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The Mystery and Marrow of the Bible

Francis Roberts (1609-1675) · 2,925,582 words · 13003 min

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Section 89/123
Jude ver. 6. Takeing his Elect unto himself, that they may be ever with the Lord, to behold his glory, and enjoy him fully and immediately face to face, as their supreme happiness to all eternity. But casting all Reprobates from his presence, into the Lake of Fire and Brimstone, which is the second death, there to be punished and tormented forever and ever. 2. By Reigning immediately, as Godman, Head and King of his Elect, in and over his Church triumphant in glory forever and ever, they also reigning with him forever and ever, Luke 1. 32, 33. Heb. 7. 1, 21, 25. Mat. 25. 34, 46. Rev. 22. 5. Rom. 8. 17. 2 Tim. 2. 12. For, Although Jesus Christ shall give up his Mediatory Kingdom to the Father at last when he shall have put down all Rule, and all Authority, and Power, 1 Cor. 15. 24. to 29. yet this is to be understood, only in regard of the Accidents or Manner of his Mediatory Kingdoms Administration; he shall not Rule them anymore by his Word Preached, Sacraments dispensed, Donation of his Spirit, &c as he doth now, 1 Cor. 13. 8. But in regard of the Substance and Essence of his Kingdom, that shall still-remain; He shall be head and King of his Church forever and ever, even then when God shall be All in all, Heb. 1. 8, 9.

5. The Benefits of Christ's Kingdom, are many and excellent. But these are in effect laid down in what hath been already spoken, especially touching his Actual execution or Administration of his Kingdom There see.

6. The Continuance of Christ's Royal office. Christ's Essential or Natural Kingdom which belongs to him as God equally with Father and Holy-Ghost, is absolutely eternal, without beginning or end. Christ's Mediatory Kingdom, for the Essence and Substance of it, shall never end, but continue forever and ever; otherwise the Church should be deprived at last of her Head, and Christ should cease to be Mediator, &c. which things cannot stand with the Churches eternal happiness. But, For the Manner of his Royal Government, and Administration of his Kingly office, so it shall cease; He shall Rule his Church no more, after the last judgment, by his Word, Sacraments, Censures, and such Ordinances as he Rules her now by; but more immediately, gloriously, triumphantly, ineffably.

By all this that hath been said, The Nature of Christ's Prophecy, Triest-hood and King-ship, wherein he actually exerciseth his Mediatorship is in some measure represented.

SECTION III.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thus of the third Aphorism.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Let all that thirst after a New Covenant state, sincerely accept Christ tendered. For they that accept Christ aright, accept his New Covenant also Christ is the jewel: The New Covenant is the Casket or Cabinet that contains this jewel. Sell all that you have, to purchase this pearl of greatest price. Count all things loss and dung, deny all self-sinfulness, all self-righteousness, all self-fullness suffer willingly, the loss of all things, that you may win Christ, and be found in him. Christ is wrapped up in the promises: embrace them, and Christ therein. Christ is tendered in all the Gospel-Ordinances, especially in the Word and Sacraments, and this pathetically, importunately, frequently: accept the tender of Christ, neglect not so great Salvation. Christ stands at the door of thine heart and knocks. He stands, patiently; he knocks, importunately: He waits, and knocks. He knocks by his Word; He knocks by his Rod; He knocks by his Spirits convictions, motions, impulses, strivings, instigations, &c. he knocks restlessly, audibly; How fain would he enter! O shut not Christ still out of thy soul. Set open the Everlasting doors, and this King of glory shall come in. Christ is the best Guest, the most blessed In-mate that can possibly be entertained in thy soul. O lodge him in the in most Cabinet of thine Heart. That day, that hour that Christ comes into thy soul, Salvation comes into thy soul, Heaven comes into thy soul, yea God blessed forever comes into thy soul. Deeply lay to heart, and seriously ponder upon these ensuing Considerations. They may be as so many steps or degrees towards Christ, and as so many urgent Motives to thee to press and strive after him.

(1) By Nature since man's fall in Adam, all the people in the world are utterly without Jesus Christ. Naturally all people are Christless; having no saving right at all to him, or interest in him. This is true of the Gentiles. Remember that ye being in time passed Gentiles in the flesh,—That at that time ye were without Christ. And it is also true of the Jews, while in their carnal and unregenerate state; As Peter, writing to the dispersed Jews, notably testifieth. They came not to Christ the living stone by faith indeed, so as to taste that the Lord is gracious, till they were new-born-babes. Till then, they were not a people, had not obtained mercy, viz. saving mercy in Christ the mercy of mercies. And of both Jews and Gentiles the Apostle Paul hath proved, that they are all under sin. And consequently, that all the world is become guilty before God. Now to be under sin, viz. under the state, dominion and curse of sin is to be without Christ. For, they that are in Christ, are freed from the state, power and curse of sin, though not from the in-being of the relics of sin.

(2) All persons, whilst Christless, are most wretched and miserable. For, 1. Whose are they, whilst they are not Christ's? They are the worlds. Men of the world; Children of this world; the worlds own, &c. They are Sins: they are sins vassels, drudges, slaves; they serve sin, they are in sin, in the flesh, in the bond of iniquity, &c. they are wholly involved, ingulfed, overwhelmed therein. They are Deaths; Death spiritual hath actual dominion over them, they are dead in sins and trespasses: and the curse of death corporal with the adequate wages of death eternal do wait upon them. Yea they are the Devils: Cain was of that wicked one, and slew his Brother; Ye are of your Father the Devil (said Christ to the wicked Jews) and the works of your Father ye will do; Judas was a very Devil. Not to be Christ's; but the Worlds, and Sins, and the Devils, how sad and woeful is it! 2. Christless persons, are Aliens from the Common-wealth of Israel, strangers from the Covenants of Promise, having no Hope, and without God in the world; that is, Churchless, Covenant-less, Promise-less, Hope-less and God-less. Forasmuch as Jesus Christ is the only Head of the Church, Testator and Mediator of the New Covenant, substance and accomplishment of the Promises, Foundation of our Eternal Hope, and the only way unto God. 3. Christless persons are actually under the rigor and curse of the broken Covenant of works, the Law: in that they have not accepted of Christ, nor the Covenant of Faith in him, by way of Remedy. And besides Christ, there is no remedy against that curse in the whole world. 4. Christless persons are enemies to God, and utterly unable to please God in anything, whilst they so remain. 5. Christless Persons are without Faith: in state of unbelief. And unbelievers have the wrath of God abiding on them: so remaining cannot possibly be saved; shall certainly be damned; yea, are condemned already, because they believe not in the only begotten son of God. Who would not strive to be Christ's, and to have Christ theirs: rather then still remain in this Sea of misery?

