that they believe in him that justifieth the ungodly and walke before him in all wel-pleasing This may be gathered because the promise of forgivenesse cannot be received but by faith and by faith it is that we overcome the world and vanquish Sathan the enemy of our soules Thus we reade that by faith the Elders obtained a good report and that by faith Heb. 11. 2 4 6 Abel offered unto God a more excellent Sacrifice then Caine by which he obtained witnesse that he was righteous and that by faith Enoch was translated that he should not see death and that Noah became heire of the righteoussnesse which is by faith which is an argument sufficient that they understood how faith was required in this Covenant or promise And seeing it is the property of faith to worke by love and to be fruitfull in all good workes of necessity if faith be commanded obedience is required though not as the cause of life yet as the way to life and the fruit of faith If we must beleeve in God we must also walke with God and worke righteousnesse To whom God gives to believe in him to them he gives to obey and doe all his Commandements as he doth to all that be effectually and internally in Covenant with his Highnesse and of whom he requireth faith in his Promise of them he exacteth obedience to his Commandement scil of all them that be outwardly in Covenant Thus we find that by faith Enoch walked with God or walked before God in all well-pleasing Heb. 11. 5. 6. Gen. 5. 22 24. And to what end is remission from sinne promised that man set free from the curse of the Law and stroke of revenging justice should wallow in profanenesse No but that he should serve God in holinesse and righteousnesse all the dayes of his life But how doth God require these things at the hand of the reasonable creature fallen unlesse he give them sufficient grace to beleeve if they will The answer is man in the state of Innocency being made after the Image of God had power both to beleeve and obey which being lost by sinne God is not bound to repaire And though he had not justifying faith because it argueth imperfection and sinne and could not loose what he had not yet by transgression he brought himselfe into such a state of bondage and wrath which could not be removed but by faith in Christ 2. When God in justice doth shut men up in ignorance and unbeliefe and with-hold from them both the graces of his Spirit and the meanes thereof his judgements are just though secret And if for the sinne of man God may justly cast off millions and not vouchsafe so much as outward meanes of Salvation unto them he may also exact faith and obedience upon promise of pardon and eternall happinesse when he doth not deliver them from thraldome and bondage spirituall whereunto they plunged themselves Was it injustice in God tâ—â—â—â—mise acceptance to Cain if he did well when as yet he was not set free from the bondage of Sathan 3. God doth deny nothing to them that be outwardly in Covenant with his Highnesse that he is bound to give either in justice or by promise so that it will be in vaine for them to plead with God for if they come short of mercy promised it is through their own wilfull neglect or contempt 4. No man is hindred from beleeving through the difficulty or unreasonablenesse of the command or through his owne simple infirmity as being willing and desirous to beleeve but not able which inability deserves pitty but his inability is of corruption and wilfulnesse he doth not beleeve because he will not he is unable because he doth not covet or desire which is inexcusable 5. His inability to beleeve is joyned with the wilfull refusall of mercy promised and voluntary pursute of some inferiour good as more to be desired then Gods favour But of this more in the next degrees of the Covenant Under this Covenant outwardly administred were comprehended both Adam and his posterity even so many as he should dedicate unto God or should accept of the Covenant untill by wilfull departure from the faith and worship of God they discovenanted themselves and their posterity As the Covenant was after made with Abraham and his seed and is now made with beleeving Parents for themselves and their children after them so was it with Adam and those that should descend from his loynes They that lived under this administration of the Covenant did offer sacrifice unto God by divine institution and appointment as is manifest in the example of Abel and Noah We reade not Quemadmodum in terris quum famuluâ— aliquid agit quod non potest nisi jussâ— Domini nâ— est stultus omnes intelligunt eum habere mandatum etiamsi non dicat Bell. de Sacr. Conf. l. 2. c. â— indeed that God gave any Commandement touching burnt offerings or sacrifices but without question what they did was done by divine prescription What a faithfull servant doth on earth which he cannot doe but by command and appointment of his Master for that if he doe it we presume he hath the Commandement of his Master although he doe not say so But Abel and Noah faithfull Servants of God offered sacrifice which they could not well doe but by the Commandement of God therefore they were so commanded though so much be not expressed All Ceremonies which signifie grace are ordained of God or they be unlawfull But the Sacrifices were Ceremonies which signified grace It is written of Abel that by faith he offered a better sacrifice then Cain and that God had respect unto Abel and his sacrifice Of the sacrifice of Noah it is said that God smelled a savour of rest but in faith the sacrifice could not have been offered if it had not been prescribed it should not have been accepted if it had not carried the stamp of God For those Sacrifices were the types of Christ and seales of propitiation and remission of sinnes in and through the bloud of Jesus which must be perscribed or they cannot be accepted These Sacrifices then were instituted of God and may well be called seales of the Covenant as they did signifie remission of sins in and through the bloud of Christ our true Priest and Sacrifice Whether God was pleased to confirme his Covenant by any other visible signes or seales in that state of the Church is more then the Scripture hath revealed One question remaineth to be discussed scil Whether this Covenant of Promise was made in Adam with all and every Infant that should afterwards be born into the world There be some that hold the affirmative part viz. That all Infants whether borne of beleeving or infidell parents are comprehended under the Covenant of Grace according to the internall efficacy though not according to the externall administration so as they be truly and effectually partakers of the benefits promised therein
26 27. was prepared to receive the Gospel by the shaking of the Castle and that feare he fell into supposing the prisoners had been fled And Paul himselfe by an extraordinary vision was brought to Act 9. 6. great astonishment Sometimes by restraining grace or common gifts which make men for degree nearer that is in their kinde and state not so much removed as others in the same kinde and state with them God doth prepare men thus Christ said to the young man who was nigh and unconverted Thou art not farre Mar. 12. 34. and 10. 21. from the Kingdome of God Nay God may by giving a man up to the height of some sin or sins prepare him to conversion as Paul and Manasseh the one left to persecuting the other to those horrible out-rages And God in wisdome knew it best for Peter to give him up to be tempted of Satan and left to himselfe to deny his Master for the curing of his self-confidence Physicians by ripening diseases make way to cure them for sick matter is never more easily brought away then when in ripenesse and quantity it exceedeth Concerning this matter let these conclusions be remembred First These preparations are not absolutely necessary for we see God doth give sanctifying grace to Infants in whom none of these preparatory operations can take place Secondly We doe not finde that they have been alwayes used though perhaps it be a thing most commonly falling forth How was Matthew called even at his custome and he followed presently Mat. 9. 9. Luk. 19. 6. not as Judas but as a true convert of Christ So Zacheus upon the very call came downe hastily and received Christ joyfully So it is said of Lydia God opened her heart that she attended Act. 16. 14. unto those things which Paul spake For life and death being such contraries as have no third thing between them which doth partake in them both the one may be changed into the other without any thing preparatory The entring of grace doth expell corruption and spirituall quicknesse in newnesse of life is the mortification of sin Terrours doe not drive men to Christ of themselves nor stirre men up to imbrace the promises and God is able to draw men unto Christ by the allurements of the Gospell By Evangelicall enticements men may be allured as well as driven Hos 2. 14. by the convictions and comminations of the Law Thirdly All things which God doth prepare to the receiving of grace and comming to him they make not of themselves any thing to the introducing of grace farther then God intendeth this effect by them Feare of hell conscience of sin never such afflictions morall parts and all gifts which may be without sanctifying grace and true beliefe many have all these who yet never turne unfainedly unto God When the sicknesse is growne greater in quantity this absolutely taken maketh the patient further off health The feeling of the disease is no part of the recovery though the Physitian may worke by it Phrensie in it selfe is no preparation to health but to the Physitian who can worke on the patient more fitly in this taking then in a deadly Palsey it may be a preparative to health Thus to be like an aguish man on his good dayes or like to some mad-men in the time of their intermissions is in it selfe as faâ—re from state of health as otherwise but yet the Physitian may use such a state as a way to health choosing rather to deale witâ— him in this taking then in the fit And so it is not the height of sin nor the feare of hell nor a morall course of life that of themselves can make nearer the state of grace but only in regard of God who doth intend to turne them hereunto Afflictions of themselves profit not if God open not the ear fear and horrour drive to despaire if God support not vertuous life according to the light of nature turneth a man further from God if he adde not thereunto the effectuall worke of his Spirit And all or any of these in regard of Gods intention may prepare man to receive the Gospell or the grace of effectuall vocation Fourthly A man that is sunke deeper into sin may be converted with lesse sorrow or legall terrour as the Thiefe upon the Crosse and he that hath not so grievously offended may be kept longer under for the ripenesse and aboundance of the humour may make way for the more speedy removall thereof when it is for the safety of others that have not gathered so much corruption to be kept under for a season Fifthly A Christian must not quarrell his conversion because he hath not been terrified or brought so low as others or kept under so long for it matters not how deeply thou hast been wounded but how soundly thou hast been cured It is not materiall what paine thou hast felt but whether thou be brought unto Christ Sixthly Châ—â—stians in temptations or distresse must not desire or pray that God would terrifie them or humble them with deepe apprehensions of his indignation for they know not their owne strength whether they be able to beare it if God should deale severely they forget that it is God that must make all afflictions profitable and that of themselves these things tend to despaire and hardnesse of heart and it is no small unthankfulnesse to complain of the Physitians care because he is inclined to deale tenderly with you Godly sorrow is to be cherished and so is the desire of and prayer for more tendernesse of heart but when we pray for more horrour we relie too much upon our selves and yet consider not our own weaknesse Seventhly This preparation is neither saving grace nor a thing between nature and grace done by the externall aide of the Spirit It is not saving grace because it is that whereby God is pleased to bring us to Christ and not that whereby we are renewed to believe or engraffed into Christ Nor a thing between nature and grace as if the Spirit without any habit of grace did lift us up to the supernaturall acts of beliefe hope love for then we should be-lifted up to acts of life without the habit which is to make a blinde man see without sight and to make us bear good fruit without sap or before we be good trees Eighthly These things may dispose us to faith but not to justification immediately because the smart of the wound may provoke to seeke a plaister but serveth not to the curing of it Justification is of the free grace of God through the bloud of Jesus Christ and not through any habit of grace infused into us much lesse through feare of hell or initiall hope or desire or such like Ninthly Where the effectuall raising up of the heart to faith beginneth there Gods preparative workes take an end for as that which prepares the ground for seed now ceaseth when the seed is to be sowne So all these
it can hardly be questioned whether that Covenant wherin we are bound to take God to be our Father King and Saviour be the Covenant of grace or no And by the same reason it is manifest that the Law requireth faith as well as love and obedience and doth build these upon it as a foundation It prescribeth faith in the first place and throughout namely that we acknowledge God the Law-giver to be the Lord our God the only true God and testifie that faith unto him by an universall and uniforme obedience to that whole Law and every title thereof The Law was given for this end that it might instruct us in faith which is the mother of a good conscience and of love Christ and faith is the end and soule of the Law not understood of the Jews The summe of the Law is faith or love and both these carry the same sence because though Moses Rom. 10. 4. Deut. 10. 12. Calv. on Deut. 10. 12. Rom. 14. 23. make mention of love and Paul of faith yet that love doth comprehend faith and this faith doth contain love Certainly Whatsoever is not of faith is sinne even all works though good in shew and for substance seeming agreeable to the rule of the Law if they issue not from faith they are vaine and hypocriticall if they be not quickned and enlivened by faith they are but the carkasse of a good worke And then if God command not faith in the Law in some sort why doth he command other things which without it are frivolous Our best works are unsavoury before God if they be not seasoned with faith For without Heb. 11. 6. faith it is impossible to please God Therefore the Lord in Covenant commanding the observation of his Law exacteth faith also without which the Law cannot be obeyed in an acceptable manner For when the Law is spirituall and commandeth true worship and invocation how can it be observed without faith Would the Lord have the Israelites remaining in infidelity to observe the Law Or did he ever allow man since the fall of Adam to come or have accesse unto him but only in the name of a Mediatour Or was life and salvation ever promised to man since the fall but upon condition of faith in the Messiah Indeed the condition of obedience which God requireth and man promiseth is the chiefest thing urged in the Law but free and gracious pardon wherein consisteth the happinesse of the Saints is therein promised and proclaimed They under the old Testament lightly following the letter mistooke the meaning not looking to the end of that which was to be abolished whereunto Moses had an eye under the vaile For they perceived not so well the grace intended by the legall Testament which the perfection of the morall Law whereof they could not but faile should have forced them to seeke and the imperfection of the typicall Law which made nothing perfect should have led them to find but they generally rested in the worke done as was commanded by either Law when as themselves were unable to do the one and the other was in it self as unsufficient to help them Fourthly after the giving of the Law a Covenant betwixt God and Israel was established by mutuall and willing consent Deut. 4. 31. Exod. 24. 3 4. the people promising to obey and doe whatsoever the Lord commanded In the Land of Moab Moses was commanded by the Deut. 29. 1 9. Lord to make a Covenannt with the children of Israel beside the Covenant which he made with them in Horeb. This Covenant they entred into was the same that God made with them upon Mount Sinai even the same that did containe the blessings and curses before pronounced But this Covenant was a Covenant of Grace not of works for God never commanded his people that he might set them on high above all people of the earth and that they might be an holy people unto him to avouch him to be their God by a Covenant of works Moses would Deut. 29. 12. never have exhorted the people by Oath to bind themselves unto the Lord in a Covenant of works for that had been to bind themselves unto the most dreadfull curses whereas they were to enter into this Covenant that they might prosper in all that they Deut. 29. 9. doe That Covenant is of Grace wherein the good things promised are all free and gratious but it was of grace that God promised Deut. 7. 12. 2 Chro. 6. 14. to be the God of Israel and therefore the Lord when he keepeth Covenant with Israel is said to keep the mercy which he swore unto their Fathers and when he established them for a people unto himselfe and is their God he is said to performe the Oath which he swore unto their Fathers to Abraham to Isaac and to Jacob. Deut. 29. 13. The Legall Covenant or Covenant of works cannot be renewed after it is once broken seeing it admitteth not repentance of sinne past but exacts perfect and perpetuall obedience But this Covenant made with the Israelites might be renewed after transgression did admit repentance When thou art in tribulation and Deut. 4. 30 31. all these things are come upon thee even in the latter dayes if thou turne to the Lord thy God and shalt be obedient unto his voice for the Lord thy God is a mercifull God he will not forsake thee neither destroy thee nor forget the Covenant of thy Fathers which he swore unto See Deut. 30. 1 2 3. 1 Ki. 8. 34 35. Psal 106. 45. Eze. 16. 61 6â— Deut. 30. 11 12 13 14. Rom. 10. 6 7. them And if the Covenant after transgression may be renewed it is of grace The Law which is written in the heart of the spirituall seed is part of the Covenant of grace for the righteousnesse of faith speaketh on this wise This Commandement which I command thee this day it is not hidden from thee neither is it farre off It is not in heaven that thou shouldest say Who shall goe up for us to heaven and bring it unto us that we may heare it and doe it Neither is it beyond the sea that thou shouldest say Who shall goe over the sea for us and bring it unto us that we may heare it and doe it But the word is very nigh unto thee in thy mouth and in thy heart that thou maist doe it But the Law given by Moses is engraven in the heart of the spirituall Isai 51. 7. Psal 37 31. seed or people effectually in Covenant as they are called a people in whose heart is the Law No man will deny the Covenant which God keepeth with them that love him and keepe his Commandements to be the Covenant of Grace But the Covenant which Israel entred into is that which the Lord Dan. 9 4. Nehem. 1. 5. Deut. 7. 12. keepeth with them that love him and keepe his Commandements Fifthly the godly Kings and
