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
shall flourish The word of the Lord doth alwaies good to them that walke uprightly Micha 2. 7. God doth pronounce all good to them that live according to his Commandments instructions will sinke into such hearts the promises cheare and revive them by the doctrines they are made wise they increase in wisdome they grow Psal 73. 1. from one measure of grace and comfort to another God is good to Israel even to them that be of an upright heart and the word of God doth speake mercie peace quickning and doe good to the upright in heart The integrity of the upright shall guide and Prov. 11. 3. preserve them that is shall procure good direction from the Lord both for his service and for their own happinesse and make them tractable to follow it Contrary to this is the condition of the crooked and unstable who are not led by the word but over-ruled by their lusts and therefore misled by them to their undoing For thus standeth the opposition the integrity of the upright shall guide them in the way and so preserve them but the frowardnesse of the wicked will keepe them from the way and so destroy Isa 40. 4. 1 Sam. 12. 13. Psal 143. 10. â— them The path of the upright is even strait plaine lightsome good the next and shortest cut to heaven that can be I will teach you saith Samuel the good and the right way And the Saints pray Let thy good Spirit bring me into the Land of uprightnesse that is an even and plaine Land where my feet should not stumble Teach me thy way O Lord and leade me in a plain path Psal 27. 11. a way of uprightnesse that my foot tread not aside that I doe nothing unjustly to the dishonour of thy name or offence of mine adversaries God is both the Sun and Shield of the upright their buckler of defence and comfort in this life their crowne and glory in the life to come God saveth the upright in heart He is Psal 7. 10. Prov. 2. 7. Psal 25. 21. Psal 125. 4. Psal 97. 11. a Buckler to them that walke uprightly They may pray with confidence Let integrity and uprightnesse preserve me for I hope in thy word Doe good O Lord to them that be good to them that be upright in heart Light is sowne for the righteous and joy for the upright in heart Comfort is reserved and laid up in store for them though hidden for the present as seed in the ground which will spring and ripen This life is the seed time of an upright man the harvest of his comfort shall be in heaven neverthelesse some portion of that heavenly treasure the Lord doth impart unto him on earth Therefore the upright are called upon Psal 36. â—0 again and againe to rejoyce in the Lord at all times in all conditions to rejoyce heartily before him Shout for joy all ye that are upright in heart praise is comely for the upright All the upright Psal 32. 11. Psal 33. 1. Psal 64. 10. Psal 112. 4. in heart shall glory Vnto the upright there ariseth light in darknesse scil God gracious mercifull and righteous is his light joy and salvation or it ariseth from God mercifull gracious and righteous as some interpret it The secret of the Lord is with the Prov. 3. 31. upright that is his secret and hidden wisdome of attaining true happinesse They are of the Lords privy Councell his intimate and familiar friends whom he will instruct in the way that they Psal 15. 2. Psâ—l 140. 13. Isa 33. 14 15 16. should choose They shall abide in the Mountaine of his holinesse and dwell in his presence for evermore The upright shall dwell with the everlasting burning and not be consumed The Lord will astonish them with feares that give themselves to all manner of sinne and wickednesse but as for them that love and follow uprightnesse he communicateth himselfe graciously and familiarly unto them He stiles himselfe a consuming fire least his Majestie and power should be contemned but whosoever draw nigh unto him with a true and unfained desire to please him in all things they shall feele by the effects that his presence is most sweet and aimiable Psal 112. 2. Neither doth the blessing of God reach to the upright only but to their posterity The generation of the upright shall be blessed But as for the crooked and perverse it is not so with them for their sins are uncovered The froward is an abhomination to the Lord their hope shall perish they shall be cut off from the earth they shall be taken in their own naughtinesse and their end shall be accursed The effects of uprightnesse are many but specially these 1. An heavenly disposition of heart whereby we are affected to love all good and hate all evill truly according to the nature and degree thereof and to have respect universally not equally to every Commandment The high way of the upright is to depart Prov. 16. 17. from evill that is to depart from evill is the case-way of the upright in which they walke rightly fitly securely or in great safety The uprightnesse of David is thus described that he did according 1 King 9. 