Chapter XIII
That this promise of perfecting extends to another case of decayed Christians, who decline from their first love and good icorks. That even in them God will restore and revive the principles of spiritual life, which languishes and is dying. This proved by comparing Heb. xiii. 20, 21, mth 1 Peter
v. 10.
I proceed now to the other two cases of Christians, concerning declinings in good works, such as a falling from their first love and slacking to do their
first works ; and further, for some time to omit and cease the doing of some
good duties, which they once had strictly been frequent in, through a drow
siness and negligence of spirit that was come u^on them ( Awake thou that
sleepest, Eph. v. 14, which is spoken, as I conceive, to a decayed Christian), from out of which, if they be not recovered, their salvation is in hazard, as
* Be watch
those exhortations to the church of Sardis imply
: Rev. iii. 2, 3,
ful, and strengthen the things which remain, that are ready to die : for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent, i. c. or they will die.
Now this same first word here in my text is made use of to that case also, as appears by what the apostle prays for the Hebrews, and in them for all
* The God of peace make you per fect in every good work to do his will, working in you that which is well-
other Christians : Heb. xiii. ver. 20, 21,
pleasing in his sight, through Jesus Christ, to whom be glory for ever. Amen. Hence I conclude, that for God to make his called ones perfect, is
* perfect in every good work, to do his will ; and a supply of
to make them
these words should therefore in this text be understood, as if our apostle Peter had in like manner, and in so many words, also said, The God of all
grace (as there of peace ) will make you perfect in every good work, to do his will ; and it is certain that it is good works, and the doing of God s
CHAP. XIII.] OF ELECTION. 389
will thereby, is that wherein that perfection (so far as in this life) doth in one principal manner consist. And therefore, although this be not here
expressed, yet it is justly to be _supposed, as if our apostle had explicitly uttered it in words at length, so that Paul is but explicative of Peter ; and
the Holy Ghost, who guided the pens of both these holy apostles, doth but
instruct us out of that to the Hebrews, how, and of what, to understand his mind in making us perfect to be here ; for though he says no more but God
will perfect, yet he leaves it to us to search other Scriptures to seek what
that should be in the full latitude of it, and to extend it unto all those things
whatever, wherein God is said, and useth to make his children perfect, as
to his workings of grace in us after calling, for of that kind of perfection it
is that Peter speaks ; and for evidence of this to be his intent in this parti cular word, look as he leaves this first word, without saying wherein, so he
hath done the other three words, indefinitely referring us to such scriptures, to find out the particulars, wherein it is he is said to stablish, strengthen, and settle us. And this is a received just law of interpreting such like pas
sages of Scriptures, and therefore also this, and will hold in every one of
these four words.
And certainly if you would attempt to make a supplement of any other
particular matter or thing, wherein it must be supposed God should make
us perfect (and it must be some particular thing or other that is intended God should make us perfect in, and by ; and it must be such things also as
are spiritual too, and belonging to salvation after calling) ; then if you will join
any such thing to explain it by, it must be such as is in some other scrip
ture instanced in, and is adjoined to this same word of perfecting us by God,
as a thing wherein God is said so to make us perfect ; and what occurs more
plain and suitably than what this unto the Hebrews is so express and punc
tual in ? and therefore was so precisely mentioned in that prayer by the
apostle for the Hebrews and for all Christians. And it being a perfecting
in point of grace, and the working thereof in us, which is evidently intended
in Peter, and an evangelical perfection in good works, with that allowance of
imperfections cleaving to the best, being that which throughout the Scrip
tures is reckoned our perfection ; and without which we are not accounted
perfect in God s sight ; therefore, surely, when God says he will make us
perfect, as by Peter he doth, he intends the very same.
But it may be said, that there is not the least mention of any of these
cases in either of the passages of these two apostles ; and on what ground,
then, will you apply these Scriptures to them ? The apostle to the Hebrews
prays indeed for perfecting them he wrote to, in every good work ; but
speaks not of this, that after a remissness, or discontinuance of good works,
he would again perfect them.
