love in a graciously disposed soul cleaves to Christ for communion but receives him not for justification These two stand as relatives there is no soul entituled to this righteousnesse but by faith and faith is it that entitles to it the beleeving soul hath interest in it Therefore justification in Scripture is ascribed to faith and denied to works when neither faith nor works can beare us out of themselves before the tribunal of God but faith takes hold and the soul by faith rests on this righteousnesse of grace which the Gospel tenders It is true that faith receives the Spirit as well as it receives the blood of Christ Joh. 7. 39. Gal. 3. 14. But this is for another use for the work of sanctification inherent not justification by righteousnesse imputed And it is also true that faith accepts Christ as a Lord as well as a Saviour But it is the acceptation of him as a Saviour not as a Lord that justifies Christ rules his people as a King teacheth them as a Prophet but makes atonement for them onely as a Priest by giving himself in sacrifice his blood for remission of sins These must be distinguished but not divided Faith hath an eye at all the blood of Christ the command of Christ the Doctrine of Christ but as it eyes and fastens on his blood so it justifies He is set out a propitiation through faith in his blood Romans 3. 24. not through faith in his command It is the blood of Christ that cleanseth all sin and not the Sovereignty of Christ These confusions of the distinct parts of Christs Mediatourship and the several offices of faith may not be suffered Scripture assignes each its particular place and work Sovereignty doth not cleanse us nor doth blood command us faith in his blood not faith yeelding to his Sovereignty doth justifie us There are several acts or fruits of justifying faith Heb. 11. But all are not justifying It is not Abrahams obedience Moses self-denial Gideon or Sampsons valour that was their justification but his blood in which faith alone gives interest who did enable them in these duties by his Spirit Paul went in these duties as high as they living in more clear light and under more abundant grace I doubt not but he out-topt them and yet he was not thereby justified as 1 Cor. 4. 4. James indeed saith that Abraham was justified by works when he had offered Isaac his son on the Altar James 2. 21. But either there we must understand a working faith with Piscator Paraeus Pemble and others and confesse that Paul and James handle two distinct questions The one whether faith alone justifies without works which he concludes in the affirmative The other what faith justifies whether a working faith onely and not a faith that is dead and idle or else I know not how to make sense of the Apostle who streight inferres from Abrahams justification by the offer of his sonne And the Scripture was fulfilled that saith Abraham beleeved God and it was accounted to him for righteousnesse How otherwise do these accord He was justified by works and the Scripture was fulfilled that saith he was justified by faith Neither can I reconcile what he saith if this be denied with the whole current of the Gospel The Rhemists indeed understand those texts of the Apostle where he excludes works from justification to be meant of mans moral works done before faith and conversion The works of the Law done without Christ Annot. in Rom. 3. 20 28. As though the Law did not command those duties unto which Christ through faith strengthens a Christian converted by grace And when the Apostle concludes the impossibility of being justified by the works of the Law his meaning should be unlesse grace assist the Law that it may justifie This could not be the Apostle calls it a righteousnesse of God without the Law not a righteousnesse of the Law with addition of strength from the Gospel All works before or after conversion inherent in us or wrought by us are excluded from justification See Ravanellus in verbum Justificatio Num. 3. page 867. This justification wrought freely by grace through faith Rom. 3. 24. is no way consistent with justification by works And what the Apostle speaks of election we may well apply to justification the same medium equally proves the truth of both If by grace then it is no more of works otherwise grace is no more grace But if it be of works then it is no more of grace otherwise works were no more works Rom 11. 6. And these things considered I am truly sorry that faith should now be denied to have the office or place of an instrument in our justification nay scarce allowed to be called the instrument of receiving Christ that justifies us because the act of faith which is that which justifies us is our actual receiving Christ and therefore cannot be the instrument of receiving This is too subtile a notion we use to speak otherwise of Faith Faith is the eye of the soul whereby we see Christ and the eye is not sight Faith is the hand of the soul whereby it receives Christ and the hand is not receiving And Scripture speaks otherwise We receive remission of sinnes by Faith and an inheritance among them that are sanctified is received by Faith Acts 18. 26. Why else is this righteousnesse sometimes called the righteousnesse of Faith and sometimes the righteousnesse of God which is by Faith but that it is a righteousnesse which Faith receives Christ dwells in us by Faith Ephes 3. 17. By Faith we take him in and give him entertaintment We receive the promise of the Spirit through Faith Gal. 3. 14. These Scriptures speak of Faith as the souls instrument to receive Christ Jesus to receive the Spirit from Christ Jesus The instrumentality of it in the work of justification is denied because the nature of an instrument as considered in Physical operations doth not exactly belong to it which if it must be alwayes rigidly followed will often put us to a stand in the assignation of causes of any kind in Moral actions The material and formal causes in justification are scarce agreed upon and no marvel then in case men mind to contend about it that some question is raised about the instrument But in case we shall consider the nature and kinde of this work about which Faith is implied and examine the reason and ground upon which Faith is disabled from the office of an instrument in our justification and withall look into that which is brought in as an instrument in this work in the stead of it I do not doubt but it will easily appear that those Divines that with a concurrent judgment without almost a dissenting voice have made Faith an instrument in this work speak most aptly and most agreeably to the nature of an instrument The work about which Faith is implied is not an absolute but a relative
Scripture which wonderfully extols the perfection of the divine Law Downham in the preface of his Tables of the Commandments saith that The Law of God is perfect requiring perfect obedience both inward and outward not only in respect of the parts but of the degrees The Leyden Professours say The Law is so perfect that nothing in Moral precepts either by Christ or his Apostles as any more exact rule of good works hath been added under the New Testament Disp 18. § 39. Vrsinus in his definition of the Moral Law inserts this Binding all reasonable creatures to perfect obedience both inward and outward page 681. Chemnitius entitles his third Chapter de Lege Of the perfect obedience which the Law requires and presently layes down these words This Doctrine of the perfect obedience which the Law requires in all ages past hath been and is now depraved Bucan in his common places page 188. thus defines the Moral Law A divine injunction containing a rule to live piously and justly before God requiring of all men perfect and perpetual obedience towards God I shall conclude with the Confession presented to both houses of Parliament by the Assembly of Divines chap. 19. 2. The Law after his i.e. Adams fall continued to be a perfect Rule of Righteousnesse and as such was delivered by God on mount Sinai in ten Commandments To these more might be added but these are sufficient to shew the great consent of Protestant Writers But I shall not rest barely upon the authority of these testimonies but also offer to consideration these following Reasons 1. If the Law be not a fully perfect and compleat Rule of our lives then there is some sinne against God which is not condemned in the Law This is clear Deviation from any rule given of God is a sin Deviation from that supposed additional rule is a sin But there is no sin which the Law doth not condemn Sin is a transgression of the Law 1 John 3 4. He that sins transgresseth the Law 2. If the Law alone discovers and makes sinne known then it is a perfect full and compleat Rule this is plain Omne rectum index est obliqui But the Law alone discovers sinne Rom. 3. 20. This office is ascribed there to the Law which is no other but the Moral Law Had not the light of that Rule guided the Apostle in this work he had never made any such discovery And it is the moral Law written in the decalogue that he means as appears in the quotation I had not known lust except the Law had said Thou shalt not covet 3. That which alone works wrath is the alone Rule and guide of our lives This is clear in what sense soever it is that we take working of wrath whether we understand it of working of wrath in man against God as some do Mans heart being apt to rise against him that will exercise Sovereignty over him Or of the wrath of God kindled against man upon transgression of the Law But it is the Law that works wrath it is ascribed to it and it alone Rom. 4. 15. 4. That which being removed will take away all possibility of sinning that is alone the Rule of our obedience This is plain were there any Rule the transgression of it would be still our sinne But the Law being removed all possibility of sin is taken away Where there is no Law there is no transgression Rom. 4. 15. 5. If the Law only addes strength to sinne viz. for condemnation then the Law is the alone rule of obedience This is plaine Any other Rule whatsoever addes like strength to sinne and upon transgression will condemne But the Law only addes strength to sinne 1 Cor. 15. 56. The strength of sin is the Law 6. Either the epithite moral is not justly given to the Law or else it is a perfect Rule of manners that is of obedience This is plaine for moral denotes as Amesius observes that use of it But this epithite given to the Law and appropriated to it was never as I think upon any such account challenged Ergo. 7. Either this new Rule doth transcend the old Rule of the Moral Law requiring a more exact degree of perfection as Papists speak of their evangelical counsels and Socinians of their additional Gospel precepts or else it falls short and admits of obedience in a degree more low If it require obedience more high then even the doers of the Law in the greatest height and possible supposed perfection though equal to the Angels are sinners The Law might be fulfilled and yet disobedience charged If it fall short of the old Rule which it seemes is the opinion of some who confesse an imperfection in our personal righteousnesse as it refers to the old Rule and assert a perfection as it relates to the new Rule then the new Rule allows that which the old Rule condemnes and so they bring in a discrepancy between them and finde an allowance for transgression So that I think I have sufficient authourity divine and humane with reasons that are cogent to conclude that which I have asserted That the old Rule the Rule of the Moral Law is a perfect Rule and the only Rule Six several exceptions are taken against the perfection of this Law or singularity of it as a rule by a learned hand 1. It is demanded What say you for matter of duty to the positive precepts for the Gospel of Baptism the Lords day the Officers and government of the Church c Is the Law of nature the only rule for those And foreseeing what would be answered as well he might he addes If you say they are reducible to the second commandment I demand 1. What is the second commandment for the affirmative part but a general precept to worship God according to his positive institution 2. Do ye take the precept de genere to be equivalent to the precepts de speciebus c. To this I think I may answer out of his own mouth where he sayes The neglect of Sacraments is a breach of the second commandment In case we break the commandments in the neglect of them then the commandment requires the observation of them For which Master Burges Vindiciae Legis page 149. Balls Catechisme Amesius his Sciographia Dod on the commandments Downhams Tables Zanchy each of them on this commandment and Cawdry and Palmer on the Sabbath Part. 2. Pag. 176. may be consulted For further clearing of this point we must consider of the preceptive part of the Moral Law which alone in this place is our businesse to enquire after 1. As it is epitomized in the Decalogue those ten words as Moses calls them Exod. 34. 28. Or else as commented upon and more amply delivered in the whole Book of the Law Prophets and Scriptures of the New Testament 2. We must distinguish of the manner how the Law prescribes or commands any thing as
other differences which I shall observe or which as I suppose are observable have their rise which are these following The covenant of Works or as learned Camero calls it the covenant of Nature was for preservation of man in life that is in present blisse and happinesse to hold him in the condition in which it found him which is implyed in the penalty threatned as was before noted man must not die till sinne enter and exprest in that promise of God Do this and live His life must be continued as long as his obedience lasted his happinesse must have been perpetuated though not necessarily in the same degree God might have translated him from a life on earth to a life in heaven had he kept to the terms of the covenant The covenant of grace is for mans restitution reconciliation and recovery He was before in blisse and if he had so abode he might with good reason have taken up Peters words It is good for us to be here Now he is in misery and must be restored if ever he be blessed and so a farther difference doth arise The covenant of works had its precedency was first in time The covenant of grace in order of time follows after This must needs follow Mans estate in integrity being before his fall the covenant made in his integrity must needs precede the covenant entred into in his fallen condition unlesse we will place the third of Genesis before the first the fall of man before his creation And therefore that is utterly a mistake in one who in the very entrance upon his Treatise of the two covenants gives the covenant of grace the precedency in time giving this as his reason why he places the covenant of Grace before the covenant of Works because the covenant of Grace was in being before the covenant of Works quoting for proof Gal. 3. 17. The covenant which was made before of God in Christ the Law which was four hundred and thirty years after cannot disanul But this can by no means serve his purpose unlesse we should conclude that the covenant of Works had its beginning in Mount Sinai at the giving of the Law by Moses and the covenant of Grace of only four hundred and thirty yeares more ancient standing And that will as little serve his purpose which he after brings in that there was an agreement and covenant between God the Father and his Sonne Jesus Christ about the salvation of man before Adam sinned yea before the world began Seeing that covenant between the first and second person of the Trinity was not the covenant which he hath in hand to treat upon namely the covenant which God entred with man as he himself confesses No covenant can be made with man before man be in being A noâ—ens can be no party in a covenant And whereas we are told that the same covenant which was made with Jesus Christ before time was afterwards made with man I desire that all would observe what is laid down in that Treatise concerning that covenant Christ for his part was by covenant to become a Mediatour Surety and Saviour for all those that his Father should give him And must we become such Mediatours Sureties and Saviours also God the Father did promise to Christ as is further said all the things that did belong to his Mediatourship and things to gratifie and satisfie him for his Mediatourship May we by covenant expect such things from the Father likewise If we are neither tied to the same work to which Christ by covenant was tied nor are to receive the like gifts as he by covenant was to expect we are not in the same covenant that past between the Father and Christ And though these two were one which must not be yeelded the covenants ad intra which the persons of the Trinity make with themseâ—es and those ad extra with the creature may not be confounded yet that would evince no such precedence in time seeing there was alike agreement in the whole Trinity for the creation of man and Gods covenant with him in his integrity as is fully assented to in the same Treatise to the utter overthrow of all that which upon the former supposition he had built To that question To what end should the covenant of Grace be made before man stood in need of Grace he answers Known unto God are all his works from the beginning of the world And he had all things then as present and real before the eyes of his glory as now he hath viz. Mans Creation Fall Recovery and in this sense there was no precedency of time in regard of any of Gods Counsels or secret actions And then there can be no precedency of one of his covenants before another we must finde then a sense according to which there is a precedency which is not found in any covenants of the Trinity among themselves which in exact propriety of speech are purposes rather then covenants and were before all time but in the actual entrance and assent by the creature given which is in time and admits precedency In which consideration the covenant of works hath its precedency before that of Grace as the state of integrity was before the fall Whence farther yet follows that the covenant of works was but a small time in force at least but a small time of use only during the space of mans integrity which some say was only one day in all probability not long in that man enjoyed no fruit of that blessing in Paradise Increase and multiply But this second is of everlasting continuance when the first Covenant was violated by our first parents and so made uselesse that of grace succeeded which is our only planck after shipwrack but none shall ever succeed this second Adam failing of salvation by the covenant of Works which he entred in the first place is saved by the covenant of grace into which after his fall he entred and into which he was of grace admitted but he that is not saved by the second must everlastingly perish and so I understand that text Heb. 10. 26. If we sinne wilfully after we have received the knowledge of the truth then there remaineth no more sacrifice for sinnes but a fearful looking for of judgement and fiery indignation where by sinning wilfully I understand an utter rejection of Gods tender of this sacrifice of Christs blood which I gather from the Apostle in the words that follow the proof that he brings of that sad assertion He that despised Moses Law died without mercy under two or three witnesses of how much sorer punishment shall he be thought worthy that hath trodden under foot the blood of the Sonne of God and counted the blood of the covenant wherewith he was sanctified an unholy thing This is that wilful sinne of which there is no expiation When man had cast off the yoke a sacrifice was found Christ made his soul an
Exod. 34. 7. when he sets out his name in several particulars this is one by no means clearing the guilty Some indeed have said conceiting with themselves thereby to promote free grace that God justifies sinners as sinners which as it must needs if true bring in the salvation of all à quatenus ad omne valet argumentum then a man need no more but sinne to conclude his salvation and the more sinne the stronger evidence so it is utterly destructive to the Gospel and overthrows the whole work of Christs merit as the Apostle saith If righteousnesse be by the Law then Christ is dead in vaine Galatians 2. 21. So we may safely say If a man be justified as a sinner without a righteousnesse So that the truth is God justifies as righteous what he esteems as an abomination in man that he doth not himself but this in man is an abomination to him He that justifieth the wicked and condemneth the just even they both are an abomination to the Lord Proverbs 17. 15. Secondly Man hath no righteousnesse of his owne to bring in plea for his justification in which he can appeare before God in judgment This will be plaine if we consider the wayes of acquital where proceedings are just and legal This must be either as innocent when a man can plead not guilty to that which is given in charge So did David when Cush the Benjamite did traduce him Psalm 7. 3. If I have done this if there be iniquity in my hands And so did Paul to the charge of Tertullus Acts 24. 13. Upon this account Pilate was willing to have acquitted Christ I finde no fault in this man Luke 23. 4. Or else by way of satisfaction or discharge of the penalty which the Law imposeth so in all penal Lawes when the penalty is borne the delinquent is discharged Man cannot be acquitted as innocent his guilt is too palpable There is no men that sinneth nâ—t saith Solomon 1 Kings 8. 4 6. The Scripture hath concluded all under sinne Gal. 3. 22. The Law speaks that language that every mouth may be stopped and all the world may become guilty before God Rom. 3. 19. Man is under that guilt that he is wholly silenced which renders the way of salvation by works impossible Neither can he be acquitted by way of satisfaction where the way of pure justice is held the debtor under charge can never come out till he hath paid the uttermost farthing Mat. 5. 26. Which here amounts to such an heighth that man may be ever paying but never able to satisfie Our guilt is according to the majesty of him whose Law is transgressed and wrath incurred This is seen in Devils and damned souls who bear in their own persons the reward due to their sinnes That man that must suffer it in his own person may well say with Cain My punishment is greater then I can bear Gen. 4. 13. Thirdly Man in this sad and perplexed estate hath yet a righteousnesse of grace tendered him a righteousnesse without the Law but witnessed by the Law and the Prophets Rom. 3. 21. And this is by way of discharge of his guilt by anothers suffering Our name was in the Obligation in case of sinne to suffer death Christ was pleased by consent and covenant with the Father to put in his and as he was thus obliged so he suffered the just for the unjust that he might bring us to God 1 Pet. 3. 18. We brake the Law and he bore the penalty whether idem or tantundem the same in specie or the same in value is scarce worth dispute So that it be yeelded that justice was answered and the Father satisfied and that we come out not on our own but our sureties account And this as I yet conceive is by Christs passive obedience His suffering in the flesh is our freedom his death is our ransome There needs no more than innocency not to die and when guilt is taken away we stand as innocent no crime then can be charged upon us But to reign in life as the Apostle speaks to inherit a crown there is farther expected which we not reaching Christs active obedience imputed to us not adding to ours but being in it self compleat is accounted ours and we are discharged And whereas some say Object that being freed from death upon that very account we reigne in life and therefore in case his sufferings deliver us from death they necessarily confer upon us life there is not nor can there be conceived any medium between them I answer Answ It is true of our natural life and death A man not dead is alive But taking death in Scripture-sense for the wages of sin which comprizes as we have heard all misery and life for an immarcessible crown of glory there may be a medium conceived between them and is not onely conceived but assigned by Papists in their Limbus infantum Neither will it serve to say that Christs active obedience served onely for a qualification to fit him for the work of suffering none but innocent man free from sin could be a sacrifice for sinne seeing Christ had been innocent though he had never come under the Law to have yeelded that obedience His person had not been as ours under the Law unlesse of his own accord he had been made under the Law Gal. 4. 4. Somewhat might be said for the subjection of the humane nature in Christ the manhood of Christ which was a creature but the person of Christ God-man seemes to be above subjection Much may be said for the subjection of the Sonne of David so considered he may say with David I am thy servant and the sonne of thy handmaid but not so of the Lord of David had he not for our sakes made himself a servant We know the mortality of the humane nature yet Christ had never died unlesse he had made himself obedient unto death neither needed he to have served unlesse he had humbled himself Phil. 2. to take upon him the forme of a servant See the confession of Faith agreed upon by the Assembly of Divines chap. 8. sect 5. and Dr. Featlies speeches upon it Fourthly This righteousnesse of Christ whether passive or active or both passive and active is made ours by faith This is our way of interest and appropriation of it to our selves Faith and no other grace this grace and no other Gospel-work gives us title and therefore as it is called the righteousnesse of God so also the righteousnesse of faith These two are promiscuously used and taken for one another Rom. 10. 3 4. Phil 3. 8. Called the righteousnesse of God being the free gift of God wrought by Christ who is God denied to be our own righteousnesse being neither wrought by us or inherent in us called the righteousnesse of faith not of works not of love not of patience or meekness It is alone faith and none of these graces that puts out it selfe to receive it