4. to all that the Lord commanded him and kept his Statutes and his Judgements that he did that which was right in the 1 King 15. 5. eyes of the Lord and turned not aside from any thing that he commanded him all the daies of his life Thus the uprightnesse of Zacharie Luk. 1. 6. and Elizabeth They walked in all the commandements and ordinances of the Lord blamelesse An honest heart mainly desires to please God in matters of justice and judgement the great and weighty matters of the Law for God desires mercy and not Hos 6. 6. 1 Sam. 15. 22. sacrifice and the knowledge of God more then burnt offerings and in the duties of his particular calling because every tree must beare his owne fruit and every man attend to his proper charge and in such duties as in respect of time and place be of greater importance because he must not be wanting to the opportunity but he takes care withall to be faithfull in every circumstance pin hoofe and naile These things ought ye to have done The upright Mat. 23. 23 2. â— mans assurance and resolution is this Then shall I not be confounded when I have respect to all thy commandments I have refrained Psal 119. 6. vers 101. my feet from every evill way that I may keepe thy word For they doe nothing with an upright heart that give themselves liberty to transgresse any one commandment If a man shall keepe Jam. 2. 10. the whole Law soil in outward and externall actions and yet offend in one point willingly and of indulgence so as by the Covenant of grace he shall be held a transgreslour he is guilty-of all Of frailty and weaknesse a man may and
Messiah taught and commanded in the Law The true sense and meaning of the Law is to be gathered out of the writings of the Prophets for the same Spirit that breathed the Law informed them in what Jer. 4. 1 2 3. and 3. 13 14. c. Rom. 3. 21 22. The righteousnesse of the Law is testified by Moses and the Prophets c. Deut. 12. 32. and 31. 12. sense the Law was given and how to be understood But by the Exposition of the Prophets it is cleare that the Law as it was given by Moses did admit repentance and consequently require faith in Christ And if the Law did not command faith in Christ the Messiah then might not the Jewes beleeve in him for they were forbidden to adde any thing thereto or to take ought therefrom The Law was to the Jewes a rule according to which they ought both to live and worship God to which they might not adde the least â—ot or title of their owne heads so that either they must not worship praise pray unto and believe in God in and through the Messiah or else faith in him must necessarily be required The Decalogue if we precisely consider the things expressed therein doth not containe many things written of Moses but as it was a summe and abridgement of the whole Law whereunto every particular must be referred and from which as a fountaine it was derived it is a perfect rule whereunto nothing might be added And if without faith it be impossible to please God or to obtaine Salvation the Law which promiseth eternall life to them that keep it doth require faith as well as love or obedience For if faith be necessary to Salvation it cannot be that man a sinner should be justified if he could keep the Law because he cannot by future works purchase Redemption from former transgressions And from all this it followeth that the Law as it was given to the Jewes is for substance the Covenant of grace or a rule according to which the people in Covenant ought to walke The Law is and ever was a rule of life to men in Covenant Matt. 5. 18. One jot or title of the Law shall in no wise passe till all be fulfilled fulfilled in respect of unpartiall and sincere obedience for of that our Saviour speakes as is manifest by the words following He that shall breake the least of these Commandements and teach men so shall be called least in the Kingdome of Heaven except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees that is righteousnesse of habite and practise which is that which the Law as it is taken in that place required Many things are objected to the contrary which must be cleared before we passe further As first it will be said that in the Law there is no mention made of Christ without which there is no faith And what the Law revealeth not that it commandeth not But in the Law there is frequent mention of the Messiah and perpetuall adumbration and representation of him and Heb. â—0 â—â— and 8 5. his oblation in washings and sacrifices The Apostle Paul where he professedly handleth the chief heads of faith to wit that Christ ought to suffer and rise againe from the dead denieth that he Act. 26. 23. 1 Cor. 15. 3 4. said any thing besides that which the Prophets and Moses did foretell should come And our Saviour proved out of Moses that he must first suffer and then enter into glory And no marvell Luk. 24. 