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
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
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
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
Matth. 11. 28. The old Covenant was from Mount Sinai Heb. 12. 18. the new from Sion heavenly amiable and pleasant Psal 2. 6. The old Covenant excludes the Gentiles the new admits them The old promiseth life in Canaan the new in Heaven But not to examine these things particularly by this explication it appeares the Divines of this opinion make the old Covenant differ from the new in substance and kind and not in degree of manifestation as also did the former Most Divines hold the old and new Covenant to be one in substance and kind to differ only in degrees but in setting down the differences they speake so obscurely that it is hard to find how they consent with themselves For most commonly they distinguish them thus The old Testament promiseth life to them that obey the Law and condemnes all not perfectly conformable the new doth freely pardon sinnes and give Salvation to them that believe in Christ The old was written by the finger of God in tables of stone the new by the Spirit of God in the fleshie tables of the heart The old was the ministery of death a killing letter the new the ministery of the quickning Spirit The old did lay upon the necks of the Fathers an intollerable yoke of rites and commandements the new doth impose the easie yoke of the Spirit enduing us with the Spirit of Adoption and liberty of the Sonnes of God The old doth involve the Doctrine of the Grace of the Messiah under the shadowes of types and rites the new doth containe the fulfilling of the tipes and figures Moses is the typicall Mediatour of the Old Testament Christ is the true Mediatour of the New The old is sealed by the blood of Sacrifices the new is ratified by the blood of the Mediatour the and death of the Testatour The Old by oblations did not pacifie the wrath of God nor purge the conscience the new containes the true propitiation in the blood of Christ The old was imperfect intolerable weake and therfore to be abolished the new perfect easy and to continue for ever c. with other the like before mentioned And many things herein are spoken truly but how all these differences should stand if they be not Covenants opposite in kind it is not easy to understand Some few have laboured to reconcile them one of these two wais First that the Old Testament doth promise life eternall plainly under the condition of morall obedience perfect that is under a condition altogether unpossible together with an heavy burden of legall rites and an yoke of most strict pollicie but covertly under the condition of repentance and faith in the Messias to come prefigured by tipes and ceremonies that by this forme of doctrine worship and policie a proud grosse and stiffe-necked people might be more tamed and convinced of their owne unrighteousnesse and that by such a pedagogue they might be led to Christ who was more obscurely manifested under those shadows The second is By a distinction of Moses his proposition of the Law from God unto that people which as they would is done either with exaction of perfect obedience deserving eternall life and threatning eternall curse to all that continue not in every thing of the booke of the Law to doe it Deut. 27. 26. or in a comfortable moderation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promising blessings to those who doe what they can to performe it The first is a perfect and exact draught of the Law of prime nature the second a â—erswasion and incouragement to corrupt nature to stirre up the relicks of power and the Image of God upon hope of future good The first is propounded to all mankind this to the Church though others take benefit by it In the first the Law breaths nothing but wrath to fallen nature for that hath no grace nor mercy Joh. 1. 17. In the second Moses speakes Gospell to the Israelites for the outward happinesse of particulars and the prosperity of the whole The first and rigid proposition is of the Morall Law alone and as it was contained in the first writing Exod. 20. The second is laid downe in Moses whole frame and oeconomy to that people The first stands in full opposition to the Covenant of Grace containing a perfect Covenant of workes but the second is and may be subordinate to the Covenant of Grace as will appeare And this distinction as they conceive is further strengthened by the preparation unto the first delivery Exod. 19. and what strictnesse was there required in the people to prepare themselves for their persons and what a straite charge was given not to come neere the Mount least they die Vers 12. in the delivery what terrible voices lightnings thunders fire c. with the quaking of the earth so that neither Priest nor people must come neare least they should be consumed of wrath in the giving of the Law which when the people heard and saw they could not endure but desired Moses to be Mediatour betwixt God and them least if they should heare God they should die which was the ground of that Aphorisme Who ever saw God and lived yea such was the terror that Moses himselfe said I feare and quake Heb. 12. 21. Thus the Morall Law was first given by God but not written till the second going up Exod. 24. 12. where God promiseth to find the tables and write in them with his owne finger and such was the feare of the second delivery that Moses was glad to lenifie the former by reading the judicialls which he had writ and to offer sacrifice And thus Moses goes up the second time and receives the two tables tarrying there forty dayes Whilest Moses stayed the people brake the Covenant by Idolatry God sent Moses downe and by wise providence so ordered that Moses brake the Tables of the Covenant and now was all dasht and Moses to begin againe to mediate for this sinne in Aaron and the people Exod. 32. 19. Deut. 9. Hitherto in the delivery and writing of the Law Morall thunders nothing but wrath and the more Law the lesse obedience till the Law was vailed and shadowed from them in the curse of it Moses having thus travailed and broken those bare and open Tables wherein was curse and plague with open face painted he is called up againe Exod. 34. Deut. 2. 1. but consider with what alteration For first Moses now must hew the Tables God would not deale with that signifying that he would have the Mediatour Moses to have more to doe with the delivery of the second writing then at the first which was the prologue to the lenifying of the Law wherewith man had to doe 2. Moses must bring the Tables up and God would write the words before written which shewed that God could not nor would not alter the Law which was a perfect draught of the first Law imprinted in Adam 3. Consider that here was no preparation nor any terror of wonders but a
it can hardly be questioned whether that Covenant wherin we are bound to take God to be our Father King and Saviour be the Covenant of grace or no And by the same reason it is manifest that the Law requireth faith as well as love and obedience and doth build these upon it as a foundation It prescribeth faith in the first place and throughout namely that we acknowledge God the Law-giver to be the Lord our God the only true God and testifie that faith unto him by an universall and uniforme obedience to that whole Law and every title thereof The Law was given for this end that it might instruct us in faith which is the mother of a good conscience and of love Christ and faith is the end and soule of the Law not understood of the Jews The summe of the Law is faith or love and both these carry the same sence because though Moses Rom. 10. 4. Deut. 10. 12. Calv. on Deut. 10. 12. Rom. 14. 23. make mention of love and Paul of faith yet that love doth comprehend faith and this faith doth contain love Certainly Whatsoever is not of faith is sinne even all works though good in shew and for substance seeming agreeable to the rule of the Law if they issue not from faith they are vaine and hypocriticall if they be not quickned and enlivened by faith they are but the carkasse of a good worke And then if God command not faith in the Law in some sort why doth he command other things which without it are frivolous Our best works are unsavoury before God if they be not seasoned with faith For without Heb. 11. 6. faith it is impossible to please God Therefore the Lord in Covenant commanding the observation of his Law exacteth faith also without which the Law cannot be obeyed in an acceptable manner For when the Law is spirituall and commandeth true worship and invocation how can it be observed without faith Would the Lord have the Israelites remaining in infidelity to observe the Law Or did he ever allow man since the fall of Adam to come or have accesse unto him but only in the name of a Mediatour Or was life and salvation ever promised to man since the fall but upon condition of faith in the Messiah Indeed the condition of obedience which God requireth and man promiseth is the chiefest thing urged in the Law but free and gracious pardon wherein consisteth the happinesse of the Saints is therein promised and proclaimed They under the old Testament lightly following the letter mistooke the meaning not looking to the end of that which was to be abolished whereunto Moses had an eye under the vaile For they perceived not so well the grace intended by the legall Testament which the perfection of the morall Law whereof they could not but faile should have forced them to seeke and the imperfection of the typicall Law which made nothing perfect should have led them to find but they generally rested in the worke done as was commanded by either Law when as themselves were unable to do the one and the other was in it self as unsufficient to help them Fourthly after the giving of the Law a Covenant betwixt God and Israel was established by mutuall and willing consent Deut. 4. 31. Exod. 24. 3 4. the people promising to obey and doe whatsoever the Lord commanded In the Land of Moab Moses was commanded by the Deut. 29. 1 9. Lord to make a Covenannt with the children of Israel beside the Covenant which he made with them in Horeb. This Covenant they entred into was the same that God made with them upon Mount Sinai even the same that did containe the blessings and curses before pronounced But this Covenant was a Covenant of Grace not of works for God never commanded his people that he might set them on high above all people of the earth and that they might be an holy people unto him to avouch him to be their God by a Covenant of works Moses would Deut. 29. 12. never have exhorted the people by Oath to bind themselves unto the Lord in a Covenant of works for that had been to bind themselves unto the most dreadfull curses whereas they were to enter into this Covenant that they might prosper in all that they Deut. 29. 9. doe That Covenant is of Grace wherein the good things promised are all free and gratious but it was of grace that God promised Deut. 7. 12. 2 Chro. 6. 14. to be the God of Israel and therefore the Lord when he keepeth Covenant with Israel is said to keep the mercy which he swore unto their Fathers and when he established them for a people unto himselfe and is their God he is said to performe the Oath which he swore unto their Fathers to Abraham to Isaac and to Jacob. Deut. 29. 13. The Legall Covenant or Covenant of works cannot be renewed after it is once broken seeing it admitteth not repentance of sinne past but exacts perfect and perpetuall obedience But this Covenant made with the Israelites might be renewed after transgression did admit repentance When thou art in tribulation and Deut. 4. 30 31. all these things are come upon thee even in the latter dayes if thou turne to the Lord thy God and shalt be obedient unto his voice for the Lord thy God is a mercifull God he will not forsake thee neither destroy thee nor forget the Covenant of thy Fathers which he swore unto See Deut. 30. 1 2 3. 1 Ki. 8. 34 35. Psal 106. 45. Eze. 16. 61 6â— Deut. 30. 11 12 13 14. Rom. 10. 6 7. them And if the Covenant after transgression may be renewed it is of grace The Law which is written in the heart of the spirituall seed is part of the Covenant of grace for the righteousnesse of faith speaketh on this wise This Commandement which I command thee this day it is not hidden from thee neither is it farre off It is not in heaven that thou shouldest say Who shall goe up for us to heaven and bring it unto us that we may heare it and doe it Neither is it beyond the sea that thou shouldest say Who shall goe over the sea for us and bring it unto us that we may heare it and doe it But the word is very nigh unto thee in thy mouth and in thy heart that thou maist doe it But the Law given by Moses is engraven in the heart of the spirituall Isai 51. 7. Psal 37 31. seed or people effectually in Covenant as they are called a people in whose heart is the Law No man will deny the Covenant which God keepeth with them that love him and keepe his Commandements to be the Covenant of Grace But the Covenant which Israel entred into is that which the Lord Dan. 9 4. Nehem. 1. 5. Deut. 7. 12. keepeth with them that love him and keepe his Commandements Fifthly the godly Kings and