all the land of Canaan for an everlasting possession As for that of the Psalmist where he thinks the holy Ghost speaks otherwise the force of this Argument must needs be this That which is any where called a Covenant that is not an appendant to a covenant but the giving of the land of Canaan to the seed of Abraham is there called by the name of a Covenant He will not I think say that Circumcision is the Covenant between God and his people he will not deny but it is a signe and seale annext to the covenant and yet Gen. 17. 10. it is called a Covenant This is my Covenant which she shall keep between me and you and thy seed after thee every man-childe among you shall be circumcised Metonimies of the adjunct are well enough known and the common use of them in Scripture but that it is his wisdome for his advantage to conceale it My fifth and last argument is drawn from those several Texts in the New Testament which interpret this Covenant thus entred with Abraham in that latitude as extending to his natural issue and not with limit to his spiritual seed and that not barely in domestick or civil but in spiritual promises so that this one hath many in the bowels of it First Rom. 9. 1 2 3 4 5. verses The Apostle aggravating in the highest and saddest way that great heavinesse aud continual sorrow of heart that he had for Israel not respective to civil or domestick but higher concernments even for the whole body of Israel his brethren and kinsmen according to the flesh as he expresseth himself v. 3. For amplification of the real grounds of his trouble that such a people should be cast off he reckons up their priviledges the priviledges of all that according to the flesh were Israelites Priviledges formerly enjoyed but now lost nine in number Who are Israelites to whom appertaines the Adoption and the Glory and the Covenants and the giving of the Law and the service of God and the Promises Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen Here sure is enough to conclude them of the seed thus in covenant to be of Gods adopted seed under the Promises Secondly Rom. 11. Throughout the whole body of the chapter the Apostle speaks of the casting off of Gods people Those that are cast off from being a people of God were once his people those that are put out of covenant were a people in Covenant but the natural issue of Abraham called natural branches verse 21. being by right of birth of that Olive are there broken off cast off therefore the natural issue was the seed in covenant Thirdly Mat. 8. 11 12. Upon occasion of the Faith of the Centurion which Christ so magnifies and preferres before the faith of any in Israel he prophecies of the call of the Gentiles and the rejection of the Jewes I say unto you that many shall come from the East and West and shall sit down with Abraham and Isaac and Jacob in the Kingdome of heaven But the children of the Kingdome shall be cast out into utter darknesse there shall be weeping and gnashing of teeth Nations from all quarters of the world every point of the Heavens shall embrace the Faith and be received visible members of the Kingdom of God when the children of the Kingdome that are now in it and enjoy it shall be cast out of it children of the Kingdome that are to be cast out are in the Kingdome only upon an interest of birth for the fruition of the priviledges of Ordinances and not upon any spiritual title infallibly giving interest in Salvation But the children of the Kingdome were upon our Saviours sentence to be cast out therefore they were in the Kingdome only on an interest of Birth Fourthly Gal 2. 15. In that chapter among other things we have a narrative from the Apostle of his dealing by way of reproof with Peter at Antioch In which we may observe 1. The occasion given by Peter vers 12. Before that certain came from James he did eat with the Gentiles but when they were come he withdrew and separated himself 2. The issue which followed upon this carriage of his And the other Jewes dissembled likewise with him insomuch that Barnabas also was carried away with their dissimulation 3. Arguments brought for conviction of Peter of this error which are two The first in the 14. vers If thou being a Jew livest after the manner of the Gentiles and not as do the Jewes why compellest thou the Gentiles to live as do the Jewes Thus the Argument runnes It is unreasonable to draw others into a practice that thou thy self purposely forbearest But thou thy self keepest not the Jewish Rites and Ordinances and therefore it is an unreasonable and blame-worthy practice by thy example to compel others to their observation yea thou being a Jew takest thy self to have freedome unreasonably then dost thou draw on others who were never under any such obligation The second Argument is in the 15. and 16. verses We who are Jewes by nature and not sinners of the Gentiles knowing that a man is not justified by the works of the Law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified which is thus enforced In that way wherein we who are Jews with all our birth-priviledges cannot attain to righteousness we may not teach the Gentiles to attain to it But we who are Jews by nature and not sinners of the Gentiles cannot this way attaine to righteousnesse We know that a man is justified by faith we are compelled to quit the Law and to cleave to Faith without works for justification These words which come up to our present purpose containe 1. The priviledge of Peter Paul Barnabas with the rest of the Jewes 2. The character of the Gentiles in opposition to the Jewes As to the full purpose for which these words are brought by the Apostle they have for the sense of them their dependance on the words that follow but so farre as they containe the priviledge of the Jewes in opposition to and above the Gentiles to which we are to speak so farre they are full of themselves shewing First Positively what himself and Peter were Jewes by nature Secondly Negatively what they were not sinners of the Gentiles Where nature is taken not in the proper but vulgar acceptation for birth or descent from Ancestours as usually in our common phrase of speech we say men are naturally Dutch French Spanish Irish when they are such borne and bred This Scripture therefore Camero cites for one in which the Apostle speaks after the vulgar manner We have a Scripture parallel with this Rom. 11. 24. wher
it p. 272 Baptisme into particular Church-societies examined p. 461 See Infants Infant-Baptisme Beleevers Vnregenerate persons have the name and outward priviledges of Beleevers p. 249 Berith In the most proper sense signifies a Covenant p. 37 Birth-priviledge Birth-interest in Ancestours-priviledges is of the nature of the things that descend from Parent to Childe p. 401 402 It is so in civil Priviledges in all Kingdomes States Corporations ibid. Vpon this account Protestants are taken up by Jesuites and the Orthodox by Anabaptists in their words p. 403 Birth-interest in Ancestours-priviledges is held up in all other Religions p. 405 God ownes Infants borne in the Church upon account of their birth as his children his servants ibid. Birth-interest being denied parent and childe are heterogeneal p. 406 Children then brought up not in Covenant but for Covenant ibid. According to Scripture-grounds no hope left of their salvation p. 407 Branch What with the Apostle it signifies Rom. 11. 16. p. 325 Branches of two sorts Natural and engraffed ibid. See Root C Canaan GIven to Abrahams natural issue by Promise p. 301 That gift was an appendant to the Covenant p. 303 The promise of it did not denominate the Covenant mixt p. 226 Carnal See Covenant Camero's Assertion of an animal life in Paradise p. 100 His distinction of an absolute and conditional Covenant of the Antecedent and consequent love of God p. 46 47 Children Acts 2. 39. Comprizes Infants p. 322 Not the same with sons and daughters of the Nation vers 17. p. 319 See Promise Christ Is the Mediatour of the Covenant of Grace a fulnesse and fitnesse in him for that work p. 92 A Covenant made of God with him p. 14 This Covenant not the same with the Covenant of Grace made with man ibid. In the assumption of mans nature he did not change the law of nature p. 57 Whole Christ is to be received by Beleevers p. 190 Justification strictly so called seemes to be the fruit of Christs passive righteousnesse p. 123 His active and passive obedience both concurre to mans full happinesse ibid. See Mediatour Christians Vnregenerate persons have the name and outward priviledges of Christians p. 252 Church The distinction into visible and invisible asserted and explained p. 267 See Engraffing Church visible Distinguished into universal and particular p. 269 Universal visible Asserted p. 267 c. It consists of all that make profession of Christian Religion p. 268 Interest in it is of equal latitude with the Covenant p. 267 Church particular A man by Covenant with God interessed in the universal Church visible needs nothing farther for his accesse and interest in particular Churches p. 270 Cohabitation makes not up a Church congregational p. 273 Yet it is necessarily required ibid. A people cohabiting in a vicinity ough to associate in Church-fellowship for Ordinances ibid. Professing Christians in such cohabitation are to be esteemed particular Church-members p. 274 Church-Covenant Explicite or implicite p. 459 Covenant explicite not essential to the relation of a particular Church-member p. 460 Without any Scripture-precedent p. 272 460 Where all is enjoyed for the being of a particular Church much may be wanting for the well-being p. 273 Church pure impure When to be judged pure p. 277 Impure Churches have yet the being of Churches ibid Rome a Church of most impure being ibid. That which especially denominates a Church pure or impure is doctrine p. 278 Doctrines tending to the defilement of Churches are tainted either in the foundation or superstruction ibid. See Errors Parochial Churches Vindicated p. 274 See Place Circumcision A seale of spiritual mercies p. 227 Both a priviledge and a bondage p. 208 Called by the name of Covenant p. 423 It was bottomed on the commandement p. 297 Which command had relation to the Covenant ibid. It was peculiar to Abrahams natural issue p. 301. Cohabitation See Church particular Commands Frequent and full under Moses his administration p. 213 See Law Consent In man of necessity to his being in Covenant with God p. 3. Consequence From Scripture justified p. 416 Conditions Covenant What a Covenant-condition is p. 35 Conditions of the Covenant of Works and the Covenant of Grace on Gods part seem to be the same p. 99 Conditions in the Covenant of Works Were in mans power p. 102 103 Kept man within himself for righteousnesse p. 115 116 Their end was mans preservation 117 Conditions in the Covenant of Grace Covenant of Grace hath it's conditions p. 33 34 Arguments asserting it p. 34 c. Objections answered p. 36 c. These conditions are not performed without special assistance of Grace p. 104 Arguments for special assistance in this work p. 104 105 Objections answered p. 113 c. These conditions carry a man out of himself for righteousnesse p. 116 They are for mans restitution p. 117 A people thus in Covenant must come up to the termes and conditions of the Covenant p. 190 c. No happinesse or assurance but in performance of these conditions p. 195 Objections answered p. 199 Covenant in general Figurative acceptions of the Word p. 2 Requisites in a Covenant p. 3 Mutual contracts of the nature of it p. 38 Distinguished p. 4 Defined p. 5 Covenant between God and Man Reasons why God dealt in a Covenant-way with man p. 6 7 Covenant between God and man defined p. 8 Definition asserted p. 37 38 This Covenant distinguished into Covenant of Works Covenant of Grace p. 8 Covenant of Works and Grace Their agreement p. 86 Their respective differences p. 87 c. Covenant of Works Was entered in mans integrity ibid. Was alone for his preservation p. 88 Did precede the Covenant of Grace ibid. Was a small time in force p. 90 Had no Mediatour p. 91 Covenant of God with Christ Not the same with the Covenant of Grace entered with fallen man p. 14 15 Covenant of Grace Defined p. 159 Distinguished into the Old and New or first and second p. 202 Hath it's solemnities in the highest way p. 5 12 Was entered in mans fallen estate p. 87 Is for mans restitution p. 88 Is in time after the Covenant of Works ibid. Is of everlasting continuance p. 90 Is in and by a Mediatour p. 91 God in this Covenant so manifests his free grace that he still keeps up his Sovereignty p. 53 Old and New or first and second Covenant Their agreement in 6. particul p. 202 c. They are one in substance p. 204 Old Covenant Was administred and held forth by Servants Prophets Priests c. p. 205 It received only the Jewes ibid. It had its date of time and is antiquated for another to succeed p. 206 It was dedicated with the blood of Bulls and Goats ibid. It held forth Christ only in a promise to be incarnate to suffer p. 207 It held all out under types figures and shadowes ibid. Vnder that dispensation knowledge dim those under it in a state of darknesse comparativè to Christians p.
though under the eye and care of endearing friends yet sometimes may feel the want of a parental wing I am not without fears that this Orphane Treatise may complain of som Errata's through the Authors unexpected death the slow progresse of the Presse and my great distance from it The God of truth teach thee how to profit break every shell that thou mayest taste of the kernel clear up truths to thy apprehension and imprint them upon thy heart so prayes he who beggs thy prayers for him because he is Thine in our Lord Jesus Samuel Beresford A Scheme of the whole This Treatise contains 1. An Introduction 2. The body of the Treatise The Introduction doth contain 1. The figurative acceptions of the word Covenant 2. Requisites in a Covenant properly so called Chap. 1. 3. A distribution of Covenants into the in several kinds 4. Seven Reasons of Gods dealing with men in a Covenant way 5. The Covenant between God and man defined The body of the Treatise contains a distribution of the Covenant into the Covenant of Works Chap. 2. Covenant of Grace The Covenant of Grace is considered 1. In the general nature of a Covenant 2. Joyntly with the Covenant of Works 1. As considered in the general nature of a Covenant we may observe 1. A Covenant in the proper nature of it between God and fallen man asserted Chap. 3. 2. This explained in several propositions 1. The Covenant of Grace is between God and man and not between God and Christ Chap. 4. 2. The outward and not the inward Covenant is a Covenant properly so called 1. Asserted and argued Ch. 5. 2. Cleared in 6 positions Ch. 6 3. The conditionality of the Covenant of Grace 1. In five arguments proved Ch. 7. 2. Objections answered Ch. 8. Ch. 9. 4. God keeps up his sovereign y 1. In the power and authority of his Law Ch. 10 11 12. 2. In exercise of Discipline and correction for sin Ch. 13. 2. Consider joyntly with the Covenant of Works we see 1. Their agreement in eight particulars Chap. 14. 2. Their differences 1. In the Covenants themselves 2. In the Conditions annext Differences in the Covenants are 1. Primae The Covenant of Works was entered in mans integrity Chap. 15. The Covenant of Grace was entered in mans fallen condition 2. A prima ortae Differences à prima ortae The Covenant of Works was for mans preservation of Grace for mans restitution Ibid. The Covenant of Works had its precedency in time of Grace followed after Asserted Objections answered The Covenant of Works was of small time in use of Grace is of everlasting continuance chap. 16. The Covenant of Works had no Mediatour Asserted Objections answered of Grace was in and by a Mediatour Asserted Works incumbent on the Mediatour held forth 1. To bring men into a capacity of Covenanting 2. To bring men within the verge of the Covenant 1. By his tender of it 2. Shaping the heart for it 3. To bring the soul up to the termes of the Covenant 4. To crown those that come up to the terms of it chap. 17. Differences in the conditions 1. Supposed on Gods part Death threatned Life promised The same in both Asserted Objections answered chap. 18. 2. Real on mans part 2 Differences asserted 1. In the Covenant of Works the conditions were in mans power of Grace they are not performed without special grace Asserted in 6. Reasons chap. 18 Objections answered chap. 19 2. In the Covenant of Works the conditions kept man within himselfe of righteousnesse chap. 20 of Grace the conditions carry man out of himself to be righteous by anothers righteousnesse 3. In the Covenant of Works conditions were for mans preservation Ibid. of Grace conditions were for mans reparation 3. Conditions discovered 1. Serviceable for mans returne to God which is Faith 1. Explained the sense of it given and reasons evincing it Chap. 21 2. In 4. Propositions cleared 1. God will not justifie a wicked person 2. Man hath no righteousnesse of his own for justification 3. Man hath a righteousnesse of grace tendered Ibid. 4. This righteousnesse is made ours by Faith Asserted Explained 1. Faith in the Sovereignty of God doth not justifie 2. Faith justifies as an instrument 3. Objections answeâ—ed chap 22. 1. Asserted Ib. 2. Object answ 4. Corollary drawn A justified man is fitted for every duty Ibid. 2. Serviceable for mans reparation in his qualifications to hold up communioÌ„ with God which is repentance 1. Objection a prevented It is not the same with faith Chap. 23. 2. Duty explained In the pre-requisite godly sorrow Asserted in six particulars limited Ibid. In the essentials Privative Cessation from sinne Ibid. Positive Returne to God 3. Objections answered 1. Joyntly against Faith and Repentance They are mans conditions not Gods chap. 24. 2. Particularly against repentance it self 1. It is not hereby made a Covenant of Works 2. Repentance necessarily flowing from Faith is not thereby diserabled Ibid. from being a condition in the Covenant of Grace 4. Degree of obedience required in our returne 1. Perfection of degrees not called for of God in Covenant 2. Covenant of Grace doth not call for perfection and accept sincerity Asserted Objections answered 3. Our Evangelical righteousnesse is imperfect Chap. 25. 4. Covenant of Grace requires and accepts sincerity 4. Corollaries drawn 1. Necessâ—â—y of a constant standing Ministery to bring men into Covevenant with God and to bring them up to the termes of it 1. Explained 2. Asserted 1. In seven reasons evincing that such a Ministery is established 2. In reasons evincing such a Ministery to be thus established 3. Objections answered Joel 2. 28 29. Vindicated ch 26 Jer. 31. 31. c. Vindicated 2. Schooles and Nurseries of learning in order to a gifted Ministery Asserted Chap. 27. Objections answered 3. Orderly way of admission of men into a Ministerial function necessary 1. Asserted by several reasons Chap. 28. 2. Explained by distinguishing of Callings 3. Ordination defined in the parts of it explained 4. Ministers of Christ must bring their people up to the termes of the Covenant 1. Explained 2. Asserted Chap. 29. Objections answered 5. People in Covenant must come up to the termes of the Covenant Chap. 30. The Covenant of Grace is either the Old or New Covenant In which observe 1. Agreement in 6 particulars Chap. 31. 2. Differences Chap. 32. Differences 1. Real in six particulars 2. Supposed or imaginary Nine Positions premised for a right understanding of the Old Covenant Chap. 33. Differences themselves assigned Differences assigned are 1. Laying the Old Covenant too low 2. Putting too great a restrainâ— on the New I. Laying the Old Covenant too low 1. Supposing it to consist of meere carnal promises 1. Interests to which this deives Popish Socinian Antipaedobaptistical Chap. 34. 2. Contrary asserted and the spiritualty of the Old Covenant maintained 2. Supposing it to be a mixt and no pure Gospel Covenant Chap. 35. 1. Meaning enquired
profuse c. A man consenting to serve whether in bare words or taking earnest as is most usual or by hand and seal as in the case of apprentices is a servant although he intend with Onesimus to purloyn or take his opportunity to be gone Some thinks it makes for their advantage to say that unregenerate men are unsincere in covenant but that concession utterly destroys them If they be unsincere or as the Psalmist speaks not stedfast in covenant then they are in covenant A propositione secundi adjacentis ad propositionem primi adjacentis valet argumentum If it be true that Catiline is a seditious man then it is true that he is a man that Peribomius is a vicious man then he is a man that Judas is treacherous and perfidious in covenant then he is in covenant A mans conviction that he is an unjust steward or an unfaithful servant doth not conclude him to be no servant or no steward but the contrary And whereas it is said The differences must be taken notice of between humane Covenants and ours with God or else all will be marred Men know not one another hearts and therefore make not laws for hearts nor impose conditions on hearts and therefore if both parties do confesse consent though dissembledly they are both obliged the Covenant is mutual But God offers to consent only on condition that our hearts consent to his terms and therfore if we profess consent do not consent God consenteth not nor is as it were obliged This were somewhat to purpose in case it could be made to appear that Scripture denies all being of a covenant between God and man where the all-seeing eye of God sees not all integrity and sincerity But Scripture-language which is the fasest for us to follow being as we have heard far otherwise there is nothing marr'd in non-observance of any such supposed difference See Psal 78. 34 35 36. When he slew them then they sought him and they returned and enquired early after God And they remembred that God was their Rock and the High God their Redeemer Neverthelesse they did flatter him with their mouth and they lied unto him with their tongues 5. There is a real and serious purpose in many unregenerate persons to serve the Lord and to come up to as much as they think he in covenant requires though with Austin they have a great mind to delay and often to put off the thought of their more exact and serious service and too ordinarily think that they keep covenant when they break it having not as yet any right knowledge either of their own hearts or Gods commands and in this posture in which they thus stand before they come up any higher yea though they never come higher they reach unto graces in themselves real true and good and all do the works which God commands There is a common grace which is not saving yet real and so true and good and so true grace as well as special grace which is saving saith Master Baxter Saints everlasting Rest Part. 3. Sect. 6. Which may be a faire answer to that which is objected against me that in my explication of Dogmatical faith I adde by way of exclusion though not affecting the heart to a full choice of Christ where he seems saith my adversary to imply though he expresse it not that the faith that he meaneth doth affect the heart to a choice of Christ which is not full But if so then 1. It is much more then assent or a meer Historical Dogmatical Faith 2. But is the choice which he intimateth real as to the act and suited to the object That is the real choice of such a Christ as is offered and on such termes If so it is justifying faith If not either it is counterfeit as to the act or but nominal as to the object and is indeed no choosing of Christ That which is real and true is neither counterfeit nor meerly nominal so far as they know either Christ or their own hearts they undissembledly choose and take to him as expecting to be happy in him and not in any other object though too often it is upon mis-information and when they come to a right understanding of the termes they are in danger to quit the way in which they might enjoy him It is further said That I think that there may be an undissembled profession which yet may not be of a saving faith But then I conceive saith one it is not an entire profession of the whole essential object of Christian faith viz. of assent and consent In which he doth but cast dust in his Readers eyes in confounding the intirenesse of the object and the integrity of the subject There may be an entire profession of the whole essential object of faith where the will is brought in to make no more full choice or consent then hath been said and the desired integrity of the subject wanting I am told It will be an hard saying to many honest Christians to say that a man not justified may believe every fundamental article and withal truly professe repentance of all his sinnes and to take God for his Sovereign to rule him and his chief good to be enjoyed to his happinesse and to take Christ for his Lord and only Saviour and his Word for his Law and Rule and the Holy Ghost for his guide and Sanctifer and the rest which is essential to Christianity I think it will be nothing hard for any honest Christian to say that a man not justified may believe every fundamental article as to assent and that he may be convinc'd of the necessity of such repentance and accordingly to make profession of it as Johns converts who were not all justifi'd did and were baptiz'd into it or that such an one may freely yeeld that God hath right of Sovereignty and rule and that he is the chief good to be enjoyed for happinesse and that he ought to take Christ for his Lord and Saviour c. and that this may be done truly not only as to reality of assent but as to reality of purpose to make this choice so farre as the man knows his own heart or the minde of God in this work though there be not that integrity to yeeld up himself wholly which yet by the power of Ordinances through the Spirit in Gods time may be done and through grace perfected Lastly God setting up a visible Church upon earth in order to that which is invisible will have those admitted that give assent to Scripture-doctrine and accordingly wake profession And this of it self in fero Dei brings them into covenant-right and visible Church-membership And therefore according to the minde of God and as Apollonius speaks jure Dei in this estate are to be received Though they shall hit or misse of the mercy of the covenant accordingly as by grace they come up to or by sin fall short of the Propositions contained
