Secondly a covenant plainly argues an agreement at least in tender from one and professed acceptation from the other party A covenant of parties at a distance either party holding his distance respective to that where the distance is held is the greatest absurdity Now in this absolute covenant as it is called there is not so much as a tender from God much lesse an acceptance from man and so as yet a distance held and therefore no covenant or agreement Thirdly this supposed absolute covenant Jer. 31 33. Heb. 8. 10. hath mercies of two sorts graces priviledges And though men contend that the promise of grace is absolute seeing there is nothing pre-required of us for the writing of this Law in our hearts yet the priviledge of remission of sins hath its conditions Act. 10. 43. Act. 13. 38 39. Act. 3. 19. Fourthly none can claim any interest in or take any comfort from this absolute covenant depending on the antecedent love of God preceding the conditional covenant depending on the consequent love of God before he hath entered the second which is conditional and performed the conditions and knows that he hath performed them This is clear it is made all say with the Elect now none can claime his interest till he knows his Election which is made sure only by our saith and new obedience by the knowledge that we have of our faith and new obedience But it is enough to me that a covenant comprizing a restipulation of our duty is here confest which is the Gospel way to salvation without which the acquiescent love of God is not attained As to that Text Heb. 8. 10. the Reader may see more elsewhere CHAP. IX Further Objections against the former doctrine Answered THe covenant of grace entred with fallen man saith one is called an everlasting covenant and Heb. 8. 12. God saith I will be merciful to your iniquities and your sinnes will I remember no more Now suppose there were conditions for man to performe and man did faile in those conditions what were become of the covenant Ans The conditions failing of the covenant is broke the everlasting covenant is broke which though it seeme a contradiction to some yet it is not so to the Prophet Is 24. 5. They have transgressed the Law changed the Ordinances and broken the everlasting Covenant It is said to be everlasting because it shall not be antiquated for another to succeed it or at least that man is not to put a period to it so Circumcision and the Passeover are Ordinances for ever not that non-entring into it never break or transgresse it The Elect of God Regenerate do indeed keep covenant so do not all that enter into it There are frequent Scripture-complaints of Breach of covenant Secondly It is said Man hath no tie upon him to perform any thing whatsoever with covenant as a condition that must be observed on his part let the covenant it self be judge in this case mark it in Jeremy Ezekiel or in Heb. 8. Answ In those Texts there are graces mentioned as Gods work on the soule and priviledges promised to be enjoyed Whatsoever is there set forth as Gods work upon the soul is also required of man as duty namely to be renued in the spirit of his mind Eph. 4. 23. To make him a new heart and a new spirit Ezek. 18. 31. That the Word of Christ dwell in him richly in all wisdome Col. 3. 16. It will be hard for any to point out a promise of this nature but it may be answered with a command as an obligation unto duty As the precepts must not thrust out the promise nor duty shoulder out free grace So the promise must not destroy the precept In that of Jeremy conditions on mans part are included so as by the assistance of grace to be performed The tie lies upon us on pain of losse of all that the covenant promiseth and bearing all that-it threatneth Thirdly Suppose saith one there should be a fault of performing in this Covenant whose were the fault Answ The fault is his who is chidden in Scripture and beaten for it namely those that did flatter God with their mouth and lied unto him with their tongues whose heart was not right with him nor were sledfast in his covenant Ps 78. 36 37. They upon whom he will bring a sword to avenge the quarrel of his covenant Lev. 26. 25. are in the fault Fourthly if there be conditions then the covenant is not free gifts must be of absolute grace and bounty if a condition be required the freedome of the gift is destroyed Answ This is true of such conditions where there is merit in the condition whereby benefit accrues to him that engages by promise holding proportion with the reward But here is nothing indented by way of covenant but that homage which is naturally due which God may challenge from us as creatures without either engagement unto or exhibition of any reward at all for their paines and what he may require without reward when he covenants for it the reward is free If Abraham had made Eliezer of Damascus his heir upon his faithful service the inheritance had yet been a free gift and of grace conferr'd upon him Make the Proposition universal All conditions in promises destroy the nature of a gift in the thing promised and then it is to be denied A covenant of grace would then be a contradiction seeing it is no covenant as hath been demonstrated without a condition Then the Prophet doth contradict himself in the tender of a covenant in the most free manner as is possible Isa 55. 1 2. Ho every one that thirsteth c. even their conditions are required Incline your ear and come unto me Hear and your soul shall live Let the wicked for sake his way the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and unto our God for he will abundantly pardon Here are free promises with conditions Men who have not that sovereignty account their gifts free and yet require conditions from them on whom they are conferred An Alms-house is founded and endowed with revenue conditions are put upon the Almes-people to reside in such an house assigned to wear clothes of the colour and forme prescribed or whatsoever else the Founder please and yet the gift is free Finally God cannot covenant with man and keep up his sovereignty if we leave out obedience in the Articles of the covenant The covenant is upon equal termes if subjection be excluded to be a God in covenant and not require subjection is the highest of contradictions A Learned Writer after a large discourse held of the right that Redeemed ones have to the death of Christ before beleeving saith Here may be observed the mistake of those who winde up the merit of Christ as affecting God as I may so speak unto a conditional engagement viz. that we shall be made partakers of
