we are gifted with a life of more worth then many acres of Vineyards They declare therefore that there is much of the first Adam in them little of the second Who would conquesse again the many lands that our first father Adam sold and joyn house to house and lay field to field till there be no place and disinherit all others as if they were bastard heirs and themselves the only righteous heirs of Adam that they may be placed alone in the midst of the earth Isa. 5.8 And the more spiritual any be the more are they above the nothing world Mortality may be called supernaturall to the earthie part of Adam since it is not naturally due to a body of earth to claim life for ever Though immortality be due to whole Adam consisting of soul and body and endued with the image of God For the soul cannot die But if we speak of such a life to wit of a heavenly communion with God as Adam was a comprehensor or one who is supposed now to have runne well and won the Gold and the Crown such a life was due to Adam not by nature but by promise Adam in his first state was not predestinate to a law glory and to influences of God to carry him on to persevere Nor could he blesse God that he was chosen before the foundation of the world to be Law holy as Eph. 1.3 What Was not then Adam predestinated to life eternall through Jesus Christ He was But not as a publick person representing all his sons but as another single person as Abraham or Jacob for Gospel predestination is not of the nature but of this or that person Therefore were we not predestinat to life eternall in him but in Christ Rom. 8.29 30. Therefore Adam fell from the state of Law-life both totally and finally but not from the state of Gospel election to glory For the Lord â—ad in the Law-dispensation a love designe to set up a Theatre and stage of free grace And that the way of works should be a time-dispensation like a summer-house to be demolished again As if the Lord had an aime that works and nature should be a transient but no standing Court for righteousnesse Hence it is now the reliques of an old standing Court and the Law is a day of assyse for condemning of malefactors who will acknowledge no Tribunall of grace but only of works And it is a just Court to terrifie robbers to awe borderers and loose men but to beleevers it is now a Court for a far other end CHAP. III. What is the intent and sense of the threatning Gen. 2.17 In the day thou eats thou shalt die And Gen. 3.20 Dust thou art c. WE must distinguish between the intent of the threatner and the intent and sense of the threatning Law-threatnings may be well exponed by the execution of them upon persons against whom they are denounced As 1 King 11.30 compared with 1 King 12.15 16. Ten Tribes are taken from Davids house according to the Word of the Lord. Because therefore the threatning of death was executed upon Christ 1 Pet. 3.18 Gal. 3.10 11 12 13 14. then must the threatning Gen. 2.17 Deut. 27.26 have been intended against the Man Christ and because beleevers die as all do Heb. 9.27 the threatning must have been intended against them also for that they sinned in Adam and because it is out of question that the reprobate die the first and second death the threatning must also have been intended against them And therefore in the intent of the threatner the threatning was mixed partly Legall partly Evangelick According to the respective persons that the Lord had in his eye He had therefore in his heart both Law and Gospel It is therefore to no purpose to aske what kind of death and whether purely legall which the Lord threatned to Adam For the Question supposeth that the Covenant of Works was to stand and that the Lord was to deny a Saviour to fallen man But we may say what death the Lord actually inflicts that death he intended to inflict nor did the Lord decree to inflict a meerly legall death personall first and second upon Adam and all his race Obj. Adam was to believe he should certainly die For so was the threatning Gen. 2.17 if he should sin or then we must say that Adam was to beleeve he should not actually die the latter cannot be said for then he was to believe the contradicent of the Lords true threatning which was the lie of the Serpent Gen. 3. Ans. He was to beleeve neither of the twain according to the event for there are two sort of threatnings some pure and only threatnings which reveal to us what God may in Law do but not what he hath decreed and intended actu secundo quoad eventum to do and bring to passe These threatnings contain some condition either expressed in other Scripture or then reserved in the mind of the Lord. 1. Because the Lord so threatned Adam as he remained free and absolute either to inflict the punishment or to provide an Evangelick remedy even as Solomon 1 King 2.37 saith to Shimei in the day thou passest over the brook Kidron thou shalt surely die that is thou shalt be guilty of death reus mortis Yet it cannot be denyed but Solomon reserved his own Kingly power either to pardon Shimei or to soften or change the sentence 2. The words of the Law do reveal what the Magistrate may do jure and what the guilty deserves by the Law but do not â—eveal the intention and absolute decree of the Law-giver and what punishment actually quoad eventum shall be inflicted upon the guilty and what shall come to pass as a thing decreed of the Lord So Gen. 9.6 the Murtherer shall die by the Sword of the Magistrate and Exod. 22.18 19 20. the Witch the man that lyes with a beast he that sacrifices to a strange god shall die the death jure merito and by Law-deserving but it followeth not but such as commit these abominations do live as is clear in the Kings of Assyria Chaldaea and many of Israel who were not put to death but lived quoad eventum though contrary to the Word of God 3. The expresse Precepts of the Decalogue Thou shalt have no other gods before me c. Thou shalt not kill Thou shalt not steal c. do shew what in Law we ought not to do but not what actually shall come to passe For there be not a few who do actually quoad eventum worship strange gods kill and steal But there are other threatnings which are both threatnings and also Prophesies and these reveal both the Law and the fact and what the Law-giver may jure and in Law inflict and what shall actually come to passe upon the transgressours if they continue in impenitency Rom. 2.1.2 3 Rom. 1.18 1 Cor. 6.9 10. Obj. Then in
eternall condemnation as Arminius disp pub 7. th 16.3 and the Scripture saith infants are guilty of this sin Eph. 2.3 Rom. 5. Psal. 51.5 Job 14.4 As also Christ must not have died for the sins of Infants if there be no sin in them they need not the ransome of Christs Blood The other bastard ground is the naturall antecedent desire and love of God to have all saved moved him say they to make this Covenant of Grace with all But this makes away free-grace and changes God as the blind Talmud which saith God hath a secret place in which he afflicts himself because he burnt the Temple and delivered the Jews to captivitie As also the Lord remembring the captivity of the Jews and their desolation he powres out two tears every day in the Sea or Ocean and for grief smites his breasts with both his hands And the Alcoran saith that God and the Angels wish well to Mahomet but cannot free him from death So made the Heathen their Jupiter to deplore the destinies which he could not amend And what is this but to say God hath passionate desires to have all Elect and Reprobat Men and Angels to obey and be eternally saved but he cannot help the matter and therefore must upon the same account be sorrowfull and mourn that he cannot get all saved which destroyes the power of grace and restrains the out-goings of free-love CHAP. XI The three-fold Covenant considered 2. The Law pressed upon Israel was not a Covenant of Works but a darker dispensation of Grace 3. The three-fold Covenant of Arminians refuted 4. Diverse considerations of the Law and the Gospel THere be who hold that there be three Covenants 1. A Covenant of Nature whereby God as Creator required perfect obedience from Adam in Paradice with promise of life and threatning of death 2. The Covenant of Grace whereby he promises life and forgivenesse in Christs Blood to believers 3. A subservient Covenant made 1. With Israel not witâ— Adam and all mankinde 2. For a time with Israel not for ever as the naturall Covenant 3. In Mount Sinai not in Paradice 4. To terrifie and keep in bondage the other from an inward principle required obedience 5. To restrain Israel from outward sins to prove the people that the