the fruits of it upon such and such conditions to be by us fulfilled It will be worth our labour to enquire what is meant by the conditional engagement unto which he says some winde up the merit of Christ as affecting God with it doth he mean such conditions that as causes or impulsive motives take with God to enter such engagement If this be the meaning I shall freely yeeld that there is no such conditional covenant that there is no such condition in any Covenant of God with man In this sense Master Culverwell in his Treatise of Faith page 143. takes it Having mentioned several conditional promises in which faith is expressely required and such wherein it is necessarily understood he saith In all which faith is necessarily understood for the obtaining of the benefit promised But yet in all these faith is no condition properly so called moving God to promise life But taking it in this restrained sense as moving God to promise life he much mistakes himself where he saith That it confounds the Law and the Gospel taking away a chief difference between the covenant of works and the covenant of grace page 141. Seeing there was no condition thus understood in the covenant of works There was not any such good accruing to God by any thing that Adam was to do that upon it or for it God should make the promise of life God hath no motives out of himself to confer his rewards Conditions taken in such a sense will make the covenant of grace and the covenant of works all unconditional But taking the word condition in the sense as it is in ordinary use and as it properly signifies for duty in covenant indented agreed upon and assented to on performance or neglect of which the promise stands or falls it is plain that there are such conditions in both covenants equally in one as the other The necessity of the concurrence of grace to the work of faith will as soon make it no duty as no condition and many denying the one have learnt to deny either of both as well duties as conditions Mr. Culverwel therefore consesseth that faith in some sort may be called a condition because the promise of life is made to persons qualified with faith page 143. and this conditional promise well understood saith he page 141. may be born And if understood with such a restraint as the word will not suffer we confesse Christians must not acknowledge it This being premised let us look into the reasons brought to back the former assertion First All such conditions if spiritual blessings are part of the purchase of the death of Christ and if not are no way fit to be conditions of such an attainment Answ They are so parts of his purchase that they are also our act The act of man by the power of God God gives faith and gives repentance yet we beleeve and we repent we may as easily reconcile Christs purchase with the nature of a condition as Gods free gift of grace with our duty If the gift were of grace and no duty required then there were force in the argument This ridgidly followed will disingage man from all obedience to God seeing all power to obey is part of the purchase of Christ Secondly It cannot be made apparent how any such conditional stipulation can be ascribed to God Answ We finde such a one in Scripture ascribed to God no condition can in more plain terms be held our In case we cannot see how it can be it were safer to lay our hands on our mouths and acknowledge our weaknesse then to withstand so clear evidence He is pleased to give his Reasons First saith he It leaves no proper place for he merit of Christ Answ This reason I can by no means reach Christ may merit and upon what terms he pleases confer what he hath merited Duty in us excludes merit in Christ as well as conditions imposed upon uâ— See Ball on the covenant page 133. Secondly It is very improperly ascribed to God c. Stipulation or engagements upon conditions that are properly so do suppose him that makes the engagement to be altogether uncertain of the event thereof for which the authority of Lawyers is quoted If conditions among men be of such uncertainty it doth not thence follow that it is so in those conditions which God imposes on performance of which he conferres the mercies which he gives in promise If there be so much difference between moral hope and that Christian grace which is wrought by the Spirit that the one is only possible conjectural uncertain and doubtful the other assured and never failing The one often ending in shame The other never making ashamed Then there may be a like difference in the conditions assigned by man and those assigned by God Men may be still uncertain yet God may be assured the event being not left to contingency or the freedome of mans will which is supposed to stand in aequilibrio but determined by the act of grace which is not hid from him whose hand works it in the hearts of his people This might seem to carry far rather force against all conditions in the first covenant which is yet granted to be conditional which for performance was meerly suspended on mans will but hath no colour against the conditions of the second covenant which God works of grace as he requires of sovereignty One is pleased to say Surely they are wide if not very wilde who affirm that all the stipulations on the part of God upon the death of Christ are upon a condition which himself knows to be impossible for them to perform to whom they are made which among Wise men are always accounted nugatory and null And may not the like be said of exhortations promises threats commands God as well knows our disability to answer these as to fulfil conditions yet they are neither wide nor wilde that acknowledge such exhortations promises threats commands without abilities in fallen man to answer them farther then the concurrence of grace that is in Christ Jesus strengthens them There are many more Objections raised by others which the Reader may see brought in by Mr. Grayl and Mr. Woodbridge and fully answered CHAP. X. God in the dayes of the Gospel keeps up the power and authority of his Law The obligation of it is still in force to binde the consciences of beleevers THe last Position that I shall premise is That God in his entry of covenant with man in sinne doth so manifest his free grace that he still keeps up his Sovereignty so exalts mercy that he loseth nothing of his rule and authority His chief aime is to exalt the glory of his free grace and to set out the riches of his great mercy that so noble a species as that of mankinde might not for ever perish yet he quits not man of his subjection and obedience When the Angels fell some stood whether the fallen or persevering number
be greater cannot be determined but when man fell mankinde wholly was lost and unlesse grace save must everlastingly perish As some with the lost Angels must be objects on whom God will glorifie his justice Matth. 25. 41. So others must be vessels of mercy on whom his free grace shall be seen to make them as the Angels of heaven Therefore love is assigned as the alone impulsory motive God so loved the world that he gave his only begotten sonne John 3. 16. God who is rich in mercy according to the great love wherewith he loved us when we were dead in sinne Eph. 2. 5. Of this all that expect to be saved by grace must be tender that it be not obscured Gods designe being to advance it our care must be that it be not lessened In this exercise of free grace God yet keeps up authority and rule power and dominion still is his Man was made of God subject to a Law and under dominion having the law written in his heart from the Creation and he was not divested of it by Adams fall nor yet delivered from it by Christs Redemption Corvinus indeed in his Reply to Moulin cap. 8. sect 7. saith That men under an obligation to punishment are not under any obligation to obedience God will not be served by that man that hath violated his Covenant giving his reason of this assertion To be admitted to serve is a to token of favour which is not vouchsafed as he sayes to menunder guilt and wrath But this is a manifest errour Mans guilt can never rob God of his Sovereignty nor yet disingage man from his duty Standing right with God he is bound to homage Under guilt he is bound both to homage and punishment and to be admitted to serve is not meerly of favour but of dominion and power It was no great favour that Israel in Egypt found in the service of Pharaoh to serve with acceptance is indeed a favour but necessity and duty ties all that are under Sovereignty As man fallen in right is a subject though in his demeanour a rebel So in his regenerate estate still he ows subjection When God became a Saviour to the Elect of mankind he did not cease to be a Sovereigne The children of a King and Emperour know their father to be their Sovereign as by one is well observed The child of God knows God in Christ to be his Lord We are redeemed not to licentiousnesse not to a state of manumission from the command of God but to serve in righteousnesse and true holinesse all the dayes of our life Luke 1. 74. It can be no part of our Christian freedome to be from under the Sovereignty of heaven This Sovereignty of God is two wayes held forth unto us First in keeping up his commandments the power and vigour of his precepts Secondly in his exercise of discipline in chastisement and correction Here I shall assert three things First God in the days of the Gospel keeps up the power and authority of his Law the Obligation of it is still in force to binde the consciences of beleevers Secondly That this Law which God thus keeps up in force is a perfect and compleat rule to those to whom it is given Thirdly That this Law binds as given by the hand of Moses As to the first when I speak thus of the Obligation of the Law I hope I scarce need to tell in what sense I do take the Law Not in the largest sense for any doctrine instruction or Ordinance of any kinde whatsoever Men have their Laws and Directories but I have to deal with the Law of God Neither do I take it for the whole of the Word of God all his will revealed in his Word as it is taken Isa 2. 3. The Law shall go forth of Zion and the Word of the Lord from Jerusalem Nor yet as it is taken for all the Scripture of the Old Testament as in that Text of the Apostle In the Law it is written by men of other tongues and by other languages I will speak to this people 1 Cor. 14. 21. Nor yet for the five books of Moses as it is taken in the words of Christ All must be fulfilled that was written in the Law of Moses Luke 24. 44. Neither do I here understand the Ceremonial Law which stood up as a partition between Jew and Gentile Ephes 2. 14. All that did binde the Jews and was not of force from God with the Gentiles is taken off from Christians There was a confession of guilt a beast needed not to have been slain if they had been innocent this held them under hopes that there was sacrifice to take away sinne imposed on the Jewes till the time of reformation Heb. 9. 10. as an Appendix to the first Table fitted to the Jewes state and condition as a shadow of good things to come Heb. 10. 1. Nor yet the judicial Law given to order the Common-wealth or State of that people farther then so much of it as was of nature and then did bind the Gentiles It is the Moral-Law that I meane that Law which was obligatory not only to the Jews but Gentiles for breach of which they suffered Levit. 18. 27 28. Neither do I understand the Moral Law as a covenant upon observation of which life was expected and might be claimed This is utterly inconsistent with the Gospel If there had been a Law that could have given life verily righteousnesse had been by the Law Gal. 3. 21. And this righteousnesse giving life utterly overthrows the Gospel If righteousnesse come by the Law then Christ is dead in vain Gal. 2. 21. In which sense I deny that the Jewes were ever under the Law The Law was not given as such a covenant as shall God willing be shewn So the Moral Law and Ceremonial Law should militate one against another The Moral Law holding them in themselves looking for a righteousnesse of works and the Ceremonial Law leading them out of themselves unto a sacrifice for remission of sinne Abraham was under no such covenant he had the Gospel preached to him Gal. 3. 8. and so had the seed of Abraham But it still hath the nature of a Law binding to obedience it is for ever a rule for the guide of our wayes That it was once of force is without question and above all contradiction and therefore I need not to multiply Old Testamentâ— Scriptures for it There is no repeale of it it was never antiquated and abolished therefore it is of force Though a Law be urged yet if a repeal may be pleaded there is a discharge That it is not repealed I shall shew and further that it is not capable of any repeal If it be repealed then either by Christ at his coming in the flesh or else by his Apostles by commission from him after the Spirit was given But neither Christ in person nor the Apostles by any commission
hath lost its commanding power then it can give sinne no more being yea it hath lost its own being power of command being of the essence of it If the Law Thou shalt not kill have no power of command then I sin not if I kill If that Law Sweare not at all have no power of commanding then our RANTERS high oaths are no more sinnes then our eating of swines flesh or 〈◊〉 not observing the Feast of the Passeover Where there is 〈◊〉 there is no transgression and a Law antiquated and repealed that the power of command is gone as in the Laws before mentioned is no Law If he still prâ—sse that similitude of the Apostle that a dead husband hath now power of command But the Law to a beleever is a dead husband First I say if he will be pleased to informe me how a dead husband rips up his wives faults how he curbs and keeps her in which he confesses is the Laws office to a beleever then I shall speedily give an account how this dead husband retaines power of command The Argument is as well of force The dead husband hath no power to discover his wives faults to restraine curb or keep her in But the Law is a dead husband to beleevers Therefore the Law hath no such power It lies upon him to answer this argument to free himself from self-contradiction And I would faine see this answered and the other maintained Secondly for more full satisfaction I say that some learned Expositors make the husband in that similitude not to be the Law but sinne which hath its power from the Law So Diodati in his Notes upon the place Man signifieth sinne which hath power from the Law the woman is our humane nature and of these two are begotten the depraved errours of sinne So also Doctor Reynolds in his Treatise of Divorce page 37. setting out the scope of this similitude thus expresseth it As a wife her husband being dead doth lawfully take another and is not an adulteresse in having his company to bring forth fruit of her body to him so regenerate persons their natural corruption provoked by the Law to sin and flesh being mortified and joyned to Christ as to a second husband Master Burges Vindiciae Degis page 218. saith Sinne which by the Law doth irritate and provoke our corruption that is the former husband the soul had and lusts they are the children thereof and this the rather is to be received because the Apostle in his reddition doth not say the Law is dead but we are dead But if he will still contend that the Law is the husband in that place which by reason of corruption hath so much power for irritation and condemnation over an unregenerate man I shall onely give him that advice which Doctor Reynolds in the place quoted gives Bellarmine upon occasion of his interpretation of this similitude Let Bellarmine acknowledge that similitudes must 〈◊〉 be set on the rack nor the drift thereof be streched in such sort 〈◊〉 â—f they ought just in length breadth and depth to match and sit that whereunto they are â—â—â—â—mbled And when he confesseth power in the Law notwithstanding this death to performe diverse offices in the souls of beleever◠〈◊〉 cannot affirme that the law is wholly dead nor deny but that it may have this office of command likewise The power which the Law loseth is that which corruption gave it which is irritation and condemnation Corruption never gave command to the Law and the death of corruption through the Spirit can never exempt the soul from obedience or take the power of command from it Let it be granted that the Law is the husband here mentioned the similitude is this That as the Law through our corruption was fruitful in mans nature to the bringing forth of sinne and condemnation So Christ by the Spirit is to be fruitful in our nature to bring forth works of grace to salvation and so the death of the Law is meerly in respect of irritation or inflaming to sinne and binding over to condemnation not in respect of command That this is the full and clear scope of this similitude beyond which it must not be stretched plainly appeares verse 5. For when we were in the flesh the motions of sinnes which were by the Law did work in our members to bring forth fruit unto death So that here is nothing against the commanding power of the Law God still keeps up his Sovereignty and by this Law he rules the regenerate I wish our Authour would sadly reflect upon that reason of his The Law is not authorized by Christ to reigne and rule in the consciences of his people For his Fathers peace his own righteousnesse and his Spirits joy There is none that speaks of the reigne of the Law in the consciences of the people of God but God in Christ reigns and by his Moral Law rules for all these reasons So farre are these from excluding his rule by his Law in his peoples hearts If this rule of the Law be destructive to Christs righteousnesse then Christs coming for righteousnesse must needs be to destroy the Law which Christ disclaimes And the rule of the peace of God in our hearts is so farre from excluding his rule by his Law that without it it can never be attained Great peace have they that love thy Law and nothing shall offend them Psalme 119. 165. This is the confidence that we have in God that whatsoever we ask according to his will we shall receive because we keep his commandments 1 John 3. 22. A Commandment hath a commandâ—â—â— power and only they that keep them have this peace ruling in their hearts The Spirits joy and the power of the Law to command are so farre from opposing one the other that the Spirit gives testimony of Gods abode in no other but such as confesse and yeeld to this power He that keepeth his Commandments dwelleth in him and he in him and hereby we know that be abideth in us by the Spirit which he hath given us 1 John 3. 24. And of like nature is that which he further hath Though the Law the former husband be dead to a beleever yet a beleever is no widow much lesse an harlot for he is married to Christ and is under the Law of Christ which is love If the moral Law respective to the power of command be dead then love is dead with it Jesus Christ reduces the ten Commandments into two Thou shalt love the Lord thy God with all thy heart and thou shalt love thy neighbour as thy self If then the Law be dead this love from the heart is dead and so a beleever is either a widow or an harlot Master Burges Vindiciae Legis page 12. shews at large that to do a thing out of obedience to the Law and yet by love and delight do not oppose one another which if the Reader consult with his enlargement of it he
bindes us to believe 2. Much of that which I have spoke by way of answer to the former may be applied to this likewise 3. I shall hereafter speak to this that faith is a duty of the Moral Law where the Reader may have further satisfaction 4. If Adam had no command for faith then he was not in any capacity to believe and by his fall lost not power of beleeving And consequently it will not stand with the Justice of God to exact it at our hands having never had power for the performance of it 5. I say there was power in Adam for that faith that justified but not to act for justification Adam had that habit and the Law calls for it from all that are under the command of it But the Gospel discovers the object by which a sinner through faith is justified 3. The same answer may serve to the third exception which indeed is the same with the former only a great deal of flourishing is bestowed in discourse of the understanding and will paralleling them with the Prefaces grounds and occasions of Laws not needful to be repeated And at last bringing all to the Articles of the Creed to which enough already is spoken 4. It is said But what if all this had been left out and you had proved the Moral Law the only Rule of duty doth it follow therefore that it is the only Rule Answ If the Moral Law be the only Rule of duty then I take it to be the only Rule for I enquire after nothing but duty and I take righteousnesse to be matter of duty and then the only Rule of duty is the only Rule of righteousnesse It is further said Sure it is not the only Rule of rewarding And I say Rewarding is none of our work but Gods and I look for a Rule of that work which is ours and that we are to make our businesse I confesse an imperfection in it to give life but assert a perfection as the Rule of our lives It justifies no man but it orders and regulates every justified man 5. It is further said The same I may say of the Rule of punishment To which I give the same answer It is not our work but Gods either to reward or punish And here he speaks of a part of the penalty of the new Law And I know no penalty properly distinct from the penalty of the old He is wont to compare it to an Act of Oblivion and Acts of Oblivion are not wont to inflict penalties but serve to remove them when another Law imposes them That of the Parable is instanced None of them that were bidden shall taste of the Supper when the sin for which they there suffer is a breach of a Moral command 6. It is said The principal thing intended is that the Moral Law is not the only Rule what shall be the condition of Life or Death and therefore not the only Rule according to which we must now be denominated and hereafter sentenced Just or Vnjust To this I have already given a sufficient answer and if I had not our Authour answers fully for me where he says The precepts of the Covenant as meer precepts must be distinguished from the same precepts considered as conditions upon performance of which we must live or die for non-performance And I speak of them as meer precepts and so they are our Rule of righteousness not as they are conditions either of the covenant of works or grace And a man may be denominated righteous by the Laws Rule when he cannot stand before the sentence of it as a covenant of which we have heard sufficient After a long discourse against all possibility of justification by the Law of works as though I were therein an adversary or that the Antinomian fancy were above all answer that a man cannot make the Law his Rule but he makes it withal his Justification he goes about to prevent an objection and says If you should say this is the covenant and not the Law he will reply 1. Then the Law is not the only Rule To which I say When my work is to make it good that the Law is our only Rule I marvel that he will so much as imagine that I will say that which makes it not the only Rule But perhaps he thinks I do not see how it cannot follow as indeed I do not neither can I see any colour for it 2. He replies It is the same thing in several respects that we call a Law and a Covenant except you mean it of our covenant-act to God of which we speak not who knows not that praemiare and punire are Acts of a Law And that an Act of Oblivion or general pardon on certaine termes is a Law and that the promise is the principal part of the Law of Grace To which I say that praemiare and punire are essential in a Law Some have power of command so that their words in just things is to be a Law where most deny any power of punishment as an Husband over the Wife Some parents have Authority to command children children remaining under the obligation of the fifth commandment as long as the relation of a childe continueth when they have neither power to reward or punish Jacob took himself to be in power to command Joseph among the rest of his Sons as appears in the charge concerning his burial Gen. 47. 29 30. and chap. 49. 29. So compared and yet he was not in power either to reward or punish him And though they be acts of a law where he that gives the Law is in power Yet they are no parts of a Rule nor any directory of life to him to whom they are proposed I know that an Act of Oblivion or general pardon may be called a Law as many other things are catachresticè and abusivè but that it should be a Law properly so called I know not The Romanes defined a Law whilest that a Democratie was in force among them to be Generale jussum populi aut plebis rogante magistratu Afterwards when the State was changed and the Legislative power was in other hands they defined it to be Jussum Regis aut Imperatoris And Tully's definition of a Law is that it is Ratio summa insita in natura quae recta suadet prohibetque contraria Here jussio suasio and prohibitio are express'd which are not found in Acts of Oblivion That every man who is within the verge of such an Act may be said to be acquit by Law I willingly grant seeing that act takes off the force of the Law condemning him But that it is a Law strictly so taken I know not CHAP. XII The Moral Law bindes as it was delivered by the hand of Moses A Third branch of the general Proposition before delivered follows which is that the Moral Law as delivered by the hand of Moses is obligatory to Christians This I
thorow with it here is pure justice without relaxation as to the value confest by those who yet contend whether idem or tantundem be paid by Christ the same in kinde as was owing by man or the like in value and estimate He that is brought under a divine attachment must not come out till he have paid the uttermost farthing which man in torments is ever in discharging and never can discharge It is as easie to make a world as by way of ransome to deliver a soul Christ therefore that knew no sin is made sinne that is an offering for sinne God manifest in the flesh he that was God and man hath undertaken the work man to suffer and God to satisfie in suffering and so God is in Christ reconciling the world to himself 2 Corinth 5. 19. The immediate effect or result of this price of mans redemption I suppose is the putting of man into a capacity of a covenant with God yet when this is done till more be done by Christ in the way of his Mediatourship for man men are not yet in covenant not the Elect among men This is evident in those Ephesians that were raised up together and made sit together in heavenly places in Christ Jesus Ephes 2. 6. There was no time in which Christ had not paid the price of their ransome yet there was a time and then but lately over that they were without Christ being aliens from the Common-wealth of Israel and strangers from the covenant of promise having no hope and without God in the world Ephes 2. 12. Elect Infidels are not till their call in covenant they stand not actually reconciled and one with God before Faith for then there needed no Ministery of reconciliation to follow If this were granted then Christ did the whole for mans salvation on the crosse by himself and doth nothing now in heaven by way of intercession nor any thing by his agents in a ministerial way upon earth neither could man before faith be underwrath in which he is yet concluded by our Saviour himself John 3. 36. A state of wrath and an actual reconciled estate cannot stand together There is a price paid and as I may say in the Fathers hand but to be applyed according to the good pleasure of the Father and the Sonne A man may purchase a prisoners liberty so that he hath it in his just and legal power to set him free and yet take what time he pleaseth in discretion to impart it to him and actually deliver him In this work there are three parties God the Father as Creditor Christ Jesus the Surety Man the Debtor The Father might have refused this discharge from the hand of Christ and exacted it of the principal Christ might have refused to have made such payment he was not in the Obligation There was a relaxation of the person as is agreed on all parties Man must come in and manifest his acceptance Till he is content to leave his old master sin and Satan This new Lord gives him no entertainment he must be content to come out of bondage or else he can enjoy no freedome 2. The next work of Christ is to bring man within the bond of the covenant professedly to accept it for which there is yet a double work First to make tender of it this hath been Christs work as the Prophet of his Church in all ages In what latitude in was carried in the dayes of the fathers before the flood it is rather obscurely pointed at then plainly shewed yet there was then a distinction between the posterity of Seth and that of Cain and so contiued till the dayes of Noah when the sonnes of God saw the daughters of men children of the covenant saw those out of the covenant Men within the visible Church saw women without the Pale and joyned themselves in marriage with them From Abrahams dayes it was confined to his posterity and held within his line and those few that as proselytes joyned themselves unto them In Gospel times it is enlarged the tender is made not to Jewes only but also to every Nation under heaven the Commission being to preach the Gospel to every creature none by Nation so contemptible that is to be excluded In Christ Jesus there is neither Barbarian nor Scythian Jew or Gentile Col. 3. 11. And as there is to be a tender so also it is his work to shape the heart for acceptation of it to embrace the terms and enter into it God shall perswade Japhet and he shall dwell in the tents of Shem Gen. 9. 27. The inhabitants of the Isles peopled by Japhets posterity shall become the Israel of God shall succeed the Jewes in a Church-state and vissible profession of the name of God The hand of the Lord was with them namely those that preacht at Antioch and a great number beleeved Acts 11. 21. where beleeving after the manner of the History in the Acts is no other then embracing the Doctrine of Faith they were made Disciples many of which after fell off even from their profession A third work is to enable those whom he brings to glory those among them in covenant that are called according to his purpose to performe the duties of the covenant to be stedfast and upright in it and this is by Circumcising their heart giving them a new heart writing his Law in their hearts putting it into their inward parts keeping them by his mighty power through faith unto salvation of which more hereafter The last work is to crown with glory those that by grace he raises up to the termes of the covenant thus qualifying them he crowns them I have fought a good fight I have finished my course henceforth there is laid up for me a crown of righteousnesse which the Lord the righteous Judge shall give me at that day 2 Tim. 4. 7 8. I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you to my self John 14. 2 3. Here some difficulties offer themselves If the covenant of works past between God and man in his integrity were immediate and the transactions of it without reference to Christ then if follows that faith in Christ is not commanded in that Law Obj. which was given to man for a rule There being no possibility of it there could be no command for it and there was no possibility of Adams beleeving it seeing Christ was not revealed and was not as Mediatour of any use This opinion is strongly maintained by Arminians Armin. in resp ad artic decimum nonum Corvinus Contr. Molin cap. 11. And to this end that they may make it good that God cannot in justice require faith in Christ from man in his fallen condition unlesse he withal confer upon him abilities to believe seeing he never had that power from him in his integrity and state of purity and upon this supposition