people of Israel repenting of their transgressions and sinnes committed against God did oftentimes Josh 24. 22 23 24 25. Judg. 10. 16. 1 Sam 7. 3 4 5. 2 Chro. 15. 12. 2 Kin. 11. 17. 2 Chro. 23 16. 2 Ki. 23. 3. Neh. 10. 30 31. 2 Chro. 34. 31. renew their Covenant binding themselves to the Lord to be his people and to walke in Gods Law which was given by Moses and to observe and doe all the Commandements of God the the Lord and his Judgements and his Statutes with all their heart and with all their soule But Jehoshaphat Josiah Nehemiah and other godly Governours who were well acquainted with their infirmities and knew themselves utterly unable to fulfill the Law would never promise punctuall and exact obedience in hope thereby to deserve eternall life or to receive it from God as the reward of their perfect service nor flatter themselves as though they could stand before the Tribunall of Gods Justice in their own Righteousnesse when upon proofe sufficient they saw that no flesh could be justified in his sight Without question they understood that God of his free grace had promised to be their God and of his undeserved and rich mercy would accept of their willing and sincere obedience though weake and imperfect in degree which is in effect that the Covenant which God made with them and they renewed was a Covenant of grace and peace the same for substance that is made with the faithfull in Christ in time of the Gospell Sixthly the Covenant that God made with Abraham was the Gen. 17. 1. Covenant of grace as it is acknowledged but the Covenant made with Abraham is for substance the same with the Covenant made with Israel upon Mount Sinai the promise is the same and the things required the same For in that God promised that he would be God all-sufficient to Abraham to blesse him with all necessary blessings for this life and the life to come In Gal. 3. 8. this he promiseth freely and of his owne meere grace and favour to be their God and make them a Kingdome of Priests and an Exod. 19. 6 7. holy nation unto himselfe In that he requireth of Abraham that he walke with or before him in integrity In this he covenanteth that they should obey his voice and keep his commandements Deu. 26. 17 18. Jer. 7. 23. Deut. 10. 12. Jer. 11 3 4. 1 Ki. 8. 25. 2 Chron. 6. 16. 2 Chr. 17. 3 6. 2 Chr. 6. 14 16. Jer. 2. 2. And what is it to walk with God or before God but to walk in his Law Seventhly when God gave his Law unto Israel upon Mount Sinai he troth-plighted that people unto himselfe and himselfe unto them and that of his meere love not of any merit in them Thus saith the Lord I remember thee the kindnesse of thy youth the love of thine espousals when thou wentest after me in the wildernesse in a Land that was not sowen Israel was holinesse unto the Lord and Ezek. 16. 8. the first fruits of his increase When I passed by thee and looked upon thee behold thy time was the time of love and I spread my skirt over thee and covered thy nakednesse yea I sware unto thee and entered into Covenant with thee saith the Lord God and thou becammest mine But if the Law were a perfect draught of the Law of nature Rainold Apol. Thes pag. 211. 1 Tim. 1. 5. Act. 15. 9. Rom. 10. 4. Gal. 3. 24. Christum vocat finem i. scopum legis quia lex sues sacrificiis ritibus c. Christum intendebat Zanch de Redem cap. 11. Thes 5. li. 1. The Decalogue written with Gods own hand upon two tables was an Epitome of all Ordinances appertaining to the Covenant exacting punctuall obedience in the least jot and title as necessary to Salvation and flashing out wrath against the least transgression without any intimation of repentance or hope of pardon the Lord did not at that time troth-plight himselfe unto them Eighthly the Law requireth faith as well as love and obedience and doth build these upon it as a foundation For the end of the Commandement is love love out of a pure heart a good conscience and faith unfained That love which the Law requireth either towards God or towards man must flow from a pure heart and faith it is that purifieth the heart Christ is the end of the Law for righteousnesse sake and the Law is a Schoole-master to bring us unto Christ But bring us unto Christ it could not if it did not point him out unto us or presuppose him as promised He is not the end of the Law if the Law did not direct to him and require faith in him He is the end of the Law as the Law leadeth and driveth us out of our selves and from all confidence in any works of the Law that by faith in Christ we might obtain righteousnesse It is not the property of a Schoole-master to beat and strike and not to direct or teach That the ceremonies of the Law did prefigure Christ direct unto him and require faith in him is a thing Exo. 34 27 28. confessed and acknowledged of all men Now the ceremonies are appendices of the Law especially of the first and second Commandements Exod. 24. 8. Heb. 9. 19 20 23. Pighâ—disp Ratisp l. 2. as they were given to the Israelites And if they require faith in the Redeemer to come how should we thinke it to be a thing passed over in silence altogether in the Law The deliverance of the children of Israel out of Egypt was a type of our spirituall deliverance from the bondage of sinne and Satan by the power of Christ as appeares by the Ceremonie and Sacrament of that corporall deliverance the Passeover which was a Joh. 19. 36. 1 Cor. 5. 7. figure of Christ our Saviour Therefore in the first Precept the Mystery of our Redemption by Christ is taught and contained That particular mercy mentioned in that Precept taught the Israelites to expect spirituall Salvation in the Messiah promised In Psal 1. 1 2. Psal 119. 1 2. Scripture they are pronounced blessed who keep the Commandements and observe the Statutes and Judgements of the Lord but withall their blessednesse is said to consist in this that God Psal 32. 1 2. imputeth not sinne unto them that their sinnes be forgiven and transgressions covered The true worshippers of God then are happy not for their works but because God is pleased to accept them in Christ and to pardon their offences This is the true sense of those promises made to or spoken of them that walk in the perfect way and doe none iniquity And if life and Salvation be promised to them that observe and keep the Statutes Judgements and Ordinances of the Lord not for the dignity of the work but through the meere grace and mercy of God pardoning transgressions and sinnes then is faith in the
Messiah taught and commanded in the Law The true sense and meaning of the Law is to be gathered out of the writings of the Prophets for the same Spirit that breathed the Law informed them in what Jer. 4. 1 2 3. and 3. 13 14. c. Rom. 3. 21 22. The righteousnesse of the Law is testified by Moses and the Prophets c. Deut. 12. 32. and 31. 12. sense the Law was given and how to be understood But by the Exposition of the Prophets it is cleare that the Law as it was given by Moses did admit repentance and consequently require faith in Christ And if the Law did not command faith in Christ the Messiah then might not the Jewes beleeve in him for they were forbidden to adde any thing thereto or to take ought therefrom The Law was to the Jewes a rule according to which they ought both to live and worship God to which they might not adde the least â—ot or title of their owne heads so that either they must not worship praise pray unto and believe in God in and through the Messiah or else faith in him must necessarily be required The Decalogue if we precisely consider the things expressed therein doth not containe many things written of Moses but as it was a summe and abridgement of the whole Law whereunto every particular must be referred and from which as a fountaine it was derived it is a perfect rule whereunto nothing might be added And if without faith it be impossible to please God or to obtaine Salvation the Law which promiseth eternall life to them that keep it doth require faith as well as love or obedience For if faith be necessary to Salvation it cannot be that man a sinner should be justified if he could keep the Law because he cannot by future works purchase Redemption from former transgressions And from all this it followeth that the Law as it was given to the Jewes is for substance the Covenant of grace or a rule according to which the people in Covenant ought to walke The Law is and ever was a rule of life to men in Covenant Matt. 5. 18. One jot or title of the Law shall in no wise passe till all be fulfilled fulfilled in respect of unpartiall and sincere obedience for of that our Saviour speakes as is manifest by the words following He that shall breake the least of these Commandements and teach men so shall be called least in the Kingdome of Heaven except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees that is righteousnesse of habite and practise which is that which the Law as it is taken in that place required Many things are objected to the contrary which must be cleared before we passe further As first it will be said that in the Law there is no mention made of Christ without which there is no faith And what the Law revealeth not that it commandeth not But in the Law there is frequent mention of the Messiah and perpetuall adumbration and representation of him and Heb. â—0 â—â— and 8 5. his oblation in washings and sacrifices The Apostle Paul where he professedly handleth the chief heads of faith to wit that Christ ought to suffer and rise againe from the dead denieth that he Act. 26. 23. 1 Cor. 15. 3 4. said any thing besides that which the Prophets and Moses did foretell should come And our Saviour proved out of Moses that he must first suffer and then enter into glory And no marvell Luk. 24. 27 44 seeing Moses by divers types and figures shadowed forth the death and resurrection of Christ as shall be shewed after But in the Decalogue there is no mention of Christ Neither is Moses vvrote of Christ Act. 3. 2â— and 7. 37. Joh. 1. 45. that they should beleeve in him Joh. 5. 4â— Many Prophets just men desired to see his dayes Mat. 13. 17. Luk. 10. â—4 Iun. in Psal 122. ver 4. Abraham rejoyced to see Christ Joh. 8. 56. Gal. 6. 16. that absolutely true For when God saith he is their God who delivered them out of the Land of Egypt doth he not propound himself a Redeemer a spirituall Redeemer of them from the bondage of sinne and Satan whereof that deliverance was a type But he is not a Redeemer from spirituall bondage but in Christ Implicitely therefore in these words Christ is contained and proposed unto us which is done according to the condition of those times wherein as yet all things were infolded and wrapped up And it cannot easily be imagined how Christ should be revealed in the Ceremoniall Law if there be no mention of him expresse or implicite in these words As the Morall Law doth shew and discover sinne so was the Ceremoniall Law as a bill or bond put into the hand of God whereby they did acknowledge themselves indebted to his Divine Majestie and as the Ceremoniall Law was a Schoole-master to point out and direct us unto Christ so was the Morall a rule of obedience to them that be in Covenant with God which of necessity doth presuppose the revelation of Christ in some sort The Ninevites in the threatnings denounced against them by the Prophet Jonas did apprehend a promise of mercy to be implyed upon condition of their repentance which promise was made in Christ And is it any marvell then we should affirme the knowledge of Christ to be manifested in some sort in those words of the Law if we consider the words of the Law it doth command that we love God above all and our Neighbour as our selves but if we search out the meaning of the words we shall find it to be such a love as proceeds from faith and from what faith but in the Messiah That is the foundation upon which all works of love are builded In faith it self or with it there is a motion of the soule towards or a desire of the heart to obtaine the good promised joyned with an hatred of sinne and wickednesse which may be called inchoate love but true sound intire love whereby we affect God as our Father most neerely conjoyned to us and reverence him as the fountaine of all good things and benefits which of his meere grace he conferreth upon the children of his love and we daily expect from him even such as accompany life and salvation this is the effect of faith and followeth the apprehension and habitation of Christ in the heart Faith in Christ is not commanded in the Morall Law as it was engraven in the heart of Adam in the state of innocency but as it was given to Israel to be a rule of life to a people in Covenant it was presupposed or commanded For the generall substance of duty the Law then delivered and formerly engraven in the heart was one and the same but not in respect of the subject by whom the object to whom or the grounds whereupon obedience was required Confidence in God was required