fear of God might be before their eyes that they should not sin So they expound Exo. 20.20 the other Covenant was to restrain from all sin Yea and so was that on Mount Sinai to do all that are written in the Book of the Law Deut. 27.26 Deut. 28.1 2 3 4. c. to that same end to love God with all the heart and with all the soul Deut. 10.12 Deut. 5.1 2 3. Deut. 6.1 2 3. Deut. 5.29 Deut. 6.5 With all the heart with all the soul with all the might which is expounded by Christ Mat. 22.37 Luke 10.27 in as full a hight of perfection as ever was required of Adam 6. It was written to Israel in Tables of stone The naturall Covenant was written in the heart so was there a circumcised heart promised to Israel Deut. 30.6 though sparingly 7. It was say they given by the Mediator Moses as that of nature was without a Mediator Yea Moses was the Typical Mediator of the young Covenant of Grace The differences between the subservient Covenant and that of Grace 1. In the subservient God only approves righteousnesse and condemnes sin in that of Grace he pardons and renues Ans. Acts 15.11 We beleeve through the Grace of the Lord Jesus we shall be saved even as they under that Covenant Acts 10.43 To him gave all the Prophets witnesse that through his Name whosoever beleeveth in him shall receive remission of sins Abraham and David were justified in that sin was not imputed to them not by works Rom. 4.1 2 3 6 7 8 9 c. Gen. 15.6 Psal. 32.1.2.5 I said I will confesse my transgression and thou forgavest the iniquity of my sin Isa. 4325. I euen I am he that blots out thy transgressions for my own sake and I will not remember thy sins So David was a man according to the heart of God So Asa Josiah Jehoshaphat Samuel Baruch Gedeon Daniel the Prophets under that subservient Covenant except they be under a fourth Covenant were renued justified saved by faith Heb. 11. as under a Covenant of Grace 2. The former was do and live this was believe and live Ans. Doing and living was but a shuting them up under the Law that they might flee to Christ in whom they beleeved else the fathers must be saved and justified by works contrair to Rom. 2. Rom. 4. Heb. 11. 3. In antiquity the former came in as added 430. years after the promise of grace Gal. 3.17 Ans. True but he speaks of the Covenant in Sinai according to the strict Law part which could not save and so its different But that proves not two Covenants 4. In the former is compulsion and the Spirit of bondage in this heart inclining freedom and the Spirit of Adoption Ans. Yet the differences are accidentall there was a legall awing of the hearts as if they had been Servants yet Heirs and Sons they were Gal. 4.1 2. The whole Book of the Proverbs spake to the Godly as to Adopted Sons They were beleevers Heb. 11. Rom. 4. Acts 10.43 and so Sons as touching a spirituall state John 1.11 12. In regard of Oeconomie it was somewhat more rigid and legall they were restrained as servants Yet it was the Covenant of Grace by which beleeving Jews were justified and saved Acts 15. v. 11. Acts 10.43 5. In the former man is dead in this man is humbled for sinne Answ. Legally dead except they would flee to Christ and legally condemned but there was true humiliation for sins under that Covenant As David Josiah Hezekiah and all beleevers then as now were pardoned and justified 6. In the former there are commands not strength but here there be promises and grace given Ans. The full abundance of grace and of a new heart was reserved untill now And the Law could not make perfect nor give pardon in the blood of beasts as touching that legall dispensation But both grace the Spirit pardon righteousnesse and life were received and beleeved by looking on Christ to come 7. In the former Canaan was promised in this Heaven Ans. Canaan is promised only but sacramentally and that was a poedagogicall promise for the infancie of that Church but a type which was then in that Covenant and is not now make not two Covenants one then and another now Except ye say there was then a Lamb in the Passeover which was a Type of Christ to come and there is now no such Type because the body is come and Christ the true High Priest offered himself Therefore there are two Christs one then to come another now who hath come already The Lords dispensation with Israel is often called a Covenant now
cast out 2. It is to question the perseverance of the Saints to say that God shall not confirm them into the day of the Lord as he promiseth 1 Cor. 1.8 Phil. 1.6 1 Pet. 1.4 5. 3. Our daily doubtings of unbeleef will not prove that we so break the Covenant as our fails and daily slips of unbeleef should render the Covenant void and null so as it should leave off to be an everlasting Covenant for such failings are indeed sins against the love of the Redeemer and Surety of the Covenant for his love should constrain us to beleeve at all times and to hope to the end Nor does the eternity of the Covenant depend upon our beleeving but upon his grace who gives us to beleeve but it s otherwayes in the Covenant of Works D. Crispe pag. 162. in Jer. 31. Ezek. 36. Heb. 8. and other passages where the Tenor of the Covenant is contained there is no word of a tie pag. 163 164. there is not one word that God saith to man thou must do this But God takes all upon himself and saith he will do this Yea if faith were the condition of the Covenant the fault of the broken Covenant should be his who works not faith in us Ans. Here is the mistake of many who imagine that Jer. 31. Ezek. 36. Heb. 8. the Holy Ghost setteth down the whole intire summe and tenor of the new Covenant which he doth not For 1. he speaketh nothing of the whole parties of the Preached Covenant which is all within the Visible Church these he speaks of here are only beleevers in whom he works a new heart 2. He speaks nothing of Covenant Commandements nothing of Covenant duties directly 3. Nothing of the condition required of us 2. He speaks not of the Covenant under the reduplication as Preached or as a treatie offered to elect and reprobate as Math. 2â— 31 32. Luk. 1.72 Act. 2.39 and as every where holden out as a visiâ—le Covenant made with Abraham and his seed in both Old and New Testament according to the approving will of God But he speaks only of the fulfilling of some speciall promises of the Covenant heart teaching and the efficacy of the Covenant 2. Only upon the elect who shall persevere to the end Jer. 31.35 Jer. 32.40 Isa. 59.20 21. 3. Only according to the Lords decree and will of pleasure not what we ought to do but what the Lord by his powerfull grace will do in us As 1. I will ingrave my Law in their heart 2. I will be their God 3. They shall be my people to wit effectually as gifted with a new heart and such as shall never be casten off but shall persevere to the end v. 35 36 37. Jer. 32.40 otherwise by externall calling all the carnall and stiffe-hearted Jews were his people in Covenant Isai. 1.3 Isa. 5.25 Ps. 81.8 Ps. 50.7 Deut. 7.7 as is in every page almost of the Old Testament 4. They shall be taught of God 31 34. 5. I will forgive their iniquitie v. 34. 6. I will give them perseverance and never cast them off v. 35 36 37. so that the Covenant is a metonymie This is my Covenant that I will make with them that is these are effects fruits and blessings of the Covenant which I shall by my effectuall and mighty grace work in them 4. The Apostle to the Hebrews hath no purpose to expone the Covenant of Grace made with Abraham that Covenant saith he they break Yea it is contrair to the scope of the Apostle to set down the Doctrine of the Covenant of Grace He purposes in the Epistle to the Hebrews to exalt Christ above the Angels ch 1 above Moses ch 3. above all the Priests the High Priest and above all the Sacrifices Bullocks Lambs Goats c. he through the eternall Spirit once offered himself to God And ch 8. he proves Christ to be a more excellent High Priest a Minister of a more excellent Tabernacle and a more excellent Ministry Because he is Mediator of a better Covenant he is a days-man who layes his hands upon both parties at variance both upon God and man to bring them together See Job 9.32 33. that is a Mediatour of a Covenant So that here he saith Christ is ingadged to the Father in a more spirituall and heavenly Covenant None could ingrave the Law of God in the heart but Christ one might say was not the Law ingraven in the heart of some and their sins pardoned Were not Moses Aaron and many of the people of God sanctified pardoned and justified according to that Covenant Ans. They were justified and sanctified but not by