(3) Theres such necessity of Jesus Christ for saving of sinners; that without him there is no escaping of Damnation, no obtaining of salvation. They that become not Christ's, must inevitably die in their sins. — Neither is there salvation in any other: For there is no other name under Heaven given among men whereby we must be saved. And, no wonder: For, 1. No lapsed sinner can possibly save himself. Being darkness, how should he illuminate himself? being without strength, how should he help himself? being enmity against God, how should he reconcile himself to God? being wholly lost, how should he find himself? being utterly dead in trespasses and sins, how should he quicken himself? &c. Nay, the sinner is so far from effecting his own salvation, that without supernatural grace he cannot will or desire his own salvation: but contrariwise is willfully set upon his own destruction. 2. No mere creature or created being can save sinners. Nay, all the Angels in Heaven are not able to save one sinner from eternal wrath, though they should give themselves to die for his sins to all eternity. For they are but finite creatures, and therefore their sufferings being finite also, can never fully satisfy God's infinite justice offended. Should all the mere Creatures in the world burn forever in Hells Torments for man's sin: all these sufferings could not expiate one sinful thought. 3. None in all the world can save sinners, but he that was eternally ordained to be a Savior of Sinners. For Sinners salvation is only effected according to God's eternal Decree and predestination. Now Jesus Christ alone is from eternity pre-ordained to be a Savior of sinners. 4. None in all the world can save sinners, but he that was since the Fall of man, fore-promised, fore-typified and foreprophecied, all along under the Old Testament, before the fullness af time, to be the only Savior of Sinners: and was in fullness of time accordingly exhibited. But Jesus Christ alone is he that was fore-promised, foretypified and fore-prophesied in all ages of the Old Testament, as the Seed of the woman, Seed of Abraham, The Prophet like Moses, Our Great High Priest after the order of Melchizedek, the Son of David, &c. and was accordingly performed under the New Testament as a Savior of Sinners. 5. None in the whole world can save sinners, but he that can fully and to the uttermost Reveal God's Counsels touching their salvation, satisfy and appease divine justice offended. Remove the wrath and curse of God from the sinner, Conquer sin, death, Hell and all the enemies of sinners Salvation, and effectually subdue the Sinner to himself, applying all his sufficiencies to him for Salvation. But Jesus Christ is the sole person in the whole world that can do these things. 6. All that is in or from Sinners, without Christ, tends only and fully to their condemnation. There is nothing in them but flesh, nothing comes from them but flesh. That which is born of the flesh, is flesh. And In their flesh dwells no good thing. Their minds are darkness and Enmity against God: The small glimmerings of light reremaining in them tending only to leave them without excuse. Their Consciences are desi •… ed with manifold guilt. Their Wills are perverse and obstinate in evil. Their Affections are wholly distempered and disordered, set more upon Sin, the world, &c. then upon God. Their corporal senses and members wholly depraved and poisoned with sin. Every imagination of the thoughts of their hearts is only evil continually. Out of the abundance of their hearts their Mouth vents nothing but corrupt Communication. Their righteousness is but dung and filthy rags. Their duties, prayers and all their Sacrifices are abominable before God. Their plowing, eating, drinking, sleeping, with all their natural actions, even their whole way, is sin. So that all that sinners are, or can do, without Christ, can only damn them, not at all save them. 7. Finally, All things in the world do in one-sort or other help forward the condemnation of Christless sinners. By the patience and longsuffering of God abused, they are the more encouraged and resolved in evil; By the Mercies and prosperity they enjoy, they embolden themselves to cast off God's fear, to forget God, to despise and oppose God; By the judgments inflicted on them, they are hardened the more in their wickedness, and trespass yet more against the Lord: yea sometimes proceed to blaspheme the most high; By the lewdness of the wicked, they are emboldened to run with them to the same excess of riot; By the godliness of the faithful, they are exasperated to hate, revile, and persecute them, yea sometimes to the death; yea by the very Gospel and Means of Grace, they are blinded, hardened and wax worse and worse; While they live, they treasure up wrath against the day of wrath; and when they die, they are actually plunged into a Sea of wrath for evermore. Thus all things help Christless persons to perdition. Hence, without Christ theres no Salvation, nothing but Condemnation.

(4) Jesus Christ is fully able to save sinners, and to make them completely happy to all eternity. For, mark what Scripture testifieth. He is able to save them to the uttermost, (Gr. 〈 in non-Latin alphabet 〉 , perfectly, wholly, fully, absolutely, or for evermore ) that come unto God by him, seeing he ever liveth to make intercession for them. All saving abilities, all perfections of a Savior, are eminently in him: whether we respect his Person, or his Office.

The Person of Jesus Christ is such, that he is fully able to save Sinners. For, he is God-man in one Person. The son of God, the second Person in Trinity, personally and individually uniting to himself the whole Human Nature both Soul and body. ( 1 ) This Human Nature of Christ, Never distinctly subsisted but in union to the WORD; ( 2 ) Is so united to the Word, as therewith to make up but one distinct individual person. ( 3 ) And in that personal union still retains its true Human Nature and essence wholly distinct and differing from the Divine nature and person. As the Miscelto in the Apple-tree; ( 1 ) It never distinctly subsisted but in union to the Apple-tree; ( 2 ) It is so united to the Apple-tree, as therewith to make up but one individual tree; ( 3 ) And yet in that union it still retains its own Nature really differing from-he Apple tree. Now, 1. This 〈 in non-Latin alphabet 〉 God-man in one Person, Jesus Christ, is most sufficient and suitable for saving of Sinners. Being medius persona, that he might be Mediator officio, He is a Middle person between God and man, that he might be a Mediator in office betwixt God and man. God and man are united in Christ's Person, that they might be united and Reconciled by Christ's office. Christ as man suffered and died for man's sin, without shedding of blood there being no remission: Christ as God fully satisfied God's justice by such suffering, the infinite dignity of his Godhead putting a kind of infinite and incomparable value upon the sufferings of his Manhood. Had Christ been God only, he could not have suffered or died: Had he been Man only, he could not have satisfied by suffering or dying: but being God man, He could both suffer for man, and satisfy by such suffering. 2. This God man is most grateful and acceptable to God above all other persons of Men and Angels in order to the saving of Sinners. His beloved son in whom he is well pleased, The Son of his love, His elect in whom his soul delighteth, &c. And therefore giving himself for us, He was an Offering and a Sacrifice to God for a sweet smelling savor. What this person of infinite dearness to God once did and endured for Sinners, more pleased God, then if all men, Angels and creatures in the world had endured the utmost extremities of Hels torments for evermore.

The Office of Jesus Christ God-man is such, that he is fully able to save Sinners. For, 1. His office taken upon him for saving of Sinners is full and complete for Sinners salvation: viz. his Mediatorship, wherein he is Prophet, Priest, and King, as God-man. Prophet, fully to Reveal the great mystery of God's counsel and will touching the saving of Sinners by Christ: of which lapsed sinners were wholly ignorant. Priest, fully to effect and accomplish sinners salvation Revealed, by his perfect satisfaction to divine justice for sinners through his obedience and Death, and by his continual intercession for them in Heaven. These things lapsed sinners were never able to effect or work out for themselves. King, to conquer fully all the spiritual enemies of sinners salvation, Sin, Death, Grave, World, Hell and all the powers of darkness; To subdue lost Sinners completely to himself, and apply effectually the purchased salvation to them, as their King and Head, Inchoately in this life, Consummatively in the life to come. This Regal Conquest and Application of Salvation purchased, lapsed sinners could never have achieved of themselves. And therefore that Mediatory office of Christ whereby, He Reveales Salvation to Sinners wholly ignorant thereof, He Obtains Salvation revealed for sinners wholly alienated from God, and He applies Salvation Revealed and obtained to Sinners wholly impotent thereunto: that Mediatory office must needs be fully complete and sufficient for Sinners salvation. 2. His Calling to this office was such as fully proclaimed his complete ability for Sinners salvation. For, ( 1 ) He was pre-ordained to be the Savior of sinners before the foundation of the world was laid. ( 2 ) He was Sent, Sealed and Commissionated by his heavenly Father in fullness of time, to save sinners. ( 3 ) He was incomparably qualified and furnished with all Mediatory fullness, perfections and endowments, that he might be able to save sinners to the uttermost. ( 4 ) He hath fully executed and discharged this office whereunto he was called. For he hath revealed the whole mystery of God's Counsel for saving of Sinners, effectually wrought that Salvation revealed for all his elect, and actually applies in all ages that Salvation wrought for all his chosen. So that no ability for saving of Sinners, can possibly be imagined, which is not to be found in Jesus Christ our Savior. Whither therefore should poor lost Sinners fly, but to Jesus Christ, who is fully able to save them? Jesus Christ is the last Adam: The First Adam by his disobedience damned all his natural posterity; Jesus Christ the Last Adam is much more able by his obedience to save all his spiritual posterity.