Isa 11. 9. 54. 13. 1 Cor. 1. 7. 2. 10. Joh. 6. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 32. 28. 1 Sam. 8. 7. Eph. 6. 12. We wrestle not against flesh bloud i. only Act. 16. 14. 2 Cor. 3. 3. 1 Pet. 1. 22. God would pour upon his Church in the times of the new Testament leading the true children of the Church by his blessed Spirit into all truth necessary to Salvation The like phrases are often found in the Scriptures and the adversitive particle but is not put as exceptive But the anointing i. e. except as Internall Vocation is by the operation of the holy Spirit effectually inabling and drawing us unto Christ enlightening the minde and affecting the heart seriously to attend unto those things which are spoken and by faith to receive and embrace them The principall effectuall help which maketh us come to God by belief is the efficacy of Gods Almighty power put forth to such a purpose It is the effectuall working of Gods Almighty Col. 2. 12. 2 Cor. 4. 6. power which worketh faith in us to Salvation For the creating us anew in Christ is a greater work then giving us our naturall being in Adam and therefore may not be ascribed to any power Eph. 2. 1 â— Luk. 11. 20 21. 2 Tim. 2. 26. that is not almighty We are by nature dead in trespasses held in bondage by strong powers whom none but the strongest can over-master and by believing we are lifted up to an estate without comparison more excellent then that we formerly received Now to bring us from death under which so mightie ones held us captive to such a life so unutterably glorious must needs be the working of a power almighty Besides so farre as God doth intend to work so farre he putteth forth his omnipotent power to accomplish but God doth intend to make some before other some come unto him and therefore he doth stretch out the arme of his power to effect this A second helpe is the inward illumination and inspiration wrought in us by which as the internall Word God speaketh in the minde The conversion of sinners is called a conviction because it is ever wrought in us as we are reasonable and intelligent creatures the judgement going before is a directour what to chuse And if the minde of man were once throughly and in a spirituall manner as it becommeth such objects as are altogether spirituall Saepe fit intellectus haefitanter suadeat languâ—de tractet habenas aut serò se ad judicandum applicet Ex adverso autem appâ—titus sensitivi saepe tam subitò tam veâ—ementèr concitantur ut voluntas ab apperitu impulsa jubeat intellectum judicare ex appetitus imperio possessed of the adequate goodnesse and truth which is in grace and glory and did consider it deliberately both simply and in comparison with all circumstances and occurrences and did apply it selfe to the serious study and thought thereof the heart could not utterly reject them For humane liberty is not a brutish but a reasonable thing it consisteth not in contumacy and head-strongnesse but in such a manner of working as is apt to be regulated varied or suspended by the dictates of right reason and sound judgement if things be distinctly and certainly apprehended seriously weighed and pondered and the thought thereof preserved and kept in minde The only cause why men are not willing to submit unto Christ is because they are not throughly and in a manner sutable to the excellency of the things inlightened in their minde or they do not keep in minde and thought that which they are taught in the Word of God and cannot but know in some sort Sinners in Scripture are said to be blinde simple fooles brutish inconsiderate that remember not that God seeth them consider not their latter end Sinne is naturall not as nature is opposed to liberty but as nature is opposed to grace 1 Cor. 2. 14. Rom. 8. 5 6. 2 Cor. 11. 3. 1 Tim. 2. 14. And so without Christ and the holy Spirit miserable naturall or mortall men would sinne necessarily The first sinne of our first parents was an errour for whatsoever a man doth will that he doth will being led by certaine reason true or in appearance The act of willing hath in it power whatsoever is subject to it but it selfe is not in it own power but in the power of reason whose prescript it doth follow whether right or corrupt Necessarily good is preferred before evil and the greater good certainly and distinctly knowne before the lesser but not knowne it is not preferred with equall necessity The will is not enforced of it selfe either of it selfe resting or forcing it selfe for then it should be in act and not in act at one and the same time The will cannot bend into the direct contrary for then it might most willingly desire that condition which it certainly knew to be most miserable and refuse that condition which it most certainly and distinctly knew to be most blessed Nor suspend of it selfe without the intervention of the understanding because the will is not the mistresse of it selfe but of the act which depends upon the inferiour faculties They that know the gift of God they desire and aske it They that know God they will trust in him and keep his Commandements They that are taught of God they will come unto Christ and faith is lively and operative to draw men to the love of God and obedience to his precepts The act of judgement is two-fold 1. Naturall which ariseth from the sharpnesse or dulnesse of the wit 2. Morall according to which we are said to be good or evil There be two degrees of light 1. Directing and warning what is to be done 2. Perswading and effectually moving forward the will This perswasion is when with such force the holy Spirit doth accompany the Gospell that it doth not only move the will but move it effectually or throughly and beget faith lively and well rooted What the minde judgeth best the will followeth as best what lesse good the minde judgeth the will lesse followeth What the In singulis quidem actionibus voâ—unt as regitur ab intellectu in genere tamen voluâ—tas iÌ„ aperat intellectui nec intellectus fe applicat ad intelligendum nisi jussut à voluntate 1 Cor. 8. 2. Joh. 17. 3. minde judgeth the greatest evil the will doth specially avoid what it judgeth a lesse evil it doth lesse flee from Unlesse the minde should either wax idle or loose the reines to the affections which must needs proceed from a most grievous and most perverse errour of the minde right reason would obtain not only by right but in deed and fact the command and rule Knowledge is either prescribing or perswading true and solid either of the thing simply considered or of the thing considered with all his circumstances certaine just
of explaining the conditions of agreement The Greek Interpreters doe frequently and almost perpetually render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testament or disposition Psal 25. 10 14. Psal 44. 17. 50. 16. 55. 20. seldome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant Isa 28. 15. which is used elsewhere Sap. 1. 16. 1 Mac. 10. 26. 2 Mac. 13. 25. 24. 26. But in the old Testament the word Berith is never read for a testamentary disposition which of the Rabbins as Drusius witnesseth is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word that signifieth to command and so to set his house in order or to make his will Isa 38. 1. Which word is yet generall and must be restrained according to the circumstances of the place Where the LXX and Theodotio translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmaechus and Aquila turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 25. 14. Nor is it a thing unusuall with classicall Authors of the Greeke tongue to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generall signification For Camerarius citeth out of Aristophan de Avibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for to make a Covenant The Papists carpe at our Interpreters because they render the word Covenant rather then Testament for they would have it to signifie a testamentary disposition But they are deceived for the signification of the word is more generall and the Apostle Heb. 9. 16. argueth not from the simple signification of the word but the circumstances of the Covenant In a Covenant and Testament both there is an ordination and disposition of things according to pleasure and the Greeke phrase in the New Testament doth follow the received Interpretation of the Septuagint although in this the Covenant of Grace is like to a Testament that it is not established but by the death of the Mediatour as of a Testator The Covenant in Scripture doth sometimes signifie an absolute Promise of God without any stipulation at all such as was the Covenant which God made with Noah presently after the Floud promising freely that he would never destroy man and beasts with an universall deluge of water any more Gen. 9. 11. And that Covenant of Peace and everlasting Covenant which Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God made with Phinehas that he and his seed after him should have the Covenant of an everlasting Priesthood Numb 25. 12 13. Of this kind is the Covenant wherein God promiseth that he will give his elect faith and perseverance to which promise no condition Jer. 33. 20. annexed can be conceived in mind which is not comprehended in the Promise it selfe Heb. 8. 10. But oftentimes in holy Writ the name Covenant is so used that in it is plainly signified a free Promise of God but with stipulation of duty from the reasonable creature which otherwise was due no promise comming betwixt and might have been Psal 50. 16. Syr. Quid tibi libris praeceptorum meorum quod assumpseris pactum meum exacted of God and ought to have been performed of the creature if God had so pleased Psal 50. 16. and 25. 10. Psal 44. 17. For a Covenant is quiddam complexum implying two things distinguished either re or ratione the one covenanting the other restipulating or accepting As also two parts covenanted First the giving of some future good Secondly the retribution of some performance The first without the second is no more then a Promise the second without the first is no lesse then a Law though the Apostle Gal. 3. 22. makes another opposition of Law and Promise nature and faith workes and Christ for that is from a divers acceptation of the Promise But when two persons upon these two parts concurre it is that we call a Covenant properly though tropically sometimes the Promise and sometimes the stipulation only is noted by the Covenant Psal 50. 5. Nehem. 1. 5. Gen. 17. 7 9. and sometimes the seale of the Covenant is called the Covenant Gen. 17. 10 11. This distinction of the Covenant depends upon a distinction of Gods love for there is a love of God towards the creature whence all the good that is in the creature doth flow and there is a love of God vouchsafed to the creature and that for those things which it hath received not of it selfe but of God as it was beloved with that first love That we may call primary or antecedent for distinction sake this secondary or consequent love From that flowes both the making and fulfilling of the Absolute Covenant on this depends the fulfilling of the Covenant whereunto a restipulation is annexed but not the making thereof For in the Absolute Covenant there is nothing in the creature that might move God either to promise or to performe what he hath promised but in the Covenant to which a stipulation is annexed God fulfils what he promised because the creature exhibits what was exacted although this that God hath entered into such a Covenant and promised so great things unto him that performed such and such obedience that wholly proceeds from the antecedent love and free pleasure of Almighty God The essance of the Covenant properly consisteth in the Promise and stipulation But the words of the Covenant containe obedience required of God and promised of them in Covenant and so by a Metonymie are called the Covenant Exod. 34. 27 28. Deut. 29. 1. Jer. 11. 2 3 4. and 34. 13 14. The Tables of the Law were the Tables of the Covenant The Covenant and Law differ as friendship and tables obligatory to friendship he that violates these is convinced to breake this Heb. 8. 1 2. and the tables of the Covenant of Law are called the Covenant or Testament and the Book of the Covenant Exod. 24. 4 7. 2 King 23. 2. A Covenant is made betwixt men of those things which either were not due before or were not thought to be due which are made firme stable and due by the very Covenant so that by the Covenant new right is acquired or caused either to one or both who Covenant betwixt themselves of any matter Therefore the Covenant of God doth contain new things great and in no wise due which of his meere pleasure God offers unto us Now where there is huge and infinite disparity there can be no assurance of this so great a gift but the certaine Word of God and the assured Promise of him who doth never lie nor change That therefore Man should enter into Covenant with God it was necessary that men should first give credit to the Word of God and then that they should hope for those things which exceed their capacity and so at last trusting in God and obeying they should obtaine the good things promised and Exod. 24. 6 7 8. therefore the words of the Covenant may well be put for the Covenant Neverthelesse in making Covenant with the creature God is not tied to verball expressions but often he contracts the Covenant in reall
impressions in the heart and frame of the Creature which is apparent in the Covenant so often mentioned with the unreasonable creature and this was the manner of covenanting with our first parents in the state of Innocency but is moâ—t observable in the restored reasonable creature when God shall put his Lawes into their hearts and write them in their inward parts Jer. 31. 33. and the more perfect the creature growes the more reall shall the impression be But yet in all ages of the Church past and so to the end of the world God hath ever and ever will make expressions outward of this his Covenant with mankinde The Covenant is one thing the name of the Covenant another For the Covenant includes the whole reason of the Covenant with the circumstances but the name sometimes is attributed to some circumstances So the Covenant may be said to be the same and not the same that which is the same in substance varieth in manner and circumstances Deut. 5. 2 3. and 29. 1. and 4 31. Nor is it a thing unusuall in Scripture that this should be affirmed of one and denyed of another which is more illustrious in one then in another though it be common to both as Matth. 15. 24. Interpreters of Scripture give this rule when it seemes to deny the very essence of the thing it doth deny only some circumstance or respect Mark 9. 37. He that receiveth me doth not receive me which negation properly respects the degrees Joh. 5. 45. There is one that accuseth you even Moses that is Moses primarily and especially Gen. 45. 8. God sent me hither when God and his See Jer. 23. 7. Isai 43. 18. brethren had done it but in a divers manner CHAP. II. Of the Covenant God made with man in the state of Innocencie IT hath pleased God to deale with the reasonable creature by way of Promise and restipulation that is by way of Covenant In which God himselfe is one partie covenanting and promising and the whole reasonable creature the other restipulating and obeying The thing holden out by God is eternall life with all immediate blessings the condition on the part of the reasonable creature is free ready and willing obedience whether from nature or grace The causes why God made choice to deale with the reasonable creature in this manner are principally three First that the creature might know what to expect from the Creator into what state soever cast Secondly that the same creature might alwayes recognize and acknowledge what to retribute Thirdly Such manner of dealing suites best with the nature of the reasonable creature and his subordination to the Almighty But passing by what might be spoken of the Covenant with reasonable creatures both men and Angels we will only consider what Covenant God hath made with mankind because the knowledge thereof doth in speciall manner concerne us and in the unfolding thereof the Scripture is most plentifull We reade not the word Covenant betwixt God and man ever since the Creation both in Innocency and under the fall but we have in Scripture what may amount to as much As in Innocency God provided and proposed to Adam eternall happinesse in the present injoyments and cals for perfect obedience which appeares from Gods threatning Gen. 2. 17. For if man must die if he disobeyed it implies strongly that Gods Covenant was with him for life if he obeyed And after the fall it is most evident God was pleased to hold this course with man in all ages and conditions but with some alterations as seemed best in his infinite wisedome and best fitted the present condition of the creature In this manner hath God afforded both the prime and secondary good unto man under Covenants and seales that he might have the greater assurance so long as he walked in obedience and herein God was pleased to condescend to mans weaknesse and for the confirmation of his faith to adde Seales to his Covenants in all times to bind the bargaine The Covenant in generall may be described a mutuall compact or agreement betwixt God and man whereby God promiseth all good things specially eternall happinesse unto man upon just equall and favourable conditions and man doth promise to walk before God in all acceptable free and willing obedience expecting all good from God and happinesse in God according to his Promise for the praise and glory of his great Name The Author of the Covenant is God not God and man for God doth enter into Covenant with man not as his equall but as his Soveraigne and man is bound to accept of the conditions offered by the Lord. There can be no such equality of power and authority betwixt God and the creature as that he should indent with the most High but he must accept what the Lord is well-pleased to offer and command The Covenant is of God and that of his free grace and love for although in some Covenant the good covenanted be promised in justice and given in justice for our workes yet it was of grace that God was pleased to bind himselfe to his creature and above the desert of the creature and though the reward be of justice it is also of favour For after perfect obedience performed according to the will of God it had been no injustice in God as he made the creature of nothing so to have brought him unto nothing it was then of grace that he was pleased to make that promise and of the same grace his happinesse should have been continued The partees covenanting are God and man for God promiseth unto man upon condition and man promiseth unto God what he requireth In respect of Gods promise the Covenant is called his but in respect of the conditions it may be called mans God promiseth freely to recompence Zech. 9. 11. In the bloud of thy Covenant Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68. the good of obedience which is already due and might be exacted without promise of reward man promiseth to pay that debt of duty which he oweth unto the Lord in respect of the manifold relations wherein he stands obliged unto him The forme of the Covenant stands in a Promise and restipulation wherein the Lord though he might have required the whole To will and to nill the same things is the sure bond of all amity and friendship Now because the communion betwixt God and us is of infinite disparitie therefore his will is a Law to us and our obedience is true love to him debt of obedience without promise of reward in respect of the good things already bestowed upon the creature yet to the end that man might yeeld cheerfull and free obedience he first bound himselfe to reward the obedience of man before he bound man unto him in obedience The Subject of this Covenant in generall is man not differenced by speciall respects for as the Law was given so the Gospell is revealed to man Man in this or that speciall