the letter of the Covenant of Grace nor by sacrifices shadows conditionall promises threattens but by Christ I the Lord Redeemer will write my Law in their heart c. It is then contrair to the Apostles scope Heb. 8. to enter the discourse of the Doctrine of the literall Law-Covenant or the conditionall Covenant of Grace it strongly concludes his point to speak but of the half though the choisest half of the Covenant as fulfilled in the elect and that exalts Christ and his Ministry that he hath a Ministry upon the heart Now it is a shame to lay the blame of our not beleeving on Christ be it a condition of the Covenant or be it none Christ works all our works in us and by this reason it must he his fault hallowed be his Name that we sin at all because he works not in us contrair acts of obedience But to whom is the Soveraign Lord debter And therefore this Antinomian way must be refused CHAP. XI Of the promises made to Christ in the Covenant of Mediation not to Christ-God but to Christ God and Man the Mediator and these of twelve sorts TO Christ-God promises of reward cannot be made nor can Christ-God suffer but they are made to the Person God-Man for the incouraging of the Man Christ and he incourages himself therewith Isa. 50.7 8. Christ-Man lived the life of faith by depending upon God for the joy set before him and therefore did run Heb. 1â— our life should be sweeter should we fetch all our comforts and actings from his influences by the faith of daily dependency Faith here promises to it self good Isa. 26.12 Is. 30.31 Ps. 118.10 11. Ps. 16.9 10 11. If the kinds of promises made to Christ be asked for Then 1. no such promise as remission of sin can be made to him but a twofold Justification must be promised to him A Law-Justification this do and live For the promise was made to the first Adam to wit that he should be justified and live if he give consumate and perfect obedience to the Law now this Christ did in al things 2. There is a Justification of Christ from the band of suretyship he having compleatly satisfied for our debts this was due to him and promised 1 Tim. 3.16 Justified in the Spirit Rom. 1.4 Declared to
vita eterna in fideles difluit The promise Gal. 3.16 is not made to Christ mysticall The Seed Christ Gal. 3.16 is neither meant of Christ as a private person nor of CHRIST Mysticall but of Christ as a publick person and Head the second Adam Christ always to be looked on as a publick person The right necessâ—â—ie we are in to buy Christ. He who took not on him to be Priest and King but upon the call of God must be made Priest and King by Covenant The sprinkling of the Altar with bloud The sprinkling of the Book with bloud How the Covenant iâ— a Testament We have right to the goods bequeathed to us in a Testament not simply as a Testament but as such a Testament in which the death of the Testator in the meritorious cause of the goods tested The Testament is confirmed by blood of some living creature slain Livius li. 1. Populus inquit Flecialis Romanus prior non deficiet Si prior defecit publâ—co consilio malo dolo Tu illo die Jupiâ—er populum Romanum sic ferito ut ego hunc porcum feriam tanteque magis ferito quanto magis potes pollesque Id uhi dixit pâ—rcum siâ—ice saâ—oque percussit Beza in Amitaque ut hoc planius fieret non dubitavi verborum collocationem mutare Christ justified in his cause coms out of the prison of the grave by paying of the ransome of blood Heb. 9.28 Christ is not a surety by nature but is made a surety by a Covenant-consent of Johovah and by his own consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Christ was made a surety in a Capitall crime to die for us is suitable to the Law of nations M Thomas Goodwine Support of faith from Ch. Resur â— 111. How mercy calleth by a sort of need for a surety Justice suits not that the debter repay to the surety any thing in some cases See Andre Essenius in Triumpho Crucis de satisfact Chriâ—sti l. 2. Sect. 3. c. 1. pag. 468 469 500. Socin de Serva l. 3. c. 3. Vlpianus L. S. quis reum D. cust exhib reorum Vale. Maximus de Dionysior Siculo tametsi debita tot sacrilegiiâ— supplicia non exolvit dedecore tamen filli poenas rependit quas vivus effugerat Punishment suffered by a Surety can remove punishment from the guiltyman but cannot remove formally the inherent guilt and make him formally and physically and inherently innocent except the punishment of the Surety so excellent procure by way of merite the expelling of sin and the incoming of inherent holinesse in its room as Heb. 10 10. What will of GOD Heb. 10.10 sanctifieth us Mr. David Dickson Exposit. of the Epistle to the Hebrews cap. 10. v. 10. Solid comfort in knowing these number of these gifted to the Son I am one of them Sin is no cause why a justified one should doubt of his justification M. D. Dickson Psa. 89.19 Much of the Lord his gracious will is in the Covenant of suretyship M. D Dickson Ps. 89. v. 26. Christ the first heir of the promises undertaks for all his More grace if we may compare in the Redeemers Covenant then in ours Fountain-grace and fountain-mercy in this Covenant Gods essential love to the Son in this Covenant Jac. Armi. orat de Sacerdotio Chrsti pag. 16 17. Postulavit Deus ut animam suam poneret hostiam pro peccato c. The Covenant between the Lord and the Sonne that Arminius teacheth is not the true Covenant of redemption The Lord cannot promise by the Arminian way that Christ shall have a seed because the Lord by their way hath no dominion over the free will of any man The Lord King of the will The Son cannot pray for the heathen to be his inheritance by the Arminian Covenant betwixâ— Christ and the Father M. D. Dickson on Psal. 2. Christ both by free Covenant and by merit of condignity and justice may challenge a seed they are both promised to him and he gave a due price for them There is mercy in the bill of our suits merite and justice in the bill of the suits of Christ for us Christ was delivered from the act of suretyship Christ hath the first right of us by justice and more right then we have of our selves Our doubtings being once justified reflect upon the Covenant of Suretyship Christ hath laid bands by office upon himself to compassionate us It s needful to beleeve the sufficiencie of Christ to save The believed Covenant hath more influence on us then the Law-faith can have The eternall undertakings of Jehovah of Christ for us This Covenant answers our tentations In one Psalm some things spoken onely prophetically of Christ other things historically and typically both of David others That which is caled Davids thron is Christs throne The Covenant Ps. 89 must in the maine heâ—ds agree to JESUS CHRIST Athanas. Serm. 4. contra Arianos Cyprian l. 2. c. 1. Cyrillus Hierosolymit Catech. 7. 12. August de civit de l. 17. c. 9. Hieronim in Isa. 53. Calv. Com. in locum Vndâ— sequitur non posse constare vaticimi hujus effectum donec ad Christum ventum fuerit in quo solo demum reperietur vera Aeternitas The justified mans question of his state reâ—ecteth upon God his truth How selfie we are in the unbeleeving challenging of our Justification When ye cannot apply its good to feed the thoughts upoÌ„ Christs applyâ—ng himself the Covenant to you and to other single persons Christ undertaks that the Gospel shal be preached to the elect for themselves and to the reprobat only as mixed with the elect for other ends The necessary distinction of the Covenant as preached to many and as acted upon the heart of the few chosen God and all within the visible Church who hear the word of the Gospel are the parties contracters in the Covenant Preached but God the elâ—ct only are contracters of the Covenant as acted upon the heart The Gospel comes from Chrâ—st as undertaker for the elect for their sake The distinction of Gods will of approbation what is good or evill in poynt of our duty whether it come to passe or not and of his will of pleasure what the Lord hath decreed shall come to passe or not come to passe whether good or evill is of speciall consideration in this point We are to adore the Lord in regard of the beauty of his work even when the foulest works fall out We are to pray against the event of the decree of God in some cases and yet to submit unto the decree it self and to adore the Holy Lord therein The Lord speaks of the Covenant Jer. 31.31 32. Jer. 32. Ezek. 11. Ezek. ch 36. Isai. 59. according to his decree and what he works in our heart and not according to his will of command and what we ought of duety to do The mistake of Socinians and Arminians touching the places Jer. 31.