(5) Jesus Christ is as willing, as able to save Sinners. He is infinitely able and infinitely willing to save Sinners. Shall the Savior be so willing to save: and sinners be so unwilling to be saved? Behold and admire Christ's incomparable willingness to save sinners, most abundantly discovered; 1. By his cheerful willingness to suffer and die for sinners salvation. Hence Christ is prophetically brought in by the Psalmist, saying; Lo I come, in the volume of the book it is written of me: I delight to do thy will, O my God; yea thy Law is in the midst of my bowels. Which doing of God's will, the Apostle expounds of Christ's sufferings, saying; By the which will we are Sanctified, through the offering of the body of Jesus Christ once for all. So that Jesus Christ delighted even in suffering his fathers will for sinners. And he professeth; My meat is to do the will of him that sent me, and to finish his work. He finished his fathers will, in Dying: Then, it was finished. Would Christ so humble himself, to such sufferings and such a death, and that so readily for sinners salvation: And was he not most willing to save them? 2. By his frequent and sweet invitations of sinners to come to him for salvation. Ho, everyone that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea, come, buy wine and milk without money, and without price, &c. — If any man thirst, let him come to me and drink — Come unto me all ye that labor and are heavy laden, &c. — Let him that is athirst, come; And whosoever will, let him take of the water of life freely. 3. By his precious soul-alluring promises. What variety of blessings and mercies doth he promise to all that will come to him and believe in him? As plentoeus enjoyment of the Spirit; Rest of soul; life; living water; and salvation itself. 4. By his rejecting of none that truly come unto him, though never so weak, and worthless in themselves. All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast ou •… . Christ never yet rejected any: and he will not now reject thee. 5. By his expostulating lamentations, when sinners neglect their own salvation, despise their own mercy. Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit; for why will ye die, O house of Israel? — O Jerusalem, Jerusalem,—how oft would I have gathered thy children together, even as an hen gathereth her chickens under her wings, and ye would not! 6. By his singular joy when sinners are saved, or in the way of salvation. The converting of the Samaritan woman, and afterwards of other Samaritans upon that occasion, was his meat to eat which his disciples knew not of. Christ is so dearly and delightfully affected with the truly godly, that he saith; whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. To this effect the parables of the lost groat, of the lost sheep, of the lost son, emphatically declare the surpassing joy that there is in Heaven upon the recovery of the lost sinner. 7. By his actual saving, even of greatest offenders, Christ shows his singular desire and willingness to save lost sinners. Palpable instances of this kind are these; Matthew, and Zacchaeus, the publicans: the woman of Samaria, and other Samaritans, reputed as a refuse people: the prodigal son, adumbrating the miserable Gentiles: the penitent woman, that had many sins, and was a sinner with a witness: Mary Magdalene, that had been a very cage of unclean spirits, out of whom Christ cast seven devils: the thief upon the cross: Saul himself, that was a cruel persecutor of Christ and his Church, and a blasphemer, and injurious; yet he obtained mercy, that in him first Christ Jesus might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting: yea many of them that had an hand in crucifying Jesus Christ, were saved by Jesus Christ. Oh! when Christ saves such sinners as these, who is not encouraged to believe? Oh how infinitely doth Jesus Christ our Savior thirst and long after sinners salvation! And shall not lost sinners thirst after their own salvation: and cheerfully hasten to such a Savior?

(6) None can ordinarily become Christ's, or be saved by him, but ( 1 ) By rejecting what is inconsistent with him; ( 2 ) By strong desires after him; and ( 3 ) By actual accepting of him, at the Gospel propounds him. 1 All that would be Christ's must reject and deny all things inconsistent with Christ, viz. the •… must deny themselves, their self-sinfulness, their self-righteousness, their self-wisdom, their self-will, their self love, their self-excellencies and perfections of all sorts, and all their self-interests in the creature that are any way repugnant to, or inconsistent with Christianity. Otherwise whilst a man remains self-full, he is incapable of Christ's fullness. 2. All that would be Christ's must have strong and fervent desires after him. True sense of the want of Christ, and of the misery of that want, fills the soul with pantings and longings after him, hungerings and thirstings for him. The more Christ is desired and thirsted after while wanted, the more he will be esteemed and delighted in when enjoyed. Christ loves nor to c •… me to the soul, till he shall be welcome indeed. Hence, such fervent hungerings after him have the promises of satisfaction. 3. All that would be Christ's must actually close with him, and accept him as the Gospel propounds him, viz. They must receive him by true faith, as their Jesus, their Christ, their Lord, to be saved and ruled by him, to live upon him, and every way to walk worthy of him. This is the way to become Christ's, and consequently God's new Covenant-people in him.

(7) Finally, The great cause why most people in the visible Church do not become Christ's; is not because they cannot, but because they will not become his. And at the last day the greatest part of visible professors that shall perish, shall be damned, not so much because they could not, as because they would not come unto Christ for salvation. Let us therefore so strive to be Christ's, so vigorously press after him, and salvation by him, to the uttermost of all our ability and opportunity: that we may not through willfulness neglect or reject Christ, and salvation by him, lest thereby we receive the greater damnation: let us never be found among the number of the will-not's.

I grant indeed that no mere carnal man, can completely come to Christ, accept him, and become his by any, or all his mere natural abilities, or perfections whatsoever, without divine, supernatural renewing grace. For, 1. Holy Scriptures are full and clear for this. Jesus said,—No man can come unto me except the father which hath sent me draw him. — It is God which worketh in you, both to will, and to do, of his good pleasure: — which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 2. Repentance and faith, whereby we come out of ourselves to Christ, are not of ourselves, but are the mere gifts of God. 3. The mere carnal man hath, in and of himself no abilities sufficient to bring him unto Christ. He is, without strength, without light, without life, without hope. His mind is •… nmity against God, and his law: His conscience is defiled: His will is rebellious against Christ: His heart and affections are hardened and estranged from God. His way is abomination to God; The poison of asps is under his tongue; yea every imagination of the thoughts of his heart is only evil continually. He is dead in sins and trespasses; In the gall of bitterness and bond of iniquity; under the power of Satan, the prince of the air, led captive by him at his will; reprobate to every good work; and remaining in the flesh cannot please God. 4. Effectual calling and conversion of a carnal man to Christ is so great a work, as that it utterly transcends, not only all carnal man's abilities, but all mere finite creatures activities: and can only be effected and completed by the infinite power of God himself. For it is no less then the renewing of them that were wholly old and corrupt; the Regenerating of them that were unr •… generate; the releasing of them that were wholly captivated under sin and Satan; the quickening and passing of them from death to life, that were dead in sins and trespasses; and the New-creating of them, that were wholly old creatures. Hence in the first and fundementall saving work of God upon the soul, the infusion of gracious habits and principles into the soul, the carnal man is merely passive, and can actively do nothing at all therein.

