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
by faith without the works of the Law But that they might not seeme directly to crosse the Apostle they say we are not justified by the works of the Law that is exact and every way perfect whereunto wages is due by debt but by works of grace graciously esteemed for righteousnesse when in the rigour of the Law it is not exact and perfect righteousnesse But first we reade that God hath set forth Christ to be a propitiation Rom. 3. 24 25. by faith in his bloud that by the faith of Jesus we might receive remission of sinnes but we find not that he hath ordained Christ to be a propitation through works that by works we should be saved And if God have not taught any such manner of Justification it is not for us to receive it We reade of two waies of Justification by faith and works but of a third manner by faith and works both as joynt causes or con-causes we find nothing in Scripture Secondly By the doctrine of faith we are bound to acknowledge and confesse that Christ Jesus by his eternall Priest-hood is not only the sole meritorious cause of all grace or righteousnesse inherent requisite to finall absolution but these presupposed in the party to be absolved he is likewise the sole immediate cause of finall absolution or justification Without observation in some measure to all the Commandments of God we cannot enter into the kingdome of heaven but we enter not for the obedience we have performed To what use then doth our inherent righteousnesse or observance of Gods commandements serve us If it hath been sincere and â—â—fained though imperfect yet the faith that brought it forth will make a sincere and faithfull plea for mercy in the day of tryall in which he that hath been an hearer only and no doer of the Law or hath done in part what God would have done but not sincerely nor faithfully shall not be heard Our imperfect obedience then is not the immediate cause of our absolution but the obedience and righteousnesse of Christ By the immediate and next cause we understand such a cause as is necessarily accompanied by the effect and without whose participation the effect never doth nor can be-fall any such a cause as whosoever is partaker of is by participation of it forth-with absolved such a cause as who so can probably hope to be partaker of he may upon the same degrees of probability hope for finall absolution such a cause as who so doubts or feares least he shall never be partaker of in this life must upon the same termes doubt or despaire of his absolution or salvation But if workes be accounted for the exact righteousnesse of the Law unto us not the obedience of Christ received by faith but the works of holinesse in us are the absolute cause of remission of sins and acceptance unto life And what else doe the words sound as they be interpreted but that as exact obedience to the Law should have been the matter or cause of Justification from justice so sincere obedience by the estimation of grace is the matter of Justification by grace They will say I know faith and workes are onely the condition without which remission cannot be obtained but faith is not a bare condition without which the thing cannot be for that is no cause at all but an instrumentall cause and workes if they be any cause of Justification instrumentall they cannot be but the matter whereupon and for which we are justified or accounted righteous Workes doe not embrace Christ but if causes of Justification they must challenge to themselves and therefore how faith and workes should be conjoyned as con-causes in Justification it is impossible to conceive seeing the one that is faith attributes all In eo qâ—od solvimus est aliquâ—â—atio meriti to the free-grace of God the other that is workes challenge to themselves the one will aspire no higher but to be the instrumentall cause of free remission the other can sit no lower but to be the matter of Justification if any cause at all For if works be accounted to us in the roome or place of exact obedience in free Justification doe they not supply the place are they not advanced to the dignity of works compleate and perfect in Justification from justice 3. If faith with workes be accepted for righteousnesse to Justification then faith justifieth not as it imbraceth the promises of mercy and by it we partake in the merits of Christs death and obedience but as it doth give assent to the truth of the Gospell and adhere and sticke to the Commandements for in that sense it is an act or exercise commanded in the Gospell and not only as it doth receive Christ and the promise of forgivenesse But in Scripture every where faith in Christ in the Lord Jesus or the Gal. 3. 13. 1 Pet. 2. 24. bloud of Christ is said to justifie not faith in other promises threatnings or Commandements 4. How can it be proved that in the matter of Justification the Apostle doth oppose faith to workes exactly perfect and compleat only and not to the workes of grace done according to the prescription of the Law as it was given to the Jewes to be a rule how people in Covenant ought to walke To him that worketh Rom. 4. 4 saith he the wages is of debt but he that worketh is not only perfectly just but he that is mercenarie that is to him that worketh for his reward as if the reward should be given him for his worke For thus the Apostle argues When wages is given to an hireling or mercenary it is of debt But Justification or life is not given of debt but of grace Therefore it is not given to him that worketh or to the mercenary Properly God oweth nothing to him that fulfilleth the Law either exactly or sincerely when they doe nothing but their duty and there is no proportion betwixt God and them but because they seeke righteousnesse and life by workes if God should retribute to them a reward he should be thought to doe it as it were of debt The Law was given to be a rule of direction to them that be in Covenant and workes of the Law are workes done according to that prescription which the Apostle here excludes from being any cause of Justification though he that walkes according to this Law being not an hearer but a doer of the Law is blessed in his deed But of this more at large in the next Chapter 5. Consider the opposition which the Apostle makes betwixt his owne righteousnesse which is of the Law and the righteousnesse Phil. 3. 9. which is of God by faith I count all things saith he but as dâ—ng that I might winne Christ and be found in him not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith If then the righteousnesse of
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
fulnesse of time came And hence the Covenant of Grace is distributed into the Covenant of Promise or the New Covenant so called by way of excellency For the Foundation and Mediatour of the Covenant of Grace is our Lord Jesus Christ but either to be incarnate crucified and raised from the dead or as already Act. 4 12. Heb. 13. 8. incarnate crucified and truly raised from the dead and ascended into Heaven For there was never sin forgiven but in him alone who is the same yesterday and to day and for ever Therefore although before the Incarnation Christ was only God he was our Mediatour yet not simply as God but as the divine person who should take our flesh and in it should finish all the Mysterie of our Redemption and therefore he is called the Lambe of God slaine from the beginning of the world and the Fathers by his grace were saved even as we In the acts of Mediation three things may be considered Reconciliation by which we are accepted of God Patronage by which we have accesse unto the Father Doctrine whereby God hath made himselfe knowne unto men by a Mediatour This third act might be done before he assumed our flesh and indeed was done but the two first did require his comming in the flesh although the fruit of them was communicated to the Fathers under the Old Testament by force of the divine Promise and certainty of the thing to come with God If it be objected that the cause is before the effect and therefore the incarnation and death of Christ must goe before the communication of the fruit and benefit thereof unto the Fathers The answer is That in naturall causes the Proposition holds true but in morall causes the effect may be before the cause and so the fruit and vertue of Christs death was communicated to the Fathers before his Incarnation But although the Sonne of God before he was manifested in the flesh was our Mediatour with God to whom future things are present because he should be and therfore for his sake sinnes were remitted men did teach and learne by his Spirit the Church was governed by him yet the manner and reason of that Mediation was proposed more obscurely the force and efficacy of it was lesse and did redound to fewâ—r The Covenant of Promise then was that Covenant which God made with Adam the Fathers and all Israel in Jesus Christ to be incarnate crucified and raised from the dead And it may be described the Covenant wherby God of his meere grace and mercy in Jesus Christ to be exhibited in the fulnesse of time did promise forgivenesse of sinnes spirituall adoption and eternall life unto man in himselfe considered a most wretched and miserable sinner if he should embrace and accept this mercy promised and walke before God in sincere obedience God the Father of his meere and free grace and mercy looking upon man in Jesus Deut. 9. 