My answer is, 1. Who shall limit the intention of the words, to say, that
in the Hebrews he prays only for those that had continued in all and every
good work, without faltering, or making halts in their progress; or that in
my text, the promise should only be unto such, and so to exclude those who
have not in thai constancy walked in such strictness ? These scriptures,
each of them, are a comprehension, or a general, apphable unto all persons
that are truly called, and involving all cases they shall by God s permiss
fall into. ., . And as for my text, if you observe the ground of the promise there, it is
not founded upon men s having continued in an exact walking, m every good
work, all along from their calling, without any falterings or interruption"
(which yet was their duty to have done) ; to be sure there is no mention of
that, but it is founded upon this, that the God of all grace having efiectually
OF ELECTION. [BOOK IV.
called them, he will see to it to perfect that work in them in the end, and to the end, and so to bring them back from their wanderings, and strayings aside, if they fall out, and to take care not to suffer them so far to stray as not to be reducible ; so as prove the case, what it may fall out to be in some of these called, and there is not a greater variation and deviation from the north point in the compass, in the several latitudes those that sail run through, than there falls out in variety of cases to these, that yet are
{.-carrying on to heaven, and will certainly be brought thither, over and besides their driving up and down through several winds of temptations, that hke gusts come upon them ; whilst yet, take the general steerage of their course, and it is to their desired haven. And the ground of that founda tion, namely, that they have been called, lies yet deeper, even in the heart of God that calleth (as Rom. ix., the apostle states it), even in this, The God of all grace, who hath called ; and the strength of that lies in this, that the same grace that God put forth in calling them, when they were utterly void of all good works at first, and destitute of the principles thereof, dead in sins and trespasses, hath engaged itself to perfect it (and will do
< Faithful is he that calleth you, who also will do it ) he retaining the same grace in his heart towards them ; and withal can more easily do it, although there fall out such casual remissnesses m good works, &c., seeing the principle of life, the seed of God, still remameth in them, though ready to die, as in that Rev. iii. 2 ; which prin ciple shews itself more or less in the worst of cases that God suffers to befall them, by still exerting some acts or other, inward or outward : in inward , as in lustings against that sin that outwardly prevails, and so a serving in the mind the law of God is kept up, whilst in the mean time,
it, as the promise is, 1 Thes. v. 24,
< with the flesh they serve the law of sin; and, outwardly, though he do withal fall into an outward ^neglect of some good works and duties also, and to an inward remissness in all, yet he continues still in the outward exercise of other good duties, and that not wholly in hypocrisy, that is, such as in unregeneracy ; and not wholly for self ends, but out of a principle of life remaining, though so faint and low in activity as that he hath not strength enough to perform all and every good work ; which is the case of a man become weak in bodily life, he can, and doth exert some acts of life, when yet he is not enabled to do some other, much less every act of life with vigour. And those which such a Christian doth may be called actions of life, though that life is not vigorous enough to exercise all, and therefore must not be "accounted wholly or altogether hypocrisy. For though that life in him prevails not to do all, through decay of strength or lameness, or weakness in one s members, as that word in Rev. iii. 2 imports, strengthen that which remains. And it insinuates withal the want of stirring up that strength was the cause why their works were not full* (as the word in the Greek there is), not full in the sight of God ; and shews that they cease not to do any good works ; but as there was a principle of life remaining, though ready to die, so there were some actions of life exercised by them, but they were not full or exten sive enough. And what such a Christian doth hath some life shewn in it, and so far also it is acceptable to God, though with a blame-worthiness that be neglects any. This was Solomon s case during the time of his declina tion and variation of the compass ; he continued in the worship and ordinances of God notwithstanding, and he grew not into an utter profaneness of spirit to cast off all ; nor did David his father, whilst yet his mouth was shut up to holy discourse, and his wonted fervent desires"to turn others to God gre\v flaccid, and were cooled in him, which caused him to pray: Ps. H. 15, Lord, open thou my lips ; and my mouth shall shew forth thy praise; and
CHAP. XIII.] OF ELECTION. 391
again, ver. 12, 13, Kestore unto me the joy of thy salvation ; and uphold me with thy free Spirit: then will I teach transgressors thy ways, and sinners shall be converted unto thee. And God s promise here is to revive, and restore such unto every good work again, and unto a life and wonted spiritual vigour unto, and in, the practice of them.