Covenant of Redemption is explained in three eternal acts 1. Designation of one 2. Decree and destination 3. Delectation in the work p. 302 303. The attributes of God declared herein p. 304.305 The Fathers eternall delighting in the Son 309 307 The strength of Gods love to man p. 306.307.308 CHAP. VIII The differences between the Covenant of Suretyship made with Christ and the Covenant of Reconciliation made with sinners 2. The conjunction of the Covenants 3. How the promises are made to the Seed The place Gal. 3.16 opened 4. Christ suffered and acted ever as a publike head p. 308 309 310. CHAP. IX The 13. Argument from the necessity of Gods call 2. Of Typicall sprinkling of the blood of the Covenant and of the Testament The place Heb. 13.20 opened Of the place Heb. 7.22 the act of Suretyship the assurance of our state p. 316 317 318. How the promises are made to Christ p. 317 The peculiar nature of Christs Testament as such a Testament p 318 319 Of the Suretyship of Christ. p. 323 324 Punishment suffered by the Surety can remove punishment from the guilty man but cannot remove formally the inherenâ— guilt and how this was done by Christ. p. 323 324 Christs undertaking for all p. 326.327 Of the place Prov 8.22 23 24 c. p. 306 307 308 327 Arminius yeelds a Covenant between the Father and the Son p. 327 328 And how for Jehovah cannot promise a seed to Christ as a reward of his work by their way having no Soveraigne power over the will p. 328 329 330 Of such as are his seed Oâ— the Covenant of the Lord with David p. 836 837 Ps. 89. opened ibid. p. 338 339. Mic. 5.2 p 339 CHAP. X. Christ procures the Gospel to be Preached to Reprobates but undertakes not for them A necessary distinction of the Covenant as Preached according to the approving will of God and as acted upon the heart according to the decree of God The place Jer. 31 Heb. 8. This is my Covenant opened p. 339 340 341 342. The distinction of the approving wil of God of his wil of pleasure p. 342.343 Antinonians confound the efficient cause of the obedience and the objective cause or the rule of the Word p. 345 346 The purpose and scope of the Holy Ghost is not Heb. 8. and Jer. 31. to speak or treat of the Covenant of Grace as Preacheâ— in the 〈◊〉 but as acted upon the heart that so Christ may be advanceâ— as a more spirituall and effectuall teacher and Priest then Moses Aaron c. p. 346 347 348 Which two are confounded by Antinomâ—ans CHAP. XI Of the promises made to Christ in the Covenant of Mediation p. 349 350. A twofold justification of Christ p. 349 Christ had a promise of influences Adam had none at all p. 350 351 Our mistake touching comforts and duties p. 351 Christs satisfaction p. 351 352 We may flee to the Covenant becauâ—e of Christ p. 352 353 Rods are booked in the Covenant oâ— Works Deut. 28. and in the Covenant of Grace to both the Covenanters Psal. 89.30 31 c. p. 353 CHAP. XII The condition and properties of the Covenant of Redemption p. 355 356. No such condition is required of Christ as of Adam p. 356 The paying of the price of blood and dying is the formall condition of the Covenant of Redemption upon the part of Christ p. 356 357 The holy qualifications of Christ in the Covenant of Suretyship p. 357 358 These qualifications how to be followed by us p. 354 Christs Grace of headship what force it may have upon us p. 360 361 The properties of the Covenant of Suretyship 1. Freedom 2. Graciousnesse 3. Eternitie p. 361 362 363 The exposition of that place 1 Cor. 15.28 p. 3â—3 364 Christ even after the universall judgement a mediatorie Head King and Lord p. 366 367 368 Errata Pag. 2. lin â—9 read Immortality p. 15. l. 19. r. no-beings p. 17. l. 29. r. no-beings p. 2 r. l. 1 2. r. God therefore p. 22. l. 31. r. God it p. 28. l. 26. r. Isa. 42. p. 39. l. 10. r. abiding Life p. 43. l. 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 27. r. is in the substance p. 53. l. 2. r. no grinding of p. 55. l. 16. r. floor p. 70. l. â— r. literally p. 92. l. 10 11. r. decreed p. 96. l. 5. r. ground p. 103. l. 13. r. as symbolick p. 104. l. 36. r. that the. p. 134. l. 14. r. but cannot p. 136. l. 21. r. here p. 140. l. 13. r. seated no discursive p. 141. l. 33. r. gnawing p. 160. l. 26. r Menochius p. 166. l. 26. in maâ— r. spectasset p. 168 l. 17. r. it is not only p. 169. l. 29. r. head p. 186. l. 33. r. Gal. 14. p. 195. l. 1. r. thereof p. 201. l. 20. r. partaker p. 206. l. 11. r. have it so p. 218. l. 29. r steep for sharp p. 221. l. 11. r. not only not quarrell p. 239 l. 15. r. depends not upon p. 249 l. 1. r. Arminius p. 251. l. 29. r. acceptation p. 269. l. 26. r. arts p. â— l. 3. r. who are not dead to opinions p. 282. l. 14. gave thee p. 299. l. 29. r. in his hand p. 309. l. 36. dele Joh. 8. p. 314. l. 24. r. are p. 316. l. 10. r. he that said p. 333. l 18. r. agrees to be p. 344. l. 15 r. and will have THE COVENANT OF LIFE OPENED CHAP. I. What is to be spoken of the COVENANT of LIFE shall be reduced to these Heads 1. The nature and differences of the Covenant of Works and that of Grace 2. The Mediator of the Covenant of Life 3. The application of Covenant-Promises 4. Of Covenant-Influences of Grace under the Gospel Of the latter especially of the last not much hath been spoken by any in a practicall way CHAP. II. Propositions touching ADAMS Covenant-state THe Apostle 1 Cor. 15.47 The first man is of the earth earthie the second man is the Lord from Heaven speaking of the two eminently publick persons the noble heads of great Families makes the condition of the first Adam to be animal and earthly that of the second Adam to be spiritual and Heavenly And without doubt to be born of the house and seed of the second Adam John 1.12 13. must darken the glory of the first birth so as there is no great ground to boast of the skin and empty lustre of Nobility and good blood Although when the creature called I and self do creep in to lodge in a poor feeble piece of clay that clay so lustred must be some God The flower and choisest of Adam his Paradise-state is an earthly condition as is evidenced by his eating Gen. 2.9 16. sleeping 21 his being placed in a Garden to dresse it 8 16 17 his marriage 23 24. his Lordship over birds beasts fishes Gen. 1.28 But in the second Adam besides all these