of Adam by the Law of nature written in his heart Confidence in God through Christ or the Messiah was required of the Israelites by the Law published upon the Mount Adam was to performe obedience to the Lord immediately without a Mediatour being himselfe pure and innocent But the Israelites being in themselves sinnerâ— â—ould not in their own names performe service pleasing and acceptable unto the Lord. Adam knew he was beloved of the Lord so long as he continued in obedience but had no warrant to wait upon his mercy when he had broken the Covenant of works But to the Israelites God bound himselfe in Covenant upon Mount Sinai promising to be their God and take them for his people notwithstanding they were sinners in themselves which could not be without forgivenesse and this Covenant they might and did renew by repentance after transgression The Law is not to be confounded with the Gospell but the sacred and inviolable knot of the one with the other is to be maintained unlesse we shall make God contrary to himselfe The Law doth not so directly and expressely teach faith in When Paul saith Faith came by the Gospell it is to be understood of the manner of propounding vvithout the invvrappings of types that the Doctrine vvas â— taught plainly vvithout types and figures Rom. 8. 3. Christ but require obedience yet doth it leade us to Christ and more obscurely command faith in him The Gospell doth more fully reveale Christ and the grace of God in him commanding faith by name but it doth also urge presse and exact obedience Thus sweetly doe the Law and Gospell consent together But here it is to be noted that faith is commanded in the Law which exacteth every thing that is good but it is given to us not by the Law but of the holy Ghost The distinction of the Law and Gospell as they are opposed one to another is cleare and evident but as the Law was given to the Jewes it is not opposite but subordinate to the Gospell The Law in it selfe considered exacted perfection of works as the cause of life but when that was impossible to man by reason of the infirmity of his flesh it pleased the Lord to make knowne to his people by the ministery of Moses that the Law was given not to detaine men in confidence of their own works but to leade them unto Christ Whatsoever the Law teacheth whatsoever it promiseth whatsoever it commandeth alwayes it hath Christ for the scope thereof For though the Law of righteousnesse promise a reward to the keepers thereof yet after it hath shut up all men under sinne it doth substitute another righteousnesse in Christ which is received by faith not purchased by the merit of works And therefore the Apostle doth reprehend the Jewes as perverters of the true sense and meaning Rom. 10. 4 5 6 c. of the Law when they sought to be justified by their works and sheweth that Moses taught them to look for Salvation in the Messiah and seek for that righteousnesse which is by faith Whereby it is manifest that the Law was given 〈◊〉 be a manuduction unto Christ in whom we have Redemption from all things from which by the Law of Moses we could not be justified and a rule to the faithfull according to which they must frame their conversation For what word was that which Moses saith was neere even in their hearts but the Law which the Lord gave upon Mount Sinai and promised to write in the hearts of his people under the Covenant of Grace And from this ground it is not hard to answer what is further objected against this truth as If faith be commanded in the Law then being justified by faith we are justified by the works of the Law For faith is not a work of the Law nakedly and absolutely considered as it exacteth perfect obedience of man in his own person but of the Law as it was given to the Jewes to direct them unto Christ who is the soule and life of the Law And though it be commanded in the Law as it is in the Gospel or new Covenant yet it justifieth not as a part of Regeneration or an act of obedience and work of Grace by it worth or dignity but in respect of that office whereunto it is assigned of God and as it receiveth the promises of mercy It is a sâ—phisticall forme of reasoning to say Faith is commanded in the Gospell therefore if we be justified by faith we are justified by the works of grace The arguments are like and both faultie For justification by faith in Christ is opposed to justification by the works of the Law because he only is justified before God by the Law whose acts being examined by the Law are found just and righteous according to that which the Law requireth but he is justified by faith who being in himself ungodly believeth in Christ for salvation So that according to the Apostles meaning wheresoever faith be commanded he is justified by faith without the works of the Law who is acquitted from sin by the meer and rich grace of God in Jesus Christ received by faith And to seek justification by works is to rest upon our works for salvation as they that answer in all things to that righteousnesse personall which the Law requireth Justification by faith and justification by workes are opposite and so is faith and workes but faith is not opposed to one act commanded whereby the promise is received for then it should be contrary to it selfe but to works whereby the Law is fulfilled in our owne persons to workes I say not to one work because no one worke can justifie but all are necessary If it be said the Apostle doth every where oppose the Law and the Gospel or the old and new Testament The answer is from the same ground that in the Scriptures of the new Testament the Law as well Ceremoniall as Morall is opposed to faith or the Gospel and yet the Ceremonies of the Law did prefigure Christ as all men acknowledge Therefore the Apostle doth not perpetually and absolutely oppose the Law and the Covenant of grace for he teacheth expresly that faith establisheth Rom. 3. 31. the Law For he understood the force and sentence of the Law to consist in faith but because the Jews addicted to the latter of the Law did pretermit the force and life of it Paul proves the Law so taken and separated from faith to be the cause not of life but of death as that which did not only want Christ who is the soul of the Law but is opposite to him And therefore Paul doth this because the Jews faith being let passe did seek righteousnesse in the dead works of the Law and did oppose the Law to the Gospel and Christ who was the end and scope of the Law This will be more plain if we shall examin the particular passages of Scripture wherein this matter is handled
from before his face that he might make him a great Name like to the name of the great men upon earth And thus the Lord delivered him from the hand of Saul and all his enemies who did oppose him that he should not raigne O ye sons of men how long will ye turn Psal 4. 3 4. my glory into shame How long will ye love vanity and seek after leesing Selah Know ye that the Lord hath wonderfully separated to himself the man that is godly the Lord will heare when I call upon him 2. That he would appoint a place for his people Israel and plant 2 Sam. 7. 10. â— Kin. 5. 3. 1 Chron. 20. 9. it that they might dwell in a place of their owne and move no more nor be disquieted any more by wicked people as in former times And so God gave Israel rest from all their enemies round about and setled them in peace and quietnesse by the hand of David 3. That when the daies of David were fulfilled and he shall 2 Sam. 7. 12 1â— sleepe with his Fathers he would set up his seed after him which should proceed out of his body and he should build an house or Temple for the Name of the Lord God of Israel I purpose saith 1 King 5 5. â— Chron. 20 10 which is called an house of rest Psal 132. 8. 1 Chro 28. 2. 2 Chro. 6. 41. and the Lords seat or habitation Ps 132. 13 Ps 68 17. 1 Kin. 8. 18 19 20. Solomon to build an house unto the Name of the Lord my God as the Lord spake unto David my Father saying Thy Son whom I will set upon thy throne for thee he shall build an house unto my Name And at the dedication of the Temple he maketh mention of this promise The Lord said unto David my Father whereas it was in thine heart to build an house unto my Name thou didst well that thou wast so minded Neverthelesse thou shalt not build the house but thy son that shall come out of thy loyns he shall build the house unto the Lord. And the Lord hath made good the word which he spake I have built thee an house to dwell in an habitation for thee to abide in for ever â— Kin. 8. 13. 4. He promiseth to be a Father to Davids seed and take him 2 Sa. 7. 14. Psa 132. 12. Ps 89. 26 27. for his Son He shall call upon me thou art my Father my God the rock of my salvation And I will make him my first-born higher then the Kings of the earth that is the Prince and chiefe Col. 1. 15 18. Heb. 1. 2. Iust in institut l. 2. tit â—9 de baered qualit differ ult of the Kings the most glorious and famous of all Kings As Christ is called the first begotten of every creature not that he was created before all other creatures but because he is the Lord Prince and head of every creature and hath dominion over all creatures and so the heire of all things as heire is sometimes put for Lord or owner and pro haerede gerere is pro Domino gerere Haeredes enim veteres pro Dominis appellabant 5. That his house should be established and his Kingdome for ever 2 Sam. â— 16. 1 Chron. 22. 16 Ps 89. 29. Psa 89. 36 37. 1 Kin. 11. 38. And if thou hearken unto all that I command c. I will build theâ— a fâ—rme house c. before the Lord even his throne should be established for ever His seed will I make to endure for ever and his throne as the daies of Heaven His seed shall endure for ever and his throne shall be as the Sun before me He shall be established for evermore as the Moon as a faithfull witnesse in the heaven that is his Kingdome shall be perpetuall and glorious For although the Moone waxeth and waineth and seemeth sometimes to be gone yet it is continually renewed and so stable which is a fit resemblance of the Church which hath not alwaies one face or appearance in the world though it be perpetuall And though for the sins of the people and Davids house the state of his Kingdome and house Ps 89. 30 31 32 33. decayed yet God reserved still a root till he had accomplished this promise in Christ 6. That his house should be as the Morning light when the Sun 2 Sam. 23. 4. Ps 132. 15 16. Her victuals I will blesse her poore I will satisfie with bread Psal 18. 28. The Lord hath lightned my candle that is given me comfort joy prosperity after troubles 2 Sam. 23. 5. ariseth the morning I say without clouds and as the grasse of the earth with cleare shining after raine that is it shall shine with all light of glory and prosperity and flourish or be green perpetually as the herbes and grasse which is refreshed with seasonable rain and heate These gracious and free promises God made to David and to his house and to the whole Kingdome of Israel not for their righteousnesse but of his manifold and great mercy And as he promised them without consideration of their desert so of his rich grace and love undeserved he made them good For Davids house was not such as it ought to be before God they kept not promise Covenant but the Lord was mercifull and gracious he did not forget his truth nor suffer his mercies to faile If his children Ps 89. 30 31 32 forsake my Law and walke not in my judgements if they breake 2 Sam. 7. 14 15. 1 King 11. 11 12 32 33 34 36. Psal 132. 11 12. my statutes and keepe not my Commandements Then will I visit their transgression with the rod and their iniquity with stroakes But my loving kindnesse will I not take from him neither will I falsifie my truth True it is the Lord did correct the posterity of David for their sinne with moderate correction and for their profit that they might be partakers of holinesse But even when it did not bud or come on according to that which seemed to be promised the Lord was most faithfull in his promises for it was their sinne that kept them downe And for this saith the Lord 1 King 11. 39. to Solomon I will afflict the house of David but not for ever for the whole spirituall kingdome was restored in the Messiah I will make the horne of David to bud I have ordained a lampe Psal 132. 17 18. 1 King 15. 4. for mine annointed that is I will make the Kingdome and power to encrease For Davids sake did the Lord his God give him a light in Jerusalem and set up his son after him and established Jerusalem Yet the Lord would not destroy Judah for David his 2 King 8. 19. servants sake as he had promised him to give him a light and to his children for ever Great deliverance giveth he unto his King he is the magnifier of
