every day impart unto his Church not as a materiall beginning but as an efficient In himselfe Christ shall ever have sufficiency and in respect of us perpetually redundance But the same wisdome and holinesse which Christ hath in himself he doth not infuse into us but he doth worke in us by his efficacie wisdome and holinesse answerable or proportionable in a sort Numb 11 25. With such gifts we are adorned as our head but not with so great 2 Pet. 1. 4. Christ is the annointed and doth annoint us but we are only annointed the redeemers of others we are not The fountaine of grace is in Christ alone the streame flowes to the faithfull but the streame is from the same fountaine though lesse then it Christ is annointed above his fellowes The things here compared are Gal. 4. 6. Psal 45 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. Plus seu amplius prae consortibus Vulg. prae particibus Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox Gr. Heb sig participationem quamcunque rei alicujus pluribus communiâ— Heb. 7. 13. 2. 14. 1 Cor. 10. 21. Heb. 5. 13. 1 Cor. 9. 12. Christ and his fellowes and the meane wherein they are compared is the annointing for which the Lord is called Christ and we Christians together annointed not together annointing We are like to Christ and shall be liker unto him but equall in dignity we are not nor never shall be Concerning his office Christ hath no fellow he alone is Mediatour as concerning his person there is none in heaven or earth who dares to boast that he is the fellow of Christ But according to his humane nature the faithfull are his fellows whom he doth acknowledge for brethren Our union with Christ and the union of the humane nature with the Word differ in kind and in very deed but both these are freely effected of God and the one is like to the other although the one doe farre excell the other Christ is annointed as our head with most abundant grace we as his members in degree convenient for us The fulnesse of grace is of two sorts First in respect of the grace it selfe And secondly in respect of him that hath it The fulnesse of grace in respect of grace it selfe is then when one attaineth to the highest and uttermost of grace both quoad essentiam virtutem intensivè extensivè in the essence and vertue of it intensively and extensively that is when he hath it as farre forth as it may be had and to all effects and purposes whereunto grace doth or can extend it selfe as he is said to have life perfectly or the fulnesse of life that hath it not only in the essence but according to all the operations and acts of life sensitive intellectuall rationall spirituall and naturall This kind of fulnesse of grace is Tho. Sam. Tâ—eâ— par â— qu 7. Art 9. proper to Christ only The fulnesse of grace in respect of the subject or him that hath it is then when one hath grace fully and perfectly according to his estate and condition both intensively to the uttermost bound that God hath prefixed to them of such a condition and extensively in the vertue of it in that it extendeth to the doing and performing of all those things that may any way pertaine to the condition office or estate of such as are of his place and ranke Or we may say there is a fulnesse according to measure the fulnesse of a measure or vessell a fullnesse for themselves only a fulnesse of activity courage and resolution and so Luk. 1. 15. â— 55. Act. 6. 3. 1 King 7. 1â— John the Baptist Steven and others are said to be full of the holy Ghost of wisdome and understanding But fulnesse without measure like the fulnesse of light in the Sun or water in the sea which hath an unsearchable sufficiency and redundancy for the whole Church is proper to Christ alone So that as he was furnished with all spirituall endowments of wisdome judgement Eph. 4. 8. Isa 11. 2 61. 1. power love holinesse for the dispensation of his own office So from his fulnes did there run over a share and portion of all his graces unto his Church Certaine it is our Saviour from the very Col. 2. 3. Christ as man knows God more fully then all the creatures though not so fully as God is knowne of himselfe But the Apostle speaketh not of the man-hood of Christ only but of his whole person nor of his man-hood as in the time of his humiliation but of Christ now glorified In every age Christ had actually given him all such gifts as might fitly stand with the mysterie of his humiliation Luk. 2. 52. time that he tooke our nature was perfectly sanctified and received the Spirit above measure but the personall union did not endow the humane nature with the reall titles of the divine otherwise Christs strength as man should have been infinite from the wombe and his body should have been every where And it would be lesse unreasonable to say that his body is at this day infinite and his humane nature every where then that his wisdome or knowledge as man should have been infinite or as great whilst he was in the wombe as now it is If the divine nature did not communicate his infinity to the humane nor make the Son of God so compleate a man for strength or ability of body from the wombe as at thirty yeares he was what reason have we to imagine that our blessed Lord and Saviour did not as truly grow in wisdome and knowledge as he did in strength and stature of body Simple nescience can be no sin in any child nor in any man unlesse it be of those things which Tâ—â— fuit corpus unitum Dâ—â—tati quam anima Heb. 5. 8. Obedientiam didicit ex ijs quae passus est quam sc res ardua gravis sit in tam acâ—rba ignomâ—nâ—osa morte sufferenâ—a Deo parâ—re Mark 13 32. Maâ— 2â— â—9 he is bound to know but proficiency in wisdome and knowledge is to the Sons of men a praise-worthy perfection which must not be denied unto our Lord and Saviour in his infancy or his youth no more then he is to be robbed of any royall attributes now he is made King That he was without all staine of sin the most holy Sanctuary of the most holy and blessed God is stedfastly to be believed But that he had the same measure of knowledge at his circumcision which he had and gave proofe off when his Parents found him in the Temple or at his Baptisme as since his resurrection and ascension he hath this the Scripture testifieth not As man he was ignorant of the day of judgement which now in heaven he knowes as all other things pertaining to his office However therefore our Saviour had the habit of all knowledge from the beginning
Covenant how they differ viz. eight wayes p. 32. Christ more darkly revealed in the Covenant of promise and why ib. Covenant of promise when it began and how long it continued 36. The degrees of it ib. the parts of it 43. who contained under it 45. the Covenant of promise whether made in Adam with every infant that should be born into the world p 46. Covenant of grace as manifested to Abraham p. 47. what peculiarly to be observed therein ib. the grand promises of it 53. the temporall promises 54. Covenants personall family-Covenants and nationall p. 52. Covenant with Abraham how confirmed p. 90. All are not in Covenant in one manner p. 91. Covenant of grace under Moses till the return out of the Captivity p. 92. Covenant of works whether made with man fallen 93. Obscurity among Divines in differencing the old Covenant and new 95. Covenant made with Israel particularly explicated and what Moses brought to the further expressure of the Covenant of grace 122. Gods Covenant with David 143. c. In this Covenant Christ more cleerly manifested then before 144. The things promised in this Covenant 146 147. The condition of it 149. The execution of this Covenant 150 151. c. In this Covenant some things promised absolutely some conditionally 152 153. Two things to be considered in this Covenant 154. Covenant made with Israel after the Babylonish Captivity 156. c. The promises of this Covenant 158 159. c. In what sense this Covenant may be called new 161. Wherein this Covenant exceeded the former which God made when he brought them out of Egypt 161 162 163. Of the new Covenant or Testament and how God hath revealed himself therein 194. See New Testament D DOubting what the right course to take with him that doubts whether he should beleeve because of his former transgressions 226 Dead to what purpose invitations made to them that are dead in sins 244 Death inflicted on none but sinners or him that beareth the person of a sinner 276 Debt a two-fold paying of a debt 290 Decree of God to punish sin the reason of it 276 E ELect are in grace with God in respect of Ordination and appointment though after brought into grace by Christ by actuall collation and communication 292 Examination of our selves necessary p. 87. a meanes to attain and preserve uprightnesse 188 Exhortations to all import not a generall purchase of salvation for all 208 209. they are usefull both to them that have received the truth and to them that have not 209. to what purpose exhortations and invitations are to perswade men to believe that have no power 247 Externall blessings more esteemed of under the Covenant of promise and why p. 34 F FAith why not expressely required in the Covenant of nature p. 12. Faith which the righteousnesse of nature presupposeth how it differs from the faith required in the Covenant of grace p. 12. Faith the alone cause on our part required of justification and salvation 18. In what sense it is imputed for righteousnesse 63. Three divers opinions of orthodox Divines about the imputation of Faith 64. 