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
is not justified by workes or through workes by the Law or through the Law opposing faith and workes in the matter of Iustification but not in respect of their presence faith I say and works not faith and merits which could never be without doubt he excludes the efficiency and force of the Law and workes in justifying But the particles By and of doe not in the same sense take Iustification from the Law and workes in which they give it to faith For faith only doth behould and receive the promises of life and mercy but the Law and works respect the Commandements not the promises of meere grace When therfore Iustification and life is said to be by faith it is manifestly signified that faith receiving the promise doth receive righteousnesse and life freely promised Obedience to all Deut. 7. 1â— 10. 12. Ier. 7. 23. Lev. 19. 17 18. Luk. 10. 27 Mar. 12 30. Gods Commandements is covenanted not as the cause of life but as the qualification and effect of faith and as the way to life Faith that embraceth life is obedientiall and fruitfull in all good workes but in one sort faith is the cause of obedience and good workes and in another of Iustification and life eternall These it seeketh in the promises of the Covenant those it worketh and produceth as the cause doth the effect Faith was the efficient cause of that pretious oblation in Abell of reverence and preparing Heb. 11 4 7 c. the Arke in Noah of obedience in Abraham but it was the instrument only of their justification For it doth not justifie as it produceth good workes but as it receiveth Christ though it cannot receive Christ unlesse it brings forth good workes A disposition to good workes is necessary to justification being the qualification of an active and lively faith Good works of all sorts are necessary to our continuance in the state of justification and so to our finall absolution if God give opportunity but they are not the cause of but only a precedent qualification or condition to finall forgivenesse and eternall blisse If then when we speake of the conditions of the Covenant of grace by Condition we understand whatsoever is required on our part as precedent concomitant or subsequent to justification repentance faith and obedience are all conditions but if by Condition we understand what is required on our part as the cause of the good promised though only instrumentall faith or beliefe in the promises of free mercy is the only Condition Faith and workes are opposed in the matter of Justification and Salvation in the Covenant not that they cannot stand together in the same subject for they be inseperably united but because they cannot concurre or meete together in one the same Court to the Iustification or Absolution of Man For in the Court of Iustice according to the first Covenant either being just he is acquitted or unjust he is condemned But in the Court of Mercy if thou receive the promise of pardon which is done by a lively faith thou art acquitted and set free and accepted as just and righteous but if thou believe not thou art sent over to the Court of Justice Obedience is two-fold perfect in measure and degree this is so farre required that if it be not performed we must acknowledge our sinne in comming short And this God is pleased to exact at our hands that we might walke in humility before him strive after perfection and freely acknowledge his rich grace and mercy in accepting and rewarding the best service we can tender unto his Highnesse when in the Court of Iustice it deserveth to be rejected 2. Sincere uniforme and constant though imperfect in measure and degree and this is so necessary that without it there is no Salvation to be expected The Covenant of Grace calleth for perfection accepteth sincerity God in mercy pardoning the imperfections of our best performances If perfection was rigidly exacted no flesh could be saved if not at all commanded imperfection should not be sin nor perfection to be laboured after The faith that is lively to imbrace mercy is ever conjoyned with an unfained purpose to walke in all well pleasing and the sincere performance of all holy obedience as opportunity is offered doth ever attend that faith whereby we continually lay hold upon the promises once embraced Actuall good workes of all sorts though not perfect in degree are necessary to the continuance of actuall justification because faith can no longer lay faithfull claime to the promises of life then it doth vertually or actually leade us forward in the way to Heaven For if we say we have fellowship with God and walke in darknesse we lie and doe not the truth But if we walke in the light as he is in the light we have fellowship one with another 1 Joh. 1. 6 7. This walking in the light as he is in the light is that qualification wherby we become immediatly capable of Christs righteousnes or actuall participants of his propitiation which is the sole immediate cause of our justification taken for remission of sinnes or actuall approbation with God The truth of which Doctrine St John likewise ratifies in tearmes equivalent in the words presently following And the blood of 1 Ioh. 1. 7. Christ cleanseth us walking in the light as God is in the light from all sinne But of these things more largely in the severall degrees how this Covenant hath been revealed In this Covenant man doth promise to repent of his sinnes and repenting to cleave unto the promise of mercy made in Iesus Christ and in saith to yeeld willing cheerefull and continuall obedience In contracts amongst men one may aske more and the other bid lesse and yet they may strike agreement But it is altogether bootlesse for men to thinke of entring into Covenant with God if they be noâ— resolved to obey in all things The practise of all Gods people who ever made Covenant with his Highnesse doth expressely speake thus much when they solemnly entred into or renewed their Covenant for thus they promise Whatsoever the Lord saith that will we doe Exod 24. 3 7. The people said unto Joshua The Lord our God will we serve and his voice will we obey Josh 24. 23. And they entred into Covenant to seeke the Lord God of their Fathers with all their he art and with all thâ—eâ—r souâ—e That whosoever would not seâ—ke the Lord God of Israel should be put to death whether small or great whether man or woman 2 Chron. 15. 12 13. And the King stood by the pillar and made a Covenant before the Lord to walke after the Lord and to keepe his Commandements and his Testimonies and his statutes with all their heart and all their soule to performe the words of this Covenant that were written in this booke and all the people stood to the Covenant 2 Chron. 34. 31. 2 Kings 23. 3. They entred into a Curse and into
snatchers by and by all that have judgement understand men of wicked life But when it is said that the Kingdome of Heaven suffereth violence and that Matth. 11. 12. the violent catch it away it is easie to know that this violence and catching falleth not into the lot of the wicked Likewise the word profane soundeth in all mens eares some foule and damnable thing but when it is said the Priests profane the Sabbath and Matth. 12. 5. are guiltlesse all know that it is no word of reproach But to reture to the matter to impute is either to acknowledge that which is truly in one to be his indeed and to attribute it to him or else to attribute that to one which indeed is not his In generall it is to transcribe or transferre and put over the cause of any thing to any one So Vlpian in lege 1. parag Item quaeritur de separat Sibi imputent quo minus idoncum fide jussorem acceperint id est ascribant tribuant Item apud jurisconsult Imputare significat acceptum seu expensum ferre ut imputare sibi debet qui credulus fuit Legum 1. § doluâ—â—ff â—o per quem factum To impute then is to ascribe a matter good or evill or the cause thereof to any one which he hath or hath not The imputation of an evill is two-fold just and due when the evill imputed or the cause thereof is in the subject to which it is imputed so sin is imputed to him that hath committed it and folly to him that hath not spoken that which is right Job 42. 8. and the debt is imputed to him that undertooke to make payment or give satisfaction Unjust or undeserved when the evill or cause thereof is not in the subject as when a fault is imputed to an innocent and punishment inflicted upon him that neither offended in his own person nor undertooke to be surety for the offendor 1 Sam. 1. 16. Gen. 38. 15. Plin. lib. 8. cap. 1. The imputation of a good thing is done three wayes by right grace and injustice because law justice and right is opposed to injustice and grace But here it must be noted that its one thing to say a man is reputed just another to say this or that thing is imputed for righteousnesse a man is reputed just but not imputed just reputation is spoken of the concrete imputation of the abstract imputation is the cause reputation the effect Imputation by debt or right is when that which is inherent in the subject or due to it is imputed as wages counted of debt to him that worketh But many things due cannot be said to be imputed unlesse the word imputation be taken improperly for giving or acknowledgement as we should improperly be said to impute glory to God for to give or acknowledge Imputation by injustice is when righteousnesse of quality or fact is imputed to an unjust man and he is acquitted contrary to law Imputation by grace when righteousnesse is imputed to them that be unjust in themselves and the guilty is acquitted not of debt but of grace yet not against justice but upon just and equall considerations Righteousnesse also is put either for some one individuall righteous act done after a manner pleasing and acceptable unto God which is called the righteousnesse of the fact or it is put for universall righteousnesse which is either the matter of justification or at least the thing required on our part to justification and is called the righteousnesse of the person which latter is here to be understood as is more at large to be shewed hereafter Now from all that hath been spoken it followeth 1. That perfect and strict righteousnesse of quality or work inherent is and ought to be imputed of justice to the subject in whom it is but by gracious estimation it cannot be imputed in the place or roome of righteousnesse inherent for what is accounted by grace that either is not in the subject or it is not really that in the roome and steed whereof it is accounted 2. Works of righteousnesse done in faith after a manner pleasing and acceptable unto God are of grace imputed to the doer for just and righteous actions the imperfections that cleave unto them being freely pardoned Not that works are able to beare the exact triall of the Law or can stand as the matter of justification before the Lord but that God in Christ is pleased to accept of our works as good and pleasant our persons being accepted in his beloved and the weaknesse of our works covered by his intercession Thus Phinehas his executing of judgement was imputed to him for righteousnesse Psal 106. 31. Deue. 6. 25. And thus we reade This shall be our righteousnesse before the Lord our God if we take heed to keepe all those Commandements Thou shalt restore him the pledge when the Sunne Deut. 24. 13. goeth downe that he may sleepe in his raiment and blesse thee and it shall be righteousnesse unto thee before the Lord thy God 3. Faith or beliefe may truly be imputed for or unto righteousnesse as it is the sole working instrument and relative action required on our part in the Covenant of grace unto free justification For by faith alone in Christ through the meere grace and mercy of God we obtaine full pardon and remission of all our sins and so our works come to be acceptable in Gods sight 4. The righteousnesse of one being of grace accepted for or imputed to another is righteousnesse imputative but this stands not in a bare opinion or naked estimation without reality or truth but in a reall donation and communicating of righteousnesse unto him that is esteemed just True it is righteousnesse imputative is not inherent in them unto whom it is imputed as in the subject but it is made theirs by right of donation 5. It may also be noted that the word Imputation hath reference to some other thing and commonly commeth in betwixt two things the one the thing which is imputed the other that Tertul. advers Gent. Cap. 30 Ita nomen â—mendationi imputatur Sen. ad Mart. Magno autori suo imputata Tacit. 1. Hist Otho Imp. Quis mihi plurimum imputet whereunto it is imputed so that imputation hath relation unto both And to make this manifest we may consider these three phrases The first is The obedience of Christ is imputed unto justification conformable to that saying of the Apostle By the obedience of one man many are made righteous The second phrase is Faith is imputed unto righteousnesse The third is Righteousnesse is imputed unto life The equivalent whereof we have Rom. 4. 11. 5. 17 18. In the first phrase imputation is betwixt Christs obedience as the thing which is imputed and justification as the end whereunto it is imputed and it hath reference In the second phrase imputation commeth in betwixt faith as the thing which is imputed and righteounesse as the
