if that some men should by God be necessitated to repentance c. they could be no more justified according to the sentence of Christ in relation thereunto then any other men could be condemned with reference to such evill actions whereunto they were enforced by a power which they could no waies possibly resist To make this evident by the Scriptures in Mat. 16.27 it 's declared by Christ himself That when he commeth in the Glory of his Father with his Angels he will reward every man according to his workes In like manner Revel 22.12 he saith Behold I come quickly and my reward is with me to give to every man according as his worke shall be agreeable unto which is the Testimony of the Apostle 2 Cor. 5.10 We must all appear before the Judgement Seat of Christ that every one may receive the things done in his boby according to that he hath done whether it be good or bad According to which rule the Scriptures aforehand describing unto us the manner of the last Judgement as if it were already past we finde the sentence of Christ denounced towards all persons Mat. 25.34 with Rev. 20.12 13. Secondly That all such actions c. whereunto persons are enforced against the choice and assent of their own wils are not imputed unto them as their own actions will plainly appear first by Deut. 22.25 26. If a man saith the Text finde a betrothed Damsell in the field and force her then the man only that forced her shall die But unto the Damsell thou shalt doe nothing there is in the Damsell no sin worthy of death for as when a man riseth against his neighbour and slayeth him even so is this matter Likewise by the words of the Apostle in Rom. 7.2 If I doe that I would not it is no more I that doe it but sinne that dwelleth in me from which in the 24 and 25. verses he concludeth That God would acquit him And thereupon in the 1. verse of the 8. chapter declareth unto all That there is no condemnation belonging unto men for such actions The reason hereof is Because that God looketh only at the heart of a man 1 Sam. 16.7 and alwaies judgeth of him according to what he observeth therein whether it be good or bad what is willed and determined therein he reckoneth it as if it were done though through want of opportunity or ability it never be effected from whence it is that the Apostle declareth unto us for a generall rule in the 2 Cor. 8.12 That if there be first a willing minde it is accepted according to that a man hath and not according to that he hath not which we finde verified unto us by a clear instance in the 1 King 8.18.19 of Gods kinde acceptation of Davids affection to build him an House though that it was never built by him Whereas it was in thy heart saith the Lord to build me an house thou didst well that it was in thine heart nevertheles thou shalt not build me the House c. And we may also observe that Solomon who by Gods appointment did build it received not a greater reward for his action therein then David did for his affection thereunto And so on the other side Christ informeth us That the things that defile a man are only those that proceed from his heart Out of the heart saith he Mat. 15.19 20. proceedeth evil thoughts he speaketh not of those that are suggested or that at unawares arise therein and are forthwith quenched and suppressed for these defile no man but of those that are conceived and harboured therein which when opportunity serveth break forth into murthers adulteries fornications thefts false witnes blasphemies these defile the man upon which ground it is That the Scriptures declareth David to be a man according to Gods own heart save only in the matter of Vriah 1 Kings 15.5 Wherein deliberately and with purpose of heart as must needs be conceived he chose the thing which he knew to be evill which in other cases wherein his actions much swerved from the rules of perfect justice he did not and therefore is neither blamed nor accused for them Object God doth not justifie men for Faith but by Faith nor reward them for their workes but according to their workes the reward of good workes being Grace belonging to Adopted Children not to servants for the worke done Answ The distinction betwixt Justification by Faith and for Faith is altogether vaine seeing that he that is justified by Faith or by reason thereof which is all one is so justified for Faith Because that without Faith he cannot please God Hebr. 11.5 6. nor obtain acceptation with him Thy Faith saith Christ to the woman hath saved thee Luke 7.5 The like may be said concerning the distinction betwixt reward for workes and according to workes in regard that he that is rewarded according to his workes is so rewarded for his workes as he that is rewarded according as he hath fed relieved and feasted the poor that were not able to feast him again as Christ hath promised in Luke 14.13 14. or as he that is rewarded according as he hath given a cup of cold water in the name of Christ having no better in his power to give he is so rewarded for that he hath so done by reason that otherwise he should have received no such reward And yet it is not to be denied but that Justification through Faith and reward of good workes originally proceedeth from the meer Grace and speciall favour of God in Jesus Christ considering that by the Law we can lay claim unto no such thing but must acknowledge our selves according to that Covenant guilty of everlasting death or the dissolution of our natures for ever in the Grave and therefore whatsoever we either doe or shall receive from God more or lesse than this as our present being in this life the enjoyment of the Creatures a time of repentance with the means thereof as redemption from the curse of the Law Resurrection to another life Adoption and Salvation through Faith or conformity to the will of God known and understood by us must be attributed to the alone Grace of God in Jesus Christ through whom he hath obtained these things for us and Covenanted and granted to bestow there upon us According to which distinction betwixt the Covenants is that distinction which runneth through the Rodie of the New-Testament betwixt righteousnes and righteousnes workes and workes reward and reward to be understood according to the first covenant There is none that doth good none righteous but all have sinned and are fallen short of the Glory of God accursed dead and excluded from all happinesse for ever But in relation to the second Covenant made with us in Christ as we were considered in this estate we are through his death and resurrection redeemed from death made alive from the dead under a Law of liberty sutable to our frailty and