65 66 Faith hath not the place of our righteousnesse but doth answer in our participation of Christ to that which is the ground of our being partakers of Adams sinne 67 68. Though faith be commanded in the law it followeth not that being justified by faith we are justified by the works of the law 114. Faith whether that Christ as be died to impetrate remission of sin for me in particular be the object of justifying faith 227. Faith justifying is not without an apprehension of mercy in Christ to be obtained but implyeth not an apprehension of mercy in the pardon of sin already obtained 227 Faithfull all of the same faith with Abraham 91 Father though the same work be done by Father and Son yet a difference in the manner of working 268 Fathers before Christ and Christians in the time of the Gospell under the same Covenant for substance 26 Fellowes how the faithfull are called Christs fellowes 311 Fellowship with the Saints a signe means of uprightnesse 188 Fulnesse of grace of two sorts 311 G GIving doth not alwayes import an act of grace p. 61 Gospell why meet that the promise should goe before it 32. Grace bestowed more plentifully under the Gospell how to be understood 35. Gospell in what sense called everlasting 37. How faith is said to come by the Gospell seeing it was commanded in the law 113. The law as given to the Jewes not opposite to the Gospell ib. Gospell strictly taken or the new Testament when it took its beginning 197 198. Good that the intellectuall nature is capable of is double 313 Graces how given by the hand of the Apostles how by Christ 320 Guile of our spirits how to finde it out 187. c. how to take up our selves for it 192 H HAnd right hand what it signifieth in Scripture 303 Head how Christ is the head to his body 318 Heart a double heart what 185. signes of a good heart ibid. Heathens some remainders of Gods Image in them and many temporall blessings vouchsafed them whence it coÌ„meth to passe 13 Heaven The fathers that died before Christ had not that perfect state in heaven that now they have we are presently possessed of and in heaven they did expect their redeemer 35 36. The Kingdome of Heaven not expressely mentioned in the old Testament 132 Heavenly things wrapt up under earthly in the old Testament 33 Humane nature of Christ most highly exalted 305. Christ as man hath a prerogative above every creature 214. He is set above all principality and power and dominion and what signified hereby 214. He hath a power above every creature 215. The man Christ is King of heaven and earth 216. yet this power is not infinite simply ibid. Humanity of Christ whether to be adored 321 I IEhovah what it denoteth 123 Jewes why made a nationall Church 92. they had a double vail â—ver their eyes 120. An illustrious type of election in them 33 Incarnation of Christ whether necessary to goe before its effects and benefits 28. Incarnation of Christ the day of his coronation and espousals 294 Impute what it signifieth in Scripture 60 61. Imputation of a good thing three wayes 62. Imputation and reputation how differ ib. Certain corollaries about imputation See Faith 62 Infants holy by Covenant 52 Integrity see Vprightnesse the necessity of it 80 81 82 83. It sets a faire glosse upon the meanest actions 83. The effects and fruits of it 85. Meanes to attain it 86 87 88. How a Christian is to stir up himself to attain Integrity 88 89 c. Impotency of man such that he can neither move to any thing of himselfe that is good nor manage grace when vouchsafed 199. Impossible how that which is impossible may be an object of Gods desire and approbation 245. Innocent whether an Innocent person ought to suffer
from the quality of the blessings there promised which could not be accomplished in any other but in Christ alone And this is evidently holden out to be the literall sense in other places Acts 3. 24 25. But where shall we find mention of the passion of Christ in this expressure of the Covenant unto Abraham which in the first manifestation was clouded in the phrase of bruising his heele and is essentiall to the Covenant of Grace in any overture of it as containing the price and ransome by which all hinderances are removed as the Apostle saith Christ was made a curse for us that the blessing of Gal. 3. 13 â—4 Abraham might come on the Gentiles Some answer that this is thrice put on in the passage of this Covenant with Abraham first in the federall confirmation by the figments with the smoaking fornace and burning lamps which passed between those pieces Gen. 15. 8 9 17. which howsoever it typified the dividing of Abrahams seed in Egypt with their fiery labours and sorrowes yet primarily the type expresseth the torment and rending of Christ Abraham his prime seed and by the fornace and fiery lampe the wrath of God that runneth betwixt and yet did not consume the rent and torne nature Secondly they conceive this perpession of Christ was expressed in the bloud of the Circumcision Gen. 17. 10 11. For they be of opinion that where God commands shedding of bloud in any his ancient Ordinances it doth fully reach unto the bloud of Christ and his everlasting Testament The bloud which was shed in the signes ordained to seale the Covenant of Promise what did it signifie but the bloud of Christ whereby the Covenant was to be sealed Lastly we may find a full expression of his passion in the resolved sacrifice of Isaac which was typicall the death of Christ and the Ramme in his stead wherein is set forth an Embleme of Gods love unto the world in that he hath truly sacrificed his only Sonne Christ to take away sinne Joh. 3. 16. And if some of these be not lively expressions it may seeme to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in typo vertit Tremelius ex Syri interpretis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox Hebraâ—â—è 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est apud Evang. Matth. 13. 35. Propheta Psal 78. â— redditur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. in Epist ad Hebr. 11. Gen. 17. 4. be implyed in the very Promise for how should the blessing promised come upon the posterity of Abraham if the promised seed had not borne the curse of the Law and by suffering removed it that mercy might be glorious in conferring righteousnesse and life eternall In the former Covenant a secret honour was put upon Eve as she was made if we may so speake the first pipe whereby God conveyed the grace of his Covenant unto her posterity who did not degenerate into the seed of the Serpent But here the Covenant is made with Abraham who received it not as an example only nor as a type but as an Ordinance leading unto the conveyance of the same Covenant to all the confederates In which sense it is plainly spoken to in the Epistles to the Rom. and Gal. and he called the Father of the faithfull Rom. 4. 11 12 16. and they which are of the faith the children of Abraham Gal. 3. 7. the seed of Abraham Gal. 3. 29. Abraham is not the Father of the faithfull effectively as if he should be the worker of faith in all or that men should be borne faithfull of him For so God only by the holy Ghost is the Father of the faithfull But analogically for the grace of the Covenant given unto him on that condition and priviledge that as Fathers transferre and passe over their rights and inheritance to their children so he as a Father should propagate the righteousnesse of faith and free blessednesse to all the faithfull by Doctrine Example and Covenant So that all who receive this Covenant from God in Christ doe likewise by faith draw it through Abraham to whom the promise was made Gal. 3. 16. The Subfederates are described and by that differenced from all the world to be Abrahams seed I will establish my Covenant between Geâ— 17. 7. me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy seed after thee Where these specialties are holden out That God will be as good a God to Abrahams seed as he is to Abraham himselfe and that whatsoever right by the Covenant was invested upon Abraham should descend as from a Parent under this Covenant to all his seed by vertue of this Covenant made with him But we must distinguish Abrahams seed For sometime by the seed of Abraham Gen. 18. 22. Gal. 3. â—6 is meant Christ who is the prime and principall seed who first entred the CoÌ„venant as Purchaser Maker Confirmer and upon whose person it was setled for us all by Abraham Againe by Abrahams seed are meant all that receive this Covenant from him whether by outward administration only or internall force and vertue also In the eye of God and Scripture all beleeving Gentiles are the seed of Abraham which may be called the Christian seed In thee shall all Nations of the earth be blessed which Gen. â—2 3. and 18. 