Eph. 2.8 9. ye are saved by grace through faith There is first the maine blessing of the Covenant yee are saved There is secondly the fountaine or cause of it by grace yee are saved by grace Then thirdly there is the condition through faith And if any should now ask how it could be by grace and yet depend upon the condition of faith the Apostle goes on and shews how that may be namely 1. Because faith is not of our selves but it is the gift of God and 2. Because faith doth not come to God boastingly to claime life by the works of righteousnesse which we have done but comes to him with an empty hand to receive what grace and mercy is willing to give such a condition as this doth no more derogate from the freenesse of grace then doth the beggers receiving of the almes given him derogate from the kindnesse of him that gave it 4. The grace of the Covenant is free notwithstanding the condition because we doe not put any condition as antecedent to the Covenant on Gods part whereby to induce and move the Lord to enter into Covenant with us as if there were any thing supposed in us which might invite and draw him to take us into Covenant with himselfe only we suppose a condition antecedent to the promise of life which condition we are to observe and walk in and in the observation thereof to expect the blessing of life which the Covenant promiseth If God had not purposed to have dealt with us after his rich grace he might have said to us when he saw us polluted in our bloud I will no more have mercy as it is in Hoseah 1.6 9. ye shall no more be my people neither will I be yours But yet he is pleased to over-look all our sinfull pollutions and to sprinkle clean water upon us and then to take us by the hand and to enter into Covenant with us here is grace free notwithstanding the condition of faith to which the promise is made In a word The Lord out of his free grace purposing life and salvation to his chosen then to make way for the accomplishment of his purpose in bringing us to life first he works in us renewing grace and puts within us a spirit of faith and so leads us on in the way of faith to the obtaining of that great blessing the salvation promised the one of these being antecedent and as a condition to the other 5. It s a good consideration which Doctor Ames hath in Coron Arâ—ic 5. cap. 3. That eadem res absolutè promittitur quia certò efficietur cum conditione quia non alià s efficietur nisi per media in illis mediis hominis ipsius exigitur cura thus forgivenesse of sinne is absolutely promised Esay 43. For mine own sake will I put away thy transgressions and yet it is promised also with condition 1 Joh. 1. If wee confesse our sins he is faithfull and just to forgive us our sinnes These promises are both of them promises of free grace the annexing therefore of a condition doth not impaire the free grace of the Covenant Vses And first from this that faith is the condition of the Covenant from whence first we may conceive how it is that even in the Covenant of grace life is promised unto good works and to well-doing as it is in Iohn 5.29 Luke 14.14 Gal. 6.9 1 Tim. 6.18 19. Hebr. 6. by all which it might seeme that works have the same place in the Covenant of grace as in the Covenant of works even to be proper causes of salvation but where we finde the promise of life made unto good works we must not look at them as works of the Law but as works and fruits of faith wrought by a beleever wrought forth by the power and by the life of faith which being a living grace cannot be idle and fruitlesse but will be working and fruitfull in well doing These kind of promises which promise life unto works are if I may so call them not casuall but declarative making manifest who be those true beleivers to whom the life promised in the Covenant doth belong In these promises workes are not set as the causes of our salvation but as evidences and signes of those that do beleeve unto life distinguishing betwixt beleevers and unbeleevers between those that are sincerely faithfull and seeming professors which professe and say they beleive but indeed their faith is but a dead faith and therefore vaine the promise is made to works not as the cause of our salvation but to note out the nature and quality of that faith which is the condition of life seeing faith is a grace more inward and that act of it by which it saveth is secret and cannot be seen for who knows our resting on or adhering unto Christ therefore this saving faith shews it selfe by some other acts of it setting love a worke which discovers it selfe by obedience in all righteousnesse and true holinesse and these fruits being seen do make knowne the tree from whence they come although therefore the promise of life is made sometimes to faith sometimes to workes yet this is not to note out a twofold condition of the Covenant as if the condition were partly faith and partly works but to note out the property and nature of that faith which hath the promise of life belonging to it not an idle but a working faith not a dead faith but living not ineffectual in word or tongue only but operative and effectuall making us carefull to shew forth good works Tit. 3.8 Otherwise if we look at workes by themselves as separated from faith to such works there is no promise of life made in the Covenant of grace The same work done by a beleever hath a promise of reward and the same work being done by an unbeleever hath no promise which shews that the promise is made rather to the worker or to the beleever thus working then to the worke it selfe and by this meanes the promise of life being made to this kinde of faith which doth thus work hereby the faithfull are enabled the better to see their own estate in the promise of life as having a good foundation of assurance thereby that they shall obtaine eternall life 1 Tim. 6.19 hereby also carnall professors who talk of saith but have no works walking unholily are convinced to have no part and right thereunto 2. This may let us see the kindnesse and love of God towards us in that he hath appointed such a condition of life unto us as through his grace is possible for us to fulfill To fullfill the righteousnesse of the Law is now become impossible through the infirmity of our flesh but it is not impossible to beleeve on him who hath fulfilled all righteousnesse for us Here is grace in appointing such a possible condition for though the Lord should have fully pardoned all our former breaches of Covenant with him and
yet would live in hatred of their brother ver 9. They would say they loved God yet loved not their brethren 1 Ioh. 4.20 Now against these Sayers as I may call them that were all in profession and in word saying Lord Lord but not doing his will against these I say the Apostle opposeth these others which had the true work of sanctification in their heart and tells us that hereby we know c. Namely if we doe not onely say we love the brethren but doe indeed love them c. hereby we know that we are passed from death to life Thus by these expressions taken out of the Apostles own mouth we see clearely who they are whom the Apostle meaneth by this we namely not we onely who have received that immediate witnesse of the Spirit assuring us of our election and justification but we also which have this work of sanctification wrought in our hearts by the holy Ghost Quest But some may say why should we goe about to evidence our justification by our sanctification rather then our sanctification by our justification Ans Because though they goe both together in time yet they are not both alike in respect of manifestation Our sanctification is more manifest to us then is our justification It s easier discerned First because our sanctification is the work of