5. Gal. 3. 18. Luk. 1. 54 55. Christ in whom he is reconciled is the Author and cause of this Covenant He hath hâ—lpen his servant Israel in remembance of his mercy as he spake to our Fathers to Abraham and to his seed for ever Thus saith the Lord God of Israel your Fathers dwelt on Josh 24 â— the other side of the floud in old time even Terah the Father of Abraham and the Father of Nahor and they served other gods And I took your Father Abraham from the other side of the floud and led him throughout all the Land of Canaan and multiplied his seed and gave him Isaac The condition required in this contract is the obedience of faith Remission of sinnes gratious adoption in Christ and the Inheritance of eternall life is promised to beleevers and eternall condemnation peremptorily threatned against unbeleevers Christ whom God hath exhibited in the Gospell as he was promised to the Fathers in the Scriptures of the Prophets is the object of this Covenant The end thereof is the praise of the glorious grace and mercy of God in Christ to come In this Covenant there is a mutuall compact betwixt God and man God in mercy promising and man in duty binding himself unto the Lord. It was made with man a sinner and reacheth to the faithfull and their seed as God hath promised to accept the children of beleeving parents upon due and religious tender of them made unto his Highnesse according as he hath prescribed but saving effectually it was made with them only who beleeve in him that justifieth the ungodly be the heires of salvation and walke in the steps of our Father Abraham This Covenant doth beget children to liberty doth administer the righteousnesse of faith and the inheritance by faith hope peace of conscience life in Christ and spirituall joy is the effect thereof Internally the Spirit doth seale up the truth of this Covenant in 2 Cor. 4 13. Rom. â— 4 5. Gal. 3. 18. Rom. 8. 15. Gal. 3. 14. Gen 22. 16. Luk. 1. 73. the hearts of the faithfull For when the adoption and the inheritance pertained to the Fathers under the Covenant of promise the spirit of adoption and earnest of the inheritance pertained unto them likewise Externally it was delivered and confirmed by word and oath and sealed by the Sacraments For substance also this Covenant was everlasting and unchangeable The New Testament did not abolish the former but the former was fulfilled by the latter And in all these things it doth Psal 105. 10. agree with the new Covenant which here only are but briefly named because the confirmation of them must be sought in the Chapters following And if the Covenant of Promise and the New Covenant doe thus agree in substance then it must necessarily follow That there Eph. 2. 18 19 20. and 4. 4 5. is but one Church of the Elect the same Communion of Saints one Faith one Salvation and one way of obtaining the same viz. by Faith in Christ Secondly that the Word of God was no lesse incorruptible seed Rom. 11. 17. to the Fathers and the Israelites then to us That the Fathers did eat the true flesh of Christ by faith as well as we in the times of 1 Cor. 10. 2 3. 2 Cor. 4. 13. the Gospell That they and we are partakers of the same Spirit and that the Sacraments of the Jewes did signifie and seale to them the same promises of eternall life which our Sacraments doe to us The Sacraments of the Old Testament were not types of our Sacraments as sometimes they are called by Divines but they typified the same things that ours doe For as the Covenants under which they and we lived were one for substance so are the Sacraments one in their common nature and signification Thirdly that the faithfull before Christ were saved by the free mercy of God in Christ did know God and Christ had the Heb. 11. 9. Psal 105. 15. Isai 51. 6. spirituall promise of life eternall and were
equall to us Christians in all substantiall graces of the Covenant Fourthly and from the same grounds we may conclude that the soules of the faithfull who departed this life before the comming of Christ in the flesh were immediately received into Heaven For they were taken to glory and saved as we Now such as are taken to glory are taken to Heaven For the Scripture knoweth Act. 15. 11. no place in which God doth ordinarily display his glory but Heaven And what should hinder their translation into the heavenly Jerusalem when they are removed out of this earthly tabernacle Not their sinnes for they which could not hinder them from Sanctification fitting them for Heaven could not hinder them from Heaven Not want of Faith who now have that faith which Abraham and many of them had No want of efficacie in Christ he was the Lambe slaine from the beginning of the world he was yesterday to day and for ever his death was effectuall to cause them to find pardon and the Spirit of Sanctification Not any priviledge of Christ for not simply to ascend into Heaven was Christs priviledge but to ascend soule and body as heire of all things and the Authour of Salvation to all that obey him David is said not to have ascended into Heaven but that is spoken Act. 2. 34. in respect only that he was not raised in body and gone into Heaven body and soule as the heire of all things and person who was to sit at Gods right hand It is also said The Fathers received Heb. 11. 39. not the Promise scil of Christs comming in the flesh to performe the worke of our Redemption but as they received the promise of forgivenesse and of the Spirit of Sanctification so after their death they were taken into Heaven They whose Pilgrimage and sojourning ceased with this life they could not but be in their Countrey at home after this life But Heaven is the Countrey of the Saints for where their Father is there is their Countrey Those who walked as strangers here on earth because they looked Heb. 11. 13 14 15 16. Heb. 11. 5. 2 King 2. 11. Luke 9. 31. for an heavenly Jerusalem a City whose Maker was God they leaving this earth were translated thither The translating of Enoch Moses and Elias seeme to figure out no other thing Christ was the fore-runner of Enoch not in act in respect of the assumption of his humanity into Heaven but in vertue and merit From the beginning of the world a place was prepared for all whom God had chosen in Jesus Christ Matth. 25. 31. and 20. 23. but a place was to be prepared of Christ for us in respect of the promised paiment by the force and efficacy whereof the effect was before obtained but with respect to future labours which were both certaine and present with God For a morall cause though it be not present in act if it be supposed as future may have its effect The faithfull before Christ when they removed out of these earthly tabernacles were received into everlasting habitations Luke 16. 9. Now if the godly at the instant departed were bestowed in any place but Heaven they then did goe to mansions which they were to leave in a short time even then when Christ did ascend Our Saviour promised to the penitent Theefe upon the Crosse This day shalt thou be with me in Paradise which if it was not Luke 23. 43. into Heaven but into Limbus it was but for a short time for that was to be broken up within a few houres space But to returne to the matter in hand The Covenant of Promise and the new Covenant are so one for substance that what is in the first for weight and essentiall is in all the degrees following and to be understood though not mentioned and whatsoever in any after degree appeares as substantiall to the Covenant that was included in the first propounding of it but in sundry accidents which nothing hinder their substantiall unity they are distinguished First on the part of the Object Christ exhibited in the New 1 Ioh. 1. 1 2. 4. 14. Mal. 3. 1. Isai 59. 15. Covenant is promised as to come in the Covenant of promise For it was meete the promise should goe before the Gospell and be fulfilled in the Gospell that so great a good might earnestly be desâ—red before it was bestowed and that the expectation of them that waited for the consolation of Israel might not be frustrated Secondly In the manner of administration and measure of faith For the knowledge of Christ and faith in him to come was more obscure and darke then the knowledge of him already come and faith which doth behold him present The manner of Christs Mediation was more sparingly and obscurely revealed his person the manner of execution of the office of Mediatour and the benefits that we receive in him more darkly unfolded sometimes propounded in generall words sometimes shadowed in types and figures seldome more specially described And the reason why these things at first were more darkely delivered may be first because things present or past are seene more clearely then things to Heb. 11. 