18. and â—â— 18. Rom 4. â—6 17. ver 11. must needs be understood of the Gentiles which should beleeve and is plainly so interpreted by the Apostle Therefore it is by faith that it might be by grace to the end the promise might be sure to all the seed not to that only which is of the Law but to that also which is of the faith of Abraham who is the Father of us all As it is written I have made thee a Father of many Nations That he might be the Father of them that beleeve though they be not circumcised that righteousnesse might be imputed to them also And if ye be Christs then are Gal. 3. 14 29. ye Abrahams seed and heires by Promise All beleeving Jewes and Proselytes are comprehended under the seed of Abraham and may be called the spirituall seed in opposition to the carnall or naturall seed only This distinction of Abrahams seed spirituall and naturall the Apostle plainly specifieth Neither because they are the Rom 9. 7 8. and 2. 28 29. seed of Abraham are they all children but in Isaac shall thy seed be called that is they which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed Besides all that descend from the loynes of Abraham and all that were borne in his house and bought with his money are counted Gen. 17. 11 12 13. for the seed though indeed many of them were wicked and profane Therefore Abraham is commanded to circumcise every man-child both him that is borne in his house or bought
from all his sins and accepted of God as righteous unto life which is called righteousnesse of the person Faith is not imputed for righteousnesse in respect of the worth or dignity of faith either in habit or act but in respect of it's office whereunto it is ordained in the Covenant of Grace as it doth imbrace Christ and thereby we are made partakers of the merits of his free and willing and perfect obedience to the command of Grace Faith is accounted for righteousnesse in regard of the object and is a cause of that Justification which is of grace A cause I say not a bare condition without which the thing cannot be buâ— a cause not meritorious or materiall but instrumentall only receiving Christ promised and offered in the word of grace For Rom. 3 22. Phil. 3. 9. howsoever our righteousnesse be called the righteousnesse of the faith of Jesus or by the faith of Jesus faith it selfe is never called our righteousnesse We reade that Christ is made unto us of God 1 Cor. 1. 30. Rom. 5. 19. Rom. 10. 4. righteousnesse that by one mans obedience many are made righteous that Christ is the end of the Law for righteousnesse to every one that believeth that the believer is justified by him and by faith in him obtaineth remission of sins We find also by conference Aâ— God did predestinate Christ of grace to this honour of being God in fellowship of person and of being the Prince of out salvation So God in the Covenant he did make with him and the commandment he gave him of laying downe his life did strike it and fulfill it of grace not requiring any thing of his Son more then duties of freeobedience which should of grace have acceptance c. Bain Col. 1. 19. of Scriptures that to be justified by faith and to be justified by Christ is in substance all one And what can be the sence of those places but this that Christ is the meritorious and materiall cause so to speake of our Justification faith the condition and instrument whereby we receive Christ made of God our righteousnesse The Apostle making comparison betwixt the first and second Adam sheweth that as sin commeth from Adam alone unto us all as he in whom we have all sinned So from Jesus Christ alone commeth righteousnesse to all that are in him as from him that hath satisfied the justice of God and performed gratefull obedience at the commandment of grace for them all In which comparison faith never hath the place of our righteousnesse but answers in our participation of righteousnesse in Christ to that which is the ground of our being partakers in the sin of Adam For as we were one with Adam and in respect of orignall and nature were in him and one with him and so by being in him and one with him did all in him and with him transgresse the commandment of God even so in respect of faith whereby onely we are united unto Christ and spiritually made one with him and ingrafted into him we all in him did satisfie the justice of God or are made partakers of the fruit and benefit of his satisfaction Thus our union with Christ and meanes thereof is alwaies to be distinguished from our communion with him in the participation of his righteousnesse as the fruit thereof Like as our being in Adam and one with him is to be distinguished from the fruit thereof which is communion with him in the participation of his transgression If faith be only the hand whereby we put on Christ both as a justifier and sanctifier then it is not the garment of righteousnesse wherewith we are cloathed But it is only the hand whereby we put on Christ as a garment Gal. 3. 27. Rom. 13. 13 14. Faith justifieth as it imbraceth the righteousnesse of God But Christ only is the righteousnesse of God allowed and ordained of God to be our righteousnesse In the third to the Romans and elsewhere oft we meet with this phrase We are justified by faith Now in the fifth Chapter of that Epistle vers 17. it is said that we shall raigne in life through Jesus Christ and verse 19. that by his obedience we shall be made righteous What in the first place is called Justification and Salvation by faith that in the other is called making righteous and raigning in life through Christ and him believed on And so we reade that of faith and by faith and through faith we are justified but we never reade for faith we Rom. 3. 30. 5. 1. are justified Act. 3. 16. First Peter saith His name hath made this man sound through faith in his name And then the faith which is by him hath given to him this disposition of body Is it not plain here that â—aith hath healed him is as much as his name or Christ believed on hath healed him the one phrase expounding the other Christ brought in everlasting righteousnesse into the world Dan. 9. 24. But faith was in the world before the comming of Christ in the flesh Heb. 11. 2. And the Spirit of God in Scripture evidently distinguisheth betwixt faith and Christ apprehended by faith saying The Fathers who believed received not the promise that is Christ the matter of the promise and consequently of righteousnesse Faith they had received but the promise they had not received because Christ in whom their blessednesse was promised was not exhibited in their daies For all bâ— it by faith they apprehended Christ â—â—â—cified to come and the righteousnesse which he was to bring unto the world at his comming yet that righteousnesse in the substance and matter of it was never brought into the world So that the very designing of a precise time for the bringing in of our righteousnesse into the world declareth that that righteousnesse materiall is to be distinguished from faith which was in the world in all ages before it was brought in For faith was in the world and did apprehend righteousnesse which was to be brought into the world long before it came as well as now long after that righteousnesse performed it can lay hold upon it to justification For the faith of Gods children before the day of Christ and the faith of Gods children now after the day of Christ did never nor yet doth apprehend any other righteousnesse but that which in that day was brought into the world For it is as easie to faith to apprehend righteousnesse to come as it is to lay hold on righteousnesse past or by-gone like as our faith apprehendeth many things yet to come as our glorification Vorstius and his followers expound this Text in this sence Rom. 3. 28. Gal. 2. 16. Rom. 4. 5. Faith that is repentance conversion and new obedience is accounted for righteousnesse that is in the place or stead of legall righteousnesse or exact obedience though it be not so indeed And so they freely confesse Justification by works which the Apostle saith is