God through faith be the matter whereupon or for which we are justified we are not justified by workes but the righteousnesse of God through faith is the matter whereupon we are justified Christ is the end of the Rom. 10. 4. Law for righteousnesse to everyone that beleeveth We are made the righteousnesse of God in him The righteousnesse of the Law is not 2 Cor. 5. 19. here put for workes done exactly by the strength of nature but for workes done according to the prescription of the Law according to which people in Covenant ought to walke to whom God hath promised that if they keep his Commandements they shall be unto him a peculiar people châ—sen generation and royall priesthood Exod. 19. 5. Non justificatur homo partim justitia partiali imperfect â inbâ—rente partim accepti latione imperfecti properfecto By the righteousnesse of God to understand remission of sinnes and regeneration by faith faith and workes and by the righteousnesse of the Law workes done by the strength of nature is rather to offer violence unto then to interpret this Text of Scripture And by the same reason the Popish Glosses upon this Text are confuted as false and vaine Bellarmine would make the sense this Faith is imputed for righteousnesse that is faith is justice by which Abraham was justified For if Abraham was justified by workes he hath whereof to glory in himselfe But with God he hath Rom. 4. 2. not whereof to glory To him that worketh not faith is imputed for righteousnesse therefore faith is not the righteousnesse of the Law The Question there disputed is not by what worke Abraham was justified but after he had done many and great works in the manner of Justification he presented himselfe before the throne of grace not only sub forma paâ—peris but which is more of an ungodly man to receive absolution from the hand of grace by a true and lively faith And faith is accounted for righteousnesse by gracious acceptation but what is accounted by free favour that is not truly and really the thing it is accounted for inherent in us It will be said Faith was not reputed to Abraham for righteousnesse after that he excelled with many vertues having embraced Christ But the holy Ghost rather testifies although the excellency of Abrahams vertue was great whereby he had increased by long perseverance yet he was not otherwise accepted as righteous unto life but because by faith he received grace offered in the promise The faith of Abraham was great and excellent for degree and measure but it was not accepted for righteousnesse in regard it was strong and eminent but because it laid hold upon the promised feed The faith of Abraham was eminent but not perfect and justified him not absolutely as an excellent vertue but relatively as it received the promise of mercy not as if Abraham was thereby made perfect by inherent holinesse for then Abraham had whereof to glory in himselfe but as in himselfe a sinner and ungodly he obtained free and full remission of the meere grace and favour of God So that we may conclude from this passage of holy writ that Abraham was justified by faith alone but this his faith though alone in the act of Justification no other grace coworking with it was not alone in existence did not lie dead in him as a dormant and idle quality Saving faith is lively and operative attended with every other grace of the Spirit setting them upon their worke animating and quickning them thereto and regulating them therein It stirres up sorrow for sinne and purpose of amendment it raiseth the soule earnestly to long after and heartily to crave mercy it comes to Christ as an humble poore penitent petitioner for forgivenesse but that which is done by faith stirring up sorrow and working by prayer is not done partly by faith partly by sorrow and partly by prayers but by that faith which doth enforce to pray For faith leaneth upon the promise and no promise is made the condition of prayer being shut forth Aske and it shall be given you Mark 11. 24. Therefore our Saviour Christ being intreated of many that he would heale them attributeth all the force of their prayers to faith Thy faith hath saved thee And so by what faith Abraham embraced the promise by the same he offered up his Son Isaac Workes then or a purpose to walke with God justifie as Jam. 2. 22 23. the passive qualification of the subject capable of Justification or as the qualification of that faith that justifieth or as they testifie or give proofe that faith is lively but faith alone justifieth as it embraceth the promise of free forgivenesse in Jesus Christ Abrahams faith was accepted for righteousnesse but Abraham himselfe Gen. 17. 1. is commanded to walke before God and to be perfect There be divers phrasâ—s in the Scripture of the Old Testament expressing the same thing for substance as to walke before God Gen. 17. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 24. 40. and 48. 15. 1 Kin. 3. 6. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 116. 9. Isai 38. 3. Psal 56. 14. 1 King 9. 4. to walke with God Gen. 5. 22. and 6. 9. Mal. 2. 6. Mic. 6. 8. to walke after God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 23. 3. Hos 11. 10. to walke in the name of God Zech. 10. 12. to walke in the wayes of God 1 King 3. 14. Deut. 10. 12 13 14. wholly to follow after the Lord. i. e. to exhibite full obedience to the Lord. Numb 32. 12. Deut. 1. 36. Josh 14. 14. to stand in the sight of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 1 King 17. 1. to walke in the light of the Lord. Isai 2. 5. to walke in equity Isai 57. 2. to walke in truth in judgement and uprightnesse 1 King 2. 4. and 3. 6. 2 King 20. 6. The two first phrases of walking with God and before God the Sept. Interpreters doe most commonly render to please God though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now and then they retaine the phrase of walking with or before God or walking after God and the Apostle seemes to have respect Isai 38. 3. unto their translation when he doth so alleadge it Heb. 11. 5. For he is reported to have pleased God In the New Testament there be Phrases that import the same thing for substance as to walke in the truth 2 Joh. 4. to walke in all the Commandements Statutes and Ordinances of the Lord. Luke 1. 6. to walke worthy the Lord that is as becomes the sonnes of God 1 Thess 2. 12. Eph. 4. 2. and to please him in all things Col. 1. 10. to walke in Christ Col. 2. 6. that is to doe all after the rule and command of Christ vers 6. and set before our eyes his glory as the white we shoot
for then all must comprehend even those that sinne sins unto death amongst the rest unlesse we beleeve that there are no such sinners in the world and he had need be of a strong faith and have some extraordinary revelation that beleeveth that Then are we to pray for all and every Infidell obstinate rebellious person even the whole Kingdome of Antichrist that they might come to the knowledge of the truth but he must be a man of strong faith that can believe that God will give his Gospell to every of these in particular that they might come to the saving knowledge of the truth The distinction of antecedent and consequent will hath no place in this matter because such are to be understood as have most egregiously abused the common grace of God received Moreover we shall never find in Scripture that the faithfull ever made such prayers but as God hath signified his will and pleasure concerning the calling and gathering of his people Jews or Gentiles so they have prayed as we may pray for the fulnesse of the Gentiles and calling of the Jews wherein we doe not exclude any though Act. 5. 31. aâ—d 11. 18. we know God hath mercy on whom he will have mercy and gives the grace of repentance and to repent also to whom he please the habituall grace serving for the one and the actuall and effectuall motion of Gods Spirit being requisite to the other Some pleade further The meanes to this end that men may have part in Christ are unlimited the word written Joh. 20. 31. and preached Act. 3. 24 25 26 27. yea a command to preach to every creature Mark 16. 15. which Paul understood and therefore warned every man and taught every man Col. 1. 18. to repent Act. 17. 30. and to beleeve Rom. 1. 5. But if all this be granted nothing will follow which is not freely granted For as on the one side no man will affirm that Christ died to this end namely to procure forgivenesse of sinne and Salvation to all and every one whether they beleeve or no so on the other side none will deny but that he died to this end that salvation and remission of sinnes should redound to all and every one in case they should beleeve and repent For this depends upon the sufficiencie of that price which Christ paid to God his Father for the redemption of the world No man denieth but God made a Covenant with Adam fallen and his posterity as now with the faithfull and their seed that all mankind had continued in this Covenant if they had not discovenanted themselves and their posterity that no man is deprived of the benefits of Christs death but through his own sinne and corruption that God is not the cause efficient or deficient of any mans infidelity but man himself That men are seriously invited to repent in the Ministery of the Word and that the promise of Salvation is faithfull and true so that he that beleeveth shall never perish These things be not questioned nor whether some effects or benefits of Christs death be common to all men but whether he died equally for all men to purchase actuall reconciliation for them on Gods part and set all Infants in the actuall state of salvation but to procure faith and beliefe for no man so that he had obtained the full immediate end of his death though no man had ever beleeved on him or been saved by him But that which is assumed in this argument is apparently false as it is applyed The Covenant of grace is revealed to some no man being shut forth by name but if he repent and beleeve he shall be saved but many thousands never heard of never had probable meanes to come to the knowledge of the Covenant The commandement to preach the Gospell to every creature was given to the Apostles in the dayes of grace upon the publication of which Covenant they which formerly served dumbe idols were bound to repent and beleeve but that commandement was peculiar to the Apostles not given till after the resurrection of Christ after such commandement the Apostles were injoyned to tarry for a time in Jerusalem nor could they possibly disperse themselves in a moment into every part of the world nor the world take notice of any such commandement given unto them or of the doctrine revealed by them Before that time the Lord suffered the Gentiles for a long time to walk in the vanity of their minds without the light of his truth and since that time divers nations have been cast off left to themselves as aliens from the Covenant and deprived of all meanes to come to the knowledge of God in Christ And if there were any force in this reason The meanes of grace be unlimited and command given to preach to every creature therefore Christ died for all men This must be of greater weight The meanes of grace be not vouchsafed unto all and every man therefore Christ died not for all and every man For if meanes necessary to Salvation be not propounded if they be not nor ever were called to the faith by the ordinary and only effectuall meanes ordained of God to bring men thereunto we speake of our selves and not according to Scripture if we affirme God gave Christ to die for their redemption Amongst many effects of Christs death reckoned up in this argument this is the most generall and all the rest depend upon it and if the meanes be not vouchsafed to all none of the rest can be common to every one It is a received principle amongst them that as God loved the world and Christ gave himselfe a ransome for all men or is the propitiation for the sins of the whole world so God willed that the Gospell concerning Christ should be published to all men in the world Corvin in Mol. cap. 31. sect 33. If then the Gospell be not published or God willed not that the Gospell should be published to all and every man in the world Christ died not for all and every man Adam and Noah having received the Covenant were bound to teach their children and so successively in all ages Psal 78. which had it been observed none had failed to have the same published unto him If this be applied to the present purpose they must teach only that Christ died for all and every man if they that be in Covenant shall carefully observe the charge and commandement of God And by the same reason they may conclude that God gave his Sonne to die and that with plenary purpose that no man should ever sinne by ignorance infirmity impenitency unbeliefe or any particular transgression that God purposed to give to every man the plentifull and effectuall meanes of grace and that every man should actually apply the death of Christ For if every man successively had obeyed the commandement given to Adam and fulfilled that charge the doctrine of salvation had been published to every man every man had been