2. As for that other scripture, to the Hebrews xiii. 21, Make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ ; to whom be glory for ever and ever. Amen.
(1.) This is certain, that the matter of that prayer or thing prayed for, and the materials of the cases in Rev. iii., do fully answer one the other; the matter prayed for answers by way of supply unto that defect specified in the cases. The matter of those cases is a blameworthy imperfection or falling short in good works, of what they ought, and formerly had done. And the matter or thing prayed for the Hebrews is to perfect those that had been
* in every good work. I have not found thy works perfect, says Christ, speaking it even to many of them that had been truly called in that church. And the words of the prayer here oppositely are, that God would
called,
perfect them in every good work ; that is, in what those in the Revelation were wanting ; that is, fill up in all sorts of good works and known duties, that which any of them were wanting in. Moreover, in that case, Rev.
iii. 2, there is this clause added by Christ, that he had not found their works perfect afore God, which aggravation, afore God, imports not only that God saw and took notice of their failures, neglects, and wilful omissions
in the strict holiness of good works, but therewith had conceived a high dis
pleasure against them for it, until they should repent, as it is there, that is, until they should fill up again (as the word implies), and make the circle of
their former exact walking, according to their knowledge, complete, orbicular, and entirely round, and perfect again, without such gaps and vacancies. And oppositely answering hereunto in Heb. xiii. 21, there is this addition, that God would work in them what is pleasing in his sight, which two
opposites, set one against the other, shew that in those saints which walk
exactly, there is such a full, gracious acceptation of their holy walking in
their whole course, even when they are worst, as hath an acceptation and a well-pleasedness in the eyes of God, although accompanied with the
ordinary defects of sinful infirmities, imperfections, though common, cleaving thereunto, which God testified of Job and others. Whereas in others that
are more loose, and wilfully, or at least indulgently, negligent in good works, there is a blame-worthy guilt lies on them, that provokes God to a partial sore displeasure against them for so walking. Only let me add this, that so far
us such negligent ones that are called do perform during that while any good works and holy duties, and that so far as there is any good in what
they do in sincerity, that so far they are accepted of God ; whilst yet a
partial temporary displeasure from God lies against them, in that their whole
course is not filled up with every kind of good work incumbent on them ; which was the case of Jehoshaphat, as appears by the prophet Jehu, in his
message to him from God : 2 Chron. xix. 2, 3, And Jehu the son of Hanani
the seer went out to meet him, and said to king Jehoshaphat, Shouldst thou help the ungodly, and love them that hate the Lord? therefore is wrath
upon thee from before the Lord. Nevertheless there are good things found
in thee, in that thou hast taken away the groves out of the land, and hast
prepared thine heart to seek God.
Thus oppositely parallel is the matter of these two texts that are afore us, and in the very words in either a corresponding one with the other. There
392 OF ELECTION. [BOOK IV.
never was a plaster so perfectly suited to a sore, and extensively adequate in compass and breadth to overspread it, and in virtue and efficacy to heal
it, as the matter of this prayer is unto that lapsed case ; as if it had been made and penned for this very case in a more especial manner, so as if God in and at his good pleasure will but apply it, and lay it on, the malady will be healed.