27 44 seeing Moses by divers types and figures shadowed forth the death and resurrection of Christ as shall be shewed after But in the Decalogue there is no mention of Christ Neither is Moses vvrote of Christ Act. 3. 2â— and 7. 37. Joh. 1. 45. that they should beleeve in him Joh. 5. 4â— Many Prophets just men desired to see his dayes Mat. 13. 17. Luk. 10. â—4 Iun. in Psal 122. ver 4. Abraham rejoyced to see Christ Joh. 8. 56. Gal. 6. 16. that absolutely true For when God saith he is their God who delivered them out of the Land of Egypt doth he not propound himself a Redeemer a spirituall Redeemer of them from the bondage of sinne and Satan whereof that deliverance was a type But he is not a Redeemer from spirituall bondage but in Christ Implicitely therefore in these words Christ is contained and proposed unto us which is done according to the condition of those times wherein as yet all things were infolded and wrapped up And it cannot easily be imagined how Christ should be revealed in the Ceremoniall Law if there be no mention of him expresse or implicite in these words As the Morall Law doth shew and discover sinne so was the Ceremoniall Law as a bill or bond put into the hand of God whereby they did acknowledge themselves indebted to his Divine Majestie and as the Ceremoniall Law was a Schoole-master to point out and direct us unto Christ so was the Morall a rule of obedience to them that be in Covenant with God which of necessity doth presuppose the revelation of Christ in some sort The Ninevites in the threatnings denounced against them by the Prophet Jonas did apprehend a promise of mercy to be implyed upon condition of their repentance which promise was made in Christ And is it any marvell then we should affirme the knowledge of Christ to be manifested in some sort in those words of the Law if we consider the words of the Law it doth command that we love God above all and our Neighbour as our selves but if we search out the meaning of the words we shall find it to be such a love as proceeds from faith and from what faith but in the Messiah That is the foundation upon which all works of love are builded In faith it self or with it there is a motion of the soule towards or a desire of the heart to obtaine the good promised joyned with an hatred of sinne and wickednesse which may be called inchoate love but true sound intire love whereby we affect God as our Father most neerely conjoyned to us and reverence him as the fountaine of all good things and benefits which of his meere grace he conferreth upon the children of his love and we daily expect from him even such as accompany life and salvation this is the effect of faith and followeth the apprehension and habitation of Christ in the heart Faith in Christ is not commanded in the Morall Law as it was engraven in the heart of Adam in the state of innocency but as it was given to Israel to be a rule of life to a people in Covenant it was presupposed or commanded For the generall substance of duty the Law then delivered and formerly engraven in the heart was one and the same but not in respect of the subject by whom the object to whom or the grounds whereupon obedience was required Confidence in God was required
eye endure she retaineth and bringeth up as her owne the rest that cannot brooke it and winke at it she rejecteth and casteth off as a bastardly brood Others thinke it rather taken from the usuall practise of Chap-men in the view and choice of their wares A wise wary Chap-man that hath to doe with a deceitfull Merchant Draper or other one that keepeth his wares in obscure places where the defects of them cannot so easily be discerned or hath false lights that may helpe to give a counterfeit glosse to them he will take no ware of him upon his word but he will first diligently view it tosse it and turne it to and fro over and over try how it is in the midst as well as at both ends bring it forth into the light hold up his cloth against the Sun see if he can espie any defect or default in it he knoweth he may easily else be over-reached The like must be our practise in all matters of faith and 2 Cor. 2. 17. manners and this is to walk in the truth when we have our conversation honest and hold the truth of Doctrine purely as we may endure the tryall of the light Thus the Apostle joyneth sincerity and truth together as one and the same or as the speciall 1 Cor. 5. 8. 2 Cor. 1. 12. and generall sincerity being a branch of truth This is our comfort that in simplicity and sincerity of God that is godly sincerity we have had our conversation 5. Firmenesse and constancy in every holy duty of our generall or personall calling of piety or righteousnesse A faithfull spirit is stedfast with God the ground of declining is lacke of truth Their heart was not right with him neither were they stedfast in Psal 78. 8. Psal 78. 