Spirit This conviction unto change is hardly without compunction remorse and terrours in the soul It was not the single case of the Corinthians but common with other Christians as the natural work of godly sorrow that it worketh repentance not to be repented of 2 Cor. 7. 10. I will not stand to diâ—â—â—â— whether any ever are exempted from this preparatory work I question not Gods prerogative I am upon enquiry after his usual method I know some instance in Matthew who being called suddenly followed Christ and we heare nothing of any work upon his spirit to trouble But who knows whether Matthew a Jew were not called by grace before this call to an Apostleship and if not in grace whether it necessarily followed in that instant The like is objected of Lydia The Lord opened her heart that she attended to the things that were spoken of Paul Acts 16. 14. without any sorrow or trouble in spirit is mentioned Neither is there mention of any joy or rejoycing in spirit and she by many is believed also to have been a Proselyte Yet this of godly sorrow must be understood with some limit 1. An equal degree of sorrow and preparative work is not necessary in all One mans terrours and heart-breakings are no necessary precedent for all others to reach 2. An high degree is not necessarily required of any God can come sooner in with Gospel-cordials after Law-convictions unto one than another 3. No man hath reason to quarrel his conversion because his sorrow hath not been like some others each man hath not like paine in cure of a like malady 4. None should beg of God overwhelming and amazing shakings and humiliations of Spirit God better knows their frame than they understand themselves 5. None can judge of the truth of their repentance by the greatnesse of their trouble It may possibly end in horrour and work nothing better than it self It may only have its present work to cast hell in the face and then the person returne to his old byasse to his sinful pleasures his worldly advantages as Saul to his Musick Cain to his building of Cities yet when God thus plowes it is a hopeful signe he intends sowing and men in this case must not reason themselves to be such soyle on whom no good can be done as though they were past all husbandry of the Lord He can take away a heart of stone and turne a rock into a fruitful field This is Gods method do not dispute but believe 6. Then it is in a degree sufficient when it effects the work for which it serves when it brings the soul out of love with sin takes it out of the paths of sinne when it so works to an apprehension of dangers that it works the soul to cast it self on Christ Jesus When horrours work desires not of ease but of grace of Christ and of whole Christ of pardon of sin and power against sin there is a true work For the essential parts of this grace which I make a Gospel-engagement and condition of the covenant they are privative or positive Privative is the destruction of what hath been Positive is the introduction of what is not Every change hath two termes The one is terminus ad quem which is endeavoured The other is terminus à quo which is left and so in this change which grace works and to which the covenant of grace doth engage The privative part which we are to leave is sin the work of Satan The positive part which we are to endeavour is that which stands in full opposition Forsaking of sin we must follow after righteousnesse and turning from Satan we must turne to God and therefore the Ministery which findes men out of covenant and works them into it is to bring them from darknesse to light from the power of Satan to God Acts 26. 18. The privative part is frequently enjoyned as that which bindes at all times and to all times A man in covenant with God is to have no more to do with sin Cease to do evil put away the evil of your doings from before mine eyes Isa 1. 16. Be ye separate touch no unclean thing 2 Cor. 6. 17. Mortifie therefore your members which are upon the earth fornication uncleannesse inordinate affection evil concupiscence and covetousnesse which is idolatry for which things sake the wrath of God cometh on the children of disobedience In the which ye also walked sometimes when ye lived in them But now you also put off all these anger wrath malice blasphemy filthy communication out of your mouth lie not one to another seeing ye have put off the old man with his deeds Col. 3. 5 6 7 8 9. Old things with Christians are to be done away This is the duty of all those that pretend to Christ Let every one that nameth the Name of Christ depart from iniquity 2 Tim. 2. 19. All that is in Christ is wholly against it His Prophetick office leads us from it and gives us light to avoid it In his Kingly office his Law is against it and his Priestly office is to redeem from it They that are in Christ and learn him as the truth is in Christ Jesus attaine to it Ephes 4. 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts It is the character of a man in Christ Gal. 5. 24. They that are Christs have crucified the flesh with the affections and lusts And this upon peril of bearing their sinne Ezek. 18. 30 31. Repent and turne your selves from all your transgressions so iniquity shall not be your ruine Cast away from you all your transgressions whereby you have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel No man in sinne is for glory 1 Cor. 6. 9. Know ye not that the unrighteous shall not inherit the kingdom of God The works of the flesh are manifest which are these adultery fornication uncleannesse lasciviousnesse idolatry witchcraft hatred varience emulation wrath strife seditions heresies envyings murders drunkennesse revellings and such like of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the Kingdome of God Gal. 5. 19 20 21. Upon these termes it is that they obtaine pardon of sinne Isa 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Grace is no where more freely tendred than there Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Wherefore do ye spend money for that which is not bread and your labour for that which satisfieth not hearken diligently unto me and eat you that
suddenly on no man neither be partaker of other mens sins In case Timothy had had that power to have conferred with the calling qualifications for the calling he had no need to have been in that way advised to use such circumspection Why should he be so careful to see them first fit in case his laying on of hands would fit them There need not such trial whether they were gifted in case a touch of the hand would be the gifting of them And for Timothies Ordination in the place quoted 2 Tim. 1. 6. it followes not from our grant that extraordinary gifts are there specified that authority for the Ministerial work is denied It is plain that Moses authorized Joshua for succession in his place by laying on of hands Deut. 34. 9. The people upon that took him for his successor yet it is as plain in the Text that the Spirit of wisdom was then conferred upon him Authority and power are sometimes given at once yet all that are in power to authorize cannot impower for this businesse he that will see more may read Dr. Seamans Treatise on this subject and jus divinum Ministerii Ecclesiastici CHAP. XXIX Ministers of Christ must bring their people up to the termes of the Covenant pressing the neccessity of Faith and Repentance THen it farther yet follows that the Ministers of Christ are to call their people unto these duties before mentioned as conditions They must urge and presse the necessity of Faith and Repentance These are the termes of the covenant and stipulation to which God in covenant doth engage in which the Apostles of Christ spent their paines Testifying both to Jews and Gentiles repentance towards God and faith towards our Lord Jesus Christ Acts 20. 21. And this must be the businesse of those that make it their businesse to preach the Gospel in all ages Men must be taught to observe what Christ commands and teaches Matth. 