Thus in the matter of them, they being one and the same, and therefore this prayer fitly appliable to those cases. So,
(2.) There were such persons truly called among those very Hebrews the apostle wrote to, who were in such a condition, whom therefore the apostle prayed thus for, and who must have been in an especial manner in his eye ; and that if he prayed for any, then surely for them, for (as by and by) they had most need so to be prayed for. We read of such in that epistle, who after their effectual calling had made little or no proficiency in many years pro fession, either in knowledge or good works, and if not in knowledge, when they might, as he tells them they might, then not in good works. This appears by his complaint of them, Heb. v. 12-14, For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God ; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness : for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. And yet he verily judged of these he speaks thus of, that they were truly called, and con tinued still in the main true Christians, as chap. vi. 9-11, But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous to forget your labour of love, which ye have shewed towards his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do shew the same diligence, to the full assurance of hope unto the end. And to the like purpose it is he revives in them the remembrance of what a glorious work of grace and zeal they had in them at the first : chap. x. 32, But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions. Moreover, you find another mention of a sort of sunk declined professors (or perhaps the same) amongst these Hebrews, so far gone in a spiritual consumption that they were almost a-turning out of that good way of a Christian profession, and even a-giving up Christ (one great scope of that epistle, both in the doctrinals, but espe cially in the exhortatory part all along interweaved with those doctrines, was to keep them to hold fast that profession). His words in Heb. xii. 12-14, concerning such, are these : Wherefore lift up the hands which hang down, and the feeble knees ; and make straight paths for your feet, lest that which is lame be turned out of the way ; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord. And it is certain that if his exhortation were directed in so special a manner unto such, that this his prayer must be supposed to comprehend the cases of such, in like proportionable manner.
And further there is one word inserted in that prayer, which doth prompt no less ; it is in the forepart, among what he makes the ground or argu ment of his prayer, which always hath the force and influence upon the matter prayed for, as upon consideration of which God grants it, as the pre face to a statute law hath upon the body and matter of the act commanded. The passage is, The God that brought back again Jesus Christ from the dead, he make you perfect in every good work ; which is, in the effect, as in
CHAP. XIII.] OF ELECTION. 393
the text, that God who at first called you out of an estate of death and dead works, the same God perfect you, if at any time you wander and are gone astray, dead-hearted in good works, he will bring you back again to the Bishop of your souls, by virtue of Christ s resurrection from the dead, till he hath fully perfected you in every good work ; the virtue of which bringing back of his, extending not only unto his first begetting of life in you, but in a lower and lesser comparative, it takes in all the after revivals of spiritual life in us. For all: such remissnesses, which are those we are speaking of, are but as fits of convulsions, falling-sicknesses, apoplexies, lesser deaths, and wider steps of reeling towards death, as of that angel and church of Sardis it is said that they were
* dead, Rev. iii. 1, and yet that there was
* ready to die, shew. Which two speeches compared, can have no other meaning than that they were not utterly dead, as they had been in their unregenerate estate, but retained still in them a true principle of life continued from their regeneration ; only in respect of
life in them, as those words, but
energy and operation it was but as a dying life, and such are all swooning,
fainting fits that befall Christians. Such is spiritual sleepiness (sister to
death), which was the case of that church. Therefore it is said there, Be watchful ; that is,
* Awake thou that sleepest. And it was not a mere drowsiness out of weakness of spirits, but a lethargical disease contracted, which if not cured would prove a sleeping in death (as the psalmist s phrase
is, Ps. xiii. 3), and in which these were even ready to expire. And answer-
ably, every recovery from forth of these is a fetching us again. And much ado God hath to keep many saints souls in life, as the psalmist s word is. And further, the word itself, make perfect, signifying withal a restoration, which respects decays, &c., it must needs be supposed to comprehend and reach to a making perfect in every good work after a decay, as well as a
keeping from declining. That our first calling is a bringing us back from death to life, bearing the image of Christ s resurrection, and wrought in us
by the virtue thereof, none may deny. The apostle Peter doth express both
: the former, chap. i. 3, Blessed be the God and Father
in his first epistle
of our Lord Jesus Christ, which, according to his abundant mercy, hath be
gotten us again unto a lively hope by the resurrection of Jesus Christ from
the dead ; the latter, chap. ii. 25, For ye were as sheep going astray, but
are now returned unto the Shepherd and Bishop of your souls. And the
apostle to the Hebrews had in that clause inserted in his prayer a respect to signify that their calling. As if he had pleaded thus : God ! thou
that hast brought these sheep of Christ back again from the dead, in calling them by virtue of him that is their Shepherd, and in him, of his being
brought back again ; so at the first ; and now that Christ hath taken the
charge of them, and that the virtue of his being brought back continues after
their being called in the same vigour, and with the same efficacy to all like
purposes as this ; and that these his sheep, thy children, are, after calling,
subject to such disasters and decays as are spices* of spiritual death ;
Lord, perfect therefore those whom thou hast called in every good work ; the
work that thou hast begun, perfect to the end all along ; if thou seest them de
part and go astray, restore them (as the word signifies), bring them back again
into the right way, by virtue of that bringing back thy Son Jesus from the
dead, the same virtue continuing in it for all events after calling as well as
for afore. Yea, and the aim of his prayer being directed for them that were
called already (as hath been shewn, and the word perfecting argues, which
is an adding to what is begun), he must be supposed to have an eye in his
urging Christ s being brought back, that in resemblance thereof there will
* Qu. species ? ED.