shall flourish The word of the Lord doth alwaies good to them that walke uprightly Micha 2. 7. God doth pronounce all good to them that live according to his Commandments instructions will sinke into such hearts the promises cheare and revive them by the doctrines they are made wise they increase in wisdome they grow Psal 73. 1. from one measure of grace and comfort to another God is good to Israel even to them that be of an upright heart and the word of God doth speake mercie peace quickning and doe good to the upright in heart The integrity of the upright shall guide and Prov. 11. 3. preserve them that is shall procure good direction from the Lord both for his service and for their own happinesse and make them tractable to follow it Contrary to this is the condition of the crooked and unstable who are not led by the word but over-ruled by their lusts and therefore misled by them to their undoing For thus standeth the opposition the integrity of the upright shall guide them in the way and so preserve them but the frowardnesse of the wicked will keepe them from the way and so destroy Isa 40. 4. 1 Sam. 12. 13. Psal 143. 10. â— them The path of the upright is even strait plaine lightsome good the next and shortest cut to heaven that can be I will teach you saith Samuel the good and the right way And the Saints pray Let thy good Spirit bring me into the Land of uprightnesse that is an even and plaine Land where my feet should not stumble Teach me thy way O Lord and leade me in a plain path Psal 27. 11. a way of uprightnesse that my foot tread not aside that I doe nothing unjustly to the dishonour of thy name or offence of mine adversaries God is both the Sun and Shield of the upright their buckler of defence and comfort in this life their crowne and glory in the life to come God saveth the upright in heart He is Psal 7. 10. Prov. 2. 7. Psal 25. 21. Psal 125. 4. Psal 97. 11. a Buckler to them that walke uprightly They may pray with confidence Let integrity and uprightnesse preserve me for I hope in thy word Doe good O Lord to them that be good to them that be upright in heart Light is sowne for the righteous and joy for the upright in heart Comfort is reserved and laid up in store for them though hidden for the present as seed in the ground which will spring and ripen This life is the seed time of an upright man the harvest of his comfort shall be in heaven neverthelesse some portion of that heavenly treasure the Lord doth impart unto him on earth Therefore the upright are called upon Psal 36. â—0 again and againe to rejoyce in the Lord at all times in all conditions to rejoyce heartily before him Shout for joy all ye that are upright in heart praise is comely for the upright All the upright Psal 32. 11. Psal 33. 1. Psal 64. 10. Psal 112. 4. in heart shall glory Vnto the upright there ariseth light in darknesse scil God gracious mercifull and righteous is his light joy and salvation or it ariseth from God mercifull gracious and righteous as some interpret it The secret of the Lord is with the Prov. 3. 31. upright that is his secret and hidden wisdome of attaining true happinesse They are of the Lords privy Councell his intimate and familiar friends whom he will instruct in the way that they Psal 15. 2. Psâ—l 140. 13. Isa 33. 14 15 16. should choose They shall abide in the Mountaine of his holinesse and dwell in his presence for evermore The upright shall dwell with the everlasting burning and not be consumed The Lord will astonish them with feares that give themselves to all manner of sinne and wickednesse but as for them that love and follow uprightnesse he communicateth himselfe graciously and familiarly unto them He stiles himselfe a consuming fire least his Majestie and power should be contemned but whosoever draw nigh unto him with a true and unfained desire to please him in all things they shall feele by the effects that his presence is most sweet and aimiable Psal 112. 2. Neither doth the blessing of God reach to the upright only but to their posterity The generation of the upright shall be blessed But as for the crooked and perverse it is not so with them for their sins are uncovered The froward is an abhomination to the Lord their hope shall perish they shall be cut off from the earth they shall be taken in their own naughtinesse and their end shall be accursed The effects of uprightnesse are many but specially these 1. An heavenly disposition of heart whereby we are affected to love all good and hate all evill truly according to the nature and degree thereof and to have respect universally not equally to every Commandment The high way of the upright is to depart Prov. 16. 17. from evill that is to depart from evill is the case-way of the upright in which they walke rightly fitly securely or in great safety The uprightnesse of David is thus described that he did according 1 King 9. 4. to all that the Lord commanded him and kept his Statutes and his Judgements that he did that which was right in the 1 King 15. 5. eyes of the Lord and turned not aside from any thing that he commanded him all the daies of his life Thus the uprightnesse of Zacharie Luk. 1. 6. and Elizabeth They walked in all the commandements and ordinances of the Lord blamelesse An honest heart mainly desires to please God in matters of justice and judgement the great and weighty matters of the Law for God desires mercy and not Hos 6. 6. 1 Sam. 15. 22. sacrifice and the knowledge of God more then burnt offerings and in the duties of his particular calling because every tree must beare his owne fruit and every man attend to his proper charge and in such duties as in respect of time and place be of greater importance because he must not be wanting to the opportunity but he takes care withall to be faithfull in every circumstance pin hoofe and naile These things ought ye to have done The upright Mat. 23. 23 2. â— mans assurance and resolution is this Then shall I not be confounded when I have respect to all thy commandments I have refrained Psal 119. 6. vers 101. my feet from every evill way that I may keepe thy word For they doe nothing with an upright heart that give themselves liberty to transgresse any one commandment If a man shall keepe Jam. 2. 10. the whole Law soil in outward and externall actions and yet offend in one point willingly and of indulgence so as by the Covenant of grace he shall be held a transgreslour he is guilty-of all Of frailty and weaknesse a man may and
the most holy doth break every commandment and is guilty of none so as it shall be imputed unto him But he that habitually willingly on set purpose shall dispence with himselfe in the transgression of any one commandment or any branch thereof he is a trespasser he shall be accounted guilty 2. To be upright is to stand as it were in Gods presence as one of the words doth signifie Isa 57. 2. as was shewed before I 2 Cor. 12. 19. 2 Cor. 2. 17. 4. 2. 7. 12. Psal 18. 22 23. Psal 119. 16â— have set the Lord alwaies before me Psal 16. 8. So David protesteth his uprightnesse for all his judgements were before me and I did not put away his Statutes from me I was also upright before him and I kept my selfe from mine iniquity And I have kept thy precepts and thy testimonies for all my waies are before thee Thus Job proveth himself to be no hypocrite as his friends Job 13. 15 16. imagined Though he slay me yet will I trust in him but I will prove mine owne waieâ— before him He also shall be my salvation for an hypocrite shall not come before him And seeing he walketh as under the eye and in the sight of the Almighty therefore in some measure he is alike in all places and companies because he remembreth well that God is present in every place and doth behold and discerne all his actions yea his secret imaginations 3. The third effect of uprightnesse is hatred of all sinne of our bosome delightfull profitable sins of secret sins of the sins of our inclination custome education whatsoever but more in our selves then in others and love of good specially the best and chiefest good in others as in our selves Homebred sin is most hatefull because most hurtfull to the soule pernicious to our State dishonourable to God And it is a good token of a plaine and down-right heart when a man is willing to see ready to acknowledge and can with eagernesse of affection set against his owne sinne rather then against the sins of other men For the love of sin is abandoned the heart is framed to self-deniall which it hath not by nature but by grace and sinne will have no pleasure to lodge in that heart where it is thus pursued But true goodnesse is lovely in all men because it proceeds from God conformeth a man after the image of God and inableth to the obedience of his commandment and whose heart is right with God he cannot but rejoyce to see his name glorified by whomsoever 4. Delight in the most high at all times in all conditions prosperity and adversity evill report and good report making God the stay of our soules when oppressing trouble lieth heavie upon us and walking before him in humility meekenesse and feare when all things prosper according to our hearts desire and readily performing our vowes which we made in the day of our calamity Job 27. 10. Job 3. 23. and 2. 3 10. This is a notable effect of uprightnesse Thus Job confirmeth his uprightnesse in adversity he called upon God and waited upon his aide in prosperity he remembred his change eschewed evill stood in awe of God shewed mercy to the poore fatherlesse and widdow comforted them that were in distresse in both estates God was his delight and his portion It is a double and crooked heart that starts aside and varieth in obedience according to outward conditions that goeth forward or backward on this side and on that as occasion requireth that praisetâ— mercy in his need but commendeth sparing and nearenesse when he washeth his pathes in butter The upright is resolved of his way and doth breake through all lets and barrs whatsoever may be cast before Prov. 21. 29. him in his journey A wicked man hardeneth his face but as for the upright he directeth his way As the ungodly man is obstinate in evill so is the upright constant in piety and will not be removed from it I have enclined my heart to performe thy Statutes alway even unto the end Hold thou me up and I Ps 119. 112 117 shall be safe and I will have respect unto thy Statutes continually 5. Respect of Gods approbation more then the applause of men resting well contented that we are allowed of him though disesteemed in the world is a good signe of an even and polished heart A good heart regardeth not much what men thinke or 1 Cor. 4. 3. 1 Thess 2. 