Notwithstanding, A mere carnal man by natural abilities and activities, helped forward by common and restraining grace, may make a great progress towards Christ, and go very far towards salvation. For, 1. He may disclaim and avoid many gross sins and pollutions of the world: so that he may be blameless among men 2. He may do all imperate acts of piety and righteou •… ness, viz. all outward imitable acts that a true believer can do. He may profess Christ, read and hear the word, receive the Sacraments, fast, pray, confer about matters of religion, give alms, &c. Witness, Herod, the three false grounds, the Pharisees, the foolish virgins, &c. 3. He may manifest much zeal, and affection in these performances. 4. He may have a great inward work upon his soul. May be enlightened; may taste of the heavenly gift; may partake of the Holy Ghost, in his common endowments; may taste of the good word of God, and powers of the world to come; and may believe for a time. Thus far a mere carnal man may go towards Christ, and yet still remain a mere carnal man, without Christ.

And yet very many, (Oh that I could not say, Most ) in the visible Church never came thus far towards Christ and salvation: Not because they cannot, but because they will not. Christ said to the Jews ye will not come unto me, that ye might have life. And to Jerusalem; O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as an hen gathereth her chikens under her wings, and ye would not? — we will not have this man to reign over us. As no carnal man can of himself fully come to Christ, and be his, so few carnal men will come to him, few will put forth themselves towards Christ so far as they are able, few will go so far as they may go in these four steps forementioned; therefore they are willing to be without Christ, willing to perish, yea willful to their own destruction. And if men be condemned not only for weakness, but for willfulness also, how dreadful and inexcusable will be that condemnation.

Seeing then that all these things are so, 1. That naturally since the fall, all people in the world are Christless; 2. That all persons, whilst Christless, are most miserable; 3. That without Christ there is no escaping of damnation, no obtaining of salvation. 4. That Jesus Christ is fully able to save sinners to the uttermost. 5. That Jesus Christ is as willing as able to save sinners. 6. That ordinarily none can be saved by Christ, but by rejecting what is inconsistent with Christ, by strong desires after him, and actual accepting of him according to the tender of the Gospel; And 7. That the great cause why most in the visible Church become not Christ's, is not so much because they cannot, but because they will not; For one cannot, a thousand will not's shall be condemned; Oh how should all strive and endeavor to the utmost to accept Christ tendered, and to become Christ's, that so they may in Christ become God's New Covenant-people

2. Let all, that upon good grounds find they are in New Covenant with God, through Christ, walk worthy of Jesus Christ, the Lord accepted, unto all pleasing. They that have received Christ, should answerably walk in Christ; as ye have therefore received Christ Jesus the Lord, so walk ye in him. But how are we to walk worthy of Christ? According to these and such like Scripture-Directions.

(1) Know Jesus Christ and his will, clearly and judiciously. — This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. — I know my sheep, and am known of mine. — And to desire, that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding, that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God. Christ is most worthy to be known: For, In him are hid all the treasures of wisdom and knowledge. There is such an excellency of the knowledge of Jesus Christ our Lord, that Paul counted all things loss and dung for it, desiring to know nothing else. And he bowed his knee to God, for the Ephesians, That they might 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. In comparison of this, all knowledge is but ignorance, all learning is but Barbarism. Know Christ, and know all. Si Christum nescis, &c.

(2) Be rooted and grounded in the faith and love of Christ more and more. As ye have therefore received Jesus Christ the Lord, so walk ye in him: Rooted—and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. — That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, &c. There is Faith, the Doctrine of Christ: be rooted in that strongly, against all errors and deceits of men. There is Faith, the grace of Christ: be grounded in that sincerely and vigorously, against all corruptions and temptations. By that Faith, let Christ dwell in your hearts, and let Christ live in you continually. Think seriously of Christ's grounded love to you, Ephes. 3. 18, 19. Gal. 2. 20. Rev. 1. 5. John. 15. 9, 13, 14. Rom. 5. 6, 7, 8. and then strive to return a cordial and grounded love to Christ. Such a love to Christ, as 1. To love him sincerely for himself, Cant. 1. 2, 3. & 5. 10. to the end. 2. To love him intensively over all, counting no enjoyments, relations, no nor life itself dear, for his sake, Mat. 10. 37. Luk. 14. 26. Act. 20. 24. & 21. 13. With love as strong as death and grave, having a vehem •… nt and unquenchable flame, Cant. 8. 6, 7. 3. To keep his commandments delightfully, John. 14. 15. & 15. 10, 14. 1 John. 5. 3. 4. To abide and continue in his love constantly, John. 15 9, 10. loving the Lord Jesus Christ in incorruption. Ephes. 6. 24. 5. To love his members, and our Christian brethren sincerely: yea as Christ hath loved us; which is his New Commandment, because love is therein urged by a New Pattern, John. 13. 34. Col. 3. 12, 13.

(3) Walk as Christ walked, in all imitable acts and excellencies, taking him •… or an example, treading in his steps. He that saith, he abideth in him, ought himself also to walk, even as he walked. How walked Christ? Answ 1. In meekness and holiness of heart, Mat. 11. 28, 29. 2. Holily, righteously, soberly, unblamably, without sin or offense, Isa. 53. 9. Heb. 7. 26. John. 8. 46. 3. In all zealous obedience to his Fathers will, and finishing of his work given him to do, John. 4. 32, 34. & 2. 17. 4. Most fruitfully, walking about and doing good everywhere. Act. 10. 38. Mat. 4. 23. & 9 35. Mark 6. 6. 5. Most spiritually and heavenly, taking all occasions to raise up his disciples and hearers to spirituality, John. 4. 32, 33, 34. & 15. 1, &c & 4. 7, 10, &c. Luk. 10. 21. and often. 6. Most devoutly, being much in servant prayers night and day, Mat. 14. 23. Luk. 6. 12. Mar. 6. 46 Mat. 26. 36. John. 17. 1. to the end. Heb. 5. 7. Teaching us to pray daily, Mat. 6. Luk. 11. 7. Most compassionately towards poor sinners, Mat. 9. 36. & 14. 14. Mark 1. 41. Luk. 7. 13. & 15. 20. Heb. 5. 2. both in reference to their bodies and Souls. 8. Most patiently, in his afflictions, though most injustly inflicted, 1 Pet. 2. 21, 22, 23, 24. Isa. 53. 7. Yea praying for his murderers; Father forgive them, for they know not what they do, Luke 23. 34. Thus Christ walked: And (saith Bernard well) Christians having their name from Christ; it is meet, as they are heirs of his name, so they should be imitators of his Holiness.

(4) Eschew all evil possible, and pursue all good. Let us cast off the works of darkness, and put on the armor of light. Let us walk honestly as in the day, not in rioting and drunkeness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make no provision for the flesh to fulfill the lusts thereof. — They that are Christ's, have crucified the flesh, with the passions and lusts. Christians are God's workmanship, created i •… Christ Jesus unto good works; which God hath before ordained, that we should walk in them.

(5) Have your hearts and Conversations fixedly in heaven. Christ is risen and ascended: let your hearts and affections, lives and actions Rise and ascend after him.

(6) Grow and increase daily in Grace and in the Knowledge of Jesus Christ our Lord; forgetting what is behind: and reaching forth unto those things which are before, press towards the mark for the price of the high calling of God in Christ Jesus.

(7) Maintain sweet Communion with Jesus Christ, whereunto ye are called. This is Light in darkness, Liberty in Prison, Joy in Sorrow, Heaven in Earth, Life in Death.

(8) Love, long for and hasten unto the the Coming of our Lord Jesus Christ to judgment, that you may be taken home unto himself, and be ever with the Lord to behold his glory, 2 Tim. 4. 7. 2 Pet. 3. 11, 12. Phil. 3. 20, 21. John 14. 2, 3. 24. 1 Thes 4. 17. Make haste O my beloved, &c. Cant. 8. ult. Even so come Lord Jesus, Rev. 22. 20. I desire to be dissolved and be with Christ, which is far more best, Phil. 3. 23.