the multitude and all the people baptized Luke 3.7 compared with Luk 3.2 Matth. 3.5 6. Mark 1.5 for as many as went out to be baptized were baptized but all Jerusalem and all Judea went out Mat. 3.5 6. and were baptized saith Mark 1.5 what motives I say led and induced them to join For they joined but for a season Joh. 5.35 Matth. 21.32 and what rule of the word there is to regulate us in judging of these motives 3. What outward marks the word gives of outward regeneration and consequently of predestination to glory Justification Effectuall Calling made visible which we must see in others before Pastours can feed them as Pastours for the word is in all the like a perfect rule Quest. 2. What is the first principall and only proper subject of the promises of speciall note in the Mediator of the promise of a new heart of the styles properties and priviledges of speciall note That is to be called the body of CHRIST the Anointed ones and such as shall never fall away Jer. 32.39 40. Jer. 31.35 36. Answ. Only the Invisible and Mysticall body of Christ for a promise of a new heart of the Law ingraven in the inward parts of the anointing Jer. 31.33 Isa. 54.13 Heb. 8.10 of perseverance Jer. 31.35 36. Isa. 54.10 Isa. 59.20.21 Jer. 32.39 40. Joh. 10.27 28 29. are promises of speciall note in the Mediator And if any say that the Visible Church as such as visible whereof Simon Magus is a member is the first principall subject of these promises or of priviledges of speciall note in the Mediator they must join it may be mistakenly with Arminians Mr. Thomas Hooker did not so ingenuously as need were refute this Thesis of mine as he ought to have done but framed an other of his own and refuted it to wit which is not owned by me The Invisible Church is not the prime and only subject of the seals that is of the externall seals I grant all the externall seals is not a priviledge of speciall note in the Mediator for it is a priviledge of Ishmael Magus and of all prophane Hypocrites And it is not to be said that Hypocrites and gracelesse men Ishmael and Esau have a command of God to receive the seals and a warrand from his Word to require them as that pious and grave man Mr. Thom. Hooker saith in his Survey Part. 1. Cap. 3. pag. 41 42. For saith he there can be no better right then Gods command to injoin and his Word to warrand us to challenge any priviledge The command of God is a good warrand to the Church and Ministers to conferre the seals to Ishmael Simon Magus Judas though no Word of God warrand us judicially to sentence them to be regenerate before the Ministers can confer the seals as Mr. Hooker and his teach but that the command of God is a good right and warrand to Esau and Simon Magus to require and to challenge the seals is not written in the Scripture with the good leave of that pious man no more nor usurpers have warrand to challenge that to which they have no right or a robber hath warrand to require the purse of an innocent traveller Can the sorcerer Magus say there can be no better right then I have to challenge Baptism and the Lords Supper Why I have the command of God Nay but an answer is soon returned to the witch The Church of Samaria hath Gods warrand to confer the seals so long as the witches skill fails him not to act fairly the part of the painted professour but the conditionall command of an externally Preached Covenant is not the best right nay no right at all for him to challenge the seals except he come beleeving and discerning the Lords Body and mourning for sin and fulfill the condition Indeed if the Lord had commanded Magus and all the visible members with an absolute command Come and receive the seals whether ye professe know Christ or beleeve and repent or not that command should warrand all to challenge but I trust Mr. Hooker will not stand to such a command And therefore distinguish betwixt jus activum ane active right in the Church to confer the seals and jus passivum a passive right in Magus to challenge The latter requires that Magus have right as a beleever and in foro Dei both to the seal and interest in Christ by the grant of Adversaries Else he hath no right no command of God to challenge the seals And therefore we must distinguish betwixt the Covenant of Grace qua factum initum qua annunciatum the Covenant I say as made with some and yet Preached to all And whereas Mr. Hooker saith 38 39. pag. that he cannot see how the will of purpose and the will of revealed command do not contain apparent contradictions This Godly man hated Arminians when he saw them in day-light I cannot now insist to answer him and Papists and Arminians who object the very same thing It is clear they differ much but they are not contradicent more then the decree of God and the morall obligation of men are contrair Hypocrites and such are only visible members and no more and have no true and internall right and interest in the seals according to the inward grace signified or the promises of a new heart which are absolute and made to the Elect and beleevers who are the only principall prime and proper subject of such promises of speciall note in the Mediator Quest. 3. What be these principall reall Covenanters to whom onely the new heart is absolutely promised and how are they known CHAP. XVI 1. Of the hypocrisie of formall Covenanters 2. Self-deceit 3. The new Spirit 4. Revelations and Prophecies 5. Markes of a Spirituall disposition Answ. THis toucheth the differences of the old and stony heart in such as are externally only in Covenant with God and are Hypocrites And the new and soft heart of such as are internall reall and absolute Covenanters Hence these propositions 1. An Hypocrite is he who in the stage represents a King when he is none a begger an old man a husband when he is really no such thing Luke 20.20 They sent out spies faining themselves to be just men To the Hebrews they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faciales facemen men of the face and vizard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colorati dyed men rid men dipped baptized from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dye dip wash baptize Jer. 12.9 mine heritage is to me as an speckled bird or a pyed bird and hath casten off my simple liverie and so is a bird of many sundrie colours The Hypocrite is dyed and watered with a hew and colour of godlinesse Coneph noteth hypocrisie Isa. 32.6 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simulavit fraudulenter egit The noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissembler an Hypocrite who is sometimes just sometimes wicked