God through faith be the matter whereupon or for which we are justified we are not justified by workes but the righteousnesse of God through faith is the matter whereupon we are justified Christ is the end of the Rom. 10. 4. Law for righteousnesse to everyone that beleeveth We are made the righteousnesse of God in him The righteousnesse of the Law is not 2 Cor. 5. 19. here put for workes done exactly by the strength of nature but for workes done according to the prescription of the Law according to which people in Covenant ought to walke to whom God hath promised that if they keep his Commandements they shall be unto him a peculiar people châ—sen generation and royall priesthood Exod. 19. 5. Non justificatur homo partim justitia partiali imperfect â inbâ—rente partim accepti latione imperfecti properfecto By the righteousnesse of God to understand remission of sinnes and regeneration by faith faith and workes and by the righteousnesse of the Law workes done by the strength of nature is rather to offer violence unto then to interpret this Text of Scripture And by the same reason the Popish Glosses upon this Text are confuted as false and vaine Bellarmine would make the sense this Faith is imputed for righteousnesse that is faith is justice by which Abraham was justified For if Abraham was justified by workes he hath whereof to glory in himselfe But with God he hath Rom. 4. 2. not whereof to glory To him that worketh not faith is imputed for righteousnesse therefore faith is not the righteousnesse of the Law The Question there disputed is not by what worke Abraham was justified but after he had done many and great works in the manner of Justification he presented himselfe before the throne of grace not only sub forma paâ—peris but which is more of an ungodly man to receive absolution from the hand of grace by a true and lively faith And faith is accounted for righteousnesse by gracious acceptation but what is accounted by free favour that is not truly and really the thing it is accounted for inherent in us It will be said Faith was not reputed to Abraham for righteousnesse after that he excelled with many vertues having embraced Christ But the holy Ghost rather testifies although the excellency of Abrahams vertue was great whereby he had increased by long perseverance yet he was not otherwise accepted as righteous unto life but because by faith he received grace offered in the promise The faith of Abraham was great and excellent for degree and measure but it was not accepted for righteousnesse in regard it was strong and eminent but because it laid hold upon the promised feed The faith of Abraham was eminent but not perfect and justified him not absolutely as an excellent vertue but relatively as it received the promise of mercy not as if Abraham was thereby made perfect by inherent holinesse for then Abraham had whereof to glory in himselfe but as in himselfe a sinner and ungodly he obtained free and full remission of the meere grace and favour of God So that we may conclude from this passage of holy writ that Abraham was justified by faith alone but this his faith though alone in the act of Justification no other grace coworking with it was not alone in existence did not lie dead in him as a dormant and idle quality Saving faith is lively and operative attended with every other grace of the Spirit setting them upon their worke animating and quickning them thereto and regulating them therein It stirres up sorrow for sinne and purpose of amendment it raiseth the soule earnestly to long after and heartily to crave mercy it comes to Christ as an humble poore penitent petitioner for forgivenesse but that which is done by faith stirring up sorrow and working by prayer is not done partly by faith partly by sorrow and partly by prayers but by that faith which doth enforce to pray For faith leaneth upon the promise and no promise is made the condition of prayer being shut forth Aske and it shall be given you Mark 11. 24. Therefore our Saviour Christ being intreated of many that he would heale them attributeth all the force of their prayers to faith Thy faith hath saved thee And so by what faith Abraham embraced the promise by the same he offered up his Son Isaac Workes then or a purpose to walke with God justifie as Jam. 2. 22 23. the passive qualification of the subject capable of Justification or as the qualification of that faith that justifieth or as they testifie or give proofe that faith is lively but faith alone justifieth as it embraceth the promise of free forgivenesse in Jesus Christ Abrahams faith was accepted for righteousnesse but Abraham himselfe Gen. 17. 1. is commanded to walke before God and to be perfect There be divers phrasâ—s in the Scripture of the Old Testament expressing the same thing for substance as to walke before God Gen. 17. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 24. 40. and 48. 15. 1 Kin. 3. 6. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 116. 9. Isai 38. 3. Psal 56. 14. 1 King 9. 4. to walke with God Gen. 5. 22. and 6. 9. Mal. 2. 6. Mic. 6. 8. to walke after God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 23. 3. Hos 11. 10. to walke in the name of God Zech. 10. 12. to walke in the wayes of God 1 King 3. 14. Deut. 10. 12 13 14. wholly to follow after the Lord. i. e. to exhibite full obedience to the Lord. Numb 32. 12. Deut. 1. 36. Josh 14. 14. to stand in the sight of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 1 King 17. 1. to walke in the light of the Lord. Isai 2. 5. to walke in equity Isai 57. 2. to walke in truth in judgement and uprightnesse 1 King 2. 4. and 3. 6. 2 King 20. 6. The two first phrases of walking with God and before God the Sept. Interpreters doe most commonly render to please God though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now and then they retaine the phrase of walking with or before God or walking after God and the Apostle seemes to have respect Isai 38. 3. unto their translation when he doth so alleadge it Heb. 11. 5. For he is reported to have pleased God In the New Testament there be Phrases that import the same thing for substance as to walke in the truth 2 Joh. 4. to walke in all the Commandements Statutes and Ordinances of the Lord. Luke 1. 6. to walke worthy the Lord that is as becomes the sonnes of God 1 Thess 2. 12. Eph. 4. 2. and to please him in all things Col. 1. 10. to walke in Christ Col. 2. 6. that is to doe all after the rule and command of Christ vers 6. and set before our eyes his glory as the white we shoot
of Adam by the Law of nature written in his heart Confidence in God through Christ or the Messiah was required of the Israelites by the Law published upon the Mount Adam was to performe obedience to the Lord immediately without a Mediatour being himselfe pure and innocent But the Israelites being in themselves sinnerâ— â—ould not in their own names performe service pleasing and acceptable unto the Lord. Adam knew he was beloved of the Lord so long as he continued in obedience but had no warrant to wait upon his mercy when he had broken the Covenant of works But to the Israelites God bound himselfe in Covenant upon Mount Sinai promising to be their God and take them for his people notwithstanding they were sinners in themselves which could not be without forgivenesse and this Covenant they might and did renew by repentance after transgression The Law is not to be confounded with the Gospell but the sacred and inviolable knot of the one with the other is to be maintained unlesse we shall make God contrary to himselfe The Law doth not so directly and expressely teach faith in When Paul saith Faith came by the Gospell it is to be understood of the manner of propounding vvithout the invvrappings of types that the Doctrine vvas â— taught plainly vvithout types and figures Rom. 8. 3. Christ but require obedience yet doth it leade us to Christ and more obscurely command faith in him The Gospell doth more fully reveale Christ and the grace of God in him commanding faith by name but it doth also urge presse and exact obedience Thus sweetly doe the Law and Gospell consent together But here it is to be noted that faith is commanded in the Law which exacteth every thing that is good but it is given to us not by the Law but of the holy Ghost The distinction of the Law and Gospell as they are opposed one to another is cleare and evident but as the Law was given to the Jewes it is not opposite but subordinate to the Gospell The Law in it selfe considered exacted perfection of works as the cause of life but when that was impossible to man by reason of the infirmity of his flesh it pleased the Lord to make knowne to his people by the ministery of Moses that the Law was given not to detaine men in confidence of their own works but to leade them unto Christ Whatsoever the Law teacheth whatsoever it promiseth whatsoever it commandeth alwayes it hath Christ for the scope thereof For though the Law of righteousnesse promise a reward to the keepers thereof yet after it hath shut up all men under sinne it doth substitute another righteousnesse in Christ which is received by faith not purchased by the merit of works And therefore the Apostle doth reprehend the Jewes as perverters of the true sense and meaning Rom. 10. 