, and to turn them from darkness to light: and from the power of Satan unto God; that they may receive forgiveness of Sins, and Inheritance among them that are Sanctified through Faith that is in me, Acts 26. 15, 16, 17, 18. Accordingly the Apostles and Disciples preached this New Covenant-Doctrine to the Gentiles far and near: and the Lord crowned their labors, especially Paul's, with wonderful Success in Coverting the Gentiles most abundantly throughout the world, Rom. 15, 16, 17, 18, 19, 20. This their Preaching of the New Covenant Doctrine both to Jews and Gentiles, was so Authorized, Commanded, Assisted, Blest, Prospered and Owned by Christ, was so much Christ's: that in their going and Preaching, Christ himself is said to come and Preach; — And coming (that is, Christ coming by his Authority, Spirit, Efficacy and Spiritual presence with his Apostles and Ministers) he Evangelized Peace to you which were afar off, and to them which are nigh. Why did Christ take all this care after his Death speedily to have the Gentiles called by the Preaching of the New Covenant-Doctrine to them: but that he might actually enstate them with the Jews in all his New Covenant-Privileges settled on them both by his Death?

5. The Promise, (that is, The Promise made to Abraham, Isaac and Jacob, touching God's blessing all Nations, in their Seed, confirmed and fulfilled in the New Covenant, ) equally belongs and is extended to the Gentiles that should be called, and to the Jews; It is made to both: Therefore Gentiles as well as Jews are Federates therein. Hence Peter Preaching on the Feast of Pentecost to that great Assembly of Jews, wherein also were some Gentilish Proselytes, Acts 2. 1, 5, 9, 10, 11. said; Repent and be Baptized everyone of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost: For, the Promise is unto you, and to your children; and to all that are afar off, even as many as the Lord our God shall call. This Promise, confirmed, fulfilled in, and digested into, the New Covenant belongs both to Jews and called Gentiles and to their children: and this is here urged as a ground why they should be Baptized, and so actually installed into the New Covenant.

6. The Gentiles called by the Gospel, actually partake New Covenant Graces, Privileges and Benefits of all sorts, as well as the Jews; therefore God made them Federates therein with himself, equally with the Jews, putting no difference betwixt Jew and Gentile. Gentiles believed as well as Jews, Acts 15 7. & 13. 48. with 2. 41, 44. & 44. Gentiles had their hearts purified by faith, and were justified by Faith without the deeds of the Law: as well as Jews, Acts 15. 9. Gal. 3. 8. with 2. 16. Gentiles Received the Holy-Ghost, as well as Jews, Acts 10. 44, 45, 46, 47, 48. Gentiles were Baptized as well as Jews, Acts 10. 47, 48. & 16. 14, 15, 32, 33. with Acts 2. 41. Gentiles Received the Lord's Supper, therein maintaining Communion with Christ and one with another: as well as Jews, Acts 20. 7. with 2. 42. And in a word, The Gentiles came behind the Jews in no New Covenant-Blessing: How then can any imagine but that Gentiles as well as Jews were Federates in this New Covenant?

7. Finally, Paul declares to us, That Abraham had two sons, viz. Ishmael and Isaac; that by a Bond-maid, Hagar, This by a free-woman Sarah; That after the flesh, This after the Spirit and by Promise: & That these things are an Allegory; The two Mothers are two Covenants, or resemble to us God's two Covenants, viz. Hagar the bondwoman typed out the servile Old Covenant from M. Sinai, Sarah the Freewoman figured out the Free New Covenant from Mount Zion; The two sons shadowed out the two sorts of Churches and their Conditions under these two Covenants; Ishmael, the Jewish Church, the Jerusalem below in a state of bondage under the Old Covenants servile dispensation; Isaac, the Christian Church, the Jerusalem above, which is free, the mother of us all, whether Jews or Gen. The desolate hath many more children, then she that had an husband. And at last he concludes, so then Brethren, we (that is, Jews & Gentiles now since Christ) are not children of the bondwoman, but of the free. Exhorting the Gentile Galatians to stand fast in this New Covenant- liberty wherewith Christ hath made us free. Thus he makes Gentiles called as well as Jews, Federates and Parties to this New Covenant.