(9) Strive that Whether you be present with Christ, or absent from him, you may be accepted of him: whether you live, live to the Lord; whether you die, die to the Lord; whether you live or die, endeavor to be the Lord's; For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. And as Christ is the Door and Gate of Paradise, the only way to the Father and to eternal life: So let him be to you, The way, the Truth, and the life. Saith Chrysostom hereupon; I am the way, because ye shall come by me: The truth, because doubtless these things shall be, nor is there any lie in me: The Life, because even death itself shall not hinder your coming to me. And if I be the way, ye need no guide: If the Truth, I speak no falsehood: if the life, though ye die, yet shall ye obtain what I have promised. Augustine; I am the Way, and the Truth, and the Life: that is, By me they go, to me they come, in me they abide. All must begin their journey from Christ, who desire to come to the Truth, and abide in eternal life. And again; Wouldst thou walk? I am the Way. Wouldst thou not be deceived? I am the Truth. Wouldst thou not dy? I am the Life. And elsewhere: What way wilt thou go? I am the Way. Whither wilt thou go? I am the Truth. Where wilt thou abide? I am the Life. The Interlineary Gloss; The way without error, to them that seek: The Truth without falsehood, to them that find: The life without Death, to them that abide. Gerson; He is the Life▪ animating: The way, moving: The Truth, establishing. Hugo; He is the way leading: The Truth shining: The Life unending. But Bernard most excellently; We thy people and sheep of thy pasture will follow thee, By thee, Unto thee: because thou art the Way, the Truth, and the Life: The way, in example; The truth, in the Promise; The Life in the Reward. And elsewhere more fully; I am the way, by which ye are to go: The truth, to which you are to come: and the Life, in which you are to abide. I am the way without error: The Truth, without falsehood: The Life, without Death. I am the way, in example: The Truth, in Promise: The Life, in Reward. I am the way, passable: The Truth, irrevocable: The Life, interminable. I am the way, large and spacious: The truth, mighty and copious: The Life, delectable and glorious. I am the way of Beginners, The truth of proficience, The Life of Attainers. I am the way of light, serene: The Truth living without pain: The life happy and pleasant. I am the way, on the Cross: The truth, in the Grave: The Life, enjoy of Resurrection. I am the way, wherein is no thorn or thistle. the Truth, wherein is no sting of falsehood: The Life, in which he that's dead revives. I am the way, direct: The Truth, perfect: The Life, without end and measure. I am the way of Reconciliation, The Truth of Retribution, The Life of blessedness. None cometh unto the father but by me; As if he had said, none comes unto me the Truth and the life but by me the way, &c. Oh let this Way, without wandering; This Truth, without shadowing; This Life, without ending; be always our Way, Truth, and Life; Our True Way to eternal life,

Amen.
Thus of the Blessed, Al-sufficient and only Mediator, Surety, and Testator of the New Federal Testament, or Testamental Covenant JESUS CHRIST.

CHAP. VII. Of the Form of the New Covenant.

APHORISM

T HE Form of this New Covenant consists; Inwardly, In the mutual obligation betwixt God and his New-Covenant Federates in Jesus Christ the Mediator thereof: Outwardly, In the Way and Manner of this New Covenants Manifestation, Confirmation and Administration. This Aphorism needs very little Explanation or Proof, so much having been already spoken to this effect. Therefore briefly thus:

(I) The Inward more Essential and Constitutive Form of the New Covenant, especially stands, In the mutual and reciprocal Obligation of God and his Federates in Jesus Christ one to another. This is the Inward Form of all Covenants: herein they all agree. Without this the very Nature of a Covenant is destroyed. 1. The LORD God, Father, Son, and Holy-Ghost on his Part expressly obligeth himself to his Federates, by Promising most excellent New Covenant-Blessings, Heb. 8. 10, 11, 12. Jer. 31. 33, 34. And faithful (saith Augustine sweetly) is God, who hath made himself our debtor: Not by receiving anything of us, but by promising so great things to us. His Promise was little, He would be bound by writing also, making as it were an hand writing of his Promises to us: that when he should begin to perform the things which he hath promised, in the Scripture of promises we might Consider the order of Performances. The time of Prophecy, was the time of the Prediction of Promises: The time from John the Baptist to the end, is the time of Performances. 2. The House of Israel and Judah, even all the New Covenant Federates with God in Christ in all Nations, Jewish and Gentilish, do on their Part Implicitely re-oblige themselves to God by Re-promising many important New Covenant-Duties answerable to, and grounded upon, or flowing from those New Covenant-Blessings, as I have formerly noted, in Chap. 5. Sect. 2. General. II. These promised Blessings and Repromised Duties, of the New Covenant, have been abundantly unfolded, in ch. 5. Sect. 3. Aph. 1. & 2.

(II) The Outward and more Accidental Form of the New Covenant, is principally comprised in the way and manner of this New Covenants, 1. Manifestation, 2 Confirmation, and 3. Administration.

I. The Manifestation of this New Covenant, hath in it two things: viz. I. God's first and Promissory Revelation of it. God Revealed his New Covenant at first, Immediately to the Prophet Jeremiah; Mediately by him unto the People of God under Babylonish thralldom: God promising therein what manner of New Covenant he would make with his Church after those days, viz in the days of Christ's incarnation. God revealed and first manifested promissorily his New Covenant, 1. Partly, in reference to the Jews his own people, to comfort them in their sad Babylonish afflictions. 2. Partly, in reference to the old Covenant, which being weak and unprofitable did need to be reform •… . 3. Partly in regard of the Greatness of man's sin and misery, that could not be 〈◊〉 but by, the New Covenant Mediator actually revealed. All 〈◊〉 I have formerly Manifested. II. God's after and Preparatory Inchoation of this New Covenant. The New Covenant had its Preparatory Inchoation, as I have already shown, 1. By the Ministry of John the Baptist, who by his Doctrine and Baptism made way for Christ and his New Covenant Kingdom, as a middle Prophet betwixt the Old and New Covenant. 2. By the Ministry of Jesus Christ himself in Person, and of his Disciples, who, by New Covenant-Doctrine Miracles confirming the same, and Baptism the first New Covenant-Token, began to lay the foundation of the New Covenant. But touching these things I need speak no further.

II. The Confirmation of this New Covenant, is surpassingly eminent, viz. 1. By the Lord's choicest Promises. 2. By the inviolable Oath of God. 3. By the irrevocable death and most precious blood of Jesus Christ. 4. By the best Sacramental Tokens, Baptism and the Lord's Supper.