9. 24. God for them he doth also make request for them But Christ prayed not for all men professeth that he prayed not for the world Joh. 17. 9. He prayed for beleevers and them that should beleeve hereafter and testified that he would not pray for the rest And it must be observed that he prayeth for them that beleeve and shall beleeve as they were Gods and of God given to Christ which formally is not the same with beleevers though it be materially Joh. 6. 37 39. They answer to this argument that there is a two-fold intercession of Christ one generall for all men that they might beleeve The other speciall for beleevers that they might be glâ—ified If you aske the ground of this distinction they say Christ upon the Crosse prayed for his persecutours and them that put him to death Father forgive them they know not what they doe But if we search the Scripture we shall find no passage that saith Christ Luk. 23. 34. prayed for every man that he might beleeve nor is probable For if he aske faith for all men then absolutely or conditionally not absolutely for then all men should obtaine faith because Christ was absolutely heard in whatsoever he absolutely prayed for If upon condition doth he then pray to his Father that they might not resist the first grace offered or that they might beleeve if they doe not resist the first grace But if absolutely he pray that they might not resist then they doe not resist grace if conditionally that they might beleeve if they doe not resist then he prayeth that they might beleeve if they beleeve for not to resist the first grace is to obey it that is to beleeve Besides if Christ pray for all men that they might beleeve then also that they might enjoy the Gospell which is the meanes of faith and that either absolutely and they should enjoy the Gospell which we know they doe noâ— or upon condition as the right use of their naturall gifts or the piety of their progenitours or the like And then these conditions our Saviour doth pray for absolutely or upon condition or not at all If absolutely then all men should use their naturall gifts well because he is alwayes heard in that which he doth aske absolutely if not at all then it is not of grace that men use their naturall gifts well or some grace is given to men without the intercession of Christ And when the Gospell is vouchsafed to some that abuse their naturall gifts to others not did our Saviour pray that some should have the Gospell absolutly some conditionally or is the Gospell granted to some for the intercession of Christ to others without it although he make intercession equally for all men And if the Gospell be vouchsafed to some that abuse their naturall gifts why doth not God give the grace of faith also without that condition under which only Christ asked faith for them Moreover if Christ pray for all men that they may beleeve he asketh this for the vertue and merit of his passion or not If not then faith should not be given for the merit of Christ if he aske for the merit of his passion then he asketh it without any condition for Christ dâ—ed absolutely without conditioÌ„ for all men as they teach what Christ hath merited for all men that God giveth absolutely to every man Christ upon the crosse prayed for them that crucified him Luk. â—3 34. But that might be of private duty as man who subjected himselfe to the Law of God which requires that we forgive our enemies and pray for them that persecute us not of the proper office of a Mediatour who was to intercede for his people by suffering death and making request It behoved Christ as he subjected himselfe to the Law to fulfill all righteousnesse and so to pray for his enemies but that was not out of his proper office as Mediatour which was to offer up himselfe a Sacrifice or make intercession as our high Priest If any shall contend that this is to be referred to the proper Mediatorie intercession of Christ it will not prove the matter in hand for he prayed not for all and every man but for them that crucified him and that indefinitely not universally for them that were present at his crucifying and in simplicity of heart and not of affected ignorance resisting the evidence of the Spirit speaking by Christ and by miracles giving testimony to his doctrine in obedience to the commandement of the Superiours did crucifie him but not for all them that had any hand in his death He prayeth not that they might beleeve if they were not wanting to themselves but prayeth for forgivenesse for them that had abused naturall gifts and supernaturall meanes of grace so that it cannot be referred to that generall Intercession they speake of with any shew of reason Some answer the sense of the words is only this Father seeing they have sinned of ignorance let them not be punished with that punishment which the thing they have done deserveth which was without all hope to be blinded hardened and cast off but let them not for this sin be in this state but shew mercy on them that they may be in possibility of repentance pardon and grace which intercession answereth Christs dying as it respecteth all which was to possibilitate their Salvation But this exposition is new and straitned and cannot be confirmed by any circumstance of the place or signification of the word forgivenesse and if it be granted will not sute with their purpose For Christ died not to possibilitate the Salvation of every man that had or should abuse naturall gifts and supernaturall meanes as the rulers of the people which stirred up the people to desire Jesus that he might be crucified nor prayed for every man that had so fearfully abused the meanes of grace by wilfull and affected ignorance if not worse that he should not be given up to blindnesse and hardnesse of heart If any man shall be bold to affirme either of these we must desire better proofe then his bare word before we can yeeld assent If it be said the persons for whom Christ prayed were not in a state capable of remission or pardon because they were impenitent Corvin in Mol. cap. 27. pag. 7. and unbeleevers Corvinus answereth that we must understand the condition if they repent And by the same reason he might aske salvation for all men scil if they repent and beleeve And how then doth this Intercession differ from that which they say was speciall for the Salvation of beleevers Surely to aske the pardon of their sinnes that repent doth rather pertaine to speciall Intercession whereby the salvation of them that beleeve is prayed for then to the generall wherein the faith of all men is craved An example of this generall Intercession wherein Christ prayeth that all men might beleeve in him we have they say in that
God manifested in the flesh But here it is to be noted that the Scripture speaketh of worship which is graciously communicated of the Father to Christ as Mediatour and not simply of that which is given unto him as the only begotten Sonne of God As God Phil. 2. 9. Jâ—h 5. 26. hath exalted him so he hath graciously communicated this honour and dignity of worship unto him as God and man The adoration of Christ may be considered two wayes either as it doth respect Chemnit harm cap. 46. the essentiall properties of the God-head alone or the properties of both natures and the office of Christ If it respect the properties of the God-head alone adoration is predâ—cated of the person denominated from either or both natures and is understood to be true of that person according to the divine nature as the essential properties themselves are understood to be true of that persoÌ„ according to the divine nature But if adoration respect the properties of both natures and the office of Christ it is spoken of the person according Solmius art 3. de person Christ pag. 3. 6. to both natures and is understood to be true but the difference of both natures being kept For we aske blessings of Christ God and man in performing whereof we desire and understand that he doe what is proper to the Deity according to the Divine and proper to the humanity according to the humane nature For as the office so adoration respecting the office doth not take away the difference of natures that is doth not confound or equall the natures or the properties of the natures So we crave of God that he would intercede for us which he doth according to both natures because Intercession is the office of the whole person which parts in this office he performes one way according to his Deity another according to his humanity and so of the rest CHAP. IIII. How Christ doth bring his people into Covenant or fellowship with himselfe CHrist being appointed of the Father the King and Head of his Church and after a most excellent manner thereunto annointed and advanced of the Father and having subjects given unto him it cannot be but he must have his Kingdome and subjects He is a King as in personall right so in act He hath his Kingdome and territories wherein he exerciseth his regall power He is a King as to punish enemies so to feed and governe his people Joh. 17. 6. which are given unto him to be made obedient unto his Scepter The way whereby Christ enters upon his kingdome is ever by Conquest For though the soules of the Elect are his given by free donation purchased with a great price yet his enemies have Psal 68. 28. Rom. 8. 7 8 10. Joh. 3. 5 6. As for the works of the Spirit the fruits of faith c. if he have any at all in him they proceed only of the holy Ghost Hom. 2. part for W 〈…〉 s the first possession which must be cast out by strong hand and his people themselves by nature rebellious unwise disobedient untill they be subdued and brought into subjection High imaginations must be abated and proud rebellious lusts battered and beaten downe before Christ come to rule and reigne in the soule The conversion of the nations to the faith of Christ is made by an holy warre destruction and desolation wherein the King of kings fighteth against subdueth and bringeth under the disobedient which formerly did rise up against him But this wasting or desolation is not the losse of temporall life or spoiling of corporall goods or any outward desolation which is seen with the eyes or heard with the eares but a most happy desolation whereby pride and haughtinesse of minde is depressed and the minde lifted up to things above the power of the flesh is quelled and the Spirit doth gather strength the edge of vices is dulled and all kinde of vertue doth bud and blossome and where the flesh did rule the Spirit doth rule But what then doth Christ compell men to subject themselves unto him In no sort but of unwilling he makes them willing totally or throughly willing The people of Christ are free and Psal 110. 2. Exod. 35. 21. 2 Chro. 30. 8. Joh. 6. 45. Isai 55 5. 1 Chron. 28. 9. voluntary who offer themselves willingly unto the Lord and yeeld themselves unto his service Therefore they are said to come unto Christ to runne unto him to serve him with a perfect heart and a willing minde Men are gathered into the Kingdome of Christ by effectuall holy vocation whereby Christ doth not only invite them by his Word to repent and beleeve but by his Spirit doth assuredly bring 2 Tim. 1. 9. them unto himself or unto the participation of the Covenant of mercy Vocation according to the purpose of God is free not Rom. 8. 28. depending upon any precedent condition on our part required or whereby we are fitted or prepared to receive grace offered nor upon the good use of any naturall gift vouchsafed Justification is of grace by faith in Christ and so is Salvation but Vocation is of free grace without any condition at all It is not of him that Rom. 9. 16. willeth nor of him that runneth but of God that sheweth mercy who of his rich mercy quickneth them that are dead in sinne and Eph. 2. 4 5. Isai 65. 1 2. Mat. 11. 25 26. saith Behold me to them that inquire not after him and hideth the great things of the Gospell from the wise and prudent but revealeth them unto babes according to that good pleasure of his will Thus Abraham was called when he served other gods Josh 24. 2. Act. 9. 6. Matt. 9. 9. and Paul when he breathed out threatnings against the Saints and Matthew when he sate at the receipt of custome The persons called into fellowship with Christ are all and only they that are given unto him of the Father To these Christ Mat. 11. 27. Rev. 3. 20. Joh. 10. 11 15 16. Joh. 17. 9 20. Joh. 10. 28. and 17. 2. revealeth the Father these open unto Christ and he commeth unto them for them he hath laid downe his life they shall heare his voyce for them he hath prayed that they might beleeve through the Word and unto them he will give eternall life The Subjects called in the Kingdome of grace or under the new Covenant are Jewes and Gentiles both neere and farre off but specially the Gentiles when the Jewes were broken off Matt. 8. 11 12. Act. 2. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constat enim praepâ—sitionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejusmodi adverbiis adjunctam saepè vacare taliâ— junt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 staâ—â— subitò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adbuc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semel Act. 17. 30. and 28. 28. and 13. 46 47. Rev. 5. 9. for a time Many shall come from the
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
fall by whom not only the Elect but the whole frame of nature received benefit In the Creation God raised up a great Family wherein he made Adam the head and all his posterity inhabitors the frame of Heaven and Earth his domicile the creatures his servants this Family upon the fall was broken up the present Master turned out of his imployments the children beggered the servants returning to God their Soveraigne and the whole frame of the creature under attainder God thus defeated if I may so speake sets up a second Family called the Family of Heaven and Earth wherein Jesus Christ the womans seed Gen. 3. 19. is the Head Matth. 28. 18. Ephes 1. 22. Col. 1. 19 20. stiled the second Adam Lord of all things in Heaven and Earth and that with more soveraignty and amplitude of injoyment then ever the first Adam had the whole creature being put under his feet The children of this Family are the faithfull who be the adopted Brethren Rom. 8. 15. sometimes called the seed The servants be the wicked and those of two sorts either such as attend in the Church neerer about Christs person or further off as in farme-houses for baser offices The creatures by a second ordinance from their former Master free are stated upon Christ though they beare some brands of evill from the sinne of their former Master the domicile though not so beautifull returnes to Christ So the Covenant of Grace entring upon the breaking up of the former Family investeth Christ with all as purchaser of the lost creature from revenging justice and as Lord of all things in Heaven and Earth who freely conferreth the heavenly inheritance upon the adopted sonnes and brethren and vouchsafeth earthly blessings and some spirituall common gifts to the wicked which may be called servants both those that more neerly attend his person and those that be further off But of this more hereafter CHAP. III. Of the Covenant of Grace in generall THe Covenant of Grace is that free and gracious Covenant which God of his meere mercy in Jesus Christ made with man a miserable and wretched sinner promising unto him pardon of sinne and eternall happinesse if he will return from his iniquity embrace mercy reached forth by faith unfained and walke before God in sincere faithfull and willing obedience as becomes such a creature lifted up unto such injoyment and partaker of such pretious promises This Covenant is opposite to the former in kind so that at one and the same time man cannot be under the Covenant of workes and the Covenant of grace For he cannot hope to be justified by his perfect and exact obedience that acknowledging himselfe to be a miserable and lost sinner doth expect pardon of the free mercy of God in Iesus Christ embraced by faith The condition of the Law as it was given to Adam excludes the necessity of mercy reaching to the pardon of sinne and the necessity of making a new Covenant argues the former could not give life Heb. 8. 