consideration is the subject of the Covenant as it is divided for kinds or altered for circumstances and degrees but man is the subject of the Covenant without such particular considerations The Lord having respect to the mutability and weaknesse of mans nature was pleased as to try his obedience by Symbolicall precepts so to evidence the assurance of his faithfull promise by outward seales but when the creature shall grow to absolute perfection and unchangeablenesse such symbolicall precepts and outward seales shall cease as needlesse The good promised is eternall blessednesse with all good things that doe accompany it or belong thereunto the good required is obedience to the just and righteous Commandement of God which he as our Soveraigne Lord doth claime and call for according as he shall prescribe and appoint The end thereof is the glory of God viz. the praise of his wisedome justice and bountie And in all these things the Covenants howsoever divided in kinds or varied in degrees and circumstances doe sweetly consent and agree But seeing the Covenant is not one but manifold both in kinds and degrees we must distinguish it and weigh more diligently what doth agree to every kind and wheâ—ein they agree and wherein they differ one from another Some distinguish thus the Covenant is either of Nature or of Grace or subservient to both which is called the Old Testament Others thus the Covenant is Legall or Evangelicall of works or of grace The Covenant of workes wherein God covenanteth with man to give him eternall life upon condition of perfect obedience in his owne person The Covenant of Grace which God maketh with man promising eternall life upon condition of beleeving And this distinction is one for substance with the former and with that which may be taken from the speciall consideration of the subject with whom it was made scil the Covenant made with Adam in the state of Innocencie or with man after the Fall We reade not in Scripture the Covenant of works or of grace totidem syllabis the neerest we come to it is Rom. 3. 27. the Law of works opposed to the Law of faith which holds out as much as the Covenant of workes and the Covenant of Grace For there the Apostle is disputing about justification and by consequent eternall Salvation which is Gods part to give under a Covenant But of this hereafter The Covenant which God made with our first parents is that mutuall contract or agreement wherein God promised eternall happinesse to man upon condition of intire and perfect obedience to be performed in his owne person The Author of this Covenant was God his Creator and Soveraigne who had bestowed many and great blessings upon man furnished him with excellent abilities and enriched him with singular priviledges This Covenant God made in Justice yet so as it was of Grace likewise to make such a free promise and to bestow so great things upon man for his obedience God did in strict justice require obedience promise a reward and threaten punishment but yet as bountifull and gratious unto his creature intire and perfect if he should so continue God did in justice proportion the reward and the worke the weight of the blessing promised and the work of obedience required but yet I cannot thinke it had been injustice in God to have given lesse or not to have continued so great things to man so long as he continued his obedience No God was pleased to manifest his goodnesse to man continuing in obedience no lesse then his justice as formerly in creation he had shewed himselfe exceeding gratious to man above other visible and corporall creatures This Covenant God made with man without a Mediatour for there needed no middle person to bring man into favour and friendship with God because man did beare the image of God and had not offended nor to procure acceptance to mans service because it was pure and spotlesse God did love man being made after his Image and promised to accept of his obedience performed freely willingly intirely according to his Commandement The forme of this Covenant stood in the speciall Promise of good to be received from justice as a reward for his work Doe this and live and the exact and rigid exaction of perfect obedience in his own person without the least spot or failing for matter or manner The good that God promised was in it kind a perfect systeme of good which was to be continued so long as he continued obedient which because it might be continued in the eye of creating power for ever we call it happinesse life and everlasting happinesse But upon a supposition of Adams persisting in a state of obedience to say that God would have translated him to the state of glory in Heaven is more then any just ground will warrant because in Scripture there is no such promise And if we must not presume above what is written we may say Adam should have continued in that blessed estate in which he was created but as for his translation after some number of yeares spent on earth we reade it not In this state and condition Adams obedience should have been rewarded in justice but he could not have merited that reward Happinesse should have been conferred upon him or continued unto him for his works but they had not deserved the continuance thereof for it is impossible the creature should merit of the Creator because when he hath done all that he can he is an unprofitable servant he hath Luke 17. 10. done but his duty The obedience that God required at his hands was partly naturall to be regulated according to the Law engraven in his heart by the finger of God himselfe consisting in the true unfained and perfect love of God and of his Neighbour for the Lords sake and partly Symbolicall which stood in obedience to the Law given for his probation and triall whether he would submit to the good pleasure of God in an act of it selfe meerely indifferent because he was so commanded Though God had put many abilities and honourable priviledges upon man yet he remained his Soveraigne which by an act of restraint he was pleased to make man thus exalted to know which he did by requiring and commanding his creature to abstain from one fruit in it selfe pleasant to the eye and good for meat This was mans Homage-penny a thing before the command indifferent unto which he had a naturall inclination from which he was now to abstaine because God who had before given to man as part of his patrimony and not as reward of his obedience to this particular restraint liberty to eat of every tree of the Garden here interposed himselfe and reserved this as an Homage unto himself God in his Soveraignty set a punishment upon the breach of this Gen. 2. 16. his Commandement that man might know his inferiority and that things betwixt him and God were not as between equals The subject of this Covenant
is man intire and perfect made after the Image of God in Righteousnesse and true holinesse furnished not only with a reasonable soule and faculties beseeming but with divine qualities breathed from the whole Trinity infused into the whole man lifting up every faculty and power above his first frame and inabling and fitting him to obey the will of God intirely willingly exactly for matter and measure Whether this was naturall or supernaturall unto the first man is a question needlesse to be disputed in this place and peradventure if the termes be rightly understood will be no great controversie Only this must be acknowledged that this was Adams excellencie above all the creatures and that in the fallen creature this quality is supernaturall Unto this mutuall Covenant God added a seale to assure the protoplast of his performance and persisting in Covenant with him and further to strengthen his obedience with the obedience of his posterity which upon his breach with God was made void This Covenant of works made with Adam should have been the same unto his whole posterity if he had continued as in all after Covenants of God they are made with Head and Root reaching unto all the branches and members issuing from them Rom. 5. 17. 1 Cor. 15. 22 47. The proportion holding in Abraham to Christ till the Covenant be rejected in after commers But this Covenant was so made with Adam the root of all mankind that if transgressed his whole posterity should be liable to the curse temporall and eternall which entred upon his fall This Covenant was a Covenant of friendship not of reconciliation being once broken it could not be repaired it promised no mercy or pardon admitted no repentance accepted no obedience but what was perfect and compleat If Adam had a thought after his breach that he might have healed the matter it was but vaine presumption and least he should rely upon a vaine confidence in eating of the tree of life God drove him out of the Garden But this Covenant was not peremptory not the last nor unchangeable Woe to all the posterity of Adam if God should deale with them according to the sentence here denounced When man had plunged himselfe into misery it pleased the Lord to reveale his abundant Grace in the Covenant of Grace of which hereafter The end of this Covenant is the demonstration of Gods wisedome bounty goodnesse and justice both rewarding and punishing and it made way for the manifestation of his rich grace and abundant free mercy brought to light in the second Covenant Three questions may be moved here not unprofitable nor impertinent 1. Why in the Covenant of nature as it is called Quest. 1 God doth not expressely require Faith but Obedience and Love And the answer is That only by consequent Faith is required and not expressely in this Covenant because there was not the least probable cause or suspition why man should doubt of Gods love for sinne had not as yet entred into the world but in the Covenant of Grace it was contrary for that is made with a conscience terrified with sinne which could be raised up by none other meanes but by the free Promise of mercy and Faith imbracing the Word of Promise freely and faithfully tendered and to be received by faith only Againe in this Covenant is considered what in exact justice man doth owe unto God but he oweth justice and Sanctity but in the Covenant of Grace what God reconciled to man in his Sonne would offer and that is bountifully offered 2. How that Faith which presupposeth exact justice in the Quest. 2 Covenant of Nature differs from that Faith which is required in the Covenant of Grace Answ Faith which the exact righteousnesse of man in the Covenant of Nature doth presuppose agreeth with faith which is required in the Covenant of Grace in this that both are of God both is a perswasion concerning the love of God both begetteâ—h in man mutuall love of God because if faith abounds love abounds languishing it languisheth and being extinct it is extinguished But they differ first in the Foundation For Faith which the Righteousnesse of nature presupposeth leaneth on the title of intire nature and therefore after the fall of Adam it hath no place for although God love the creatures in themselves yet he hates them corrupted with sinne No man therefore can perswade himselfe that he is beloved of God in the title of a creature for all have sinned nor love God as he ought But the Faith of which there is mention in the Covenant of Grace doth leane upon the Promise made in Christ Secondly when both are of God yes that faith which exact righteousnesse presupposeth is of God as they speake in Schooles per modum naturae But the Faith required in the Covenant of Grace is of God but per modum gratiae supernaturalis Thirdly the righteousnesse which the faith of nature begetteth was changeable because the faith whence it did flow did depend upon a changeable Principle of nature But the Sanctity which the Faith of the Covenant of Grace begetteth is eternall and unchangeable because it comes from an eternall and unchangeable beginning the Spirit of Grace But if the Faith and Holinesse of Adam was changeable how Object could he be secure or free from distracting feares the answer is the mind of Adam which was wholly fixed and set in the admiration and sense of Gods goodnesse could not admit of such thoughts such cogitations could not creep into it 3. Whether the Covenant of works stand on foot in the posterity Quest. 3 of Adam though not in respect of life and happinesse yet in respect of the things of this life To this some answer affirmatively because many of them from some remainders of the forementioned abilities did many good things for the good of bodies politicke wherein they lived Rom. 2. 13 14 15 16. which God retributes with good things in this life to some more to some lesse but to all some And it cannot be denied but some remainders of Gods Image or notions of good and evill are to be found amongst the Heathen and that these things in them who lived without the pale of the Church have been increased by culture of nature under Discipline by Arts and Exercises and might receive improvement by vicinity to the Church from which they might learne some things to enrich them in this trade And that God hath bestowed many and great blessings upon them pertaining to this life But it may be questioned whether these things come from the compact of workes or be gifts of bounty and Gods righteous administration for a time respiting the sentence denounced against man for breach of Covenant and vouchsafing unto him some temporall good things for the use and benefit of humane Society Yea it may be worthy consideration Whether these things be not granted unto them in Jesus Christ according to the Covenant of Grace which was made upon the very
to love them saith Moses and he chose their seed after them Deut. 10. 15. When I passed by thee and saw thee polluted in thine owne blood I said unto thee when thou wast in thy blood live Ezek. 16. 6. See Ezek. 36. 32. Luk. 1. 54 55 72 78. This Covenant was made in Christ in and through whom we are reconciled unto God for since God and man were separated by sinne no Covenant can passe betwixt them no reconciliation can be expected no pardon obtained but in and through a mediatour Sinnes were never remitted unto any man no man was ever adopted into the place and condition of a sonne by grace and adoption but in him alone who is the same yesterday to day and for ever Jesus Christ true God and true man Act. 4 12. Heb. 13. 8. The fall of our first parents was occasion of this Covenant for Actus nostrae liberationis divinam bonitatem causam habet Sed aliter actus exactio nimirum paenae per modum satisfactionis caâ—sam eam habet quae ad paenam exegendam irritat id autemest peccatum God suffered him to slip that he might manifest the riches of his mercy in mans recovery Mercy freeing man from misery possible might have taken place before transgression and have discovered it selfe in the preventing of sinne and so of misery but it seemed good unto Almighty God to suffer misery to enter upon man through sinne that he might make knowne the infinite riches of his mercy in succouring and lifting him up being fallen and plunged into a state remedilesse and desperate for ought he knew Besides we may conceive that Almighty God upon just grounds disdaining that such a base creature falne by pride should thus upon advantage of the mutability of his reasonable creature ruinate the whole frame of the Creation and trample the glory of his name under foot and withall looking upon the Chaos which sinne had brought and would further make if some speedy remedy was not provided did out of his infinite and boundlesse love to man though in the transgression and just and dreadfull indignation against Sathan give forth this gratious and free Covenant The forme of this Covenant stands in gratious and free promises of all good to be repaired restored augmented and a restipulation of such duties as will stand with free grace and mercy For the Covenant of Grace doth not exclude all conditions but such as will not stand with grace The Covenant which was made of free love when we lay wallowing in our blood and which calls for nothing at our hands but what comes from and shall be rewarded of meere grace is a Covenant of grace though it be conditionall So the pardon of sinne is given of grace and not for workes though pardon be granted only to the penitent and faith on our part a lively unfained and working faith be required to receive the promise The parties covenanting are two and so are the parts of the Covenant the one in respect of God the other in respect of man A Covenant there is betwixt God and man but no mutuall obligation of debt for such mutuall obligation is founded in some equality but there is no equality between the Creator and the creature much lesse betwixt the Lord most high and man a sinner If man had never offended God almighty who gave him his being and perfection could not have been indepted unto him but as he was pleased to recompence the good of obedience in the creature that never deserved punishment much lesse can God be indepted to the creature that hath offended who can neither endure his presence nor beare the weight of his wrath nor satisfie Justice nor deliver his soule from the thraldome of sinne The obligation of man to God is of double right and debt but it is of rich grace and abundant love that God doth bind himselfe unto man God doth promise in this Covenant to be God and Father by right of redemption and Christ to be Saviour of them that beleeve in God by him and in faith do yeild sincere uniforme willing upright and constant obedience unto his Commandements Jer. 31. 