17. come prophesies be obscure before the accomplishment 2. The Church was then in her Infancy and rude not come to her ripe age the Lord in his infinite wisdome so disposing the matter 3. It was meete the cleare and full revelation of this mystery should be reserved to Christ the chiefe Prophet The Authour of life was to lay open and make manifest the way to life Till the way into Heaven was really entred by the true high Priest after the order of Melchisedech it was not fully manifested Heb. 9. 8. Under the Old Testament the way into the Holiest was not absolutely shut but vailed not altogether untraced but not fully laid open because our true and reall high Priest had not made satisfaction by the offering up of himselfe a sacrifice once for all nor consecrated that new and living way through the vaile that is to say his flesh 4. The minds of men were to be held in a longing desire and expectation of Christ and the obscure revelation of Christ and his benefits did serve to raise their hearts to an earnest desire of his comming in respect of the cleare revelation and great and glorious blessings they might then expect But in this obscurity we may observe some degrees Before the Law given by Moses the promise was more obscure the Law being given even to the times of the Prophets lesse cleare in the times of the Prophets even to Iohn the Baptist more cleare Even from the first giving forth of the promise untill the comming of Christ in the flesh the revelation was more cleare distinct ample as the comming of the Messiah did approach neerer and neerer For the Church by how much it was neerer to her beginnings by so much it was the ruder and therfore to be instructed
God then made knowne to men And if we take the Land of Canaan properly and literally it was not the everlasting Inheritance of Israell absolute but relative not for ever but for a long time prescribed of God even untill the time of Reformation But if we looke to the thing signified it is an everlasting inheritance to the spirituall seed These promises were freely made of grace and of meere grace the blessings promised were conferred upon the seed Fot Abraham Josh 24. 2. himselfe was an Idolater when it pleased God to call him out of Vr of the Chaldees and to make these rich promises unto him And as Abrahams calling was of grace so are all the promises made unto him when he was first called The wages is due unto him Rom. 4. 4. that worketh upon desert but the inheritance was given to Abraham by promise Abraham believed God and it was imputed to him for righteousnesse Gen. 15. 6. And if faith be reckoned to Abraham for righteousnesse he hath not to glory before God We reade indeed the Lord said unto Rom. 4. 2. Abraham for because thou hast done this thing and hast not with-held Gen. 22. 16 17 thy Sonne thine only Sonne That in blessing I will blesse thee c. But the same promise God had formerly made to Abraham and faith in these promises was the cause of his obedience therfore his obedience was not the cause why God gave the promise An occasion or antecedent it might be of the renewing of the promise at this time but it was no cause of the promise it selfe nor of the accomplishment For that whitout which and before which the promise was could not be a cause of the promise or the good promised Besides the basis and foundation of this promise is Christ whose incarnation could not be merited by Abrahams obedience The particle because is a note of order and consequence shewing to whom the promise did pertaine not of the cause why it was made or the good promised should be performed If it be said the good promised to Abraham is called a reward Gen. 15. 1 2. The answer is the word reward sometimes doth import nothing but an absolute and free gift of God though no action went before to which recompence was due as Gen. 30. 18. Leah saith God hath given me my reward because I have given my handmaid to my husband Psal 127. 4. Children are the Inheritance of the Genbrard in Psal 126. Lord and the fruite of the wombe is his reward There is a reward of a debt such as is due to the workeman for his labour upon desert and a reward of grace such as God giveth to them who labour in well-doing according to promise A reward is given to the worker of free grace but not for his worke as the procuring or deserving cause There is a relation of order and consequence betwixt the worke and the reward that the one goeth before and the other followeth but not a proportion of equiparancie price Aliâ— est compeâ—satio quâ— prâ—â—no redditur aliud Alia qua propter unum redditur aliud Psal 18. 20. or degrees that the one should match or purchase the other A recompence is given to obedience as comfort and solace to them that suffer for well-doing but it is not given for their obedience as wages to the labourer or lands and possessions for the price paid in hand Reward is sometimes called retribution but in Scripture not only the reward of good or evill but simply good or evill done is thereby signified though nothing went before to deserve or procure it Thou hast shewed this day how thou hast dealt Gen. 50. 15. 1 Sam. 24. 18. well with me If I have rewarded evill unto him that was at peace with me The Lord hath dealt bountifully with me He hath Psal 7. â—â— Psal 1â— 6. Psal 103. 10. 116. 7. Psal 114. 17. 142. 7. Isa 3. 9. 2 Sam. 16. 36. Psal 103. 2. Judg. 9. 16. Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod vulgò redditur retribuere non semper significat parpari referre seu idem reponâ—re nimirum beneficium pro beneficio injuriam pro injuria sed etiam priorem conâ—erre in aliquem vel bonum hoc est benefacere c. Kinch ad vers 4 c. 3. Joâ—l Mius in Psal 13. 6. not dealt with us after our sinnes nor rewarded us after our iniquities Deale bountifully with thy servant And if a benefit freely vouchsafed be called a retribution the retribution promised and of grace conferred upon the workers of righteousnesse doth not inferre dignity or worth in the work rewarded For when God doth performe his promise of meere grace he is said to retribute not that he oweth any thing to any man or that he can receive any that hath the reason of a benefit but because he doth good unto them according as of his rich grace he was pleased to promise And if God be said to render or repay a reward thence it will not follow that good works can merit ought at the hands of God for the word is of farre larger signification and imports no more sometimes but to restore to one that which was his own before as Matth. 22. 21. Render to Caesar the things that are Caesars Luk. 9. 42. It is said of the child that our Saviour healed he restored him to his father Luk. 4. 20. He gave againe the booke to the Minister Sometimes it is to give without respect to merit or desert as Matth. 27. 58. Pilate commanded the body to be given unto him Acts 4. 33. With great power the Apostles gave testimony of the resurrection of our Lord Jesus Christ Numb 3. 3. 36. 2. 2 Chron. 6. 23. where the Hebrew hath nothing but give the Septuagint translate it render or repay Moreover it signifieth to repay according to vow or promise as is to be seen in many places of Scripture Deut. 23. 21. Psal 22. 26. Psal 50. 14. 116. 12 17. Hos 14. 2. Joh. 2. 10. Nah. 1. 15. That a company of miscreant wretches should be beloved saved and a Sonne shine reason cannot reach it religion doth not desire it nature doth not require it justiâ—e doth not exact it only love hath done it In brief there is a retribution of justice strictly taken which is according to desert Jud. 1. 7. Jer. 32. 18. Exod. 22. 5 6. and there is a retribution of grace and bounty which is of favour according to promise as Ruth 2. 12. Prov. 13. 21. and 25. 22. not to adde that he that first doth good or evill is said to retribute Psal 137. 8. Psal 35. 12. So that if God be said to render or retribute according to our righteousnesse it is not in respect of the worthinesse of our deeds as if they deserved it but of his free promise and rich mercy whereby he hath bound himself to accept of our sincere obedience