Put all these seven Particulars together, and the Second Position is clear beyond Contradiction.

Position III. The Posterity, Seed or children both of believing Jews and called Gentiles, are with their Parents, Federates in this New Covenant. As Jewish and Gentilish parents believing are in this New Covenant with God; so their Seed, their children with them are in the same New Covenant. Both parents and children, both Root and Branches are Federates with God in this N. Covenant, and so accounted by him. Although some would fain void this N. Cov. Charter as to their children; and blot their interest out of Christ's last will and Testament.

This Position may briefly be confirmed by these ensuing Arguments, drawn, Partly from the N. Cov. it-self; Partly from other Scriptures.

1. Argument. All sorts of Persons which are necessarily comprised under those New Covenant-phrases, [I will make a New Covenant with the House of Israel and with the House of Judah, Ier. 31. 31, 33. Heb. 8. 8, 10.] must needs be Federates with God in this New Covenant. This Proposition is evident. For, in these phrases, The House of Israel and House of Judah, God expresseth all his New Covenant Federates. Consequently, All sorts of persons, which here are necessarily comprised in and under these phrases, must needs be his New Covenant-Federates. Who can better signify to us in fit, full and comprehensive terms or phrases God's New Covenant Federates, then God himself the Author of this Covenant?

But the Seed, Posterity or children of believing Jews and called Gentiles are necessarily comprised under those New Covenant-phrases, [The House of Israel, and the House of Judah. ] For, 1. House or Family most properly consists of Parents and their Seed, Posterity or Children. God said to Noah; Come thou and all thine House into the Ark: and who went in, but parents and children? And Noah went in, and his sons, and his wife, and his sons wives with him. These were all. David said, Although my house be not so with God, &c. that is, although I and my posterity are not as yet in this excellent flourishing Condition, & c. yet God's Covenant with me and my Seed is sure. He by house understood himself and his Seed. Scriptures abound with like instances. Parents and their children are the integral parts of the House: Servants are but accidentals. 2. Otherwise, when this New Covenant was made, it was made only with the present Parents then in being: their Posterity being wholly left out of the Covenant. But this is absurd: For, then the children of the New Covenant-Federates were in Nature and Condition altogether Christless, Covenantless, Church-less, Hopeless, Godless, as the very children of Heathens; which is abominable to assert. 3. Otherwise also, The Christianized Jews should become great losers by exchanging their Old-Covenant-Condition and Interest with this New Covenant Condition. For, by this means their children are shut out of Covenant with God, and have no Covenant-state or Privilege under this New Covenant, Which yet the Old Covenant afforded to them, Deut. 5. 2, 22. & 29. 10, 11, 12, 13, & c. with Gen. 17. 7, 8. This would have been small encouragement to the Jew to have become a Christian. This would have been an intolerable stumbling block before the Jew against the New Covenant. But doubtless the New Covenant Privileges and advantages must needs be every way greater and larger, then those of any fore-going Covenant whatsoever: The New Covenant being the highest, fullest, perfectest, last and best of all Covenant expressures. Therefore, The children of believing Jews and called Gentiles must needs be Federates with God in this New Covenant.

2. Argument. All such sorts of Persons as God admitted Federates in the more imperfect expressures of the Covenant of Faith, are intended by God to be Federates still in this most perfect expressure of the Covenant of Faith, the New Covenant. 1. That this New Covenant is the most perfect expressure of the Covenant of Faith, and all Covenant-expressures that went before were comparatively more imperfect; hath already been manifested, and will afterwards be more fully cleared, and is in itself so evident that I think no rational man that's acquainted with the Scripture can Contradict it. 2. That such sorts of persons as were admitted by God Federates in Covenants more imperfect, are intended still to be Federates in this most perfect New Covenant; is a Sequele so clear and cogent, From the less to the greater affirmatively, that it cannot rationally be denied. For the Most perfect in any kind must needs comprize in it all Perfections of the less perfect, and some perfections further. If it want any perfections or excellencies of that is less perfect, it cannot be any longer most perfect.