4. say so God be well pleased I passe little to be judged of mans judgement yea I judge not my selfe As we were allowed of God to be put in trust with the Gospel even so we speake not as pleasing men but God who tryeth our hearts Let the world fawne or frowne speake faire or revile be quiet or persecute all is one a faithfull man will goe forward in his good course neither starting aside nor turning backe For the heart that is well directed seeketh heaven and not earth the favour of God not the faire countenance of men rest in the world to come not peace in this vale of misery and thus minding his â—ome prepared in heaven he goeth on his race not regarding how little his service is esteemed by earthly men 6. An honest heart is no lesse carefull to returne praise for graces and good things received then to beg supply of what is wanting Isa 33. 1. This is the study of the upright and it becomes them well in which they diligently apply themselves to set forth the goodnesse power mercy and rich grace of God vouchsafed unto them 7. To the upright man the hardest things are easie because they are industrious and chearefull in the workes they take in hand according to the Lords appointment The way of the slothfull is an hedge of thornes but the way of the upright Pro. 15. 19. is made plain 8. The down-right Christian is carefull to shunne all appearances occasions and provocations unto sin willing to suffer admonition and rebuke and constant in the use of all means that he Job 31. 1. Psal 141 4 5. might grow in grace The means whereby truth and uprightnesse may be attained and strengthened are 1. Constant and conscionable dependance upon the preaching of the word effectuall receiving and sound feeding upon it Desire 1 Pet. 2. 1. the sincere milke of the word saith the Apostle He cals the word sincere milke a milke without deceit It is in it selfe truth having the God of truth for the Authour Christ Jesus the truth for Joh. 14. 6. the witnesse the Spirit of truth for the composer of it and it worketh truth in the hearts of them that heare and receive it kindly It is mighty to the purging out of that leaven of fraud which is within us and to the transforming of us into the image of God if it be kindly planted and soundly rooted in the heart and conscience Sanctifie them with thy
in the affections how apt we are to undervalue the true treasure loose our selves in base delights abuse things lawfull in excesse how lavish and rash in our speeches dull and drosse in holy performances pettish and impatient if a little crossed c. Secondly Consider how carelesse we are of the spirituall action in those things we performe as in prayer hearing the word receiving the Sacraments giving almes c. To the spiritual performance of these and such like duties is required a preparation and heavenly disposition of soule befitting such actions and the Majestie of God with whom we have to deale as in confession of sinne is required griefe shame humility in supplication reverence devotion spirituall emptinesse whereby the heart is taken off the creature and driven out of our selves But who doth not lightly passe over these duties which is no better then the wiping of the out-side of the dish not looking to that within Doe we not rush upon prayer without premeditation give our hearts liberty to rove about forgetting with whom we have to doe are we not perfunctory in craving Gods blessing upon our meate at ordinary meales and in giving thankes when we are refreshed c. Thirdly Marke that in resistance of sinne we are more sorrie and deale more against this or that branch of Corruption which appeareth to our disgrace then against the body of death it selfe and against that sinne whereunto we are not so much enclined more then against others no lesse dangerous whereunto we are disposed Fourthly Consider the course of our affections and we shall see how unsound we are towards God and our Brethren If a thing touch our selves our blood will quickly be in our nailes If a man know this or that a misse by us it is very grievous the shame of it much upbraids us but things that offend God and which we know he seeth amisse in us we can let these passe nothing affected A signe our love to him is not so sound our feare of him and desire of praise with him not so unfained We should be ashamed to be found often in the same fault before men but we commit and confesse the same sinnes daily before God and are not confounded in our selves If we speake but an hasty or unadvised word in the presence of some grave and godly man that might be to our disgrace our thoughts trouble us but the offence against God is lightly passed over We are circumspect to avoid the breach of penall lawes not so carefull to watch against the committing of sinne against God We confesse sinne before God and seeme to aggravate it but being questioned by men we turne the faire side outward and make the best of it Lastly Let us observe how frequently our actions are corrupted In leaving sinne many time we leave it not because we hate it as sinne but it hath often broaken out to our reproach our friends perswade us to breake it off it will be for our credit and advantage We confesse our owne sinnes not desiring to give glory to God and gaine a testimony of a sound heart but because worldly wisdome doth tell us It is best to tell our owne tale or it were double folly to make daintie of that all the world knoweth It will not be for our credit to lessen our fault when it is fully knowne we shall loose the estimation of good men if we seek to hide excuse or make light of our offences Our promises of amendment when we have been overtaken with sinne to our disgrace have not proceeded from due consideration nor had due execution accordingly In the profession of religion we have oft aimed at sinister ends as praise of men gaine or the like Thus in taking up good duties as orders in our family we often looke not so much at the conscience of Gods Commandement as at this The eyes of men are upon us all the world will cry shame if such things be neglected altogether Our performance of private duties is farre more dull superficiall and sleight then that which is done in the sight and company of others The presence of men doth oft restraine from many hastie sinfull speeches and unwarrantable actions which we take liberty to speake and doe before the face of the most high and are not ashamed Our rebukes are carnall rather because our minds are crossed then that God is dishonoured Our obedience is partiall this we doe another thing no lesse materiall we passe over without regard and we meane well many times and are fervent in a good thing not meerly for sinister respects and yet not only nor resolutely for Gods Commandement but more for other considerations then that And therefore in such cases and tryalls we are found to be others if we examine it then we would be We beare with faults in him that is serviceable to our humour against another not so pleasing in our eye we are hot and fiery Sometimes we undertake to deale for some that speake to us but doe it without any heartie well-wishing to him sometimes not sticking to say to our friend I must speake to you for fashion but doe as you please We visit sick ones but not stirring up the bowels of mercy we speake a great many phrases of course our conscience telling us it is otherwise We make a semblance of reverence but how farre it is from the heart this may testifie that we can absent from the parties use their names proverbially breake jests on them admit sinister suspitions We can speake faire to mens faces when warre is in the heart and when we hate the person take on as if we sought the disgrace of his sinne only So in fruits of love we can doe this partie good sometimes but it is to keep another under who else would sprout forth so farre that his shade would dimme our lights as likewise I will doe for such an one they know good behaviour they will doe their homage such an one will thanke me for it I am sure it will not be given cleane away He is able to doe me a good turne againe c. In works of mercy we are not discreet free compassionate forward we seldome consider the necessities of others stand a loofe if any man will steppe before us in the worke pretend ignorance and are glad to hang the burden upon other mens shoulders that be lesse able to beare it Sixthly After we have discovered and found out the crookednesse and unsoundnesse of our heart and life we must take up our selves for halting bewaile it with shame and sorrow stirre up our selves to more uprightnesse and sincerity and fly unto God by hearty prayer to be established and confirmed Though there may be some reliques of hypocrisie in a good man yet the nature of halting is it will goe quite out of the way if it be not healed And make straight steps unto your feet least that which is halting be turned Heb. 12. 13. out of
invitation is life and salvation This is manifest in that the Lord doth earnestly againe and againe call upon impenitent and obstinate sinners to repent and believe protesting that he desires not their death but rather that they should repent and live when yet in his just and dreadfull judgement he hardeneth their hearts for their perversenesse and rebellion that they cannot repent But in respect of the good pleasure of God not to give them grace to repent and believe which of his rich mercy he gives to others who have abused what they received no lesse perhaps more then they the end is to manifest his justice in them for the contempt of his grace For what God doth command intreat perswade and promise that he doth will as he doth command in â—reat perswade and promise it But as God doth justly denie that grace to one which of his free love he vouchsafeth unto another so he willeth to manifest his justice in the one sort and the riches of his grace in the other Lastly Some object that they that are invited must either have Christ he not dying for them or misse of Christ though they repented whereof the former would argue mutability that Christ should die for men and not die for them and the latter would be a breach of promise A conceit not much unlike drove Socinus to denie the prescience of God because whencesoever this prescience commeth it is altogether certaine and from that is necessarily gathered an antecedent necessity of all things which are done Socin Praelect cap. 8. And in the same forme and manner a man may reason from the prescience of God if God approve the repentance and faith of them whom he doth certainly foreknow to have no portion or benefit by the death of Christ then either if they repent they shall have no benefit which is contrary to his promise or if they have benefit then is God deceived neither of which can be admitted without blasphemie And the answer to both these cavils is one that certaine it is Christ died for them that believe and whosoever believeth in him truly and unfainedly shall have benefit by his death but we need not we cannot say Christ died for them for whom he died not or that God is changeable For it is as sure and true that they will not repent and believe for whom Christ died not The connexion is good if the reprobate doe repent and believe unfainedly they shall be partakers of the benefits of Christs death but the simple Propositions are both false the reprobates doe repent and they are partakers of the saving benefits of Christs death Carnall reasonings have brought forth strange monsters in Divinity and in this particular not a few It is good for us to acknowledge the wisdome justice goodnesse mercy and truth of God in all his wayes though we cannot wade into the depth of his counsels If men give themselves leave to reason thus against the protestations of the Lord why doth he intreat and perswade them to returne why doth he complaine that they will not come unto him if he give them not grace to come if they will if he doe not enable them Might they not plead as well against the fore-knowledge of God in the same manner if God certainly fore-know that men will not returne upon such invitation why doth he intreat againe and againe sending his Prophets early and calling upon them when by the refusall of such mercy they aggravate their sin and encrease their judgement Sure amongst men such a course would be accounted idle unlesse it was done for a further end One answer will suffice to both Objections but when shall we make an end if we give way to our ignorant and blind imaginations Now let us come to the second opinion which is that Christ died and by his death satisfied the justice of God for all that have believed doe believe or shall believe that they and they only are partakers of the saving benefits of Christs death The death and redemption of Christ they deny not to be sufficient for the salvation See Malder antisynod p. 23 24 Tapper in schol Lovan Art 6. Fr. Sonn l. 3. demonst Relig. Christ cap. 19. Heb. 13. 