thing whereunto it is imputed In the last phrase imputation commeth in betwixt righteousnesse it selfe as the thing imputed and life as the end whereunto it is imputed This passage whereof we now speake is diversly interpreted by Orthodox Divines but all aiming at the same truth and meeting in the maine being rather severall expressions of the same truth then different interpretations The first is That faith is imputed unto righteousnesse that the obedience of Christ apprehended by faith may be righteousnesse unto the apprehender For faith and beleeving ever implieth the possession of Christ and his obedience in our hearts and the imputation of faith unto righteousnesse is the thing that makes Christ possessed by faith to be our righteousnesse Christs obedience is righteousnesse in it selfe so that it is neither our faith nor Gods imputation of our faith that makes his obedience to be righteousnesse but imputation of faith to us as ours maketh the obedience of Christ possessed by faith being righteousnesse in it selfe to be our righteousnesse For as the making of that whereby we obtaine possession to be ours maketh the thing possessed also to be ours so that imputation of faith which is a gift supernaturall and not within our power maketh Christs obedience to be that unto us which it is in itselfe though it were never imputed unto us And to confirme this exposition that of the Apostle is alleadged With the heart man beleeveth Rom. 10 10. unto righteousnesse and with the mouth he confesseth unto salvation In which sentence the Greeke word which is rendred unto cannot be rendred for without darkning if not perverting the true sence and meaning of that place For we are said to believe with the heart unto righteousnesse in the same sence and meaning wherein we are said to confesse with the mouth unto salvation Neither is there any reason why faith should be said to be imputed unto righteousnesse in any other sence as concerning the word unto then we are said to believe unto righteousnesse but in all reason the Greeke word which we render unto must in both these phrases be taken in one and the same sence that is as we believe with the heart to this end that we might by faith as the only apt and meete instrument and only covenient and effectuall meane to apprehend and possesse attaine to the possession of the righteousnesse of God in Christ even so the Lord our God imputeth faith to us as our own to this end that the righteousnesse which we possesse by it may make us righteous before him or be righteousnesse unto us in his sight The second exposition is that faith is graciously imputed reckoned or esteemed for righteousnesse or in the place or steed of righteousnesse because the righteousnesse of Christ is imputed to none but beleevers For those sinners onely are justified before God who we speake of them that live till they come to yeares of discretion by a sound and saving faith doe lay hold of and rely Quae semper tacentur nunquam affirmantur Quae affirmantur dum reliqua tacentur sola affirmantur upon Jesus Christ as he is set forth of God to be a propitiation Hence it is that the Covenant of Grace in steed of the righteousnesse of the Law required to legall Justification which is wanting in us by reason of our sins exacteth no other thing inherent in us as a cause of Justification or condition in respect whereof we are justified but faith alone And thus in a fit sence it may be said that faith is of grace accounted in steed of legall righteousnesse not that it is the meritorious or materiall cause of our Justification as legall righteousnesse should have been if Justification had been by the Law nor that it is accepted for the perfect righteousnesse of the Law but because it is the sole instrumentall or conditionall cause required on our part to Justification in respect whereof we are acquitted from our sins For in the Covenant of workes perfect obedience is required at our hands to Justification but in the Reputare sive imputare adjustitiam idem est quod in justitiae loco numerare Covenant of Grace nothing but faith on our parts is called for and that not as the forme or matter of Justification but the instrument only whereby we receive remission of sins and are partakers of the merits of Christ The third Exposition is that when faith is imputed for righteousnesse it is not to be understood materially as though the dignity worth and perfection of faith made us just but relatively and in respect of the object that is to us beleeving righteousnesse sc of Christ is freely imputed and by faith we receive righteousnesse and remission of sins freely given of God And therefore to say faith justifieth and faith is imputed for righteousnesse are phrases equivalent For faith justifieth not by it's merit or dignity but as an instrument and correlatively that is the merit of Christ apprehended and received by faith justifieth not faith whereby it is apprehended and received unlesse it be by an improper speech wherein the act of the object by reason of the neare and strict connexion betwixt them is given to the instrument And with this exposition for substance of matter agreeth theirs that make an Hypallage in these words faith is imputed unto or for righteousnesse as if the sence was this righteousnesse is imputed unto faith or the faithfull are partakers of the righteousnesse of Christ The thing questioned in these expositions is whether the words must be taken tropically or properly but the matter and substance of doctrine contained in them is one and the same For herein they all agree that Abraham did beleeve the whole truth of God revealed but his beleefe which was accepted for or unto righteousnesse did respect the promised seed Abraham beleeved the power of God to performe whatsoever he promised he beleeved whatsoever God plainly promised and he beleeved what God promised though farre off as the giving of the Land of Canaan but the principall thing promised was that in his seed all Nations of the earth should be blessed and belief in this promise was accepted for righteousnes All earthly promises made to Abraham proceeded from the meer love and favor of God towards him and many of them were types and figures of spirituall so that in beleeving them he must needs beleeve the promise of blessing in his seed which is Christ Abraham could beleeve no promise but he must beleeve that God is the rewarder of them that diligently seeke him but he cannot beleeve in God as the rewarder of them that seek him unlesse he have an eye to the promised seed The righteousnesse here mentioned is not the singular righteousnesse of this or that act whereby a man is said to doe justly or righteously which is called the righteousnesse of fact but universall righteousnesse or the righteousnesse of Justification whereby a man is freely acquitted
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
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
the Nations of the earth be blessed though no exclusion be expressed the Apostle is Gal. 3. 16. bold to interpret it as if it had been said In thy seed alone Whom he foreknew them he predestinated this proposition is not Rom. 8. 29 30. expressely exclusive is it not then exclusive in sense When David saith The Lord is my God he excludes not the faithfull from the same preeminence but when the Lord saith to his people I am the Lord thy God he excludes them that be not in Covenant Abraham beleeved God and it was accounted to him for righteousnesse Gen. 15. 6. here is not restriction added but the proposition is exclusive Whosoever beleeveth in Christ shall not perish but have everlasting Joh. 3. 16. life doth not this proposition exclude works from being a cause of Salvation because only is not added Some answer that these passages be exclusive because the Apostle expressely shuts forth works from the act of Justification Rom. 3. 28. whereas they rather teach that faith doth comprehend repentance conversion and new obedience and that works are not excluded from the act of Justification but only works done by the power of nature But leaving that the proposition is for the matter exclusive and that the Apostle shewes from the thing it self proving hereby that Abraham after he had followed the Lord a long time and yeelded obedience to his commandements was justified by faith without the works of the Law The words therefore may be exclusive though only be not added and that they be restrictive is plain by the thing signified for what is it for Christ to lay down his life for his sheep or to purchase his Church by his bloud but to bruise the serpents head to redeeme them from all iniquity and purifie them to be a peculiar people to himselfe â—o save his people from their sins to deliver them from the feare of hell and death and to blesse all Nations of the earth according to the promise made to Abraham This needs no further confirmation then the next answer which they make that the words be exclusive not in respect of the thing it selfe but of the modus which others expresse thus that Christ died for his sheep in respect of the application and event For if it be exclusive in the modus exclusive it is as well though only be not added as if it was And the question is not of the sufficiency of Christs death for all men in respect of the magnitude and excellency of the price nor of the efficiency of his death in some degrees for such as shall not inherit the crown of glory but of the modus whether he died sufficientèr efficientèr quantum in se for all and every man That this Modus is excluded will appeare in that we shall never reade that Christ died for any but for his sheep his Church his brethren his people or them that be considered as such in respect of present profession externall administration and application of his benefits Vnto you is borne this day in the City of David a Saviour which is Christ the Luke 2. 11. Luke 1. 