394 OF ELECTION. ^BoOK IV.
be need of bringing back again some of those, yea, many of those, that, after
calling will have need thereof, and therefore in a special manner to have aimed at the case of such as are backsliding or turned out of the way, to reduce them again. And thus the apostle s argument unto God in his
prayer looks both forward and backward : forward* unto their first calling, making an argument of it, that God who had already called those whom he
prays for, that he, as he had done, so would continue much more to work the like after, even because he at first began it, through the virtue and ac
cording to the example of Christ his being brought back from the dead, which yet continues for them in as much force as ever. And therefore if any such occasion or need falls out amongst them that are called (as there doth too often), yet the same virtue, and the same pattern, similitude, example of Christ s being perpetually in God s eye, would move him much
TYiore to fetch such languishing and almost dying souls back again to life. So as this his argument is most pertinent arid proper unto this case of all
other, although it reacheth unto all other also, whose lot it may fall out never to be, but to be kept and preserved by the same virtue in every good work unto the end.
This consideration of such a decayed sunk soul that hath been called, hath the most need of any other after calling to have this restoration made good to it, and wrought by God (who works all our works in us and for us) in him and for him. Now we have in the text God that is to work it, the God of all grace, to his called. And in the same epistle to the Hebrews, chap. iv. 16, it is said his grace and mercy is to help in time of need, and that against sinful infirmities as well as other ; and to be sure that case of
professors we have recited had most need to be prayed for.
This to shew the warrantable applying these texts to the fore-mentioned cases of lapses into sin, and remiss neglects in good works.
But it may perhaps be still queried that this in the Hebrews is but merely a prayer that God would be pleased to perfect them, not a promise that he will.
To answer this, and confirm what I assert. Am. 1. If both, or either, should only be a prayer, yet that must be founded on a promise, as was afore observed. And there are to be found promises of the covenant of grace that do expressly utter what here the
apostle to the Hebrews prays for.
Ans. 2. That this of Peter should be intended as a direct promise that God will perform it, rather than simply a prayer that he would, I have at
large before given an account of. The matter of the prayer in the one is the same with the matter of the promise in the other, only put into a seve ral mode. The one prays God would perfect by working what was pleasing to him ; the other promiseth from God that he will work it. Peter in his promise says but in one general word, God will perfect, but names not wherein ; but Paul to the Hebrews tells us wherein it is God will perfect us, whilst he prays for his Hebrews that God would perfect them. And so it is but supplying those words of Paul s prayer,
* in every good work, &c., unto this promise of Peter s, that God will make perfect, and we have what I
assert, namely, that he will bring back again, and restore, and perfect every decayed, lapsed, truly called Christian, after they have suffered a while, in
every good work, and to do his will, &c.
Ans. 3. But further, in the third place, consider, that if there be a pro mise at the bottom of either, as none may deny but there must be, this promise must be a promise of the covenant of grace ; a branch growing out * Qu. backward ? E o.