the Spirit whose part it is as was said before to make known unto us the hid things of God for which cause he is called the Spirit of Revelation c. Eph. 1.17 Secondly because our sanctification is a work within us wrought in out own hearts Our justification is an act of God without us God not imputing to us our iniquities but our sanctification is an inward work wrought in a mans own bowels of which he hath and cannot but have a sensible feeling in himselfe Obj. But by this reason may some say a man may as well know his justification as his sanctification because we are justified by faith and faith is an inward Grace planted in the heart as well as any other sanctifying Grace which springs therefrom And therefore we may know our justification by our faith as well as by our sanctification Answ True so farre as we discerne our faith we may thereby discerne our justification also But this makes for us not against us Though this withall is to be considered that faith being as the root of all other Graces is more hidden then they are as the root of the tree is more hidden in the earth then the body or branches but this we stand not upon This therefore we would grant that a man may know his justification by his faith but this toucheth not the point in hand For when we goe about to try our justification by our sanctification and by qualifications inherent in us in this way of tryall faith is excluded as much as any other sanctifying Graces be And the meaning of those that doe oppose this way of evidencing by our sanctification is to remove all evidence by any thing in our selves whether by faith or by any other Grace and to urge only the immediate revelation of the Spirit The summe is that this is a safe way of tryall being laid down unto us by the Lord himselfe in the Word And it is a possible way in as much as our sanctification is more evident then our justification this being an act of God without us as was said before and that a work within us which we feele and finde in our own soules Would we then know whether we be of the number of those that are saved by the blood of the Covenant we need not for this ascend up into heaven to search the book of Gods election nor need we to goe down into the lower parts of the earth for any there to tell us that we are deliveâ—ed thence but goe down into our own hearts and if we finde this work of sanctification there wrought then what Moses said of Israel Blessed art thou O Israel a people saved by the Lord the same may be truly said of us Our salvation is begun we have the seale of it the earnest the first fruits which shall at length bring the full possession of the whole harvest Blessed therefore are they which are undefiled in their way saith David which walk in the Law of the Lord Psal 119.1 Blessed are the pure in heart Matth. 5.8 Those that have innocent hands and a pure heart shall surely ascend into the mountaine of the Lord and stand in his holy place Psal 24.3 4. Such as these shall never be moved or confounded Psal 15. end But if in our hearts we doe still nourish impurity if we be fleshly carnall such as have not the Spirit then have we no part nor portion in that salvation which the Covenant brings unto Gods people without holinesse no man shall see the Lord Heb. 12.14 No unrighteous person no uncleane thing shall enter into Gods Kingdome 1 Cor. 6. Quest But how shall we discern our sanctification to be right sincere and sound Answ 1. By the extent of it It goes over the whole man soule body and spirit 1 Thes 5.23 and therefore compared to leaven Matth. 13.33 which runnes through the dough till all bee leavened As corruption had defiled all so Grace sanctifies all The minde which was darknesse before is now light in the Lord to know and understand the will of God and to discerne things that differ The judgement made to approve the good which is known the will to desire and endeavour after the doing of it The conscience is made watchfull and tender fearefull to offend The affections ordered aright to love the things which God loveth and to hate the things which he hateth The body is made an instrument to execute and doe that which is holy and good Both body and spirit are Gods set to doe the things that please him by which he may be glorified 1 Cor. 6. all that is within us and without us is imployed to praise God 2. True Sanctification as it doth sanctifie the whole man so it doth forme the heart to a closing with the whole will of God without exception or reservation when God writes his Law in our hearts he writes all his Commandements there as he wrote all of them before in the Tables of stone and they being all written in the heart now we love all the Commandements of it saying as Paul The Law is holy and just and good now his Commandements are not burthenous or grievous all are equall and right we love all embrace all and labour to practice all duties of holinesse towards God duties of love and righteousnesse towards men goe hand in hand in the life of a sanctified Christian He makes account he hath done but half his duty if either of these be omitted He counts himselfe as debtor to God and man to glorifie God and procure the good of men and desires to keep a cleare conscience
with God 44 45 46 wherein both Covenants agree 50 51. wherein they differ 52 56 70 73 75. how faith in both differ 53 54. both Covenants considered two wayes 97 the Covenant of works requires faith 52 53. why the Lord conveys life and blessednesse to us by the Covenant 26 27 28 the Covenant of Grace the same in all ages 102 103 more powerfully dispensed since then before the comming of Christ 112. D Demeanour of Fath after prayer 307 308. Differences between the two Covenants fifteen 52 between faith in both covenants 53 54 between both in requiring works 55 between the Commandement of Law and Gospel 332. Discontentâ— the causes of them 134. Dispositions sanctified tokens of true sanctification 239 240. Draw nothing in us to Draw God into Covenant with us 353. E Effects of the Spirit of Grace in the soul 88 of true sanctification 235 236 237 of light in the soul 380 Effect of the Covenant is to work holinesse 373 seq England an admonition to it to receive the Grace offered 14. Encouragement to faith 261. Enmity in our nature against God 353. When it is that we make grace our Enemy 95 96. Evangelicall condition excludes not free grace 326. Everlasting the Covenant is 367 why so 368 the blessings of the Covenant are so ibid. how the first Covenat is so 369. Exalted God is to be Exalted chiefly 346. how he is to be Exalted 348 when hee is ibid. F Faith the condition of the Covenant of Grace 295 why it is ibid. how closeth with the Covenant 302. encouragements to it 261 two acts of it 289 290 not commanded in the Law 331 proved ibid. its workings 304 its weaknesse 303 its earnestnesse in prayer unto God 307. its demeanour after prayer as God answers or not answers 308 309. Looks on the Lords Government as a mercifull government 312 reconciles the heart unto God 313 enables to walk with God ibid. when the life of faith is most seen 314 faith of Christ why so called 329 It is a strengthening grace 317 gets assisting strength from Christ 313 We are not actually justified before it comes 322 the reasons of it ibid. Fall why the Saints cannot fall away 248. Father God the Father in Covenant with us 124 with Christ 29 30. Forgivenesse of sin the benefit of it 164 why the Lord doth forgive sinnes 165 166 what a man is to doe that he may be forgiven 169 signes when a mans sinnes are forgiven 171 172. Freenesse of Gods grace 81 how the condition and the freenesse of grace agree in the Covenant 292 The condition in the Covenant excludes not the freenesse of grace 291 how it appeares that the Covenant