68 69 70. Lord. Blessed be the Lord God of Israel because he hath visited and redeemed his people and hath raised up an borne of Salvation in the house of his servant David as he spake by the mouth of his holy Prophets which have been since the world began That we should be saved from our enemies and from the hands of all that hate us Mine eyes have seen thy salvation which thou hast prepared before the face of Luke 2. 30 31 32. all people A light to lighten the Gentiles and the glory of thy people Israel Wherefore in all things it behoved him to be made like unto his Heb. 2. 17. brethren that he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sâ—nnes of the people Thou art worthy to take the booke and to open the seales thereof for Rev. 5. 9. thou wast slaine and hast redeemed us to God by thy blood out of every kinred and tongue and people and nation And generally in every place they for whom Christ is said to die are called his elect his sheep his people his brethren not barely called into Covenant but received upon their acceptance thereof The severall passages alleadged to prove the universality of Christs death have been examined already and found to speake directly to this purpose But amongst them that be called into and accept of the Covenant some be elected simply others in comparison some be the sheep and brethren of Christ in truth and sincerity others in profession and externall administration or in some respect only And as we must distinguish of the elect and sheepe of Christ so of his dying for them For he died for all his elect as they apply and be partakers of the benefits of his death he died saving-effectually scil to bring them to grace and glory according to the election of grace for his simply elect and people in truth that is for them upon whom Salvation should be conferred and to whom it should be soundly applied So the Prophet telleth us Christ died that indeed and most certainely Isa 53. 10. he might see his seed and bring many brethren unto God And if Christ died not for his sheepe for this particular end that by his speciall grace and that which is given to none others they Rom. 9. 18. Job 10. 15. might injoy the fruit of his death we must confesse that Christ in this saying doth give no particular comfort to his sheepe and in that whole Chapter which is absurd And though sheepe and beleevers materially be the same formally in this place they be not for when Christ saith to the Pharisees Yee beleeve not for yee are not of my sheepe Joh. 10. 16. If to be a beleever and the sheep of Christ doe signifie the same thing he should say ye beleeve not and that which followeth My sheepe heare my voice and follow me Joh. 10. 27. should be the same as if it had been said the beleevers beleeve So that sheepe and beleevers are reciprocall but formally they are not made sheepe by faith but by election Moreover the acquisition of righteousnesse by the death of Christ and the application thereof are things to be distinguished but so inseperably conjoyned that for whomsoever it is acquired to them it is applied By his knowledge shall my righteous servant justifie many for he shall beare their iniquities Isa 5â— 11. He bare the sinne of many and made intercession for the transgressours Isa 33. 12. By his stripes are we healed Isa 53. 5. Who was delivered for our offences and was raised againe for our justification Rom. 4 25. As by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon
goe sin unpunished is simply the omission of a divine act the decree of God excepted not deficient or inconformable to any rule of Gods will but rather a peculiar exercise of divine mercy What absolutely God can will that he can justly will otherwise it might be that God can will a thing which is injust or that he can will injustly But it was possible for God to will to let sin goe unpunished it is not absolutely repugnant to his divine nature so to will If God cannot pardon sin without satisfaction Hae rationes tum demum locum obtinerent si ita Deâ— putaretur agere ex necessitate naturae ut solo naturae impetu citra omnem intellectum voluntatis actum ageret veluti ignis calefacit ex necessitate naturae Windel de mundo Sect. 2. c. 2. Lex agendi necessitas 1. naturae 2. congruentiae Illa per quam agens ita agit ut per naturam non possit non agere estque vel sine cognitione vel cum cognitione Ista per quam agens non potest non congruenter suae naturae agere then it is necessary that he punish sin by absolute necessity or sin presupposed it is of absolute necessity that it be punished but it is not of absolute necessity that sin be punished for then God should punish it alwaies in one manner and as much as he can as naturall agents worke whereas we see by experience that God doth differently punish the sins of men in this life the lesser offendors most the greater least many times ever so as their punishments might be increased Neither can it be said that the greatnesse of punishment in this life doth lessen their punishment in the life to come for the punishments of the life to come being eternall can carry no proportion with the punishments of this life Then it was of absolute necessity that Christ should suffer so many stripes and no more be forsaken just so long and no longer continue in his agony so many houres and neither more nor lesse Sciendum est non sequi injustum ex quavis negatione justi etiam posiâ—is â—isdem circumstantijâ— Non est perpetuum ut id quod justè fiat non nisi injustè omittatur The bounty of God to reward obedience is essentiall as well as justice to punish iniquity and if God punish iniquity by absolute and naturall necessity of necessity he must reward obedience if he punish iniquity without divine constitution he must reward obedience in the same manner God may inflict a more mild punishment then sin deserveth therefore at least he may leave some degree of sin unpunished as also it is lawfull for God to men equall in sin to grant pardon to one to punish another according to his deserts To give reward above merit is not contrary to justice if it be given of our owne nor to punish mercifully and lesse then the fault deserveth if it be a fault committed against our selves And it seemes as much repugnant to justice Sunt quaedam Dei proprietates quarum exercitium tum quoad actum tum quoad tempuâ— modum actus imo etiam quoad objecti determinationem pendet a libera ipsus voluntate Ex promissione jus aliquod acquiritur ei cui facta est promissio at comminatione apertius dunâ—axat declaratur meritum poenae in peccante jus puniendi in comminante Cum bonitas misericordia Dei non minus proprietas ejâ—â— sit quam justitia ac quamquam ex misericordia non â—gisset sed puniisset universos minimè eo mutabilis vel etiam immisericors potuerit dici similiter neque extra decreti considerationem mutabilem vel injustum dici potuisse quanquam ignovisset universis citra illam satisfactionem Quod is qui deliquit paenam meretur eoque punibilis est hoc ex ipsa peccati peccatoris ad superiorem relatione necessariò sequitur propriè naturale ut vero puniatur quivis peccator poena tali quae culpae respondeat non est necessarium simpliciter universaliter neque propriè naturale sed naturae satis conveniens Chamier panstrat Tom. 2. l. 5. c. 1â— Parker de desc l. 3. Sect. 56. Wotton de Reconcil l. 1 c 4. Vâ—ss respons ad Iud. Ravensperg cap. 28. Isa 53. 10. Psal 40. 8. Joh. 5. 19 30. to accept a surety as to pardon the punishment especially that the Son of God the party offended should take upon him our nature and make satisfaction for us And if God by absolute necessity must punish sin as it deserveth then it is simply impossible to renew the sinner by repentance or to annihilate him because then he doth not bear what punishmeÌ„t his sin doth call for from the hand of justice Justice is essentiall to God so is mercy bounty liberality but God sheweth mercy to whom he will doth good to whom he will freely not by absolute necessity only God hath obliged himselfe by righteousnesse of fidelity that is by promises and threatnings which must be fulfilled to doe this or that Sin though it hath an outward disagreement such as may be in a creature from the Creator yet it hath no inward positive repugnancy or contrariancy to Gods nature such as is betwixt fire and water for then should the divine nature inwardly in it selfe be worse for the being of sin and should necessarily nill it Sin is displeasing unto God he cannot approve it as good in it selfe but it is one thing to be displeased with or hate sin another to punish it of absolute and naturall necessity as it is one thing to approve obedience another to reward it of necessity It is most true that God doth not only hate but punish all sin but that he doth not by naturall necessity but by naturall congruity which may stand with the most free will of God determining to manifest his justice for the manifestation whereof the punishment of sin was necessary The hatred of sin and punishment thereof are joyned together as a free cause and effect not as a necessary cause and effect for God hateth sin at all times but punisheth it not ever but in his time or season But it is not materiall to dispute this matter in more words for seeing God hath determined that his justice shall take her revenge if by breach of Covenant she be wronged he cannot but punish sin according to its desert neither may he set us free from the same but so as wronged justice may receive satisfaction The decree of God is unchangeable and the sentence of God denounced against sin must stand firme for ever therefore punishment must be executed if the commandment be transgressed And the reasons of this decree be Omne agens quod agit naturaliter agit in objectum suae actionis naturaliter receptivum quare si punire esset naturale illa nimirum acceptatione quae secum sert necessitatem non possit actio