37. his Covenant If the heart be not true what shew soever a man makes he is but like an Apple rotten at the coare or as an house built upon the sand the one of which though beautifull will soon putrifie the other though fairly set will quickly fal A man may have many worthy gifts but if he want sincerity upon a sudden may be taken from him both that which he hath and that which he seemeth to have his end be as the fig-tree which making only a shew with leaves having no fruit being cursed lost even those also and withered away by degrees being good for nothing but the fire For as a stomack ill affected with choller though never so wholesome meats be received into it yet it cannot hold them but is provoked so where there is this obstruction of the soul the wilfull love of any sinfull course or subordination of grace to boisterous distempered earthly passions pleasures or profits whatsoever grace is received into the heart it will not let it rest but maketh the soul cast it up upon all occasions Truth and soundnesse is the preserver of grace received an honest and sound heart is as a vessel well closed it will keep and hold the liquour of grace that is powred into it The course of a true Christian is permanent and continueth unto the end This truth or sinceritie is the girdle whereby all other graces are tied close unto us So the Apostle in the description Eph. 6. 14. of the spirituall armour calleth it the girdle of truth And therefore here also that is true of all men which we say of children in the Proverbe Vngirt unblest This girdle hath these uses First It doth adorne us for this was the use of the studded belt which the Souldiers did weare to hide the gaping of the joynts of their armour which would have been unseemly and nothing doth more adorne a soule beautifie our actions or raise admiration in them then sincerity as our Saviour commending Nathaniel gave this speech of him Behold a true Israelite in whom Joh. 1. 47. there is no guile Secondly A girdle doth tie other clothes about us which otherwise the winds would blow abroad and would hang but loose upon us so this girdle of truth doth containe and hold together all other graces wherewith the soule is arraied and unlesse truth doe keepe them together in time all of them will be blowne away with the wind of temptation That grace which was not knit together with honesty of heart came to nothing in the end as appeares in the Parable The body when the soule is once gone may not long stay above ground it must needs be buried The hypocrites graces are but the body of grace they want the soul and life which is sincerity and we cannot thinke they should long endure An unsound horse that hath some secret fault may carry as good a shew as the soundest and at first for a mile or two travâ—ll as freshly and cheerfully as the best but at length he tires and shews what he is so it is with an unsound Christian notwithstanding all his shews fair beginnings and hopefull entrances he continueth not Thirdly A girdle trussing up the loins moderately doth strengthen a man a girdle is put for strength and ornament Isa 23. 10. for in the loines is the seat of strength and might and with a girdle the loines are girded whence are these phrases I will strengthen him with thy girdle Isa 22. 21. Justice shall be the girdle of his loynes Isa 11. 5. He girdeth their loynes with a girdle Job 12. 18. and looseth the girdle of the strong Job 12. 21. She girdeth up her loynes with strength Prov. 31. 17. And the exhortation so often used Gird up thy loynes Jer. 1. 17. Job 38. 3. 40. 7. 2 King 4. 29. 2 King 9 1. So this grace addeth great strength to the inner man as we may see in Job who when God seemed and men did fight against him when heaven and earth seemed to conspire against him yet this did stick by him Vntill I die I will never take away mine innocency from my selfe Job 27. 5. Fourthly In the Easterne Countries where they were accustomed to weare long garments down to the ancles they used to gird them close unto their body when they had any journey combate Exod. 12. 11. or labour in hand least they should be an impediment unto them So they were commanded to eat the Passeover with their loines girded because they had a journey to goe and Elias girded up 1 King 18. 46. his loines and ran before Ahab And so to have loynes girt is to be fitted and prepared for any service travell or conflict Let Joh. 13. 4. Luk. 17. 8. Luk. 12. 35 37. 1 Pet. 1. 13. Act. 12. 8. your loynes be girded about and your lights burning Gird up the loynes of your mind and be sober Gird thy selfe and bind on thy sandales Thus Christians girded with truth are in readinesse for any spirituall duty and to encounter with whatsoever adversary power shall with-stand them in the course of godlinesse Peradventure at the first putting on this