is free 354 why it is so 356 the freenesse of grace in the Covenant 353. G Gentiles beleeving are the seed of Abraham 17. God alone satisfies a sanctified soule â—38 his things great 346. Glorying twofold 87 what glorying is ibid. the Covenant of grace teacheth to glory in God alone 85 88 holinesse the glory of a people 381. Gospel vayled in the Ceremoniall Law 330 the commandement of Faith a commandement of the Gospel Government of the Lord when we are under it 153 154 a mercifull government 312. Grace habituall may be a tryall of our state 231 232 it appeares in cleansing us from filthinesse of sinne 181 why the Lord would have his Covenant to bee of free Grace 356 the free grace of God in pardoning of sinne 159 the infinitenesse of it 160 Faith a strengthning Grace 317 the Covenant at mount Sinai a Covenant of Grace 65 66 the performance of the promise of Grace is Grace 355 the freenesse of Grace in entring into Covenant with us 353. H Habituall holinesse 376 Habit of Faith not the condition of the Covenant 298 reasons of it ibid. Heaven Canaan a type of it 107. Heart sanctified finds no peace but in the way that 's holy 236. Holy Ghost in Covenant with us 124 the Covenant a holy Covenant 373 why it is holy 374. Holinesse what 375 a twofold holinesse ibid. signes of a true 379 it s the glory of a people 381 the perfection of our Christian state 381 it s wrought by the Covenant 373. I Iewes after their conversion shall continue faithfull 7 shall inhabit their own land again 16 their conversion 17 18 reasons of it 19 two hindrances of their conversion 20 why wee should pray for their conversion 20. Iustice without mercy in the Covenant of Works 77. Iustification considered three wayes 322 sanctification an evidence of it 183 it goes not before faith 322 the reasons of it Ibid. K Knowledge of the Covenant what benefit 119 120. Know whether we be in Covenant 378. L Law considered two wayes 58 Ceremoniall a Gospel vailed 330 commandeth not faith 333 the condition of it impossible to be fulfilled 295. Law-Giver who and how 328. Libertines mistake the Covenant 379. Light the effects of it in the soule 380. Life of Faith what it is 314 when it is most seen ibid. Love of God to us should comfort us in the enjoyment of lesser blessings 273 274. M Man in Covenant with God two wayes 361 man seeks not God but God man 353. Mediator who 68 69 the Covenant of Grace given by a Mediatour 66 Chirst in his Type a Mediatour of that Covenant given at Mount Sinai 62 wee are not to goe to God but by a Mediatour 67 68 Christ that Mediatour 68 69 Christ an everlasting Mediatour 370 the comfort the mediation of Christ affords the Saints 69 70. Morall Law how it leads to Christ 330 Motives to holinesse 330 seq Mover in making the Covenant who first 299 353. N Nature of man in enmity against God 353. New why the Covenant of Grace is so called 195 New-England 14. O Obedience of the soule to God at its first conversion 310. Old why the Covenant of Grace is so called 105. Outward blessings pledges of better things 262 what the Outward blessings are that God promiseth his servants 264. why the Lord keeps his servants sometimes short in Outward things 263 in what manner God premiseth Outward blessings 165 they are part of the Covenant 267 they may be prayed for 166 God is the giver of them 271 272 the causes why the Saints are often deprived of them 267 seq when Outward things are blessings and tokens of Gods love 272 273 Outward blessings should make us serve God with the Outward man 274. P Peace cannot be wrought in the soul by the Covenant of works 90 91 a sanctified soul can finde no Peace but in that that 's holy 236. People of God are promised to have God himselfe 122 123 reasons of it 126. Person God first acceps the Person then the sacrifice 70 71. Personally God personally in Covenant with us 1â—4 Perseverance in grace the Certainty of it 245 246 the reasons of it 246 247. Preservation in the state of grace part of the Covenant 243 244. Performance of the promise oâ— grace is free grace 353. Perfection of a Christian state what 281. Positive holinesse what 376. Possession of honour uncertaine 366 true grace is an everlasting Possession 255. Professours severall sorts of them hollow-hearted 256 257. Promises absolute the use of them 289 conditionall are of free grace 326 proved ibid. promises to encourage the people to return from Babylon 2. Q Qualifications may be tokens of Iustification 234 Qualifications in the promises when we are to make use of them 358. R Reasonable it is that God should rule over his people 311. Râ—concilement of the heart unto God is by faith 313. Relative holinesse what 375. Righteousness that justifies what it is 322. Riches of grace opened 126 Riches uncertaine 366. S Salt why the Covenant is so called 368. Saints who is their strength 254. Sanctifiâ—aâ—ion twofold 227 it s a blessing that will make those that receive it blessed 177 why so 178 179 it is an evidence of justification 183 Sanctification more manifest to the soul then Iustification 233 the reason of it ibid. the effects of Sanctification 235 236 237. It makes wary against staining sins 237 it makes us sensible of our weaknesses 23 some reall work in the soul proves not a reall Sanctification 228. Security that is wrought by assurance what it is 241. Seed of Abraham double 35 36. Separation between Iew and Gentile ended at Christs Ascension 97. Sinne a wrong done to God 160 Sinne turns good things into evill 164 Sinne the greatest evill why 163 God chuseth sometime the worst of sinners 354 why he doth so 355 Sins cannot make voyd the Covenant of Grace 84 85. when it is that Sinne makes voyd the Covenant of Grace 95 96. Son the Son of God in Covenant with us 124. Spirit whether the Spirit of Law or Grace dwels within us 88 how to know when our comfort is from the Spirit of grace 89. Storehouse of rich blessings what is 342. Strengâ—h of the Saints who is 254. Substance the absolute and conditionall promises one in substance 29. T Temporary blessings of the Covenant 259. Testament why the Covenant called a Testament 283 284. The old Testament revealed the Covenant of Grace darkly 107 why so 109 it revealed it only to the Iewes 115 116. Thankfulnesse 118. Things of God great things 343. True taken two wayes 228. Truth of sanctification signes of it 235 seq Truth of holinesse signes of it 379. Trust encouragements to Trust in God 261. Tryals of our estate may be made by the conditions of the Covenant 288 289. Tryall of our estate may be made by habituall grace 231 232. V Vnbeliefe the danger of it 340 unbeliefe dishonours God 363 it shames us 362 it weakens our comfort 363. Vncertaine riches are uncertaine 366. Vnworthinesse hinders not the freenesse of Gods grace 357. Vse of absolute promises what 289. W Worst of sinners chosen of God 353. Work of Faith what 314 how Works are considered in the Covenant of grace 3â—4 The Covenant of grace requires Works 35 The Covenant at Mount Sinai not a Covenant of Works proved 58 A man that is under the Covenant of Works cannot attaine sanctification 184 the reasons of it ibid. Our Works are dead works 295 good Works the fruit of the Tree of faith 9 justification cannot be attained by the Works of the Law 226. Z Zeale for God is an honour to God 149. FINIS