to be justified by workes For where workes such as are within a mans power are wanting integrity is wanting and where integrity is wanting faith is dead verse 17 26. Unprofitable Gal. 5.6 And not to be distinguished from that of the Devil Jam. 2.19 And seeing then that all such workes which are within mens power to performe are required of them to their Salvation It must needs be granted when the Apostle saith That it is not of workes that his meaning therin is none other then that it is not of workes of perfection according to the law of our creation which are impossible for any man to performe so as to be justified thereby Gal. 2.16 And that the difference betwixt Workes and Grace or the Law and the Gospel standeth only in this viz. That the first requireth unto life that which is impossible unto men in their fallen estate the later no more then what is possible unto them therein and so consequently that life and Salvation which could not be obtained by any through the covenant of workes may be obtained by all through the covenant of Grace which will more evidently appear if it be considered First That the only and speciall reason why the first Covenant was repealed and the second vouchsafed is declared to be this viz. That the first could not give life unto men that is to say in their fallen estate for in the estate of innocency it must needs be acknowledged it could If there had been a Law that could have given life saith the text Gal. 3.21 verily righteousnesse had been by the Law but in regard it could not therefore as the words of the Apostle in Hebr. 8.6 7. doe plainly intimate the Lord found fault therewith abolished it and gave unto men a more excellent Covenant instead thereof that is to say a covenant wherby salvation might be obtained by them in their fallen estate for seeing that the goodnesse of God and his desire of mens Salvation was such as caused him to abolish the first Covenant because it could not give life unto them no reasonable man can conceive that his said goodnesse and love towards them would suffer him to give unto them a second Covenant as faulty and unable to give life unto them as that abolished and if not Then forasmuch as by the later workes are required to be performed by men to their Salvation as well as by the former the excellency of the later above the former must needs be acknowledged to consist only in this viz. That the workes required thereby and the conditions upon which life is promised therin are performable by men in their fallen estate whereas those required thereunto by the other were not In which respect it is that in the 6 verse the Apostle declareth that the later is established upon better promises then the former Secondly That those that endeavoured to reduce men from the Doctrine of the Gospel to the observation of the Law are by the Apostles Acts 15.10 charged with tempting God by putting a yoak upon the necks of the Disciples which they were not able to bear And to the Galathians which were perverted by those false teachers Paul in Gal. 3.1 3. thus writeth O foolish Galathians who hath bewitched you that ye should not obey the truth Are ye so foolish that having begun in the Spirit are ye made perfect by the Law which plainly argueth that the Doctrine of the Gospel which they preached was no such yoak because that then they themselves in preaching the Gospel turning men from Moses to Christ should have bin liable to the same reproof which they laid upon others And as foolish should the Galathians have been in hearkening to them preaching the Gospel as they were in hearkening to the false Apostles preaching the Law For of two yoaks alike intollerable wisdome directeth a man to choose the one as soon as the other and not to prefer the one before the other and therefore unlesse that we will suppose the Apostles to be guilty of tempting God in the same nature wherein they accuse and censure others and thereby to make themselves inexcusable both before God and men Rom. 2.1 we must needs conclude that the yoak or precepts of the Gospel which they endeavoured to impose upon men were not intollerable or grievous 1 John 5.3 Like unto those of the Law but easie and light Mat. 11.30 and so consequently that righteousnesse life and salvation impossible by the former is possible and may be attained by the later 3. That Paul in the 2 Cor. 3.7 9. speaking of the Law calleth it the Ministration of death and of condemnation And contrariwise speaking of the Gospel or New Testament he calleth it the ministration of righteousnesse and in verse the 6 saith That the first killeth but the later giveth life Now forasmuch as the Law in it's own nature is neither the ministration of death nor condemnation being holy just and good promising life and would assuredly bring us to the possession thereof could we but observe what it requireth or attain unto that originall innocency and purity in which we were created therefore it is so called only in respect that in the necessary consequence therof by reason of our inability to fulfill the same it becommeth such unto us And therefore if that the conditions of the new Covenant were no more performable then those of the Law the Gospel could not be called the ministration of righteousnesse and life any more then the Law because it is the savour of death unto death unto all those that disobey it as well as the Law John 3.19 Hebr. 10.28 29. and conferreth neither righteousnes nor life unto any that observe it not any more then the Law therefore whereas it is called the ministration of