truth thy word is truth This is Joh. 17. 17. that which begets faith and faith is that which purifieth the heart How came the Romanes to that heartinesse and sincerity of obedience which Paul commends so much was it not by that forme Rom. 6. 17. of holy Doctrine which was delivered Or as we reade it sometimes unto which they were delivered wherein the truth of God is compared unto a mould into which they were cast and by which they were transposed into a new forme enabled to walke sincerely and without halting before the Lord. The mind must be truly informed or the heart can never move aright But there is no meanes to come to the knowledge of the truth but by the word of God which is the word of truth and Gospell of salvation It is truly said the heart can never be sincere till it be humbled and broken and brought to abasement and deniall of it selfe and what means hath God ordained so effectuall as his word to worke this humiliation of spirit Is not this the hammer which Jer. 23. 2â— Act. 2. 37. 2 King 22. 19. breaketh the stone Is not this that which pricketh the heart and maketh it to melt and sometimes wringeth teares from the eyes of them that heare it Besides what hope that ever any mans disease of a false heart should be cured untill he be brought to the sight of it Who seeks for health till he know himselfe to be diseased And shall ever any man be brought to the understanding of his defect in this untill he hath been made to see it by the word What health is to the body that truth and uprightnes is to the soul now bodily health ariseth from the seed is preserved by sound and good diet But the word of truth is the wholsome food wherby the soul is nourished The word is a word of uprightnesse or rectitude and when it is well learned and throughly digested safe lodged and Jam. 1. 20. close applied it doth season and regulate the heart and affections and change them into the nature of it If we bind our crooked affections close to the word of truth they will become strait agreeable unto the word whereunto they are bowed And the same word truly embraced doth enflame the heart with a fervent desire to walke with God in all duties of holinesse and righteousnesse 2. Thornie cares vaine pleasures sinfull delights must be stocked up and digged out of the heart Weeds will grow of themselves if the roots be not plucked up good corne requireth tillage and sowing both Perversenesse is naturall to man corrupt and sinfull and will encrease of it selfe but uprightnesse will not prosper if the fallow ground of the heart be not ploughed and the rootes of worldlinesse and voluptuousnesse killed in them If the world be our treasure our heart cannot be true and upright with God for where our treasure is there will our hearts be 3. A third meanes is to possesse our hearts with this and to have it ever in our thoughts that in all things especially in matters of Religion we have to doe with God and are ever in his sight and presence In our common daily duties to labour thus to performe them with our heart as in the sight of God to his glorie is a ready way to get this grace of truth deeply rooted It is the very maine ground of all hypocisie that this one thing is not duly thought on Men forget him that seeth in secret whose eyes are as a flame of fire wherewith he pierceth further then the outward face and hereupon they are not to imagine that when they have carried the matter smoothly and fairly before men all is well The world either applauds them or accuseth them not and hereupon they flatter themselves as if nothing more were to be looked after Let us then remember this if we would be true and sincere in our hearts The waies of man are before the eyes of Prov. 5 21. the Lord and he pondreth all his paths This kept the Church and people of God of old in their sincerity and preserved them from dealing falsely concerning his Covenant they thought with themselves If we doe thus and thus shall not God search it out Psal 44. 17 21. for he knoweth the secrets of the heart And this consideration moved Paul to faithfulnesse in his Ministerie We make not merchandize of the word but as of sincerity but as of God speake we in 2 Cor. 2. 17. Christ See what things goe together doing a matter in sincerity and doing it as in the sight of God 4. Society and fellowship with the faithfull is a signe of uprightnesse and a meanes of continuance and encrease therein For he that setteth his heart upon heaven will be carefull to draw on and encourage his companion in the same way Coales laid together kindle each other and preserve heate the longer So it is with the faithfull linked together in holy communion 5. It is good to call our selves to a frequent reckoning touching our carriages binding our selves to an examination of them He that hath a servant of whose fidelity he maketh some doubt and whom he desires if it might be to reclaime both for the good of the party and for his owne particular also that he may be usefull to him he will not let him run on too long before he call him to an account he considers that to be the next way to