CHAP. XIII.] OF ELECTION. 395
of the main body of that covenant. And the reason general to both those scriptures is, because the matter promised or spoken of in either is wholly a matter of eternal salvation ; and for the earning us on thereunto, there fore, it must necessarily be referred to that head of free grace, and the cove nant thereof, as well as calling at first is, which springs from the same. But particularly, (] .) in my text in Peter, the matter of it is clearly resolved into grace, &c., for it flows from God, as a God of grace, yea, arid as a God of all grace. If, therefore, there be a promise included in it, it must be a promise of grace ; and a promise of the same kind and tenor with any of the rest of those promises we use to call promises of grace, and of the cove nant of it. Yea, I say further, that take we the covenant of grace in the whole thereof, or any other single part or branch of it whatever, as that, to write the law in our hearts, to teach us to know him, &c. ; and this one here may not only take upon it the high-born title of a promise of grace, as any of them do, but may lay as full a claim of interest in the heart of God for a performance of itself by him, as not only any other part or branch may, but as the whole covenant itself may any way put in a plea for the same. And the reason is as clear, for the whole covenant itself, or any part of it, can have but all and the whole of God s grace by promise bound over to make it good ; and this, this one promise hath to plead, even all, The God of .all grace who hath called us. Which God having once done, the promise is, that avrbg, the same God of all grace will perfect us ; for that whole covenant of grace can but have all the grace that is in the heart of God To put it in execution ; and surely that is a sufficient engagement ; and look what there is for the whole, this here hath for its part alone ; arid though the performance of it hath our calling to precede it, yet God having called us out of that grace, it is as sure for the future that he will perfect us, as that he hath called us.
And (2.) as for that text in the Hebrews, though formally it be only a prayer, yet materially it contains and refers to a promise of the covenant. There is mention made of the everlasting covenant which Christ shed his blood to ratify the promise of; it is a superaddition unto that other clause even now insisted on, which was, That God, who brought again from the dead, would perfect them; and then there is this added, through the blood of the everlasting covenant. The great covenant, which we call of
grace, you see, is mentioned. But you may demand, unto what purpose it
is it comes in here in a prayer? There are two parts of this piayer, as
generally almost in other of the apostle s : 1, the prefatory part, which con tains the arguments or motives to move God to grant what is petitioned ; 2, then follows the petitionary part, the thing petitioned ; and these two are always suitable to one another : the first expressing the proper grounds of granting the thing supplicated for ; and so it must be found, and applied here ; every sentence in the argumentative part, verse 20,
* Now the God of
peace that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, is in a special manner influential unto the following petitionary part, in verse 21, Make you perfect in every good work to do his will ; working in you that which
is well pleasing in his sight, through Jesus Christ ; to whom be glory for ever and ever. Amen. The main petition is, that God would perfect them
in every good work. Now, upon what proper and pertinent account this
clause in the first, the blood of the everlasting covenant, should be an
argument to move God to perfect them that are called, &c., that is our
inquiry. How proper unto this very thing all the foregoing sentences are, is, or
396 OF ELECTION. [BOOK IV.
may be, obvious unto any. As, 1, how God s being the God of peace, should move him to do this for us, who are the persons for whom this peti tion is framed. That God being at peace with us, through Christ our peace, should move him to go on to perfect his work begun in us, we may readily conceive, and find it particularly so applied unto the like petition, in 1 Thes.
v. 23 being compared with Eph. ii. 13, 14, 16. Then the second, Who
brought back again Jesus Christ from the dead ; that this is a most proper ground why God should bring us back from the dead, by conversion at first, and then reducing us from wandering after, and securing us to perfection, the account of that hath been even now given. And I may add this to what was then said, that although Christ in his person is alone made mention of, yet it is Christ as relative to, and representative of us ; for in his resurrec tion he is said to be the first born from the dead, Col. i. 18, importing unto
us, that were dead, to be born, or brought back from the dead after him, and by virtue of him ; as also in 1 Cor. xv. 45-47 the apostle argues ; and that third clause in the text itself argues it : The great Shepherd of the
sheep, what doth that mean but that Christ, in his bringing back, was viewed by God in his relation to us as the shepherd, and we in him as his
sheep, who must be brought into the fold to him, and none lost ; from this
argument, because he as the shepherd was brought back first, and so we included in him therein, and not as considered singly in his own person, or
personal respects alone ? And then he, after his resurrection, was perfected in the other world : Luke xiii. 32, And he said unto them, Go ye and tell that fox, Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected. So must we his sheep be carried on to our designed perfection in this life, and then perfected complete in the other. Now, if we, in this our concern, be thus still involved in all these former passages, then certainly the latter clause,
* Through the blood of the eternal covenant, doth take in us, and our concerns likewise. And that as to this sense, that Christ s bringing back after his bloodshed, being by that covenant made with him by God, that if he could* die, he would raise him
again, &c., so that according to the same covenant struck with him for us, God s promise to him also was that he would bring us back, and especially bring us to perfection also ; and therefore he prays, Perfect them, accord
ing to that covenant made for them, through the merit of his blood, and in the virtue of his resurrection.