for the sinnes of the world If reason weigh the one and the other yet because both were performed upon the motive of the love of God commanding both was most spirituall obedience especially because the duty is both work and wage and the more of the Word of God is in the obedience I mean not the letter only but the word including the love 2. The authority of the Commander 3. The beauty apprehended to be and the peace in obedience the more spirituall is the obedience The letter only may show you duty your obligation and the penaltie of disobeying and all these three in a literall way and yet upon that account the obedience is not spirituall but Gospel-love added to the Laws-letter makes spirituall obedience CHAP. XVIII The new heart of Covenanters the Nature Characters Properties thereof hitherto of the new Spirit Quest. 6. WHen are we to judge that we have a new heart And when do we know that it is not the old heart Ans. 1 Propos. As Physically so also Morally the heart is the man the good heart the good man the evill heart the evill man and God weights men by the weight not of the tongue of the hands of the outward man but by the weight of the heart Asa his heart was perfect 2 Chron. 15.17 the heart of Jehoshaphat 2 Chron. 17.3 was perefect And Psal. 78.37 their heart was not right the froward heart is the froward man Pro. 3.32 For there is a man speaking within a man and a heart within a heart acting as if it were a man made up of soul and body Thou hast said in thy heart I will ascend up to Heaven so the King of Babylon Isa. 14.13 So the heart acts Heaven or Hell within the man Psal. 14.1 Luk. 12.19 they have a heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busied in the Colledge studying and reading covetousnesse 2 Pet. 2.14 2. Propos. When the Lord tryes the man he tryes the heart and the reins Prov. 15.11 Hell and the heart both are naked before him Prov. 17.3 Theodoret. God acteth the noon-day-Sun meridionaliter in every heart The man himself is without and God within Jer. 17.9 Man searcheth not his own heart and reins for there be plottings and inclinations to evill in the heart which the heart knows not 2 King 8.12 13. Peter hath a better heart then all men in the books of his own heart Matth. 26.33 but it s not so indeed 3. Propos. The washen heart that lodges not vain thoughts Jer. 4.14 purged from dead works by the blood of Christ above all the blood of bullocks and goats Heb. 9.14 purified by faith Act. 15.14 is the good heart It is a better heart according to the heart of God 1 King 15.5 that turneth not aside 1 Sam. 13.14 of Gods seeking out and finding then the first heart created of God Eph. 4.24 Col. 3.10 And ah we seek a good Ruler a good Physician when we are sick a good house to dwell in and which is strange a good horse but not to have a good heart 4. Propos. The excellent acts of God in a manner with glory to his Highnesse to mind his first work to create a better heart then the first which he created saith that there is great need of a good heart Psal. 51.10 of a new heart Ezek. 36.26 It s beyond all admiration to create so raâ—e a peece as the Sun out of no thing and a beautifull Lillie out of mire and dirt out of common clay to bring forth Saphirs Carbuncles and in liew of a stony heart for grace is not educed out of the potencie of any created thing to create a new heart which God loveth to dwell in rather then in heaven the high and holy place Isai. 57.15 which so ravisheth the heart of Christ Cant. 4.7 9. and is of more price with God then gold or any corruptible thing even a meek and quiet spirit 1 Ptt. 3.3 4. is the rarest peece of the works of God It s an excellent act of God to keep the vessell in a spirituall season as David prayes 1 Chron. 29.18 To make roome for Christ dwelling by faith and for love to comprehend love Eph. 3.17 18. and who puts such a thing in the heart Ezra 7.27 when a sparkle of fire from flint falls on water or green timber there is no fireing from thence But when actuall influences fall upon an heavenly habit as the Lord can cast in a coal or a lump and flood of love Cant. 2.5 6. Luk. 24.32 Cant. 6.12 there are most heavenly actings of the soul. 3. He bows and inclines the heart to the Lords testimonies and to cleave to him without declining Jer. 32.39 40. Ps. 119.39 Cant. 1.4 Ps. 141.4 4. We are to beware of 1. the reigning evils of the heart of a rotten and unsound heart 1 Tim. 6.5 Psal. 119.82 2. Of an unsavoury stinking heart that smells of hell and the second death of all sort of unrighteousnesse and malice like a green opened grave Psal. 5.9 3. Of an uncured heart that never came through the hands of the Physician Prov. 14.13 A sound heart is the life of the flesh Of an unsound unsavoury and a rotten heart Eph. 4.29 compared with vers 23. from whence issue rotten words borrowed from rotten and worm-eaten trees which speak an uncured heart 5. We are to look to deadnesse of heart in all the branches of it As 1. sullennesse and dumpish sadnesse in refusing comforts and being full of unbeleeving heavinesse in David Psal. 69.20 Psal. 42.11 whereas we are alwayes to rejoice Psal. 119.52 Phil. 4.4 2. Fainting at the greatnesse of the affliction Isa. 20.3 Joh. 14.1 whence comes withering of heart Psal. 102.4 Psal. 27.13 3. An overwhelmed and unbeleeving sowning heart Psal. 61.2 Psal. 142.3 Psal. 143.3 4. 4. Deadnesse in going about the service of God Psal. 119.37 Quicken me in thy way of this else where 5. Narrownesse to take in God opposed to an inlarged and wide heart Psal. 119.32 Psal. 81.10 and straitening of heart when the soul is so hampered that he cannot speak Psal. 77.4 unbeleef clipps the wings of the Spirit and layes on fetters which may come from the wicked company and may be laid on by our selves Psal. 39.1 2. 6. There is an Atheist heart to hate the existence of God of Christ of a Gospel Jam. 2.19 Matth. 8.29 Compared with Psal. 14.1 Eph. 2.12 Some beleevers are near to say I take my leave of Christ I 'le pray no more for it is in vain Jer. 20.9 Ps. 73.13 14. but it is not a fixed resolution of this else where 7. There is an evill heart of unbeleef to depart from the Living God Heb. 3.12 8. A heart that deviseth ploweth or delveth wicked imaginations Prov. 6.18 As Prov. 3.29 Plow not evill against thy neighbour Hos. 10.13 You have plowed iniquity such plots are forged against the people of God Matth. 27.1 Nah.