righteousnesse and life in opposition to the Law it must needs be understood in this respect That righteousnesse life and Salvation impossible by the Law may be obtained by it 4. The same Apostle likewise discoursing of the two Covenants in the ninth and tenth chapters of the Romans and having in the 32 verse of the 9. chapter after a large discourse concerning the same concluded righteousnesse not to be attainable by the Law in the 8 verse of the 10. chapter he declareth That the righteousnesse that is by the Gospel is nigh unto us even in our mouthes and in our hearts then which nothing can be more near unto us And in Deut. 30.11 12 13 14. whereunto he hath allusion to prevent all objections concerning this thing Moses thus speaketh The commandment that I command thee this day it is not hidden from thee neither is it farre off It is not in Heaven that thou shouldst say who shall go up for us to Heaven and bring it unto us that we may hear it and do it Neither is it beyond the Sea that thou shouldst say who shall goe over the Sea for us and bring it unto us that we may hear it and doe
that the second death Rev. 2.11 or condemnation inflicted by Christ at the last day is none other then the penalty of the breach of the second Covenant This is the condemnation of the world saith S. John Chap. 3.19 That light is come into the world and men love darknesse rather then light because their deeds are evil Which later reason receiveth confirmation from hence That Christ by a most lively embleme in the Parable of the Talents hath declared unto us That God at that day will require no more of any man but according to the Talents of Grace delivered unto them by himself the Mediatour of the new Covenant and will then condemn none but for not well using what they had so received of him whereupon it doth necessarily follow That all men being under the new Covenant whatsoever Grace necessary to Salvation is therein by God promised unto any he being faithfull that hath promised and the Covenant confirmed unto all mankinde by the bloud of Jesus Christ the same must needs be acknowledged to be granted unto all And then forasmuch as we see that all men have not the Law and Fear of God written in them otherwise then was shewed before concerning the Gentiles Rom. 2.14 15. nor their stony hearts taken out of their flesh c. we must not therefore imagine that God hath covenanted absolutely to do these things for any men But there are two things in this Text which thorow want of due consideration mis-lead many men from the right understanding thereof First Because it is said That this Covenant which God promiseth to make with the Iews in the last daies should not be like unto the Covenant that he made with their fathers when he brought them out of the Land of Aegypt the which Covenant they brake c. From whence it is conceived That as the first Covenant could not by any be kept so the later cannot by any that are comprehended therein be broken For the clearing of this mistake I desire that it may be observed That if by these two Covenants here spoken of we must understand the Law and the Gospel Works and Grace which is much questioned by some who conceive them to be particular Covenants proper and peculiar to the Iews only and so nothing at all to the point in hand that they were neither of them unmade untill the time that God brought the Israelites out of the Land of Aegypt And therefore much lesse until the daies of the Prophet Jeremy as this Text seemeth to import That the first Covenant was given unto our first parents in Paradise appeareth from hence That the curse thereof entered into the world by Adam and raigned over all men before the Law was given at mount Sinai Rom. 5.14 For where the curse of the Law is inflicted there the breach of the Law must needs be imputed And seeing as the Apostle teacheth Rom. 5.13 that sin is not imputed where there is no Law given therefore the Law must needs be acknowledged to be given unto Adam and in him to all man-kinde before the punishment thereof death thorow his disobedience did enter into the world and raign therein And like as the Law was given unto Adam before he incurred the punishment thereof So the Gospel or second Covenant must needs be granted immediately to succeed upon his transgression of the first because that otherwise the curse of the Law should forthwith according as it was threatned Gen. 2.17 have seized upon him to have destroied him and in him all man-kinde then in his loins sinning in him the truth whereof is confirmed unto us from hence 1. That the end of Gods patience and forbearance towards sinners is none other then their Repentance and Salvation Rom. 2.4 Despisest thou saith the Apostle speaking to the Gentiles the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to Repentance Again 2 Pet. 3.9 Peter telleth those that scoffed at Gods forbearance towards them in their wickednesse contrary as they supposed to his threats denounced against them That God was not slack concerning his Promise as they counted slacknesse but long-suffering not willing that any should perish but that all should come to Repentance And Paul in Act. 17.26 27. plainly informeth us That the end why God made of one bloud that is to say of Adam all Nations of men to dwell upon the face of the earth was That they should seek the Lord Now forasmuch as seeking of the Lord Repentance and the obtaining of Salvation doth necessarily presuppose the granting and exhibiting of the new Covenant these ends being otherwise impossible to be attained it must needs follow That as God is declared to spare and forbear Adam and all men to the end they might repent c. that in reference to these ends he vouchsafed unto them the Covenant of his Grace whereby they might be enabled to attain thereunto 2. Besides If that God should have spared our first parents and granted unto them the procreation of seed and not in order to the Grace of the new Covenant Redemption from death the curse of the Law and Salvation in the world to come thorow Repentance then there should have been no proportion