28. 20. These Christ teaches and gives in charge Thus he begun his Ministery Mark 1. 15. Repent ye and beleeve the Gospel They must so preach that men may not perish that they may not be the savour of death But they only that beleeve shall not perish John 3. 16. They that repent not must perish Luke 13. 1. They must so preach Christ that men may have their interest in Christ that they may not be cast off by Christ But Faith gives this interest He dwells in our hearts by Faith Ephes 3. 17. Workers of iniquity must be cast off Mat. 7. 23. Depart from me all ye that work iniquity It is no plain dealing in any of the Ministers of Christ to make tender of promises to hold forth priviledges and conceale the termes upon which they may be obtained to speak of salvation to men in sinne without so much as the name of sanctification or application to God in a way of Repentance to tell men in the Prodigals course of the Fathers bowels and readinesse to meet them with kisses without mention of the Prodigals humiliation or coming in to tell them of the many sinnes forgiven to the woman in the Gospel Luk 7. 47. without once mention of those many tears that were shed in evidence of her repentance They say that these are the strongest motives to work men from sin This I gladly yeeld when the promise is tendered and with it repentance urged I know it was the way of the Prophet Esay 55. 7. and therefore a prevalent way Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy on him and to our God for he will abundantly pardon The way also of the Apostle 2 Cor. 6. 17. Be ye separate saith the Lord and touch not the unclean thing and I will receive you But the severing of the promise from the duty so that Christ is heard only in a promise not at all in a precept when they heare that Christ will save but are never told that they must repent These are but delusions Promise-Preachers and no duty-Preachers grace-Preachers and not repentance-Preachers do but as the Apostle hath long since given warning deceive with vain words Ephes 5. 6. This will never work men from sinne but strengthen men in sin Ezek. 13. 22. Because with lies ye have made the heart of the righteous sad whom I have not made sad and strenthened the hands of the wicked that he should not returne from his wicked way by promising life These promises of life thus tendered we see are lies for men in sinne are men for death Ezek. 18. 31. These promises strengthen the hands of men in sinne that they return not from it It is the observation of many that the false Prophets so branded in the Old Testament vented no errours in Faith but only misapplications of truths They promised peace where the Lord had promised no peace and therefore a false Prophet among the Jews is distinguished from a false Teacher among Christians 2 Pet. 2. 1. These latter bring in damnable heresies and so did not the former But as ours outstrip them in that they bring in errours in faith so they joyne with them in misapplications of truths If thou be a whoremonger a blasphemer a drunkard a mad man in iniquity saith one or words to that purpose and there be no manner of change wrought in thee yet come and take Christ c. Does any Gospel-Text speak of such a mans taking of Christ without any manner of change wrought Are not those the enemies of Christ that rise in hostile rebellion Psal 68. 21. And while they despise him can they receive him We would not have such a sinner if we can possibly imagine a great sinner kept from Christ Jesus but he must come in at the Gospel-door He must come in the way of his call He must come to receive whole Christ in each function of his He must come for every gift which Christ poures out He must come for repentance from Christ as a Prince as well as remission of sins as a Saviour Acts 5. 31. God hath exalted him with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgivenesse of sinnes He must come by the way of Faith for forgivenesse This both Prophets and Apostles Old Testament and New Testament-Gospel calls for Acts 10. 43. To him give all the Prophets witnesse that through his Name whosoever beleeveth in him shall receive remission of sinnes They must come by repentance and conversion in order to forgivenesse Acts 3. 19. Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. I do not say that there is no promise in Scripture made to a wicked man that is the greatest Gospel-paradox But I say they are not made good to wicked persons They are made to the wicked made good that
onely begotten Son that whosoever believeth in him should not perish but have everlasting life Mark 16. 16. He that believeth and is baptized shall be saved but he that beleeveth not shall be damned Acts 10. 43. To him give all the Prophets witnesse that thorough his name whosoever believeth in him shall receive remission of sinnes Acts 13. 38 39. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sinnes And by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses Acts 16. 31. Believe on the Lord Jesus Christ and thou shalt be saved and thy whole house Rom. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood Rom. 10. 4. Christ is the end of the Law for righteousness to every one that believeth In all these texts and several others faith is required of men in covenant and if men did not engage to beleeve they could not be so much as professed covenanters This is in reason further evident 1. That which gives us interest in the Mediator of the covenant without which we have no title to him or portion in him is a condition of the covenant This is plain of it self without interest in the Mediator of the covenant we are as though no covenant were entred and the former distance held up But it is faith that gives us interest in Christ the Mediatour He dwells in us by faith Ephes 3. 17. He is set forth a propitiation through Faith in his blood They that believe receive him John 1. 12. Others hold a distance from him To as many as received him to them he gave power to be the sonnes of God even to those that beleeve in his Name 2. That which receives all that grace gives must needs be a condition of the covenant of grace This is as plain to be under a covenant of grace and void of the gifts of grace is a vain entrance upon it and the reception of the gift is a condition necessarily requisite But Faith receives all that grace gives It is of Fath that it might be of grace Rom. 4. 16. God gives nothing at least tending to eternity but he puts it into the hands of Christ He is the Fathers treasury and store-house Col. 1. 19. It pleased the Father that in him all fulnesse should dwell And that of his fulnesse we should all receive Joh. 1. 16. And faith receives al from him He that believeth out of his belly flowes rivers of living water Joh. 7. 38. 3. That which interest us in and gives title to all priviledges of a people in covenant with God through Christ is a condition of the covenant This is plaine the end of the covenant being to conferre those priviledges upon us But Faith interests us in and gives title to all these priviledges Paul is sent to the Gentiles to turne them from Satan to God to bring them out of Satans kingdome and to bring them in a covenant-way into Christs Kingdome That they may receive forgivenesse of sins and an inheritance among them that are sanctified saith Christ by faith that is in me Christ is the object of a Christians faith on whom it is terminated Faith which is in Christ receives that leading priviledg forgivenesse of sins without this priviledge we are strangers to all other priviledges Being under sinne we are heires of wrath and in no capacity of mercy Faith interests us in this Acts 10. 