7. He that is under grace cannot at the same time be under the law and he that waites for Salvation of meere and rich grace to be vouchsafed cannot expect it as the deserved wages of his good worke from justice and not of mercy What then may some say is the Law abolished or is it lawfull for Christians to live as they list because they be not under the Law Not so but the Law hath a double respect one as the unchangeable rule of life and manners according to which persons in Covenant ought to walke before and with the Lord and in this sense it belongs to the Covenant of grace The other as it is propounded in forme of a Covenant as if he must necessarily perish who doth neglect or breake it in the least jot or tittle and in this sense the Covenant of grace and workes are opposite The matter of Evangelicall precepts and of the Morall Law is the same but the forme of promulgation is not the same the rule is one but the Covenants differ Materialy the Law that is the matter and argument of the Law as a rule stands in force but if formally it did continue as a Covenant there could be no place for repentance nor for the promise of forgivenesse or mercy reaching to the pardon of sinne or the quickning of them that be dead in trespasses The Covenant of workes is of justice the Covenant of grace is of grace and mercy which cannot agree and take place in one and the same subject for he that tryâ—th justice perceiveth not the force of mercy è contra This might be common to both Covenants that God doth freely give reward because he was not bound unto it by any Law and that is done of grace which we are not tied unto by Law but in the Covenant of Grace he gives the reward of meere and rich grace and that to the creature which hath deserved Hell This Covenant entered immediately upon the fall and so may be called a Covenant of Reconciliation not of friendship At the very instant when God holy and true was pronouncing judgements upon the severall delinquents in the fall setting downe his sentence against the Tempter both in his instrument the Serpent and the maine Author Sathan he brings in the party who should execute the same in which execution is unfolded the Covenant of grace for the Salvation of the creature that the Serpent had destroyed that God might be knowne in wrath to remember mercy At the very fall and before judgement was pronounced upon the delinquents that were tempted the Covenant of mercy was proclaimed that by vertue of this Covenant God might prevent further waste of his creature which Sathan might haue wrought upon his new advantage in following his good successe and that the tempted might have some comfort before their judgement least they might have been swallowed up of wrath The Authour of this Covenant is God considered as a mercifull and loving Father in Iesus Christ as a Creator he strooke Covenant with Adam in his integrity as a Saviour he looked upon the poore creature plunged into sinne and misery by reason of sin The cause that moved the Lord to make this Covenant was not any worth dignity or merit in man for man never had ought which he had not received and now by his disobedience had deserved to be cast off for ever neither was the present misery into which he had cast himselfe the cause that moved the Lord to receive man into favour for the Angels more excellent by creation as miserable by their fall he hath reserved in chaines of darknesse The sole moving cause why God made this Covenant Bonitatis Dei donumest quod liberare nos voluit quod verò aliter quam tali modo liberare nos noluit pâ—ccatorum nostrorum est meritum was the love favour and mercy of the Lord. Deut. 7. 7 8. Only the Lord had a delight in thy fathers
an Oath to walke in Gods Law which was given by Moses the Servant of God and to observe and doe all the Commandements of the Lord our God and his Iudgements and his Statutes Neh. 10. 29. And thus runneth the exhortation of Joshua to the two tribes and halfe when he sent them home Take diligent heed to doe the Commandements of the Law which Moses the servant of the Lord charged you to love the Lord your God and to walke in all his wayes and to keepe his Commandements and to cleave unto him and to serve him with all your heart and with all your soule Iosh 22. 5. Which must not so be understood as if he that did of frailty and infirmity offend in any one jot or tittle should be held a Covenant breaker for then no man should be innocent but the promise must be interpreted according as the Law or rule of obedience is given which calleth for perfection but accepteth sincerity In the Covenant of mercy we bind our selves to believe and rest upon God with the whole heart so as doubting or distrust of weaknesse and infirmity must be acknowledged a sinne but every such frailty doth not argue the person to be a transgressour of the Covenant And the same holds true of obedience But of this more largely in the particular manner how God hath been pleased to administer this Covenant Man then doth promise to serve the Lord and to cleave unto him alone which is both a debt of duty and speciall prerogative and he doth restipulate or humbly intreat that God would be mindfull of his holy Covenant or testimony that he would be his God his Portion his Protectour and rich reward These things be so linked together in the Covenant as that we must conceive the Promise of God in order of nature to goe before the Promise and obedience of man and to be the ground of faith whereby mercy promised is received The offer of mercy is made to man an unbeleever that he might come home and the promise must be conceived before we can beleeve else we should beleeve we know not what and faith should hang in the aire without any foundation but mercy offered is embraced by faith and vouchsafed to him that beleeveth Also the duty which God calleth for and man promiseth is mans duty but given of God By grace man is enabled and effectually drawne to doe what God commandeth The Covenant could not be of grace nor the good things covenanted if man by his own strength did or could performe what God requireth This Covenant was first published and made knowne by lively voice afterwards it was committed to writing the tables thereof being the holy Scripture It was made both by word and Psal 85. 4 35. Deut. 29. 12 14. Isai 54. 9. Heb. 6. 17 18. Gen. 22. 16. Luke 1. 72. Oath to demonstrate the certainty and constancy thereof and sealed by the Sacraments which on Gods part doe confirme the Promise made by him and on mans part are bils obligatory or hand-writings whereby they testifie and bind themselves to the performance of their duty For manner of administration this Covenant is divers as it pleased God in sundry manners to dispense it but for substance it is one the last unchangeable and everlasting One For Jesus Christ is the same yesterday and to day and for ever The last for it Heb. 13. 8. succeeded the Covenant of works but none shall succeed it In it God hath revealed his whole pleasure touching the Salvation of man and hath manifested his principall properties the riches of his grace wherein he delighteth to be magnified He that is not saved by the Covenant of Grace must and shall perish everlastingly Unchangeable and everlasting for therein God hath revealed himselfe in respect of the things he willeth concerning mans Salvation to be one and the same for ever There is none other relation and respect that might give occasion to another Covenant It was the pleasure of God to shew mercy to man miserable but he will not extend compassion to him that obstinately and wilfully shall contemne the riches of his grace The Covenant made with Adam in the state of Innocency is altered for our great good and comfort but this Covenant is like the Covenant of the day Isai 24. 5. Psal 111 9. and of the night it stands fast for ever and ever Though men be unfaithfull God continueth faithfull he waiteth for the conversion 1 Sam. 7. 3. Deut. 4. 31. Jer. 3. 1 2. Rom. â— 6. and 11. 1 â—9 of them that goe astray and if they returne he will receive them into favour The Lord will not utterly cast off that people whom he hath once chosen and received unto mercy And in respect of the life to come the Covenant is eternall for after this life the people effectually in Covenant shall live with the Lord Hos 13. 14. Matth. 22. 32. for ever Externally this Covenant is made with every member of the Church even with the Parents and their children so many as heare and embrace the Promises of Salvation and give and dedicate their children unto God according unto his direction for the Sacraments what are they but seales of the Covenant But savingly effectually and in speciall manner it is made only with them who are partakers of the benefits promised And as the Covenant is made outwardly or effectually so some are the people of God externally others internally and in truth For they are thâ— people of God with whom God hath contracted a Covenant and who in like manner have sworne to the words of the Covenant God stipulating and the people receiving the condition which is done two wayes for either the Covenant is made extrinsecally God by some sensible token gathering the people and the people embracing the condition in the same manner and so an externall consociation of God and the people is made or the Covenant is enâ—red after an invisible manner by the intervention of the Spirit and that with so great efficacy that the condition of the Covenant is received after an invisible manner and so an internall consociation of God and the people is made up Here it may suffice briefly to mention these things because in the sundry manners of dispensation they will come to be discussed more at large From that which hath been said two things may be gathered 1. How the Covenant made with Adam called by some Divines the Covenant of Nature agreeth and differeth from the Covenant of Grace They agree in a generall consideration of 1. The Author which is God only wise most holy our supreme and absolute Soveraigne 2. The matter of the Covenant which is a Commandement and Promise of reward 3. The persons contracting or covenanting which are God and man 4. The Subject not differenced by speciall respects for the Law was given and Gospell revealed to man 5. The forme of administration because to both Covenants is annexed
Serpent and his seed which worke and labour of love is typified in the blood of the Sacrifices executed in his crosse and passion The devill and all his instruments the Scribes and Pharisees and Romanes whom Christ calleth the children of the devill laboured mightily to bring him to the crosse supposing they had gotten full conquest when he was The very fight it selfe was triumph while the Devill â—an with all his might against Christ he killed himselfe Angry Bees stinging once make themselves drones forever So Satan laid in the grave but when they hoped to have vanquished him the Kingdome of darknesse was utterly overthrowne Sathan sin and death were conquered and taken captive and whatsoever might be brought against us was taken away as the least bill or scroale Col. 2. 14 15. 1 Ioh. 3. 8. 1 Pet. 3. 18. Christ was wounded in the heele but by the power of his divine nature he soon recovered of his wound being put to death concerning the flesh he was quickned by the Spirit and liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. But by the wound he received he wounded his enemies irrecoverably he bruised the head of the Serpent which wound is deadly He spoyled principalities and powers and made a shew of them openly And it is not improbable that in reference to this promise that Christ by his death should conquer and subdue the enemies of our Salvation he is said to be the Lamb slaine from the foundation of the world Rev. 13. 8. For what can we understand by that phrase from the foundation of the world but froÌ„ the beginning which cannot note eternity which is without beginning for then from the beginning should be as much as before all beginning or without beginning But seeing the death of Christ to vanquish and subdue the enemies of our soule is published in this ancient and famous promise ever renowned in the Church of God in reference to it it may be said that he was slaine from the foundation of the world These words doe containe a manifest distinction betwixt the seed of the woman and the seed of the Serpent and a promise of assured victory to the seed of the woman over Sathan and all spirituall enemies to be administred according to the decree of God So we reade that the names of some are written in the booke of life from the foundation of the world Rev. 17. 8. that God hath saved some and called them with an holy calling not according to their workes but according to his owne purpose and grace which was given them in Iesus Christ before the times of the ages 2 Tim. 1. 9. that God hath from the beginning chosen some to Salvation through sanctification of the Spirit and beliefe of the truth 2 Thes 2. 13. In all which passages that choosing writing and calling is to be understood which is taught in this famous promise whereunto they seeme to be referred For the phrase is from the beginning or the beginning doth sometimes note the time of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the constitution of the Iewish Church and its policie presently from the going out of Egypt as Psal 74. 