20. Zach. 9. 11. Mat. 26. 26. and 20. 28. Mar. 14. 24. Isa 53. 12. Luk. 22. 20 Heb. 9. 28. of all men nor that it is effectuall in many particulars to some that believe not sincerely but that if the will of God or the event be considered in respect of saving benefits it was peculiar to the faithfull For Christ the Mediatour of the Covenant of grace died for them only that be comprehended in the Covenant of grace His bloud is the bloud of the everlasting Covenant of the Covenant that God of his grace hath stricken with his Church and was shed for them that have been are and shall be called into that Covenant This is my bloud of the new Testament which is shed for many for remission of sinnes For many both Jews and Gentiles of which the Church was to be gathered Luke hath it which is shed for you and so it was shed for them and for many of the same spirituall estate and condition with them for many under the same Covenant The word many is used for all sometime Rom. 5. 15 16 19. but here it is used rather to distinguish them that be in Covenant from them that be cast off and them to whom remission of sins purchased by the bloud of Christ Heb. 2. 10 13. is sealed in the Sacrament from them to whom it is applyed The remission of sinne here spoken of is not put for remissiblenesse but actuall remission granted and received for remission in act and application whereof all are not partakers If all be taken for the common sort and poore of the people which yet may be questioned and cannot be proved by any passage of Scripture or shew of reason and our Saviour used that phrase to testifie his aboundant love and humility in that he shed his bloud for the poore and inferiour ranks of men in this world it makes nothing against the former interpretation For not many mighty not many noble but the poore and base of this world are called and admitted into 1 Cor. 1. 21. Covenant But the faithfull only be effectually in Covenant they that be in Covenant according to the outward administration doe professe the faith and in some degree are conformable in respect of conversation they that be truely and effectually in Covenant doe soundly and unfainedly beleeve When the Scripture speakes of them that be out of Covenant it saith they are not knowne of God neither doe they know God that is they are not regarded of God neither Isai 55. 5. Exod. 4. 10. Exod. 5. 1. Jer. 10. 20. Isai 63. 8. Hos 1. 10. Tit. 2 14. Col 1. 21. Gal. 4. 26. Rom. 4. 16. doe they regard him when of them that live in Covenant it stileth
A TREATISE OF THE Covenant of GRACE WHEREIN The graduall breakings out of Gospel grace from Adam to Christ are clearly discovered the differences betwixt the old and new Testament aâ—â— laid open divers errours of Arminians and others are confuted the nature of Uprightnesse and the way of Christ in bringing the soul into Communion with himself Together with many other Points both doctrinally anâ— practically profitable are solidly handled By that faithfull servant of Jesus Christ and Ministeâ— of the Gospel JOHN BALL Published by SIMEON ASH I the Lord have called thee in righteousnesse and will hold thine hand and wâ— keep thee and give thee for a Covenant of the people for a light of the Geâ—tiles Isai 42. 6. But ye are come unto mount Sion and unto the city of the living God the heavenâ— Ierusalem and to Iesus the Mediatour of the new Covenant and to the bloud sprinkling that speaketh better things then that of Abel Heb. 12 22 â—4 The secret of the Lord is with them that fear him and he will shew the◠〈◊〉 Covenant Psal 25. 14. LONDON Printed by G. Miller for Edwaâ—d Brewster on Ludgate hill neaâ— Fleet-bridge at the Signe of the Bible 16â—â— To the Christian Reader Good READER WE doe not conceive it necessary to give credit unto the ensuing Treatise by our Testimony seeing the learned and holy works of the Reverend Authour doe abundantly praise him in the gate His Catechisme with the exposition thereof his Treatise of the life of Faith together with other Books more lately published tending to reconcile the differences of these times doe sufficiently witnesse to the world both his great abilities and Pietie And if God had been pleased to lengthen his life we believe he might have been very serviceable in seeking to reconcile our present sad differences about Church-Government because as we understand he had thorowly studied all those Controversies But seeing the Lord hath deprived us of his help in that kinde we are right glad that the Church shall have the benefit of any labours which he hath left for publike use and in speciall of this subject the Covenant of Grace so needfull and profitable And that acquaintance which we had with this faithfull servant of Iesus Christ doth incline us with all willingnesse to give our approbation of this piece although our manifold imployments have not suffered us to peruse it so exactly as otherwise we should have done We shall desire that by thy faithfull improvement hereof thy knowledge of the foederall transactions betwixt God and his people through Iesus Christ may be much augmented unto his honour and thine everlasting happinesse in him in whom we are Thy faithfull Friends EDWARD REYNOLDS DANIEL CAWDREY EDMOND CALAMY THOMAS HILL ANTHONY BURGESS To the Reader Good READER THe worthy Authour of this Treatise who was my very dear and much honoured friend bequeathed unto me as a legacie of his love this with the rest of his Manuscripts This piece he prepared for the Presse purposing the enlargement of it if the Lord had continued his life and health and I am confident it would have come abroad better polished if he having compleated it had then survayed the whole fabrick when set together Although at the first I was unsatisfied in mine own thoughts whether I should adventure the printing of it because imperfect yet upon the importunity of Friends being incouraged by the judgement of some Reverend Divines who had perused it I have now made it publike without any addition diminution or alteration The subject of the book is excellent profitable and necessary even the mystery which hath been hid from ages and from generations but now is made manifest to Col. 1. 26. the Saints That blessed Apostle who experimentally understood the utmost worth of humane learning did yet contemne it in comparison of that knowledge which is taught in this Treatise I determined not saith he to know 1 Cor. 2. 2. any thing among you among you knowing Corinthians save Jesus Christ. Yea doubtlesse I count all things but losse Phil. 3. 8. for the excellency of the knowledge of Christ Jesus my Lord. Oh how incomparably sweet and satisfying is it unto a self-studying Christian soul to be acquainted with the faithfull engagements of the Almighty Majestie unto the poor penitent siâ—ner through that Son of his loves in a Covenant of free rich everlasting grace This Covenant being transacted betwixt Christ and God here here lyes the first and most firm foundation of a Christians comfort I will give thee for a Câ—venant of the people and will Isai 49. 8. 2 Cor. 1. 10. establish the earth c. All the promises of God in him are Yea and in him Amen to the glory of God Therefore the Servants of the most High notwithstanding their own changeablenesse and unworthinesse may hold up their hearts and hopes to enjoy all Gospell-Prerogatives through him because God hath said I will make an everlasting Covenant with you even the sure mercies of David Isai 55. 1 3. The right understanding and the fruitfull improvement hereof will be seasonably supporting and solacing to Gods people in these dolefull distracted times We have through Gods mercy a glorious work the work of Church-Reformation under hand now though difficulties delayes and oppositions doe cast discouragements upon our hearts yet from hence we have heartning The mountains shall depart and the hils be removed but Isai 54. 10. 11. 12. my kindnesse shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee Oh thou afflicted and tossed with tempests and not comforted behold I will lay thy stones with faire colours and lay the foundations with Saphires c. And when bloudy oppressours prevail and prosper we may thus plead with our God Have respect unto the Covenant for the dark places Psaâ— 74. 10. of the earth are full of the habitations of cruelty For the tenour of the Covenant which God makes with Christ and his spirituall seed runs thus If they break my statutes and Psal 89. 31 32. keep not my commandments Then will I visite their transgressions with the rod and their iniquities with stripes Nevertheless my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to fail My Covenant will I not break nor alter the thing that is gone out of my lips c. And As for Zech. 9. 1â— thee also by the bloud of the Covenant I have sent forth thy prisoners out of the pit wherein is no water How pretious beyond all expressions are the treasures of Gods love in the Covenant of Promise These mines are digged up and discovered in this discourse many obscure Scriptures full of rich Gospell-Grace are here interpreted from the originall languages and by a judicious comparing of one place with another The book I believe will commend it self unto the considerate Reader and because so
rationem hominis i humanam quoad hanc excellentiam Engl. according to the manner of high degree or great dignity Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Authour of this Covenant is the Lord Hab. 1. 12. Deut. 34. 4. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 18. 30 37. Isa 26. 4. 1 Sam. 2. 2. Psal 18. 32. 28. 1. 2 Sam. 2â— 2 32. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Sam. 23. 3. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 22. 47. Isa 30. 29. The rocke of Israel Psal 8â— 26. The rock of Salvation Sept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the God of Israel the God that hath bound himselfe in Covenant unto Israel who doth watch over them walk in the midst amongst them is their shield and buckler and strong Tower of defence The rocke of Israel the everlasting rocke that is the mighty stable and immutable foundation and defence of the faithfull who flie unto him and trust in him So God is called the Rock of their Salvation Deut. 32. 15. Psalm 95. 1. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rocke of their strength Psal 62. 7 8. Psal 31. 3. Isa 17. 10. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 71. 3. Psal 31. 3. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rock of my heart Psal 72. 26. Sept. the God of my heart and besides him there is none other Isa 44. 8. a rock of refuge or affiance Psal 94. 22. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 18. 3. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rock and Redeemer are put together Psalm 19. 15. Rocke and Salvation Psal 62. 7. This Covenant was made in Christ and Christ is more clearly manifested in this breaking forth of the Covenant then in any of the former As first that he was God and man in one person the Son of David who should come of his loynes and yet Davids Psal 110. 1. Mat. 22. 42 45. Act. 2. 34. Lord. The Lord said unto my Lord sit thou on my right hand untill I make thine enemies my foot-stoole Then in respect of his humiliation and glorification his sufferings and exaltation Thou wilt not leave my soul in grave nor suffer thine holy one to Psal 16. 10. Act. 2. 26 27. 13. 36 37. Psa 8. 6. 22. 1 Heb. 2. 7 9. Psal 110. 