4 5 6 c. of the Law when they sought to be justified by their works and sheweth that Moses taught them to look for Salvation in the Messiah and seek for that righteousnesse which is by faith Whereby it is manifest that the Law was given 〈◊〉 be a manuduction unto Christ in whom we have Redemption from all things from which by the Law of Moses we could not be justified and a rule to the faithfull according to which they must frame their conversation For what word was that which Moses saith was neere even in their hearts but the Law which the Lord gave upon Mount Sinai and promised to write in the hearts of his people under the Covenant of Grace And from this ground it is not hard to answer what is further objected against this truth as If faith be commanded in the Law then being justified by faith we are justified by the works of the Law For faith is not a work of the Law nakedly and absolutely considered as it exacteth perfect obedience of man in his own person but of the Law as it was given to the Jewes to direct them unto Christ who is the soule and life of the Law And though it be commanded in the Law as it is in the Gospel or new Covenant yet it justifieth not as a part of Regeneration or an act of obedience and work of Grace by it worth or dignity but in respect of that office whereunto it is assigned of God and as it receiveth the promises of mercy It is a sâ—phisticall forme of reasoning to say Faith is commanded in the Gospell therefore if we be justified by faith we are justified by the works of grace The arguments are like and both faultie For justification by faith in Christ is opposed to justification by the works of the Law because he only is justified before God by the Law whose acts being examined by the Law are found just and righteous according to that which the Law requireth but he is justified by faith who being in himself ungodly believeth in Christ for salvation So that according to the Apostles meaning wheresoever faith be commanded he is justified by faith without the works of the Law who is acquitted from sin by the meer and rich grace of God in Jesus Christ received by faith And to seek justification by works is to rest upon our works for salvation as they that answer in all things to that righteousnesse personall which the Law requireth Justification by faith and justification by workes are opposite and so is faith and workes but faith is not opposed to one act commanded whereby the promise is received for then it should be contrary to it selfe but to works whereby the Law is fulfilled in our owne persons to workes I say not to one work because no one worke can justifie but all are necessary If it be said the Apostle doth every where oppose the Law and the Gospel or the old and new Testament The answer is from the same ground that in the Scriptures of the new Testament the Law as well Ceremoniall as Morall is opposed to faith or the Gospel and yet the Ceremonies of the Law did prefigure Christ as all men acknowledge Therefore the Apostle doth not perpetually and absolutely oppose the Law and the Covenant of grace for he teacheth expresly that faith establisheth Rom. 3. 31. the Law For he understood the force and sentence of the Law to consist in faith but because the Jews addicted to the latter of the Law did pretermit the force and life of it Paul proves the Law so taken and separated from faith to be the cause not of life but of death as that which did not only want Christ who is the soul of the Law but is opposite to him And therefore Paul doth this because the Jews faith being let passe did seek righteousnesse in the dead works of the Law and did oppose the Law to the Gospel and Christ who was the end and scope of the Law This will be more plain if we shall examin the particular passages of Scripture wherein this matter is handled
garment may seem somewhat straight nothing easie to weare but he that is accustomed to goe girded shall find such ease in it such comfort by it that he can never be well without it never at ease untill it be put on Truth of heart is blessed of God with increase of grace This is it which maketh the least portion of grace to thrive in the hands of Gods children Their faithfulnesse in a little brings them to be Luk. 19. 17. owners of a great deale and to be rulers over much This brought such a plentifull blessing upon the small beginnings of Nathaniel to whom Christ because of his truth in the inward affections promised an enlarged measure of enlightning and that he should see greater things This brought such a comfortable encrease upon the dimme knowledge of the Eunuch and Cornelius they worshipped Joh. 1. 47 50. God in truth of heart according to the measure of understanding they had received and in them the promise was accomplished To him that hath shall be given and he shall have in aboundance they were led further into that great mysterie of godlinesse an Evangelist being sent of God to the one and both an Angell and an Apostle to the other A true hearted Christian is carefull to get charie to keepe and warie to husband what grace hee hath received and how should hee not then encrease from one measure to another Not that a second grace is given for the right use of the first but that the condition of grace is such that one drawes another and for a first given a latter is freely bestowed also in which continuation of grace the right use of grace proceeding from it is contained Sincerity is strengthened of God to be a meanes of comfort to a mans soule in his greatest distresses When Hezekiah was arrested with the sentence of death by the mouth of the Prophet here was his comfort and that which imboldened him to looke death in the face with more courage O Lord thou knowest or remember Isa 38. 3. Jâ—r 12. 3. now for herein I dare appeale to thy Majestie that I have walked before thee in truth He had done many worthy things in the abolishment of Idolatry and in the restitution of the true worship but in none of these simply tooke he content but in the sincerity of his heart and affection in performing of them So Paul in the midst of all his sorrowes this is his rejoycing not simply that he had preached that he had planted Churches wrought miracles converted sinners made Satan to fall downe from Heaven like lightening but that in simplicity and godly sincerity he had his conversation in the world 2 Cor. 1. 12. This puts a kind of heroicall spirit and Lyon-like boldnesse into the children of God in the greatest tryalls Hereupon Paul 1 Cor. 4. 3. was resolute not to passe for mans judgement Faith depends upon the meere grace of God and his free promise but the truer any mans heart is unto God the more bold and confident is he of the Lords support and comfort which alone adds undaunted courage in all temptations The service of a sound Christian is very acceptable to God be Jer. 5 3. 2 Chron. 30. 18 19 20. Joh. 4. 23 24. Col. 3. 22. Ephes 6. 5 8. Rom. 12 8. Psal 145. 18. Deut. 4. 7. it in outward shew never so meane and simple Are not thine eyes saith Jeremie upon the truth If servants be obedient to their Masters in singlenesse of heart they shall receive their reward of the Lord. A cup of cold water given to a Prophet in singlenesse of heart shall not be forgotten The Lord is nigh to all that call upon him in truth he will heare their prayers answer their desires guard and protect their persons Not the most eloquent prayer and best set forth in words but the supplication that is breathed from an honest and true heart finds best acceptation Many actions otherwise fervent enough for want of this sincerity are but froth and vanish then when we stand most in need of comfort but the meanest worke performed in truth of heart shall not go unrewarded As in the naturall body the case of the sound finger is better then of the blindish eye so in the family of God it is more comfort to be a faithfull doore-keeper then an unfaithfull steward A faithfull man shall abound in blessings that is he that dealeth Prov. 28. 20. sincerely and truly with men and is not willing to deceive any in word or deed carrying himself in all holy simplicity towards God as he liveth honestly amongst his Neighbours and that not in one thing but in all and is therefore in the Originall Text called a man of faithfulnesse he shall abound in blessings of all sorts with plenty so farre as is expedient with good estimation with kind friends with spirituall graces c. The more sincerity the more affinity with God for truth is a neere tie and hath an uniting power in it The true and sound Psal 73. 27 28. Christian is the Lords neere neighbour so much the neerer as the wicked are farre off for God will draw nigh to them that draw nigh unto him in truth God is the God of truth Psal 31. 5. Jam. 4. 7. Jer. 30. 21. Christ is truth Joh. 14. 6. the spirit is the spirit of truth Joh. 14. 17. Truth is one speciall branch of that Image of God according Ephes 23 24. 2 Cor 3. 18. to which man was made And the greater measure of truth in the inward parts the more are we to speake with the Apostle changed into the Image of God And the more we resemble God and have communion with him the more is our affinity with him Satan ever did and still opposeth sincerity by persecutions opprobries and reproaches as of pride hypocrisie dissimulation specially when God afflicteth his people Job 2. 6 9. But the more Satan opposeth truth and simplicity the more should we be in love with it for Satan would not loade it with disgraces if it were not excellent Satan labours to foist in the leaven of hypocrisie in our daily course that by little and little he might pick the good seed of righteousnesse out of our hearts but our care must be to disappoint him Here our resistance is to hold us to our owne and pray to God to rebuke him And here to prevent mistaking we must distinguish the degrees of soundnesse and simplicity and the nature of it In nature the soundnes of the godly is true but in degree weake and imperfect and therfore now and then through frailtie and weakenesse in the performance of good duties they looke more at man then at God and propound indirect meanes when they should eye his glory only But as we say of other sinnes so of hypocrisy it is either raigning or not In the hearts of true Christians there may be hypocrisie but not raigning hypocrisie