43. To him give all the Prophets witnesse that through his Name whosoever believeth in him shall receive remission of sins Acts 13. 39. And by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses Rom. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God Faith interests us in the consummating priviledge an inheritance among them that are sanctified He that believeth hath everlasting life John 6. 40. Faith interests us in all intermediate priviledges which a man in covenant can enjoy in the way to this inheritance Adoption of sonnes is this way obtained John 1. 12. Gal. 3. 26. Pacification of Spirit Serenity and tranquility of minde Isa 26. 3. Rom. 5. 1. Boldnesse at the throne of grace Ephes 3. 12. There is no priviledge bottomed on Christ that hath foundation in him but Faith receives Faith then must be a condition of the covenant 4. That which puts into a capacity to receive the mercies of the covenant held forth in Promise is a condition of the covenant and the want of it strips off all hope and expectation of it But Faith puts into a capacity to receive all the graces of the covenant given in promise Said I not unto thee if thou wilt beleeve thou shalt see the glory of God John 11. 40. God exerts and glorifies his power in great things for good unto those that exercise the grace of Faith Paul saw the Creeple had faith to be healed Acts 14. 9. Sure if there be such a thing as a condition in any covenant in the world any such thing as a conditional covenant then sure faith is a condition of the covenant of grace Some conceive an absolute covenant made of God for grace as Jer. 31. 33. This with me is very disputable and I have given my reasons But the covenant made to grace must needs suppose grace There is no covenant for happinesse made with any creature but upon termes and conditions For further clearing of this point we must know that faith is considered under a double notion First as an instrument or if that word will not be allowed as the way of our interest in Christ and priviledges by Christ Secondly as an inherent grace or Christian duty to which both the Law and the Gospel call The radical grace from which others flow though not in their being yet in their farther growth and encrease I speak of Faith now in the first acception Neither as a part or any way a working cause of the farther progresse in inherent righteousnesse so it will come in the second place but as interesting us in another righteousnesse and so I say it is a condition in the covenant of grace immediately serviceable for our returne to God and reconciliation in Christ For clearring of which I shall clear it in some propositions First God will by no means justifie a wicked person no man in sin shall stand and live in his sight He that hath made a Law to forbid it ordained hell for the punishment of it will not justifie the person that is convinced and found guilty of it Some say it is against his essence The justice of God which is God ties him to take vengeance sure I am it is against his declaration of himself
which is good and let your soul delight it self in fastnesse Incline your ear and come unto me hear and your soul shall live and I will make an everlasting Covenant with you even the sure mercies of David verse 1 2 3. And yet we see upon what termes it is tendered That which keeps from us the mercies and brings upon us the curses of the covenant is upon covenant-condition to be shunned This is true of all covenants made where any good is hoped and evil feared That sinne against God keeps us from the mercies and brings upon us the curses of the covenant is clear in what hath been spoke What hast thou to do to declare my statutes or that thou should'st take my covenant in thy mouth seeing thou hast instruction and castest my words behinde thee Psal 50. 16 17. A people that keep to their termes of covenant are in communion with God but sinne separates between a people and God that is the ground of quarrel Hos 4. 1. between earth and heaven Men entring and keeping covenant with God are of God and not of the Devil They are turned from the Devil to God from fellowship with Belial to fellowship with God But he that committeth sin is of the Devil 1 John 3. 8. Christ that carries on the covenant as you have heard will never cast off those that walk up to the termes of the covenant but he casts off with a dreadful sentence all those that work iniquity Mat. 7. 23. As for those Antinomian spirits and ranting wretches that do contend that sinne is no barre to their communion with God That God is as well pleased with man in the greatest heighth of sinne as the most holy duties That this doctrine charges a change upon God to be now pleased and presently in wrath and displeasure they do but deceive themselves and make it their work to deceive others They neither know sin nor the direful guilt of it nor yet God nor his direful displeasure against it The Apostle makes it his businesse to undeceive them as Ephes 5. 6. having reckoned up a catalogue of sins he thus speaks Be not deceived with vaine words for because of these things cometh the wrath of God upon the children of disobedience Neither is there any change according to this doctrine supposed in God The change is in them that covenant against it and walk in it Did they know the terrour of it they would tremble at the thought of running upon it and by heaping up sin to treasure up wrath against the day of wrath and revelation of the righteous judgements of God Rom. 2. 5. They will finde this an aggregate of all miseries and let them take beed that they call not to the rocks and mountains to hide them from it The Positive part is to be followed as the Privative part to be shunned As Timothy must flee covetousnesse so he must follow after righteousnesse godlinesse faith love patience meeknesse 1 Tim. 6. 11. Faith in the former place as an instrument serviceable for our accesse to God makes up as we heard a condition of it self As a work or inherent grace it is here comprised in this covenant-condition together with others to hold up our communion with God As we must cease to do evil so we must learne to do well As we must put off the old man with his deeds so we must put on the new man It is not enough not to bring evil fruit wilde grapes but we must be fruitful in every good work God hath a quarrel with his people upon a charge of negatives as well as affirmatives omissions as well as commissions She obeyed not the voice she received not correction she trusted not in the Lord she drew not neer to her God Zeph. 3. 2. We must not alone be free from that charge of Christ upon the Jews of doing the work of the Devil John 8. 44. but we must abound in the work of the Lord 1 Cor. 15. 58. And this upon the penalty mentioned in the former branch Every tree that bringeth not forth good fruit shall be hewen down and cast into the fire Matth. 