not necessitated Upon these grounds it is that I finde no reason to widen the differences between these promises and priviledges in either covenants The identity of conditions in the covenant of Works and Grace on Gods part we have seen The great diversity in the conditions called for from man comes to be spoken to And in the first place this difference offers it self The conditions of the covenant of Works were in mans power being left to the freedom of his will he had abilities in himself without seeking out for further assistance then a meer general concurrence to perform them This ability in man to answer whatsoever was called for at his hands from God appears First in the integrity of his nature Being made like God his principles must needs carry him to a conformity with God and these principles were connatural to man in his first being and beginning Man being made of God to contemplate his glory and to enjoy communion with himself he made him not defective in any of those noble qualifications that serve for it or have a tendency to it Papists indeed will have this to be a supernaturall gift of grace and above the glory of mans first creation Bellarmine compares it to a bridle given to curb that lust which riseth against reason in us That rebellion of lusts in man they conceit would have been if man had not fallen which as it layes a high charge upon God in such an aspersion of his pure work drawn after such a patterne so it makes way for other opinions that the first motions without consent are no sins and that lust in the regenerate is not sin But as the bottom is rotten so also the building that is raised upon it is ruinous There was an happy agreement in man as well with himself as with his Creatour The fall brought in a necessity of support and supply of Grace Secondly this appears from the equity which must be granted to be in the command of God which requires that the work given in charge be not above his abilities that is charged with it The Arminian argument from a command to abilities to keep the command from a threat to conclude a power to keep off from the thing threatned is of force as long as the person under command keeps himself in the same station and strength as when the command was given But applying this to man in his fallen estate who had sinned away his abilities the strength of it is wholly lost The command of God retains its perfection when we are under the power of corruption The Law is nothing abated though we be weakened 3. It appears in the work it self which was charged upon man upon performance of which he was to expect happinesse There is no more explicitely mentioned then that negative precert Of the tree of knowledge of good and evil thou shalt not eat the day that thou eatest thou shalt surely die This all may yeeld might easily have been kept if the command had been heeded or the menace observed The Jews at their worst could observe the commands of non-licet meats and this was a command of like nature yet this was not all unto which man was tied Being made in the image of God he had clear light to discern good from evil and as all yet retaine darkly and obseurely so he had the Law written in his heart clearly Adultery Murder though no otherwise condemned then by that light which he had by creation in that estate had been sin The former positive Law was evil because forbidden take away the prohibition and there had been no sin in eating These are forbidden because evil The Law imprinted by creation being presupposed there needed no further Law to make them sinful They that never had the written Law are condemned for these practices by that Law which by nature is written in their hearts But against these there was in nature an Antipathy Mans pure nature had them in abhorrency As now there needs no Law more then nature doth suggest to forbid the eating of poyson feeding on dust or carrion So then there needed no more Law to condemne these practices so that obedience in that state was in mans power must necessarily be yeelded The conditions of the covenant of Grace are not performed but by special grace a power from God must concurre for their work in man Man hath no abilities in himself to answer what God requires and if he rise not up to the terms of this covenant till he raise himselfe he will for ever fall short of it As the covenant was vouchsafed of grace so grace must make us meet to partake of the benefits of it This appears 1. In the state and condition in which God findes man when he first enters covenant with him yea after covenant entred till a change be wrought and abilities conferred to answer that which God in covenant requires This state of man the Apostle expresses Ephes 2. 1. Dead in trespasses and sins alive and in power for nothing at all but sinne This was the condition of Heathens never in covenant and so of the Jews who were a people in actual covenant and owned of God as his inheritance as God willing shall be shewn Their conversation was the same as the Apostle there confesseth Among whom we also had our conversation in times past in the lusts of the flesh fulfilling the desires of the flesh and of the minde and were by nature the children of wrath as well as others This in abundant other expressions in Scripture is discovered holding forth the same thing Rom. 5. 6. For when we were yet without strength in due time Christ died for the ungodly That infant Ezek. 16. 4 5. had no more possibilities of life then is to be found even in the state of death Reas 2. It appears in that power which is exercised by God in the change of those in covenant with him whom he fits for himself for Eternity This power in Scripture is set out in several expressions First Creation Ephes 2. 10. We are his workmanship created in Christ Jesus unto good works All ability to good is from the frame into which grace puts us As there is a power out of man which gives him Being So also there is an answerable power for his new Being He that is begotten of God keepeth himself and the evil one toucheth him not 1 John 5. 18. Secondly Quickning The dead have not power to raise themselves without a further power for their Resurrection Neither is it in the power of man Who is dead in trespasses and sinnes Eph. 2. 1. Thirdly Taking away the heart of stone and giving an heart of flesh Ezek. 36. 26. To change the nature of things which is here done is the work of an Omnipotence which was Satans argument not denied by Christ If thou be the Son of God command these stones to be made bread Mat. 4. 3. Fourthly Causing
Law blamelesse therefore of a conversation exact walk up to his principles After conversion he knew nothing by himself 1 Cor. 4. 4. His heart condemned him not He exercised himself continually to have a conscience void of offence both to God and man Acts 24. 16. Yet he durst rest in none of these I am not saith he hereby justified 1 Cor. 4. 4. What things were gain to me those I counted losse for Christ yea doubtlesse and I count all things but losse for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the losse of all things and do count them but dung that I may win Christ and be found in him not having my own righteousnesse which is of the Law but that which is through faith of Christ the righteousnesse which is of God by faith Philip. 3. 7 8 9. The ignorance of this was the bane of the body of the Jewish Nation The Gentiles which followed not after righteousnesse have attained to righteousnesse even the righteousnesse which is of faith But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse wherefore because they sought it not by faith but as it were by the works of the Law Rom. 9. 30 31 32. For they being ignorant of Gods righteousnesse and going about to establish their own righteousnesse have not submitted themselves unto the righteousnesse of God Rom. 10. 3. And still it is the undoing of a great part of the world Man being naturally inclined to look after a righteousnesse of his own and extreamely opposite to this righteousnesse which in the covenant of grace is tendered and by which in a Gospel-way he must be saved The righteousnesse of the former covenant was wrote in the heart by nature and such remainders left that the man that minds any righteousnesse alone looks after it But this is onely of Revelation He must have light without him to lead to this righteousnesse which is not his own nor inherent in him What naturally he did not know he is naturally ready to oppose and refuse Men know not how till they be taught of God to see a reason of it or to understand that it is of any use A man may be wise with another mans wit strong with another mans strength learned by another mans knowledge as well as righteous as they conceive by another mans righteousnesse Hence are the scornes that are put upon it and the Treatises that are wrote against it Vain man would faine be somewhat as wise Job 11. 12. so also righteous This takes all from man strips him of all in which he may glory as Romans 3. 27. This which man so opposeth the covenant of grace establisheth And that which he so advanceth the covenant of grace disclaimes 3. The conditions on mans part in the covenant of works were for mans preservation in statu quo in that condition in which he was created To hold him in communion with God which was his happinesse he expected not to be bettered by his obedience either respective to happinesse no more is promised than in present he had nor yet in his qualifications respective to his conformity to God in righteousnesse and true holinesse What improvement he might have made of the habit infused by the exercise of obedience I shall not determine But no change in qualifications was looked after or given in promise The conditions of the covenant of grace are serviceable to man in his return to God for his recovery as to his state of happinesse lost so to the repaire or new frame of his qualifications depraved and spoiled This is plain of it self and will be further explained in that which follows Other differences there are assigned by Divines to difference these two covenants some of which fall in with these that I have mentioned and some to which I cannot in all things consent See Camero de triplici foedere 1 Thes 9. * These I thought to be most material and with these I shall rest satisfied CHAP. XXI Faith is a condition of the Covenant of Grace HAVING asserted conditions in the covenant of grace and held forth several differences between the conditions in the covenant of works and in the covenant of grace we are now further to enquire what these conditions are that are called for in this covenant on which we treat Those Divines that with concurrent judgments acknowledge this covenant to be conditional are not yet so unanimous in their assignation of them For a full discovery some things are to be premised as truths taken for granted rather than disputed 1. That God covenants with man and engages himself to him not onely for justification but also for salvation Not onely for pardon of sinne but everlasting life and glory Not onely to be reconciled to him but to conferre eternal happinesse upon him 2. Whatsoever God requires of man in order either to his justification or salvation without which he is not justified or saved and man engages unto in order to his justification or salvation this is a covenant condition This I take to be clear in case there be any such thing as a condition in any covenant and it is also granted by a professed adversary of all conditions in the covenant of grace faith and repentance are saith he means of our enjoying the comforts of the covenant but not conditions going out of the nature of a covenant for every means is not a condition though every condition be a means but when a means is by stipulation and contract appointed for the acquiring of any thing then it is a condition Whatsoever then we can finde thus required of God in this way of contract and stipulation is a condition by the confession of our adversaries 3. Whatsoever is required of man in order to his justification is a condition of his justification and all that is required in order to his eternal salvation is a condition of salvation God making tender of both and man engaging himself to seek both whatsoever is required in order to either respective to that is a condition 4. That which is a condition of justification is also a condition of salvation in that salvation presupposes a justified estate but it holds not on the contrary that which is a condition of salvation is not therefore a condition of justification More is required to hold us up in constant communion with God then to bring us into a state of actual reconcilement to God This being premised the work will be more easie to assigne conditions in this covenant The condition immediately serviceable for mans return to a reconciled state with God and consequently of his justification is faith which almost all acknowledge to be a condition and Camero with several others makes it to be the sole condition of the covenant A condition it is as is above contradiction John 3. 15 16. God so loved the world that he gave his
be full and how to be hungry he can beare prosperity and not be puffed up He can be under adversity and not be cast down In the worst of times the just lives by faith Hab. 2. 4. He can make use of every Ordinance for his spiritual advantage The word preach is for his benefit Being mixt with faith when he receives it Heb. 4 2. He knows how to improve the Sacraments for his spiritual growth those seales of the righteousnesse of Faith Rom. 4. 11. Abel by Faith exceeded Cain in sacrifices Heb. 11. 4. and so do these exceed all unbeleevers in their performances All of these might be farther and more fully enlarged but that it is done at large by better hands Master Ward in his Life of Faith Master Culverwel especially Master Ball in his elaborate treatise on that subject CHAP. XXIII Repentance is a condition of the Covenant of grace THe condition immediately serviceable for mans reconciliation to God we have seen that which respects his reparation in his qualifications to hold up communion with God follows which is Repentance The end of Christs coming in the flesh being to save sinners He saves them not in their sins but from their sins and therefore calls them to repentance and engages all to it that he receives into covenant As God will have a self-outed and beleeving people So he will have an humble and an holy people So John Baptist the forerunner of the Mediatour began his Ministery Repent giving in this as his reason The Kingdome of heaven is at hand that is a New Testament-state in which the covenant of Grace was to be opened and the glorious priviledges of it made manifest Matth. 3. 2. With the self-same words Jesus the Mediatour of the covenant begins his Ministery Matth. 4. 12 17. verses compared From that time Jesus began to preach and to say Repent for the Kingdome of Heaven is at hand To this he resolves to engage those that he receives So it was with the twelve that were men employed to bring Nations into covenant They thus began their Ministery Mark 6. 12. They went out and preached that men should repent Neither let any make these two Faith and Repentance or Faith and Obedience which is comprised under Repentance one and the same and old project to introduce justification by works The Scriptures evidently distinguish them Paul makes them two distinct heads in the Ministery when he preached either to the Jews or Gentiles Acts 20. 21. Testifying both to the Jews and also to the Greeks repentance towards God and faith towards our Lord Jesus Christ They are two distinct heads of Catechisme in the Apostles times Repentance from dead works and Faith towards God Heb. 6. Repent ye and beleeve the Gospel Mark 1. 15. There are those acts in Scripture attributed to Faith that will by no means be ascribed to love or obedience as the taking in of the priviledges before mentioned If Faith work by love as the Apostle speaks Gal. 5. 6. And love be the end of the commandment out of a pure heart and of a good conscience and faith unfeigned 1 Tim. 1. 5. then faith is a distinct thing from love If by Faith the Worthies of old wrought righteousnesse then righteousnesse may be distinguished from it Heb. 11. 33. As Faith and Hope make two Graces so Love a third 1 Cor. 13. 13. It is not the Gospel way to confound them together They must not be divided but they are to be distinguished In this of repentance which is a Gospel-grace and condition of the covenant we may observe First A necessary pre-requisite to it Secondly The essential parts of it A necessary pre-requisite to this of repentance as to the other of Faith is Conviction Compunction Remorse Unto which the name of repentance is often given though it be of farre more narrow comprehension than the whole work yea it reacheth not unto any thing which is of the essence of it Called repentance as some say by a Synechdoche the part for the whole but I rather take it to be a Metonimy Sorrow is rather an adjunct than a part of it yet such an adjunct that still accompanies it and makes way for it as the needle as the Ancients use to expresse it enters the cloth not to stay but to let in the thread An Officer enters an house to throw out one inhabitant and to let in another but not to stay himself It hath its name from paine grief or trouble which affects the soul for sin which must needs follow when once we look upon it with shame and wearisomnesse Who can imagine a man to have his eyes opened to see that through his whole life he hath risen up in hostility and opposition against God hath taken off that stamp which God in creation put upon him run his soul upon everlasting hazard and all of this without sense of shame fear or trouble Who can imagine that the soul can leave so ugly a path as that of sin formerly so pleasant and desired without any grief or trouble of minde that he hath so long held it Or that any will make out for help in a Saviour till they see themselves through sinne in a lost and undone condition I speak not of infants who neither act faith nor repentance but of those of growth whom God works for himself by his Ministers As they have their call by the Word So the Word hath its efficacy in some measure of soul-shaking by the Lawes discovery by which is the knowledge of sinne as Rom. 3. 20. Evangelical allurements on which by some the whole of the work is laid can never I suppose work on the soule without Law-convictions If these Gospel allurements draw to Christ they must draw from sinne and how shall any be drawn from what he does not know nor ever understood either to be evil or dangerous It is with me no lesse a Paradox that a man may be drawn from sin without the discovery of the Law as to be drawn to Christ without the light of the Gospel And to say the Gospel discovers sin as well as the Law taking the Gospel in opposition to the moral precepts as here it must be taken is the greatest absurdity Exem gr If it be questioned whether to take up armes be a sin whether to fight a duel be a sinne whether usury be sin or to marry within the Levitical degrees forbidden be sin shall I determine this out of a Gospel-promise That Jesus Christ came to save sinners That the blood of Christ takes away all sin That in him all that beleeve are justified A thousand of these will contribute nothing to the expediting of these or like questions or the conviction of any under guilt The work must be brought to the rule the action to the line for discovery Upon the Laws convictions there may follow Gospel-aggravations But conviction is the work of the Law as an instrument of the
they are our conditions They are conditions on our part and therefore they cannot be Gods That they are ours is made known of God as by the beame of the Sun in his Word And I shall not stand to distinguish of an absolute and conditional covenant that so making the whole in the absolute covenant to be Gods and in the conditional covenant this part to be ours which I know not whether exactly understood the Scripture will beare but in plaine terms deny that they are Gods conditions and affirm them to be ours I know what God speaks in his Word concerning these works That he will write his Law in our hearts and put it into our inward parts That he will take away the heart of stone and give an heart of flesh which implies this work of which we speak I know likewise what in particular is affirmed of Christ that he is the authour and finisher of our faith Heb. 12. 2. that he gives repentance Acts 5. 31. that God grants to the Gentiles repentance to life Acts 11. 18. And I have not forgot what I have said before of the concurrence of grace in the performance of every Gospel-work Yet all this rises not up hither to make them formally Gods act not ours Whose acts they be his conditions they are this is evident But they are our acts We beleeve We repent It is not God that believes It is not God that repents That is an absurdity which Arminians have laboured to charge upon us to render that which we hold of the necessity of the concurrence of grace in these works odious But it is that which the Orthodox party have still disclaimed The Apostle calls upon the Philippians Phil. 2. 12. To work out their own salvation the work is their own as the salvation They are a Beleevers own act and not barely a spontaneous act on which he is carried as a Bird in preparing a nest for her young and Bees in preparing honey for their subsistence in which Phylosophy tells us that they aime at no end but they are voluntary actions of choice done out of choice aiming at salvation as his end The mercy in the Covenant being on these termes tendred With the heart man beleeveth unto righteousnesse Rom. 10. 10. The just lives by his faith Hab. 2. 4. They to turne to the Lord with all their heart Joel 2. 13. They obey from the heart the form of Doctrine whereunto they are delivered Rom. 6. 17. They do the will of God from the heart Ephes 6. 6. Faith and Repentance are mans work which man in covenant does respective to salvation in the covenant tendered Object not Gods But the Apostle some may say in the next words tells us that it is God that works the will and the deed vers 13. There he seems to take them from us and ascribe the formality of them to God In this co-operation of God whether they be formally our works or Gods let Esay determine Isa 26. 12. Thou hast wrought all our works in us When God hath wrought it the work is ours we have the reward of it and we shall beare our sinne in case it be neglected and let the Apostle explaine himselfe Ephes 2. 10. We are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them God hath ordained good works as a Christians way and walk They are charged upon man as is plain in the context in order to salvation They are the way that we hold in our passage on to that salvation which God of grace vouchsafes and we are Gods workmanship created in Christ Jesus for these ends Our dexterity in holy duties is from the frame into which grace put us So still the work is ours though power for action is vouchsafed of God And the conditions are ours for discharge of which we have yet divine assistance That faith and repentance are our conditions and not Gods take these arguments 1. Those conditions that are not mentioned in the proper conditional covenant as from God but required of God from us are not Gods conditions but ours in that Covenant This is cleare Being there expresly required of us and not so much as mentioned as from God they cannot be his engagement but ours to performe But Faith and Repentance are not mentioned as from God in the proper conditional covenant but required of God from us Therefore Faith and Repentance are not Gods conditions in the proper conditionall Covenant but ours 2. The conditions of a covenant are his that performeth and not his that imposeth This proposition is cleare in reason and confessed by the adversary But we perform and God imposeth Faith and Repentance They are therefore our conditions and not Gods in this covenant 3. Covenant-conditions are theirs that are charg'd with falshood in case of failing in them and non-performance of them This is plaine in all covenants To make conditions and to faile in them is to be false to them But in case of failing in Faith and Repentance man is charged and not God God fails not but man deals falsly Therefore they are mans conditions and not Gods 4. Covenant-conditions are theirs who upon failing in them and not performance of them suffer as covenant-breakers This is clear Israel covenanted to dismisse their Hebrew servants and dismissed them not and Israel suffered for it Jer. 34. But upon failing in Faith and Repentance God suffers not so much as in his Name as a covenant-breaker He is not charged with mens unbelief and impenitence Men themselves suffer Therefore Faith and Repentance are mans conditions not Gods 2. There are objections peculiarly against repentance as it comprises the whole frame of obedience Object as before held forth to disable it from being any Gospel-condition By this means the covenant of Grace will be say some a covenant of works Repentance in this latitude to which we have spoken containes the whole of obedience and being made a condition of the Covenant of Grace Works are introduced and a Covenant of Works re-established As there was grace in the first covenant Answ as you have heard which we call a covenant of Works So works are not wholly excluded from this covenant which we call a covenant of Grace God still keeps up his Sovereignty as you have heard and how this can be done when he leaves man at that wilde freedome not so much as to call for homage from him cannot be conceived his rule even in this covenant is to reward men according to their works Behold I come quickly and my reward it with me to give every man according as his work shall be Rev. 22. 12. Works then are not excluded from this covenant yea Christ the Mediatour of the covenant aforehand tells us Except our righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the Kingdome of heaven Matth. 5.