1. By the choicest Promises of God. Notable is that of the Apostles touching Christ; — But now hath he obtained a more excellent Ministry, by how much also he is the Mediator of a Better Covenant, which ( 〈 in non-Latin alphabet 〉 ) is established upon be •… ter Promises. This Better Covenant, whereof Christ is Mediator, is the New Covenant: Therefore this New Covenant is established, Confirmed, &c. upon Better promises. The Greek word here, for ( established, ) doth properly signify; Is-put-as-a-Law, Is-enacted-as-a-Law, Is-made-authentical, Is-Confirmed, Is-established. It denotes such an establishment of the New Covenant as is of authority, force, virtue & efficacy like an established Law, like a Law enacted by good Authority. The Promises of God (for such only are here intended) are God's gracious Declarations of the good-pleasure of his Will in Jesus Christ, touching any future Good, Temporal, Spiritual or Eternal, which he will perform unto his People, Tit. 1. 2. Eph. 1. 9. 2 Pet. 1. 4. 2 Cor. 1. 20. 1 Tim. 4. 8. This is the Nature of God's Promises in the General. Now God's New Covenant Promises, upon which it is established, are Better Promises. Note here, 1. How they are Better Promises. 2. How this New Covenant is Stablished upon them. I. The New Covenants Promises are Better Promises, then those of the Old Covenant, and Consequently much more then those of the fore-going Covenants, in many regards. As, 1. Better in regard of Perspicuity and Clearness. The Promises of the Old Covenant were very dark, dim and obscure. They were Promises under a veil, under shadows & types, especially if we consider Spirituals and Eternals. Christ is promised under the Types of Moses, Aaron, Melchizedek, David, &c. Redemption is Promised under the Types of bringing Israel out of Egypt, and Judah out of Babylon: Remission of sins and Justification is promised under the Tppes of Expiatory Sacrifices, Burnt-offerings, Sin-offerings, the Scape-goat, &c. Sanctification is promised under divers Ceremonial washings, cleansings, Purifications: Heaven and eternal rest there, is Promised under the Types of the Land of Rest, Canaan, and of the Holy of Holies in the Tabernacle and Temple, &c. Thus those Pormises were under a veil, very dark and obscure: and it was an hard matter for the people to discern these mysteries in those shadows. Besides, The Promises of Christ, and the things of Christ, under and before the Old Covenant, were at a great distance; As to come long after; The Fathers beheld them afar off, Heb. 11. 13. And what we see at a distance afar off, we behold very darkly, weakly and imperfectly. But the Promises of the New Covenant are clear, plain, perspicuous, without veil, the veil being so done away in Christ come, and exhibited already in our flesh, So that we may with open face behold them, 2 Cor. 3. 12, 14, 18. 2. Better in regard of Spirituality. The Promises of the Old Covenant, and of those before, were in the current and tenor of them more Carnal, Literal, External, and Temporal about temporal and outward blessings for the most part: As, Bruising the Serpents Head, Preservation in the Ark from the Flood, Possession of Canaan, Prosperity, Peace & Rest there, A visible and earthly Sanctuary, &c. And great part of the people did carnally rest in these externals only, not aspiring to the Spirituals intended therein. But the New Covenant Promises in the express tenor and strain of them are more Spiritual, Celestial and Sublime, very few externals in comparison being insisted upon in all the New Covenant explanations. And the whole body of the New Covenant (as I have already manifested) consists only of Promises: And all those Promises, only of Spirituals, far excelling all Temporals whatsoever. Diligently consult what hath been formerly said to this point. 3. Better in regard of Divine efficacy and sufficiency. For, (1) The Old Covenant-Promises under Levitical Rites and Shadows did Figure, Propound and Promise that which themselves did not perform, (as Beza noteth) in that they did transmit or send the minds of believers to Christ that was to come, and to the New Covenant. The Law made nothing perfect, but the bringing in of a better hope did, &c. But the New Covenant-Promises Perform what they Promise, and refer us not to any further Covenant or Promises to supply their defectiveness. Those under the Old Testament, as well as those under the New, that were savingly Redeemed, Pardoned, Justified &c. Received these blessings from the virtue of the blood of the New Testament, Heb. 9. 14. (2) The Promises of the Old Covenant assured of many Blessings in case of Such obedience to the Law, such Performances, &c. Deut. 28. to 15. Exod. 19. 5, 6. Deut. 11. 13. to the end. But furnished not with Ability for such obedience and performances, The Covenant being written only in hard Tables of Stone. But the Promises of the New Covenant, do not only Assure of blessings from God, but also of Ability to perform all our Duties to God, God covenanting to write his Law in our Minds and Hearts to that end. Yea (as hath been shown) This New Covenant in the body of it Consisting only of Promises. All our Duties & Abilties for them as well as God's mercies are founded on those promises, & to be fetched from them. (3) The Promises of the Old Covenant running mostly in a low, carnal, earthly strain, did not so powerfully raise the Federates, to Spiritualness, Heavenliness and Participation of the Divine. Nature, as those of the New Covenant do. (4) The •… romises of the Old Covenant, being for the Generality about outward things, did not, could not so inwardly refresh and revive the Souls of wounded Sinners or Distressed Saints. But the New Covenants Promises are evidently so Contrived, Disgested and Propounded, as may most sweetly and sufficiently remove all the Principal Doubts, Discouragements and Objections, which either a Bleeding, Heartwounded Sinner, or a Distressed Saint, may make against his own Salvation: as hath been already manifested in many Particulars▪ So that of all God's Promises, his New Covenant-Promises must needs be acknowledged most Consolatory, and most exquisitly Cordial to a distressed Soul. 4 Better in regard of Extent. The Old Covenant-Promises, and others before, were more peculiarly directed and limited to certain Peculiar Families, or to that one Particular Nation of the Jews: The Nations of the Gentiles being Strangers from the Covenants of Promise. But the New Covenant Promises are, without restraint o •… limitation, extended to all Nations of the world. 5. Better in regard of Duration. A very great part of the Promises of the Old Covenant and of others fore-going, as touching deliverance from Egypt, from Babylon, bringing into Canaan, victory over Canaanites, The temple at Jerusalem, &c. Having received their accomplishment, are expired. But the New Covenant-Promises, with the New Covenant, which is Everlasting, do and shall still endure till the end of the world. And the more Durable Promises are, the better they are. Thus the Promises of the New Covenant are far Better Promises then those of the Old and of other fore-going Covenants. II. Now, upon these Better Promises the New Covenant is established and firmly settled: and that divers ways, viz. 1. Materially; As these Better Promises are the very Matter of the New Covenant, of which it is Composed and Constituted. For, The New Covenant-Mercies Promised on God's Part to his Federates are contained in these better Promises, Expresly: And the New Covenant-Duties restipulated are comprised in these better Promises, Implicitly. Now all the Promises of God, and consequently these better Promises in an eminent sort, have these two Properties in them; (1) Infallible verity and Truth. It being utterly impossible that God (who is the Supreme Truth, and fountain of all Truth) should lie in them. — God who cannot lie hath promised. (2) Immutability or unchangableness. As with God theres no variableness nor shadow of turning: So God's Promises are Immutable Promises. Now God's New Covenant being Materially molded up and composed of better Pormises, having these two Properties, Certain verity, and Infallibility; it must needs be notably established upon such Promises. 2. Relatively and Reductively; As these Better Promises Relate to Christ, and Reductively bring this New Covenant to Christ, who is the proper Base & foundation upon which it is bottomed. For these, as all other the Promises of God since the Fall, are in Christ Yea, and in him Amen. Christ is as the center where the lines of all the Promises meet: Christ is as the glorious Sun, whence all the resplendent beams of the Promises flow: Christ is as the very Sea or Ocean, whither all the streams and Rivers of the Promises Run. Jesus Christ is the primary and precious foundation of both Promises and Covenants, The Promises are as Pillars of Gold upon this foundation, and the Covenants as Chapiters of gold upon those Pillars.