dispence with time nor grievousnesse of his punishments but to make the passion of one availeable for many Otherwise if it might have dispensed with one degree of extremity of punishment due to sin it might also have dispensed with two and consequently with all Others answer that the punishments of sin eternally remaining must according to the rules of divine justice be eternall but it is no way necessary neither doth the justice of God require that the punishments of sin repented of ceasing and forsaken should be everlasting For as Divines note there are three things to be considered in sin the aversion from an infinite and incommutable good the inordinate conversion to a finite good and the continuing in the same or ceasing from it and to these severall things in sin there are three severall things answering in the punishment of it For to the aversion which is objectively infinite there answereth the losse of God which is an infinite losse To the inordinate conversion of the sinner to things transitory there answereth a sensible smart and griefe intensively finite as the pleasure the sinner taketh in the transitory things he inordinately loveth is finite To the eternity of sin remaining everlastingly in staine or guilt or continuance of it for a time answereth the eternity of punishment or the suffering of the same but for a time Now our Saviour Christ suffered only for those sins which he meant to breake off by framing the sinners to repentance and therfore it was no way necessary for the satisfying of divine justice that he should endure eternall punishment A third answer is that Christ suffered for a time because he suffered to satisfie and so to overcome upon the crosse he triumphed meritoriously over principalities and powers therefore his sufferings could not continue for ever but must have an end For in suffering he had not satisfied justice nor conquered the enemies of our salvation if he had lien under the punishment of our sins eternally But this sheweth the reason why Christ suffered but for a time rather then how his suffering for a time could satisfie the justice of God for ever which had deserved eternall death The fourth answer is more full and free from exception that Christ suffered but for a time because it was impossible he should be held under of the sorrows of death Act. 2. 24. The wicked suffer eternally because they being cast under the curse they cannot deliver themselves and justice will not set them free but Christ in suffering did overcome and delivered himselfe so that his sufferings continued but for a time In kind his sufferings were the same with those which in us should have continued for ever Chamier Tom. 2. l. 5. cap. 12. Sect 4. although they did not continue wherefore because they had an end not of themselves or their owne nature but of the power of Christ He overcame those punishments which had been altogether eternall if he could not have overcome Lastly it is objected that if God did elect and choose some men to grace and glory in and through Jesus Christ Christ needed Synodal Dord ubi supra not nor yet could make satisfaction for them for in as much as they were beloved of God we cannot conceive how satisfaction should be needfull or could be made for them Thus some dispute with great confidence but little strength For this Proposition God loveth whom he hath chosen or to chuse is to love doth admit a double sence one this whom God doth elect them he loveth or willeth well unto them in time to make them actuall heires of grace and glory in Jesus Christ and thus it is most true Illi tantum à parte ante ratione Dei nâ—gant meritum Christi effectum electionis illud constituunt ita ut Deus prius homines elegisse postea sic absolutè electis Filium tanquaÌ„ salutis medium dâ—disse dicatur Stâ—gâ— pag. 49â— and doth not exclude but inferre the necessity of satisfaction another sence may be that whom God doth elect them he doth love as made actuall heires of grace and glory by the influence of his love and in this it should exclude the necessity of satisfaction but so it is not to be admitted It is not absurd to say the elect are in grace with God in respect of ordination or appointment but after are brought into grace by Christ in respect of the actuall collation and communication When Christ is said to reconcile us unto God the meaning is not that God did then first begin to love or will well unto us as if he did hate and will to damne us before for then we must admit a proper change in the purpose and internall will of God proceeding from an externall cause which is contrary both to Scripture and sound reason but whereas formerly we lay under wrath deserved by sin now we are received into favour and friendship with God For reconciliation is a transient act done in time which inferrs a change in the creature reconciled a change of state not of qualities and followes the obedience of Christ as the effect the cause and which God imparteth to believers Reconciliation as the Scripture speaks of it imports not any change in God nor the externall good will or love of God which remains in himselfe and worketh not any change in the creature but a blessing granted to us in time that we who were the children of wrath by nature should be the Sons of God by grace we who were enemies and hated in respect of the effects of wrath and desert of sin should be made friends and deare to God the enmity being taken away by the bloud of Christ And from hence we may learne how the new Covenant in many things hath the prerogative above the old For wherein Moses mediated it was by the power of Christ but Christ was that one Mediatour who mediated from his owne authority and immediate power Moses was called by God and the people but an imperfect Mediatour as not a right middle person but Christ was a fit middle person both God and man partaking the nature both of the offending and offended party and so a middle person not only in office but in nature willing and fitting to mediate Moses by reason of his weaknesse was neither powerfull with God nor yet fully compassionate and powerfull with the people But Christ was man for the whole body of his brethren to prevaile for them and man with his brethren to be fully sensible and compassionate Heb. 2. 17. Againe he was man with God to present a perfect ransome or price of reconciliation and he was God with man to bow them sufficiently to accept the reconciliation offered Moses stood in need to mediate for himselfe as for the people but Christ having no controversie for himselfe mediated only for the people and hath perfected wherin Moses wanted For he fully bowes and circumciseth the hearts of his brethren to
common cause doth not distinguish but if grace be common to them that believe and them that believe not it is only the common cause of conversion and doth not separate the believer from the unbeliever Men are said to sanctifie purge and free themselves as the instruments of God and free agents subordinate to grace predetermining but the Scripture never saith that man is the cause separating himselfe from the number of reprobates externally called in like manner with himselfe Conversion as it is an act supernaturall in us should be the effect of divine vocation but the cause of comparative vocation should be the meere will or pleasure of the creature Grace and liberty cannot be mixed together in the partiality of the cause because liberty as the Patrons of that opinion hold is a free indifferent elective cause but grace a cause determinate to produce one effect The use of grace is the application of actuall grace to act But if the efficacie of grace depend upon the liberty of mans will neither grace preventing nor co-operating doth apply grace to it worke not preventing grace because no meere power as such doth actuate it self nor co-operating because in order of causality it goeth not before the efficiency of the will If God give to believe and not only power Phil. 1. 19. to believe to believe and not only to believe when we will to believe then by grace he determineth the will to believe suffer will and the efficacie of grace is reduced unto God willing and determining And if he worke in us both to will and to doe Phil. 2. 13. Mat. 11. 