betwixt the sinne of man-kinde in Adam and the punishment thereof because sinning but in potentia they should be punished in actu which inequality of proceeding is by God in Ezek. 18. disclaimed so that if he had not prepared for man-kinde another life after death and vouchsafed means to make them happy therein they should never personally have suffered death but such as was their sin such should have been their punishment 3. Moreover If that the Covenant of Grace had not been from the beginning then Salvation should not have been from the beginning seeing that it is of Grace only and not of works Ephes 2.8 Whereas therefore the Scriptures enformeth us That remission of sins acceptation with God and consequently Salvation was preached unto Cain Gen. 4.6 7. And that Abel the third man on earth obtained the same Heb. 11.4 it must needs be granted That the Covenant of Grace was vouchsafed unto men from the beginning even from the very time that they stood in any need thereof These two Covenants of Works and Grace then being made and given so long before the time implied by the Prophet Jeremy his words cannot possibly be understood to import the time wherein either the first was or the later should be made with man-kinde but the time wherein the first was and the later should be more clearly made known and demonstrated both unto the Iews and unto others then at any time from the beginning of the world they had been In which respect it is that Christ speaking unto his Disciples saith Blessed are your eyes for they see and your ears for they hear for verily I say unto you That many Prophets and righteous men have desired to see these things which
under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of Grace Now forasmuch as where God hath absolutely promised to doe all for men which is any waies necessary to be done to bring them to an end there remaineth not any thing to be done by them for that purpose and that not only all danger but the very least supposition of miscarriage or possibility of failing thereof is thereby wholly taken away so neither can there reasonably be any thing required of them thereunto or any danger of falling be justly suggested unto them the power and truth of God being thereby directly impeached of impotency and falshood and therefore seeing that the Apostle who in all such things which dependeth altogether for their accomplishment upon the faith and omnipotency of God alone as the resurrection of the dead and the reward of Faith with Christ in the world to come instructeth men according to the example of Abraham Rom. 4. not to stagger at the promise of God through unbelief but against hope to believe in hope to be strong in faith giving glory to God being fully perswaded that whatsoever in that nature he hath promised he is able and will bring it to passe and that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor heighth nor depth nor any other creature shall be able to prevent or hinder the same doth notwithstanding this covenant or promise of God made unto the Hebrews to put his Lawes in their hearts and write them in their mindes c. so earnestly exhort them to draw near unto God in purity of heart conscience and conversation verse 22 to hold fast the profession of their faith without wavering verse 23 and for that end not to forsake the assembling themselves together but to exhort and provoke one another unto love and to good workes vers 24 25. To looke diligently that no man fail or fall from the Grace of God chap. 12.15 And least there be in any of them a heart of unbelief hardened through the deceitfulnes of sin in departing from the living God chap. 2.12 13. And all this from the ground and consideration of the danger of sinning wilfully against the truth verse 26 and falling into the hands of God by trampling his Son under their feet and counting his bloud the bloud of the Covenant given unto them rehearsed in verse 16 17. whereby they were sanctified an unholy thing and doing despite unto the Spirit verse 29 30. which witnessed and confirmed him unto them to be the Son of God and that the principles of this Doctrine viz. repentance from dead workes c. chapter 1. and chapter 6.1 with chapter 2.3 4. were of God must of necessity argue unto us That neither he nor yet the Hebrews themselves did understand this Covenant as now ordinarily it is taken or as in this Objection it is urged For if they had then doubtles he would not having no reason for the same have exhorted and cautioned them in this manner but contrariwise would have encouraged them wholly to have rested themselves upon the faith and power of God engaged unto them to do for them and work in them whatsoever was necessary to their Salvation to prevent all such things that might any waies possibly hinder them thereof nor would they themselves ever have regarded any thing that he should have spoken unto them to the contrary any more then if he should have exhorted them after death to raise themselves from thence upon the danger of perishing for ever and ever in the Grave Which shall serve for answer to this Objection The Conclusion THe consideration of this discourse may serve First as a means to remove out of all mens mindes all prejudiciall and evil thoughts as concerning the decrees and precepts of Almighty God It having been shewed That in his Election he respecteth not the persons of any nor prefereth one man before another therein but extendeth and vouchsafeth the same freely and indifferently to every one who doth not voluntarily knowingly and of malicious wickednes debar themselves thereof his decree of Reprobation being grounded only upon the known wilfull and stubborn disobedience against his Commandments and means of Grace used and vouchsafed for their repentance and reformation Ierem. 