2. By the inviolable Oath of God. Although God established not his Old Covenant by his Oath, but (as I have shown) by another Manner of Sanction, because that Covenant was to wax old and vanish away: yet hath he established this New Covenant (which is still to remain New, fresh and vigorous, 2 Cor. 3. 11. Heb. 13. 20.) by his own sacred and inviolable Oath, of which he will never repent, In establishing Christ's New Covenant-Mediation in his everlasting Melchizedeckian Priest-hood by his Oath irrevocably, unalterably. The LORD hath sworn, and will not repent, Thou art a Priest forever after the Order of Melchizedek. The Old-Covenant-Priest-hood was made without an Oath, but Christ's New Covenant Priest-hood with an Oath: Hence the Apostle concludes the New Covenant itself to be Better, Heb. 7. 20, 21, 22. viz. More firm, unchangeable, lasting, &c. then the Old Covenant. So then, Christ's everlasting Melchizedeckian Priest-hood, and his New Covenant have such a near, close, inseparable Relation and connection to, and dependence upon one another: that God confirming Christ's Priest-hood by his Oath, he consequently confirms this New Covenant by his Oath. Now God established his New Covenant by Oath; 1. To declare hereby the Immutability of his counsel in his New Covenant. Though God's bare saying, may sometimes implicitly leave a liberty for revoking or altering, Ier. 18. 7, 8. as in case of the Old Covenant: Yet God's swearing, puts things sworn past reversing. See Heb. 6. 17. Psal. 89. 34, 35. Isa. 54. 9, 10. For God by his Oath pawns his own Being, Life, Power, Truth, Holiness, &c. to make good what he hath so ratified. 2. To exalt and magnify by his Oath the excellency of the New Covenant so sworn, above the old, Heb. 6. 20, 21, 22. 2 Cor. 3. 11. Every Covenant or thing, the more firm and permanent it is, the more excellent it is. 3. To fill and furnish the hearts of his true Federate People with strong consolation, assurance and encouragement in his New Covenant, who have fled for refuge to lay hold upon the Hope set before us, Heb. 6. 17, 18, 19, 20. An Oath is the strongest and most inviolable bond amongst men, An Oath for Confirmation is an end of all strife: How much more strong and securing is God's Oath. Who shall doubt, when God swears: who cannot possibly deny himself, or forswear himself? O comfort we ourselves in the New Covenant, and in Christ's New Covenant-Mediation, in this: That God hath confirmed them by his Oath, and he will never Repent, they shall stand forever.

3. By the irrevocable Death and Blood of Jesus CHRIST our Mediator, Surety and Testator. The Old Covenant or Testament had a Solemn Typical Sanction by slaying of Sacrifices, and blood sprinkled: But the New Covenant or Testament had the most solemn, Antitypical and Substantial Sanction, by the Death, Blood and Sacrifice of JESUS CHRIST himself, who is over all God blessed forever, Amen. By Christ's own Death, Blood and Sacrifice of himself, this New Covenant was Dedicated and established, Heb. 9. 12, 14, 15, 16, 17, 23, &c. Mat. 26. 27, 28. Mark 14. 23, 24. Luke 22. 20. 1 Cor. 11. 25. Now Christ's Death (and consequently his Dedication and Sanction of his New Covenant thereby,) was with greatest solemnity: as I have already manifested in divers particulars. And as Christ's Death, Bloodshed and Sacrificing of himself, was with greatest solemnity; So it was of greatest force and efficacy for the establishment of this his New Covenant forever. For, I. Christ Jesus died, shed his blood, and offered up himself without spot to God by the Eternal Spirit, As Mediator, Surety, and Testator of the New Covenant. He died not in a Private, but in this Public capacity: to Seal up his New Covenant, and his Elects salvation according to it, with his own Blood. 1. As Jesus Christ is Mediator, He stablished his New Covenant by his Death, Blood and Sacrifice. In that hereby he hath fully Pacified God towards his Elect, as their Propitiation, Heb. 8. 12. 1 John 2. 1, 2. Rom. 3. 25. and reconciled his Elect meritoriously unto God, Rom. 5. 10. So that now God and they are in Christ's blood brought unto terms of sweetest Unity, Peace and Favor, Eph. 2. 13. to 19. 2. As Jesus Christ is Surety, he hath by his Blood established the New Covenant. In that he hath thereby completely discharged our Debt which we had contracted by the violation of God's Laws, having therein satisfied God's justice and Laws to the uttermost for all his Elect, Heb. 7. 22. & 9. 12, 13, 14. & 10. 10. to 19. Eph. 5. 2. 3. As Jesus Christ is Testator, he hath by his Death confirmed, made authentical, and consummated this his last Will and Testament: In as much as A Testament is of force after men are dead, otherwise it is of no strength at all while the Testator liveth. The Testator while he liveth hath power of Revoking his Testament, and of making a later as oft as he will, and (as the First Deed, so) the last Will stands in force: But when the Testator hath once ratified his Testament by his death, there can be no more Revocation or Alteration thereof. Therefore Christ the Testator being dead, his New Testament is irrevocably confirmed: Nothing can be added thereto, taken thencefrom, or changed therein, till the worlds End. II. Jesus Christ dying as Mediator, Surety and Testator, established this New Covenant by his Death, Blood and Sacrifice of himself, virtually and consequentially. And this divers ways. 1. Adimplendo. By fulfilling and Abrogating the Old Covenant▪ By his Death he fulfilled and vacated all the Sacrifices of the Old Covenant: and the Body being come, he drew a curtain over all those Pictures and Shadows thereof. This was one thing intended in Christ's speech on the Cross; It is finished. This Old Covenant and Sacrifices thereof were taken away, that the New Covenant, in Christ's blood might be established. — He taketh away the first, that he may establish the Second. Both could not be in full force at once. The Old therefore is abolished, that the New may be established. 2. Vincendo. By Conquering Sin, Satan, Death and Curse, those Spiritual Enemies, that stand in the way of our enjoyment of the blessings of the New Covenant. And he conquered them by his Death and Cross. 3. Merendo. By Meriting for his Elect by his Death All the Blessings of the New Covenant, As Redemption, Reconciliation to God, Vocation, Sanctification, Adoption, Justification, &c. these are the Purchases of his blood and Death, Heb. 9. 12. Rom. 5. 9, 10. Heb. 9. 14. Gal. 4. 4, 5. Rom. 3. 25. Heb. 10. 19, 20. Now Christ meriting and obtaining for us by his Death all the New Covenant-Benefits from God, hath thereby established most notably the New Covenant itself. Thus, the Death of Jesus Christ, was the Life of the New Covenant: His Sacrifice of himself was the stablishment of the New Covenant. The New Covenant can no more fail, then Christ can die again, or shed his blood again.

4. Finally, The New Covenant is confirmed and stablished by the best Sacramental Tokens, Baptism, and the Lord's-Supper. Ever since God's Promises were in Scripture called Covenants, they have been confirmed by visible and sensible Tokens: As the Covenant with Noah, by the Token of the Rainbow; The Covenant with Abraham and Israel at Sinai, by the Ordinary Tokens Circumcision and the •… assover, and for a time in the Wilderness by the four Extraordinary Tokens, The Cloudy fiery Pillar, Sea, Manna, and water out of the Rock: The Covenant with David and with the Captives, by Circumcision and the Passover. Thus this last and most excellent Covenant is confirmed by two Sacramental Tokens excelling all that went before, viz. Baptism and the Lord's Supper; which are, In signification, Clearer; In virtue, Greater; In utility, Better; In act, Easier; In number, fewer, &c. As I have formerly noted out of Augustine. Those Sacraments were bloody, these not bloody: Those signified darkly Christ to come afterwards, These signify clearly Christ come already; Those were painful and costly, These without pain, and cheap: Those did wax old and vanish away with the Old Covenant, These are still to continue in force till the worlds End with the New Covenant. Now both in Those Old, and These New Covenant-Tokens; 1. Some were First, For Initiating of Persons visibly into the Mystical body of Christ the Church, &c. As Circumcision, Ordinarily; The Cloudy fiery-Pillar and the Sea, Extraordinarily: To all which, Baptism under the New Testament most fully Answers, and plainly succeeds them, Col. 2. 10, 11, 12, 13, &c. 1 Cor. 10. 1, 2, &c. 2. Some were Second, For Continuing & Nourishing up persons Initiated in the Church by Christ the Spiritual Meat and Drink of the soul. As the Passover, Ordinarily; Manna from heaven, and water out of the Rock, Extraordinarily: To all which The Lord's Supper under the New Testament most fully answers, and evidently comes in the room of them, 1 Cor. 5. 7. & 10. 3, 4, 16, 17. & 11. 23. to 30. Now as I have formerly Opened the Nature of the Covenant-Tokens o •… Sacraments of old, showing How they did confirm Those Covenants whereunto they were Annexed, re •… pectively: So I shall, touching Baptism and the Lord's Supper, those two Tokens of the New Covenant, briefly show; 1. That Baptism and the Lord's Supper do confirm and establish the New Covenant. 2. Wherein the Nature of Baptism and the Lord's Supper doth consist. 3. How these two Tokens do confirm this New Covenant.