by the works of offering Isaac receiving the spies fighting the Lords battels suffering persecution of Saul For Iames if he say any thing for this cause that good works are the formall cause of our righteousnesse our merits and in the very place of the satisfaction of the blood shed by Christ we shall so be formall causes not of the declaratory act of justifying for that may be thought to be the Lord our Justifiers act yet of our own Justification and so should we fight and run for the Crowne of inherent righteousnesse of works as well as for the Crown of Life And what Scripture is there for that 3. A man shall be as just and sinlesse as he may say I have no sin I am just And in order to the Covenant of Grace which forbids no sin as some for this way do teach but finall unbeleef he no more needs forgivenesse of sins and the blood of sprinkling nor pardoning grace then the Elect Angels or Adam in the state of innocency and to that Prov. 20.9 as to that Eccles. 7.20 1 Ioh. 1. Who can say I have made my heart clean I am pure from my sin The man Evangelically justified can say I have made my heart clean I am pure from my sinne 4. Noâ— needs such a man pray forgive me my sins as I forgive c. for he is justified from all Law-sins who is inherently holy and Evangelically just And so the Gospel is a new Law which does not forbid all sins that the Law forbids and the man is not under sinne though he sinne against the love of Christ. According to that if ye love me keep my Commandements Joh. 14.15 so he once ere he die beleeve For the Law say the Authors forbids not unbeleef nor any Evangelick unthankfulness against the Law of a ransome-payer which yet I judge the Law of Nature and Nations condemnes The Covenant of Grace forbids no sin but finall unbeleef and the beleever can not be guilty of that except he fall away 5. And it may justly be asked whether the beleever Evangelically justified who needs no grace of pardon of Redemption from sin in order to the Covenant of Grace needs the grace of renovation to keep him to beleeve for he needs no pardon for the weaknesse of his finall beleeving for the smallest weak faith is a fulfilling of the Covenant of Grace To these adde if James mean by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith alone v. 24. by which he sayes we are not justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no other then the dead faith ver 20. and the faith which cannot save the faith of fair words to the hungry and naked when the vain man gives him nothing necessary for his body 16. the faith without works 17. the faith that cannot be shown to men 18. such a faith as devils 19. and vain hypocrites boast of 20. then sure the conclusion is for us and agreeable to the scope of Iames v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye see then a man is justified before men and to himself and so really declared before God justified and saved by works as the fruits of saving faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not by faith only which is dead and without works For 1. he cannot exclude saving and lively faith For that beleeving God is counted to Abraham for righteousnesse saith Iames ver 23. for then the conclusion should contradict the premisses and he should say Abraham was justified by sound and lively beleeving Ergo we are not justified by only sound and lively beleeving 2. The Adversaries Socinians and Arminians who by this Text say we are justified by works know no Gospel-faith by which we are justified but faith including essentially new obedience the crucifying of the old man the walking in the Spirit and repentance as else where I cite Therefore when Iames saith we are not justified by faith only he must mean a naked dead assent as in the former verses We are not justified and that is it which we say Iames denies not but sayes that Abraham beleeved Gen. 15. 6. It is only beleeving but lively and not dead not a naked assent which was counted to him for righteousnesse and Gen. 15. Rom. 4. he was thereby justified and therefore Paul and Iames are well reconciled And the faith here excluded must be a dead faith not a lively faith and a true faith as the body without the soul is a true body and hath the nature of a true body though it be no living body So say they the faith that Iames excludes is a true faith when as it is evident it is no more true faith then the faith of Devils and Hypocrites 3. It is false by the Papists way and Arminians also that we are not justified by faith only which is a true and generall assent to the Word of God for they teach that in the first Justification we are justified by faith only without works as Paul proves but in the second Justification when a man of just is made more just say they he is justified by works as saith Iames c. 2. Now by this they are forced to say Iames speaks not of the first Justification but of the second but beside that the Scripture knows not two Justifications Iames must deny that the unconverted hypocrites and Rahab the harlot were justified by only faith as Paul saith and it were most incongruous to teach unconverted ones who never knew the first Justification how they were not justified in the second Justification And if James be speaking of the nature and causes of the same Justification before God only with Paul and not of the effects thereof it were false that James saith with reverence to the holy Lord that we are not justified by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without works for Paul sayes it and proves it strongly from the Scripture and never insinuates that we are justified in a second Justification by works And sure he should not have denyed all the Jews all the Gentiles all the world Rom. 3 9 19 29 30. David a man according to Gods heart and much in communion with God when he penned the 32. Psalm and Abraham a beleever and effectually called Gen. 12. and justified when he Gen. 15.6 beleeved the promise of the seed Rom. 4. to be justified by works in their second or their Evangelick Justification Yea when James saith we are not justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only he must mean fidem solitariam a faith solitary which hath no works conveying it as man sees not with eyes that are solitary and plucked out of the heart and separated from hearing smelling and the senses though faith if true and properly so called as they say this is must justifie as the eye sees only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the eâ—re onely not the eye hears now this faith hath a causative influence in Justification as well as works if it be proper and true faith as they say
want of money mortifies a man to drunkennesse he drinks not excessively not because the heart will not dare to sin but because he cannot The Word backed with influences from the death of Christ strongly mortifies to all sins 8. And the soul is not easily deadned to an office or place of a Prince a Ruler a Master a Prophet a Teacher Abishai 2 Sam. 16.9 Why should this dead dog curse my lord the King Let me go over I pray thee and take off his head David standeth not much upon cursing the lord the King He is so mortified to that stile as he forgets it and v. 10. he saith Let him curse because the Lord hath said unto him Curse David He saith not the Lord hath bidden him curse the lord King David Answers thou the high Priest so It s a great word Christ was the Messiah that is a great office of King Priest and Prophet but he was willing to forget his office by way of taking much on him that he might fulfill his office by way of suffering As Rulers and such as are in place must so far be dead to their office and place as they must be willing to bear in their bosome the reproaches of all the mighty people and to have their footsteps even as Rulers reproached Psal. 89. v. 50 51. Places and office too often have an influence and strong enough on our unmortified hearts But there are some providentiall sufferings that befall Rulers as Rulers against which they should be hardned knowing that the Lord suffers in them 9. It should be our work to be deadned to pleasure I have married a wife and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can not come This is the most lively lust There is a mortified eye Job 31.1 I have made a covenant with mine eye why then should I look on a maid Mortified eye-looks call for mortified heart-looks It s an old sin Gen. 3.6 And when the woman saw the tree that it was good for food and that it was pleasant to the eyes she did eat Mortified Joseph saw sin ingraven on pleasure Gen. 39.9 How then can I do this great wickednesse and sin against God 10. There must be a deadned heart to all the three to the world 1 Joh. 2.15 Love not the world nor the things of the world If any man love the world the love of the Father is not in him 16. For all that is in the world the lust of the flesh the lust of the eye and the pride of life is not of the Father but is of the world Jam. 4.4 There is some life between the friends of the world and the world and James doubteth not to call that enimity with God and the three great Idols of the world gain glory and pleasure cannot make any happy which Heathens Plutarch Cicero Seneca saw and therefore they pressed a contempt of the world For strength is the glory of the Elephant or the Bull rather then of man and plucked away by age and time And beauty is no lesse uncertain being made up of quantity and colour and the Rose and the Lilly hath more of it then man Riches have wings and render not the owner happy Nobility is a borrowed good and the Parents glory not ours And honour is the opinion and esteem of men and we yet cannot be dead to nothings to shadows to emptinesse and to vanity and fair buildings are well ordered dead stones 11. They are not