6.30 with the 28 29. And his Commandments having been shewed not to be grievous but easie and light for every man to observe and practice 2. It may serve to admonish every man to take heed and beware of all kinde of disobedience against God and that they doe not approve or allow themselves in any or the least thing which they know to be displeasing unto him either forth of a conceit of their Election or of an opinion of impossibility of falling away totally and finally forth of his love and favour seeing it appeareth that he only chooseth unto himself the man that is godly the rich in faith And that he will not justifie the righteous in the day that he turneth away from his unrighteousnes to commit iniquity nor necessarily prevent him therein nor will know the works of iniquity in the day of Account 3. It may also administer sound comfort and consolation to all simple hearted sincere and godly affected persons against all their scruples fears doubts and jealousies as concerning their ignorances weaknesses and infirmities wherewith their mindes are ordinarily perplexed It having been shewed that God will never lay any of these things to their charge or any whit the lesse esteem of them by reason thereof but doth and will alwaies behold and judge of them through the riches of his grace in Jesus Christ according to the integrity purpose of heart and sincerity of affection which he observeth in them towards his name 4. And lastly The consideration hereof doth also abundantly serve to beget in all men an unfeigned love and obedience towards God I will love the Lord saith David because he hath heard my voice c. Psal 116.1 And being but advanced from the sheepfold to an earthly Crown and receiving a promise for the continuance thereof to his house hath his heart thereby exceedingly filled with affection towards him how much more then may the consideration of his goodnes before expressed in advancing us not from a sheep-fold but from death it self the fold of Satan Hebr. 2.14 Nor to a terrestial and corruptible crown but to a glorious estate of immortality even when we were his enemies Rom. 5.8 10. and neither asked nor desired any such thing of him serve to kindle and inflame our hearts with an unfained love and sincere affecton towards him especially if we consider what an heavenly City immortal crown and weight of Glory he hath therein prepared to bestow upon us for an inheritance and crown of reward even for that love service and obedience which of bounden duty we owe unto him The consideration of this Grace caused S. John to love God 1 Joh. 4.19 with the 9 10. chap. 3.16 And constrained Paul to the obedience of him 2 Cor. 5.14 15. FINIS Postscript BEcause I would not be mistaken in my meaning concerning that which I have spoken in the favour of ignorance I thought it necessary more clearly to discover That my intention therein is not to patronize any mans voluntary and wilfull ignorance such as that mentioned by S. Peter in his 2 Epist chap 3.4 5. or that of the Jews discovered in John 9.9 to the end of the chapter For for men to refuse to know because they would not obey or wilfully to oppose evident grounds of reason and light appearing unto them whether forth of a hatred against it or a love to walke in darknesse John 3.19 And so in effect to say unto God Depart from us for we desire not the knowledge of thy waies Job 21.14 can be no more excusable then stubborn rebellion and disobedience against the truth clearly known and understood But the ignorance for which I plead excuse is that only which befalleth men either through imbecility in nature or want of means For as it cannot be required of an ideot to understand reason nor of a childe to distinguish betwixt good and evill naturall internity having hidden those things from their eies and no talent given to them to enable them thereunto So neither by the like reason can the particular knowledge and faith of the Gospel or any thing else whatsoever be required of those to whom the necessary means thereof is not offered Vpon which ground Christ declareth That if he had not come and spoken unto the Jews and done amongst them such works which did evidently demonstrate unto them the truth and excellency of his doctrine and that he was the Messias promised to come they had not had sin in rejecting either him or it John 15.22 23. with the 10 27. And therefore ignorance in this nature cannot be concluded any greater sin then Uriah his carrying of the Letter to take away his own life 2 Samuel 11.14 15. which will never be laid to his charge
receive the Holy Ghost Acts 2.38 Have ye received the Holy Ghost since ye believed Acts 19.2 In whom also after that ye believed ye were sealed with that holy Spirit of promise Ephes 1.12 13. For ye are all the Sonnes of God by Faith in Christ Jesus Galat. 3.26 And because ye are Sons God hath sent forth the Spirit of his Son into your hearts Galat. 4.6 By the first of these wherein the Spirit by doctrine with signes and wonders for the confirmation thereof Heb. 2.3 4. Speaketh to the eares and eyes of men graciously and lovingly striving thereby to convert them from their evill wayes Gen. 6.3 beseeching them by all the mercies of God to present themselves living sacrifices unto him holy and acceptable which is their reasonable service Rom. 12.1 hee enforceth none in any such sort but that possibly they may resist and rebell against him therein according as the Israelites are often charged Ye stiff-necked and uncircumcised in hearts and eares saith Steven speaking unto them ye doe alwaies resist the holy Ghost as your Fathers did so doe yee Acts 7.51 They rebelled against and vexed his holy Spirit therefore he was turned to be their enemy and fought against them Esay 63.10 Yea so far may the wickednesse of men heerin be extended as not only wilfully and stubbornly to resist and oppose but most maliciously to blaspheme him and to attribute his very doctrines and wonders to Beelzebub the prince of Devils Matth. 