make him carelesse and secure If he expect ever and anon to be reckoned with it will cause him so much the more carefully to looke unto his businesse It is so in this case The word of God telleth thee that thou hast with thee a false coosening deceitfull heart an heart that will beguile thee to thine utter ruine it is ever ready to practise with Satan the professed enemie of thy soule to worke mischiefe against thee Wouldst thou reforme this heart that it might become usefull and serviceable for thee in the great and important businesse of Salvation be sure to call it often to account It will be good to reckon with it once a day to see what hath passed it to examine what thoughts have been framed in it what purposes what intents what acts have been done as effects and fruits of these inward purposes surely this tying of thy selfe to such an often survey and looking back upon thy heart will keepe it in so much the more awe and when it is once accustomed to the sweetnesse which will be felt when it can give account of care and of obedience and to the smart and punishment which followeth the remembrance of failing in holy duties it cannot but be kept in so much the better tune And to finde out the better the guile of our spirit and crookednesse of affection First consider what ignorance vanitie folly infidelity doth still remaine in the mind what stubbornnesse in the will benummednesse in the conscience disorder
notwithstanding it may be he is not allowed he cannot rest upon Christ for salvation Againe That is the ground of faith which doth fully and satisfyingly answer to this question why doe you and how know you that you are allowed to rest upon Christ for salvation But the bare beliefe of this proposition that Christ died for all men to save c. is not a satisfying and full answer to this Question Againe This categoricall proposition Christ died for all men sheweth what is done whether men believe or not but doth not warrant every man as such to rest upon Christ nor promise upon condition of faith what cannot be obtained without beliefe in Christ The ground of particular affiance is some word or promise made to man not yet believing whereby he is assured that as such he is allowed to believe and that believing he shall receive the free forgivenesse of his offences which promise is in order of nature before faith tendered to him that beleeveth not holding forth free remission upon condition of faith and is made good to him that beleeveth What some speake of a conditionall promise made to beleevers I cannot comprehend for if the person must be a beleever before the promise be offered unto him then faith must hang in the aire and not be built upon the word neither can faith be the condition required in the promise but somewhat else for a conditionall promise the condition being fulfilled is conditionall no longer but absolute the condition being performed the thing promised is applied and possessed and not barely promised upon condition What hath been answered to former passages of Scripture doth open the true meaning of another much urged in this matter God our Saviour will have all men to be saved and to come unto the 1 Tim. 2. 4 5 6. knowledge of the truth For there is one God and one Mediatour between God and men the man Christ Jesus who gave himselfe a ransome for all to be testified in due time But All in this place doth not signifie universally every man in every age and condition but All opposed to the Jews only all indefinitely and that in the times of the new Testament of which the Apostle speaketh For those All whom God willeth to be saved he willeth that they come to the knowledge of the truth scil the saving truth of God he vouchsafeth the Gospell unto them and word of reconciliation But the word of reconciliation was not vouchsafed to every Nation under heaven in every age much lesse to every man Nor to all Nations in any age specially since the distinction of Jew and Gentile before the times of the Gospell It will be replied that God was ready to have communicated the Gospell unto them if they had used well what they had received but abusing what he had given it was just to with-hold further meanes from them But this answer will in no sort fit this place because the Lords willing that all men be saved and the actuall 1 Tim. 2. 7. communication of the Gospell unto all men are plainly conjoyned and so is Christs actuall giving of himselfe a ransome for all both in this and other passages of Scripture Besides it is most evident those All which in this place are meant are such as 2 Cor. 5. 