3. 10. Upon these termes it is that we avoid the curse of the covenant Those on whom no condemnation is charged walk not after the flesh but after the Spirit and the fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance Gal. 5. 21 22. Upon those termes salvation the mercy of the covenant is obtained Christ is the Authour of everlasting salvation to them that obey him Heb. 5. 9. When the Apostle makes light of outward priviledges he puts the whole stresse upon mans faith and obedience Gal. 5. 6. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandments of God 1. Cor. 7. 19. That which is so mightily available with God in covenant is the walking up to the terms and observance of the conditions of the covenant But faith and the keeping of the Commandments of God are as we see thus available and prevalent These two are distinguished but never severed That faith which looks at Christs blood as a Saviour accepts him as a Sovereign and the latter about which there is most dispute is an evidence to conclude the former Hereby we know that we know him if we keep his Commandments where knowledge is put for faith as appears in the context 1 Joh. 2. 3. These are heard of God in prayer Joh. 9. 32. If any man be a worshipper of God and doth his will him he heareth Whatsoever we aske we receive of him because we keep his Commandment and do those things that are pleasing in his sight 1 John 3. 22. These are sealed of God by his Spirit 1 John 3. 24. And he that keepeth his commandments dwelleth in him and he in him And hereby we know that he abideth in us by the Spirit which he hath given us These great mercies are for men in covenant that keep covenant But the mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousnesse unto childrens children To such as keep his Covenant and to those that remember his commandments to do them Ps 103. 17 18. CHAP. XXIV Objections against the conditionality of Repentance answered HEre Objections must be removed Object First joyntly against faith and repentance some making challenge of both as no covenant-conditions So Mr. Baxters questionist How do you make faith and repentance to be conditions of the Covenant on our part seeing the bestowing of them is part of the condition on Gods part can they be our conditions and Gods too In case these two cannot stand together that they should be conditions both Gods and ours we may answer by way of retortion Answ and I am sure we have the better end of the staffe that
conclude our Assurance of happinesse but the determination of that being thus put is easie No man in true grace shall go to hell or misse of heaven God doth not adorne man with that glory to reject him The Apostle exhorts to love not in word nor in tongue but in deed and in truth and for a motive adds Hereby we know that we are of the truth and shall assure our hearts before him 1 Joh. 3. 18 19. But the minimum quod sic when it is that grace may be accounted true is not so easie to determine It is not every faintish desire that is the work on which all this glory rests It must be a work of farther power and efficacy on the soul for satisfaction of which I shall referre the Reader to the learned labours of my much honoured neighbour Master Anthony Burgesse in his spiritual refining CHAP. XXXI The distribution of the Covenant of Grace into the Old and New Covenant with the harmony and agreement that is found between them BY Gods assistance we have been thus farre carried on in the work in hand to finde out the nature of a covenant and Gods way of entring covenant with man And for the more clear discovery of both we have held forth the agreement which is found between the covenant of Works which God entred with man in his state of integrity and the covenant of Grace entred of God with man in his fallen condition as also their respective differences So that all that is essential in this covenant and necessarily required to the attainment of the priviledges and mercies promised in it hath been made known and a compleat definition given with such corolaries and inferences that have been judged necessary Now this covenant thus entred with man in his lapsed estate and hitherto cleared admits of distinction and is distinguished in Scripture by the names of the Old and New Covenant Heb. 8. 13. The first and second covenant Heb. 8. 7. The first some call and not unfitly a covenant of Promise under that covenant Christ was known in promises only and not manifested in the flesh Others call it a subservient covenant being to lead in the second in its full lustre and glory which alone they call a covenant of Grace and make it a third covenant But I shall content my self with the Scripture-termes calling the first Old not because it was first in being but because it is to be abolished and another to succeed the later New because it is never to be antiquated as the Apostle Heb. 8. 13. explains himself Now it must needs contribute much to the clear understanding of the covenant as well of the termes of it as the mercies in it and be a great advantage for the better understanding of sundry both Old and New Testament-Scripture in case the agreement between this Old and New covenant together with their true differences be rightly assigned and those imaginary differences assigned by some erroneous on either hand to the great prejudice of either of the covenants be throughly examined A work of difficulty but were it well followed of singular profit On this by the help of Gods grace I shall adventure and in the first place lay down their agreement afterwards their respective true and real differences and then proceed to examination of such differences which some have assigned which I reserve to the last place seeing in the two first I shall be brief The last will be found a businesse full of tedious difficulty and trouble In several things there is a full agreement between these covenants 1. In the Authour propounding God is the Authour of them both God is the God not of the Jews only who were in the first covenant but of the Gentiles also taken through grace into the second covenant Rom. 3. 29. 2. In the party accepting as specifically considered they are both entred with man Neither Angels nor any other creature articles or is articled with in it and hitherto there is an agreement of both with the covenant of works 3. In the motive or impulsive cause Both of these are of singular grace entred with fallen man in his lost condition there was no hint of this grace before the fall nor any need or use of it being not for mans preservation but his restitution 4. In the Mediatour Christ Jesus who was one and the same in both For though Moses have the name of Mediatour Gal. 3 19. Receiving the lively oracles and giving them to the people Acts 17. 38. as the Judges in Israel had the name of Saviours Nehem. 9. 27. and thereupon Camero makes this difference between the Old and the New covenant That Moses was Mediatour in one Christ in the other Thes 68. yet he confesses that that mediation by the benefit whereof men are truly and effectually united to God belongs only unto Christ De trip foedere Thes Moses work was only to deliver the way of the worship of God in those times and that not in his own name but as a servant Heb. 3. 