20. They had their righteousnesse and as was supposed they made a great progresse in the way of righteousnesse yet we must have an exceeding righteousnesse above that which they taught and practised or else there is no salvation in this covenant These two covenants notwithstanding remaine distinct and not confounded together There is a legal righteousnesse such as the Law in the highest extremity of it requires without the least indulgence in case of failing This the covenant of Works calls for and in this we fall short but Christ answers and therefore He is the end of the Law for righteousnesse Rom. 10. 3. and by this we are saved There is a righteousnesse of the Gospel which God in covenant calls for to which it is his Spirit enables and in this we are saved 2. Gospel-obedience is called for in the Covenant but not as any condition of the Covenant Faith is the alone condition obedience necessarily flows from it and follows upon it when once we believe it need not to be conditioned or indented for seeing when we are in Christ by faith we can then do no other than obey I answer This position here laid down that obedience necessarily follows and flows from Faith is a position indeed maintained by the reformed Churches against Papists Arminians Socinians and other opposites of it from which position of ours they inferre as by necessary consequence that all commands requiring obedience are then needlesse and all exhortations reproofs motives and promises to no purpose None either commands or perswades the Heavens to move the Sunne to give light the Fire to give heat or the water to give moisture That which necessarily works is let alone to work and to take its course in working And this Objection taking away this Gospel-condition on this ground is of the same stamp Obedience necessarily flowing from Faith includes Gospel-commands exhortations reproofs as well as Gospel-conditions If God need not to condition and engage for obedience from Beleevers because they thus necessarily obey then he needs not give commands or presse obedience for the same reason when yet the Gospel is full of exhortations commands menaces promises with application to Beleevers to men professing Faith to men in Christ by Faith For satisfaction then of this Popish-Arminian objection we must distinguish of consequents which necessarily flow from their principles Some are natural which of themselves have their effects as those in the objection mentioned Here is neither command imposed condition required nor promise held forth They are not in any capacity of acting or working otherwise than they do Others are moral who work not by way of Physical necessity but are kept in their way by the power of grace upholding which does not exclude but necessarily takes in mans endeavour in the use of meanes to yeeld obedience and to hold on in all patience and perseverance This argument followed home will be of equal force against Faith as a condition as against sincerity seeing Gods Elect shall beleeve as they that beleeve shall yeeld obedience There is a like necessity of faith flowing from election as there is of obedience to flow from Faith as Faith therefore so obedience either of both in their places are covenant-conditions CHAP. XXV What degree of obedience the Covenant of grace calls for from Christians HEre is seasonably moved and is not without some difficulty answered what degree of obedience this new covenant calls for from us that so we may endeavor it and understand our selves when we have by grace attained to it that having entred covenant with God we may not be found of those that have wickedly departed and dealt falsely in the covenant In this there are several opinions which are to come under examination First some say that it is required of Christians in an exact way in a full perfection as of parts so of degrees answering to the perfection of the Law as written in the heart and given on Mount Sinai And so required that obedience in a more low degree will not be accepted or the mercies promised in the covenant obtained which doctrine of theirs rigidly followed stands as that two edged sword Gen. 3. 24. keeping the way of the tree of Life and making the way to salvation unpassable Thus the Councel of Trent If any man shall say that by Baptisme men are obliged to Faith only and not to the observation of the whole Law let him be accursed which Chemnitius in his Examen confesses in a qualified sense might be admitted seeing persons baptised owe subjection but not in the sense which that Canon holds forth being an allusion to that of the Apostle Gal. 5. 3. I testifie again to every man that is circumcised that he is a debtor of the whole Law By which Glosse Baptisme makes Christ of none effect as well as Circumcision as it was taken in the sense of those false Teachers among the Galatians viz. as a leading ceremony of the Law binding to the observation of the whole And so also Bellar. lib. 1. de Baptis cap. 15. Baptisme doth not make us debtors to Faith only but to keep the whole Law and there explaines himself that to deny a man to be a debtor to keep the whole Law may be taken two wayes either so as that to do things against the Law were no sinne as though the Law were abrogated This he confesses Protestants do not say and in that he saith there is no controversie or else so that justification or salvation doth not depend on the fulfilling of the Law but only on the mercy of God by faith applied this he makes the Protestants errour and so brings in justification by the Law and utterly confounds the covenant of works and grace together onely I confesse the businesse seemes much mollified by the explanations that they give of those words fulfilling of the Law First curtelling the Law in taking off the first fomes and motions of actual sinne yea even all that goes before consent of will making it no sinne at all as also multitudes of actions some of them foule enough as not within this verge such which they call by the name of venial sinnes which are besides the Law but not against it bending as some merrily speak but not breaking the Commandments though they would never give us a catalogue of sins mortal or venial nor any certaine mark or character whereby they might be distinguished All these are pared off as no breaches of the Law nor in their own nature deserving the sentence of eternal death and the temporal punishments due to them after death is holpen out by their Indulgences Secondly so helping themselves out with distinctions at least some among them that keeping the Law with them is no other than the grace of sanctification in the very sense as the Orthodox hold it forth He that pleases may read what Jansenius hath chap. 81. of his Harmony Opposing Luther for his denial that
the first and great Commandment in the Law in this life can be fulfilled and charging it with blasphemy Luther having Austins authority in several places as Jansenius confesses for to second him affirming with him that this Commandment in this life cannot be perfected or fulfilled but it is to be fulfilled in the life to come giving his reason As long as there is any thing of carnal concupiscence to be restrained God is not with the whole heart loved The good Bishop knows how by distinction to salve Austin and maintaine his doctrine to be good divinity and denying Luther that favour to leave him under the brand of blasphemy so that the result of all with him is this God is then loved with the whole heart when any one out of inward and sincere affection to God is principally exercised in those things which are of God studying above all things to please him and carefully to observe not one but all his Commandments and that not slothfully and against heart but diligently and cheerfully grieving from the heart if any thing by others or himself through infirmity of the flesh be admitted contrary to the will of God So that some might think all controversie in this point may cease and that the difference between us were no more than a strife of words seeing we do not only confesse that this ought to be done but also urge a necessity of doing of it and they say the Law is fulfilled when it is done But here 1. Much wrong is done to the Law as though it were a rule of our strength not of our duty that it answered and might be applied to each mans impaired strength and weakened abilities or that the Gospel-grace of godly sorrow for sin against the Law were the keeping of the Law making repentance a satisfactory discharge for disobedience When these men cannot bring up mans nature to the streight line of the Law they bring down the Law to the crooked nature of man 2. It is injurious to man puffing him up with conceit of answering the Law setting him up as high as he should be laid low ready to say with the young man in the Gospel All these have I kept from my youth when holding out the Law in its just latitude as it was happily brought home to the Apostles conscience sin would revive and he would see himselfe in a lost condition A second opinion is that the covenant of grace requires perfection in the exactest way without help of these mens distinctions in an equal degree with the covenant of works but with this difference In the covenant of works there is no indulgence or dispensation in case of failing but the penalty takes hold the curse follows upon it But the covenant of grace though it call for perfection such is the exactnesse of it yet it accepts of sincerity such is the qualification of it through grace or the mercy in it If I should take up any opinion in the world for the Authours sake or those that have appeared as Patrons of it then I should embrace this The reverence deservedly due to him that I suppose first manisted himself in it hath caused it to finde great entertainment but upon more than twenty yeares thoughts about it I finde it labouring under manifold inconveniences 1. It establishes the former opinion opposed by Protestants and but now refuted as to the obedience and the degree called for in covenant And if I should be indulgent to my affections to cause my judgement to stoop Dislike of the one would make me as averse from it as an opinion of the other would make me prone to receive it Judgement therefore must lead and affections be waved 2. If this opinion stand then God accepts of Covenant-breakers of those that deale falsely in it whereas Scripture charges it only upon the wicked upon those of whom God complaines as rebellious Deut. 29. 25. Josh 7. 15. Jeremy 11. 10. Jeremy 22. 8 9. Yea it may be charged on the best the most holy in the world lying under the guilt of it according to this tenent 3. Then it will follow that as none can say that they have so answered the commands of the Law that they have never failed they have not if put to answer in the greatest rigour once transgressed so neither can they with the Church make appeale to God That they have not dealt falsely in the Covenant nor wickedly departed from their God Psal 44. 17. Every sinne according to this opinion being a breach of it and a dealing falsely in it 4. Then that great promise of mercy from everlasting to everlasting upon them that fear him and his righteousnesse unto childrens children to such as keep his Covenant and to those that remember his Commandments to do them Psalme 103. 17 18. only appertaines to those that so keep the Law that they sinne not at all against it 5. Then our Baptism-vow is never to sin against God and as often as we renew our covenant we do not only humble our selves that we have sinned but we afresh binde our selves never more to admit the least infirmity and so live and die in the breach of it 6. Then the distinction between those that entered covenant and broke it as Jerem. 31 32 33. and those that have the Law written in their hearts and put into their inward parts to observe it falls all standing equally guilty of the breach of it no help of grace being of power to enable to keep Covenant Each of these five last arguments are replyed to by a distinction of the precept and conditions of the Covenant Men that are sincere break the precept as is said but not the conditions But I know no precepts in covenants which are not conditions Faith and Repentance are Precepts and I think the alone Precepts and I know not neither do I heare of any other Conditions 7. Then it follows that Sincerity is never called for as a duty or required as a grace but only dispensed with as a failing indulged as a want It is not so much a Christians honour or character as his blemish or failing rather his defect than praise But we finde the contrary in Noah Job Asa Hezekiah Zachary and Elizabeth Nathaniel an Israelite indeed that entered covenant and kept covenant Sincerity is a degree towards perfection in obedience and if the command looks no lower than perfection in degree the imperfect degree is not commanded though it be indulged And therefore I conclude that as in the Law there was pure justice as well in the command given as the penalty threatened without any condescension or indulgence So in the covenant there is mercy and condescension as well in the condition required as in the acceptance through grace The Covenant requires no more than it accepts The alone Argument Object so farre as ever I could learn that hath brought some of reverend esteeme heretofore into this opinion is That if
because their sanctification and good works have some imperfect agreement with the Law of Works This and much more to assert a personal perfect inherent righteousnesse as is said all which as it is here held out to me is new and I must confesse my self in ignorance all over I never took imperfect righteousnesse to imply any such contradiction no more than imperfect holinesse Isaiah I am sure saith All our righteousnesse are as filthy rags Esay 64. 6. No greater charge of imperfection can lie against the most imperfect holinesse than the Prophet lays upon our righteousnesse Neither do I understand how holinesse should be imperfect taken materially and righteousnesse perfect taken formally in reference to a rule We may for ought I know as well make holinesse formal and refer it to a rule and righteousnesse material in an absolute consideration without reference to any rule at all And in such consideration I do not know how there can be perfection or imperfection either in holinesse or righteousnesse it is as they come up to or fall short of the rule that they have the denomination of perfection or imperfection Pauls Gospel-frame whether you will call it righteousnesse or holinesse is set out Rom. 7. full of imperfection yet all this as in reference to the rule as it answered or fell short in conformity to it verse 22. I delight in the Law of God after the inward man And whereas a charge of ignorance is laid even upon learned Teachers that commonly understand the word righteousnesse and righteous as it referres to the old rule I professe my self to have little of their learning but I am wholly theirs in this ignorance I know no other rule but the old rule the rule of the Moral Law that is with me a rule a perfect rule and the only rule The perfection of this holiness and righteousness in mans integrity stood in the perfect conformity to this Law and the reparation of this in our regenerate estate in which the Apostle places the image of God must have reference as to God for a patterne so to his Law as a rule As an image carrying an imperfect resemblance of its samplar is an image So conformity imperfectly answering the rule is conformity likewise A perfection of sufficiency to attaine the end I willingly grant God condescending through rich grace to crown weak obedience in this sense our imperfection hath its perfectnesse otherwise I must say that our inherent righteousnesse is an imperfect righteousnesse in an imperfect conformity to the rule of righteousnesse and without thir reference to the rule there is neither perfection nor imperfection in any action See Doctor Davenant disputing against justification by inherent righteousnesse upon the account of the imperfection of it de justitia habituali pag. 349 and how fully he was perswaded of the imperfection of this righteousnesse appears in sentences prefixt before two Treatises as may be seen in the margent In the last place I shall conclude that sincerity in the way and work of God which Scripture also calls by the name of truth integrity simplicity uprightnesse perfectnesse an heart in the work of God whole and unfeigned is that which the covenant of grace doth require and that which it accepteth This God in covenant gives in charge and this he rewards and crownes The Law stands as a rule and the charge in it is the highest top of perfection without the least indulgence in any case of failing suitable to the abilities that once were put into our hands God in Gospel-condescensions will have this rule eyed with a single and upright heart universally eyed and observed both in our returnes from sin and in our application to God in new obedience This doing of the will of God from the heart with good will-doing service Eph. 6. 6 7. Serving with a willing minde 1 Chron. 28. 9. This preparing the heart to seek the Lord God of our fathers Ezra 7. 10. This delight in the Law of God in the inward man Rom. 7. 22. though it be in much weaknesse and with strength that is little Rev. 3. 8. by reason of inward corruptions Rom. 7. 23. Gal. 5. 17. enemies without Ephes 6. 12. is required of God in covenant and through grace accepted And as faith which as we have heard is the other new covenant-condition brings us into communion with God So this of a sincere heart and walk holds in communion Faith gives accesse to God in grace and through sincerity we walk with God in grace to glory Both of them are called for of God both accepted with God and both of them crowned with glory That in this degree obedience is both required and accepted in the Gospel is evident This where oever it is God observes and eyes 2 Chron. 16. 9. For the eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him Herein thou hast done foolishly therefore from henceforth thou shalt have warres These have letters testimonial from heaven Job 1. 8. Hast thou not considered my servant Job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evil Gen. 7. 1. Thee have I seen righteous before me in this generation According to the degree of this higher or lower they have praise 2 Chron. 29. 34. The Levites were more upright in heart to sanctifie themselves than the Priests yea where there is integrity in a single act this God notes Yea I know that thou didst this in the integrity of thine heart Gen. 20. 6. These God protects with his omnipotence preserves 2 Chron. 16. 9. The eyes of the Lord runne to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him He is a buckler to them that walk uprightly Prov. 2. 7. In these God takes pleasure I know my God that thou triest the reines and hast pleasure in uprightnesse 1 Chron. 29. 17. Unto these God speaks peace Do not my words do good to him that walketh uprightly Mich. 2. 7. This the people of God plead with God as an argument to finde favour in his eyes Psalme 26. 1. Judge me O Lord for I have walked in my integrity 1 Chron. 29. 17. As for me in the uprightnesse of my heart I have willingly offered those things Psalme 18. 23. I was also upright before him c. This hath been the high ambition of the servants of God in their most sad troubles to reach David begging mercy saith to God Behold thou desirest truth in the inward parts Psal 51. 6. This hath upheld the souls of the Saints in their greatest difficulties with all joy and consolation 2 Cor. 1. 12. For our rejoycing is this the testimony of our conscience that in simpliciâ—y and godly sincerity not with fleshly wisdome but by the grace of God we
and submit your selves for they watch for your souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you Heb. 13. 17. These were not to be reviled railed upon but reverenced honoured and obeyed and an Order not in being is not to be thus honoured Sixthly it appeares by the Ordinance of the Lord Jesus for their liveli-hood and subsistence 1 Cor. 9. 13 14. Do ye not know that they which Minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel Here we finde three things implied 1. That there was a particular order of men in the time of the Law separated by God for the Ministerial work and designed by his especial appointment for that businesse 2. That there is a proportionable Ordinance of Christ in Gospel-times of select men for that businesse 3. That maintenance by Gods appointment was designed as for one so for both in their respective times and succession Seventhly It is farther cleared by that hand of Providence that hath answerably provided in all ages men for this work in a constant succession No age since the Apostles have wanted them I say not that there was a Ministery in every age in equal purity and lustre yet all ages held up that order and Papacy when the Minstery was laid most low found out those that were faithful to Christ Iesus Some set Providence so high that they make it a rule of life as well as Scriptures Me thinks it may be confest that it gives some light to doubtful Scriptures The analogy of faith being held firme somewhat may be gathered from it To give instance in those Scriptures which seeme to beare witnesse of a glorious call of the Iewes which most receive and some question God so ordering by providence that in the revolution of so many ages they still continue a distinct people separate from others not joyning in their worship but retaining still their own and keeping up the Scriptures of the Old Testament when no such thing can be said of any captivated dispersed people it seemes to speak that they wait for and as it were expect when the vaile may be taken off that they may returne to the Lord. But here providence seconding such clear Texts of Scripture such that leave not a doubt behinde them unlesse men shut their eyes against the Sunne may sure be acknowledged to be an additional demonstration For reasons of the necessity of such an established Ministery to be continued in constituted Churches 1. The Church of God is to continue and have its abode through all ages of the world as long as a world is to continue so long a Church is to continue in which God may have glory by Christ Jesus Ephes 3. 21. and therefore compared to a mountaine as for eminence so for continuance Psalme 125. 1. to an house built by Christ himself on a rock against which the gates of hell shall not prevaile Now a Ministery and a Church cannot be separated It is of the integrality if not of the essence of it A Church setled by a Ministery may continue being for some time though in much imperfection without a Ministery but will soon be without being This is confest of all that would hold up a Church in being whether Episcopal Independent or Presbyterial They that would level a Ministery which is the work of many would level all Churches upon earth also They would drive God from off the earth and lay his glory in the dust 2. There must be intercourse between God and his people between earth and heaven in all ages It shall at no time be truly said with those Apostates Ezek. 8. 12. The Lord hath forsaken the earth Now there must be men designed Embassadours appointed to carry on this work As the Priests in the Law were ordained for men in things appertaining to God as Heb. 5. 1. So the Ministers of the Gospel have a parallel institution in succession 1 Cor. 9. 14. God in no age carries it on in an immediate way and manner 3. Take away this Ordinance of a Ministerial function and all spiritual miseries to an utter confused Chaos will presently and necessarily follow First Ignorance all spiritual darknesse and blindnesse As the setting of the Sunne brings darknesse upon the Horizon so the absence of a Ministery brings darknesse upon the Church They are the light of the world Matth. 5. 14. John Baptist was a burning light John 5. 35. Paul was sent to bring a people from darknesse to light as Acts 26. 18. Their Ministery is called a Vision without them men are without light It is the highest of contradictions to cry up light and cry down a Ministerial function Secondly Wickednesse this follows from the former If a man walk in the night he stumbleth saith our Saviour because there is no light in him John 11. 10. An ignorant man cannot be above a wicked man Ephes 4. 18. Alienated from the life of God by reason of their ignorance that is in them As that Prodigal which the wise man brings in complaining that he had not obeyed the voice of his Teachers was almost in all the evil in the midst of the Assembly Prov 5. 12. So they may say that want Teachers Blinde places of the earth are full of the habitations of cruelty Psal 74. 20. Thirdly Errour Heresie Blasphemy This is evident 1. In Reason Men that want a guide must needs go astray Sheep without a Shepherd cannot long hold their walk The Apostle knew that after his departure ravening wolves would arise not sparing the flock Acts 20 29. What a Wolf is to the flock that a seducer is to the Church These waited the opportunity of the Apostles absence Smite the Shepherd and the sheep will be scattered when there is no shepherd in Israel every man does that which is right in his own eyes as when there is no King in Israel 2. By Experience What grosse opinions in worship did the Israelites entertaine in Moses his fourty days absence from them Let us go no further than our selves Since a Ministery in England was blasted and men made it their honour to revile and reproach it how fruitful have we been in those monsters from the lowest step of Semiseparation to the highest pitch of Rantisme which hath occasioned all those attestations to the truth of Christ Jesus against Errours Heresies and Blasphemies of this time from the Ministers of Christ in most parts of this Nation Jesus Christ leaving not himself without witnesse In which we may see lists of them unto trembling amazement But if we cannot see it at home let us heare of it from abroad from the penne of a Protestant Divine making observation of the state of the Church in England gives this sad and
interpretation The people of the Jewes had the Original it self and spake the language in which Scripture was written yet the Priests lips were then to preserve knowledge and the people were to seek the law at his mouth Mal. 2 6. The cabinet was open to them as it is to us yet there needed a key for farther opening Those two Disciples with whom Christ had to deale with upon the way had the Scriptures either in the translation or Original as is evident from Christs own words reproving them for not beleeving all that the Prophets had written and yet a key of interpretation was needful and useful Christ opened unto them the Scriptures Luke 24. 32. If this Compassionate Samaritane were questioned as the Eunuch was by Philip understandest thou what thou readest he would not have given his answer How shall I understand without an Interpreter But would streight have answered Yes as well as any linguist in the world I have no need of your help for interpretation The cabinet is open spare your key This was one of the Arts that some Prelates made use of to keep up a reading Ministery to perswade that Scripture were so plaine distinctly read in our own tongue that they might be understood without any interpretation But the plainnesse and easinesse of a rule and the use of means for understanding of it stand together We maintaine a plainnesse in Scripture for the simple to understand but not sitting idle and lazy but searching the Scriptures and making use of those gifts of Christ which he shed forth from the right hand of the Father for the edifying of his body till we come into the unity of the faith and knowledge of the Sonne of God unto a perfect man That we might not henceforth be as children tossed to and fro with every winde of doctrine by the sleight of men and cunning craftinesse of those that lie in waite to deceive Ephes 4. 12 13. We may soone see their artifice that labour to beare them down Thus they know their cunning sleight may be carried in the dark and their impostures lie undiscovered Our compassionate man pretending to avoid a cheat acts the part of the most notable cheater The Prophet stood for that office of the Priests that their lips should preserve knowledge even when they had corrupted the covenant of Levi Whatsoever their way was yet this was their duty so must we for the Stewards of the mysteries of God It is their work to dispense them and the people are to seek at their mouthes for them But enough I hope hath been spoke for a Ministery for a knowing Ministery and objections against it fully satisfied CHAP. XXVIII An orderly way of admission of men into the Mininisterial function necessary AS men for the Ministery are to be trained up for the work So there must be an orderly way of admittance to it the way which Scripture traces out to us Self-consecration is alone beseeming the Priests of Jeroboam 2 Chron. 13 9 the lowest of the people that have neither inspiration nor education that have been taught of men not any thing that may conduce to the dividing of the Word aright but how to keep cattel Zach. 13. 5. or some answerable employment in its due place commendable but no introduction to the Ministerial honour These run and stay not for sending and going without commission they go without assistance and soon runne themselves into those bogges in which without special grace they are irrecoverably plunged they want home-reproofs the wounds of friends Zach. 13. 6. that they may no longer wear a rough garment to deceive When the Apostle layes down the greatest necessitie of preaching he puts the question How shall they preach unlesse they be sent Men that go upon this work must be able to make good their call The Ministery of the Gospel being of divine institution as well as the Priesthood of the Law there must be a call from God for the one as for the the other Heb. 5. 4. No man taketh this honour unto himselfe but he that is called of God as was Aaron There is none that expect not a call from God in this work but have their brand in the Scripture Jerem. 14. 14. The Lord said unto me The Prophets prophesie lies in my name and I sent them not yet they say sword and famine shall not be in this land by sword and famine shall those Prophets be consumed Jerem. 27. 15. For I have not sent them saith the Lord yet they prophesie a lie in my name that I might drive you out and that ye might perish and the Prophets that prophesie unto you And as they runne on their own heads so they vent their own tenents and prophesie out of the deceit of their owne hearts Jerem. 23. 26. Those shall never finde comfort in the work that are not able to say with the Apostle Christ sent me to preach the Gospel 1 Cor. 1. 17. 1. The work is Gods the advancement and setting up of his Kingdome the ruine and demolition of the Kingdome of Satan Acts 26. 18. The whole of all that they do is of high concernment to him Each man will see to his own businesse and finde labourers for his own work God hath no lesse care Jesus Christ is no lesse mindful Harvest-Masters provide harvest-labourers The Master of this harvest provides labourers for his work and gives them commission Mat. 9 38. 2. All necessaries for the work inward outward are to be supplied from him They must have livelihood and provision from heaven they must receive instruction from heaven They must be taught of God that they may teach God must protect he must encourage and embolden he must command successe and give encrease They are agents in his hand and must be appointed by him it is no marvel if they that be not sent of him be left destitue of all 3. He is a God of Order and he will have Order observed and in no way is Order seene so comely as when all know their places and stations When in a great house or a mighty Army each man will do what work he pleases undertake what place of trust and command he pleases each Souldier in an army will be a Commander each servant in a family a Steward there must needs be high and great confusion The manifold absurdities that will unavoidably follow in case each man may thrust himself into this work and so drive on his own interests see in Master Hall his Pulpit guarded Argument 5. This power of putting men into this work equally concernes the whole Trinity Each one of the persons hath his hand in the separation of men for it Jesus Christ in a vision sent Paul upon this errand Acts 26. 18. see further 1 Cor. 1. 17. Eph. 4. 11. He is an Apostle by the will of God Col. 1. 1. which is understood of the Father God set in the Church first Apostles secondarily