thinke or whether a heavenly life and glory in both as some others thinke I will not determine it not being much materiall It 's enough to know that life and blessednesse was and is promised in both 5. There is in both Câ—venants a condition required on our part for the attaining of the life promised wee are not left to our libertie in either Covenants neither of the two Covenants promise life absolutely whether wee obey or no and whether we believe or no but under the condition of faith or obedience the promise of life is made 6. Both Covenants require a perfect righteousnesse of us that wee may have life no life is promised in either Covenants but upon the bringing in of a perfect righteousnessâ— before God either of our owne or of anothers the covenant of grace as well as that of workes will make this good that no unrighteous person shall enter into the kingdome of God Hence Rom. 3. last the Gospel stablisheth the Law they agree herein and doe not crosse one another 7. Both Covenants are unchangeable never to be reversed or altered The covenant of grace is an unchangeable covenant it is an everlasting covenant more unchangeable then the covenant of the day and of the night more unmovable then mountaines that cannot be moved as Esa 54.10 Jer. 35.20 So likewise the covenant of workes is an unchangeable covenant Mat. 5.17 Heaven and earth shall passe away but not one jâ—t of the Law shall faile Though now in the estate of corruption no man attaines life by the covenant of workes yet this so comes to passe not because the covenant is changed but because we are changed and cannot fulfill the condition to which the promise is made the covenant stands fast but wee have not stood fast in the covenant but it is now become impossible to us that wee are unable to fulfill it as the Apostle speakes Rom. 8.3 yea it is the unchangablenesse and stabilitie of this covenant which condemnes all the world of sinfull and ungodly men The Law hath said Cursed is every one which continueth not in all things c. And the soule that sinneth and flies not to the covenant of grace shall dye This word takes hold upon them and condemnes them Nay more for the fulfilling of this Covenant the Lord Jesus Christ came downe from heaven and bâ—came man to fulfill that righteousnesse of the Law which was now becâ—me impossible to us Rom. 8.3 So unchangeable is the covenant of workes that rather then it shall not be fulfilled the sonne of God must come downe to doe it Thus wee see the agreements between the covenant of workes and the covenant of grace But the principall and wâ—ightier consideration is to set downe the proper diffâ—reâ—câ—s between thâ—m which some have gone about to darken and obsâ—urâ— and doe make them agree too neare and so make a compound of both Covenants aâ— if one should mixe wine and water togâ—â—â—â—r whereby they doe disanull the nature of the Covenant of grâ—â—â— and tuâ—â—â— it into a covenant of workes Herein tâ—â—â—â—fore â—ee â—usâ— labour the more carefully to set downe the true and reall differences between them which being done wee shall see the nature both of the one and the other more distinctly and clearly The differences are many Differ 1 The first difference is in the condition of the Covenants the one requires doing the other believing the one workes the other faith The one saith Doe this and live the other saith Believe and thou shalt be saved the way of life which the Law propounds is Doe these things comprehended in the Law and doe them constantly and then thou shalt live as Gal. 3.12 The Law saith The man that doth these things c. But the condition of the Covenant of grace is faith Acts 16.31 Believe in the Lord Jesus and thou shalt be saved But here a twofold doubt may be moved Quest 1. Whether faith be not required in the Law in the Covenant of workes 2. Whether workes be not required in the covenant of grace If both these be required faith in the Covenant of workes and workes in the covenant of grace then how stands the difference between the two Covenants Answ For answer to the first when it is demanded whether faith be not required in the Covenant of workes I answer It is but first it is not the same faith secondly nor required for the same end as in the Covenant of grace To explaine this I say the Covenant of workes requires faith and that in a threefold act thereof 1. In regard of dependance upon God the fountaine and author of all good wee were not in our first and best being which wee had by creation wee were not I say so perfect but wee stood in need still to depend upon him that had created us for the continuance of that being which he had given us It is imprinted in the nature of every creature to depend for sustentation upon that from whence it had its beginning as the chicken upon the hen c. So the whole creation lookes backe unto him that made it for preservation in their being as Psal 104.21.27 Psal 145.15 And if it be so in these unreasonable creatures thus to depend upon their Creator then was the same in man much more the covenant of the Law required this faith of man in the beginning though now we be as Gods in our owne eyes selfe-sufficient depending upon our selves and none else for all the good wee hope for yet at the beginning it was not so But man was to depend upon God for his being and well-being 2. Another act of faith required in the Law was a perswasion that God was well pleased with him whilst he walked in the way of love and obedience to his creator he was to believe without feare and doubt that so long as he obeyed the will of the Lord he was well-pleased with him 3. He was to believe the blessing of life promised in that covenant and to expect it according to the promise In all these regards faith was commanded in the Covenant of workes It may here be demanded Object If faith be required in the covenant of workes why is it not expressed in plaine words as well as doing the Covenant of workes saith Thou shalt love the Lord thy God and serve him but it doth not call for any act of faith at all The reason thereof is Answ because when the Covenant of workes was made with man he was then in his integritie sinne was not yet come into the world and therefore there was no cause for man to doubt of Gods love and acceptation of him But having received so great benefits from God made after his image but little inferior to the Angels and having dominion given him over all the workes of Gods hands he was now to be put in minde of his dutie towards his creator and therefore was to be stirred up to love honour
such hypocrisie in their best actions that they cannot thinke that ever such sorry services such lame and sick sacrifices should be accepted of God But tell me you that thus complaine To what do you look that you may finde acceptance with God To your workes or to the riches of grace revealed in the covenant of grace accepting your person through Christ Doe you looke that your worke should be accepted for its own sake or through grace in Christ your persons being first accepted in him If you looke to your workes God regards neither you nor them but if you fly to the aboundance of grace looking for your acceptance there then feare not thy weakest endeavours are accepted before God and doe find favour in his fight Our comfort lyes not in the excellency of our duties but in our free acceptance in Christ Thinke thus thy workes being done never so weakly are not worse then thou thy selfe wast when first thou wentest to the throne of grace begging to be received through grace If then God did in mercy accept thee when thou wast so vile doubt not but out of the same grace and mercy he will accept thy worke also his promise being that he will spare such as a man spareth his sonne that serveth him Mal. 3.17 Mal. 3.17 Great cause hast thou to be humbled and displeased with thy selfe that thou canst performe no better service to thy God that thou art so dead and livelesse in the things of thy God who hath so graciously looked upon thee But no cause therefore to thinke that thy service is not accepted because Gods acceptance begins in the person not in the worke accepting the worke for the persons sake And therefore if God have accepted thy