5. He that Moses did serve of whom he wrote Joh. 5. 46. that Prophet like unto Moses whom God promised to raise Deut. 18. 15. in all ages was Mediatour 5. They agree in the conditions annext Both these covenants have one and the same conditions on Gods part Remission of sins and everlasting happinesse as after shall be shewed more fully They are the same on mans part Faith and Repentance The just then did live by faith Heb. 2. 4. And without faith it was then impossible to please God Heb. 11. 6. Acts 10. 43. To him give all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sins God then called for returne to himself and sincerity in our returnes accepting those that were sincere Ezek. 18. 31. The eyes of the Lord run to and fro through the whole earth to shew himself strong in the behalf of those whose hearts are perfect before him 2 Chron 26. 9. 6. They agree in the unity of Church-felloship constituting one and the same Church of Christ The Church in those dayes in which the Fathers lived is one and the same Church with this in Gospel-times In Gospel-times men come from the East and West and sit down with Abraham Isaac and Jacob in the Kingdome of heaven Matth. 8. 11. One and the same Kingdome receives both Their Faith was terminated upon Christ as well as ours Abraham saw his day and rejoyced John 8. 56. Moses bore his reproach and esteemed it greater then the treasures in Egypt Heb. 11. 26. They did eat the same spiritual meat and did drink the same spiritual drink they drank of the Rock that followed them and the Rock was Christ 1 Cor. 10. 3. The same not among themselves but the same with us They are saved by the same free grace and mercy as we Jews by nature are justified by the same faith in Jesus as
their flesh this signe and seale of the Covenant 2. Upon it they had many and great priviledges yea all Church priviledges followed upon this leading priviledge though otherwise strangers to the Common-weale of Israel now they were look't upon as of Israel 3. Answering unto and in sincerity making good that unto which they do actually engage the whole blessing of the Covenant is theirs They that undertake the termes on which covenant-salvation according to the Gospel is had are actually vested in a a saving covenant but they undertake the termes on which covenant-salvation according to the Gospel is had they are therefore in a saving covenant 4. In case unbelief and impenitence in them be not only Law-transgressions but also Gospel-sins and breaches of a Gospel-covenant then these professed believers are under a Gospel-covenant This is evident They sin not against the Gospel that are not under the Gospel they break not covenant that were never in covenant but their unbelief and impenitence are above Law-transgressions they are Gospel-sins and breaches of covenant as I think need not to be proved and therefore it is plain that they are in covenant Upon this account I confesse I have often marvelled why many eminent and godly Divines do earnestly perswade their people to whom they speak to enter covenant with God giving directions what way they are to take to come into covenant with him telling them that it is of great concernment to them to know under what covenant they are whether under a covenant of Works or a covenant of grace when the same men expressely say that we all entred covenant in baptisme and that unbelief and impenitence at least if not every sin is a breach of our baptism vow and covenant Might not any think that these did perswade to be baptised and that they tell their people that it is of great concernment to know what covenant it is that baptisme seales whether it seales the covenant of Works or the covenant of Grace If we enter in covenant in our baptisme as they truly say that we did as to the Jus in re then how comes it to passe that any that are baptised are out of it and being already actually in it how are they perswaded to enter into it These perswasions therefore and motives to enter covenant I think should be to presse men on to keep covenant and so the directions which they lay down are indeed of divine and excellent use And when they say it so much concernes men to know what covenant they are under I conceive it should rather be to let them know of how great concernment it is to them to see that they have their interest in the mercies of the covenant through grace answering to the termes of it and requisites in it and so the entring of covenant which is done as these say in baptisme and keeping of covenaut or obtaining the mercies of the covenant would not be confounded but distinguished Their labours would likewise be of excellent use which otherwise scarce suit either with their own words or the Scriptures It may be objected that in case they are from under the covenant of Works and under the covenant of Grace then they are exempted from the curse and acquitted from the condemnation which is annext to that covenant which cannot be affirmed of any meer Professour of Christianity in unbelief and impenitence and enough is spoken in this Treatise it self against it To this I answer 1. The curse may follow upon the transgression of the Law as a Law without consideration of any covenant at all whether of Works or Grace and it is not interest in Covenant but interest in Christ which these supposedly such have not that frees from condemnation 2. What if it be yielded that they beare no more than the penalty annext to the breach of the Covenant of grace If the Gospel be consulted that is sufficiently sad and heavy If they be put to beare that nothing more needs to be added to the burden and indeed with submission to better judgments not resolvedly determining any thing it is my thoughts that professed Christians in unbelief and impenitence suffer not upon account of the penalty annext to the breach of the covenant of Works but upon account of the penalty annext to the breach of the covenant of Grace and let not any here object that the transgression of the Law shall not then be laid to their charge for the Gospel bindes us to the obedience of the Law though not in exact perfection yet in sincerity and truth And this I suppose receives strength from that of the Apostle 2 Thes 1 7 8. The Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ which character therof not knowing God Interpreters saith Dr. Slater upon the words generally take to be a description of the Gentiles who though they know God by his Works yet they know him not by his Word and to this he subscribes The other character of not obeying the Gospel of Jesus Christ is as he saith a circumscription of Christians according to Interpreters Gospel-disobedience is then their guilt and upon account of this they suffer Had they believed and yielded sincere obedience which they professed and to which they engaged themselves they had not perished and the want of this appears to be their destruction CHAP. XLI Interest in a Church-state is of equal latitude with the Covenant THen it follows by way of necessary corollary that Church-membership interest in a Church-state is of equal latitude not only the elect and regenerate but all in covenant as before spoken to have their right stand entitled to Church-priviledges And here lest I should be mistaken let me explaine my selfe that my meaning is not ipso facto because in covenant with God and called by his name to entitle them to the Church invisible and so to suppose them lively members living in grace by influence of the Spirit from Christ This would clearly enough contradict that which before I have spoken and were indeed a contradiction in the adject I mean it of a visible Church-state and interest in visible priviledges If any quarrel at the distinction as some have done on either hand endeavouring to take off both members The Church of Rome not admitting any Church invisible and others not brooking any Church but such as consists of invisible members as may appear in their definitions of a particular Church putting in those clauses that belong only to the Church invisible I shall refer them to Doctor John Reynolds in his second Thesis fully bottoming it on that Text Mat. 22. 14. Many are called but few chosen which yet must be confest with judicious Master Hudson that it is not a division into two distinct Churches or species of Churches but a distribution of the subject by the adjuncts