no former age of the world but to these last times only as 2 Cor. 5. 17. If any man be in Christ he is a new creature old things are passed away behold all things are made new And so a new song is a song wherein the name of God is celebrated for some new and admirable benefit of deliverance by the comming of Christ as Isa 42. 10. Sing unto the Lord a new song and his praise from the end of the earth Psal 96. 1. O sing unto the Lord a new song sing unto the Lord all the earth Rev. 5. 9. And they sung a new song saying Thou art worthy to take the booke Rev. 14. 3. And they sung as it were a new song before the throne and before the foure beasts Though now and then that is called a new song wherein the name of God is celebrated for some new benefit of deliverance at what time soever vouchsafed as Psal 40. 3. And he hath put a new song in my mouth even praise to our God Againe that is new which is perpetuall shall never wax old or vanish away Heb. 8. 13. In that he saith A new Covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away And in this sence may that of the Apostle 1 John 2. 8. well be understood Againe a new Commandement I write unto you which thing is true in him and in you In the Covenant of grace God promiseth to put a new spirit into his people Ezek. 11. 19. not new for the matter not for the inward forme or kind but the frame and fashion a new spirit Ezek. 18. 31. renewed in qualities not changed in substance And so the faithfull are said to put on the new man which after God is created in holinesse and righteousnesse Ephes 4. 24. Col. 3. 10. And in Christ neither Circumcision availeth any thing nor uncircumcision Eph. 2. 15. but a new creature Gal 6. 15. that is a new man refined reformed and renewed by God in Christ Jesus And it may be the renewed soule is called the new man or new creature because it is noble beautifull fresh and vigorous never to wither or decay with age And whatsoever we must understand by the new heavens and the new earth promised Isai 65. 17. and 66. 22. Revel 21. 1. the title new seemeth to import the admirable excellencie and continuance thereof never to alter or decay but to remaine before the Lord. In all these respects the Covenant of Grace is fitly called the new Covenant or Testament Jer. 31. 31. Heb. 8. 8. 2 Cor. 3. 6. for it is divers from that which God made with the Fathers before Christ most necessary and excellent never to wax old or to decay By it a new light of the doctrine of the Gospell shined to the world it had new worship new adoration a new forme of the Church new witnesses new tables new Sacraments and Ordinances and these never to be abrogated or disanulled never to wax old Heb. 8. 13. and it was established after a new manner by the bloud of the Mediatour It is called a Covenant of peace an everlasâ—ing Covenant which shall not be removed the Covenant of my peace Ezek 36 27. and 34. 25. Isai 54. 10. and 55. 3. Heb. 13. 20. Isai 61. 8. It is called a Covenant and a Testament A Covenant in respect of the manner of agreement a Testament in respect of the manner of confirming A Covenant in respect of Heb. 9. 16. God a Testament in respect of Christ who being appointed of the Father Lord and Prince with full possession of all things necessary to Salvation died as Testatour and confirmed by his death the testamentary promise before made of obtaining the eternall inheritance by the remission of sinnes John the Baptist by the light of preaching was greater then the Prophets that had gone before him but properly he was not a Minister of the new Testament as it differed from the old wherefore a middle place is rightly assigned to him being the forerunner of Christ to prepare Matth. 11. 11. the way before him From the birth of Christ the things foretold in the old Testament pertaining to the constitution of the new began to be fulfilled and that first by his comming in the flesh afterwards by his administration and then by his death by whose death the old Testament was abolished and the new did succeed in the roome thereof The old Testament was abolished by the death of Christ in right but not in act For before the promulgation of that innovation by the sound of the Gospell they amongst the Jewes that did beleeve in Christ were true beleevers though they were zealous for the Law but after the doctrine Act. â—0 21. of grace was sufficiently published they that obstinately did cleave to the shadowes and Ceremonies of the Law did reject the promise and Covenant in Christ So that properly the Heb. 13. 10. beginning of the new Covenant is to be fetched from that time wherein Christ hath fulfilled all things which were shadowed of him in the Law or foretold in the Prophets that is after that Christ was corporally ascended into Heaven and had sent downe the holy Spirit in the visible shape of fiery tongues upon his Apostles Act. 2. 3 4. at the solemne feast of Pentecost For the summe of the Gospell or new Testament is this that the Ceremoniall Law is ceased and the use of the Law whereby we were kept in bondage untill faith was revealed abolished and that Christ being already crucified dead buried and received into Heaven remission of sinnes in his bloud is clearly plainly and openly propounded offered and given to all them that by true and lively faith doe beleeve that he is Christ the Lord and Saviour and that the Spirit of Adoption is sent into their hearts who by firme affiance and confidence doe rest in the Redeemer that being taught of God they stand not in need of the legall pedagogie Surely that doctrine concerning faith in Christ cannot strictly be called the Gospell which did take place the Mosaicall worship as yet in force and that by the approbation of Christ those things not being fullfilled as yet which were preached in the Gospell For the Gospell is a message of good tidings or things past which affect the heart with singular joy and chearefulnesse And as the old Covenant was not promulgated without great pompe upon Mount Sinai the people of Israel hearing and beholding and swearing unto it Exod. 19. 18. and 20. so it was meet that the New Testament should be published on a solemne set day in the assembly almost of all Natiâ—ns with great splendour and glory as it was on the feast day of Pentecost And before that time the doctrine concerning faith was of that sort that men were rather called to the future Kingdome of God then commanded to rest in the present state of things
26 27. was prepared to receive the Gospel by the shaking of the Castle and that feare he fell into supposing the prisoners had been fled And Paul himselfe by an extraordinary vision was brought to Act 9. 6. great astonishment Sometimes by restraining grace or common gifts which make men for degree nearer that is in their kinde and state not so much removed as others in the same kinde and state with them God doth prepare men thus Christ said to the young man who was nigh and unconverted Thou art not farre Mar. 12. 34. and 10. 21. from the Kingdome of God Nay God may by giving a man up to the height of some sin or sins prepare him to conversion as Paul and Manasseh the one left to persecuting the other to those horrible out-rages And God in wisdome knew it best for Peter to give him up to be tempted of Satan and left to himselfe to deny his Master for the curing of his self-confidence Physicians by ripening diseases make way to cure them for sick matter is never more easily brought away then when in ripenesse and quantity it exceedeth Concerning this matter let these conclusions be remembred First These preparations are not absolutely necessary for we see God doth give sanctifying grace to Infants in whom none of these preparatory operations can take place Secondly We doe not finde that they have been alwayes used though perhaps it be a thing most commonly falling forth How was Matthew called even at his custome and he followed presently Mat. 9. 9. Luk. 19. 