person he will accept thy worke also The fourth difference is this In the Covenant of workes a man Differ 4 is left to himselfe to stand by his own strength But in the Covenant of grace God undertakes with us to keep us through faith The reason of this difference is because when God comes to make a Covenant of workes with Adam he finds him furnished with a sufficiency of power which was put into him in his creation But when he comes to make with us a Covenant of grace in this estate of sin he finds us of no strength Rom. 5.6 Rom. 5.6 impotent feeble possessed with a spirit of infirmitie made up of weaknesses having no power and therefore Isa 40.29 the Lord promiseth unto such that he will give strength unto them and increase power The Lord knowes the infirmitie of our flesh how impossible it is for us to fulfill any part of the righteousnesse which the Law requires Rom. 8.3 Rom. 8.3 He knowes also what powers we have against us Ephes 6. and therefore he tells us that we are kept not by our own power but by his power through faith unto salvation 1 Pet. 1.5 1 Pet. 1.5 And hence is that in Joh. 10.28 Joh. 10.28 Christ tells us that none shall plucke us out of his hand And this is the reason that though Adam fell from his first estate and lost the life promised in that Covenant made with him yet we fall not he had more strength of grace then wee and wee have more corruption then he for he was then pure without sin yet being left to his own liberty he willingly forsooke the commandement of God and fell into a state of perdition But wee being weaker then he yet being once taken into the Covenant of grace though we have the same powers of darknesse against us as he had yet wee fall not so as to sin unto perdition as he did because wee are supported by the power of God Adams life was put into his own hand ours is put into the hand of Christ wee are committed to his care and trust The Father hath given us unto the Sonne the Sonne hath taken us at the hand of the Father and hath undertaken with the Father for us to present us before him As in Gen. 43. Gen. 43. Judah undertakes with his father for Benjamin At my hand saith he shalt thou require him c. So doth Christ undertake for us at his hand the Father requires us and Christ hath ingaged his own faithfulnesse to keepe us till he have presented us perfect before his Father Vse 1 See hence the ground of that which sometimes seems marvellous in our eyes we see men of different abilities some simple weak and despised others indued with eminent gifts and excellent parts yet those that so excell many times fade and fall away their graces wither their light is extinct and they go out like the smoke of a candle with an ill savour whereas the weak and simple ones are upholden and go from strength to strength and increase with the increasings of God The reason hereof is because the one sort viewing themselves and their own excellencies in the glasse of their own conceit they trust in themselves and in their own strength and do not commit their souls to God to be kept by him and so are left unto themselves And then at length meeting with some temptation which is stronger then they their confidence and their strength fails them and so they fall and being left unto themselves they are never able to rise any more whereas the other being sensible of their own infirmitie and casting themselves on the power of God to be kept thereby they are hereby preserved and upholden against all the powers of darknesse which are against them so that either they fall not or if they do fall yet they rise again And thus it comes to passe that these that are weak in themselves they are strong through Christ as 2 Cor. 12.9 2 Cor. 12.9 And those that are strong in themselves are indeed weake in the power of God having no help nor assistance from him and so are quite overthrown This may stay the mindes of those that are weak they think they Vse 2 shall never hold out They cannot deny but the Lord hath shewed mercy on them and wrought his grace in their hearts but they feare they shall not hold out they feel such a power of corruption in themselves so many lusts such strong temptations who can endure True not of your selves but God is able to make you stand Rom. 14.4 Rom. 14.4 do but commit your soules to him in wel-doing as 1 Pet. 4.19 1 Pet. 4.19 And then consider that noble resolution of the Apostle 2 Tim. 1.12 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him go thou and do likewise If a friend relying upon thy trust and faithfulnesse should bring a Jewell to thee and intreat thee to keep it carefully thou wouldest be ashamed to be carelesse of it Christ is the faithfull and true witnesse therefore commit thy soul to him and he will keep
holinesse which the holy God requires and lookes for And thus it was with the young man Mark 10. Mark 10. that was so perfect in his owne eyes who thought he had kept all the Commandements of the Law mentioned to him yet he comes as one unsatisfied in his own minde and doubtfull whether he had done enough to bring him unto life And therefore comes to Christ to know what more he should doe beside what he had done alreadie The Papists who build upon their workes teach a doctrine of doubting No man say they can come to be assured and setled in an undoubted perswasion of his own salvation and well may they teach such a doctrine when they build upon such a sandy foundation of their own workes Let them establish their owne righteousnesse with all the strength they can as the Jewes did Rom. 10.3 Rom. 10.3 yet as long as they rest here and doe not submit to the righteousnesse which is offered by grace the issue will be anxiety of mind fearfulnesse of heart conscience will be perplexed it will never finde rest nor peace but let a man renounce his own righteousnesse and fly to the Covenant of grace and cast himselfe wholly upon grace here is a sure rock for the anchor of our faith to rest upon Let us then hereby see the way of peace to quietnesse of heart Vse and assurance for ever Isai 26.3 Isai 26.3 even to stay our selves upon this rock fly to the rock that is higher then we as Psal 61.2 Psal 61.2 build upon the foundation of grace and come off from the foundation of our own workes they that rest upon the Covenant of workes will be diffident of their owne estate they are upon a rock that is no higher then themselves and when the waters swell they will quickly get above them But if wee rest on the foundation of grace that is a rock that is higher then our selves there is safety all the surges and waves of greatest troubles can never get above the top of this rock stand here and we are safe for ever Hence Rom. 5.1 2. Rom. 5.1 2. Being justified by faith we have peace with God c. But many that doe believe and build on this foundation Object are yet troubled with many feares and are full of doubting c. These doubts and feares of theirs Answ are not like the feares of those that build upon their workes the cause of their feare is not because there is not a sufficient foundation to beare them up but because their adhaerence and dependence is feeble and weak They are weak in faith they are flesh and spirit there is in them a spirit of faith which cleaves to grace and there is also a spirit of unbeliefe which is leaning to their owne workes and this causeth their doubtfulnesse But it is otherwise with those that doe wholly rest upon their workes Let a man build himselfe upon these never so resolutely let him establish his own righteousnesse with all the strength he can yet this will never give him assurance not because he doth not adhaere firmly to his foundation but because his foundation is nought and shakes under him Suppose two men both in feare of drowning by water one