27. not according to the liberty of our will but his own good pleasure if to will and doe inclinably rightly and well and not so as we may resist then he determineth the will to will and doe by his grace To what end doe the promises and threatnings tend may some man say if God doe worke all things by his effectuall power in them that believe To what end but that men might be saved But God doth that which pertaineth to a King and Law-giver towards many when that which pertaineth to the secret and unutterable dispensation of his grace he doth not doe that is he invites many in the Ministery of his Word and externall administration of the Covenant whom he doth not inwardly instruct and draw taking away the blindnesse and hardnesse of the heart But then the invitation is a giftlesse gift Not so neither but rather he is a most unthankfull servant of a perverse minde that he Deus sic movet hominem ad bona opera ut homo cognoscat vetit Deo monenti moventi ultrò morem gerat Nec tantum Deus agit cum voluntatibus nostris sed etiam per voluntates Isa 53. 10. Isa 45. â— 12. Psal 8. 8. Ps 72. 8 â— 10 Ps 100. 1 2 3. Jer. 23. 5 6. cannot obey For this inability is no cause of disobedience proceedeth from no fault of the faculties subject to the minde and will from no naturall quality of the matter necessitating but the meer wilfulnesse and perversenesse of the soul The invitation of God is not so hard that man cannot fulfill it if he would nor wicked that we cannot will to doe it without sinne but lawfull just honest and such as if man would he could not but execute so farre as he truly judgeth it ought to be willed and executed If the efficacie of grace depend upon the liberty of mans will to things opposite then the promises of God the Father made to his Sonne might all be frustrate That he should see his seed that the people should come unto him from the North and the West and from the Isles that he should possesse the Gentiles as his inheritance that his dominion should be from Sea to Sea that a willing people should come unto him c. But the Covenant of God with his Sonne cannot be made void and of none effect If some may object conversion be so the Determinatio Dei est externa aequivâ—ca noâ— vitalis principalis Humana verò interna univoca vitalis subordiâ—ata Deus ita utitur voluntate ut ipsa voluntas sese electivè vitaliter ex practico rationis judicio agat Deus prâ—mò principaliter ab aeterno actum liberum ut futurum liberè ponendum determinat sed non ad alium sed ad â—undem numero actum ad quem voluntas in tempore determinavit â—ese Causa actus liberi est potentia determinata non simpliciter potentia Deus sic movet res necessarias ut non fiant contingentes sic movet res coâ—tingentes ut voluntarias ut non adimit eis contingentiam voluntatem Quando superior causa est physica a legesoluta inferier moraâ—is legi subdita esto quod superior physica influit in inseriorem tamen si inâ—erior est libera rea esse potest inâ—erior non superior Virg. Aeneid 8. fatiâ— egere volentem worke of God then man doth not repent and believe but God But this followeth not for repentance is the gift of God but the act of man God is the cause of willing efficient but not formall the cause externall and effective but not vitally efficient The determination of God externall and vitall volition differ as cause and effect for he worketh in us to will but volition doth not worke to will the determination of God as efficient is externall and respecteth the will in the first act of its influx but vitall determination is internall and respecteth good to be chosen or to be desired In man not converted two things are to be considered native contumacy and the not curing of that native contumacy The native contumacy is of themselves as darknes from the earth the not curing of this coÌ„tumacy is of God as a cause physicall because he can cure it but doth not but not as a Morall cause because he is not bound to heale or cure it The effect of God not curing this native contumacy is only a negative non-conversion physicall or not culpable as a morall effect The absence of the sunne is the cause why the darknesse of the night is not removed but the darkenesse it selfe is not from the sunne Fault is a morall defect and cannot arise but from a morall cause and deficient Culpable non-conversion is a consequent of Gods not curing our native contumacy but no effect thereof as of a morall cause because God is not bound to remove it either by Law debt justice promise or Covenant and betwixt the resistance of the Spirit and Gods not-conversion the free willing of the corrupt will and voluntary love of native contumacy doth intercede Not only ability to believe but beliefe it selfe is merited by the death of Christ and for Christ vouchsafed to them who are called according to his purpose In this vocation of a sinner God doth so administer both
unto Israel And seeing repentance Act. 5. 31. Act. â—1 18. is not to desperation but to life and Salvation it cannot be without all respect of Christ in whom only we have deliverance from the condemnation and dominion of sin Repentance is the effect of Christs death and intercession As he hath purchased pardon of sin for us so repentance also otherwise we should be Isai 53. 5. partakers of some saving grace or blessing which Christ did not purchase for us The Spirit of God is not undeservedly called the Spirit of Christ as Mediatour convincing the Conscience of sin and unrighteousnesse and discovering unto the heart the grace of the Gospell The Word of the Kingdome or Covenant is the instrument of repentance as that which discovereth sin and holdeth forth hope of pardon and intreateth perswadeth and encourageth the weary and burdened to draw nigh to God by Jesus Christ FINIS A Table directing to some principall things in the foregoing Discourse A ABraham how the father of the faithfull page 50. who meant by Abrahams seed ibid. and p. 51 Adam whether to be translated into heaven if he had stood p. 10 Though he had been rewarded in justice yet not of merit ib. A double obedience required of Adam viz. naturall and symbolicall p. 10 why God forbade Adam the eating of the tree of knowledge ibid. whether Adams perfection in Innocency were naturall or supernaturall p. 11. Gods Covenant with Adam a Covenant of friendship not of reconciliation ib. Adam how he could be secure seeing his condition was mutable p. 13. Adam in Innocency whether he had power to believe p. 44 Adoption the Jewes partakers of it yet had it tempered with servitude p. 35 Acceptilation whether Christ satisfied not Gods justice fully but by divine Acceptilation only seeing he suffered but for a time 291 Affiance the ground of particular affiance is some word or promise made to a man not yet believing p. 229 Agony of Christ without any sinfull distemper 282. the effects of it 283 284. Betwixt his desires in his agony a diversity but no contrariety ib. All in Scripture sometime signifies neither all precisely nor the most part 208 B BEcause what it signifieth p. 57 The phrase from the beginning or the beginning what it imports p. 42 Believe whether every man be bound to believe that Christ died for him in particular p. 222 223. c. He that goeth on in an evil way is not immediately called to believe in Christ 223. Things that are true as promised it is not necessary that they be unless we believe 225. That man cannot believe is not through impotency of weakness but impotency of wilfulnesse 226. Belief that Christ died for all men cannot be the ground of justifying faith 228. what signe God gives of his willingnesse to have men believe when he gives them not power 245 Believers and Christs sheep how they differ 255 Bellarmine confuted who saith the faith whereby Abraham was justified was justice p. 72 But not ever an exceptive but oft an adversative 302 C CAnaan how said to be an everlasting possession p. 55 Caphar what it signifieth 279 Carnall Christians their priviledge 55 Carnall reasonings to be avoided in divinity 249 Cause an immediate or next cause what p. 70. A morall cause though not present in act yet if supposed future may have effects p. 31 Circumcision why with bloud and why ordained seeing both sexes not capable of it p. 90. what it was a seal of ibid. Circumcision not unprofitable to those that were not partakers of the spirituall blessings 91 Christ more darkly revealed in the Covenant of promise and why p. 32. Christ Mediator and Testatour both 203. for whom he died and rose again whether for all and every man with a purpose to save or for all in respect of the sufficiency of the price not efficiency 204 205 206 c. No man hindred from comming to him by any cause efficient or deficient out of himself 244. Both natures concurre in him necessarily as a formall beginning in the works of Mediation 269. How he is inferiour to the Father 271. our sins layd upon him 276 277. and he substituted for the sins of the faithfull 279. Satisfaction made by him and that reall and not by acceptilation ib. and 280 281. How the Church is said to have Christ 287. His appearing before his Father for us what it imports 296. How he is King 306. In Christs person a threefold fulnesse 317. How Christ was Mediatour before his Incarnation p. 27. Christ the common store-house in which every thing is first placed that is to be imparted to believers p. 38 Church members the Covenant externally made with every one parents and their children p. 24. 