But the Seed, Posterity or children of professed believing Parents both Jewish and Gentilish are a sort of persons which were with their Parents admitted Federates by God in the more imperfect expressures of the Covenant of Faith. This is evident, I. Of the Seed and children of Abraham, Isaac, Israel. 1. In God's Covenant with Abraham. God established it with him and with his Seed after him in their Generations. And in Isaac his Covenant-Seed was called: This is one Limitation of the Covenant-Seed of Abraham. Again the Lord limited the Covenant-Seed of Isaac unto Jacob, For when Rebekah had conceived by one, by our Father Isaac,— It was said to her, the elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated. And so the Covenant was settled on Jacob and all his Seed without limitation, till they should break themselves off by unbelief. Thus all the Seed of Abraham by Isaac and Jacob (except such as should cast off God's Covenant by infidelity) till the time of the New Covenant were still admitted Federates with their Parents. 2. In God's Covenant with Israel at Mount-Sinai: which was made, not only with Parents, but with their Posterity and children; Promising (as I have formerly shown) to be a God to them and their children. See Deut. 5. 2, 3.—6, & c. The Covenant was made with the whole body of Israel old and young. Even with their Captains of Tribes, Elders, Officers, Men, Little-ones, Wives, Strangers, Deut. 29. 10, 11, 12, 13, 14, 15, & c. 3. In God's Covenant with David: which was made with him and his Seed, Psal. 89. 3, 4, 28, 29. to 38. & 132. 11, 12. 4. In God's Covenant with the Captives in Babylon; which was made with them and their children, and children's children, Ezek. 37. 25, 26, 27. Isa. 59. 20, 21. Thus the children of Abraham, Isaac, Israel and the Jews, were with their Parents admitted Federates in these four less perfect expressures of the Covenant of Faith. II. Of the Seed of Gentilish Proselytes, joining themselves to the Seed of Abraham the Church, this is also evident, That not only they themselves, but also their children were taken in by God into the same Covenant, (as M ^r . William Lyford, hath well observed) their Males being Circumcised,— He that is eight days old shall be circumcised among you, every man-child in your Generations, he that is born in the House, or bought with money of any stranger, which is not of thy Seed. He that is born in thy house, and he that is bought with thy money must needs be circumcised, &c. Gen. 17. 10, 11, 12, 13, 14. This Stranger, not of Abraham's Seed, yet bought by Abraham's money must be circumcised: that is, if he accepted Abraham's God, Religion and Covenant as a Proselyte; otherwise they were not to be forced; and they being Circumcised, all their males also were to be circumcised when they were eight days old, as the males of Abraham's Seed, Exod. 12. 48, 49.

Therefore, The Seed, Posterity or children of professed believing parents, both lewish and Gentilish are intended by God to be Federates, as well as their parents in this most perfect expressure of the Covenant of Faith, the New-Covenant.

3. Argument. All such sorts of persons as God hath heretofore taken into the Covenant of Faith, and hath never since excluded or debarred them from it, are still intended by him to be Federates in this New Covenant also. This 〈◊〉 cannot rationally be denied; 1. Because, The Nature of the Covenant of Faith, as to the essence and Substance of it, is one & the same in this New-Covenant-Expressure, and in all the foregoing expressures of the Covenants of Promise, though their accidentals and Circumstantials are different. Therefore Parents and their children being once admitted Federates in the Covenant of Faith, and never after debarred, are still intended to be Federates therein; in this New Covenant as well as in any other, yea rather then in any other, this being the top-excellency of the Covenant of Faith. 2. Because, God the Author of the Covenant of Faith hath all and sole Authority of admitting and excluding, what sorts of persons he pleaseth, into and from the Covenant of Faith in every gradual discovery thereof. Its his peculiar prerogative-Royal to appoint and declare, who shall, and who shall not, be Federates with him in his Covenant. He admits, and he debars whom he pleaseth: without Controul. If therefore God hath once admitted the Seed and children of believing Parents Jewish or Gentilish into the Covenant of Faith as well as their Parents; and after such Admission hath nowhere excluded or debarred them from the Covenant of Faith: then such Seed and children are still intended by him to be Federates within that Covenant of Faith in all the folloiwng dispensations thereof, and so in this New Covenant.