31 32 33 Deut. 31. 6. Ezek. 36. 25 26. Gen. 15. 1 4 5. Jer. 32. 40. 33. 9. Heb. 8. 10 11 12. Isa 54. 7. Hos 2. 19. The stipulation required is that we take God to be our God that is that we repent of our iniquities believe the promises of mercy and embrace them with the whole heart and yeeld love feare reverence worship and obedience unto him according to the prescript rule of his word Repentance is called for in this Covenant as it setteth forth the subject capable of Salvation by faith but is it selfe only an acknowledgement of sinne no healing of our wound or cause of our acquittance The feeling of Luke 13. 5. Act. 11. 18. 2 Cor. 7. 10. Ezek. 18. 27â— paine and sicknesse causeth a man to desire and seeke remedy but it is no remedy it selfe Hunger and thirst make a man to desire and seeke for food but a man is not fed by being hungry By repentance we know our selves we feele our sicknesse we hunger and thirst after grace but the hand which we stretch forth to receive it is faith alone without which repentance is nothing but darknesse and despaire Repentance is the condition of faith and the qualification of a person capable of Salvation but faith alone is the cause of Justification and Salvation on our part required It is a penitent and petitioning faith wherby we receive the promises of mercy but we are not justified partly by prayer partly by repentance and partly by faith but by that faith which stirreth up godly sorrow for sinne and enforceth us to pray for pardon and Salvation Faith is a necessary and lively instrument of Justification which is amongst the number of true causes not being a cause without which the thing is not done but a cause wherby it is done The cause without which a thing is not done is only present in the action and doth nothing therein But as the eye is an active instrument for seeing and the care for hearing so is faith also for justifying If it be demanded whose instrument it is It is the instrument of the Soule wrought therin by the Holy Ghost and is the free gift of God In the Covenant of workes workes were required as the cause of life and happinesse but in the Covenant of grace though repentance be necessary and must accompanie faith yet not repentance but faith only is the cause of life The cause not efficient as workes should have been if man had stood in the former Covenant but instrumentall only for it is impossible that Christ the death and blood of Christ and our faith should be together the efficient or procuring causes of Justification or Salvation When the Apostle Rom. 3. â—â— 22 28 30. Gal. 2. 16. 17. Rom. 4. 2 3. writeth that man
and charge which was now greater then God laid upon the first Adams shoulders To have put the prime right of the Covenant upon every particular had left occasion to infinite fals and withall opened a gâ—p to dis-union which the Lord abhorreth To have chosen out a meere creature and under the fall how could he have made satisfaction for sinne formerly committed or free himselfe from the bondage of Satan Therefore that the Promise might be sure to the Heires of Promise God puts this honour and charge upon Jesus Christ who was the seed to come to whom the Promises were made and in whom all the Promises for all his brethren are Yea and Gal. 3. 19. 2 Cor. 1. 20. Amen The parties who are to partake of the benefits promised are inclosed in the woman as the Mother of the good or rather under the former terme the womans seed For the word seed Gen. 4. 25. and 21. 13. is sometimes taken for one but often collectively which must be judged by the circumstances of the place Now in this Text by the woman is meant Eve and by the seed of the woman the posterity of the woman those scil which degenerate not into the seed of the Serpent which is proved The Papists reade it Ipsa contrary to all Hebrew copies and all circumstances of the Text. The Septuagint translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Châ—ysast Hom. 17. in Gen. haâ—h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though his Latine Interpreters hath made him say Ipsa Iren l. 3. advers haeres c. 38. seemâ—s to have read it Ipsum Andradius def l. 4. Comas l. 2. c. 15. Cajetan Steuchâ—â— Cosmop in Gen. â— 3. Pagnine Ar. Montanâ—â— Sacraboscus Francis Georg. tom 1. Pathemat probl 15. Felisius eâ—ucidat Gen. 17. 2. Gal. 3. 16. Decal praec 1. c. 49. Riber in Heb. 1. 15. de Tempt l. 2. c. 2. Perer. in Dâ—â— cap. Lindan de opt genere interpretandi l. 3. pag. 126 127. dislike the reading Sâ—e Cypr. sect Adversus Iudaeos l. 2. c. 9. Panel Leo. Sermo 2. de Nativ Dom. Rainold praefat de Idol Rom. §. 6 by the opposition of seeds there made For as the seed of the Serpent must be taken collectively so also the seed of the woman that the opposition may be fit But by the Serpents seed are meant not only venomous beasts but wicked men 1 Joh. 3. 12. And the enmities fore-spoken of do pertaine to all the godly posterity of Eve even from the beginning so that the faithfull who lived before the manifestation of Christ in the flesh cannot be excluded but they must be understood under the name of the seed Christ peculiarly was the seed of the woman but the faithfull are comprehended under that title also the seed of the woman is to be taken collectively but so as it doth comprehend them only who are not the Serpents seed but opposite to them Christ properly is the seed by which the Promise is to be fulfilled the faithfull are the seed to whom the Promise is made The Promise is made to the faithfull and they are and shall be partakers of the Promiseâ— but Christ only is the cause of the blessing to be communicated Christ and the faithfull are comprehended under one kind of seed spirituall not carnall but Christ the principall who in that seed doth so excell that in him he doth bring all the seed of Abraham according to the Spirit unto unity the faithfull are the seed also as they shall inherit the Promise in and through Jesus Christ The worke of Christ the womans seed is to bruise the Serpents head which is a phrase of speech fitted to the condition of the Serpent which is obnoxious to this hurt when he is compelled to creep on the ground that his head should be crushed and bruised by the feet of men And thereby is signified that Christ should destroy death and him that had the power of death that is the devill Heb. 2. 14. that he should destroy the workes of the devill Joh. 12. 3â— 1 Joh. 3. 8. And this is true of the faithfull alâ—o by communication with Christ Christ hath bruised the Serpents head by his owne power but the faithfull overcome by the power of Christ The victory is common to all the seed but the author of victory in the seed is he who is the Head and chiefe and to whom as to an Head the unity of all the rest is reduced Ye have overcome the evill one Rom 16. 20. Luk. 11. 21. 1 Joh. 2. 13. By bruising the Serpents head we must not only understand the deadly wound given to the actors person and his instruments but the desolation of those workes which the Tempter had by the fall planted in the nature of the fallen creature as pride vanity ignorance lust c. 1 Joh. 3. 8. Ephes 2. 15. Now the nature of the fallen creature is such that if you continue his being and remove off him the workes of the Serpent you must necessarily bring in the contrary habits of Grace and goodnesse as of knowledge faith love feare and other Graces of the Spirit So that under this one blessing is comprehended whatsoever is necessary to spirituall blessednes For if Sathan be vanquished the curse of the Law is removed sinne is pardoned the Image of God repaired spirituall freedome and adoption obtained and everlasting happinesse shall in due time be possessed All these blessings which concurre to make up perfect happinesse are inseparably linked and the possession of any one is an undoubted pledge of the rest in due season to be injoyed So the Apostle saith God that cannot lie promised eternall life before the world began or rather Tit. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mead. in Ap. 14. 6. ante tempora saecularia that is from the beginning of ages scil in that famous promise of the blessed seed It seemes somewhat harsh to interpret the word promised by decreed to promise and therfore it is better to referre it to this promise made from the beginning of the world And it is manifest by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meaneth nothing but what the same Apostle signifieth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 25. and nothing is signified thereby but what elsewhere the same Apostle doth intimate by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3. 9. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 26. and that notes the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 18. as Ier. 28. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7. 24. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 8. are the same But this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it owne force and propriety doth not signifie from eternity Luk. 1. 70. Act 3. 21. But how must the Serpents head be bruised even by Christs suffering death to satisfie revenging Iustice which was offended by transgression under the former Covenant This is expounded under this terme of bruising his heele by the
and graciously to reward it As God was pleased freely to make these promises to Abraham so also to confirme the same unto him by Oath By my selfe have I sworne saith the Lord. Wherein God willing more abundantly to shew unto the heires of Promise the immutability of his counsell confirmed it by an Oath that by two immutable things in which it was impossible for God to lie we might have strong consolation who have fled for refuge to lay hold upon the hope set before us Abraham was strong in faith yet was it not superfluous or altogether needlesse that God of his superaboundant love and mercy should adde his Oath to the former promise for the further setling and assurance of his servant Here that common saying may be of use Aboundant cautelousnesse doth not hurt nay it is of great profit and behoofe But this is to be further noted that God had respect to the posterity of Abraham For Isaack was present then to whom the promises were confirmed in his father which when both the one and the other ought to inculcate to their posterity it was a matter of no light moment that they might holily affirme that God hath confirmed them both by word and Oath In this passage Abraham believed God and it was imputed to Gen. 18. 6. Rom. 4. 3. Gal. 3. 6. Jam. 2. 23. him for righteousnesse both the spirituall good things promised on Gods part in the Covenant and the condition required on mans part are implied For the Apostle hence concludes that Abraham was freely justified by grace through the redemption that is in Christ Jesus and in this is included all eternall and spirituall blessings which doe accompany each other For whom God doth justifie them he glorifieth In the first expression the thing required on our parts was obscurely implied and we had much to doe to find it out but in this passage it lieth bare Abraham believed c. This condition in Abraham the Apostle fully followeth against the Justiciaries of his and our times opposing it to the condition of works in attaining the blessings of Abraham strongly proving that this faith made Abraham the friend of God and a justified person having nothing to glory in this kind before God from any worke But seeing this text is so oft alleadged and pressed by the Apostles and so much controverted among men it is not amisse to handle the words more at large In the Originall word for word they run thus He beleeved the Lord or in the Lord and he imputed that to him righteousnesse The Sptuagint render it and the Apostles alleadge it thus Abraham beleeved God and it was imputed to him for righteousnesse The word believed imports he thought the words of God to be sure certaine stable and constant and signifieth such a beliefe as is opposed to fainting as it is said of Jacob when he heard the report of his sons that Joseph was alive his heart fainted because he believed not but when he believed his heart revived Gen. 45. 25 26. And David saith of himselfe I had fainted unlesse I had beleeved Psal 27. 13. So that it is a lively motion of the heart or soule assenting unto and trusting in the word of God as firme and stedfast Now whether you reade the word following in or upon God as Arias and Pagnine or God as the Apostles alleadge it it is all one for here to believe God as all circumstances doe shew is to put trust and confidence in God or with lively adherence to sticke or cleave Joh. 5. 24. unto the word of God And he imputed sc God or he in whom Abraham believed as the construction it selfe and words following manifestly convince or it was imputed as a Isa 22. 8. Mich. 1. 7. Ezek. 23. 47. Gen. 50. 20. 1 Sâ—m 18. 15. Jer. 18. 7 8. 49. 30. 2â— 11. Exod. 26 1. 39 32. Psal 40. 17. active verbes amongst the Hebrewes are expounded passively The word translated imputed is of large signification and imports to thinke reckon Rom. 6. 11. Psal 44. 22. Rom. 8. 36. devise purpose conclude Rom. 3. 28. resolve plot esteeme fore-see reason Mark 11. 31. consult of a matter how it may be brought to passe looke unto and take care of But more properly to the matter in hand it is to account unto a man or repute unto a man or reckon unto a man any thing to be his or to be good paiment and satisfaction for him in his accounts And that we may the better conceive the meaning of it in this text let us consider some other passages in which it is used Bloud shall be imputed unto that man he hath Gen 38. 15. 1 Sam. 1. 13. Lev. 17. 4. 25. 5â— Numb 18. 27. 2 Sam. 19. 19 20. shed bloud This your heave offering shall be reckoned unto you as though it were the corne of the threshing floore Let not my Lord impute iniquity to me Blessed is the man to whom the Lord imputeth not sinne Phineas stood up and executed judgement and so the plague stayed and that was counted to him for righteousnesse If the uncircumcised keepe the ordinance of the Law Psal 32. â— Psal 106. 31. Rom. 2. 26. Rom. 4. 11. 5. 18. Rom. 9. 8. 1 Cor. 4. 1. 2 Cor. 5. 19. â— Cor. 12. 6. 2 Tim. 4. 16. shall not his uncircumcision be counted for circumcision That righteousnesse might be imputed to them also Sinne is not imputed when there is no Law The children of the promise are counted for the seed Let a man so account of us as of the Ministers of Christ God was in Christ reconciling the world to himselfe not imputing their sinnes unto them I refraine lest any man should account of me above that he seeth in me At my first answering no man assisted but all forsooke me I pray God that it may not be laid to their charge Even as David also describeth the Rom. 4. â— blessednesse of the man unto whom God imputeth righteousnesse without works If he hath wronged thee or oweth thee ought put Philem. v. 18. Rom. 4. 4. that on mine account Now to him that worketh the wages is not counted by favour but by debt Here it hinders nothing that righteousnesse imputed should simply note out a righteousnesse of grace and acceptation whenas the word imputed joyned with others noting desert and debt may signifie the cleane contrary For example when it is said that God gives gifts unto the sonnes of Psal 68. 18. Eph. 4. 8. men all understand a free bestowing of good things amongst them but when he saith he giveth them the spirit of slumber Rom. 11. 8. eyes that they should not see eares that they should not heare then albeit the word giving in it selfe promiseth some grace yet being matched with such words it hath a contrary signification to that which naturally it signifieth when mention is simply of violent men and of raveners or