6. not as Judas but as a true convert of Christ So Zacheus upon the very call came downe hastily and received Christ joyfully So it is said of Lydia God opened her heart that she attended Act. 16. 14. unto those things which Paul spake For life and death being such contraries as have no third thing between them which doth partake in them both the one may be changed into the other without any thing preparatory The entring of grace doth expell corruption and spirituall quicknesse in newnesse of life is the mortification of sin Terrours doe not drive men to Christ of themselves nor stirre men up to imbrace the promises and God is able to draw men unto Christ by the allurements of the Gospell By Evangelicall enticements men may be allured as well as driven Hos 2. 14. by the convictions and comminations of the Law Thirdly All things which God doth prepare to the receiving of grace and comming to him they make not of themselves any thing to the introducing of grace farther then God intendeth this effect by them Feare of hell conscience of sin never such afflictions morall parts and all gifts which may be without sanctifying grace and true beliefe many have all these who yet never turne unfainedly unto God When the sicknesse is growne greater in quantity this absolutely taken maketh the patient further off health The feeling of the disease is no part of the recovery though the Physitian may worke by it Phrensie in it selfe is no preparation to health but to the Physitian who can worke on the patient more fitly in this taking then in a deadly Palsey it may be a preparative to health Thus to be like an aguish man on his good dayes or like to some mad-men in the time of their intermissions is in it selfe as faâ—re from state of health as otherwise but yet the Physitian may use such a state as a way to health choosing rather to deale witâ— him in this taking then in the fit And so it is not the height of sin nor the feare of hell nor a morall course of life that of themselves can make nearer the state of grace but only in regard of God who doth intend to turne them hereunto Afflictions of themselves profit not if God open not the ear fear and horrour drive to despaire if God support not vertuous life according to the light of nature turneth a man further from God if he adde not thereunto the effectuall worke of his Spirit And all or any of these in regard of Gods intention may prepare man to receive the Gospell or the grace of effectuall vocation Fourthly A man that is sunke deeper into sin may be converted with lesse sorrow or legall terrour as the Thiefe upon the Crosse and he that hath not so grievously offended may be kept longer under for the ripenesse and aboundance of the humour may make way for the more speedy removall thereof when it is for the safety of others that have not gathered so much corruption to be kept under for a season Fifthly A Christian must not quarrell his conversion because he hath not been terrified or brought so low as others or kept under so long for it matters not how deeply thou hast been wounded but how soundly thou hast been cured It is not materiall what paine thou hast felt but whether thou be brought unto Christ Sixthly Châ—â—stians in temptations or distresse must not desire or pray that God would terrifie them or humble them with deepe apprehensions of his indignation for they know not their owne strength whether they be able to beare it if God should deale severely they forget that it is God that must make all afflictions profitable and that of themselves these things tend to despaire and hardnesse of heart and it is no small unthankfulnesse to complain of the Physitians care because he is inclined to deale tenderly with you Godly sorrow is to be cherished and so is the desire of and prayer for more tendernesse of heart but when we pray for more horrour we relie too much upon our selves and yet consider not our own weaknesse Seventhly This preparation is neither saving grace nor a thing between nature and grace done by the externall aide of the Spirit It is not saving grace because it is that whereby God is pleased to bring us to Christ and not that whereby we are renewed to believe or engraffed into Christ Nor a thing between nature and grace as if the Spirit without any habit of grace did lift us up to the supernaturall acts of beliefe hope love for then we should be-lifted up to acts of life without the habit which is to make a blinde man see without sight and to make us bear good fruit without sap or before we be good trees Eighthly These things may dispose us to faith but not to justification immediately because the smart of the wound may provoke to seeke a plaister but serveth not to the curing of it Justification is of the free grace of God through the bloud of Jesus Christ and not through any habit of grace infused into us much lesse through feare of hell or initiall hope or desire or such like Ninthly Where the effectuall raising up of the heart to faith beginneth there Gods preparative workes take an end for as that which prepares the ground for seed now ceaseth when the seed is to be sowne So all these
which as they are preparations fit the soul for Gods effectuall calling to be given they have their end when this immortall seed comâ—th to be sown in us The second Question is whether the efficacie of grace depend upon the liberty of will not whether grace hath its intrinsecall vertue to worke after the manner of grace or a supernaturall agent from the liberty of the will which all men deny Though if grace encline the will to a vitall and internall acâ— it takes away some degrees of indifferency and addeth some weight of disposition rather to will then to nill But the Question is whether grace effectuall doe leave the will at liberty actually to resist it or no or whether it be from grace or the liberty of will that this man doth assent and not another why grace in the second act is Motionâ— efficacis conceptu quidditativo includitur actuale obsequiumillius qui efficaciter movetur alioqui motio illa esset sufficiens non efficax Eze. 36. 24 26. Deut. 30. 6. Col. 2. 11. Ezek. 11. 17. Jer. 24. 7. 31 33 37. Isa 54. 10. 50. 20 21. Phil. 4 13. 1 Joh. 4. 4 Ephes 3. 16. Deut. 29. 4. Isa 44. 3. effectuall to the producing of conversion in Peter and not in Judas If grace take away the stonie heart then it removeth in us whatsoever should resist or make head against the Spirit for the will cannot resist when corruption is removed and to resist the application of grace sufficient is no small part of a stony heart A cause in power only is not a cause but a cause in act applied which is then sufficient and not potent only to doe somewhat when applied in act it bringeth forth effect sufficient I say not physically but morally presupposing the actuall application of it to that purpose And on the other side if the heart of stone be not taken away sufficient grace was not actually applied of God for that speciall effect for a fleshie heart cannot be received by a stony but the stony is removed by the fleshie There is the same reason of that grace of conversion and of the grace that followeth after conversion but the grace following conversion borroweth not its efficacy from the liberty of the will That which God promiseth to doe cannot be the condition of the thing promised because the promise is precedent but God promiseth to give a new heart and to put his Spirit into the inner man and that not for their sakes but of his free-grace And this promise God did Ezek. 36. 32. fulfill daily in the Church of the Jewes but more sparingly according Isa 40. 40. Luk. 3. 6. Jâ—â—l 2. 28. Act. 2. 16 17. Ephes 1. 19. 1 Pet 1. 5. to the measure of grace the fulnesse whereof was reserved unto the times of the Messiah That which the omnipotency of God is put forth to worke in the creature that the creature cannot resist But God putteth forth his omnipotency that by the effectuall working thereof he may bring us to beleeve To say that notwithstanding Gods helping grace man may resist is to put grace in mans power not to put mans will under the power of grace to make man able to frustrate Gods counsell touching his conversion and make God a lyar in that which he hath sworne touching the gathering of his people The worke of conversion is wrought in the will not from any naturall power of suffering but from the obedience in which it is to Gods almighty power which it cannot but obey and come to any thing whereunto he will bring it For the will hath no naturall inclination to suffer any thing both for the being and manner of it above nature as in the eye now blinde there is no naturall power to receive sight And if there were a power naturall to receive conversion then there must be some agent in nature able to worke conversion for there is not found a power naturall of suffering in any thing but there is found a power correspondent working upon it But to leave the efficacy of grace to the liberty Servas beri instrumentum est sed non necesse est â—erus determinet singulos actus