regard of persons for Themselves Posterity For themselves it is much to be able with the Psalmist to say Thou art he that took me out of the wombe Thou didst make me to hope when I was upon my mothers breasts I was cast upon thee from the wombe thou art my God from my mothers belly Psal 22. 9 10. This puts upon confidence in prayer as an argument drawn from long continued acquaintance as there follows Be not farre from me for trouble is neer Ver. 11. Such have timely knowledge of God sucking in somewhat of him while they suck milk from the brests An expression of height setting out this birth-happiness that hath sure more in it then can be applied to sinners of the Gentiles see how the Psalmist yet farther pleads it with God O Lord truely I am thy servant I am thy servant and the son of thy hand-maid Psal 116. 16. an allusion to the law of servants who were the inheritance of the Master in whose house they were Exod. 21. 4. Levit. 25. 16. I am such saith the Psalmist thy servant thy servant with all earnestneâ—â— of affection I am of thine inheritance I am one of those that are thy house-borne-servants my mother was thy hand-maid I have therefore this relation to plead and this he pleads again and again in the same words Psal 86. 16. This great priviledge Isaiah in like manner takes notice of Isa 49. 1. The Lord hath called me from the wombe from the bowels of my mother hath he made mention of my name The Apostle mindes the Ephesians of their former condition and will have them to remember the time past when they were without Christ being aliens from the Common-Wealth of Israel and strangers from the covenants of promise having no hope without God in the world But there never was a time in which men of this birth-priviledge were in that condition these are Gods heritage from the wombe and with Timothy some in greater some in lesse measure from children have the knowledge of the Scriptures if not with John Baptist full of the Holy Ghost from the wombe Luke 1. 15. which yet doubtlesse is the happinesse not of few who are eminent in sanctification whose growth in grace is seen and yet the beginnings not known Howsoever it is with them for personal qualifications yet they are nigh when others are afarre off Ephes 2. 13. at the pools brim waiting the Angels moving of the water John 5. 3. Salvation is of the Jewes saith our Saviour John 4. 22. Saving Ordinances are their inheritance They are happily seated under that joyful sound which is able to save the soul Jam. 1. 21. Salvation is of his house who is the sonne of Abraham Luke 19. 9. As it is full of consolation to Beleevers in respect of themselves so also in reference to their posterity their children are Gods children they being the Lords inheritance their children are his heritage in like manner they bring â—orth children to God and he ownes and challenges their seed as his Ezek 16. 20. An infinite love in God an unspeakable comfort to a perent when the Infant who by corruption of nature is in Satans jawes and in no lesse danger of hell than Moses sometimes was of the water and not so much as sensible of his condition God pleases in this sad state to look upon him and to make it the time of love finding out wayes for his freedome What the Apostle speaks from the Prophet Rom. 10. 10. of Gods care of the Gentiles is certainly true being applied to infants I was found of them that sought me not and made manifest to them that enquired not after me Had we that hopelesse opinion of our children as Papists have of theirs that die without Baptisme what a wretched case were it with David to part with an infant out of the world How could such mourne in any other way than as those that are without hope parting with an infant without any part in Christ and in no better posture towards God than the seed of the sinners of the Gentiles doomed both by the Psalmist and the Prophet Jeremy Psalm 79. 6. Jerem. 10. 25. Pour out thy wrath on the heathen that have not known thee and upon the families that call not upon thy name they might with Rachel weep for their children and refuse to be comforted because for eternity they are not But we finde God more rich in mercy entring covenant with his and their seed Christ himselfe imbracing them in their infancy and taking them into his special love as those that bear his name and though death should prevent their Baptisme whereby they have an actual interest in visible Church-priviledges yet he that hath appointed Ordinances is not tied to them but where he hath entered covenant can save without them Bellarmine confesseth that the desire of Baptisme in one that is in the number of the Catechumoni instructed in the principles of Christ and not baptized doth save though the text John 3. 5. so much urged by that party against the salvation of infants understood with their Comment be in the letter against it why then should not that grace which would shew it selfe in like desires when the person is of capacity qualifie for salvation in like manner Finding this love in God these bowels in Christ we may safely conclude that children have blisse parents have comfort parents and children have their interest in Church-Ordinances and Administrations And let God have the glory FINIS AN ALPHABETICAL Table Relating to the chief Heads handled in this Treatise A Abraham CIrcumcision was not a Seale of Faith peculiar to him pag. 239. Arguments evincing it ibid. All his seed were not in Covenant but his seed by Promise only pag. 298 He was not taken into Covenant as a natural Father but as a natural Father accepting Gods tender pag. 299 His seed is entitled to saving mercies on Gods termes ibid. His houshold-members out of Covenant not circumcised page 425 See Circumcision Root Actions Immanent and transient pag. 132 See Justification Adam Was in Covenant with God pag. 9 His integrity was connatural pag. 103 Stood not in need of a Mediatour p. 91 In what sense imperfect ibid. In case he had stood whether he had been translated out of Paradise into Heaven p. 100 He might have gone quick to Hell if Christ had not been promised p. 102 See Covenant Adoption Adoptive-right to Baptisme questioned p. 454 Angels In Covenant with God p. 7 Needed not a Mediatour p. 91 In what sense their obedience was imperfect ibid. Antiquity For Infant-Baptisme cleared p. 416 Apostasie Total and partial p. 453 Assembly Of Divines vindicated p. 406 Assurance Is to be gathered from the conditions of the Covenant p. 195 See Spirit B. Baptisme SIgnifies not barely dipping but every way of washing It is the door for admission into the Church visible p. 275 Pharisees not denied it seeking but being tendered rejected