12 24-27 John 8.48 Nor yet in the second place are any of those who are actually possessed with the holy Ghost necessitated thereby to the obedience thereof as is manifestly implyed first in those many exhortations contained in the Scriptures To walke in the Spirit Gal. 5.16 Not quench the Spirit 2 Thes 5.19 Nor grieve the holy Spirit whereby ye are seal'd to the day of redemption Eph. 4.30 But secondly more especially in those Scriptures wherein it is clearly supposed by the Apostles of Jesus Christ taken for granted that those persons who have been made pertakers of the Holy Ghost may fall away from the obedience of it Hebr. 6.4 doe despite unto it heb 1.29 and so defile their bodies the temples of it as to bring the sorest destruction condemnation upon themselves by reason thereof Know ye not saith the apostle that ye are the temple of God and that the spirit of God dwelleth in you If any man defile the Temple of God him shall God destroy 1 Cor. 3.16 17. compare here with Heb. 10.29 And this more evidently may serve to demonstrate that the Spirit in the Ministery thereof doth not enforce regeneration and purity in any for if that it should enforce purity in the uncleane much more should it preserve purity in those that are clean and become temples thereunto And therefore when it is said That the Cretians were renewed by the holy Ghost it must be understood that they were renewed thereby no otherwise than through their diligent hearkning unto receiving the blessed doctrine thereof revealed unto them by the Apostles preaching From whence it is that the Apostle Peter in his first Epistle the second chap. verse 22. writing unto Believers thus expresseth himself Having purified your own souls in obeying of the truth through the Spirit Plainly intimating that no man is renewed by the Spirit any otherwise than through their applying themselves unto the doctrine and instruction thereof The other Text is 2 Tim. 1.9 the words whereof are these Who hath saved us and called us with an holy calling not according to our workes but according to his own purpose and grace that was given us in Christ before the world Which will not prove that God doth necessitate the faith and salvation of any man seeing that that the grace that was given to the persons heer spoken of before the world by which they were called and saved in verse the 10. is declared to be none other than the grace that was manifested by Christ at his appearing so also in Titus 1.1 2 8. and therefore by the latter we are to measure the former by the grace manifested judge determine what that grace was that was given them before the world Now the grace of God towards man-kinde manifested by Christ at his appearance is by Paul in Titus 2.11 12. before cited thus discribed The grace of God saith he that bringeth salvation to all men hath appeared teaching us that denying ungodlinesse and worldly lusts c. to looke for the blessed hope and glorious appearing of the great God and our Saviour Jesus Christ which generall description in other Scriptures is unfoulded into these particulars viz. That God so loved the world that he sent his Son to be a Saviour thereof Joh. 3.16 17. And on purpose by his death to destroy death Heb. 2.14 and therely deliver man from the curse of the Law consisting therein Gal. 3.13 of which all men stood guilty Rom. 3.23 And by his resurrection to bring life immortality to light 2 Tim. 1.10 And in that estate to prepare mansions of glory and happinesse to be possessed of all those that repent believe c. That is to say That love God for his grace and mercie manifested towards them 1 John 4.19 Which consisteth in keeping his commandments 1 John 5.3 Or in loving of Jesus Christ being revealed unto them and keeping his precepts John 15.10 And that thus repenting believing c. men are required with confidence to hope and with patience to waite for the promised Salvation 1 Iohn 3.19 20 21. 4.17 Titus 2.11 12 13. 2 Tim. 4.7 8. Heb. 10.36 This then being the substance of the grace of God manifested by Christ at his appearing the grace that was given to men before the world is to be understood as followeth viz. That God forth of his rich grace pity and compassion considering all mankinde fallen from their first estate and become guilty of everlasting death resolved to send his Son into the World to redeem them from thence to restore them again to immortality to prepare for them therein a heavenly Kingdome to open unto them a way thereinto to invite them to walke therein and walking therein in the end to give them the possession thereof According to which grace Paul and Timothy were called and saved and not according to their workes of righteousnesse by the Law which is all that can rationally be inferred from this Scripture And this is further confirmed by that which followeth in the 13. verse where Paul exhorteth Timothy To hold fast the forme of sound words which he had heard of him in faith and love which is in Christ Jesus which exhortation seemeth to be grounded upon the turning away from the truth of many in Asia mentioned verse 15. the which would be altogether inpertinent as also that caution which he giveth him 1 Tim. 1.19 To hold faith and a good conscience whereof some had made shipwrack If that
A DOOR OF SALVATION OPENED Unto all Men OR A SHORT TREATISE Discovering That all man-kinde as they are considered under the fall of Adam have an equal and a like respect with Almighty God and that by Jesus Christ he hath prepared eternal Salvation for All and afforded unto All means sufficient to bring them thereunto In which also Sundry Objections Grounds of Reason and Texts of Scripture for the contrary Opinion are alleadged and answered By R. B. Ezek. 18.4 Behold all souls are mine as the soul of the father so also the soul of the sonne is mine the soul that sinneth it shall die London Printed for Wil. Larnar and are to be sold at the sign of the Blackmore near Bishops-gate 1648. TO The Impartial READER AS concerning what I here present unto thee I am neither ignorant of my swerving therein from the common Opinions of the Times nor yet insensible of the many censures I shall incurre from some by reason thereof But He that observeth the winde shall not sowe and he that regardeth the clouds shall not reap Eccles 11.4 The scope of Scriptures and light of reason is the ground of my belief and my onely rule in this From which I have not consciously erred in any thing contained therein Notwithstanding considering