2. Remember the Congregation which thou hast purchased of old LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also the beginning of the dispensation of the Gospell preached of Christ himselfe for then a new manner of revelation of the Doctrine of the Gospell was brought in Luk. 1. 2. Also from the beginning is as much as from the beginning of the world from the foundation of the world or at least little after the beginning of the world Ioh. 8. 44. the devill is said to be a murderer from the beginning and to sinne from the beginning 1 Ioh. 3. 8. The word beginning absolutely and precisely put is taken one of these wayes but with an addition or restraint from the circumstances of the Text it imports some other beginning as of the preaching of the Gospell to this or that place or people or the like as Phil. 4. 15. 1 Ioh. 2. 7 8 23 24. But this phrase from the beginning never imports from eternity in any passage of Scripture and it is somewhat strange to interpret the beginning of duration by eternity which is essentially and absolutely without beginning of duration Now when the Apostle saith God hath chosen the Thessalonians from the beginning what can we understand thereby but God hath manifested some outward declaration of their election according to this famous promise made to Adam and Eve that the seed of the woman should breake the Serpents head Some would referre it to the time that the Gospell was preached amongst them or to the time of their effectuall calling but the word beginning precisely and absolutely put is never so taken neither can it be said that the Thessalonians were chosen as soon as the Gospell was first preached unto them for it may well be that it was often preached unto them before they believed nor from the beginning of their effectuall calling if as they would have it the faithfull persevering not simply the faithfull be the object of Gods Election Of the other Texts alleadged the same may be said unto which the foresaid answer can in no sort be fitted so that we may conclude in all the fore cited passages there is an apparant allusion to this grand ancient promise of mercy prclaimed immediately upon the fall setting forth a manifest difference betwixt the seed of the woman and the seed of the Serpent according to the election of God Besides in these words is implyed a Covenant consisting of a promise and stipulation made not internally alone with the heires of promise but externally administred offered unto and accepted of all the members of the Church viz. of Adam and Eve and all their posterity that were dedicated to God by them or did accept or receive the promise of mercy If no Covenant had been made there could have been no Church nor pleasing service tendered unto God If this Covenant had not been externally administred no unregenerate man could have been in the Church nor have communion in the ordinances of Religion But by vertue of this Covenant Cain as well as Abell offered Sacrifice unto God as a member of the Church and after his Sacrifice was rejected he heares from God If thou dâ— Gen. 4. â— 4. well shalt thou not be accepted which is a promise of the Covenant that tooke place after the fall for the former Covenant made no mention of mercy to be vouchsafed to the delinquent upon repentance nor of acceptance after transgression Of this Covenant there be two parts first a promise 2. a stipulation The promise is that God will pardon the sinnes of them that repent unfainedly and believe in his mercy which he doth truly promise to all in Covenant and effectually bestow upon them that be heires of the promise 2. The stipulation is
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
by faith without the works of the Law But that they might not seeme directly to crosse the Apostle they say we are not justified by the works of the Law that is exact and every way perfect whereunto wages is due by debt but by works of grace graciously esteemed for righteousnesse when in the rigour of the Law it is not exact and perfect righteousnesse But first we reade that God hath set forth Christ to be a propitiation Rom. 3. 24 25. by faith in his bloud that by the faith of Jesus we might receive remission of sinnes but we find not that he hath ordained Christ to be a propitation through works that by works we should be saved And if God have not taught any such manner of Justification it is not for us to receive it We reade of two waies of Justification by faith and works but of a third manner by faith and works both as joynt causes or con-causes we find nothing in Scripture Secondly By the doctrine of faith we are bound to acknowledge and confesse that Christ Jesus by his eternall Priest-hood is not only the sole meritorious cause of all grace or righteousnesse inherent requisite to finall absolution but these presupposed in the party to be absolved he is likewise the sole immediate cause of finall absolution or justification Without observation in some measure to all the Commandments of God we cannot enter into the kingdome of heaven but we enter not for the obedience we have performed To what use then doth our inherent righteousnesse or observance of Gods commandements serve us If it hath been sincere and â—â—fained though imperfect yet the faith that brought it forth will make a sincere and faithfull plea for mercy in the day of tryall in which he that hath been an hearer only and no doer of the Law or hath done in part what God would have done but not sincerely nor faithfully shall not be heard Our imperfect obedience then is not the immediate cause of our absolution but the obedience and righteousnesse of Christ By the immediate and next cause we understand such a cause as is necessarily accompanied by the effect and without whose participation the effect never doth nor can be-fall any such a cause as whosoever is partaker of is by participation of it forth-with absolved such a cause as who so can probably hope to be partaker of he may upon the same degrees of probability hope for finall absolution such a cause as who so doubts or feares least he shall never be partaker of in this life must upon the same termes doubt or despaire of his absolution or salvation But if workes be accounted for the exact righteousnesse of the Law unto us not the obedience of Christ received by faith but the works of holinesse in us are the absolute cause of remission of sins and acceptance unto life And what else doe the words sound as they be interpreted but that as exact obedience to the Law should have been the matter or cause of Justification from justice so sincere obedience by the estimation of grace is the matter of Justification by grace They will say I know faith and workes are onely the condition without which remission cannot be obtained but faith is not a bare condition without which the thing cannot be for that is no cause at all but an instrumentall cause and workes if they be any cause of Justification instrumentall they cannot be but the matter whereupon and for which we are justified or accounted righteous Workes doe not embrace Christ but if causes of Justification they must challenge to themselves and therefore how faith and workes should be conjoyned as con-causes in Justification it is impossible to conceive seeing the one that is faith attributes all In eo qâ—od solvimus est aliquâ—â—atio meriti to the free-grace of God the other that is workes challenge to themselves the one will aspire no higher but to be the instrumentall cause of free remission the other can sit no lower but to be the matter of Justification if any cause at all For if works be accounted to us in the roome or place of exact obedience in free Justification doe they not supply the place are they not advanced to the dignity of works compleate and perfect in Justification from justice 3. If faith with workes be accepted for righteousnesse to Justification then faith justifieth not as it imbraceth the promises of mercy and by it we partake in the merits of Christs death and obedience but as it doth give assent to the truth of the Gospell and adhere and sticke to the Commandements for in that sense it is an act or exercise commanded in the Gospell and not only as it doth receive Christ and the promise of forgivenesse But in Scripture every where faith in Christ in the Lord Jesus or the Gal. 3. 13. 1 Pet. 2. 24. bloud of Christ is said to justifie not faith in other promises threatnings or Commandements 4. How can it be proved that in the matter of Justification the Apostle doth oppose faith to workes exactly perfect and compleat only and not to the workes of grace done according to the prescription of the Law as it was given to the Jewes to be a rule how people in Covenant ought to walke To him that worketh Rom. 4. 4 saith he the wages is of debt but he that worketh is not only perfectly just but he that is mercenarie that is to him that worketh for his reward as if the reward should be given him for his worke For thus the Apostle argues When wages is given to an hireling or mercenary it is of debt But Justification or life is not given of debt but of grace Therefore it is not given to him that worketh or to the mercenary Properly God oweth nothing to him that fulfilleth the Law either exactly or sincerely when they doe nothing but their duty and there is no proportion betwixt God and them but because they seeke righteousnesse and life by workes if God should retribute to them a reward he should be thought to doe it as it were of debt The Law was given to be a rule of direction to them that be in Covenant and workes of the Law are workes done according to that prescription which the Apostle here excludes from being any cause of Justification though he that walkes according to this Law being not an hearer but a doer of the Law is blessed in his deed But of this more at large in the next Chapter 5. Consider the opposition which the Apostle makes betwixt his owne righteousnesse which is of the Law and the righteousnesse Phil. 3. 9. which is of God by faith I count all things saith he but as dâ—ng that I might winne Christ and be found in him not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith If then the righteousnesse of
man neither will he take the wicked by the hand He may seeme to neglect but he doth not forget them that follow after righteousnesse he is thought to favour but he doth abhorre the workers of iniquity The eyes of the Lord runne to and fro throughout the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him Psal 18. 25. Howsoever they may be weake in themselves in him they shall be victorious his power shall be perfected in their weakenesse For Psal 37. 18. as it is in the Psalme With the perfect man thou wilt shew thy selfe perfect thou wilt not faile him in his need This is the nature of God that he frameth himselfe to the dispositions of men good to the good hard to the stubborne intire to the perfect that waite upon him The Lord knoweth the dayes of the perfect and their inheritance shall be for ever that is he seeth to what evils they lie open what help they need and ordereth all events to their Prov. 28. 16. 10 9 29. speciall good He that walketh in his integrity is safe no danger can overtake or meete a man in that way because he is under the shadow and protection of divine providence Righteousnesse preserves him that is intire in the way but wickednesse overthroweth the sinner Prov. 13. 6. 11. 5 6. Let integrity and uprightnesse preserve me Psal 25. 21. Integrity is a guard that doth continually keep watch and ward and doth not only leade men to a good way and tell them what is their duty and fit to be performed but maketh the way passible for them and them prosperous in it An intire heart is a channell or Barke in which the graces of the Spirit are contained and faith doth swimme above all stormes and tempests but a mind void of all integrity is full of slisters and chincks that if the most holy liquour of piety be offered it is powred in and out together and at once This is the nature of integrity that by it the soule is intire in it selfe and hath a spirituall continuity which may be shadowed forth by the similitude of things corporall and therefore so long as integrity is preserved the heart is apt to containe and keep safe the graces of the Spirit if it be cracked grace would be lost should not God make up the breaches of it A soule destitute of grace is starke dead an heart without integrity not well compacted is next to death or destruction as a ship full of holes or a body unloosed or dissolved An heart well compact and knit fast together in the Lord as is the intire is Prov. 10. 29. valiant and couragious in all dangers trials temptations It is not put out of countenance with slanderous tongues nor shaken with feare of troubles Though mine adversary should write a booke against me would I not take it upon my shoulder and bind it as a crowne unto me saith Job The hypocrite in peace and security may seeme strong and valarous but let God by some affliction drag him out as it were by the eares from his lurking hole and convent him before his tribunall and thou shalt not see any thing more abject and heartlesse Then is that of the Prophet verified The sinners in Sion are afraid a feare is come among the hypocrites Isa 33. 14 15. Who among us shall dwell with the devouring fire Who among us shall dwell with the everlasting burning But the entire heart even in this case holds out confident and couragious And no marvell for every man that walketh in his integrity hath the priviledge of a treble guard the guard of Gods protection of the good Angels and of a good conscience for his defence against all adversary power Mark the perfect man and behold the upright Ps 37. 37. Ps 37. 40. Ps 91. 