word into the affections that it may sweeten their disposition and governe their motion 3. In all endeavours we must include prayer to God in the name of Christ as a chiefe associate for God ordinarily lets in sanctifying grace at the same gate at which honest hearted prayers goe out 4. The fourth meanes is for a man alwayes to possesse his heart with the apprehension of Gods presence and so to keepe it in his feare continually to walke with God as being in his eye and seeing him that is invisible This remembrance of Gods all-seeing presence will make men study to approve themselves before God in all their courses and to sticke unto him with their whole hearts Could the eye of a jealous husband prie into every privy corner of his wives heart she would be afraid to hide any strange lover in her secret affection If but a man nay if but a child could looke into our hearts we durst not deale doubly and deceitfully What God seeth us and shall we dare to dally with him Shall I give him part of my heart and reserve another part for the world for pleasure for sin How should not God find this out for he searcheth the heart and reynes and understandeth the secret cogitations of every soul 5. Another meanes is diligently to review all works of obedience and our affections in the doing of them and to observe what discomfort and trouble follows the maimed and defective performance of good duties And withall when we take our selves tardy in an holy inâ—â—gnation to take revenge of our selves judging and condemning our selves before God The very thinking of the after reckonings we must come unto when we have done our work will make us take heed how we doe it The remembrance of the losse and punishment they shall sustaine whose works are not perfect before the Lord will stirre up respect to every Commandment For who is there that useth for all his actions at the dayes end to call himselfe to a severe examination as the hard Master doth his servants that must not needs in the very midst of his actions reason thus within himselfe anone all this which now I doe must very narrowly be looked over and if the reason why I doe it my affections in doing the worke it selfe be maimed halt or suffer defect in the parts thereof I shall smart for it O the wrings and secret pinches which mine owne guilty heart will give me yea the sentence which by Covenant I am tyed to passe upon my self in case my heart be partiall to the Lord and my work deformed If my worke be not perfect shall I not loose all my labour and be rejected with it Lastly It is good to meditate seriously on the joyes of heaven and the rich recompence of reward reserved for them that cleave unto the Lord with their whole hearts If the happinesse of Saints hereafter doe rightly affect and be soundly beleeved a man will be contented to part with all that he hath to purchase that treasure Whatsoever he hath laid next his heart he will abandon it with detestation rather then deprive himself of that eternall inheritance which God hath prepared To stirre up himselfe to strive after perfection more and more a Christian must first shame himself for his halting and make it odious ah the division of my heart the maimednesse of my service is so apparant that I cannot conceale it from my conscience I have lodged sinne vanity pleasure the world in the closet of my heart which should have been kept entire for the Lord. My purposes for good have been weake my resolutions variable oft-times by occurrences and occasions I have been drawn aside In holy performances I have served mine onw corrupt affections and doing what is right not done it with a perfect heart Mine affection to good hath been partiall base deformed In the greatest matters I have been remisse precise in lesser zealous in one carelesse in another ready to run according to inclination not looking to the direction of the truth I have sometimes been forward to heare not so carefull to meditate and make the word mine own eager and fiery against some particular notorious offences but not vigilant to bridle rash anger boysterous passions and indiscreet and idle speeches My love to the children of God hath neither been pure nor universall I have been apt to admire some dis-esteem others according as they carry themselves towards me and fit me in my humour If he be a cursed deceiver that having a male in his flock doth offer that which is halt and lame to the Lord how justly might I be confounded who have wickedly departed from my God and set my affections upon things of no value Will an husband accept of divided love in his wife will a Prince regard or take in good part that which is lame blind or sick for a present from his Subject O Lord I have dealt exceeding foolishly in tendering such spotted service unto thy Highnesse Secondly He must resolve to keepe himselfe more entirely to Psal 119. 69. 1 King 8. 48. the commandments of God for the time to come I have wickedly departed from my God but now I will returne and keepe his Commandments with my whole heart What can I tender unto They are blessed who have attained some perfection in the exercise of holines Every apprentice deemes him happie who hath the perfect skill of that trade wherein he is exercised 1 King 8. â—9 It is a great shame to leape from pale to sprig and with the moone to change our beliefs Thou art ashamed to be accounted an inconstant man his Majesty lesse then my selfe How can I for shame intreat his favour unlesse I cleave unto him with a perfect heart Can I desire God to be wholly mine unlesse I be wholly his Can I be so impudent as to intreat God to love me with a prime and conjugall love and give me leave to love sinne which he abhorreth to love other things above or equall with his Highnesse Can I looke to be married unto Christ in mercy truth and compassion if my heart doe not affect him above all and other things in and through him alone The Lord is a great King his service must be without spot or blemish His eye searcheth the heart and perfectly understandeth all secret motions a farre off and will give to every one as he knoweth his heart and according to his wayes Men of place looke to have their pleasure done in all things by such as attend upon them and shall I presume to call my selfe the servant of the living God when I doe his pleasure in part only and by halves My obedience cannot be perfect in degree so long as I live here but through the grace of God it shall be universall and that I might attaine absolute perfection in heaven I will strive after it in this life O Lord I have covenanted to sticke unto thy testimonies and by
garment may seem somewhat straight nothing easie to weare but he that is accustomed to goe girded shall find such ease in it such comfort by it that he can never be well without it never at ease untill it be put on Truth of heart is blessed of God with increase of grace This is it which maketh the least portion of grace to thrive in the hands of Gods children Their faithfulnesse in a little brings them to be Luk. 19. 17. owners of a great deale and to be rulers over much This brought such a plentifull blessing upon the small beginnings of Nathaniel to whom Christ because of his truth in the inward affections promised an enlarged measure of enlightning and that he should see greater things This brought such a comfortable encrease upon the dimme knowledge of the Eunuch and Cornelius they worshipped Joh. 1. 47 50. God in truth of heart according to the measure of understanding they had received and in them the promise was accomplished To him that hath shall be given and he shall have in aboundance they were led further into that great mysterie of godlinesse an Evangelist being sent of God to the one and both an Angell and an Apostle to the other A true hearted Christian is carefull to get charie to keepe and warie to husband what grace hee hath received and how should hee not then encrease from one measure to another Not that a second grace is given for the right use of the first but that the condition of grace is such that one drawes another and for a first given a latter is freely bestowed also in which continuation of grace the right use of grace proceeding from it is contained Sincerity is strengthened of God to be a meanes of comfort to a mans soule in his greatest distresses When Hezekiah was arrested with the sentence of death by the mouth of the Prophet here was his comfort and that which imboldened him to looke death in the face with more courage O Lord thou knowest or remember Isa 38. 3. Jâ—r 12. 3. now for herein I dare appeale to thy Majestie that I have walked before thee in truth He had done many worthy things in the abolishment of Idolatry and in the restitution of the true worship but in none of these simply tooke he content but in the sincerity of his heart and affection in performing of them So Paul in the midst of all his sorrowes this is his rejoycing not simply that he had preached that he had planted Churches wrought miracles converted sinners made Satan to fall downe from Heaven like lightening but that in simplicity and godly sincerity he had his conversation in the world 2 Cor. 1. 12. This puts a kind of heroicall spirit and Lyon-like boldnesse into the children of God in the greatest tryalls Hereupon Paul 1 Cor. 4. 3. was resolute not to passe for mans judgement Faith depends upon the meere grace of God and his free promise but the truer any mans heart is unto God the more bold and confident is he of the Lords support and comfort which alone adds undaunted courage in all temptations The service of a sound Christian is very acceptable to God be Jer. 5 3. 2 Chron. 30. 18 19 20. Joh. 4. 23 24. Col. 3. 22. Ephes 6. 5 8. Rom. 12 8. Psal 145. 18. Deut. 4. 7. it in outward shew never so meane and simple Are not thine eyes saith Jeremie upon the truth If servants be obedient to their Masters in singlenesse of heart they shall receive their reward of the Lord. A cup of cold water given to a Prophet in singlenesse of heart shall not be forgotten The Lord is nigh to all that call upon him in truth he will heare their prayers answer their desires guard and protect their persons Not the most eloquent prayer and best set forth in words but the supplication that is breathed from an honest and true heart finds best acceptation Many actions otherwise fervent enough for want of this sincerity are but froth and vanish then when we stand most in need of comfort but the meanest worke performed in truth of heart shall not go unrewarded As in the naturall body the case of the sound finger is better then of the blindish eye so in the family of God it is more comfort to be a faithfull doore-keeper then an unfaithfull steward A faithfull man shall abound in blessings that is he that dealeth Prov. 28. 20. sincerely and truly with men and is not willing to deceive any in word or deed carrying himself in all holy simplicity towards God as he liveth honestly amongst his Neighbours and that not in one thing but in all and is therefore in the Originall Text called a man of faithfulnesse he shall abound in blessings of all sorts with plenty so farre as is expedient with good estimation with kind friends with spirituall graces c. The more sincerity the more affinity with God for truth is a neere tie and hath an uniting power in it The true and sound Psal 73. 27 28. Christian is the Lords neere neighbour so much the neerer as the wicked are farre off for God will draw nigh to them that draw nigh unto him in truth God is the God of truth Psal 31. 5. Jam. 4. 7. Jer. 30. 21. Christ is truth Joh. 14. 6. the spirit is the spirit of truth Joh. 14. 17. Truth is one speciall branch of that Image of God according Ephes 23 24. 2 Cor 3. 18. to which man was made And the greater measure of truth in the inward parts the more are we to speake with the Apostle changed into the Image of God And the more we resemble God and have communion with him the more is our affinity with him Satan ever did and still opposeth sincerity by persecutions opprobries and reproaches as of pride hypocrisie dissimulation specially when God afflicteth his people Job 2. 6 9. But the more Satan opposeth truth and simplicity the more should we be in love with it for Satan would not loade it with disgraces if it were not excellent Satan labours to foist in the leaven of hypocrisie in our daily course that by little and little he might pick the good seed of righteousnesse out of our hearts but our care must be to disappoint him Here our resistance is to hold us to our owne and pray to God to rebuke him And here to prevent mistaking we must distinguish the degrees of soundnesse and simplicity and the nature of it In nature the soundnes of the godly is true but in degree weake and imperfect and therfore now and then through frailtie and weakenesse in the performance of good duties they looke more at man then at God and propound indirect meanes when they should eye his glory only But as we say of other sinnes so of hypocrisy it is either raigning or not In the hearts of true Christians there may be hypocrisie but not raigning hypocrisie
to be in carriage and that behind his back which he is before his face A Christian man will be simple plaine and just in all his dealings inoffensive in matters of Religion loving and courteous in all his behaviour and what he would seeme to be towards others in their presence that he is inwardly and in their absence Ninthly True grace is permanent and sound Christians are constant in their course not shrinking in temptation not starting aside like a broken bow An hypocrite is wavering in respect of occurrences halting and divided in respect of objects in subjection to inordinate passions powerlesse in the performance of holy duties wise to hide and cover sinne glorious in empty shewes of Religion apt for advantage to swallow lesser sinnes without straining slippery in earthly dealings aiming at wrong ends in the profession of the truth indulgent to his beloved and darling sinnes desirous to seeme religious though he much neglect the power of godlinesse But the true Christian is unlike him in all these respects He is sound and constant a master of his affections a bungler to colour or guild over sinne desirous to be good and in every thing answerable to his profession faithfull in his place plaine in his dealings innocent and harmelesse as becomes the child of God the same man at home and abroad within and without openly and in secret in thought and discourse This is that truth and sincerity which the Lord accepteth and the godly strive after and obtaine in some measure There be three words in the Originall translated Right or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 18. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upright The first comes of a root that signifieth to be right or prosper or to direct Eccles 11. 6. and 10. 10. and it is translated Uprightnesse Equitie Industry and Profit of the Septuagint Valour or Fortitude Sym. Swiftnesse or speed Eccl. 2. 21. and 4. 4. and 5. 11. Esth 8. 5. But it is not to be referred to the act of the mind or heart but to some externall work or deed which is so cunningly polished and skilfully contrived that nothing can more be desired in it or justly be thought wanting The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word comes of a root that signifieth before or in presence as Prov. 4. 25. Let thine eye-lids look a Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aq. Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight before thee Prov. 5. 21. For the wayes of man are b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the eyes of the Lord. See Gen. 25. 21. And it is translated right equity and uprightnesse Prov. 8. 9. They are right to them that find knowledge Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al. interp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos 3. 10. They know not to doe right Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 59. 14. Equity cannot enter Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 30. 10. Prophesie not unto us right things Isai 26. 10. In the Land of uprightnesse he will deale unjustly LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 57. 2. Each one walking in his uprightnesse or before him 2 Sam. 15. 3. Thy matters are good and right LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third word comes of a root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth to goe strait Prov. 15. 21. 1 Sam. 6. 12. Psal 5. 8. or to direct Prov. 3. 6. And this is the most usuall and common Thus God is said to be upright Thou most upright dost weigh the path of the Just Isai 26. 7. To shew that the Lord is upright Psal 92. 15. The word of the Lord is uprightnesse Eccl. 12. 10. Psal 33. 4. His Judgements are right or strait Neh. 9. 13. Psal 119. 128 137. God made man upright Eccl. 7. 29 and they that walk according to the word though they have their infirmities are said to be 1 King 22. 43. upright Psal 33. 1. Prov. 29. 10. It is diversly rendred by the Greeke Interpreters most commonly right or upright Psal 7. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. â—1 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 19. 9. Isai 40. 4. Mic. 2. 7. Prov. 11. 6. and 12. 6. Prov. 8. 9. Just Job 1. 1. Prov. 3. 32. Prov. 17. 20. Numb 23. 10. Pure Job 33. 3. Good or what doth please Deut. 12. 28. and 6. 18. and 13. 18. True or unblameable Job 2. 3. and 1. 8 Job 8. 6. and 41. 7. and 17. 8. Holy Deut. 32. 4. He that directeth his way aright Mic. 7. 2. Prov. 14. 11. and 15. 8. Prov. 2. 7. Valiant or couragious Prov. 15. 19. Holinesse Deut. 9. 5. Righteousnesse and simplicity 1 Chron. 29. 17. and Truth Isai 45. 19. And every where true and upright or upright and perfect and truth uprightnesse and integrity Deut. 9. 5. 1 Sam. 12. 23. Iob 1. 1 2. Psal 33. 1. 1 Ki. 3. 6. are joyned together as in substance noting the same thing So that uprightnesse cannot be taken negatively for the want of unrighteousnesse only but positively for truth and righteousnesse or rather that which is equivalent to both For the Greeke straight Luke 3. 4 5. the Syriac Interpreter useth a word that signifieth equall polished smoothed made even or pure comming of a root that is to polish or make smooth as Masius in Peculio and David de Pomis in his Dictionary teach And Ferrarius turneth the word pure sincere plaine which answereth to that of the Prophet Isai 40. 4. In Luke 8. 15. for a good and honest it hath the same word as if it was a polished heart made even and smooth or if you will a sound heart intire and well constituted and set in frame as amongst the Arabicks the root is to heale or restore whole or intire Upright or strait is opposed to crooked and oblique but to this present purpose That is upright which doth answer to the rule of the divine Law concerning the love of God and our Neighbour An upright man is he who by faith working by love doth study to conforme himselfe to the Law in all duties of holinesse sobriety justice or mercy An upright man is he who doth not writhe or bend himselfe nor as we say serve the time or humours of men but God and his conscience though nothing forbids him who serves God and his conscience to serve the time when it may be done without detriment to the glory of God or to his conscience A straight way is shortest betwixt the points Now the Word of God directeth the shortest and next way to Heaven and the man that walkes in that path doth walk uprightly And here it may be noted that to doe what is right 1 Joh. 3. 22. Joh. 8