But the Seed, Posterity or children of professed believing parents, whether Jews or Proselyte-Gentiles, are a sort of persons which God hath heretofore taken into the Covenant of Faith, and hath never since excluded or debarred them from it. This Assumption also must needs be granted. For, 1. That, the Seed, Posterity or children of professed believers, Jews or Gentelish proselytes, have been heretofore admitted or taken into the Covenant of Faith by God; is plain. For, God's Covenants with Abraham, with Israel, with David, with the Captives, were all of them Covenants of Faith, into which God admitted heretofore the children of such parents, with their parents, as I have already proved. 2. That, Since such admission of children with their parents into the Covenant of Faith, he hath never after excluded or debarred them from the Covenant of Faith, in all the Scripture, is also evident. For, where, or by what Scriptures hath the Lord excluded and debarred children of Believing parents from his Covenant of Faith: Hath God anywhere said to this effect; I have heretofore accepted all the the Infants of professed believers into Covenant, but now under the New Covenant I will accept them no longer? The adversaries of Infants-Covenant-state cannot solidly produce any Such Scriptures, excluding or debarring them. God hath once put such children into possession of this Covenant-Interest: and never since put them out of possession.

Therefore, The Seed, Posterity or children of professed believing parents Jews or proselite Gentiles, are still intended of God to be Federates in this New Covenant.

4. Argument. All such sorts of persons as God declares to be Covenant-Saints, or Federally holy under the New Covenant, are accepted and accounted by God to be Federates with him in his New Covenant. For clearing of this Proposition, I shall show▪ ( ¹ ) What I intend by Covenant-Saints, or Federally Holy. ( ² ) That all such as God declares to be Covenant-Saints under the New Covenant, are accounted and accepted by him as Federates in the New Covenant. I. What I intend by Covenant Saints, or Federally Holy; I shall the better discover, by noting briefly some various uses and acceptations of the word [Holy;] and [Sanctified,] in the Scriptures, as it is applied unto Men or Women. Men are Holy, or Sanctified, 1. By Segregation, Seperation, or Calling: And this, ( ¹ ) Either when they are visibly and outwardly called and separated, from the profane, paganish, unbelieving, impure mass of the world, to the worship and service of the true God in Christ, to be a people near to God. So all within the Church visible are Holy and sanctified, Deut. 7. 6. & 14. 2. & 26. 19. Rom. 1. 6, 7. 2 Tim. 1. 9. ( ² ) Or when they are separated, set apart or dedicated from the common sort in the visible Church, to some special service or peculiar office about holy things. As, Holy Priests, Exod. 22. 31. Levite. 21. 6, 7. Numb. 16. 5, 7. Psal. 106. 16. Holy Prophets, Luke 1. 70. Acts 3. 21. Holy Apostles, Eph. 3. 5. Rev. 18. 20. ( ³ ) Or when persons, (as well as things ) are segregated, separated, and allowed to the lawful and warrantable use of believers: so that they may use them purely, lawfully, conscientiously without sin, &c. thus, the unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband, viz. sanctified to cohabitation and propagation of an holy Covenant-Seed, that the believers issue by the Infidel should not be counted an Infidel, but a Christian-Seed. Thus, Every creature is said to be sanctified by the word and prayer, &c. to the pure. 2. By Profession; when men make an Holy Profession of Faith, Love, Obedience, and Religion towards God, Jesus Christ, &c. then they are called Saints, Holy, Sanctified, &c. Deut. 26. 17, 18, 19. 1 Cor. 1. 2. with 3. 3. Heb. 10. 29. 3. By Foederation with the most holy God, in his Holy Covenant. They that are severed from the profane unbelieving world, unto God, by accepting his Covenant, are Covenant-Saints, Federally Holy, yea though they want the true inward Holiness. Thus all Israel were Holy, God's Saints, Exod. 19. 4, 6. Psal. 50. 5. Gather my Saints together unto me, those that have made a Covenant with me by Sacrifice. So the children of parents, whereof one was a Believer the other a Pagan, are co •… nted Holy, because such children are taken into God's Covenant with the believing parent. And if the Root be Holy, so are the branches; that is, If Abraham, Isaac, Jacob and other Fathers of the Jews were holy Federates with God, so are their Posterity the Jews Federally holy also. 4. By Infusion and real participation of true inward Holiness, part of the image of God, 1 Cor. 6. 1, 11. Eph. 4. 24. 2 Pet. 1. 4. Thus it is evident what I mean, by Covenant-Saints, or Federally Holy: viz. Those that become Holy by Foederation, as in the third particular. II. That all such as God declares to be Covenant-Saints, or Federally Holy under the New Covenant, are accounted by God Federates in the New Covenant; is plain. For, they are therefore accounted Covenant-Saints, or Federally Holy, because they are brought within God's holy Covenant, and thereby separated from the unholiness of the Covenantless world. Covenant-Holiness doth not precede, but follow upon a Covenant-State. First men are in Covenant, and then they are Federate-Saints, by that Covenant. The Covenant can denominate none Holy that are out of Covenant.