mine own with the common frailty of all men now living I crave not thy acceptance in any thing more than what after a diligent perusall with a free and impartiall examination upon the fore-said Grounds shall appear warrantable unto thee All which I humbly desire thee as well for thine own happinesse depending thereupon as for the good and benefit of others thankfully and gladly to receive in the love thereof faithfully to practice and industriously to promote in thy whole Conversation And so referring thee to the Discourse it self and the Grace of God discovered therein I rest Thine in all Christian duty R. B. A TABLE Directing to some of the most principal Heads contained in this TREATISE A ALL men as they are considered in Adam have a like esteem and respect with God page 5 7 8. Adam made mutable and why pag. 33. Adams first offence incurred not the damnation of hell 58. C Children not dead in trespasses and sins nor liable to the damnation of hell by birth pag. 57 58. Christ was sent into the world to be a Saviour for all men pag. 16 17 18 19. Christ hath redeemed all men from death brought upon them by Adams disobedience 13 32 58 92. Christ hath prepared and opened a way to eternal life for all men pag. 13 14 47 48. When the Covenant of Grace was given p. 92 93. That it is extended unto all men p. 90. How works are required thereby to Salvation p. 79 80. Wherein it is most properly distinguished from the Covenant of works p. 83 84 85 86 87. And in what respects it is to be esteemed a Covenant of Grace p. 87 88 89. E None elected to Salvation as they are considered in the estate of disobedience p. 72 73 80. F Wherein Faith consisteth p. 51. How it is begotten in men ib. That none are unavoidably enforced thereunto p. 5 6 16 17 18 19 20 21 22 23. That if Faith were enforced none could be justified by it p. 44 45 46 54 55 56. In what respect it is said to be the gift of God p. 50 51 52 53 54. That men may possibly fall away from it p. 11 12 14 101 102 103 104. G That God requireth not more of any men to their Salvation then what by the improvement of the means they may perform p. 22 23 24 27 36 37 42 43. God neither hardeneth the hearts blindeth the eyes nor worketh wickednes in any men p. 31 32. H That all vertue and vice proceedeth from the hearts of men p. 44 45 54 55 56. That every mans judgement at the last day shall be according to the things only that were freely chosen and entertained therein ibid M In what respect it is said That the naturall man perceiveth not the things of the Spirit of God p. 57 58 59 60 61 62 63 64 65 66. How men are taught of God and drawn unto Jesus Christ p. 66 67 68 69. How it is wrought in them to will and to do c. p. 69 70 71. How it is given unto them to repent p. 77 78 79. To believe in Christ and to suffer for his sake p. 76 77. And how God putteth his Laws into the mindes of men p. 95. to the end of the Chapter S That no man can be saved without the grace of God nor no man be saved thereby without his obedience unto it p. 15 16. In what nature Salvation is given by God unto men p. 15 16 49 50. And what in generall is required of all men for the obtaining thereof p. 55 56 81 82. To the Reader Reader THrough want of opportunity to attend the Presse several escapes have been made in the Printing hereof and some of them such as pervert the very sence of the place where they are committed most of which in the two first sheets I thought good more especially to give thee notice of to the end that thou mightest correct them as well as any other which thou shalt observe in the reading of the whole Errata PAge 4. lin 4. for from the enjoyment read and the enjoyment p. 18. l. 28. for other r. greater p. 19. l. 18. for made in under r. made in him under p. 20. l. 3. for deny r. denieth p. 24. l. 5. for tendreth r. rendreth p. 27. l. 19. for we r. men p. 27. l. 22. for inveterable r. inveterate p. 30. l. 5. for magnified r. imagined p. 38. l. 14. for oppose r. opposeth p. 62. l. 31. add which p. 67. l. 1. for Israel r. Ephraim p. 69. l. 32. for and happines r. and of obtaining happines p. 74. l. 11. for apprehended r. applied p. 80. l. 24. for with r. by p. 95. l. 23. for he r. I. p. 99. l. 24. dele from this text p. 100. l. 6. add and. p. 105. l. 1. for this r. his Postscript p. 2. l. 12. for internity r. infirmity ibid. p. l. 19. for offered r. afforded A DOORE OF SALVATION OPENED UNTO AL MEN. The Introduction FOrasmuch as man-kinde commeth not into this World alwaies to continue therein but is appointed after a short space to leave the same and returne to corruption And forasmuch as we are abundantly admonished by God in the Scriptures of our Restauration from thence to an estate of Immortality in the World that is to come wherein every man shall receive according to his deeds done in this life and are thereupon often required to remember their latter end Deut. 32.20 to wit death and Iudgement to come to the intent that from the consideration thereof they may be lead so to passe the time of their being here in feare 1 Pet. 1.17 that it may go well with them at that day It having
otherwise been according to the saying of Christ though here they had gained the Dominion of the whole World good for them that they had never been born Mat. 16.26 In which regard there cannot possibly be any thing of greater concernment unto men than to be informed what it is that God requireth of them in this World to the aforesaid end and how they may be inabled to the doing thereof because that what a man knoweth not or knoweth not how to performe he can in no wise dispose or apply himselfe to the performance thereof And yet there is not any thing wherein most men are more wanting than in this so necessary knowledge to the great disquietnesse and perplexity of their mindes all their dayes apprehending themselves in the greatest danger and not understanding how or by what meanes they may avoid the same which misery as may justly be supposed happeneth unto them chiefly by reason of their dependance for information in the things of this nature upon those persons only who