do any where is every where valid within the limit of that power under which they act It is of force through the whole Nation Some functions are topical or local as Justices of Peace a chief officer in a Corporation Sheriff or Constable who are without power out of their own limits A Minister or Presbyter is a Catholick or Universal Officer he hath jus in re in the whole Church visible for all Ministerial actions whether of Word or Sacraments he hath jus ad rem in the place assigned and appointed him where alone he is regularly to officiate and so hath the title of an Aggel or Elder of such a particular Church to which he is called Rev. 2. 1 7 c. Acts 20. 17. He hath a first right every where a second right only where he is orderly placed This is to be done by examination or tryal if no word of Scripture did mention it yet the thing it self evinces the necessity of it Scripture layes down the requisites or qualifications in Ministers First for years not a novice 1 Tim. 3. 6. Some are old young which may answer some want of years more fit at twenty foure then others at thirty Secondly for conversation Blamelesse as the Steward of God not self-willed not soon angry not given to wine no striker not given to filthy lucre but a lover of hospitality a lover of good men sober just holy temperate Titus 1. 7 8. Thirdly for parts and gifts 2 Tim. 2. 15. A workman that needeth not to be ashamed rightly dividing the word of Truth Tit. 1. 9. Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and convince gain-sayers Fourthly for graces of the Spirit they should be as Barnabas full of the Holy Ghost and of Faith Acts 11. 24. From which gifts of nature must not be excluded as strength of body in its measure that the body may in some sort keep pace with the soule The gift of utterance that not only his head but his lips may preserve knowledge that he may be able to speak to edification exhortation and doctrine of these such that act in Ordination should have knoweldge of each of them so far as they may come to cognizance of some of these by letters of commendation from faithful persons 2 Cor. 3. 1. of others by proof and examination 1 Tim. 3. 10. The Apostle having laid down the qualifications of Bishops and proceeding to that of Deacons hath these words Let these also be proved and then let them use the office of a Deacon both Bishops and Deacon must undergo examination Timothy must lay hands suddenly on none 1 Tim. 1. 22. He must then lay on his hands no otherwise but upon proof and trial which the context speaking of sins some open going before to judgement others following after seems to evince such cautiousness cannot stand without all possible wayes and means of proof and trial All this is to be solemnized by fasting and prayer in which we have Scripture-precedents Act. 13. 2. When they had fasted and prayed and laid their hands on them they sent them away Acts 14. 23. When they had ordained them Elders in every Church and had prayed with fasting they commended them to the Lord on whom they beleeved This I take not to be of the essence of Ordination not necessary to the very being but the better being of it in imploring Gods assistance and blessing It is a great work a work of glorius concernment it is a work above our strength to manage more weighty than our shoulders can bear there is more than parts gifts and endowments whether natural or acquired required in it All supplies being as before we heard to be expected from heaven heaven must be implored God must be earnestly sought in it Fasting should add wings to our prayers that our voice may be heard on high A shadow of this still remained in the Church as appers by those Jejunia quatuor temporum at the times of Ordination which indeed was almost brought to a meer shadow The last thing mentioned in the Definition is imposition of hands A rite or usage in practice before the Law Gen. 48. 14. held in the time of the Law Levit. 1. 4. and continued in the dayes of the Gospel as consisting with the simplicity of it It was used in blessing Gen. 48. 14. Israel stretched out his right hand and laid it upon Ephraims head in his blessing of them Matth. 19 13. They brought children to Christ that he should put his hands on them and pray which accordingly he did Mark 10. 16. He put his hands upon them and blessed them It was used in Offerings Levit. 1. 4. If any man bring an Offering unto the Lord he shall put his hand upon the head of the burnt-offering and it shall be accepted for him to make atonement for him It was used in bearing witnesse as Levit. 24. 14. Where the Lord gives charge concerning the blasphemer Bring forth him that hath cursed without the Camp and let all that have heard him lay their hands upon his head It was used in conferring extraordinary gifts Acts 8. 17. Peter and John laid their hands on those that beleeved in Samaria and they received the Holy Ghost It was used in miraculous cures Mark 6. 5. Christ could do there no mighty works save that he laid his hands upon a few sick folke and healed them Acts 28. 8. It was used in designing men for office and that either civil for the work of the Magistracy Deut. 34. 9. Joshua the son of Nun was full of the Spirit of wisdome for Moses had laid his hands upon him and the children of Israel hearkened unto him and did as Lord commanded Moses Or Ecclesiastical and that for the work of the Lord in the time of the Law Levit. 8. 10. and also in the dayes of the Gospel Acts. 13. 3. And from this rite of imposition of hands in use in this work of Ordination the whole work hath sometimes its denomination 1 Tim. 5 22. Lay hands suddenly on no man where imposition of hands is put for the whole work Some I know would take all this off as to Ordination by laying on of hands by the objection of extraordinary gifts which were this way conferred as was before confessed of which they will have that Text understood 2 Tim. 1. 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands But this is too weak to avoid it for though we have already said that when the Holy Ghost was given in those extraordinary endowments hands were imposed yet whole Presbyteries cannot ordinarily be conceived to be vested with that power yet they joyntly in this work laid on their hands 1 Tim. 4. 14. And that advice of Paul to Timothy 1 Tim. 5. 22. plainly contradicts it lay hands
the Spirits witnesse 2. It is for the most part in or upon performance of some duties or conscientious employment of a mans selfe in the way of his calling 3. After some great abasement of a mans spirit and more than ordinary soul-humiliations and self-denials 4. After some great adventures made for God and the advancement of his Name 5. After some great combate and conflict with temptation in which God gives in his Spirit as an honorarium or glorious reward upon victory obtained First by way of concession it is not to be denied that God in a more than ordinary measure doth many times manifest the gift of his Spirit for this work of Assurance and that upon these occasions here laid down the soule hath many cheering consolations nigh unto raptures The Spouse hath not like converse with the Bridegroome at all times Sometimes she walks with him in the Galleries Sometimes she is with him in the wine-sellers Sometimes she can say in a way of exultation My beloved is mine and I am his But these limits in the instances before laid down seem to me to be a full denial instead of proof that it is thus immediate without all reflex upon our graces These being means sanctified of God to stir up the habit of grace by his Spirit wrought within us and to bring them forth into action which God then farther honours with a greater measure of light to discerne his own work wrought in us Our spirits being got into such a posture are in an aptitude to witnesse with us and God is then pleased to come in by his Spirit to joyn in Evidence So that still the conditional promises are not only a safe but the alone way in which through the help of the Spirit we get Assurance that we shall be saved They that go about to assert an immediate teste will never secure the soule from delusion Satan will soon finde an artifice to counterfeit this testimony and bear witnesse in the Spirits stead and when we think we have the Spirit of truth to assure we shall have the father of lies to deceive A gappe will be opened to all licentious presumption Children of disobedience will soone heed vain words Object that the wrath of God shall not come upon them Neither will it be to purpose to demand how the Prophets were assured that it was the word of the Lord that came to them and no delusion and to affirme that the same way we have assurance of the truth of the Spirits witnesse seeing Gods extraordinary way of discovery of himself in visions dreams or what other way himself pleased to chuse is not the same with his ordinary way of discovery unto us we no more understand that way of discovery than we do the way in which by power received they wrought miracles As for Doctrines which men are apt to obtrude upon the Spirit so for testimonies in order to our adoption and salvation we must go to the Law and to the Testimony The Law and Testimony lead us for Assurance to our own hearts excusing or condemning in the particulars mentioned And if our hearts condemne us not then have we confidence towards God and whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight And this is his Commandment that we should beleeve on the Name of his Son Jesus-Christ and love one another as he gave us commandment 1 John 3. 21 22 23. And if the stresse of all had not lien here Christ had never compared the Professor that hears and does not to the foolish builder that raises his hopes of salvation on a sandy foundation upon a bare title of an empty profession without any well grounded interest and the Professor that heares and does to the man that builds on a rock and so layes his hopes of salvation on a foundation that never will deceive Neither would the Psalmist have concluded that he shall not be ashamed his hope would not make him ashamed when he had respect unto all Gods Commandments Psalme 119. 6. And howsoever our doing does nothing by way of merit yet our doing through grace in which beleeving is comprized which is the command of God 1 John 3. 23. does all taking in the Spirits help to cleare the integrity of these works by way of Assurance And though it be no foundation of our subsistence in grace and therefore the Apostle durst not rest on that bottome nor will be found in his own righteousnesse yet it is the foundation of our evidence The Apostle gives it in command to Timothy Charge them that are rich in this world that they be not high minded nor trust in uncertaine riches but in the living God who giveth us richly all things to enjoy that they do good that they be rich in good works ready to distribute willing to communicate giving this in as the end of all Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life 1 Tim. 6. 17 18 19. God hath ordained these that we should walk in them Ephes 2. 10. and walking in them we are pronounced blessed Psalme 11 9. 1 2. The efficient cause of our happinesse is grace the free favour and good will of God towards man Being justified freely by his grace Rom. 3. 24. The formal cause is the imputation of Christs righteousnesse without ours when we fall short of the righteousnesse of the Law Christ is the end of the Law for righteousnesse Rom. 10. 3. Therefore the Apostle observes that David describes the blessednesse of the man to whom the Lord imputeth righteousnesse without works that is wherein his blessednesse doth consist saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sin Rom. 4. 6 7 8. The instrument or hand applying is Faith Being justified freely by his grace through the redemption that is in Jesus Christ whom God hath set forth for propitiation through faith in his blood Rom. 3. 24 25. But the subject on whom this blessednesse rests is the godly righteous man The Lord hath set apart him that is godly for himself Psalme 4. 3. The man that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor sworne deceitfully he shall receive the blessing from the Lord and righteousness from the God of his salvation Psal 24. 4 5. There is a concurrence of sundry causes in mans happinesse but all falls upon the head of him that is stedfast with God in covenant that comes up to the termes and conditions of it He is pronounced and shall remaine for ever blessed and without holinesse no man shall see the Lord. It is questioned by some whether it be the truth or the degree of these graces which are conditions of the Gospel covenant upon performance of which we may
confirmed at large but that others have fully done it and I know not that there is any adversary that appears in it The name of a covenant is frequently given to it Deut. 4. 13. He declared unto you the covenant which he commanded you to performe even ten Commandments See 2 Kings 18. 12. 2 Chron. 6. 11. All the essentials of a covenant before mentioned Parties Consent Conditions are found in it as we may see in that one Text Deut. 26. 17 18. Thou hast avouched the Lord this day to be thy God to walk in his wayes and the Lord hath avouched thee this day to be his peculiar people as he hath promised thee Yea the solemnities of a covenant as before hath been largely shewne are found in it Secondly This covenant delivered by Moses to the people of Israel was a covenant of Grace the same in substance with this under which we live in Gospel-times This is so largely proved to my hand by Master Ball in his Treatise of the covenant page 102 103 104. and Master Burges in his Vindiciae legis page 224 225. that I may spare my paines yet in brief That covenant which teacheth Christ in which men attaine salvation that accepts men upon repentance in which there is pardon of sinne and in which the heart is circumcised of God that is a covenant of grace One of these single will evince it much more in their joynt strength will they conclude it But the covenant delivered by Moses was such a covenant In that covenant Christ was taught John 5. 46 47. Had ye beleved Moses ye would have beleeved me but if ye beleeve not Moses how will ye beleeve my words Whence the collection is plaine Beleevers of Moses are Beleevers of Christ and Rejecters of Moses are Rejecters of Christ See Luke 24. 25 26. with 44 45 46. John 1. 45. Acts 26. 22 23. Rom. 3. 21 22. The Prophecies Promises Types Genealogies Sacraments under that covenant whether ordinary or extraordinary all held forth Christ as might be easily shewn in their several particulars In that covenant the people of the Jews attained salvation and were not only fed with temporal Promises and a covenant meerly carnal not looking above or beyond the land of Canaan as shall be shewen In this covenant men are accepted and received into mercy and favour upon repentance When thou art in tribulation and all these things are come upon thee in the later dayes if thou turn to the Lord thy God and shalt be obedient to his voice for the Lord thy God is a merciful God he will not forsake thee neither destroy thee nor forget the covenant of thy fathers which he sware unto them Deut. 4. 30 31. In this covenant there is pardon of sinne the great priviledge of the New covenant Heb. 8. 12. The Lord proclaimes himself to Moses The Lord the Lord God merciful and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity transgression and sin Exod. 34. 6 7. See Exod. 32. 31 32. 2 Chron. 7. 14. Psal 25. 11. Psal 51. 12. 7. 9. 14. In this covenant the heart is circumcised another great priviledge of the New covenant Heb. 8. And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God All of these any of these hold out a covenant of Grace Thirdly the ten commandments which are called the covenant of God Deut. 4. 13. 2 Chron. 6. 11. all that Moses delivered to Israel being there epitomized holds forth a covenant of Grace and not of Works This appears in the Preface intimating Gods grace and goodnesse to that people bringing them out of the land of Egypt and the house of Bondage Which deliverance had more in it than a bare temporal mercy otherwise their passage through the red Sea could have been no Baptisme as the Apostle calls it 1 Cor. 10. 1. Neither had it been any act of justifying faith in Moses to observe the Passeover which yet the Apostle observes Heb. 11. 28. Then their Rock and Manna had been a viaticum in the way but no Sacrament There God avoucheth himself to be the God of that people I am the Lord thy God and he was a God in covenant to none of man-kinde fallen but by an act of grace It appears in the first commandment where God requires them to accept him and cleave unto him which cannot be done but through Christ It appears in the second commandment in the preceptive part of it which contains the whole ceremonial Law in which pardon of sinne was found through Christ Thither Interpreters reduce all the Sacrifices Types Sacraments of the Jewes It appeares in the reasons annext to that precept which as it threatens judgement on transgressours of the Law so mercy to those that observe it Mercy is an act of Grace and not vouchsafed but in Christ It appears in the fifth commandment in the promise there annext and fastened to it So that this covenant or this summe or epitome of the covenant between God and his people which was put into the Arke and the Mercy-seat or propitiatory set upon it in the most holy place Exod. 26. 34. was a covenant of Grace Fourthly this covenant delivered by Moses and epitomized in the Decalogue being a covenant of Grace it could by no meanes be in the whole and entire nature of it a covenant of Works This is plaine God doth not at once with the same people enter covenant upon so opposite termes These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either of them destructive to the other We may argue concerning the covenant as the Apostle doth concerning Election If by grace then it is no more of works otherwise grace is no more grace but if it be of works then it is no more grace otherwise work is no more work This I speak as for their sakes that make it a mixt covenant such a one as Pauls adversaries preacht in the Churches of Galatia so also for their sakes that assert it to be a covenant of Works never undertaking any answer to those arguments which so clearly conclude it to be a covenant of Grace Fifthly What this covenant is to any that it is to all whether it be of works or of grace what it is in it selfe in the tender and termes of it that is the denomination of it This is plaine Mens faith or unbelief Mens obedience or transgression cannot diversifie the nature of that which God doth tender And what God spake to the people he spake to all the people the same to all that he spake to any Exodus 19. 25. Exodus 20. 18. compared and therefore that is a mistake in some that say That the Law is doubtlesse a pure covenant of Works to some men but not to all It is a covenant of works occasionally and accidentally and not only to those which are not related to comprehended in or made
partakers of the covenant of Grace He should rather have said that the ten commandments had been a covenant of Grace but sometimes by an accident or especial occasion had become a covenant of Works which yet could not have held The covenant of Grace and the covenant of Works are two distinct and opposite Species They have one and the same univocal Genus of whose nature they equally partake Therefore as an Oxe can by no occasion or accident be a Horse or a Horse a Sheep or a Sheep a Lion or a Lion a man so a covenant of Grace can by no occasion or accident be a covenant of Works one and the same thing intended for one end may occasionally and accidentally have another event as the Ministery intending salvation may prove an aggravat on of condemnation but no occasion or accident can change the nature of any thing into that which is of a kind opposite to it and different from it And in such cases where the event is hindred and another happens the denomination is and must be from the primary intention The Apostle calls the Gospel the power of God to salvation Rom. 1. 16. The word is called the word of Life though to some through their obstinacy it turns to condemnation and to death If our author in this question take liberty to differ from all as himself professeth I hope he will not be displeased if all differ from him Hanc veniam petimusque damusque vicissim Sixthly In Moses time and under his administration commands were frequent and full as well ceremonial as moral as also menaces The directive and maledictive part of the Law were clear and open for discovery of sinne to work to a sense of danger to put them in a posture to look for and long after the Messiah But the promises more obscure I mean the promises of eternity scarce known any otherwise then as they were shadowed out in temporal things This as the Apostle shews was figured by that vaile which was before Moses his face when he spake with the people upon the renuing of the Tables Moses his face upon his converse with God in the Mount shone with that glory that Aaron and all the children of Israel were afraid to come nigh Exod. 34. 30. Afterwards he speaks to the people and talks with them And till he had done speaking with them he put a vaile before his face verse 33. Whereupon the Apostle having entred comparison between the Ministers of the Law and the Ministers of the Gospel alludes to this vaile before Moses his face 2 Cor. 3. 12 13 14. in these words Seeing then we have such hope saith he we use great plainnesse of speech and not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the end of that which is abolished but their mindes were blinded Upon which Diodati saith Moses Ministry kept the people under the shadows of ceremonies without contemplating the mysteries which were figured by them to the bottom which was reserved for the time of the Gospel Heb. 10. 4. Whereof was a figure that vaile on Moses his face Not saith he that that was the end of that act of Moses but of that which the Apostle saith may be allegorically understood thereby namely of the obscure dispensation of the Law Which obscure dispensation meeting with that blindnesse that was in the judgements of that people held them in such ignorance that they saw little of Grace in that covenant but rather through their blinde mistake looked upon it the generality of them as a covenant of Works And this the Apostle signifies in the place before quoted as also Rom. 10. 3. They being ignorant of Gods righteousnesse and going about to establish their own righteousnesse have not submitted themselves to the righteousnesse of God This caused them so tenaciously to hold to the precepts of the Law especially to the ceremonial part which though more burdensome yet was easilier fitted to their corruption that they refused Christ the end of the Law for righteousnesse sake to every one that beleeveth Rom. 10. 3. Seventhly There was yet so much of grace and Christ held out in this covenant that they were not only left without excuse that were under it but convinced of sin if they saw not Christ and the grace of the covenant in it Christ in his contest with the Jewes who would not receive him but stood in opposition and raised persecution against him appeales to the Scriptures Old Testament-Scriptures Search the Scriptures for they testifie of me and in them you think to have eternal life Iohn 5. 39. Where we see a double encomium of the Scriptures 1. From the Iewes own acknowledgement In them eternal life may be found 2. From the testimony they give of Christ In them upon search Christ may be found There are such discoveries there that hold him out and eternal life in him to those that search them And they suspecting by that intimacy of communion that he profest to have with the Father and the heavy charge that he laid upon them that he was about to accuse them to the Father Christ puts it off from himself and puts it upon one that they had least in suspition even Moses Moses in whom they trusted in whom they pretended to repose confidence It is he that is ready to accuse them not of breach of the Law or transgression of any command of his which they could easilier have beleeved but of unbeliefe of Moses You have one that accuseth you even Moses in whom you trust for had ye beleeved Moses ye would have beleeved me for he wrote of me Unbelief in Christ set forth in Moses is a sinne which Moses his writings shall charge upon them So also in that speech of Christ to the two disciples in the way to Emmaus O ye fools and slow of heart to beleeve all that the Prophets have spoken ought not Christ to have suffered those things to enter into his glory where we see them charged with sin in that they understood not Christ in the Prophets Christ in Moses as follows there in the next words Beginning at Moses and all the Prophets he expounded unto them all the Scriptures the things concerning himselfe Luke 24 25 26 27. They that dwell at Jerusalem and their Rulers because they knew him not nor yet the voices of the Prophets which are read every Sabbath day they fulfilled them in condemning him Acts 13. 27. Eightly There are those phrases in Moses which are ordinarily quoted as holding out a covenant of Works and in a rigid interpretation are no other yet in a qualified sense in a Gespel-sense and according to Scripture-use of the phrase they hold out a covenant of Grace and the termes and conditions of it To instance in some few Deut. 4. 1. Now therefore hearken O Israel unto the statutes and unto the judgements which I teach you to
do them that ye may live and go in and possesse the land which the Lord God of your fathers giveth you Deut. 5. 33. You shall walk in all the wayes which the Lord your God hath commanded you that ye may live and that it may be well with you and that ye may prolong your dayes in the land which ye shall possesse Deut. 30. 16. In that I command this day to love the Lord thy God to walk in his wayes and to keep his commandments and his statutes and his judgements that thou mayest live and multiply and the Lord thy God shall blesse thee in the land whither thou goest to possesse it Deut. 6. 24 25. And the Lord commanded us to do all these statutes to fear the Lord our God for our good always that he might preserve us alive as it is this day And it shall be our righteousnesse if we observe to do all these commandments before the Lord our God as he hath commanded us We may so interpret those Scriptures and the Jewes as it appears for a great part did so interpret them that they hold out a covenant of Works when Grace was not at all acknowledged to assist in doing nor Christ known at all to satisfie for failing and to expiate for transgression These seeing nothing but a reward upon labour and punishment in case of transgression They may yet be so interpreted as taking Grace in the Work for change of the heart and putting it into a posture for obedience according to that even in Moses Deut. 306. I will circumcise thy heart and the heart if thy â—eed to love the Lord thy God with all thine heart and with all thy soul that thou mayest live and so these duties are only Gospel qualifications of truth and sincerity of obedience In this sense which they may well bear and I take to be their native sense here is no more than what we finde in the Gospel from Christ and the Apostles They that have done good shall rise unto the resurrâ—ction of life John 5. 28. To them that by patient continuing in well-doing seek for glory and immortality eternal life Rom 2. 5. Where as in many other places we may see that according to the New covenant a man may make the attaining of life the end of his work and the Reader may see phrases of his nature to be New covenant New Testament and Gospel-language unlesse they will charge Christ and the Apostles to have Old Testament-spirits To save a mans self may be so understood as to bear a sense purely legal anti-Evangelical and opposite to Grace or Faith in Christ and so it is used by the Apostle or a phrase very near it For by Grace ye are saved through Faith not of your selves it is the gift of God Eph. 2. 8. Not obscurely shewing that if we are saved of our selves it is not of Grace not of Faith and not the gift of God Yet the phrase may be understood in a Gospel-sense as requiring and implying no more than our endeavour in a state of grace through the assistance of the Spirit to walk in Salvation-way To strive to enter in at the strait gate and to seek the Kingdome of God and the righteousnesse of it and so we finde it used and that more than once in Scriptures 1 Tim. 4. 16. Take heed unto thy self and unto the doctrine in so doing thou wilt save thy self and them that hear thee Ministers taking heed to doctrine save hearers and yet are no saviours in opposition but in subordination to the Lord Jesus Ministers and others taking heed to themselves save themselves and yet are no self-saviours in opposition to free grace the merit of or faith in Christ Jesus Peter in his first Sermon after receiving of the holy Ghost preâ—cht the Gospel yet he urg'd this which some will have to be no other than a covenant of Works Save your selves from this untoward generation Act. 2. 40. And the Apostle preacht no other thing than Christ and him crucified when he called on the Philippians to work out their own salvation with fear and trembling Phil. 2. 12. To be found in our own righteousnesse in that sense that Paul uses it Phil. 3. 8. doth exclude the righteousnesse of faith that was no bottom on which he durst stand yet in the sense that Ezekiel uses it the soul is delivered by it Though Noah Daniel and Job stood before me they would but deliver their own soules by their righteousness Ezek. 14. 14. so Ezek. 18. 22. In his righteousness that he hath done he shall live Noah was an heir of the righteousness of faith Heb. 11. 7. as the Holy Ghost himself witnesseth yet the same Holy Ghost tells us that his own righteousness delivers his soul So Solomon saith Righteousnesse delivers from death he doth not only say it would deliver were it exact and compleat but such as it is it doth deliver Prov. 20.2 David as Paul observes describeth the blessedness of the man unto whom God imputeth righteousness without works Rom. 4. 6. Yet the same David puts blessednesse upon works Psal 112. 1. Blessed is the man that feareth the Lord that delighteth greatly in his commandments Psalme 119. 12. Blessed are the undefiled in the way who walk in the Law of the Lord Blessed are they that keep his testimonies that seek him with the whole heart Ps 128. 1. Blessed is every one that feareth the Lord that walketh in his wayes And so also the Apostle James Who so looketh into the perfect Law of Liberty and continueth therein not being a forgetful hearer but a doer of the word that man shall be blessed in his deed James 1. 25. The Apostle Peter tells us We are kept by the mighty power of God through faith unto salvation 1 Pet. 1 5. Our salvation is not in our own keeping It is not our own care that frees us from destruction yet John saith He that is begotten of God sinneth not and keepeth himself that the wicked one toucheth him not 1 John 5. 18. Here are the same words affirmed and denied and both from one and the same mouth of truth a different sense therefore is to be enquired after A righteousnesse which is the condition of the covenant of Works out of our own inherent strength and abilities in an exact perfection is denied a righteousnesse not of us but through grace wrought in us in sincerity which the covenant of Grace calls for is asserted and required Ninthly Though the whole Law that Moses delivered from God on Mount Sinai to the people and is among the sacred Oracles of God for posterity do containe a covenant of Grace yet the Law is taken sometime in that strict sense as containing a covenant of Works and holding forth life upon condition of perfect obedience So the Apostle Rom. 10. 5 6. puts an opposition between the righteousnesse of the Law and the righteousness of Faith So also Gal. 3. 18. If