in the affections how apt we are to undervalue the true treasure loose our selves in base delights abuse things lawfull in excesse how lavish and rash in our speeches dull and drosse in holy performances pettish and impatient if a little crossed c. Secondly Consider how carelesse we are of the spirituall action in those things we performe as in prayer hearing the word receiving the Sacraments giving almes c. To the spiritual performance of these and such like duties is required a preparation and heavenly disposition of soule befitting such actions and the Majestie of God with whom we have to deale as in confession of sinne is required griefe shame humility in supplication reverence devotion spirituall emptinesse whereby the heart is taken off the creature and driven out of our selves But who doth not lightly passe over these duties which is no better then the wiping of the out-side of the dish not looking to that within Doe we not rush upon prayer without premeditation give our hearts liberty to rove about forgetting with whom we have to doe are we not perfunctory in craving Gods blessing upon our meate at ordinary meales and in giving thankes when we are refreshed c. Thirdly Marke that in resistance of sinne we are more sorrie and deale more against this or that branch of Corruption which appeareth to our disgrace then against the body of death it selfe and against that sinne whereunto we are not so much enclined more then against others no lesse dangerous whereunto we are disposed Fourthly Consider the course of our affections and we shall see how unsound we are towards God and our Brethren If a thing touch our selves our blood will quickly be in our nailes If a man know this or that a misse by us it is very grievous the shame of it much upbraids us but things that offend God and which we know he seeth amisse in us we can let these passe nothing affected A signe our love to him is not so sound our feare of him and desire of praise with him not so unfained We should be ashamed to be found often in the same fault before men but we commit and confesse the same sinnes daily before God and are not confounded in our selves If we speake but an hasty or unadvised word in the presence of some grave and godly man that might be to our disgrace our thoughts trouble us but the offence against God is lightly passed over We are circumspect to avoid the breach of penall lawes not so carefull to watch against the committing of sinne against God We confesse sinne before God and seeme to aggravate it but being questioned by men we turne the faire side outward and make the best of it Lastly Let us observe how frequently our actions are corrupted In leaving sinne many time we leave it not because we hate it as sinne but it hath often broaken out to our reproach our friends perswade us to breake it off it will be for our credit and advantage We confesse our owne sinnes not desiring to give glory to God and gaine a testimony of a sound heart but because worldly wisdome doth tell us It is best to tell our owne tale or it were double folly to make daintie of that all the world knoweth It will not be for our credit to lessen our fault when it is fully knowne we shall loose the estimation of good men if we seek to hide excuse or make light of our offences Our promises of amendment when we have been overtaken with sinne to our disgrace have not proceeded from due consideration nor had due execution accordingly In the profession of religion we have oft aimed at sinister ends as praise of men gaine or the like Thus in taking up good duties as orders in our family we often looke not so much at the conscience of Gods Commandement as at this The eyes of men are upon us all the world will cry shame if such things be neglected altogether Our performance of private duties is farre more dull superficiall and sleight then that which is done in the sight and company of others The presence of men doth oft restraine from many hastie sinfull speeches and unwarrantable actions which we take liberty to speake and doe before the face of the most high and are not ashamed Our rebukes are carnall rather because our minds are crossed then that God is dishonoured Our obedience is partiall this we doe another thing no lesse materiall we passe over without regard and we meane well many times and are fervent in a good thing not meerly for sinister respects and yet not only nor resolutely for Gods Commandement but more for other considerations then that And therefore in such cases and tryalls we are found to be others if we examine it then we would be We beare with faults in him that is serviceable to our humour against another not so pleasing in our eye we are hot and fiery Sometimes we undertake to deale for some that speake to us but doe it without any heartie well-wishing to him sometimes not sticking to say to our friend I must speake to you for fashion but doe as you please We visit sick ones but not stirring up the bowels of mercy we speake a great many phrases of course our conscience telling us it is otherwise We make a semblance of reverence but how farre it is from the heart this may testifie that we can absent from the parties use their names proverbially breake jests on them admit sinister suspitions We can speake faire to mens faces when warre is in the heart and when we hate the person take on as if we sought the disgrace of his sinne only So in fruits of love we can doe this partie good sometimes but it is to keep another under who else would sprout forth so farre that his shade would dimme our lights as likewise I will doe for such an one they know good behaviour they will doe their homage such an one will thanke me for it I am sure it will not be given cleane away He is able to doe me a good turne againe c. In works of mercy we are not discreet free compassionate forward we seldome consider the necessities of others stand a loofe if any man will steppe before us in the worke pretend ignorance and are glad to hang the burden upon other mens shoulders that be lesse able to beare it Sixthly After we have discovered and found out the crookednesse and unsoundnesse of our heart and life we must take up our selves for halting bewaile it with shame and sorrow stirre up our selves to more uprightnesse and sincerity and fly unto God by hearty prayer to be established and confirmed Though there may be some reliques of hypocrisie in a good man yet the nature of halting is it will goe quite out of the way if it be not healed And make straight steps unto your feet least that which is halting be turned Heb. 12. 13. out of
2. 6. reason from those words to disprove the former limitation I see not For this word man designes the nature of man in generall but with relation to the person of Christ and is spoken of the nature of man as to be united to the person of Christ and alleadged by the Apostle to prove that the world to come is put in subjection unto him as man And if it be extended further then to Christ as man it must be restrained unto the faithfull to whom that which followeth may be applied by communication and fellowship with Christ Againe it is objected that Christs dominion over all is grounded on his death but if that be granted it is not necessary his death should be simply for all men For the Apostle speaks of Heb. 2. 6 7. Phil. 2. 9. Joh. 3. 35. Mat. 11. 27. Christs dominion not only over all men but over all things the Angels themselves not excepted but it was not requisite Christ should die for all things even for the Angels as they themselves confesse His power extendeth it selfe unto all creatures to whom he can command obedience at his pleasure and unlesse they performe it inflict punishment For he is made Lord of the world and all power is given unto him in heaven and earth Christ hath Soveraignty over all things and doth rule over all men the faithfull to life the unfaithfull to death Corvin in Molin cap. 12. § 26. This dominion of Christ stands well with reason is consonant to the Scripture but was not purchased by his death simply for them Lastly It will be said the Apostle threatneth punishment for not receiving or retaining Christ and exhorteth to care of it which argueth generall purchase or else such exhortations and threatnings would be without force Touching the thing it selfe it is freely acknowledged that the sufficiencie of Christs death and greatnesse of the price was such that God might salva justitia not only invite all man-kind to come unto Christ but also bring them unto faith and salvation by him if it had seemed good unto him in his infinite wisdome and the efficiencie of it so great that God doth seriously invite many that live in the visible Church to come unto Christ and bestow many spirituall gifts and graces upon them by their own fault unavaleable to whom he doth not give grace to repent and believe unfainedly But exhortations and threatnings argue not that generall purchase in question For the obstinate and rebellious they whose eyes are closed and hearts hardened least seeing they should see or hearing they should heare and be converted even they are exhorted to repent and threatned for their impenitencie but I have not found that the purchase was made absolutely for all such as such For some rebellious I can beleeve that Christ hath purchased not salvabilitie alone but faith regeneration pardon and salvation because it is written of Christ That he is ascended on high and hath led Psal 68. 18. Atque etiam rebelles captivâ—â— duxisti ut habitent eum Iâ—h Deo captivity captive and hath received gifts for men yea for the rebellious also that the Lord God might dwell among them or as Piscator renders it thou hast led captive the rebellious that they might dwell with the Lord God But the maintainers of universall redemption have not undertaken as yet to proove generall purchase for all and every obstinate rebellious and treacherous revolter from the Lord. In this place the objection is more vaine for the Apostle might well speake of the application and possession of the fruits of Christs death when he exhorteth them that had heard and received the word of truth to retaine and keepe that which they had heard Exhortations and threatnings both are usefull to them who have not received the truth for God is pleased by such means to worke what he doth exhort men unto and to them who have received the truth and doe possesse the benefits of Christs death that they might continue and persevere And may we not argue more probably that seeing they are exhorted to take heed to the things they had heard therefore salvation had been preached unto them and in some sort received by them God so Joh. 3. 16 17. loved the world as we reade in the Evangelist that he gave his only begotten sonne that whosoever believeth in him should not perish but have everlasting life For God sent not his Sonne into the world to condemn the world but that the world through him Joh. 1 â— 47. might be saved And I came not to judge the world but to save the world Here the motive from which the gift of Christ is derived is The particle Who is not ever distributive of the subject to which it is attributed See Revâ—l 2. 25 26. 2 Cor. 5. 15. common love The word World cannot be taken for the elect only for then it will be as if it had bin said God so loved the elect that he gave his only Sonne that whosoever of them believed in him should not perish The world that Christ came to save was that world into which he came and that comprehended both beleevers and unbelievers and in the same place it is divided into them that shall be saved and them that shall be damned and there should be no force of reasoning in the latter place if the world did not comprehend unbelievers under it Thus these passages are urged for universall redemption But the principall texts speake plainly Isa 54. 5. Deâ—â— totius terrae vocabitur Vt 1 Joh. 2. 2. Joh. 4. 42 Rupert Tuit in Joh. Mundum â—anè quem dilexit Deus humanum genus accipimâ—â— id est vivos mortuos mortuos scil qui venturum in fide expect averint vivos qui in illum sive ex Iudaeis five ex Gentibus credituri erant of the daies of grace when God sent his Sonne into the world and when according to the prophesies and promises made before the Gentiles were to be called to the faith added to the Church and received into Covenant And the world is taken communiter indefinitè for the world as it is opposed to the Jewish Nation alone not universaliter pro singulis for every man in the world of what time or age soever or of this time in speciall The sence then is In the fulnesse of time God manifested so great love unto the world of Jew and Gentile not of the Jew alone That he gave his only begotten Sonne and in the Ministery of the Gospel seriously invited them to beleeve and entered into Covenant to bestow life and happinesse upon condition of their unfained faith on Jesus Christ As God loved Israel whom he chose to be his peculiar people under the old Testament so in the times of grace he extended his love to the world of Jew and Gentile And as amongst the Jews God manifested so much love to the body of that Nation as to enter