stands on a firme rock the other on a quick-sand he that stands on the quick-sand stands there resolutely he that is on the rock is doubtfull and weake in his resolution So it is in this case In the one of these the foundation is firme but adhaerence is weake In the other adhaerence is strong but his foundation is unsound The way to true peace is to rest wholly upon grace and the more we commit our selves to grace alone the more peace Hence saith the Apostle 2 Tim. 1.12 2 Tim. 1.12 I know whom I have believed and am perswaded that he will keep that which I have committed to him And 2 Tim. 4.18 2. Tim. 4.18 The Lord shall deliver me c. When feare shall seise on hypocrites which have trusted in themselves and in their own workes then shall those have confidence which have rested on grace these shall be able to look death in the face and shall have confidence in the day of Judgement Differ 10 The Covenant of workes is impossible to be fulfilled by us in this state of corruption But the covenant of grace by the help of grace is possible to be fulfilled Since the day that sin came into the world never did any man fulfill the Covenant of workes all of us being transgressors from the wombe Hence saith the Apostle Rom. 8.3 Rom. 8.3 What the Law could not doe c. And Rom. 9.31 32. He saith that the Jewes which followed after the Law of righteousnesse did not attaine unto that righteousnesse The Papists may talke of perfect keeping of the Law but the Scripture teacheth us another doctrine Prov. 20.9 Who can say I have made my heart cleane And 1 King 8.46 There is no man that sinneth not But the Covenant of grace is possible and therefore the Saints doe plead this before the Lord Psal 44.17 Psal 44.17 that they have been faithfull in his Covenant They doe not plead themselves to be without sinne against the Covenant of workes and yet they can say they had not dealt falsly with God in the Covenant of grace Nay the Lord himselfe lookes at them as fulfilling and keeping Covenant with him Psal 103.18 Psal 103.18 One of these Covenents is as Acts 15.10 Acts 15.10 a yoake too heavie for us now to beare the other as Mat. 11.29 30. Mat. 11.29 30 an easie yoake and a light burthen The Pharisees that were teachers of the Covenant of workes laid load and heavie burthens upon mens necks Mat. 23. Mat 23. But the Commandements of the Covenant of grace are not grievous The Covenant of grace may be fulfilled 1 Joh. 5.4 or else no man could be saved To provoke us to come from under the Covenant of workes Vse and to get under the Covenant of grace Who would serve an hard soure Master that will never be pleased with any thing that he can doe when he hath spent his utmost strength such a Master is the Law we can never fulfill the minde and will of this Master But grace is kinde loving easie to be intreated taking every thing in good part so it be done in truth and faithfulnesse according to the strength received It will accept the will to doe when wee have no abilitie to performe It saith Well done good and faithfull servant But alas it is with us as with all flesh and with all other things Every thing desires to continue in its state in which it was bred and borne Now we are borne under the Law the Covenant of workes and therefore would faine continue under it This made Paul speake in that manner to the Galatians Cap. 4.21 Gal. 4.21 Yee that will be under the Law They had
looking were healed so it is here with us Christ is lift up on high for us to look unto this looking is by faith Ioh. 3.14 15. and by this looking we are healed and saved Isai 45.22 Reas 4. Look what place works had for our justification to life in the Covenant of works the same place hath faith in the Covenant of grace but works were to goe before our justification in the Covenant of works and therefore so must faith in the Covenant of grace Though Adam was by nature just by an habituall justice yet he was not thereby actually justified unto life but besides his native or habituall righteousnesse he must also performe an actuall righteousnesse and without this he was not to be justified unto life and if he was not to be justified without or before works then are not we justified without or before faith because faith is to us in stead of works and hath the same place now in the Covenant of grace as works had then in the Covenant of works Reas 5. To make faith a condition consequent to our justification is to place faith in the same ranke with works as works are considered in the Covenant of grace for even works also have a place in the Covenant of grace though they are not a condition antecedent yet are they a condition consequent to our justification so as every justified person must walk in good works Tit. 3.7.8 And therefore if faith be placed after justification then it stands but in the same rank with works having no propriety or pre-eminence above works in respect of our justification For though it shall be granted that faith goes before works as the cause beâ—ore the effect faith producing works as the tree doth the fruit yet they are both alike in respect of justification they are one before another when they are compared betwixt themselves but compare them both with justification and then according to this opinion they goe both together no more is ascribed to faith in our justification then to works if faith follow our justification Reas 6. We are not actually justified till Christ be actually ours Christ being our righteousnesse before God but Christ is not actually ours till he be received by us nor is he received but only by faith Ioh. 1.12 Christ must be received by us or wee have no benefit by him unto salvation Christ is righteousnesse for us before our faith but he is not righteousnesse unto us till he bee received of us by faith our garments are prepared for us before we be cloathed with them but that they may actually cloath and cover us we must take them by the hand and put them on so must we receive Christ Ioh. 1.12 which is done by faith Gal. 3. though he be fit to justifie us before faith yet he doth not actually justifie us or cover our sinfull nakednesse till by the hand of faith we take him and put him on Reas 7. That righteousnesse which is by imputation cannot be before that which is imputed to us as our righteousnesse but the righteousnesse which the Covenant of grace sets forth is a righteousnesse by imputation and it is faith which is imputed for righteousnesse Rom. 4.3 Gaâ— 3.6 and therefore our righteousnesse cannot be before our faith Reas 8. If we were justified before faith then the witnesse of the Spirit of bondage witnessing our bondage under sin and death could not be true for till faith come he testifies unto us that wee are under wrath unjust sinners and this witnesse of the Spirit is true and therefore till wee believe wee are not justified Reas 9. Lastly to omit other reasons which might be produced if justification were before faith we might then ask as the Apostle doth in Rom. 3.1 What is the preferment of faith what profit hath the believer above the unbeliever they are both alike in respect of justification before God when a man comes to believe hee is not a pin the better then he was before he believed but was justified before as well as after and thus faith which is called precious faith is made vile and of little worth seeing a man may be justified without it as well as with it And thus much concerning the third thing propounded about the condition of the Covenant namely what the condition of it is sc Faith 4. The fourth point follows which is whether the putting of a condition doth or can stand with the free grace of the Covenant yea or no for it may seeme that if there be any condition required on our part then the grace of