righteousnesse be by the Law it is no more of Promise So that there is a necessity of distinguishing between the Law abstracted from the Promise the Promise of Christ I meane the Evangelical Promise and the Law including this Promise and writing of Christ Jesus so that the works of the Law considered in the bare mandatory part of it can save none If righteousnesse come by the Law then Christ is dead in vaine yet the righteousness witnessed by the Law and the Prophets even the righteousnesse of God which is by Faith of Jesus Christ Rom. 3. 21 22. is our justification and brings salvation Rom. 3. 21 22. And no marvel that Moses and the Law delivered by Moses should be taken in Scripture in so different an acception when circumcision that leading ceremony of the Law is sometimes looked upon as a Priviledge as hath been shewed and a saving Ordinance Rom. 3. 1. Rom. 4. 11. And sometimes as a yoke A yoke that neither our fathers nor we were able to bear Acts 15. 10. yea as a deadly ceremony dividing and cutting off from Christ I Paul say unto you if you be circumcised Christ shall profit you nothing Gal. 5. 2. So that the Law abstracted from Christ as the greater part of the Jews took it was a Ministry of condemnation 2 Cor. 3. 9. It could never reach so high as salvation but including Christ it waâ— perfect and saves the soule Psal 19. 7. The Apostles thinks he can never sufficiently vilifie the ceremonial Fabrick looked upon as absolute of it self without farther relation We see what titles he gives those Ordinances Weak and beggarly elements Gal. 4. 9. Rudiments of this world Col. 2. 8. But being taken in their relative consideration as a School-master to Christ they are an attonement a sweet savour they are so called times without end The honour due to Christ who was an Offering and a Sacrifice to God for a sweet smelling savour Eph. 5. 2. and by whom we receive the attonement Rom. 5. 11. without derogation from Christ is given to them not by way of opposition but subordination and not by mans device but Gods appointment not holding the soul from him but ministerially serviceable to lead to him CHAP. XXXIV The Old covenant was not made up of meer carnal and temporal Promises but contained New covenant-promises that were spiritual and saving THese Positions premised to clear our way in a farther progresse in this thing I should now look into those differences which several parties have not found but made between these covenants and to reckon up all which some have at least hinted and touched upon I should weary both my self and the Reader He that pleases may finde them numerously reckoned up by Master Ball in his Treatise of the Covenant page 94 95 96. with his general censure and dislike of the most of them though sparing a particular refutation which I also shall forbear So many of them as are differences indeed will fall in with those before delivered and the other will fall before that which hath and God willing may be spoken There are only foure of which I shall by Gods assistance take notice upon which much controversie depends The two former being injurious to the Old covenant laying it too low The two latter putting too great a limit to the New covenant in respect of its latitude and extent First The Old covenant under which the fathers lived and which circumcision sealed say some was a carnal covenant and contained only earthly promises the mercies of the land of Canaan such as were in this life to be enjoyed But the New covenant under which we live in Gospel-times and which Baptisme seales contains spiritual mercies and priviledges hath promises of everlasting salvation In the device of this difference Papists have led the way and Socinians and Anabaptists follow Bellar. 1. l. 1. De Baptismo cap. 4. saith and referres to what he had said before upon the question of the difference of the Sacraments of the Old and New covenant that the promise of God to Abraham I will be thy God and the God of thy seed was not in the letter of it any promise of forgivenesse of sinnes but of special protection providence and worldly happinesse with whom Stapleton and Becan the Jesuits joyne hands as they are quoted by Chamier lib. 5. de Baptismo cap. 11. sec 11. though Vasquez one of their fraternity dissents And Master Blackwood in his Storme of Antichrists Garrison saith That these are two covenants essentially differing The first was carnal typical and shewing the difference between Baptisme and circumcision he saith circumcision signed a right to Canaan Baptism signes a right to the death and satisfaction of Christ page 32. This difference of the covenants however the reality of it will appeare in the Scriptures serves for severall interests 1. It is this high way to bring down all the honour and esteeme of Old Testament-Scriptures If the promises there mentioned be as those of the Turkish Alcoran sensual and carnal yea inferiour to them and determine with this life who can put such an estimate upon them especially having at hand by them in the New Covenant Promises lasting to eternity This doctrine hath produced those Atheistical jeers and blasphemies Old Testament-men Old Testament-spirits yea by inevitable consequence if it may stand it will bring the bane and ruine of New Testament-Scriptures along with it The Old and New Testament-Scriptures as couples in ancient buildings so answer one the other that neither can stand if either fall It is the Gospel of Jesus Christ that we seek in New Testament-Scriptures Now that is defined to be that which God before promised by his Prophets concerning his Son Christ Jesus Rom. 1. 2. In the promise of the Prophets then this must be found A righteousness of faith we there seek now this righteousnesse is witnessed by the Law and the Prophets Rom. 3. 21. They must then be heard witnessing Christ is the All that in the Gospel we look after he must be an Old Testament-Christ whom the Law and Prophets hold out to us or else he is not the Christ of God All the vilifying reproaches which are fastened on the Old Testament fall upon the head of the New Testament yea upon Christ Jesus 2. It wholly takes Infants out of all Covenant with God If that great Charter I will be thy God and the God of thy seed contain only carnal promises and those proper to that people it is determined and now no covenant for the seed remains Hence Papists and Antipaedobaptists have their respective advantages The Papists hence conclude Infants damnation dying before they are taken of God into covenant by Baptisme and Antipaedobaptists joyning with them in the premisses will they nill they they must be enforced to yield the Conclusion They may fret and storme about the charge of it and dip their pen as deep in gall
their flesh this signe and seale of the Covenant 2. Upon it they had many and great priviledges yea all Church priviledges followed upon this leading priviledge though otherwise strangers to the Common-weale of Israel now they were look't upon as of Israel 3. Answering unto and in sincerity making good that unto which they do actually engage the whole blessing of the Covenant is theirs They that undertake the termes on which covenant-salvation according to the Gospel is had are actually vested in a a saving covenant but they undertake the termes on which covenant-salvation according to the Gospel is had they are therefore in a saving covenant 4. In case unbelief and impenitence in them be not only Law-transgressions but also Gospel-sins and breaches of a Gospel-covenant then these professed believers are under a Gospel-covenant This is evident They sin not against the Gospel that are not under the Gospel they break not covenant that were never in covenant but their unbelief and impenitence are above Law-transgressions they are Gospel-sins and breaches of covenant as I think need not to be proved and therefore it is plain that they are in covenant Upon this account I confesse I have often marvelled why many eminent and godly Divines do earnestly perswade their people to whom they speak to enter covenant with God giving directions what way they are to take to come into covenant with him telling them that it is of great concernment to them to know under what covenant they are whether under a covenant of Works or a covenant of grace when the same men expressely say that we all entred covenant in baptisme and that unbelief and impenitence at least if not every sin is a breach of our baptism vow and covenant Might not any think that these did perswade to be baptised and that they tell their people that it is of great concernment to know what covenant it is that baptisme seales whether it seales the covenant of Works or the covenant of Grace If we enter in covenant in our baptisme as they truly say that we did as to the Jus in re then how comes it to passe that any that are baptised are out of it and being already actually in it how are they perswaded to enter into it These perswasions therefore and motives to enter covenant I think should be to presse men on to keep covenant and so the directions which they lay down are indeed of divine and excellent use And when they say it so much concernes men to know what covenant they are under I conceive it should rather be to let them know of how great concernment it is to them to see that they have their interest in the mercies of the covenant through grace answering to the termes of it and requisites in it and so the entring of covenant which is done as these say in baptisme and keeping of covenaut or obtaining the mercies of the covenant would not be confounded but distinguished Their labours would likewise be of excellent use which otherwise scarce suit either with their own words or the Scriptures It may be objected that in case they are from under the covenant of Works and under the covenant of Grace then they are exempted from the curse and acquitted from the condemnation which is annext to that covenant which cannot be affirmed of any meer Professour of Christianity in unbelief and impenitence and enough is spoken in this Treatise it self against it To this I answer 1. The curse may follow upon the transgression of the Law as a Law without consideration of any covenant at all whether of Works or Grace and it is not interest in Covenant but interest in Christ which these supposedly such have not that frees from condemnation 2. What if it be yielded that they beare no more than the penalty annext to the breach of the Covenant of grace If the Gospel be consulted that is sufficiently sad and heavy If they be put to beare that nothing more needs to be added to the burden and indeed with submission to better judgments not resolvedly determining any thing it is my thoughts that professed Christians in unbelief and impenitence suffer not upon account of the penalty annext to the breach of the covenant of Works but upon account of the penalty annext to the breach of the covenant of Grace and let not any here object that the transgression of the Law shall not then be laid to their charge for the Gospel bindes us to the obedience of the Law though not in exact perfection yet in sincerity and truth And this I suppose receives strength from that of the Apostle 2 Thes 1 7 8. The Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ which character therof not knowing God Interpreters saith Dr. Slater upon the words generally take to be a description of the Gentiles who though they know God by his Works yet they know him not by his Word and to this he subscribes The other character of not obeying the Gospel of Jesus Christ is as he saith a circumscription of Christians according to Interpreters Gospel-disobedience is then their guilt and upon account of this they suffer Had they believed and yielded sincere obedience which they professed and to which they engaged themselves they had not perished and the want of this appears to be their destruction CHAP. XLI Interest in a Church-state is of equal latitude with the Covenant THen it follows by way of necessary corollary that Church-membership interest in a Church-state is of equal latitude not only the elect and regenerate but all in covenant as before spoken to have their right stand entitled to Church-priviledges And here lest I should be mistaken let me explaine my selfe that my meaning is not ipso facto because in covenant with God and called by his name to entitle them to the Church invisible and so to suppose them lively members living in grace by influence of the Spirit from Christ This would clearly enough contradict that which before I have spoken and were indeed a contradiction in the adject I mean it of a visible Church-state and interest in visible priviledges If any quarrel at the distinction as some have done on either hand endeavouring to take off both members The Church of Rome not admitting any Church invisible and others not brooking any Church but such as consists of invisible members as may appear in their definitions of a particular Church putting in those clauses that belong only to the Church invisible I shall refer them to Doctor John Reynolds in his second Thesis fully bottoming it on that Text Mat. 22. 14. Many are called but few chosen which yet must be confest with judicious Master Hudson that it is not a division into two distinct Churches or species of Churches but a distribution of the subject by the adjuncts
24. of exhortation one of another Heb. 3. 13. of comforting of themselves together edifying one another 1 Thes 5. 11. of warning them that are unruly and comforting th feeble-minded supporting the weak 1 Thes 5. 14. of converting sinners from the errour of their wayes Jam 5. 20. which argues a well-ordered zeal for God and hatred of sin bowels of compassion towards a brother we finde their praise that have followed this councel 1 Thes 5. 11. we reade of separation from ways of sin and fleshly defilements 2 Cor. 6. 17. James 1. 27. but we reade not of any separation from Church-communion and fellowship in Ordinances thus given in charge nor in this way approved nor any presidents to go before us in it but we reade of an heavy brand laid upon it Jude 19. These be they who separated themselves sensual not having the Spirit yet seeing things may be so carried in societies that be aâ— the Name of Christ and Christian Professors brought to those straits that there is no abiding for such as would keep their garments unspotted it will be of use here to deliver certain rules for our help and guidance 1. A Church in covenant with God as before and keeping up communion in Ordinances is to be accounted pure where the pollutions or taints are not great nor many it is to be accounted a right beleeving Church notwithstanding some few lesser Errors We account a corne-field clean where some few tares and weeds are found a body healthful that is not without grudgings Christ from heaven gives commendations to those Churches which yet he taxes Rev. 2. 3. for failings There is that light in which Errors may be seen and shunned and rules for discerning things that differ If custom education conceit of Teachers or the like so dazle the judgement that the errour is swallowed howsoever that be a detriment a blemish as the Apostle shews of the wood hay and stubble built upon the foundation 1 Cor. 3. 12. yet it prejudices not salvation There is power of truth remaining to forme and frame Christ in the heart to direct the soul in a sanctified way to salvation 2. Where the Word is received and profest though polluted and defaced with additions and false glosses there is a Church though polluted and erroneous Where the essential parts of a man are in being there is a man though sick and diseased where corne is sowen and comes up there is a corn-field though over-run with tares and weeds The Churches of Galatia have the name of Churches though miserably defiled we deny not the Church of Rome the being of a Church having the Scriptures and several fundamental truths from thence as the Church in Christs time from the hand of the Scribes and Pharisees though the worst deserving the name of a Church of any people with whom the Word is continued No Church some have avouched But do her the most right and the being of a Church granted she is a hurch certainly miserably defaced monstrously polluted I will not rake in her sores it were easie to name many and loathsome ones I will only point at the causes Where food is scarce and that polluted and unclean there must needs be bodies diseased and distempered but so it fares with the Church of Rome when the Word should dwell in us in all plenteousnesse Col. 3. 16. they will have theirs dieted the Word kept in an unknown language as under lock and key that the children cannot come near it That on which they feed is not the sincere milk which only nourishes to growth 1 Pet. 2. 2. But they have their unwritten word to stand in equipage with the Scriptures mens Traditions made doctrines how many doctrines do we there finde by necessary consequence undermining those fundamental truths that are there profest where food is in no more plenty and no better it is no wonder to see diseases follow 3. That which especially denominates a Church pure or impure sound or tainted is the doctrine which they drink in the principles by which they are carried Where these are right this is an high praise where these are tainted this is the greatest blemish That which advances a Nation above all other Nations so that no Nation is so great as they that brings them nigh unto God is that which is their greatest honour and the pollution the greatest blemish where all is right in doctrine it can hardly be conceived but that there are at least a few names that defile not their garments though the more the greater glory This was the case of Sardis and therefore hath the honour to be one of the golden Candlesticks where Christ kept residence 4. Doctrines which are as the covenant-draughts between God and a people have their taints or crazes in the foundation or in the superstruction A breach in the foundation is the buildings speedy ruine while that stands somewhat of a building remains when that falls all falls and therefore Jerusalems enemies that thirsted after her total ruine say Raze it raze it even to the foundation thereof Psal 137. 7. These foundation-breaches in buildings may be either crazes threatning danger but repairable taken betimes may be holpen though a failing there is soonest helplesse or else it is a ruine or rottennesse that is irremediable irrepairable Truths doubted disputed questioned I call a craze in the foundation wonderfully dangerous not alwayes damnable the case of the Galatians of whom the Apostle stood in feare and was jealous over them through a godly jealousie even of their revolt from Christianity to Judaism from Christ to Moses from the Gospel to the Law These he calls Churches the members brethren though in a way to be no Churches entertaining those doctrines that cut off from Christ Gal. 5. 2. Here all those that are builders in Christs work that are pillars or any part of his house must be zealous as we see Saint Paul was in this Epistle quoted who will see the foundation of the house where he lives so undermined as every day to threaten ruine much lesse may we suffer the foundation in Christs house to be thus used This faith once delivered to the Saints is the common salvation for this we must earnestly contend Jude 3. for this we must strive together Phil. 1. 27. Truths denied abjured and resolved against as it was with Hymeneus and Philetus and the Apostle saw the Churches in Galatia in danger is a ruine and rottennesse that is irremediable and irreparable Besides breaches in fundamentals there are breaches in superstructions and these either more neer to the foundation or at a greater distance The nearer the foundation the more danger a breach is more sufferable near the top than at the bottome of a tower or castle There are errours of more affinity with those that overthrow bottom-truths and there are those that are not so nigh and therefore not so dangerous Such crept into the Latine Church
mans Testament no man disanulleth it Gal. 3. 14. The poore must enjoy that which by free gift is setled upon them so a Corporation and so the Ministery in like manner To destroy publick places of necessary and convenient use for advancement of publick worship to alienate lively-hood which is in order to it is to devoure that which is holy reductively holy not by Gods particular institution with limit to that thing or place but by his Warranty and approbation Separation of persons for God is of another sort they that are thus separate God ownes not only as reductively but relatively holy This is either peculiarly in some way of special calling to do such work as is holy of which there were several sorts in the time of the Law Priests Levites Nazarites Singers Porters which will not be denied and in a parallel way Ministers of the Gospel as we have seen 1 Cor. 9. 14. Acts 13. 2. The Holy Ghost said Separate me Saul and Barnabas for the work whereunto I have called them Here an eminent adversary gives in his assent and sayes Pastors and Teachers or Presbyters to teach and governe the Church of God I am assured are a divine institution and a very merciful gift of Christ Ephes 4. 11 12 13. 1 Cor. 12. 28. Acts 14. 23. 1 Tim. 3. 1. Titus 2. 5. to whom people should yield obedience Heb. 13. 7. and yield maintenance liberally 1 Cor. 9. 14. Gal. 6. 6. 1 Tim. 5. 17 18. If any go about to extirpate them let him be accursed as an enemy to Christ and his Church This the evidence of truth forces him to confesse though presently he takes againe all that from them which he had under such an Anathema yielded them He that gives to every Free-man of London in case competently qualified the whole power and authority of the Lord Major to every free Subject of England the whole power of the Lord Chief Justice goes a destructive way for extirpation of those places or functions This I think all will grant when each man may do their work they shall soon have little honour in the naked title Now our Authour gives the work of preaching promiscuously to all Notwithstanding what such and such have said I still conceive saith he that not onely for triall of expectants but also upon other occasions persons not ordained may be permitted yea desired to preach in the Pulpits If all that such have said cannot withstand this conceit me thinkes his Anathema but now pronounced should affect him somewhat Let him take heed lest he let them loose to runne upon so heavy a curse that hangs over those of such principles It were to be wished he would have answered their reasons in a better temper than he hath done other mens or have given in somewhat of his own farther than his bare conceit I confesse he speakes somewhat by way of caution Neverthelesse I am against the courses of many Souldiers and others who against the denial of able Teachers to whom the teaching of the people is committed love to get into the Pulpits of the ablest men to vent their peculiar conceits and often-times their pernicious Errors not regarding to preach to the ignorant the clear Truths of Faith and a holy life in places where they have no Preacher but to new Converts to pervert them and with-draw them from their able Teachers and to disquiet them and their Congregations by frivolous exceptions If they have but their liberty to become Pulpit-men and may consecrate themselves without laying on of hands which is confest to be of divine institution they will soon be their own carvers for the choise of Pulpits They will be the judges of the ability or insufficiency of Ministers gifts where they quarter All shall be clear truths that they vent Break down the Apostles fence that by appointment from Jesus Christ he hath set up Let them be proved and then do the office and then a mound Segges and Bul-rushes will soon be trodden down The God of order hath taken more care The dispensation of the Sacraments is with these every mans work as well as preaching the Word which he notably proves against Master Baxter Doth the Embassage of Christ dispensing of his mysteries beseeching in his stead c. consist saith one in breaking bread delivering it bidding take eat c If it do then a non-preaching Minister who doth these things may yet be an Embassador of Christ and Steward of his mysteries then the breaking bread c. is a converting Ordinance as Mr. Pryn held which Mr. Gillespy and Mr. Rutherford deny If it be granted that this is the whole of a Ministers work is it no part of it are they to do nothing else if they are to do this If it be an edifying Ordinance which neither Master Gillespy nor Master Rutherford will deny it is a part of their function For my part saith he I think to be an Embassador of Christ and to beseech in his stead 2 Cor. 5. 20. to be a Steward of the mysteries of God 1 Cor. 4. 1. are all one as to preach the Gospel and that the Assembly did misalledge the Text 1 Cor. 4. 1. as they have done the other to prove that neither Sacrament may be dispensed by any but a Minister of the Word lawfully ordained Confession of Faith Chap. 27. Sect. 4. Perhaps when the Assembly voted that Text for this purpose they had read that which our Author elsewhere delivers speaking of admission to Baptisme he saith A Minister in this case is to act as a Steward who is to deale according to his Lords will not his own minde Is not Baptisme then one of the mysteries of which they are Stewards or perhaps they thought that the Sacraments are contained in the Gospel and are verbum visibile being teaching signes A man that will oppose so quick-sighted a Society should have said some little at least to purpose It is said that Mysteries of God never signifie Sacraments in Scripture but the Gospel Ephes 6. 19. Rom. 16. 25. I never took those to be opposites but have ever thought that Sacraments are included within the Gospel we have ever taken them for signes and Seales and if they do not teach Gospel-truths and seale Gospel-promises Ministers are not to dispense them nor Christians to intermeddle with them But Chamiers authority is here brought in Scriptur is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpari pro ipso rei sacrae signo profecto impostura est And is not the Quotation of this from him a greater imposture who ever took the bare signe to be the Sacrament then the definition would fall that calls it a visible signe of an invisible grace If marriage be not that great mystery Ephes 5. 32. but the union of Christ and his Church then certainly the Sacraments in which we have that communion and fellowship with Christ 1 Cor. 10. 16. are not excluded from the number of mysteries As there is a
is not unfitly called in instrument of God p. 128 See Faith Justification Ishmael In Covenant when circumcised p. 296 Not to be branded with bastardy ibid. He and his seed cast out of Covenant p. 298 Justification Mans concurrence in it necessarily required in it as an acceptant not as agent p. 127 It is a transient act of God not an immanent p. 132 It is not from eternity p. 131 c. A justified man an an fitted for every duty to which God calls p. 135. See Faith Instrument K. Kingdome of Heaven IN what sense taken Matth. 19. 14 c. p. 399 The Hinge of the contraversie concerning infants interest in Covenant hangs not on the interpretation of those words ibid. Anabaptists reasons not sufficient to prove it to be meant of the Kingdome of Glory p. 400 Though understood of the Kingdome of Glory it serves not to discovenant or dischurch infants p. 401 L. Law COnsidered as a Covenant to give life is inconsistent with the Gospel p. 55 Moral-Law hath a commanding power over Beleevers ibid. By Arguments asserted ibid. Objections answered p. 58 In what sense a dead husband p. 59 See Moses A rule of our duty not of our strength p. 151. Life What in Scripture it implies p. 100 The same in substance in the Covenant of Works and the Covenant of Grace ibid. A Medium may be concieved and is by some assigned between life and death in Scripture acceptation p. 123 Lord. The acceptation of Christ as Lord doth not justifie p. 125 Love To do a thing out of obedience to the Law and by love not opposite p. 61 Love cleaves to Christ for communion but recieves him not for justification p. 125 M. Master Marshal VIndicated p. 435 Mediatour A foure-fold work respective to the Covenant incumbent on the Mediatour p. 93 c. See Christ Moses Metaphor God's entring Covenant with man no Metaphor p. 10. 37 Ministers Must bring their people up to the termes of the Covenant in pressing the necessity of Faith and Repentance p. 188 c. They must not sever the promise from the duty p. 189 Ministry The necessity of a Ministry to bring me into Covenant and to bring them up to the termes of the Covenant p. 160. Reasons evincing that God hath appointed such a Ministry to be perpetuated through all ages p. 162 c. Reasons evincing the necessity of such an established Ministry p. 165 c. Objections answered p. 168 169 An orderly call from God into the Ministerial function necessary p. 180 Reasons assigned p. 181 182 Several wayes of calling to the work of The Ministry p. 182 See Ordination Ministry-maintenance p. 442 Moses The Law as delivered by Moses bindes Christians p. 73 74 75 He delivered a Covenant to the Jewes p. 210 He delivered a Covenant of Grace to the Jewes p. 210 211 In his time commands were frequent and full the directive and maledictive part for discovery of sin were open and clear but promises for eternity little known p. 213 He was a Mediatour in type N. Nature TAken for Birth-priviledge or descent from Ancestors p. 307 Taken for qualifications of nature ibid. Jewes by nature had priviledges above Gentiles p. 307 308 O. Obedience See Righteousnesse Olive THe whole universal Church visible Rom. 11. p. 325 Fatnesse of the Olive glory of Ordinances p. 326 Ordination An orderly call by way of Ordination into the Ministerial function necessary in all not gifted by immediate revelation p. 182 Ordination described ibid. Men in Ministerial function are to act in Ordination p. 182 183 They are to set men apart as Presbyters and Elders p. 184 Ordination not to be passed but upon examination and tryal p. 140 To be solemnized with fasting and prayer p. 185 186 Imposition of hands to be used p. 187 Objections answered ibid. P. Pardon NAtional and personal p. 343 My People That phrase applied in New Testament-Scriptures to those that stand invisible relation to God p. 258 Places for worship In New Testament-times have their warranty In what sense holy p. 441 Places holy by divine institution by divine approbation p. 439 Positions concerning places for worship in Gospel-times p. 441 Not in equipage with the Temple and Tabernacle ibid. Temple and Tabernacle had the pre-eminence in four Particulars ibid. Our places of meeting by good warranty called Churches p. 441 c. Position This Position that the Moral Law hath no commanding power over Believers examined p. 58 That position concerning the Old Covenant to be both a Covenant of Works and a Covenant of Grace examined p. 210 Power Necessary in the call of Nations to a visible Church-state p. 330 Priviledge See Birth Professors Who to be accounted so before men p. 450 Promises Made to the wiked made good to the believing and penitent p. 190 Absolute promises yield not peace to him that is wanting in the conditions of God required ibid. p. 47 Objections answered p. 190 Spiritual promises rare and obscure under Moses his administration p. 213 Scriptures evincing the spirituality of Old Testament-Promises p. 222 Temporal promises annexed as appendants to spiritual in the Old Covenant p. 226 Children of Promise All the seed of Abraham by Isaac born by vertue of that miraculous promise p. 298 Q. Quaeries PVt to those that restraine the New Covenant to the Elect regenerate p. 234 c. Put to those that put a limit to the New Covenant respective to the issue p. 317 R. Reconciliation GRadual or total of persons of Nations p. 331 Repentance A distinct grace from faith p. 136 A condition of the Covenant of grace ib. Considered in the prae-requisites p. 137 In the essential parts of it ibid. Privative part which is cessation from sin is required in Covenant p. 140 Positive part which is a returne to God and an holy walk with God is required in Covenant p. 142 See Righteousnesse Objections answered p. 144 c. Reprobation No cause of unbelief or sin p. 341 It leads not to condemnation without merit of sin as Election leads to Salvation without merits of works ibid. Righteousnesse What degree of righteousnesse is required in the Covenant of Grace p. 148 Perfection of degrees is not so required that upon the defection of it the penalty is incurred p. 149 Perfection of degrees is not required and sincerity accepted p. 151 Reasons assigned ibid. c. Objections answered p. 153 Our Evangelical righteousnesse is imperfect p. 155 c Sincerity is required and accepted p. 112 c. Root and Branch Denote parent and childe Rom. 11. 16. p. 325 Root Abraham Isaac and Jacob. ibid. Every natural parent a Root p. 338 Every natural believing Parent an holy Root ibid. Abraham a Root by communication not by example p. 399 S. Sacraments ARe Gospel mysteries p. 446 Sacriledge Defined p. 440 With-holding infants of believing parents from Baptism is Sacriledg p. 437 c. Saints Vnregenerate persons have the name and outward priviledge of Saints p.