(1) That Baptism and the Lord's Supper do confirm the New Covenant; is evident. I. Baptism confirms the New Covenant. This is plain; 1. From Christ's Commission. As Christ gave Commission to his Apostles, To Disciple all Nations, by preaching to them the New Covenant Doctrine: So he appointed them to Baptize all them that should be so discipled, professing their Faith. To what end should they be so Baptized, and at that time: but to initiate them into, and establish them in the New Covenant. 2. From the Apostolical practice. Who, when (upon their preaching the New Covenant-Doctrine) any did believe and profess the same, did forthwith confirm, stablish and Seal them in that their New Covenant -Faith and Doctrine, by Baptizing them. 3. From the New Covenant▪ Blessings confirmed by Baptism. It confirms to us, Regeneration, John 3. 3, 5. Tit. 3. 5. Remission of sins and Justification, Rom. 8. 38. Sanctification, by dying unto sin and living unto righteousness, Rom. 6. 3. to 12. Col. 2. 11, 12, &c. Adoption into God's Family, and Communion with Christ, Gal. 3. 26, 27. Now these are New Covenant-Blessings. Therefore Baptism confirming the New Covenant-Blessings to us, consequently confirms the New Covenant itself. 4. From the Analogy betwixt Circumcision and Baptism. Circumcision was a Sacramental Token confirming the Old Covenant: Consequently Baptism succeeding in the room of Circumcision, Col. 2. 10, 11, 12, 13. is a Sacramental Token confirming the New Covenant. II. The Lord's Supper also confirms and establisheth the New Covenant. This is clear; 1. From the words of the Institution. Christ saith of the Cup in this Ordinance; This cup is the New Testament in my Blood: that is, This wine in the Cup is a Token, Sign, Seal and Instrumental Conveyance of the New Testament in my Blood. The New Testament is confirmed, By this Cup, Sacramentally and Symbolically; By the Blood of Christ Fundamentally. 2. From the end and use of the Lord's Supper; which is, To confirm Communion with Christ and his members; Remission of sins; and such like New Covenant-Benefits, Heb. 8. 10, 11, 12. and consequently to confirm and establish the New Covenant itself.

(2) Wherein the Nature of Baptism and the Lord's Supper doth Consist.

More Generally, Touching all Sacraments, as also touching both these Sacraments of the New Covenant, Note; 1. That, As God hath been pleased in all ages to deal with his Church by way of Covenants, as I have already shown: So in all ages to those his Covenants he hath annexed Sacraments, proportionably. 2. That, Sacraments are Part, not of God's Natural, but only of his Instituted worship. And therefore both in their Nature and use they wholly depend upon God's Institutions. 3. That, All Sacraments Instituted by God since Adams Fall, were Tokens, Pledges, &c. of the gratuitous Covenant of faith. 4. That, All Sacraments or Tokens of the Covenant of faith in all ages, did Principally represent Jesus Christ, and him as suffering death for his Elect. 5. That, these Sacramental Tokens were of several sorts, viz. Some representing Christ as to suffer afterwards: and those both Ordinary and Extraordinary, As all before Christ. Some representing Christ as having suffered already, As these of the New Covenant since Christ. 6. That, In all Sacraments, There are two parts, viz. Outward signs, Representing; and Inward Mysteries, thereby Represented: As also a Sacramental Union, or Relation betwixt those two Parts. Of all these, ( u ) I have elsewhere spoken; Let the Reader consult the Particulars. 7. That, As touching these two Sacraments or Tokens of the New Covenant, Baptism and the Lord's Supper, The Rise of them seems to be from some Rites or Customs in use among the Jews before these Sacraments were Instituted. Christ appointed not new and unusual Matters unknown to the Jews; but ancient, usual and well-known Matters, Rites and Actions, but to new ends and purposes: He set a new stamp or superscription (as some observe) on the Old metal. And hereby the Jews Reception of his Institutions was exceedingly facilitated: their own familiar Rites, Customs, and usages being improved by him to further and more excellent uses, ends and advantages under the New Covenant. Thus, (1) Touching Baptism, the Initiating Sacrament of the New Covenant, it seems, (as learned men have observed,) to have had its Rise, from the Jewish custom of entering themselves into Covenant with God, and of admitting Heathens thereinto after the same manner, viz. By Circumcision and Baptism, and Sacrifice. (2) Touching The Lord's Supper, the Nourishing Sacrament of the New Covenant, it seems also to have had its Rise from the Jewish customs in celebrating the Paschal Supper, and in their After Supper, or Second course at the same time. They are described by Ainsworth in his Annotat. on Exod. 12. 8. and by that learned Buxtorf, well acquainted with the Jewish customs, see his Synagog. Iudaic. cap. 13. Let the diligent Reader peruse them thoroughly; and as Ainsworth there observes,— These observations of the Jews—may give light to some particulars in the Passover that Christ kept. As▪ Why they lay down, one leaning on another's bosom, John 13. 23. ( a sign of Rest and Security ) and stood not, as at the first Passover, neither sa •… e on high, as we use. Why Christ •… ose from Supper, & washed, & sat down again, John. 13. 4, 5, 12. Why he blessed, or gave thanks for the Bread apart, and for the cup, or wine, apart, Mark 14. 22, 23. And why its said, He took the cup after Supper, Luke 22▪ 〈◊〉 Also concerning the Hymn which they sung at the End, Mat. 26. 30. And why Paul calleth it; The showing forth of the Lord's death, 1 Cor. 11. 26. as the Jews usually called their Passover, Haggadah, that is, A Showing or Declaration. But especially we may observe, How the bread which was of old a Remembrance of their deliverance out of Egypt, was sanctified by the son of God, to be A Remembrance of his Death, and of our Redemption thereby from Satan, 1 Cor. 11. 24, 25, 26. For which we have much more cause to praise, honor and magnify the Lord, then the Hebrews had for their Temporary Salvation. So he.

More Particularly, Touching these two New Covenant-Sacraments, Baptism and the Lord's Supper, thus their Nature may in brief be represented, viz.

Baptism, and the Nature thereof, may clearly be discovered to us by the 1. Author, 2. Matter, 3. Form, and 4. End thereof. I. The Author of Baptism, as a New Covenant-token, is God by Jesus Christ: and that by a double Commission, viz. 1. By a Commission given to John the Baptist, for Baptizing only of that one Nation of the Jews. This was done in the Preparations for, and Inchoations of the New Covenant, that Jesus Christ might be made manifest unto Israel. And