the Covenant is not free and if not free then it s no grace at all and how then is it called a Covenant of grace Ans The putting of a condition doth not hinder or lesson the free grace of the Covenant so long as the condition is Evangelicall and not Legall Some have beene of minde that the promises which we call conditionall are not free promises or promises of free grace and therefore they make an opposition betwixt the promises which are called absolute and the conditionall as if only the absolute promises were free promises excluding the conditionall but the condition annexed being a condition of the Gospel not of the Law doth no more derogate from the freenesse of grace then a Princes offering a royall reward to a Subject upon condition that he doe thankfully accept of it and acknowledge his Princely bounty towards him doth any whit derogate from the freenesse of the gift no more doth the condition of faith by which we receive the grace given unto us of God derogate from the freenesse of his grace towards us a legall condition doth indeed exclude free grace but an Evangelicall condition doth not When the Lord saith Believe and thou shalt bee saved Act. 16.31 and saith also by grace yee are saved Eph. 2.8 There is the like free grace in both Believe and be saved though conditionall is as free grace as if said Thou shalt be saved by grace freely loving thee and pardoning thy sinne That these conditionall promises are of free grace as well as the absolute I prove because First They all flow from the same purpose of grace towards us all Gods purposes towards his Elect are purposes of grace 2 Tim. 1.9 and so are all his promises also Tit. 1.2 for these flow from that eternall purpose of his The promise is but the manifestation of his purpose towards the Elect whether the promise be absolute or conditionall all is one That which was first hid within God himselfe as only purposed by him is afterwards made manifest by his promise And look in what series and order God did purpose to communicate the blessings of grace to his Elect so as one shall succeed and follow the other the same doth he make known in his promise and so doth also execute and fulfill first calling then justifying then glorifying c. Rom. 8.28 29 30. hee doth not save
makes us to flie from God and to stand afarre off Exod. 20. The Gospel only draws us and brings us unto God This commandement therefore Come unto me that is believe in me being so alluring and drawing as it is must needs be a commandement not of the law but of the Gospel 8. If the law do command faith in Christ then it commands things contrary as namely to look for life by our own personall working and to look for life not by our own working but by anothers That law which binds us to personall fulfilling of it doth not also send us to another to have it fulfilled in him but the law commands us personall obedience to fulfill the commandements in our own persons It urgeth us thus Thou shalt love Thou shalt not lust Thou thy selfe must fulfill all these things and no other for thee but faith looks for these things to be done for us by another and therefore cannot be commanded in the Law By the law the righteousnesse of the righteous shall be upon himself and the man that doth these things shall live in them but by faith the righteousnesse of Christ is upon others even upon those that doe believe faith therefore is not commanded in the Law 9. That which confounds the two Covenants is not to bee admitted but that the commandement commanding faith is a commandement of the law doth confound the two Covenants Law and Gospel and therefore is not to be admitted as true If the commandement commanding faith be a commandement of the law this must needs make a confusion betwixt Law and Gospel so as these two sayâ—ngs Doe and live and Believe and live shall be in effect all one both of them legall one as well as the other which to affirm is to confound things as different as heaven and earth Now that by this opinion this confusion must of necessâ—ty follow I shew thus When a promise is annexed to a commandement the commandement and promise are ever of the same kind either both Legall or both Evangelicall The nature and kind of the promise doth depend upon and follow the nature and kind of the commandement which goes before it The quality of the commandement doth qualifie and distinguish the promise annexed to make it either Legall or Evangelicall For when the Lord saith doe this and live and when he saith believe in Christ and live the life promised is for substance one and the same in both promises yet these promises do differ because the commandement which goes before as the condition of the promise is different in the one and in the other Doing being a Legall commandement Believing being Evangelicall the ground therefore of difference in the promises is from the diffâ—rence of the commandâ—ment which is the condition of the promise so that when it s said Doe this and live Here the promise of life is legall because the commandement of doing is legall on the other side when it s said Believe and live here the promise of life is Evangelicall because the commandement of believing is Evangelicall But if we make the commandement of believing to be legall then the promise of life upon condition of believing must be legall also and then there is no difference left betwixt these two do and live and believe and live which confounds Law and Gospel heaven and earth and makes the two Covenants all one Papists turn the Covenant of grace into a Covenant of works This doth the contrary turning the Covenant of works into a Covenant of grace Chemnitius speaking of the point of justification brings in Andradius his conceit which is this That utraque justitia Legis Fidei c. both righteousnesses both the righteousnesse of the Law and the righteousnesse of Faith doth consist in observatione Legis in the observation of the Law only with this difference that when the Law is fulfilled by the unregenerate then it is justitia Legis the righteousnesse of the Law when by the regenerate then it is justitia Fidei the righteousnesse of Faith Like hereto is this Doctrine that the commandement of faith is a commandement of the Law for then both Covenants both Law and Gospel must stand in observatione fidei in the duty of believing only perhaps the maintainers of this opinion will make a difference thus That that faith which is wrought by the commandement is the faith of the law or Covenant of works and that faith which is wrought by the promise is the faith of the Covenant of grace But as he notwithstanding his distinction of men regenerate and unregenerate doth in effect confound both Covenants changing the Covenant of grace into a Covenant of works So doe these notwithstanding their distinction of commandement and promise they confound both Covenants changing the Covenant of works which stands in doing into a Covenant of grace which stands in believing and so by this Doctrine one of the principall differences betwixt the two Covenants is taken away the one requiring works the other faith the one doing the other believing 10. This is confirmed further by that which is spoken of our Saviour Christ in Mark 1.14 15. where it is said of him that he came preaching the Gospel not the Law but the Gospel and saying Repent and believe the Gospel here the commandement to believe is directly called a preaching of the Gospel and therefore it is a commandement of the Gospel and not of the Law Other Reasons might be added as namely if faith be commanded in the law then a man may be saved by a work of the Law and cannot be saved without it Secondly That this opinion makes the righteousnesse of the law and the righteousnesse of faith to be all one if faith be a duty of the law c. Thirdly What the law commands it commands it as a work but faith is not requird as a work being everywhere in the Gospel opposed to working But these I passe by the other may suffice Thus farre then we are come that the putting of faith as a condition of life in the Covenant of grace doth no whit derogate from the freenesse of grace First Because the gift of faith flows from the same purpose of grace towards us as life it selfe doth Secondly Because faith is an Evangelicall grace of the Gospel not of the Law Thirdly I adde this also that it derogates nothing from grace because faith receives all the blessings of salvation promised only from the hand of grace alone we acknowledge no such condition as by which we might receive life from the hand of justice as putting a price into our hand to be a meritorious cause of life such a condition could not indeed stand with grace but the condition we put is both received by grace is by grace wrought in us and doth also receive all from grace and therefore doth nothing derogate from the grace of the Covenant The Apostle cleares this in that one short speech of his in