And the reason of this is, because God s covenant with Christ was not
singly, or only for himself, and as to his person only ; for if so, singly con
sidered, he should not have needed to have died, or shed his blood ; and so not to have needed a being brought back again, for he needed never have died. But it was of him as of a shepherd, as the text in Heb. xiii. 20 shews, and to the end to bring back again by the merit of his death, &c., his sheep that were gone astray. And therefore the covenant here with him, must
necessarily include the covenant made with him for us ; that is, that God covenanted with him, at the same time, to do the same for us ; wherefore this of perfecting us in every good work, is here specified in the main branch, and requisite to our salvation ; and therefore it is a part of that covenant made with Christ for us, and so a main promise of that covenant. And indeed, the Scriptures do elsewhere represent the whole covenant for
us, and the promises thereof, to be a covenant with Christ as our head ; and the whole of it, both with him and us, to be but as one entire covenant. And even that part of it for us, his covenant rather than ours ; and all the mercies of it Christ s mercies: Isa. Iv. 1-4, Ho, every one that thirsteth, * Qu. would ? ED.
CHAP. XIY.J OF ELECTION. 397
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. Wherefore do
ye spend money for that which is not bread ? and your labour for that which
satisfieth not ? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me : hear, and your soul shall live ; and I will make an everlasting covenant with you, even the sure mercies of David. Behold, I have given him for a
witness to the people, a leader and commander to the people. And mercy to him, whilst yet ours, is spoken of Ps. Ixxxiv. 28, &c, My mercy will
1 keep for him for evermore, and my covenant shall stand fast with
him, &c. So then, the resolution of all this issues in this, that God should perfect Christ s sheep whom he hath called into his fold, is one direct and express promise of that covenant which God made with Christ when he undertook
to die for us, and one article of that great treaty, and one condition thereof
with him, that if he would shed his blood and save them, God would do this
for his sheep, and is as if he had in plain words said, Lord, here is one
branch and promise of thy covenant made with Christ for us, which Christ
sealed and ratified with his blood, and thou hast performed the other part, thou hast brought Christ himself back from death, and raised him as our
Shepherd to the height of glory ; and thou hast also performed already, as
to these his sheep I pray for, one main and the first part of thy covenant
with them too ; thou hast called them. Lord, perform the rest by virtue
of the same covenant and the blood thereof, and cease not until thou hast
perfected them in every good work to do thy will, working in them what is
pleasing in thy sight, and for which Christ hath shed his blood as well as
he hath done for his own being raised up and perfected, and as effectually
for this branch and part of it that yet remains to be accomplished. So that
the apostle urgeth this, that God would perfect them, &c., as a promise of
the covenant of grace made with Christ, ratified with his blood. And to
this purpose further observe, that it is that covenant here he means, that is,
the eternal covenant (so in the words) made with Christ from eternity, and those promises and that covenant which*were made and given to Christ, and in Christ to us, afore the world was, as Titus i. 2, In hope of eternal
life, which God, that cannot lie, promised before the world began, and
2 Tim. i. 4, and in that sense here styled, the blood of the everlasting
covenant, as well as a covenant to everlasting. And accordingly this, which
is a part of that covenant of God s perfecting us, was from everlasting pro mised with the rest, and is a promise to everlasting, and hath this seal
annexed to it, which God promised, who cannot lie or fail in the perform
ance of it. And thus understand the true and genuine end and reason of
the apostle s bringing in in this place the mention of the eternal covenant ;
nor can any other be supposed a more prevalent argument unto God, as
thus stated and interpreted.