that they perish by our fault who when they have entered into the way of salvation being offended with our actions begin to turne from the same And in loc com upon the other place although Christ will suffer none of his to perish yet indeed they are said to drive weake Christians into destruction who doe rashly offend them because to wit offences of themselves doe tend to their destruction to whom they are objected Lastly It is objected that the Covenant in Christ is generall Joh. 3 16. 6. 30. without respect of others As the Covenant is generall so is the fruit and application of Christs death in and through whom the Covenant is made that is proffered of God and accepted of man As all and every man is called into Covenant liveth under the Ordinances of grace is partaker of the fruits of the Spirit and applieth the death of Christ so Christ died and rose againe for him But this manner of Christs death pertaineth to the event act or application which they confesse is not common to all men and is manifest in this that God entred not into Covenant with every Nation at all times neither under the Law nor in times of the Gospell scil Act and with the Nations he passed by and which as the Scripture saith were without God God expressely declared himselfe in the time wherein the distinction of Jew and Gentile tooke place that he would accept of strangers as well as any if they should love and feare his name Isa 56. 7. But the Covenant at that time was not made with all Nations as it was with the Jews not made known unto all the Gentiles they did not enjoy means sufficient to come to the knowledge of the truth That the promises of mercy did at all times belong to them that fulfilled the condition is needlesse to be proved but that the Covenant was made with every man or that meanes sufficient or grace to receive the promises was granted to every man at all times in all ages if they would is that which no Scripture testifieth And that passage of the Prophet which promiseth the acceptance of the stranger if he repent and turne unto the Lord is manifestly spoken of the times of the new Testament when the partition wall was broken downe as the verses following doe convince In the daies of grace the Covenant was more generall then in former times it had been but God hath not erected his Tabernacle nor walked amongst all Nations in every age of these last times as experience teacheth How then is the Covenant generall respecting every man Peradventure they mean no more but this that every man that will be saved must be saved by it and whosoever doth believe be he bond or free Jew or Gentile male or female rich or poore he shall be saved though the Covenant was never made with most Nations of the world nor accepted by them nor they had means to come to the knowledge of it much lesse grace to performe the conditions and then to grant the Covenant is generall will availe them nothing There is no force in this argument the Covenant of grace is made with some none being exluded if they repent and believe therefore Christ died for every man rather we may strongly Rom. 1. 16. Col. 1. 23. Act. 17. 30. Tit. 2. 14. Luk. 24. 47. argue Christ died not for every man because God is not the God of all by Covenant But the invitation is generall scil in the daies of grace and to them that heare it and the promise universall to every believer we adde the invitation is serious shewing what God is well pleased with and doth approve in us scil that which he perswadeth with arguments in themselves forcible to move and incite and what he will performe if we make good the condition We adde that the party invited is passively capable of the invitation that no man of what state or condition soever is hindred or kept backe from comming to Christ by any cause efficient or deficient out of man himselfe which doth either constraine or necessitate his not comming and he that refuseth to come refuseth not through inability as unable though unwilling and desirous to imbrace it but willingly preferring some base inferiour good before it But this argueth only the sufficiency of Christs death that all men should be saved if they did believe and the efficiency thereof that the members of the visible Church should be invited seriously and those that be effectually called should inherit the promise It will be said to what purpose are they called and invited if they be as unable to come as a dead man is to arise and walke True it is every man is of himselfe unable by nature to come unto Christ and God doth enable whom he please but this inability is not from any impossibility that is without man himselfe either in respect of the thing commanded or any externall cause or bruite necessity and disposition but from his voluntary perversenesse which is most blame-worthy The comparison may be admitted if rightly interpreted otherwise it is captious for sinne is the death of the soule not physicall but morall Man by sin locseth not the faculty of understanding and willing but of understanding and willing aright as in duty he is bound the object being propounded and revealed with fit and convenient light It is not therefore all one to invite a sinner to forsake the errour of his way and call upon a dead man to arise out of the grave The Lord who doth whatsoever he will in heaven above and in earth beneath in his deepe and unsearchable counsell never absolutely intended to make every man actually and effectually partakers of the benefit promised for if he had so purposed it it should have taken effect neverthelesse the invitation is serious shewing what we ought to doe and God doth approve and desire on our parts and the purpose of God to give faith to whom he please and not to all men is no cause of any mans unbeliefe either efficient or deficient For that man believeth this he oweth unto God and that not simply alone but comparatively in respect of others who believe not but that man refuseth the promises of mercy this is of himselfe not of simple or naturall infirmity which might procure pity but of his owne perversenesse and love to some inferiour good different from the good proposed or contrary to it and aversenesse from the circumstances and conditions of the object proposed They aske what signe doth God shew of desire or approvall that men should believe when he gives them not power so to doe This that he commandeth intreateth perswadeth them to repent and believe waiteth with long-suffering and patience for their amendment promiseth mercy if they will returne convinceth them of their wilfulnesse and though he change not their hearts by the effectuall worke of his Spirit is wanting to them in nothing which in
17. of John ver 21. That the world may beleeve that thou hast sent me Some by the world in that place understand the elect who then were dispersed abroad or them that were to be converted from infidelity to the faith But because the word world in the whole Chapter is taken in another sence it is most naturall in this place to understand it as before for men that be of the world not illightened or converted to the faith and the word Beleeve to be put improperly for to acknowledge or confesse The sense is that the world although unbeleeving although Maldonat in Joh. 17. 21. Iansen hac 136. an adversary to me yet seeing the great love and concord of my Disciples may be compelled to beleeve that is to acknowledge and confesse that I was sent of God that is that I am not as now it thinketh a seducer but that I am truly sent of the Father or that the Infidels may by experience be convinced to confesse my glory and be compelled to acknowledge and confesse that thou hast sent me a Saviour into the world This sense is so plain and easie that we need not seek any further for the meaning but if we grant it to be meant of true and sound faith it will not follow thence that Christ made intercession for every man in the world that he might beleeve For the world is usually taken for men in the world indefinitely and not simply for every man nor yet for the greater part of men in the world There went out a decree from Cesar Augustus that all the world should be taxed Luk 2. 1. but this cannot be extended to every nation much lâ—sse to every man The Vide Psal 118. 10. 1 Chro. 14. 17. Jer. 27. 7. Dan. 2. 38. Matth. 10. 22. Rom. 15. Rev. 18. 3 23. impure spirits goe forth unto the Kings of the earth and of the whole world Rev. 16. 14. All the world wondred after the beast Rev. 13. 3. The whole world lyeth in iniquity 1 Joh. 5. 19. He was in the world and the world knew him not Joh. 1. 10. Behold the world is gone after him Joh. 12. 19. The Syriacke Interpreter vulgar Interpreter and Mannus the Greeke Paraphrast adde the universall particle and reade it the whole world But if the world be taken for every man in the world we must conclude that every man in the world did follow Christ and that no man in the world did know him They aske again what is it the Intercession of Christ required Psal 2. 8. Aske of me and I will give thee the heathen for thine Inheritance Is it not for unbeleevers to bring them to the faith and doth not Christ intercede for the comming of Gods Kingdome as he taught his Disciples to doe There is therefore an Intercession of Christ for them that beleeve But here we cannot find that generall Intercession of Christ they speake of that every man might come to the faith by fitting meanes but for the most part ineffectuall The prayer required in the second Psalme Arminius Armin. Orat. de Sacerdot Chr. referreth to the prayer which Christ offered to the Father for himselfe according to the commandement and promise of the Father Aske of me and I will give thee the heathen for thine Inheritance to which Promise of the Father Christ having respect said Father glorifie thy Sonne that thy Sonne also may glorifie thee as thou Joh. 17. 2. hast given him power over all flesh that he might give eternall life to as many as thou hast given him And from this prayer are to be distinguished saith he those supplications which with strong cries and teares he offered to his Father in the dayes of his flesh by those he craved to be freed from his Agony by this he prayeth that he might see his seed and that the will of God might prosper in his hand But howsoever it be the prayer spoken of in that place is absolute certain and effectuall for what God there promised Christ prayed for in particular and he was heard therein and therefore it cannot be applyed to that generall Intercession of Christ which they would maintaine as every man may plainly see They further reply that this Intercession of Christ Joh. 17. pertaineth to the application of Christs death that Christ maketh Intercession for beleevers and by the world they are signified who did or would contemne and reject Christ offered to them in the word of his Gospell as the word world is used in many other places Joh. 1. 10. and 3. 19. and 14. 17. 16. 8 9. 14. 22. But if it pertain to the application of Christs death it followeth thence that the death of Christ shall be applyed to them who were given unto him of the Father that in speciall manner he might lay down his life for them seeing Christ offered up himselfe a sacrifice to the Father for them and them only for whom according to his office of Mediatorship he made speciall Intercession If by the world obstinate contemners of the Gospell be understood what shall we thinke of them to whom the word of reconciliation was never sent or Christ offered in the Ministery of the Gospell are they partakers of the benefits of Christs speciall Intercession or is the death of Christ applyed unto them If only contemners of the Gospell be meant by the world for which Christ would not pray why should it be interpreted of speciall Intercession seeing our Saviour as they confesse neither laid down his life nor made generall Intercession for such as such that they might be brought to the faith or be partakers of the merits of his death Our Saviour in that his prayer opposeth the world to them that are given unto him of the Father and as to be given unto him of the Father notes somewhat precedent to effectuall vocation and lively faith though every one that is given unto him doth or shall beleeve so the world notes a state antecedent to wilfull contempt though they that be of this world if they live under the Gospell will prove themselves contemners Joh. 6. 37. All that the Father giveth me shall come unto me and him that commeth unto me I will in no wise cast out saith Christ But to come unto Christ is to beleeve in him by effectuall vocation Joh. 1. 10. The world knew not Christ but they were the world before they shut their eyes against the light and refused Christ offering himselfe unto them Joh 3. 19. They are the world who are not given unto Christ are not his sheep his people his brethren believe not in him be disobedient cast out though they never stubbornly contemned the Gospell because the sound therof never came into their eares that light never shined amongst them And now for conclusion of this argument let this one thing be added that if we search the Scripture we shall find no mention of this two-fold Intercession of Christ properly
eternall person Christ man is fitly called God and therefore in Christ man the God-head is said to dwell properly but Christ his humane nature may not be said to be God and therefore the God-head is not so fitly said to dwell in the humane nature as in the person denominated after it that is in Christ man It will be said if Christ rule in the midst of his enemies then it must follow that he is every where present But that is spoken of the person and not of the man-hood alone Psal 120. 2 and what is said of the person doth not necessarily belong to both natures And Christs dominion over all things doth not require his corporall presence with all things According to his divine nature he is every Joh. 8. 58. Christ in respect of his divine nature is every where present without addition and by the spirituall and effectuall presence of his body he entreth the soules and strengtheneth the hearts of all the faithfull by the power of his grace and truth of his promise Ephes 1. 22. Col. 2. 10. 1 Cor. 11. 3. Christ is the first-borne Col. 1. 18. Heb. 1. 2 4. and heire of all things 2 Cor. 4. 5. where present according to the effects of his providence wisdom power grace c. according to his humane nature he is essentially in heaven and now only in heaven but his dominion is over all things which doth not denote soveraignty power or omnipresence essentially divine but glory and Majesty next to divine as was said before The fift thing implied in Christs sitting at the right-hand of the Father is that in speciall he is the head of his Church The word Head is used sometime for one who in any kind is before or above other and in this large sence Christ is the Head of the Angels that is their ruler or governour one that is above them man is the Head of the woman Christ of man God of Christ But here it signifieth that Christ is so over his Church that he is in a more neare and communicative sort conjoyned with it as the head is with the body and members Looke as the King hath a more intimate and aimiable superiority over his Queen than over any other subjects so it is here in Christ our King whose dominion towards his Church who is his Spouse and Queen is more aimiably tempered and nearly affected then is his government over any other Christ hath taken the selfe same holy and spirituall nature with his Church standing as well of that which is outward and sensitive as of that which is inward and intellectuall The faithfull are united to him here by knowledge of faith and love such as Christ himselfe by his Spirit begettetâ— in them as hereafter by glorious light and love He doth communicate unto them that whole life of grace and glory which they have or shall receive direct and move them outwardly by his signifying will and inwardly by sending his Spirit which moveth with efficacy to that which he sheweth and followeth them with aides inward and outward least their faith should be prevailed against Though betwixt the faithfull and Christs naturall body there be a bodily distance yet the Spirit which commeth from Christ doth so joyne them with him that nothing commeth twixt him and them The same life of grace for kind which is in Christ is in every faithfull soule as fire Caro Christi noâ— vivificare dicitur quatenus pro mundi vitâ— data est fide a nobis manducatur hoc est per modum merite simul ejusmodi efficaciae quae Mediatoris personae propriè conveniat Regnat ubique Deus homo divina humana voluntaâ—e ac nutu Filius vivit propâ—â—r Patrem Joh 6. 57. Fâ—lius à Patre habet aeternam increatam vitam ut homo quoque ab codem beatam creâ—tam vâ—â—am habetiut Mediator vitam beatam nobis carnis suae troditione in mortem acquisivit divina sua virtue in nobis effccit Gal. 3. 14. See Field of the Church 1â— 5. cap. 16. Sobin art 3. de person Christ p. 316. Petimus ut Christus nobis velit dare spiritam idqueâ—am humana quam divina sua voluatate tamen non petimus ut secundum humanam naturam ab ipso procedat incorda nostra Sp S seu ut humana per ipsum operetur nam etiam processio Sp. S. operatio perâ—psum est proprium Dei talis opus alterum ad intra alterum ad extra sed ut etiam humana voluntate velit hanc operationem Dei tatis suae in nobis Heb. 1. 6. Ps 9. 7. Phil. 2. 10. Rò 14. 11. Isa 45. 23 Joh. 5. 22. Psal 2. 12. Joh. 3. 15 16 17 18 36. Joh. 6 29 12. 36. Joh. 14. 1. Rom. 15. 12. Mat. 12. 21. Act 7. 50 60. 2 Joh. 3. Rev. 1. 4 5. Ro. 1. 7. Syr. 1 Co. 1. 3. 2 Co. 1 2. Gal. 1. 3. Ephes 1. 2. 2 Tim. 1. â— kindled fire kindling is of the same nature And Christ having fulnesse of grace and glory for all his he cannot be but most ready to communicate with them every thing for their good Christ is the Head of his Church both as God and man our Mediatour For did not the divine nature which is the fountaine of all life naturall and supernaturall dwell with this man or humane nature we could not be enlightned or quickned by it He that eateth my flesh saith Christ hath life in him not that this nature of it selfe can doe these things but because the Deity dwelleth with it and by it as by an instrument joyned personally with it doth properly and efficiently worke these things The omnipotent power of creating spirituall graces is not in the humane nature nor the omnipotent actions which doth produce them doe or can proceed from the humane nature but they are in God only and from God in and with the humane nature working to the same effects according to its property Christs humane nature hath both understanding and will whereby he worketh and is an internall instrument united within the person of God the Son as a part of his person in a sort yea more neerly but these divine works which Christ the Mediatour worketh the chiefe vertue and action which properly effecteth them is in God not communicated really with the other nature though it doth worke them in this humane nature with it yea and by it as a most nearly conjoyned instrument which within the person of God the Son hath his proper actions concurring in an inferiour degree of efficiency to that which the divine nature properly and principally worketh God worketh graces Christ man worketh the same the divine nature createth them and infuseth them into this or that man through Christ man being as a common conceptacle or conduit-pipe The humane nature worketh them not by powerfull creating them but by taking away sin and the cause that so way