But the Seed, Posterity or children of Federate Parents, professed believers, Jewish or Gentilish, are a sort of persons declared by God to be Federally holy or Covenant-Saints Now under the New Covenant. This Assumption is evident. For God hath declared such children Covenant-Saints, or Federally Holy, in sundry passages of the New Testament. I. In that to the Romans; — For if the first-fruit be Holy, the Lump is also Holy: and if the Root be Holy, so are the branches. For understanding of this, Note; 1. That these words are brought in as an Argument, both Proving that the Jews (though broken off from their root) shall again be graffed in and called; and also Inciting the Apostle to endeavor their calling. This Argument is couched in a double Similitude; The one of the First fruit, and the lump▪ The other, of the Root and Branches. Such as is the First-fruit, such is the Lump; and such as is the Root, such the Branches: Therefore if the first fruit and Root of the Church of the Jews were Holy, that is Federally Holy, the whole lump and branches thereof must needs be Holy in like manner, Federally Holy. And consequently the Jews were not cut off from all Hope, Because the Covenant and Promises made to their Root belonged in some sort to them the Branches; who therefore should in God's due time be graffed in again upon their Root. 2. That this First-fruit and Lump, this Root and Branches, are Parents and their Seed brought into Covenant with God, and Making up his Church. ( ¹ ) The First-Fruit and Root of this Olive tree, The Parents, were Abraham, Isaac, and Jacob especially and jointly considered: for Ishmael the son of Abraham, and Esau the son of Isaac, are excluded from this Privilege. Why are these compared to the First-Fruit and Root? Because they are the General Root of the Church, The Covenant being made to to them and to their Seed, Gen. 17. 7, 8, 9, 10, 11, 12, 13. & 21. 12. with 17. 21. & 28. 13, 14. These were the Parents. ( ² ) The Lump, the Branches, the Seed, were Natural or Graffed. The Natural Branches were the Jews or Israelites, naturally descending of the Common Root Abraham, Isaac and Jacob. These made up the Church of the Jews. The Graffed Branches or Spiritual Seed▪ are all the believing Gentiles, heirs of Abraham's Faith, and so his children. These make up the Church of the Gentiles, graffed into the good olive tree with the Jews, and of the same body. Now, as the Root was holy, So all the Branches, both Natural of Jews, and Graffed of Gentiles, were holy likewise with the Root. Root and branches are alike. 3. That, This Holiness of Root and branches, could not be any Infused and inherent holiness; for, such Holiness cannot be derived and propagated from the Root to the branches, as this Holiness is here implied to be: But must needs be a Covenant-Holiness, belonging to all the branches, because branches of that Holy Root in Covenant with God. Covenant-Holiness is conveyable and descendable from Parents to children: Inherent holiness is not. So then, As the Parents are in Church-state and