11. for the end of that man is peace for the Lord shall helpe and deliver him he shall deliver him from the wicked and save him because he trusteth in him The Lord will defend the perfect and he hath given his Angels charge over them to beare them in their hands and keepe them in their waies In which respect they may say with the Prophet how many soever rise up against us they be more and stronger that be with us then they that rise up against us Moreover they are blessed of God with a good conscience which is as a strong Castle against which no batteries of the enemy can prevaile he is a most valiant Champion who will not be daunted with any proud on-set of the Adversary which he knoweth to be weake and of no strength As there is nothing more base or sooner abashed then a corrupt conscience destitute of integrity So nothing more bold and hardy then a good and perfect conscience David in the midst of all his reproaches had the face to professe the name of God before Kings and Princes without ever being blanked Ps 119. 23. at their presence And shall a man so guarded regard the enmity of any fear the threatnings of any though never so mighty be dismayed at any hard condition that he is fallen into for the present No he will not be afraid for any evill tidings for his heart is fixed and trusteth in the Lord. Integrity addeth to the glory of our good actions even such as are but of the lower sort There is not the meanest duty whatsoever which integrity will not set a faire glosse upon that in some respects it shall be matchable even to workes farre greater in their owne nature A poore labouring man that lives by his hands having performed holy obedience to God therin with an entire heart may have as much comfort on his death-bed as the best Minister or Magistrate whose service in it selfe is farre more honourable yea if his integrity be greater his comfort also shall be greater For God regards not so much the matter as the forme of obedience nor so much the thing done as the affection wherewith we doe it Wise men regard more the mind of the giver then the value of the gift When we first give our hearts wholly and entirely to God then is our service how small soever very acceptable unto his Majesty It is not the greatnesse or multitude of those good workes which we have done but the good disposition of an honest and entire heart in the doing of them that doth bring comfort as the internall qualification of that faith which makes a sound plea for mercy before the throne of grace An halting heart dasheth the acceptance of the most glorious worke an entire heart addeth weight to the basest service The widdowes mite was little in worth had not her good heart raised it's price In value it came farre short of the superfluities that the rich men cast into the treasury but her heart was better and so her gift greater then theirs When Hezekiah had received the sentence
thy grace I will keepe thy precepts all the dayes of my life unto thee therfore do I flie for strength support acceptance Create in me O God a cleane heart renew a right constant spirit Ps 119. 68. Ps 51. 10. 1 Kin. 8. 58. Ps 119. 8. within me Establish me with thy grace that I never fall from my integrity I will keepe thy statutes O forsake me not utterly In the former overture of the Covenant by Gods appointment they offered sacrifice which was a type of Christ and seale of remission and propitiation by the bloud of Christ under this expression the same continued for so we reade that Abraham built Gen. 12. 7. and 22. 9. Altars unto the Lord and offered sacrifice But unto this it pleased God to adde other assurances whereby he bound himselfe to performe the promises which he freely made of his grace and did establish the faith of Abraham and his posterity This Covenant God confirmed by federall signes in the segments and fiery lamp Gen. 15. and then by sacramentall signes as by Circumcision Gen. 17. which was a seale of promise on Gods part and an homage or fealtie in Abraham and his seed binding them unto the service which God required under the Covenant of grace and Gal. 5. 3. In as much as Circumcision was the signe or solemne ceremony of this mutuall league between God and Abraham and Abrahams seed it is necessarily implyed by the tenour of the same mutuall Covenant that God should subscribe or seale the league after the same manner and to receive the fame signe of Circumcision in his flesh which Abraham and his seed had done Rom. 4. 11. Rom. 2. 28 29. therefore the Apostle put this upon them that will use Circumcision after Christ that they are bound to keep the whole Law not because Circumcision for the outward act was commanded in the Law but because it was that homage penny which tyed them to punctuall obedience We may conceive that God by this Commandement might now prove Abrahams obedience therein imposing a thing abhorrent to nature which could not be before sinne because it doth presuppose sinne and punishment And it was a notable pledge of his faith for if he could believe God in so dangerous and fearefull an execution they might beleeve him in any other command or promise under the Covenant Circumcision was not without the shedding of bloud because the Covenant was not yet established in the bloud of the Messiah and that might leade the faithfull to the bloud of Christ as assuring the purging away of sinne by the same God could have instituted â— Sacrament which might have agreed to both sexes but of his infinite wisdome he made choice of that which could have being iâ— the males only but the female was accounted as circumcised in the male and therefore faithfull women were the daughters of Abraham Luke 13. 16. and the common promise that God would be the God of Abraham and his seed did pertaine to each sex of his posterity Circumcision was a seale of the righteousnesse which is by faith that which is purchased by Christ and embraced by faith It was also a signe of the Circumcision of the heart by the Spirit of Christ without which the rite did commend no man to God Deut. 10. 16. which Circumcision of the heart is promised of God as his grace Deut. 30. 6. and is fulfilled in Christ Jer. 4. 4. Câ—l 2. 10 11. Phil. 3. 3. And it was a seale of the Covenant and so of all the promises made therein concerning things temporall to the seed and posterity of Abraham as they stood in reference to the Covenant of Grace All that were outwardly circumcised were not partakers of the spirituall blessings promised yet was not Circumcision altogether unprofitable unto them but as they were within the Covenant so did Circumcision seale unto them the blessings of the Covenant If they were externally in Covenant only and by profession it confirmed the promises of the earthly Canaan and some other outward things whereof they were partakers If they were internally and effectually in Covenant it confirmed the highest blessings unto them which they obtained by faith It appeares then that all are not in Covenant after one manner nor doe all that be in Covenant equally partake of the same blessings they that be outwardly in Covenant partake the outward and basest part of the Covenant they that be truly in Covenant obtaine the bighest but what blessings soever they enjoy they are given according to the Covenant of Grace and not of workes given of free bounty to them that yeeld but partiall and fained obedience and not merited by their works But of this more at large in the next Chapter From all this it followeth First that all the faithfull are of the same faith with Abraham The Father and the Sonnes spirituall be of the same beliefe as they doe partake of the same spirituall priviledges It is one God that justifieth the circumcision and the uncircumcision and it is the same faith whereby the Promises of mercy are embraced Zaccheus is called the son of Abraham and he beleeved in Christ as did Abraham 2. Not only Promises of temporall good things but of spirituall and eternall were made to the Patriarks in the Covenant of Grace and sought and obtained by them They looked for a City whose builder and maker the Lord is Remission of sinnes and Heb. 11. 11 12. life everlasting was preached in the Covenant sealed in the Sacrament and typified by the Land of Canaan To conceit the Fathers to be an assembly of bruite beasts which looked to be fed with earthly blessings alone is highly to dishonour them and lessen the grace and mercy of God towards them 3. Sacramentall phrases wherein the name of the thing signified is given to the signe are ancient and familiar as Circumcision is called the Covenant and the rocke Christ Why then should our Adversaries stumble at this that in the Sacrament of the Supper The Bread is called the body of Christ 4. In this expression of the Covenant the spirituall good things promised therein are limited to Abraham and to his seed But all Infants whatsoever are not comprehended under the seed of Abraham To say many thousand thousands are excluded from the seales and outward administration of the Covenant when yet every one is partaker of the good promised in the Covenant is to speake of our selves and not according to the Word of God We will not tie the grace of God to outward meanes but ordinarily we cannot affirme they pertaine to the Covenant of Grace and obtaine the highest blessings promised therein whom God doth not vouchsafe so much as outwardly to receive into Covenant CHAP. VII Of the Covenant of Grace under Moses till the returne of Israel from the Babylonish Captivity NOw we are drawing downe to Moses his time and that manifestation of the Covenant of Grace which was revealed to
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
the increase of thy kine and the flocks of thy sheep in the Land which he sware unto thy fathers to give thee Thou shalt be blessed above all people and there shall not be male or female barren amongst you or among your cattell And the Lord will take away from thee all sicknesse and will put none of the evill diseases of Egypt which thou knowest upon thee but will lay them upon all them that hate thee The Lord thy God bringeth thee into a good Land a Land Deut. 8. 7 8 9. 11. 14 15. of brookes of water of fountaines and depths that spring out of the vallies and hils a Land of wheat and barley and Vines and Fig-trees and Pomegranates a Land of Oile Olive and Honey A Land wherein thou shalt eat bread without scarcenesse thou shalt not lacke any thing in it a land whose stones are iron and out of whose hils thou maist digge brasse The Lord hath vouched thee this day to be his peculiar Deut. 26. 18 19. people as he hath promised thee and that thou shouldest keep all his Commandements And to make thee high above all nations which he hath made in praise and in name and in honour and that thou maiest be Deut. 28. 1 2 c. an holy people unto the Lord thy God as he hath spoken Secondly The Lord promised to chuse a place to cause his name to dwell there and set his Tabernacle amongst them and walke with them But when you goe over Jordane and dwell in the Land Lev. 26 4 5 6 7 8 9 11. Deut. 12. 10 11 12. 16. 6. which the Lord your God giveth you to inherit when he giveth you rest from all your enemies round about so that ye dwell in safety Then shall there be a place which the Lord your God shall choose to cause his name to dwell there thither shall ye bring all that I command you And I Lev. 26. 10 12. will set my Tabernacle amongst you and my soule shall not abhorre you And I will walke among you and will be your God and ye shall be my people For the Lord hath chosen Sion he hath desired it for his habitation Psal 132. 13. 14. This is my rest for ever here will I dwell for I have desired it Thirdly Free forgivenesse of sinnes is likewise promised in this Covenant This is implyed in that he promiseth to be their God for if he be theirs he will be favourable to their iniquities and remember their sinnes no more And so much is expressed when upon repentance and turning unto him he hath proclaimed himselfe ready to receive them into favour If from thence Deut. 4. 29 30. thou shalt seeke the Lord thy God thou shalt find him if thou seeke him with all thine heart and with all thy soule And it shall come to Deut. 30. 1 2 3. passe when all these things shall come upon thee the blessing and the curse which I have set before thee and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee And shalt returne unto the Lord thy God and shalt obey his voice according to all that I command thee this day thou and thy children That then the Lord thy God will turne thy Captivity and have compassion upon thee and will returne and gather thee from all nations When thy people Israel be smitten downe before the enemy because they have sinned 1 King 8. 33 34. Man as capable of Justification is â— sinner as be actually receiveth Justification a Believer against thee and shall turne againe unto thee and confesse thy Name and pray and make supplication unto thee in this house Then heare thou in heaven and forgive the sinne of thy people Israel and bring them againe unto the Land Moreover the Lord made himselfe knowne to be the God that pardoneth iniquity transgression and sinne when he gave this Covenant unto his people But of this before Fourthly Eternall life is promised in the Covenant for God is not the God of the dead but of the living and therefore the faithfull Jewes which have God for their God doe live still not Math. 22. 32. Math. 19. 17. Luk. 10. 25 28. in earth but in heaven The life which is promised to them that keepe the Law is eternall but in this Covenant life is promised to them that keepe the Commandements Not only long Psal 34. 12 13. life and good dayes in the Land of Canaan but eternall life is assured by the promise to them that keepe Covenant as eternall death and destruction is comprehended under the curse denounced against them that breake the Covenant Expresse mention of Gal. 3. 13. the King some of Heaven perhaps is not found in the Old Testament but eternall life is comprehended under the termes of life and blessing as eternall death under the tearmes of death and the Curse Eternall life in heaven eternall death in hell the Law noteth though it doe not expressely name them Which things unlesse they had been commonly knowne in the dayes of our Saviour the penitent Thiefe about to die had not thought of a Kingdome nor the Lord promised Paradice to him when he asked a place in the Kingdome of the Mâ—ssiah But all these promises were made of freâ— grace and of free love accomplished Speake not thou in thine heart after that the Lord Deut. 9. 4 5. thy God hath cast them out from before thee saying For my righteousnesse the Lord hath brought me in to possesse this Land but for the wickednesse of these nations the Lord doth drive them out from before thee Not for the righteousnesse or for the uprightnesse of thine heart doest thou goe to possesse their Land but for the wickednesse of these Nations the Lord thy God doth drive them out from before thee and that he may performe the word which the Lord sware unto thy Fathers Abraham Vers 6. Isâ—â—k and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good Land to possesse it for thy righteousnes for thou art a stiffe-necked people True it is the promises runne upon this condition If ye obey my voice and doe my Commandments But conditions are of two sorts antecedent or consequent Antecedent when the condition is the cause of the thing promised or given as in all civill contracts of Justice where one thing is given for another Consequent when the condition is annexed to the promise as a qualification in the Subject or an adjunct that must attend the thing promised And in this latter sence obedience to the Commandments was a condition of the promise not a cause why the thing promised was vouchsafed but a qualification in the subject capable or a consequence of such great mercy freely conferred Of them that slip aside and transgresse the Covenant God calleth for and commandeth repentance that is it is his will and command that they