disobligation to obedience a Cùm itaque homo jaceret sub maledictione ad obedientiam amplius non obligabatur quia coli ab eo Deus ampliù◠non volebat b Nam quòd coli à creature sua Deâ—â— vult favâ—râ—is est The Sovereignty of God is held up 1. In keeping up his commandments The Law hath a commanding power over beleeevers Rom. 7. 1 c. vindicated The Law bindes the whole of man * Authorities vouchsafed for the perfection of the Moral Law as a Rule a Lex ista Dei quae in Decalogo continetur est perfectissima regula ad vitam hominis dirigendam b Ut legem istam Dei eo loco habeamus quo debemus i.e. ut non aliter de eadem cogitemus quam ut de vitae nostra unica forma tanquam de illa norma quae nullum habet defectum sed perfecta est in sese perfectionem omnem à nobis requirit c Ipsa lex Christi est exactissima perfectissima regula Sanctitatis justitiae d Passim in Scripturis confirmatur quae perfectionem legis divinae mirificè extollunt e Tam perfecta est haec lex ut nihil ei in praeceptis moralibus aut à Christo aut ab Apostolis ipsius additum fuerit quoad exactionem bonorum operum normam sub novo Testamento sit adducta f Obligans omnes creaturas rationales ad perfectam obedientiam internam externam g De perfect â obedientiâ quam Lex requirit h Variis autem corruptelis omnibus temporibus olim nunc depravata est doctrina de perfect â obedientia quam Lex Dei requirit i Est praeceptio divina continens piè justeque coram Deo vivendi regulam requirens ab omni homine perfectam perpetuam obedientiam Arguments evincing the perfection of the Moral Law a Exceptions taken against the perfection of the Law b 1. Exception 2. Exception 3. Exception 4 Exception 5. Exception 6. Exception The Covenant of Works was entred into in mans state of integrity The Covenant of Grace was entered into in mans fallen condition The Covenant of Works was to mans preservation The Covenant of Grace was to mans restitution The Covenant of Works was first in time The Covenant of Grace in order of time followed after The Covenant of Works was a small time in force The Covenant of Grace is of everlasting continuance The Covenant of Works had no Mediatour Sol. Cujus enim participatione justi sunt ejus comparatione nec justi sunt Aug. ad Orosium contra Priscil cap. 10 Sol. The Covenant of grace is by a Mediatour Christ brings man into a capacity of covenanting with God Christ brings man within the verge of the Covenant 1. By his tender of it 2. By shaping the heart for it Christ brings up to the terms of the Covenant Christ crowns those that come up to the terms of the covenant Difficulties removed Faith is a duty of the moral Law The Covenant of grace not commensurate with election Conditions in the Covenant of works and the covenant of grace of Gods part seem to be the same Life promised in the Covenant of Works and the Covenant of Grace is one and the same Death threatned in the Covenent of Works and in the Covenant of Grace is one and the same The conditions in the CovenaÌ„t of works were in mans power QuaÌ„ veluti aureo quodam fraeno pars inferior parti superiori pars superior Deo facile subjecta contineretur Bellar. De. Grat. primi hominis cap. 5. The conditions in the Covenant of Grace are not performed without special assistance Reasons Jer. 31. 33. cleared a Si filius miles acceptis à patre naturalibus ordine atque armis strenuè militaret sicque forsit an in superbia erigeretur inflatus quomodo in ipso cradicaretur superbia plantaretur humilitas Si ei ab aliquo diceretur Non glorietur omnis mile in conspectu patris sui Ex ipso enim est in militia ut qui gloriatur iâ— patre suc glorietur quid habes quod non accepisti Si autem accepisti quid gloriaris quasi non acceperis Posset enim rationaliter respondere dicendo quare non deberem de mea militia glâ—riari Accepi quidem à patre meo natural a mea quia nullus generat semetipsum accepi ordinem quia nulli conceditur infig nire semetipsum accepi arma qui a similitur caeteri militum non nascebar armatus nec sum fabor armorum debitum tamen usum istorum qui omnibus praevalet non accepi ab alio sed habeo me ex meipso crebas victorias fama celebri diâ—lugatas non accepi ab alio sed â—abeo ex mâ—ipso Pro hujusmodi igitur in me ipso merito gloriabor in alio autem nihil sic de quolibet milite Jesu Christi Necessity of the concurrence of grace Habitus infusi infunduntur ad mâ—dum acquisitorum The conditions in the Covenant of Works kept man within himself for righteousnesse The conditions in the Covenant of Grace carry a man out of himself to be righteous by anothers righteousnesse The conditions in the Covenant of works were for mans preservation in present happinesse The conditions in the Covenant of grace are for mans reparation Reasons convincing Faith to be a condition of the Covenant of grace In what sense faith is here taken Propositions tending to clear the point in hand The acceptation of Christ as a Lord doth not justifie Faith justifies as an instrument Fides percipit justificationem efficit sanctificationem a Quà m primum ergo instrumentum principali agenti non subservit instrumenti naturam a mittit Quae realâ—m evidentem mutationem extrinsecus nullam infert Transiens actio est quae revera mutationem infert A justified man is fitted for every duty to which God is pleased for to call Faith and Repentance are distinct graces and not one and the same Godly sorrow is a prerequisite to repentance Some degree of soul-shaking by the Law necessary Limits put to this doctrine of godly sorrow The essentials in repentance are 1. Privative Cessation from sinne 2. Positive A returne to God and an holy walking with him The Objection retorted Faith and repentance are our conditions not Gods Sol. Via ad regnum non causa regnandi Arguments evincing that Faith and Repentance are our conditions and not Gods in the proper conditional covenant In what manner Works are called for in the Covenant of Grace Repentance necessarily flowing from Faith is not thereby disabled from being a condition in the Covenant of Grace Perfection of degrees is not so called for of God in Covenant that upon failing it the mercies promised in Covenant are lost a Si quis dixerit baptizatos per baptisimum ipsum solius tantùm debitores fidei fieri non autem universa legis Christi
servandae anathema fit Sess Sept. Canon Sex b Baptismus non id efficit ut homo solius fidei debitor â—it non autem implendae universae legis Duobus modis intelligi posse hominem baptizatum dici liberum à lege divina servanda uno modo ut facere contra eam legem non fit injustum nec peccatum quasi lex abrogata esset de hoc sensu non est controversia altero modo intelligi potest ut facere contra legem fit quidem peccatum tamen non imputetur iis qui fidem habent nec pendeat justificatio aut salus ab impletione legis sed à sola misericordia quae per fidem apprehenditur a Nam cum est aliquid carnalis concupiscentiae quod vel continendo foenetur nam omninò ex tota anima diligitur Deus b Diligitur tunc Deus ex toto corde cum quis ex intima sincera erga Deum affectione occupatur potissimùm in his quae Dei sunt prae omnibus illi placere studens ac sollicitus ut non tantum quaedam Dei mandata perficiat sed cuncta idque non seniter ex tristi animo sed gnaviter hilariter dolens ex animo si quid vel ab alliis vel à se per carnis infirmitatem admittatur contrium divinae voluntati Jansenii Harmon c. 81. The Law a rule of our duty not of our strength The Covenant of Grace doth not cal for perfection and accept sincerity Sol. Our Evangelical righteousnesse is imperfect Omnis humana justitia injustitia esse deprebendiâ—ur si divinitus districtè judicatur Gâ—egor Moral lib. 21. Cap. 15. Nostra fiqua est humilis justitia rectâ— forsitan sed non pura nisi fortè meliores nos esse credimus quà m patres nostros qui non minùs veraciter quam humiliter ajebant Omnes justitiae nostrae tanquam pannus meâ—stâ—utae mâ—lieâ—is Quo modo enim pura justitia ubi adhuc non potest culpâ— deesse Bern. in Serm. 5. de verbis Esajae pâ—ophetae The Covenant of grace requires and acccepts sincerity The Covenant of Grace defined Where a Ministery is not there is no Covenant-people Where the Gospel is tendered and refused there is no Covenant Where the Gospel is tendred there is a people in Covenant Reasons proving the establishment of a Ministery to be perpeâ—uated through all ages * There was an end of ages at Christs first coming Heb. 9. 26. There shall be an end of ages at his second coming See Gomarus Tom. 2. p. 530. Reasons evincing a necessity of such an established Ministery * Anglia bis 4. annis facta est colluâ—ies lerna omnium errotum sectarum nulla à condito orbe provincia tam parvo spaâ—io tot manstrosas haereses protulit atque haec Referunt Theoâ— Cestrens in attestatione sua excusa Anno Domini 648. Objections against a Ministerial Ordinance answered Joel 2. 28 29. vindicated Jerem. 31. 31 32 33 34. vindicated a Quòd autem fanatici homines hinc occasionem arripiunt abolendae exterrae praedicationis acsi sub Christi regno esset superuacua facilè corum insania rejellâ—tur Haec corum est objectio Post Christi adventum non debet quisque proximum suum docere sacessat igâ—tur externum Ministerium ut internae Dei inspirationi detur locus Atqui praeterâ—unt quod in primis animadversione dignum erat Neque enim in totum Propheta negat quin docturi sint alii alios sed haec sunt verbâ—â— non doccbunt dicendo Cognosce Dominum acsi diceret non amplius occupabit hominum mentes igneratia qualis antehac ut nesciant quis sit Deus Scimus autem duplicem esse Doctrinae usum Primò ut qui poenitus rades sunt a primis elementis incipiant deinde ut qui jam sunt initiati majores faciant progressus Quum ergo Christianis quam â—u vivunt proficiendum sit certum est ne minem usquo adeò satere qaiu â—oceri opus habeat utpars non postremae sapieriae nostrae sit docilitas Quae autem proficiendi sit ratio si velimus esse Christi discipuli Ptulus ostendit ad Eâ—â—es cap. 4. 11. Constituit Pastores Doctores c. Hinc apparet nihil minùs Prophetae venisse in mentem quà m spoliari Ecclesiam tam necessario bono Universities of necessary use Sol. Self-consecration to the Ministerial work unwarrantable A call from God to the Ministerial work must be expected The call of God is either extraordinary and immediate or ordinary and mediate by the Ministery of men The immediate call is by vision revelation c. The mediate and ordinary call is by Ordination Ordination described and in the several parts of it explained Men in Ministerial function are to act in it This Ordination is of Presbyters and Elders These Elders are the same with Bishops They are Elders of the Church universal Ordination is to be past on examination or trial To be solemnized with fasting and prayeâ—s Imposition of hands to be used in Ordination An Objection answered An Objection answered The danger of severing the promise from the duty Whole Christ must be received and all of his gifts embraced Promises are made to the wicked made good only to the beleeving and penitent The evil of breach of Covenant with man Breach of Covenant with God is a greater evil It brings National plagues It brings evil to eternity No Assurance of happinesse but in performance of the termes of the Covenant The office of the Spirit in the work of Assurance The immediate teste of the Spirits examined The Old and New Covenant The method followed in the ensuing part of the Treatise Agreement between the Old and New covenant in six particulars The Old and New Covenant in substance one Differences between the Old and New Covenant The Jews were in a state of light comparative to Heathens In a state of darkneâ—s comparative to Christiâ—ns Moses delivered a Covenant from God to Israel in Mount Sinai Mâ—ses delivered a Covenant of Grace to Israel The ten Commandments delivered by Moses were of this Covenant of Grace Being a Covenant of Grace it could by no means be a Covenant of Works What this Covenant is to any it is to all Under Moses his administration commands were frequent and full spiritual promises were rare and more obscure There was so much of Grace and Christ held out in the Old Covenant to leave them without excuse Many phrases in use under the Old Covenant-administration seemingly holding out a Covenant of Works according to Scripture use hold out a Covenant of Grace Though Moses delivered a Covenant of Grace to Israel yet the Law is sometime taken in that restrained sense as to hold forth a Covenant of Works The first imaginary difference between the Old and New Covenant Ad literam non fuisse promissionem remissionis peccatorum sed peculiaris protectionis gubernationis
Spirit This conviction unto change is hardly without compunction remorse and terrours in the soul It was not the single case of the Corinthians but common with other Christians as the natural work of godly sorrow that it worketh repentance not to be repented of 2 Cor. 7. 10. I will not stand to diâ—â—â—â— whether any ever are exempted from this preparatory work I question not Gods prerogative I am upon enquiry after his usual method I know some instance in Matthew who being called suddenly followed Christ and we heare nothing of any work upon his spirit to trouble But who knows whether Matthew a Jew were not called by grace before this call to an Apostleship and if not in grace whether it necessarily followed in that instant The like is objected of Lydia The Lord opened her heart that she attended to the things that were spoken of Paul Acts 16. 14. without any sorrow or trouble in spirit is mentioned Neither is there mention of any joy or rejoycing in spirit and she by many is believed also to have been a Proselyte Yet this of godly sorrow must be understood with some limit 1. An equal degree of sorrow and preparative work is not necessary in all One mans terrours and heart-breakings are no necessary precedent for all others to reach 2. An high degree is not necessarily required of any God can come sooner in with Gospel-cordials after Law-convictions unto one than another 3. No man hath reason to quarrel his conversion because his sorrow hath not been like some others each man hath not like paine in cure of a like malady 4. None should beg of God overwhelming and amazing shakings and humiliations of Spirit God better knows their frame than they understand themselves 5. None can judge of the truth of their repentance by the greatnesse of their trouble It may possibly end in horrour and work nothing better than it self It may only have its present work to cast hell in the face and then the person returne to his old byasse to his sinful pleasures his worldly advantages as Saul to his Musick Cain to his building of Cities yet when God thus plowes it is a hopeful signe he intends sowing and men in this case must not reason themselves to be such soyle on whom no good can be done as though they were past all husbandry of the Lord He can take away a heart of stone and turne a rock into a fruitful field This is Gods method do not dispute but believe 6. Then it is in a degree sufficient when it effects the work for which it serves when it brings the soul out of love with sin takes it out of the paths of sinne when it so works to an apprehension of dangers that it works the soul to cast it self on Christ Jesus When horrours work desires not of ease but of grace of Christ and of whole Christ of pardon of sin and power against sin there is a true work For the essential parts of this grace which I make a Gospel-engagement and condition of the covenant they are privative or positive Privative is the destruction of what hath been Positive is the introduction of what is not Every change hath two termes The one is terminus ad quem which is endeavoured The other is terminus à quo which is left and so in this change which grace works and to which the covenant of grace doth engage The privative part which we are to leave is sin the work of Satan The positive part which we are to endeavour is that which stands in full opposition Forsaking of sin we must follow after righteousnesse and turning from Satan we must turne to God and therefore the Ministery which findes men out of covenant and works them into it is to bring them from darknesse to light from the power of Satan to God Acts 26. 18. The privative part is frequently enjoyned as that which bindes at all times and to all times A man in covenant with God is to have no more to do with sin Cease to do evil put away the evil of your doings from before mine eyes Isa 1. 16. Be ye separate touch no unclean thing 2 Cor. 6. 17. Mortifie therefore your members which are upon the earth fornication uncleannesse inordinate affection evil concupiscence and covetousnesse which is idolatry for which things sake the wrath of God cometh on the children of disobedience In the which ye also walked sometimes when ye lived in them But now you also put off all these anger wrath malice blasphemy filthy communication out of your mouth lie not one to another seeing ye have put off the old man with his deeds Col. 3. 5 6 7 8 9. Old things with Christians are to be done away This is the duty of all those that pretend to Christ Let every one that nameth the Name of Christ depart from iniquity 2 Tim. 2. 19. All that is in Christ is wholly against it His Prophetick office leads us from it and gives us light to avoid it In his Kingly office his Law is against it and his Priestly office is to redeem from it They that are in Christ and learn him as the truth is in Christ Jesus attaine to it Ephes 4. 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts It is the character of a man in Christ Gal. 5. 24. They that are Christs have crucified the flesh with the affections and lusts And this upon peril of bearing their sinne Ezek. 18. 30 31. Repent and turne your selves from all your transgressions so iniquity shall not be your ruine Cast away from you all your transgressions whereby you have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel No man in sinne is for glory 1 Cor. 6. 9. Know ye not that the unrighteous shall not inherit the kingdom of God The works of the flesh are manifest which are these adultery fornication uncleannesse lasciviousnesse idolatry witchcraft hatred varience emulation wrath strife seditions heresies envyings murders drunkennesse revellings and such like of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the Kingdome of God Gal. 5. 19 20 21. Upon these termes it is that they obtaine pardon of sinne Isa 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Grace is no where more freely tendred than there Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Wherefore do ye spend money for that which is not bread and your labour for that which satisfieth not hearken diligently unto me and eat you that