1. see corruption Thou hast made him for a little inferiour to the Angels sc as concerning his sufferings Thou hast crowned him with glory and honour Sit thou on my right hand untill I make thine enemies thy foot-stoole Also in respect of his offices that he should be both King and Priest a King to rule and governe his elect to bridle and subdue his enemies I will declare the decree Psal 2. 5 6 7. Heb. 1. 5. Act. 13. 32 33. Psal 110. 2. the Lord hath said unto me thou art my Son I will set my King upon my holy hill of Syon Rule thou in the midst of thine enemies A Priest after the order of Melchisedech confirmed by oath annointed with the oyle of gladnesse The Lord hath sworn and will Psal 110. 4. Heb. 5. 8. 7. 1â— Ps 45. 7. not repent thou art a Priest for ever after the order of Melchisedech God even thy God hath annointed thee with the oyle of gladness above thy fellows that is above all Christians who are thy fellows consorts and partners in the annointing To offer up himselfe once for all a sweet smelling Sacrifice unto the Father for the sins of his people Sacrifice and burnt-offering thou Psal 40. 7 8. Exod. 21. 6. wouldst not have but mine eare hast thou boared or digged open that is thou hast made me obedient to thy voice or mine eare hast thou boared as thy servant for ever The Septuagint to make the sence plainer say but a body hast thou fitted to me or prepared me meaning that his body was ordained and fitted to be a Sacrifice for the sins of the world when other legall Sacrifices Heb. 10. 5 10. were refused as unprofitable Loe I come or am come scil into the world to give my self a Sacrifice for sin In the volume Heb. 10 10. Joh. 6. 38. Psal 2. 8. or role of thy booke it is written of me that I should doe thy will by the which will we are sanctified even by the offering of the body of Jesus once In respect of his kingdome power glory dignity dominion and rule or government Aske of me and I will Psal 72. 8 11. givethee the Heathen for thine inheritance and the uttermost Psal 89. 30 37 38. parts of the earth for thy possession He shall have dominion from Sea to Sea and from the River unto the ends of the Land All Kings shall worship him all Nations shall doe him service His seed shall be for ever and his throne as the Sun before me As the Moon it shall be established for ever And as a faithfull witnesse Isa 53. 10. Heb. 2. 13. Ps 22. 23. in heaven His seed will I establish for ever that is Christians borne of God which are called Christs seed and children as Christ is called the everlasting Father Thou hast ascended up on high Isa 9. 6. Psa 68. 18. Eph. 4. 8 9. thou hast led captivity captive thou hast taken gifts for men that is thou hast given and distributed gifts among men which are the Ministers of the Gospell given for the good of the Church Ps 89. 34 35 36. 2 Sam. 7. 28. Thou hast told this goodnesse unto thy servant Psal 89. 24. My truth also and my mercie shall be with him Ps 132. 11. The Lord sware unto David in truth Ps 22. 1. This Covenant the Lord made of his rich mercy and grace which he confirmed by Oath My mercy I will not make frustrate from with him nor deale falsly against my faithfullnesse I will not profane my Covenant nor alter that which is gone out of my lips Once have I sworne by my holinesse if I lie unto David Once have I sworne as God spake once Psal 62. 11. that is unchangeably for an oath cannot be revoked there is no danger of inconstancy David himselfe was a type and did beare the person of Christ and many things spoken of David were more properly fulfilled in Christ the person typified then in David as My God my God why hast thou forsakâ—n me They parted my Mat. 27. 46. Psal 22. 18 19. Joh. 19. 2â— 24. Ps 41. 9. Joh. 13. 18. Ps 69. 21. Job 29. 28 2â— garments among them and for my coat they cast lots They pierced my hands and my feet He that eat bread at my table hath lift up the heel against me The things promised in this Covenant particularly above those that were mentioned in the former breakings forth thereof are 1. That God would be with him whethersoever he went and 2 Sam. 7. 9. Psal 89. 22 23. make his way prosperous and cut off all his enemies
salvations unto his King and sheweth mercy Psal 18. 51. unto his annointed to David and to his seed for ever 7. That the Priests should be cloathed with salvation and the Psal 132. 16. Saints with joyfullnesse that is the ministration of the Priests should be profitable and saving to the people which should be an ornament to them as a garment of honour and the people should sing cheerefully The salvation of the person only is not here meant but the conservation of the ministery as if it should be said I will cause that the ministery of the Priests be safe that it shall not be troubled with ungodly men nor defiled with the filth of errour and that it shall be effectuall in the minds of the godly and many by the blessing of this ministery may obtaine eternall happinesse It may also be applied to the private salvation of the Priests because they should be defended and protected from above and adorned with blessings of all kind Great and pretious are the promises which God hath given to Israel in this Covenant as that God by visible testimonies of his presence would be pleased to dwell amongst them and not forsake them that he would heare their prayers when they prayed before him towards his holy Temple that the Church and politie of Israel should continue that it should be effectuall and the people blessed with rest peace 2 Sam. 25. 5. Rom. 11. 29. Lam. 5. 19. Gal. 3. 20. 2 Sam. 25. 5. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 23. 5. Isa 21. 5. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 178. 19 Psal 132. 17. Judg. 20. 22. Gen. 14. 8. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 1. 7 8 12. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 9. 2. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 2. 8. Psa 50. 21. 1 King 2. 3 4. 1 King 3. 6. 1 King 8. 57 58. 1 Chro. 28. 7. I will establish his Kingdome for ever if he endeavour to doe my Commandements 2 Sam. 23. 5. Psal 78. 71. Psal 101. 1 2. Hodie non imperavi quia nemini bene seci joy and blessings of all sorts spirituall and temporall This Covenant that God made with David is everlasting that is unchangeable because the gifts and calling of God is without repentance His word shall be established for ever in Heaven and though the course of the promise be interrupted for a time it shall bud and spring and bring forth fruit It is also a well ordered Covenant in all things fitly marshalled disposed or set forth as an army in comely order orderly addressed prepared setled furnished directed firme and sure that is the good things promised were all prepared and in readinesse and should be performed in comely order and fit season But the ordering of this most desired and saving Covenant was in the power and pleasure of God both in respect of his house the Kingdome and the whole Church of Christ who had faithfully promised and would effectually make good in his own time whatsoever he had spoken And it is a sure Covenant faithfully to be kept and observed a Covenant that God doth remember taketh heed unto and will make good for his mercy sake For the Lord is faithfull and will not deny himselfe though we be inconstant unfaithfull and apt to start aside The condition of this Covenant is that they should walke in the wayes of the Lord and keepe his watch take heed to the charge of the Lord their God and keepe his statutes and his Commandements and his judgements and his testimonies to walke before the Lord in truth with all their soules The Lord our God be with us as he was with our Fathers that he forsake us not nor leave us That he may bow our hearts unto him that we may walke in all his wayes and keepe his Commandements and his Statutes and his Lawes which he commanded our Fathers Particularly He that ruleth over men that is the Israelites must be just ruling in the feare of God And thus it is observed of David That he fâ—d Jacob and Israel according to the integrity of his heart and guided or led them by the discretion of his hands that is with most prudent and discreete administration managed he them This was that which David promised I will sing of mercy and judgement to thee O Lord will I sing I will doe wisely in the perfect way oh when wilt thou come unto me The Priests they must justly and holily administer their office Let the Priests be cloathed Psal 132. 9. with righteousnesse The Prophet speakes not so much of the righteousnesse of their persons but of their office the first is a great ornament of the ministery the other more necessary in respect of the body of the Church sc that they fullfill their ministery teaching sound and incorrupt doctrine exhorting admonishing comforting sacrificing and performing all other offices and services which the Lord commanded The whole body of the people they should walke in holinesse sing of the praises of God and give up themselves unto God as an holy people zealous of good works As for the execution of this Covenant First David did fight the warres of God and the Lord was with him and did prosper 2 Sam. 7. 2. 1 Chro. 17. 2. 1 Chro. 23. 25. 2 Sam. 5. 9 10 12. 1 Chro. 1â— 1 3. and 16. 1 2 3 c. Ps 132. 1 2 3. Aâ—xia animi sollicitudine him untill his enemies were subdued and the people had rest and peace from them that were round about them 2. He prepared a place for the Arke of the Lord at Jerusalem and set it there David prepared a place for the Arke of the Lord and pitched for it a tent And he gathered all Israel together to bring up the Arke of the Lord unto his place which he had ordained for it Remember David and all his afflictions how he swore unto God and vowed a vow unto the mighty God of Jacob. 3. He set the courses of the Priests in their offices and the Levites 2 Chron 8. 14. and 29. 25. 1 Chron. 23. 28 29 30. 1 Chron. 24 1 2 c. in their watches for to praise and minister before the Priests every day and the Porters by their courses at every gate The office of the Levites was under the hand of the sonne of Aaron for the service of the house of the Lord in the courts and chambers and in the purifying of holy things and in the worke of the service of the house of God c. So David and the Captaines of the Army 1 Chro. 25. 1 2. separated for the ministery the sonnes of Asaph and Heman and Jeduthun who should sing prophecies with Harpes with Viols and with Cymbals He appointed
his power kept them by faith unto Salvation Though the house of David lost the Kingdome and government in Israel yet God preserved his posterity untill Christ came in whom the throne of David was established for ever for this was absolutely promised But the temporall glory of Davids house and the peace of Israel was changed because they changed the ordinances neglected the charge and brake the Commandements of God If his sonnes forsake my Law and walke not in my Psal 89. 31 32 judgements If they prophane my statutes and keep not my Commandements Then will I visit his transgressions with the rod and his sin with scourges If ye turne away and forsake my statutes and my Commandements 2 Chron. 7. 