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
for them both and being graciously invited he is without further dispute or delay to cast his soule upon the promises of mercy and come unto Christ that he might be refreshed But they are in vaine commanded to believe if Christ died not for them because they cannot believe Is it then in vaine that the obstinate and rebellious are commanded and invited to believe who as such cannot believe Was it in vaine that God commanded Pharoah to let Israel goe that our Saviour would have gathered Jerusalem when the things concerning her peace were hid from her eyes Might not men argue by the same reason that it was in vaine for God to intreate and perswade them to believe when he did fore-know that by such invitation they would not be allured to come unto him And if they cannot believe it is not through the unreasonablenesse or absurdity of the thing commanded which doth excuse nor impotency of weaknesse as if they would believe but cannot which is to be pitied but impotency of wilfulnesse and prave affection the more unable to believe the more wilfull to refuse which is inexcusable And though I cannot say God hath given to every man to believe if he will Yet sure God is not wanting to any man in that which either in justice or promise he is bound to give and did men deny themselves nourish the motions of Gods Spirit and earnestly desire to believe without question they should find the Lord gracious If men believe it is of grace not only that whereby they are inabled to believe but whereby they are discerned from other men if they believe not it is of themselves of their own pravity and they be not further from believing then from desire to believe It is objected further that Christ as he died to impetrate remission of sins for me in particular is the object of justifying faith The mercy of God reaching to the pardon of sin in and through Jesus Christ is the object of faith justifying as it is proffered unto us in the word of life but it is one thing to believe that mercy is to be had through the death of Christ and that it is offered unto us in the Gospell and we called to imbrace it another to believe that Christ according to the compleate and full will of God hath laid downe his life for us in particular to purchase for us both grace and glory Proportionable to the perswasion a man hath of Gods willingnesse to be mercifull is his perswasion of the sufficiency of Christs satisfaction and proportionable to his perswasion that God is mercifull to him in the pardon of his sin is his perswasion that Christ died for him in particular Justifying faith is not without an apprehension of mercy in Christ to be obtained but implieth not an apprehension of mercy reaching to the pardon of sin already obtained It is not without an application of recumbency reliance or imbracing which presupposeth the offer oâ— mercy in and through Jesus Christ to be received but the application of particular perswasion that Christ died for me in particular as well as for any other or hath purchased for me grace and glory is Corvin in Mol. cap. 29. Sect. 24. not required in justifying faith Some have affirmed that faith whereby I believe that Christ died for me is the foundation of faith whereby I believe in Christ but I should desire better proof than their bare word for it seeing the Scripture makes the mercifull offer of salvation in Christ to the burdened hungry and thirsty the ground of this affiance and that perswasion according to their positions may be in good and bad them that never shall be justified neither will nor can rest upon Christ for salvation To believe that Christ is an all-sufficient Saviour and that salvation is offered to me in his name is lesse then to believe in Christ for remission of sins and in order of nature goeth before it But to believe that according to the purpose of God Christ is my Redeemer who hath purchased for me in particular grace and remission of sins and eternall redemption and hath actually reconciled me unto God this is the consequent of resting upon Christ for salvation and cannot be believed according to the Scripture unlesse a man doe first believe in Christ and according as men rest upon Christ superficially or soundly with a soveraigne and well-rooted affiance so they believe the other For when we reade in Scripture that Christ tasted of death for every man Heb. 2. 9. died for all 2 Cor. 5. 15. is the reconciliation for the sins of the whole world 1 Joh. 2. 2. shed his bloud for many Mat. 26. 28. gave his life for the ransome of many Mat. 20. 28. Mar. 10. 45. purchased the Church by his blood Act. 20. 28. Ephes 5. 25. gave himselfe for us all Tit. 2. 14. Rom 8 32. for his people Mat. 1. 21. for his sheepe Joh. 10. 15. for them that were given unto him of the Father Joh. 17 9 19. In these and such like passages by All the World Many and Vs are meant men in Covenant partakers of the benefits of Christ redeemed from all iniquity and purified unto him as a peculiar people delivered from this present evill world Gal. 1. 4. that they might live unto God 2 Cor. 5. 15. Peter Act. 3. 26. saith to the Jewes that crucified Christ Vnto you first God having raised up his Sonne Jesus sent him to blesse you in turning away every one of you from your sinnes But he spake to them who were in Covenant the children of the Prophets and of the Covenant and as they were in Covenant so God raised up Christ for them which cannot be referred to the impetration of righteousnesse but the application of Christs death in some sort Otherwise if it be observed that the Apostle speaks of the Jews according to the present state when Christ was incarnate or actually raised from the dead I thinke the greatest Patrons of universall redemption will not affirme that Christ died for every man good and bad believer or Infidell obstinate and rebellious to purchase for them actuall reconciliation on Gods part according to that state wherein they stood when Christ came into the world or was raised from the dead Once againe it is objected that if this proposition Christ died for all men be not the ground of particular affiance it can have no ground at all neither promise of mercy absolute nor conditionall generall nor speciall But already it hath been shewed that bare assent or belief that Christ died for all men cannot be the ground much lesse the only ground of justifying faith and it may further be made evident by these reasons First That is the foundation of faith whereupon particular affiance leaneth or is immediately grounded But no mans particular affiance on Christ for salvation can be grounded on his generall belief that Christ died for all men because this
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
it teacheth that without faith it is impossible to please God And if man stand in need of a Saviour he is lost in himselfe so the prescribing of the remedy doth discover the malady Without hope of pardon there is no true turning unto God but the Gospell propoundeth mercy to them that humble their soules and conâ—esse their sinnes If men may be perswaded and drawn to come unto Christ allured and inticed by faire and sweet promises then the Gospell is the sole instrument of Hos 2. 14. Epâ— 2. 17. conversion but conversion is a faire or slattering perswasion if I may so call it Terrours drive no man unto God of themselves but rather from him unlesse he be pleased to work by them and gentle perswasions may prevaile if God vouchsafe to put in with them God doth freely give his Word to whom he please as long as he please and in what manner it seemeth best unto him in his infinite wisdome He gave his Law unto Jacob his Statutes and Judgements unto Israel he hath not dealt so with every Nation The Psal 147. Act. 17. 30. times of ignorance God regarded not Greater things were done in Capernaum Chorazin and Bethsaida then were done in Mat. 11. 23 24. Tyre and Sidon Sodome or Gomorrah Paul was forbidden to preach the word in Asia and the Disciples to enter into the Act. 16. 6. Mat. 10. 5. wayes of Samaria Greater meanes God doth vouchsafe to them that are worse and more meanes to them that be more obdurate Ezek. 2. 7. and 3. 7 8 11. Act. 13. 46. in their sinnes like to them that are unlike and lesser to them that be not so deeply plunged into profanenesse For God doth exhort them that they might be inexcusable that they might know a Prophet had been amongst them that it might be for Ezek. 2. 5. Matt. 24. 14. Isai 6. 9 10. Mat. 13. 14 15 16. Rom. 9. 23. Luke 2. 34. a testimony against them that they might be hardened and that the glory of God might be manifested in the vessels of wrath Thus Christ is set up for a signe that shall be spoken against and for a rock of offence 1 Pet. 2. 7 8. The Word is a morall instrument of conversion which God is pleased to use without which he doth not ordinarily work but it hath no power of it self to work and therefore conversion is the immediate work of the holy Ghost notwithstanding the meanes which God useth in the turning of a sinner Naturall instruments being moved have some power to worke of themselves or by their own faculty morall not so The Word is a fit instrument though of it selfe it have no power to produce the effect For though conversion be not a bare morall perswasion yet it is effected by perswasion or at least not without perswasion In the change God dealeth with man as a reasonable creature or instrument which is to be renewed by grace and allured by promises sweet pleasant profitable firme and sure Now the Word is very fit to convey those admirable and most forcible perswasions from the eare unto the soule The Word is more generally published in the times of the Gospell and Kingdome of the Messiah then it had been in former ages God is in Christ reconciling the world unto himselfe 2 Cor. 5. 19. and hath committed unto us the word of reconciliation the Gospell which hath been preached unto every creature under Heaven Col. 1. 23. that is to all Nations Jewes and Gentiles and to all sorts and sexes noble base learned or unlearned bond or free And thus Col. 1. 6. Mat. 28. 19 20. Rom. 10. 21. it did come unto them they not minding it or having it once in their thoughts And hereof this is an argument that it commeth not where it is sought but where it is gainsaid The Spirit was more abundantly poured forth upon the Church after the Resurrection of Christ The Pastours of the Primitive Churches were faithfull and diligent the primitive Christians did 1 Thes 1. 8. not hide their candle under a bushell but did shine as lights to others and labour their conversion and the Gospell like the Sunne for clearnesse did spread forth the beames of light more abundantly The Gospell is more glorious then the Law or truth of God manifested in the old Testament that was as a Candle that could not spread it light farre this as the Sunne disperseth his 2 Cor. 3. 5 6 7 8 9 10 11. beames farre and nigh It is the ministration of life a quickning spirit the ministration of righteousnesse which shall endure for ever and in this respect it doth exceed in glory it is a Gospell full of glory If the types of Evangelicall things were glorious how much more glorious must the Gospell it self needs Gal. 1. 27. Jam. 2. 8. 2 Cor. 3. 8 9. 1 Thes 2. 12. 1 Pet. 1. 12. be The Gospell is called a glorious Mystery a royall Law a ministration of glory nay glory it self a glory which draweth the study and amazement of the most glorious creatures unto it The publisher of the Gospell is Jesus Christ the only begotten Sonne of God who being in the bosome of the Father the truth Joh. 1. 18. it selfe and most familiarly acquainted with all his Counsells hath revealed and brought it to light The matter it selfe is great Salvation such as eye hath not seen Heb. 2. 3. 1 Cor. 2. 9. care hath not heard nor ever entered into the heart of man to conceive Newes from heaven touching righteousnesse and life eternall through faith in Jesus Christ Gods wisdome power goodnesse mercy grace longsuffering c. are gloriously set forth in the Gospell The maine subject is Christ the brightnesse of his Fathers glory Heb. 1. 1 2 3. Col. 1. 19. the Image of the invisible God This word propounded by the ministery of man is not only preparatory as if an other word which may be called consummatory must be suggested by the Spirit unto the minde For the holy Ghost doth not inlighten the soule by his internall action into any other acknowledgement of Christ then that which is contained in the Word externally proposed or affect the heart with other senses then which are proposed out of the same Word Faith is Rom. 10. 14 15 16. 17. by hearing that is by preaching and preaching by the Word of God that is by commission or edict from God But this preaching did perfectly containe all things consummatory for the sanctification Joh. 17 17 20. Joh. 14. 16. Joh. 15. 15. 17. 8. Joh. 1. 18. 3. â—2 Joh. 16. 13. of the Church even all things which Christ taught to his disciples which he had heard of the Father and were delivered unto him who was in the bosome of the Father all truth whereby not the Apostles only but the whole Church even to the end of the world shall be sanctified The wisedome of