rightly mortified who are not deadned to creature-comforts to father and mother for they forsake and the mother may forget the fruit of her own womb but the Lord cannot forget his own Psal. 27.10 Isa. 49.15 My friends Job 19.19 2. All my friends 3. All my inward and dearest friends 4. Abhorre me Forsaking is hard but abhorring is most sad Yea even in the Cause of God Paul is put to this 2 Tim. 4.16 At my first answer no man stood with me but all men forsook me 2. So must the Church be dead to forraign forces Hos. 14.3 Ashur shall not save us we will not ride upon horses and the people must be dead and sit still from help from Egypt Isai. 30.7 For the Egyptians shall help in vain and to no purpose therefore have I cryed concerning this Your strength is to sit still Sitting still is a ceasing from relying upon the Chariots and strength of Egypt as being dead to them For thus saith the Lord the holy One of Israel in returning and rest shall ye be saved in quietnesse and in confidence shall be your strength and ye would not And 4. his people must cease from man whose breath is in his nostrils for wherein is he to be accounted of Isai. 2.22 and be dead to multitude for Psal. 33.16 No King is saved by an host a mighty man is not delivered by much strength 17. An horse is a vain thing for safety The help of the creature substitute in the room of God having the lustre of blue and purple or cloathed in scarlet riding upon horses Young men of desire Ezek. 23.23 doe easily dazle our eyes and when we are not renewed in the spirit of our mind unsanctified hearts are weak in apprehending and more weak in discerning of things 5. So must there be a deadning of the husband to the wife Job 19.17 to servants Job 15.16 to sons 2 Sam. 16. v. 11. of the mother to the daughter of the daughter in law to the mother in law Mic. 7.6 to blood-friends 12. All the godly and zealous Prophets said Amen to the word of the Lord even Christ with sighs and tears to the extream desolation and ruine of Jerusalem Luk. 19.41 Math. 23.37 38. and Jeremiah Ezekiel Isaiah Micah Hosea c. to the plowing of Zion as a field to the sword captivity to the laying wast of the land without inhabitants Isa. 5.9 Isa. 6.10 11 12. Jer. 9.1 2 3 4. Jer. 16.1 2 3. c. Mic. 3.12 Hos. 4.3 Hos. 5.6 9 c. There must be a deadning to our Country and Mother-Church that the glory of justice may shine yea to our fathers grave our own bed our own fireside 13. The Lord will have Isaiah and the godly dead to Lawes and Government to vision and prophecying when Judge and Prophet shall be taken away Isa. 3.2 and children shall be their Princes and babes shall rule over them v. 4. and the vineyard broken and the hedge spoiled And he will have the godly dead to King and Priest and Law 2 Chron. 15.3 Now for a long season Israel had been without the true GOD and without a teaching Priest and without law Hos. 3.4 Hos. 10.3 And now shall they say We have no King because we feared not the Lord what shall then a King do to us Hence we must be mortified to every thing created which the Lord may take from us 14. And upon this account there is required a deadning of our hearts to shipping and trading
but takes not away Covenant-mercy from the seed of Christ And the reason is from the nature of the Covenant v. 34. My Covenant I will not break c. If then the elect and chosen of Christ should fall away God should break and alter his Covenant but impossible is the latter Hence 1. the questioning of the stability of our state being once internally in Covenant with God is a reproaching of God and to make him a liar v. 35. Once have I sworn saith he by my Holinesse that I will not lie unto David Though 1. we seem to reproach our selves in questioning our state being once in Christ yet the truth is the plea is against God and his Truth and Holinesse 2. It s easier to beleeve generall truths then to beleeve particular truths in which our selves and our own actings are interested So spirituall and wilie a snare is unbelief that when we think we are unbelievly fearing our own treachery we are indeed charging treacherie and falshood upon the Holy Lord. 3. In our sinfull plea's with our own state Ah! I am casten out of his sight Psal. 31.22 Jona 2.4 we are overturning the whole Gospel and Covenant of Suretyship and Reconciliation and we say God lied to David and to his Son Christ contrair to that Psal. 89.35 Once have I sworn by my Holinesse I will not lie unto David 36. His seed shall endure for ever for the Lord once justified thee 4. We shall find our selves so selfie in contraverting with God in the matter of fact touching our selves am I in Christ Or am I an Apostate and fallen from Christ That we are more taken up with a hellish fretting for our falling in a state of condemnation then we are grieved for the injurie of unbeleef in traducing the Holy Lord with a lie There is a taste here of Judas his fierie unbelief for he complains more Mat. 27.4 I have sinned in betraying the innocent blood then that God is dishonoured and Christs love offended The grief is more for the interest of I of self that is entered in the borders of hell then that his glory who commands beleeving is overclouded It were good in such a case to go about two things 1. Be lesse moved that self is under these apprehensions lost and cast away then that the spotlesse glory of the Lord suffers What matter of me and of self in comparison of the dishonour done to God What though I and millions like me were tormented if God were not offended Now God 1. who hath bought me 2. Who hath accepted a ransone for me 3. Hath justified me 4. Hath witnessed all these is contradicted in all these and yet we complain only Ah I am fallen 2. Leave the Question concerning your self whether ye be cast away or no when you cannot come to a peaceable and quiet close about it and dwell upon the duty of fiduciall relying on Gods generall Covenant to Davids Son Christ his ingadging with him and Christ his gracious accepting of the condition 5. God sware to the Son of David for the seed that is for the whole race and gave them all to Christ and gave you among them and Christ closed with the condition though ye cannot come to application It s good to feed the soul upon the solatious thoughts I cannot apply but Christ whose egressions outgoings have been from of old from everlasting Mic. 5.2 did apply For Christs everlasting outgoings are not only his eternall generations from the Father but the decrees the sweet eternall flowings emanations and issuings of Christs holy thoughts of me of all the individualls by name of the seed given and received by Christ his eternall acts of soul-delighting thoughts of every redeemed son of man Prov. 8.30 31. Rom. 9.11 Eph. 1.4 1 Pet. 1 2. the eternall acts of love and love-thoughts to Jacob David Peter Mary c. his acts of designing you if ever you beleeved and can rub and blow up experiences under ashes Rom. 5.4 Ps. 77.6 and the thousands that stand before the Throne from eternity his actings of eternall love appointing and setting Chairs Throns Mansions and dwelling places for 〈◊〉 man and this man are so many applications of Christ to you Feed and feast upon these by beleeving the ancient Covenant and you cannot but come to quietnesse of peace in your apprehended estate CHAP. X. Christ procures the Gospel to be Preached to Reprobats but undertakes not for them A necessary distinction of the Covenant as Preached according to the approving will of God and as acted upon the heart according to the decree of God and the differences of the members The place Jer. 31. Heb. 8. This is my Covenant opened A Question it is whether Christ undertakes in the bargain with JEHOVAH for all visibly in Covenant for as is said before these in the Visible Church and their children that are baptized Magus Demas and others are in Covenant thus Act. 2.39 Ans Christ undertakes in his bargain only for the elect and undertakes that the Gospel shall be Preached to them but because many hypocrites are mixed with the Gentiles and Christ is given a light to the Gentiles Preached to a visible multitude as is foretold Isa. 49.6 Isa. 55.4 5. fulfilled Act. 13.46 47. Rom. 15.8 9 10 11 12 c. Therefore he procures to many hypocrites for whom and for whose Redemption he undertakes not that the Covenant shall be Preached by concomitancy because they are mixed with the elect not as an undertaker for them but for Church Discipline Christian Societies and to render such unexcusable Hence a necessary distinction of the Covenant of Grace The New Covenant must be considered 1. As Preached according to the approving and commanding will of God 2. As it is internally and effectually fulfilled in the elect according to the decree and the Lords will of purpose There must of necessity differences be holden forth between these two For Antinomians and legall Justitiaries miserably erre in both extremities The former will have no New Covenant in the days of the Gospel but that which is made with the elect The latter will have no New Covenant but such as is made with the whole race of mankind Pagans not excepted So Socinians Arminians Papists 1. They differ in the parties contracters The parties contracters in the Covenant Preached are God and all within the Visible Church whether Elect or Reprobate and their seed they professing the Gospel Mat. 28.19 20. Act. 2.39 40. Act. 3.25 Ye are the children of the Prophets and of the Covenant which God made to our fathers c. and they were not all the chosen of God This is against the Anabaptists also and against these who will have the Gospel-Covenant to be made with all the world But it s a rich mercy that Professours are dwelling in the work-house of the Grace of God within the Visible Church they are at the pool side near the fountain and