19 20 21 22. which I have set before you and shall goe and serve other gods and worship them Then will I pluck them up out of my Land which I have given them and this House which I have sanctified for my Name will I cast out of my sight and will make it to be a Proverbe and a common talke among all people And this House which is most high shall be an astonishment to every one that passeth by it so that he shall say Why hath the Lord done thus to this Land and to this House And they shall answer Because they forsooke the Lord God of their Fathers which brought them out of the Land of Egypt and have taken Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hould on other gods and have worshipped them and served them therefore hath he brought all this evill upon them Davids heart was not perfect with the Lord in the matter of Vriah and for that cause the sword of God never departed from his house When Solomâ—n waxed old and gave his heart to pleasure his outlandish wives inticed him to Idolatry and the Lord rent ten tribes from the house of David In after times the house of David fell away more and more the Priests neglected the charge of God and the people grew prophane obstinate impenitent and then the Lord abhorred his people was wroth with his heritage and gave his glory unto the enemies hand Jerusalem was laid wast and desolate the Temple burnt with fire the Princes led captive and made tributary the aged were despised the young men made slaves and bond men maidens dâ—floured and children dashed against the walles They were slaine with the sword burnt up with famine languished through oppression misery and sorrow had in contempt and derision daily but there was none to pittie or comfort them Neverthelesse the promise of God was firme and sure to all the seed in respect of the things absolutely promised for the infidelity of man cannot make the faith of God of none effect Hence we learne two things are to be considered in the Covenant 1. The persons in Covenant according to the externall administration or according to the effectuall purpose and internall administration 2. The good things promised not only temporall but spirituall For they are either such as are absolutely necessary to salvation or such as concerne the welfare of a Christian his peace joy chearfull and constant walking with God without offence and such like To the first sort the promises of the Covenant are made sincerely but conditionally If they doe well they shall be accepted if they consent and obey they shall inherit the good things of the Land To the other being effectually called all other promises are made absolutely or at least shall absolutely be made good because God will give them to doe what he requireth Effectuall calling is not of him that willeth nor of him that runneth but of God that sheweth mercy It is wrought freely effectually certainly but when where and as the Lord will not conditionally nor according to promise to this or that person God promiseth he will preserve his Church and uphold the seed of David but to this or that person God hath not promised that he shall be brought home or gathered to the flock The Covenant made presupposeth man called and taking hold of the Covenant it doth not promise that he shall be effectually wrought upon and powerfully drawne to lay hould upon the promise Faith is the gift of God which he giveth as he pleaseth but to the believer he assureth all other necessary good things with continuance in faith according to his free Covenant Of good things spirituall there be two sorts as was said some absolutely necessary as faith repentance pardon of sinne perseverance eternall life and these are all most certainly promised and assuredly conferred And though Justification and eternall life be conditionall promised unto and so bestowed upon the unfained beleever yet may they be called absolute because God giveth to the man in Covenant every thing necessary to Salvation Other things are good in themselves and profitable as joy and chearfulnesse of heart deliverance from scandalous and reproachfull evils wounding conscience and grieving the Spirit And these are not promised nor evermore bestowed upon the faithfull David may be an instance hereof He was not preserved from sinne-wasting conscience and staining the soul but was recovered from the danger thereof To repent of the sinne and to be pardoned of free grace was necessary to Salvation God therefore vouchsafed this sure mercy unto him To be kept from falling was not of that necessity God therefore suffered him to fall to cure pride of heart make him know himself and magnifie the riches of his grace in his recovery This is evident from this that in the Covenant as the Lord promised mercy which he performed so he threatned judgement and destruction against them that did disobey if they persisted obstinate and would not returne And therefore both in shewing mercy and inflicting punishment the Lord dealt according to promise Sometimes when the house of David sinned the Lord spared them but then he gave them hearts to humble themselves and so the judgement was prevented Thus saith the Lord Ye have forsaken me therefore have I also left you in the 2 Chron. 12. 5 6 7 8. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hands of Shishak Then the Princes of Israel and the King humbled themselves and said The Lord is just And when the Lord saw that they humbled themselves the word of the Lord came to Shemaiah saying They have humbled themselves therefore I will not destroy them but I will send them deliverance shortly and my wrath shall not be poured out upon Jerusalem by the hand of Shishak Neverthelesse they shall be his servants so shall they know my service and the service of the vers 12. Kings of the earth And because he humbled himself the wrath of the Lord turned from him that he would not destroy him altogether And also in Judah the things prospered Sometimes the Lord poured his wrath upon Judah and Jerusalem according as he threatned but he let them goe on in the stubbornnesse of their hearts
be commanded to beleeve in him The Authours of the Synod cap de Election A Law not given or when it cannot be understood See Synod de fens sent pag. 33â— Non repugnat c doth not bind Whosoever is bound to beleeve in Christ must have the rule of new life which is the Covenant which was purchased by the blood of the Mediatour as they dispute And then he which is not in Covenant nor ever had the rule of new life how should he be bound to beleeve in Christ The second caution is that he that goeth on in an evill way and maketh a pastime of sinne is not called immediately to beleeve in Christ nor hath received grace sufficient as such a man to rest upon him for Salvation Before they will or can come unto Christ it must be otherwise with them they must be prepared of God who draweth men to Christ but first as they say drawes them to mind their soules seriously A wicked man living within the pale of the Church is bound to beleeve as to repent and cease from his evill way for the neglect of one duty doth not exempt a man Synodal ubi Supr arg 30. Arm. priv disp de fide from another but so long as he goeth on in an evill course he cannot lay hould on the promises of mercy nor embrace Christ as his only Saviour The hungry thirsty and burdened not they which wallow in iniquity are invited to come unto Christ that they might be eased and refreshed They are called to beleeve in Christ for pardon not that they are already the children of God and restored into favour A thirsty and weary man as such can no more beleeve that he is the child of God then a wounded man as wounded can that he is cured or the man stung with the fiery Serpent that he was healed before he looked up to the brasen Serpent Thirst is opposed to water and weatinesse to refreshing A man must believe before he can be in the state of grace and know he doth beleeve before he can beleeve that he is the child of God neither of which can be affirmed of the weary as simply such Thus then I grant all men are bound to beleeve in Christ but thence it will not follow that Christ died for all men equally to purchase for them actuall reconciliation on Gods part and with full and compleate will and purpose quantum in se to save them but only that Christ died for them as an all-sufficient and efficient Saviour so that in the Covenant of grace salvation might be and is tendered unto them upon condition of true repentance and faith unfained For they to whom the Gospell is preached and by whom it is professed are bound to beleeve what is offered in the Gospell as it is offered there in viz. if they hunger and thirst deny themselves and be wearie of their sinnes But it is one thing to deny our workes and relie upon the free mercy of God in Christ another to beleeve that Christ died for our redemption in particular Whosoever is bound to beleeve hath Christ as an all-sufficient and efficient Saviour in and through whom Salvation might be obtained and undoubtedly shall be obtained by him if he renounce his owne works and flie to the sole mercy of God in Christ as the object of faith in order of nature before either the act of faith or proposall of the commandement to beleeve He hath also the rule of new life and is admitted into the Covenant according to the externall administration wherein Christ is offered as a sufficient and efficient Mediatour so that pardon of sin adoption and eternall happinesse shall redound to all and every one by his death if they doe believe and as a Mediatour by merit and saving efficacy to reconcile them actually unto God that be in Covenant effectually The word of truth is the foundation of faith in nature before it true as it is promised not made true by faith but that faith cannot be given to the promise unlesse the thing promised be truly existent and made good before faith is strange in Divinity One thing is true because it is promised another because it is fore-told another because it is simply declared Those things which are true as related those things have been whether we believe them or not and those things which are fore-told as true those in like manner shall come to passe whether we believe or believe not But those things which are true as promised it is not necessary that they be unlesse we believe For the narration and Arm. priâ— disp thes 43. prediction is absolute but the promise conditionall requiring faith in the hearer There is this mutuall respect betwixt the promise and stipulation that the promise is as an argument which God useth that he might obtaine of man what he requireth and the performance of the thing required is a condition without which man cannot obtaine the promise of God But leaving further dispute of this matter faith in Christ and the commandment to believe in him hath a subject word true in it selfe not made true by faith whereupon it is builded as true firme and certaine as any ground of faith in Christ can be desired or conceived There is one act of faith whereby we believe that sins are pardonable this is builded upon this ground that Christ is an all-sufficient and efficient Saviour in whose name Salvation is freely offered by faith to be received There is another act of faith whereby we rest upon Christ for salvation this is grounded upon these and Mat. 11. 28. Isa 55. 1. such like promises Come unto me all yâ— that labour and be heavie laden and I will refresh you Hoe every one that thirsteth come ye to the waters Let him that is a thirst come unto me and drinke There is a third whereby we believe that our sins are already pardoned and this is grounded upon these and such like He that believeth shall be saved It is objected if Christ died not for all men then a man may doubt whether he should believe or no But that scruple is not removed by the contrary perswasion that Christ died for all mankind in the common lapse for so Christ died for many men that neither can nor ought as such to believe and he that questioneth whether he should believe doth it in respect of former transgressions abuse of grace neglect of the meanes and conscience of his owne unworthinesse in which case it affords small comfort and lesse resolution to informe him that Christ died for all men as sinners but not as impenitent or unbelievers But the direct way and course to comfort the distressed and doubting soule in that perplexity is to informe him that his sins are pardonable because in Christ forgivenesse is offered unto him that he is particularly called being hungry thirstie burdened finding himselfe destitute both of grace and comfort to come unto Christ
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