and obey him no need was there to stirre him up to believe Gods goodnesse towards him of which he had no cause to doubt But when God cometh to make a Covenant of grace with man he finds him in his sin and rebellion full of feares and doubts and therefore had need to be encouraged to believe that God will be reconciled but then it was not so there was then nothing to cause distrust and therefore faith was not expressed in that covenant yet faith was then required as wee have shewed though not the same faith that is required in the covenant of grace But they differ in three things 1. The covenant of workes commandeth faith in God as a creator to preserve our being but not as a redeemer to deliver us from misery Adam was not bound to believe on God as a redeemer for then he needed no redemption But the Covenant of grace requires faith in God as a redeemer redeeming us from sinne and misery The Jewes professed they believed on God but by what faith When the faith of the Gospel was preached unto them by Christ and his Apostles they counted it a strange thing they clave to the Covenant of workes they therefore believed on God as a Creator but believed not on grace revealed in the Gospel by this faith they believed not on him 2. The Covenant of workes required faith to believe in God loving mee as created holy and continuing in the same puritie and holinesse before him and no further but the Covenant of grace commands faith to believe in God loving us and pitying us lost sinners 3. The faith required in the Covenant of workes was mutable as now all the righteousnesse required in that Covenant and so might be lost as afterwards it was by the sinne of Adam but the faith required in the Covenant of grace is such as is begotten of an immortall seed 1 Pet. 1.23 and therefore cannot be lost but abideâ— and continues for ever It is a faith that cannot faile Luk. 22. Thus yee see the same faith is not required in both Covenants Secondly It is not required in the Covenant of grace for the same end as it was in the Covenant of workes In the Covenant of workes faith was required as a part of that righteousnesse which the Law required it is one of the duties of the Law but in the covenant of grace it is required not as any part of our righteousnesse but onely as an instrument to receive and apprehend the righteousnesse which is wrought for us by Christ and therefore the faith required in the Covenant of workes was a giving unto God but the faith required in the Covenant of grace is onely a receiving from God that which he freely offers us Quest So that if the question be asked and stated thus Whether the Law and Covenant of workes doe require the same faith and to the same end as the Covenant of grace doth Answ I answer No it doth not as is evident by that of the Apostle Gal. 3.12 The Law is not of faith i it is not the doctrine of faith requiring faith and promising life upon believing but the Law saith thus The man that doth these things shall live in them as if he should say the Law requires not believing but doing therefore those are deceived that would bring in the faith of the Gospel to be required in the Law For the second doubt Quest 2 Whether doth not the Covenant of grace require workes as well as doth the Covenant of workes I answer It doth as is evident Titus 2.11.14 Answ The grace of God that bringeth salvation teacheth us to be zealous of good workes and Mat. 5.16 Let men see your good workes saith Christ though Christ preached not a Covenant of workes but of grace yet he calls for good workes But marke the difference 1. The Covenant of workes doth not require workes for the same end as the Covenant of grace for that requires workes as the matter of our justification before God so saith Moses understanding him in a Legall way Deut. 6. last This is your righteousnesse but the Covenant of grace requires workes not as a part of our righteousnesse but that thereby wee should glorifie God and manifest it that wee are made righteous by Christ James 2. wee are thereby declared to be righteous the godly conversation of a Christian maketh it evident to the consciences of men that he is a justified man 2. The workes that are required in the Covenant of grace are not required from the same beginning the Covenant of workes requires workes to be performed from our own strength and abilitie received in the Creation it presupposeth abilitie in our selves to doe what it requireth But the Covenant of grace requireth workes to be done by the help of the Spirit of Jesus Christ Phil. 4.13 I can doe all things saith the Apostle through Christ strengthning mee that is the power which the Covenant of grace directs us unto 3. The Covenant of grace doth not require works in the same order as the Covenant of workes doth for the Covenant of workes requires workes first and then faith to believe our selves beloved unto life but the Covenant of grace requireth faith first and then that we bring forth good workes therefore saith the Apostle Titus 3.8 Let them which have believed be carefull to shew forth good workes He doth not say Let them which have done good workes believe but first believe and then doe good workes he placeth faith before workes and hence it is that the obedience of the Gospel is called the obedience of faith Rom. 16.26 as following faith and springing from it Thus then this difference of the condition of the Covenants remaineth the one Covenant commanding workes the other faith Vse Let therefore every soule looke unto his faith that expects to receive the blessing of life by faith wee are brought into Covenant with God and are enabled to wait for the blessing of it Those that are of faith are blessed with faithfuâ—l Aâ—raham Gal. 3.9 Though there be imperfection in your works yet if your faith be working and it be not a dead faith but fruitfull manifesting it selfe in a holy life here is comfort it is faith that gives interest in the Covenant of grace let it appeare that it is a faith unfeigned and this is the condition to which God hath promised life and salvation Differ 2 The second maine difference is this namely that the Covenant of workes is made without a Mediator to mediate between God and man But in the Covenant of grace there is a Mediator coming between to unite God and man together and make them one Hence Heb. 9.15 Christ is called the Mediator of the new Testament so also Heb. 12.24 but the first Covenant of workes had no Mediator The reason of this difference is because when God came to make a covenant of workes with Adam then there was no disagreement between God and man