servi Aâ— omnis causa subordinata ita Deo ut quodlibet instrumentum passivum agenti libero c. of mans will to chuse or refuse that doth make the will no instrument subject to Gods power but giveth it power to doe as it will when God hath done all he may unto it If God doe not apply and determine the creature to will and worke that which he worketh in the creature then the creature is the cause why God worketh and consequently why he willeth the conversion of man For Gods concourse working this or that must either goe before the will and so cause it to will or else it must follow accomplishing that which man willeth But the will of man hath no causall force on God himselfe nor doth his will follow or attend upon the will of man If the efficacy of grace depend upon the liberty of mans will then God doth not certainly fore-know the conversion of man For God cannot know this or that mans conversion certainly from eternity but he must see it certaine in himselfe willing it or in the causes of it or he must see it from all eternity as being present to himselfe out of the causes But if the efficacie of grace depend upon the liberty of mans will God doth not certainly will and determine the conversion of man Certitudo mentis absque omni entis certitudine necessitate est impossibilis Quis Deo determinationem tribuerit auâ— rationi à Deo moraliter adâ—ibitae quando tota causalitas determinativa quanta quanta est nec à Deo nec à ratione proficiscatur Joh. 6 37. Jer. 31. 34. Isa 54. 13. 1 Cor 4 7. Effectus producti in â—ec objecto non in illo non sunt tribuendi causae communiter agenti 1 Thes 2. 3. Ephes 2. 2. nor is it determined in its causes or circumstances and that he hath these things as existing forth of their causes from eternity to eternity co-existent with him is an unconceiveable absurdity God doth see what a free creature will doe being set in such and such circumstances because he doth see how his power would determine him in such and such occasions but to make him see determination when neither himselfe hath any way determined when the circumstances doe it not when nothing in the free creature doth determine him is to make him see that which neither in the creature nor in himselfe is to be seene They that are given unto Christ of the Father and taught of the Father they come unto Christ freely but necessarily withall not in respect of the liberty of will for necessity flowes not there from but the efficacie of grace they come unto Christ they are not so disposed that they might come or not come A
common cause doth not distinguish but if grace be common to them that believe and them that believe not it is only the common cause of conversion and doth not separate the believer from the unbeliever Men are said to sanctifie purge and free themselves as the instruments of God and free agents subordinate to grace predetermining but the Scripture never saith that man is the cause separating himselfe from the number of reprobates externally called in like manner with himselfe Conversion as it is an act supernaturall in us should be the effect of divine vocation but the cause of comparative vocation should be the meere will or pleasure of the creature Grace and liberty cannot be mixed together in the partiality of the cause because liberty as the Patrons of that opinion hold is a free indifferent elective cause but grace a cause determinate to produce one effect The use of grace is the application of actuall grace to act But if the efficacie of grace depend upon the liberty of mans will neither grace preventing nor co-operating doth apply grace to it worke not preventing grace because no meere power as such doth actuate it self nor co-operating because in order of causality it goeth not before the efficiency of the will If God give to believe and not only power Phil. 1. 19. to believe to believe and not only to believe when we will to believe then by grace he determineth the will to believe suffer will and the efficacie of grace is reduced unto God willing and determining And if he worke in us both to will and to doe Phil. 2. 13. Mat. 11. 27. not according to the liberty of our will but his own good pleasure if to will and doe inclinably rightly and well and not so as we may resist then he determineth the will to will and doe by his grace To what end doe the promises and threatnings tend may some man say if God doe worke all things by his effectuall power in them that believe To what end but that men might be saved But God doth that which pertaineth to a King and Law-giver towards many when that which pertaineth to the secret and unutterable dispensation of his grace he doth not doe that is he invites many in the Ministery of his Word and externall administration of the Covenant whom he doth not inwardly instruct and draw taking away the blindnesse and hardnesse of the heart But then the invitation is a giftlesse gift Not so neither but rather he is a most unthankfull servant of a perverse minde that he Deus sic movet hominem ad bona opera ut homo cognoscat vetit Deo monenti moventi ultrò morem gerat Nec tantum Deus agit cum voluntatibus nostris sed etiam per voluntates Isa 53. 10. Isa 45. â— 12. Psal 8. 8. Ps 72. 8 â— 10 Ps 100. 1 2 3. Jer. 23. 5 6. cannot obey For this inability is no cause of disobedience proceedeth from no fault of the faculties subject to the minde and will from no naturall quality of the matter necessitating but the meer wilfulnesse and perversenesse of the soul The invitation of God is not so hard that man cannot fulfill it if he would nor wicked that we cannot will to doe it without sinne but lawfull just honest and such as if man would he could not but execute so farre as he truly judgeth it ought to be willed and executed If the efficacie of grace depend upon the liberty of mans will to things opposite then the promises of God the Father made to his Sonne might all be frustrate That he should see his seed that the people should come unto him from the North and the West and from the Isles that he should possesse the Gentiles as his inheritance that his dominion should be from Sea to Sea that a willing people should come unto him c. But the Covenant of God with his Sonne cannot be made void and of none effect If some may object conversion be so the Determinatio Dei est externa aequivâ—ca noâ— vitalis principalis Humana verò interna univoca vitalis subordiâ—ata Deus ita utitur voluntate ut ipsa voluntas sese electivè vitaliter ex practico rationis judicio agat Deus prâ—mò principaliter ab aeterno actum liberum ut futurum liberè ponendum determinat sed non ad alium sed ad â—undem numero actum ad quem voluntas in tempore determinavit â—ese Causa actus liberi est potentia determinata non simpliciter potentia Deus sic movet res necessarias ut non fiant contingentes sic movet res coâ—tingentes ut voluntarias ut non adimit eis contingentiam voluntatem Quando superior causa est physica a legesoluta inferier moraâ—is legi subdita esto quod superior physica influit in inseriorem tamen si inâ—erior est libera rea esse potest inâ—erior non superior Virg. Aeneid 8. fatiâ— egere volentem worke of God then man doth not repent and believe but God But this followeth not for repentance is the gift of God but the act of man God is the cause of willing efficient but not formall the cause externall and effective but not vitally efficient The determination of God externall and vitall volition differ as cause and effect for he worketh in us to will but volition doth not worke to will the determination of God as efficient is externall and respecteth the will in the first act of its influx but vitall determination is internall and respecteth good to be chosen or to be desired In man not converted two things are to be considered native contumacy and the not curing of that native contumacy The native contumacy is of themselves as darknes from the earth the not curing of this coÌ„tumacy is of God as a cause physicall because he can cure it but doth not but not as a Morall cause because he is not bound to heale or cure it The effect of God not curing this native contumacy is only a negative non-conversion physicall or not culpable as a morall effect The absence of the sunne is the cause why the darknesse of the night is not removed but the darkenesse it selfe is not from the sunne Fault is a morall defect and cannot arise but from a morall cause and deficient Culpable non-conversion is a consequent of Gods not curing our native contumacy but no effect thereof as of a morall cause because God is not bound to remove it either by Law debt justice promise or Covenant and betwixt the resistance of the Spirit and Gods not-conversion the free willing of the corrupt will and voluntary love of native contumacy doth intercede Not only ability to believe but beliefe it selfe is merited by the death of Christ and for Christ vouchsafed to them who are called according to his purpose In this vocation of a sinner God doth so administer both