his Word and Spirit as he knoweth it becommeth both his justice Rom. 9. 24 25 26. 10. 17 18 19 20. Rom. 11. 25 29 30 32 33. and mercy in Christ alwayes reserving to himselfe full and free power to call whom he please according to the good pleasure of his will But this distribution of vocation into externall and internall is not a distribution of the kinde into its specialls but shewes rather what doth concurre to that worke of vocation 1 Cor. 3 5 6. Rom. 1. 5. whereunto obedience is willing and freely yeelded This vocation is instituted and administred according to the eternall decree and purpose of God for knowne unto God are all Act. 15. 18. his workes from eternity and God doth nothing in time which he decreed not to doe from all eternity Whosoever therefore is Ephes 3. 5 6 9 11. Jam. 1. 18. 2 Tim. 1. 9. called in time he was predestinated from eternity that he should be called and in what state place time manner meanes soever a man is called he was predestinated to be called in that state at that time by those meanes and neither sooner nor later nor otherwise for the execution cannot vary from the decree but the note of changeablenesse must be ascribed unto God The company of them that are called effectually is the Church which is visible and invisible as this vocation is inward and outward Rom. 10. 10. visible which doth professe with the mouth and invisible which doth believe with the heart as man is distinguished 1 Cor. 4. 16. into inward and outward And as vocation inward and outward are not two callings but one and the same so the Church visible and invisible are not two Churches but the same Church differently considered Christ hath not two Kingdomes but There is but one Lord one Temple one Ministery Hieron ad Nepotian de vit Cler. Bilson Perpet govern cap. 11. one Kingdome one body one Church whereof every one that is savingly called is a living member The work of grace and heavenly calling is that which giveth being to the Church and make it a different society from all other companies of men whatsoever By effectuall calling and the answer of the soule unto God calling men are admitted into the Kingdome of Christ or Church of God every one that is thus called is of the Church and every one of the Church is thus called He that is not thus called is not of the Church and he that is not of the Church is not thus called He cannot be out of the Church who is in Covenant with God nor can he be a member of the Church who is not in Covenant The sheepe of Christ by predestination and eternall purpose are gathered into this fold some sooner others later some after one Joh. 10. 16. Mat. 20 3. 5. Act. 11. 18. Gal. 3. 28. Rev. 5. 9. Psal 68. 18. manner some after another of all nations kinreds and ongues Jewes and Gentiles bond and free male and female neere and farre off such as haue lyen longer and â—â—â—ke deeper into sinne and such as have beene preserved from the pollutions of the world The end of this vocation as it is the worke of God calling is that they who are given unto Christ of the Father should freely and willingly answer to God and Christ calling and so become the confederates of God by Christ the Mediatour of the New Testament and being faithfull and confederate they should love feare honour worship and obey God in Jesus Christ In respect Pro. 1. 24. Heb. 3. 7 8. Rev. 3. 20. Eph. 2. 11 12 13. Jer. 32. 38 39. Luk. 1. 74 75. Deut. 6. 4 5. Phil. 2. 12. Ephes 1. 6. Act. 13. 47 48. of the outward invitation it is their office and duty to answer to the call In respect of the inward and powerfull worke of the holy Ghost they are certainly inabled and drawne to come unto Christ and give up themselves unto him Another end remote is the Salvation of the elect and the glory of God in which respect calling to grace is a meanes ordained of God and according to the ordinance of God necessary to the communication of Salvation and the answer of the called is a condition requisite and necessary for the obtaining of that end according to the ordinance and appointment of God The glory of God most wife good mercifull just and powerfull doth so Rev. 4 8 9 10. 5. 8. 9 10. brightly shine forth in the communication both of grace and glory that it doth worthily draw the mindes of men and Angels into admiration and loose their tongues into the praise and magnifying of God Eâ— si respectâ— singulorum qui peâ—eâ—nt optabile esset ut homo non peccasset respectu tamen universalis boni câ—jus potius habenda fuit ratio non debuit Deus potentiam suam exâ—rere ad impediendum ne peccaretur Opposite unto this vocation is 1. That God doth suffer some to walke after the vanity of their owne hearts and blindnesse of their mindes and doth not invite them to come unto him or exhort them to repent Thus God regarded not the Gentiles in the dayes of their ignorance but gave them up to the lusts of their owne hearts And at this day many nations are shut up in ignorance and have not heard so much as the sound of the Gospell for many generations It is true the Lord calleth them in a sort by his long-suffering and patience and by the workes of providence in that he filleth their hearts with food and gladnesse but by the promise of mercy he is not pleased to speake unto them 2. Some that be outwardly called they contemne the counsell Luke 7. 30. Act. â—3 46. Act. 7. 51. Psal 81 12 13. Isai 63. 10. and 6. 9 10. Joh. 12. 37 38 39 40. Ezek. 20. 25. Per statuta mâ—la intelligi possunt leges Ethnicorum vel lex Dei quae ipsis in perniciemcessit of God put away from them the Word of grace resist the Spirit of God speaking unto them in the mouth of his Prophet whence followeth blindnesse of minde hardnesse of heart efficaciousness of errour that men should beleeve lies a reprobate sense and delivering into the power of Satan Jer. 4. 20. Thou hast seduced this people scil by false prophets promising them peace which God promised not and giving them up to the efficacy of errour as a punishment of former transgression 3. God doth call some by the Gospell and bestow upon them divers spirituall good things though not such as accompany Salvation And thus some doe heare and receive and rejoyce in the Word and bring forth some fruit but not to ripenesse or perfection CHAP. V. How Christians answer to the call of Christ and so come to have Fellowship with him IN the matter of Salvation it pleased God to deale with man by way of stipulation and promise and so
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
justice or promise he is bound to give specially when their impenitency is not from lack of grace but from perversenesse If this satisfie them not let them answer themselves how God doth will the repentance of them that be cast off and left to the hardnesse of their hearts How he doth will desire and approve the conversion of such as he hath blinded and hardened for their sins even when they are so blinded and hardened as of Gen. 4. 7. 1 Joh. 3. 12. Mat. 13. 15. Caine who was of the wicked one and slew his brother because God had respect unto his sacrifice and of the Jews whose eyes were closed and hearts hardened that they should not convert How is it imaginable say they that impossible should be the object of Gods desire or approvall The answer is given already impossible in it selfe or in respect of the unreasonablenesse of the thing commanded is not the object of Gods desire approvall or commandment but an impossible thing to us in respect of ouâ— perversenesse may be and is the object of Gods commandment and so of his approvall and desire as he doth will and desire what he doth command Doth not God exact of the Gentiles given up to the vanity of their minds that they should seeke him in the way wherein he will be found if they would be saved when they have not meanes sufficient to bring them to the knowledge of the truth nor grace to believe Doth not the Lord command approve and desire the conversion of many obstinate impenitent persons living in the Church who have and doe abuse the meanes of grace whom for their former and present contempt he doth Isa 6. 9. blind and harden whose condemnation is aggravated by this that they have and doe live under great and good teaching Doth not the Law exact perfection of them who are under the Law when it is impossible by reason of the infirmity of the flesh Is not the rebellion of the flesh repugnant to the Law of God from which it is impossibe to be freed in this life In the Covenant of grace perfection of faith and obedience is commanded otherwise imperfection should not be a sinne but that is impossible to man whilest he carries about this body of sin And if impossible be not the object of Gods will in this sence he that by custome in evill hath contracted an habit that he cannot but sin should not offend and he that is carried with most violence of mind unto evill should be least evill They demand further how could God approve that such should repent and believe as doe not these things from him and by the power of his grace who therefore might glory as he would have no creature to doe 1 Cor. 1. 30. And it is a most sure thing God would have no creature to glory in himselfe and most true that faith will not cannot glory in any thing but in the Lord and therefore we acknowledge that God of his grace hath chosen some men to faith and holinesse as in justice he purposed to leave and forsake others for their sin For if God decreed not to give men faith and repentance he is not the authour of them For God doth nothing in time but what he decreed to doe before all time To exclude boasting it sufficeth not to say that God gives grace whereby we might believe if we will specially if we use our naturall gifts well for that makes ability to believe only to be of God and that in part procured by our selves but faith and repentance to be from the free use of our owne will whereby we are distinguished from others which believe not to whom God wished as well and who received as much grace from God perhaps more See Groven dissert de elect fid praevis But leaving that matter for the time to the objection the answer is plaine that as God commandeth wicked men to repent and believe so he testifieth what he doth desire and approve but with-holding the internall and effectuall working of his Spirit they will not repent through their perversenesse As it is a duty which God requireth so it is approved but without his grace it cannot be performed It is a certaine truth if the wicked doe repent unfainedly they shall be accepted but repentance is the gift of God which without his grace cannot be wrought As God commandeth repentance so he doth approve it but he approves not that men should glory in themselves because if they returne as he commands it is by his grace God testified to Cain what he approved Gen. 4 7. when Cain had not grace at that time to doe what God required nor did the Lord approve that he should glory in himself as if he could repent by his own power It may be asked to what end doth God invite and perswade wicked men to repent and believe if he give them not grace to believe if they will The latter part of that question must be explained for if this be the meaning that many men through their own default be left of God without grace sufficient to bring them to life eternall it is that experience it selfe confirmeth in many Infidels who have departed this life before they had means to come to the knowledge of Jesus Christ And if God may deny to some both meanes and grace sufficient to bring them to life eternall he may justly with-hold the graces of his Spirit from them that be called and invited in the Ministery of the word when grace is freely given and both the one and other be deprived through their owne default But if the meaning of that latter clause be that though wicked men should seek and truly desire grace yet God doth violently with-hold it from them then it is most false and implies a contradiction as if men without the grace of God could truly desire grace Now the end of this invitation may be considered according to the meanes and invitation it selfe and the will Duplex animi despositio ad fidem poenitentiam una fine qua non scil ut audiaâ—us Evâ—ngelium formaliâ— altera of God exacting of man what is good and acceptable and what in duty he oweth unto God and in this respect the salvation of the party invited is the end of the invitation or it may be considered according to the will of God whereby he doth not only ordaine and approve meanes to such an end but will so bring to passe that the effect shall follow or hereby he not only commands them to believe and others to further their salvation but willeth effectually to bring them to salvation and draw them unto him by the powerfull operation of his Spirit so he doth not will the salvation of all that be called As men are called to repent that they might live and God doth in calling them a vow it is his desire they would repent that they might live so the end of the