19 20 had fearfully abused the common grace received and with-held the truth of God in unrighteousnesse and for which many of them were given up unto a reprobate sence Of these the Apostle speaking of the times of grace saith God willeth that they should come to the knowledge of the truth not that he willeth to vouchsafe the Gospell unto them if they should use the common graces well for they had fearefully abused them already but actually to vouchsafe the word of reconciliation notwithstanding such their abuse Those all whom God willeth to be saved are they that have ver 5. God to be their God and Christ to be their Mediatour but all men in every age have not God for their God Is he the God of Rom. 3. 29. the Jewes only Is he not of the Gentiles also Yes of the Gentiles also But of the world of Jew and Gentile he is the God in times of the new Testament and not of the old The place is much like that of the same Apostle for God hath concluded them all Rom. 11. 32. in unbeliefe that he might have mercy upon all that is not upon the Jews alone but all beleevers both Jewes and Gentiles because there is neither Jew nor Greek bond nor free male nor female but in Christ Jesus they are all one This was meant of the daies of salvation and the acceptable yeare which was fore-prophesied 2 Cor. 6. 2. and began from the ascension of Christ to receive generall execution Act. 13. 46 47. when according to promise all should be taught of God Joh. 6. 45. and Christ would draw all men unto him Joh. 12. 32. Thus Arminius himselfe the place Arm. in Perk. intreats of the amplitude of grace exhibited in Christ under the new Testament and concludes his answer thus that throughout all ages God hath willed that all men severally should come to the knowledge of the truth and be saved as they are comprehended in the Covenant of God but not as they are fallen from it in themselves or their parents It is objected That God willeth that all they should be saved for whom we are to pray But we must pray for all men But the Apostles argument is otherwise that we must pray for all men because God willeth that all should be saved that is Gods will it is that the Gentiles should be called and added unto the Church the Gospell should be preached amongst all Nations therefore now pray ye for all men specially for Kings because by the good affection of Kings to Gods Church the Church of God is like to prosper farre better then by the conversion of meane persons But it no way followeth that God willeth their salvation because we pray for their salvation The child prayeth for the Fathers health and recovery when God willeth he shall die If God should leave us to our owne desires peradventure we should desire not only that all that now live but that all that ever lived might have been converted and saved yea that the Angels that fell might have been kept from sin or having sinned might have been brought to repentance and saved To desire that every one that now liveth might be saved with submission to the will of God is no incongruity But we cannot inferre thereupon that it is the will of God to save every man now living in the world or to grant them meanes sufficient to come to the knowledge of the truth Neither will it follow that we must pray for every man in the world in every age knowne and unknowne unto us such as we never heard of by relation because we must pray for All men
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
unto Israel And seeing repentance Act. 5. 31. Act. â—1 18. is not to desperation but to life and Salvation it cannot be without all respect of Christ in whom only we have deliverance from the condemnation and dominion of sin Repentance is the effect of Christs death and intercession As he hath purchased pardon of sin for us so repentance also otherwise we should be Isai 53. 5. partakers of some saving grace or blessing which Christ did not purchase for us The Spirit of God is not undeservedly called the Spirit of Christ as Mediatour convincing the Conscience of sin and unrighteousnesse and discovering unto the heart the grace of the Gospell The Word of the Kingdome or Covenant is the instrument of repentance as that which discovereth sin and holdeth forth hope of pardon and intreateth perswadeth and encourageth the weary and burdened to draw nigh to God by Jesus Christ FINIS A Table directing to some principall things in the foregoing Discourse A ABraham how the father of the faithfull page 50. who meant by Abrahams seed ibid. and p. 51 Adam whether to be translated into heaven if he had stood p. 10 Though he had been rewarded in justice yet not of merit ib. A double obedience required of Adam viz. naturall and symbolicall p. 10 why God forbade Adam the eating of the tree of knowledge ibid. whether Adams perfection in Innocency were naturall or supernaturall p. 11. Gods Covenant with Adam a Covenant of friendship not of reconciliation ib. Adam how he could be secure seeing his condition was mutable p. 13. Adam in Innocency whether he had power to believe p. 44 Adoption the Jewes partakers of it yet had it tempered with servitude p. 35 Acceptilation whether Christ satisfied not Gods justice fully but by divine Acceptilation only seeing he suffered but for a