29 Church of the elect only one p. 30. sometimes the bounds of it narrower sometimes larger 203. In the latter dayes it is probable the bounds of it will be larger then heretofore ib. Commandment Gods Commandments shew whatour duty is not what God will work in every man 134 Conditions of two sorts 133 Conversion though not a bare morall perswasion yet not effected without perswasion 328. Conversion of a sinner called conviction and why 333. what is that effectuall help whereby a man comes to God 335. wherein stands the efficacie of grace effectuall to conversion 336. whether God a cause of mans non-conversion 344 Covenant severall derivations of the originall word p. 1. Covenant of salt what p. 2. Acceptions of the word Covenant p. 3 4. The essence of the Covenant wherein it consisteth 4. Covenant and law how differ ib. There may be a Covenant without verball expressions p. 5. yet there have been alwayes expressions in the Covenant with the reasonable creature ibid. The Covenant is one thing and the name of the Covenant is another p. 5. Causes why God is pleased to deal with the reasonable creature in a Covenant way p. 6. A Covenant with man in Innocency though the word Covenant not to be found p. 6. The Covenant betwixt God and man in generall described p. 7. The Authour of the Covenant God not God and man ib. The Covenant is of grace even where reward is promised of justice ib. p. 9. The subject of the Covenant is man and how 8. Covenant of works and grace no where in Scripture totidem syllabis 9. Covenant of God with man not one but manifold and sundry wayes whereby they are distinguished 8. Of the Covenant with man in Innocency p. 9. Covenant of works whether still on foot in the posterity of Adam in respect of temporall good things p. 13. Covenant of grace what 14. Impossible to be under the Covenant of works and grace at once 15. Covenant of grace divers in administrations one in substance 23. Covenant of nature and grace how they agree and differ ib. Covenant of grace to be considered as promised and as established p. 27. Covenant of promise what 28. Covenant of promise and the new
for a nocent the question largely handled 284 285 c. It is not universally against equity for one to suffer the punishment of anothers sinne ib. That an innocent person may justly suffer for a nocent what is required 286. Intercession of Christ whether well distinguished into general and speciall 258. Intercession of Christ what it is 296. It is generall and particular heavenly and glorious 297. It is founded upon his satisfactory merits ibid. It implyeth three things 298. It is not reciprocall ibid. The benefits of it to the Church ibid. and 299. How the faithfull come to be subject to evil and misery Christ interceding for them ibid. Whether Christ prayeth for the absolute perseverance of beleevers or only upon condition 301. Invitations of God mans perversenesse only the cause why he answereth them not 343. Israel why called Iesurun 180. Judgement whether the will follow it 333 334. 335. the act of Judgement two-fold ibid. Justice of God cleered in requiring that of man fallen which he hath no power to doe 44. Justification cannot be by faith and workes as concauses â—o Justification is by faith alone not by that faith which is alone 73. K KIngs why specially to be prayed for 231. Kingdome of Christ he entreth alwayes on it by conquest 323. yet useth no compulsion 324. men are gathered into this Kingdome by vocation ibid. Knowledge of God begets in us a similitude of God 86. Christ saveth not as cleerely known but as sincerely acknowledged 33. L LAW called fiery why 101. and 124 The Law as given upon mount Sinai was a Covenant of grace proved at large 102 103 110. The Law never given without the Gospell nor the Gospell without the Law 102. The Law requireth faith as well as love and obedience 105. 106. c. The Law to be expounded according to the sense the prophets give of it 110. In the Law frequent mention of the Messiah 111. Faith in Christ commanded in the Law though more obscurely 113. Law and Gospell in what respects opposed 115 116 117 118 119 120 c. Law a double use of it 120. How it is said that the Law entred that sinne might abound 139. Whether the Law be abolished to them that are under the Covenant of grace p. 15. Learning of Christ what 334. Limbus patrum no such thing p. 30. yet the fathers before Christ had not that perfect state which now they have and we are presently possessed of p 35. Love of God toward the creature a double distinction of it 4. M MAny sometimes put for all 250. Mediatour the necessity of one 264. What an one the Mediatour must be ib. Why the second person was Mediatour rather then the first or third 266. According to which nature Christ was Mediatour ib. A Mediatour what 270. Whether Christ a Mediatour to himselfe ib. whether if Christ be a Mediatour according to his divine nature all the three persons be not Mediatours 271. Mediation of Christ three things to be considered in the acts of it p 28. How Christ hath performed the office of mediatioÌ„ 271. Meanes not vouchsafed to all and therefore neither the rest of the effects of Christs death 233. Measure what to doe a thing in Measure 310. Ministery of the Jewes and the end of it 138. Misery in man the occasion but no cause of Gods mercy towards him Messiah the times of the Messiah times of greater light 331. Moon a fit resemblance of the Church 147. Moses whether the Covenant of grace were manifested by him 93. The shining of his face what it signifyed 94. How and in what sense he was a mediatour 127 128 165. N NAtural gifts whether they may be so used that God will bestow supernaturall 237. Negations in Scripture imply not alwayes an absolute denyall p. 5 New what it signifieth in Scripture 194. A new song what ib. A new commandment what 195. New man what ib. New Testament abolisheth not the former but the former was fulfilled by the latter 29. Covenant of grace in what respect called a new Covenant or TestameÌ„t 195. Why it is called a Covenant and why a Testament 196. New Covenant when properly it began 196. New Testament published on a solemn day in the Assembly almost of all nations 197. New Testament the nature of it stands in three things 198. A description of it ib. The authority of it reason why God made it 199. New Covenant preferred much before the old though both of the same nature and from the same fountain 200. The promises in it assured by Father Son and holy Ghost 201. was stricken with all nations in opposition to the Jewes ib. made with some externally others internally 202 203. The prerogative of the new Covenant above the old 293 294 c. O OAth when the Saints bound themselves by oath to walk in all the statutes of the law what they meant 135. why God confirmed his promise to Abraham by oath 58 Obedience under what notion required in the Covenant 19. It is two-fold perfect and sincere 20. Obedience perfect is commanded though not rigidly exacted and why 21. It is in vain to think of entring into Covenant if not resolved to obey in all things ib. Obscurity in the knowledge of Christ under the Covenant of promise and the degrees of it and reasons p. 32 Old Testament what 92. difference betwixt the old Testament and new Old Testament abolished by the death of Christ in right not in act 196 P PAsseover when and to what purpose instituted 142 Peculiar people who 103 The Pedagogy of the Jewes illustrated largely by comparison of a Schoolmasters dealing with his Scholars 138 139 140. Perfection what it imports in Scripture phrase 75. A thing is said to be perfect three wayes 76 77 78 79. Prayers not to be made for all men 231. Christs praying for those that crucified him was of private duty not out of his office of Mediatour 259. some prayers suppose a condition in him for whom we pray some none 301 Personall union the end of it 269 To prepare the heart to seek God what 179 Preparations whether the spirit makes us come to God immediately or by some preparations going before 336. Nine conclusions concerning such preparations 337. c. This preparation is neither saving grace nor a thing betwixt nature and grace 339 Priesthood the end and use of it 138 141 R REading God may work by it when that preaching is not slighted 327 Reconciliation imports no change in God 293 Redemption universall redemption the controversie concerning it largely discussed 204. thorow the chapter and objections answered The deliverance we obtain by Christ is called Redemption and was made by the paying of a price 279 Religion for substance ever one and unchangeable 27 Remission of sin though certain yet lesse felt in the old Testament 35. Remission what 290. It is not repugnant to antecedent satisfaction ibid. Repentance how called for in the Covenant of grace 18. Necessary and