likewise in his calling to the participation of the Covenant For though this Vocation be every way free gracious and absolute as the Spirit worketh where he listeth yet in the Gospel which is the instrument of Vocation it pleaseth God to propound both the condition which he requireth and the promise which he hath made The promise as an argument to move us the rather to give our selves unto Christ and to doe what is required The prescription of what he requireth as that condition without which we cannot obtaine and by which most certainly we shall obtaine what good is promised Effectuall Vocation on Gods part is the powerfull invitation and assured drawing of the weary and thirsty soule unto Christ that in him it might finde refreshing and comfort The answer on our part is a free and willing comming unto Mat. 11. 28 29. Joh. 6. 44. and 6. 35 37. Christ that in him we might be satisfied the embracing of Jesus Christ and lodging him in our bosome And therefore that which first of all receiveth that Vocation is faith whereby we believe that if a man performe the condition he shall possesse the promise if he come unto Christ he shall be satisfied but if he performe not the thing required he shall not enjoy the promise he shall not be satisfied if he drinke not the water of life And not only so but he shall continue poore naked blinde miserable captive a prisoner an alien from the Covenant and without God in the world nay he shall be punished with contrary evils according to the nature of the Covenant divine where there is no promise without a commination contrary to it This faith is grounded upon the free and gracious Covenant whereby God is pleased to binde himselfe first unto us before he binde us unto himselfe that his promise might be apprehended as the ground of our faith upon which we should firmely beleeve And upon the Isai 55. 1 2. Joh. 7. 37. Rev. 22. 17. free and gracious invitation of Christ generally made to all and every poore thirsty languishing faintie soule parched with the sense of wrath and withered for lack of the sap or fruit of grace to come unto him for ease and sweet refreshing to the contentation and satisfying of their soules to come and drink of the waters of life freely Where let it be observed that Thirst and Drinesse in phrase of Scripture doth note the want of good things as Isai 29. 8. Psal 42. 1. Isai 32. 2. and 55. 1. Psal 143. 6. on the contrary absolute good whereby the desire of soule and body may be satisfied is usually compared to waters To thirst is from a totall defect of the Spirit of Grace or a defect of the whole Spirit of Grace tormenting the soule to desire it And so not to thirst for ever and the graces of the Spirit to remaine Joh. 4. 14. and 7. 38. in us for ever or that water to be in us a fountain of water springing up to life eternall is one and the same In Heathen authors to thirst is exceedingly to desire but for the most part that desire comes from some tormenting want Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Cyrus willing to declare his ardent desire of doing good to others saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Sitio aliis gratificari In which signification it is used by the Latines also Cic. pro Planc Deinde sitientem me virtutis tuae deserüisti Apud Horat. Sitis argenti Apud Juvenal Sitis famae Apud Claudian Sitis praedâ— And the opposition that is betwixt thirst and water will evidence the same For water if we respect the use which it affordeth to the earth and to bodies doth make fruitfull barren fields purifie things polluted qâ—ench or water them that are drie and sweetly refresh them that boyle with heat And therefore if water metaphorically signifie comfort and refreshing wherewith the soul is recreated and rejoyced Thirst which is opposite to water doth denote a soul dried up with grief spent with the heat of Gods indignation and tormented with the vexing or molesting want of grace and consolation To be weary and heavie laden is to be faint or tired under some burden labour Deut. 25. 18. â— Sam. 17. 2. and 23. 10. Psal 6. 7. See there journey disease or work But tirednesse and fainting wearinesse and trouble are no parts of health or â—ase no more then the sight feeling or knowledge of the disease is any part of the cure wearinesse and fainting is neither part degree nor preparative to refreshing if in it self considered And here the doubt touching the precedency of faith and repentance may easily be determined For if faith be taken largely or generally for a beliefe of the promise if we repent and receive it then faith is before repentance for there can be no turning without hope of pardon nor comming home by hearty sorrow without some expectation of mercy Thus the Exhortations run Turn unto the Lord for he is mercifull and gracious Repent for the Kingdome of God is at hand But if faith be taken more strictly for that faith or beliefe whereby we receive embrace or rest upon the promise of God in Christ Jesus for pardon and forgivenesse then repentance goeth before pardon for no remission is promised to Mark â— 4. Luke 24. 47. be enjoyed but upon condition of repentance and if the penitent only be immediately capable of pardon then pardon is received by a penitentiall faith If repentance be necessary to Justification of necessity it must goe before justifying faith because faith and justification are immediately coupled together It is impossible to come unto Christ without repentance but to come unto Christ is to embrace or receive him soundly and effectually to the refreshing of the soul Comming unto Christ is a lively motion of the soul wherein arising from sin it draweth nigh or approacheth unto Christ that in him it might be satisfied The motion is one but the points are two For in drawing nigh unto Christ the soul ariseth from sin which may be called repentance Of the signification of the word I will move no question at this time but take repentance for a comming unto Christ by true godly sorrow from whom we had formerly departed by sin and wickednesse to the extreme hazard of our souls The Author of repentance is God in Jesus Christ Repentance 2 Tim. 2. 25. Jer. 31. 18. is the gift of God but the act of man It is man that repenteth and not God but it is God that giveth repentance inableth and moveth man to repent Regeneration is the act of God repentance the act of man In subject they both agree for he that is Ezek. 36. 25. regenerate doth also repent and so on the contrary but in their formall consideration and peculiar nature they are distinct Christ also as Mediatour is the principall cause of repentance for him hath God exalted to give repentance
Covenant how they differ viz. eight wayes p. 32. Christ more darkly revealed in the Covenant of promise and why ib. Covenant of promise when it began and how long it continued 36. The degrees of it ib. the parts of it 43. who contained under it 45. the Covenant of promise whether made in Adam with every infant that should be born into the world p 46. Covenant of grace as manifested to Abraham p. 47. what peculiarly to be observed therein ib. the grand promises of it 53. the temporall promises 54. Covenants personall family-Covenants and nationall p. 52. Covenant with Abraham how confirmed p. 90. All are not in Covenant in one manner p. 91. Covenant of grace under Moses till the return out of the Captivity p. 92. Covenant of works whether made with man fallen 93. Obscurity among Divines in differencing the old Covenant and new 95. Covenant made with Israel particularly explicated and what Moses brought to the further expressure of the Covenant of grace 122. Gods Covenant with David 143. c. In this Covenant Christ more cleerly manifested then before 144. The things promised in this Covenant 146 147. The condition of it 149. The execution of this Covenant 150 151. c. In this Covenant some things promised absolutely some conditionally 152 153. Two things to be considered in this Covenant 154. Covenant made with Israel after the Babylonish Captivity 156. c. The promises of this Covenant 158 159. c. In what sense this Covenant may be called new 161. Wherein this Covenant exceeded the former which God made when he brought them out of Egypt 161 162 163. Of the new Covenant or Testament and how God hath revealed himself therein 194. See New Testament D DOubting what the right course to take with him that doubts whether he should beleeve because of his former transgressions 226 Dead to what purpose invitations made to them that are dead in sins 244 Death inflicted on none but sinners or him that beareth the person of a sinner 276 Debt a two-fold paying of a debt 290 Decree of God to punish sin the reason of it 276 E ELect are in grace with God in respect of Ordination and appointment though after brought into grace by Christ by actuall collation and communication 292 Examination of our selves necessary p. 87. a meanes to attain and preserve uprightnesse 188 Exhortations to all import not a generall purchase of salvation for all 208 209. they are usefull both to them that have received the truth and to them that have not 209. to what purpose exhortations and invitations are to perswade men to believe that have no power 247 Externall blessings more esteemed of under the Covenant of promise and why p. 34 F FAith why not expressely required in the Covenant of nature p. 12. Faith which the righteousnesse of nature presupposeth how it differs from the faith required in the Covenant of grace p. 12. Faith the alone cause on our part required of justification and salvation 18. In what sense it is imputed for righteousnesse 63. Three divers opinions of orthodox Divines about the imputation of Faith 64. 65 66 Faith hath not the place of our righteousnesse but doth answer in our participation of Christ to that which is the ground of our being partakers of Adams sinne 67 68. Though faith be commanded in the law it followeth not that being justified by faith we are justified by the works of the law 114. Faith whether that Christ as be died to impetrate remission of sin for me in particular be the object of justifying faith 227. Faith justifying is not without an apprehension of mercy in Christ to be obtained but implyeth not an apprehension of mercy in the pardon of sin already obtained 227 Faithfull all of the same faith with Abraham 91 Father though the same work be done by Father and Son yet a difference in the manner of working 268 Fathers before Christ and Christians in the time of the Gospell under the same Covenant for substance 26 Fellowes how the faithfull are called Christs fellowes 311 Fellowship with the Saints a signe means of uprightnesse 188 Fulnesse of grace of two sorts 311 G GIving doth not alwayes import an act of grace p. 61 Gospell why meet that the promise should goe before it 32. Grace bestowed more plentifully under the Gospell how to be understood 35. Gospell in what sense called everlasting 37. How faith is said to come by the Gospell seeing it was commanded in the law 113. The law as given to the Jewes not opposite to the Gospell ib. Gospell strictly taken or the new Testament when it took its beginning 197 198. Good that the intellectuall nature is capable of is double 313 Graces how given by the hand of the Apostles how by Christ 320 Guile of our spirits how to finde it out 187. c. how to take up our selves for it 192 H HAnd right hand what it signifieth in Scripture 303 Head how Christ is the head to his body 318 Heart a double heart what 185. signes of a good heart ibid. Heathens some remainders of Gods Image in them and many temporall blessings vouchsafed them whence it coÌ„meth to passe 13 Heaven The fathers that died before Christ had not that perfect state in heaven that now they have we are presently possessed of and in heaven they did expect their redeemer 35 36. The Kingdome of Heaven not expressely mentioned in the old Testament 132 Heavenly things wrapt up under earthly in the old Testament 33 Humane nature of Christ most highly exalted 305. Christ as man hath a prerogative above every creature 214. He is set above all principality and power and dominion and what signified hereby 214. He hath a power above every creature 215. The man Christ is King of heaven and earth 216. yet this power is not infinite simply ibid. Humanity of Christ whether to be adored 321 I IEhovah what it denoteth 123 Jewes why made a nationall Church 92. they had a double vail â—ver their eyes 120. An illustrious type of election in them 33 Incarnation of Christ whether necessary to goe before its effects and benefits 28. Incarnation of Christ the day of his coronation and espousals 294 Impute what it signifieth in Scripture 60 61. Imputation of a good thing three wayes 62. Imputation and reputation how differ ib. Certain corollaries about imputation See Faith 62 Infants holy by Covenant 52 Integrity see Vprightnesse the necessity of it 80 81 82 83. It sets a faire glosse upon the meanest actions 83. The effects and fruits of it 85. Meanes to attain it 86 87 88. How a Christian is to stir up himself to attain Integrity 88 89 c. Impotency of man such that he can neither move to any thing of himselfe that is good nor manage grace when vouchsafed 199. Impossible how that which is impossible may be an object of Gods desire and approbation 245. Innocent whether an Innocent person ought to suffer