time 291 Affiance the ground of particular affiance is some word or promise made to a man not yet believing p. 229 Agony of Christ without any sinfull distemper 282. the effects of it 283 284. Betwixt his desires in his agony a diversity but no contrariety ib. All in Scripture sometime signifies neither all precisely nor the most part 208 B BEcause what it signifieth p. 57 The phrase from the beginning or the beginning what it imports p. 42 Believe whether every man be bound to believe that Christ died for him in particular p. 222 223. c. He that goeth on in an evil way is not immediately called to believe in Christ 223. Things that are true as promised it is not necessary that they be unless we believe 225. That man cannot believe is not through impotency of weakness but impotency of wilfulnesse 226. Belief that Christ died for all men cannot be the ground of justifying faith 228. what signe God gives of his willingnesse to have men believe when he gives them not power 245 Believers and Christs sheep how they differ 255 Bellarmine confuted who saith the faith whereby Abraham was justified was justice p. 72 But not ever an exceptive but oft an adversative 302 C CAnaan how said to be an everlasting possession p. 55 Caphar what it signifieth 279 Carnall Christians their priviledge 55 Carnall reasonings to be avoided in divinity 249 Cause an immediate or next cause what p. 70. A morall cause though not present in act yet if supposed future may have effects p. 31 Circumcision why with bloud and why ordained seeing both sexes not capable of it p. 90. what it was a seal of ibid. Circumcision not unprofitable to those that were not partakers of the spirituall blessings 91 Christ more darkly revealed in the Covenant of promise and why p. 32. Christ Mediator and Testatour both 203. for whom he died and rose again whether for all and every man with a purpose to save or for all in respect of the sufficiency of the price not efficiency 204 205 206 c. No man hindred from comming to him by any cause efficient or deficient out of himself 244. Both natures concurre in him necessarily as a formall beginning in the works of Mediation 269. How he is inferiour to the Father 271. our sins layd upon him 276 277. and he substituted for the sins of the faithfull 279. Satisfaction made by him and that reall and not by acceptilation ib. and 280 281. How the Church is said to have Christ 287. His appearing before his Father for us what it imports 296. How he is King 306. In Christs person a threefold fulnesse 317. How Christ was Mediatour before his Incarnation p. 27. Christ the common store-house in which every thing is first placed that is to be imparted to believers p. 38 Church members the Covenant externally made with every one parents and their children p. 24. 29 Church of the elect only one p. 30. sometimes the bounds of it narrower sometimes larger 203. In the latter dayes it is probable the bounds of it will be larger then heretofore ib. Commandment Gods Commandments shew whatour duty is not what God will work in every man 134 Conditions of two sorts 133 Conversion though not a bare morall perswasion yet not effected without perswasion 328. Conversion of a sinner called conviction and why 333. what is that effectuall help whereby a man comes to God 335. wherein stands the efficacie of grace effectuall to conversion 336. whether God a cause of mans non-conversion 344 Covenant severall derivations of the originall word p. 1. Covenant of salt what p. 2. Acceptions of the word Covenant p. 3 4. The essence of the Covenant wherein it consisteth 4. Covenant and law how differ ib. There may be a Covenant without verball expressions p. 5. yet there have been alwayes expressions in the Covenant with the reasonable creature ibid. The Covenant is one thing and the name of the Covenant is another p. 5. Causes why God is pleased to deal with the reasonable creature in a Covenant way p. 6. A Covenant with man in Innocency though the word Covenant not to be found p. 6. The Covenant betwixt God and man in generall described p. 7. The Authour of the Covenant God not God and man ib. The Covenant is of grace even where reward is promised of justice ib. p. 9. The subject of the Covenant is man and how 8. Covenant of works and grace no where in Scripture totidem syllabis 9. Covenant of God with man not one but manifold and sundry wayes whereby they are distinguished 8. Of the Covenant with man in Innocency p. 9. Covenant of works whether still on foot in the posterity of Adam in respect of temporall good things p. 13. Covenant of grace what 14. Impossible to be under the Covenant of works and grace at once 15. Covenant of grace divers in administrations one in substance 23. Covenant of nature and grace how they agree and differ ib. Covenant of grace to be considered as promised and as established p. 27. Covenant of promise what 28. Covenant of promise and the new