it p. 272 Baptisme into particular Church-societies examined p. 461 See Infants Infant-Baptisme Beleevers Vnregenerate persons have the name and outward priviledges of Beleevers p. 249 Berith In the most proper sense signifies a Covenant p. 37 Birth-priviledge Birth-interest in Ancestours-priviledges is of the nature of the things that descend from Parent to Childe p. 401 402 It is so in civil Priviledges in all Kingdomes States Corporations ibid. Vpon this account Protestants are taken up by Jesuites and the Orthodox by Anabaptists in their words p. 403 Birth-interest in Ancestours-priviledges is held up in all other Religions p. 405 God ownes Infants borne in the Church upon account of their birth as his children his servants ibid. Birth-interest being denied parent and childe are heterogeneal p. 406 Children then brought up not in Covenant but for Covenant ibid. According to Scripture-grounds no hope left of their salvation p. 407 Branch What with the Apostle it signifies Rom. 11. 16. p. 325 Branches of two sorts Natural and engraffed ibid. See Root C Canaan GIven to Abrahams natural issue by Promise p. 301 That gift was an appendant to the Covenant p. 303 The promise of it did not denominate the Covenant mixt p. 226 Carnal See Covenant Camero's Assertion of an animal life in Paradise p. 100 His distinction of an absolute and conditional Covenant of the Antecedent and consequent love of God p. 46 47 Children Acts 2. 39. Comprizes Infants p. 322 Not the same with sons and daughters of the Nation vers 17. p. 319 See Promise Christ Is the Mediatour of the Covenant of Grace a fulnesse and fitnesse in him for that work p. 92 A Covenant made of God with him p. 14 This Covenant not the same with the Covenant of Grace made with man ibid. In the assumption of mans nature he did not change the law of nature p. 57 Whole Christ is to be received by Beleevers p. 190 Justification strictly so called seemes to be the fruit of Christs passive righteousnesse p. 123 His active and passive obedience both concurre to mans full happinesse ibid. See Mediatour Christians Vnregenerate persons have the name and outward priviledges of Christians p. 252 Church The distinction into visible and invisible asserted and explained p. 267 See Engraffing Church visible Distinguished into universal and particular p. 269 Universal visible Asserted p. 267 c. It consists of all that make profession of Christian Religion p. 268 Interest in it is of equal latitude with the Covenant p. 267 Church particular A man by Covenant with God interessed in the universal Church visible needs nothing farther for his accesse and interest in particular Churches p. 270 Cohabitation makes not up a Church congregational p. 273 Yet it is necessarily required ibid. A people cohabiting in a vicinity ough to associate in Church-fellowship for Ordinances ibid. Professing Christians in such cohabitation are to be esteemed particular Church-members p. 274 Church-Covenant Explicite or implicite p. 459 Covenant explicite not essential to the relation of a particular Church-member p. 460 Without any Scripture-precedent p. 272 460 Where all is enjoyed for the being of a particular Church much may be wanting for the well-being p. 273 Church pure impure When to be judged pure p. 277 Impure Churches have yet the being of Churches ibid Rome a Church of most impure being ibid. That which especially denominates a Church pure or impure is doctrine p. 278 Doctrines tending to the defilement of Churches are tainted either in the foundation or superstruction ibid. See Errors Parochial Churches Vindicated p. 274 See Place Circumcision A seale of spiritual mercies p. 227 Both a priviledge and a bondage p. 208 Called by the name of Covenant p. 423 It was bottomed on the commandement p. 297 Which command had relation to the Covenant ibid. It was peculiar to Abrahams natural issue p. 301. Cohabitation See Church particular Commands Frequent and full under Moses his administration p. 213 See Law Consent In man of necessity to his being in Covenant with God p. 3. Consequence From Scripture justified p. 416 Conditions Covenant What a Covenant-condition is p. 35 Conditions of the Covenant of Works and the Covenant of Grace on Gods part seem to be the same p. 99 Conditions in the Covenant of Works Were in mans power p. 102 103 Kept man within himself for righteousnesse p. 115 116 Their end was mans preservation 117 Conditions in the Covenant of Grace Covenant of Grace hath it's conditions p. 33 34 Arguments asserting it p. 34 c. Objections answered p. 36 c. These conditions are not performed without special assistance of Grace p. 104 Arguments for special assistance in this work p. 104 105 Objections answered p. 113 c. These conditions carry a man out of himself for righteousnesse p. 116 They are for mans restitution p. 117 A people thus in Covenant must come up to the termes and conditions of the Covenant p. 190 c. No happinesse or assurance but in performance of these conditions p. 195 Objections answered p. 199 Covenant in general Figurative acceptions of the Word p. 2 Requisites in a Covenant p. 3 Mutual contracts of the nature of it p. 38 Distinguished p. 4 Defined p. 5 Covenant between God and Man Reasons why God dealt in a Covenant-way with man p. 6 7 Covenant between God and man defined p. 8 Definition asserted p. 37 38 This Covenant distinguished into Covenant of Works Covenant of Grace p. 8 Covenant of Works and Grace Their agreement p. 86 Their respective differences p. 87 c. Covenant of Works Was entered in mans integrity ibid. Was alone for his preservation p. 88 Did precede the Covenant of Grace ibid. Was a small time in force p. 90 Had no Mediatour p. 91 Covenant of God with Christ Not the same with the Covenant of Grace entered with fallen man p. 14 15 Covenant of Grace Defined p. 159 Distinguished into the Old and New or first and second p. 202 Hath it's solemnities in the highest way p. 5 12 Was entered in mans fallen estate p. 87 Is for mans restitution p. 88 Is in time after the Covenant of Works ibid. Is of everlasting continuance p. 90 Is in and by a Mediatour p. 91 God in this Covenant so manifests his free grace that he still keeps up his Sovereignty p. 53 Old and New or first and second Covenant Their agreement in 6. particul p. 202 c. They are one in substance p. 204 Old Covenant Was administred and held forth by Servants Prophets Priests c. p. 205 It received only the Jewes ibid. It had its date of time and is antiquated for another to succeed p. 206 It was dedicated with the blood of Bulls and Goats ibid. It held forth Christ only in a promise to be incarnate to suffer p. 207 It held all out under types figures and shadowes ibid. Vnder that dispensation knowledge dim those under it in a state of darknesse comparativè to Christians p.