unduely arrogate unto themselves to be the infallible teachers of the ignorant and dispensers of the Oracles of God appointed and sent into the World for all men to aske counsel of in their Spirituall affaires Whose principals are such as these First That by Adams transgression all men were brought under the guilt of Temporall Spirituall and Eternall death The first consisting in the miseries of this life and the dissolution of mans nature in the end thereof The second in the depravation of the inward man whereby al men are disabled from descerning spirituall things or choosing the things that are good or doing any thing pleasing or acceptable unto God The third in the destruction and perdition of the whole man body and Soul in hell fire for ever and ever Secondly That of man-kinde thus considered God in his eternall counsell was pleased to choose and elect for his sons and daughters onely some few persons in comparison of the whole whom also he decreed to deliver from the fore-said guilt to call them to the knowledge of himselfe to worke in them faith by the effectuall operation of his Spirit and in the end to give them salvation But decreed to leave all the rest of man-kinde in that estate wherein they were fallen and that although by the doctrine of the Gospel he decreed outwardly to cal them to repent believe c. yet to the intent that they might not escape the damnnation of hel whereunto they were design'd by reason of Adams transgression by answering his call giving obedience thereunto he further decreed not onely to deny them the benefit of such meanes which he knew to be necessary to enable them to repent believe c. but he also decreed to blinde their eyes harden their hearts and to make their ears dul of hearing least at any time they should see with their eyes hear with their eares and understand with their hearts come unto him and be healed or be converted and have their sins forgiven them By which opinions pressed received as fundamental points in Divinity men are generally brought to believe that as the damnation of some persons is altogether impossible God having decreed so as of necessity to worke in them faith c. and to bring them to eternall life so on the contray That the salvation of the greatest part of men is as impossible to be obtained God having denyed unto them all necessary meanes for that purpose The evill of which belief so necessarily diverting and disabling all men from the prosecution and obtaining of these ends that God proposeth unto them to wit an exemption from everlasting death and from the enjoyment of eternall life discovereth unto us the errour and false-hood of these doctrines before recited whereby these opinions are begotten and fostred in them in regard that it may not be conceived that God who is truth it self should require all men to believe his love and favour towards them manifestly implyed in his frequent fervent and pathetical exhortations unto them in the Scriptures to hearken unto wisedome to choose his feare to choose life to worke out their own salvation with feare and trembling c. When as in his eternall counsell for Adams offence he hath utterly excluded them from his love and irrecoverably sealed them to everlasting destruction And also although it be a most certaine truth that God before the World did elect and choose some men unto salvation appoint others to be punished yet this may justly leade us to conceive that neither the one sort were elected nor the other rejected upon the grounds that these men pretend or upon any other than those grounds whereupon God in the Scriptures promiseth unto men adoption and salvation and denounceth unto them death and reprobation or those where-upon Christ at the last day will graciously reward some men with eternall happinesse and punish others with everlasting paines except we will set the secret and revealed minde of God at an irreconcilable variance or fancy two mindes in God opposite each unto the other one whereby he hateth and abhorreth in time those persons whom he loved and elected before time and the other whereby he loveth in time those persons whom he hated and abhorred before time which may not be imagined And therefore originally or as men were considered under the fall of Adam we are to conceive that God maketh no difference or distinction betwixt them but of his great and abundant grace in Christ Jesus maketh and openeth unto them all a doore of salvation excluding none who through their own wilfull and voluntary disobedience and contempt of his goodnes exclude not themselves nor saving any but those who from a thankfull apprehension of his rich mercy revealed unto them in his Word and workes or both doe chearfully and willingly submit themselves to the obedience of his will known and understood by them For the Probation of which two general heads joyntly discoursed the detection of the contrary opinions exhibited in sundry objections reasons and texts of Scripture the summe of that which followeth is applyed beginning with the first CHAP I. That God being no respecter of persons cannot choose one man in his disobedience and reject another or enforce one man to believe and not another IF that God should necessitate the salvation of some men and not others then he should be a respecter of persons contrary to the Scriptures As will appeare by severall texts thereof As first by Acts 10.34 Where Peter when he perceived that God had received unto adoption Cornelius a Gentile as well as himselfe and others that were Jewes he thus expresseth himselfe Now I perceive of a truth that there is no respect of persons with God but in every Nation he that feareth him and worketh righteousnesse is eccepted of him Arguing plainly that if God should accept of one person working righteousnesse and not of another as righteous and just as he that
capable of working righteousnesse thereby under the promises of Adoption of reward of good workes and of raigning together with God and Christ for ever and ever It doth not therefore follow That because men obtain Justification and Adoption through Faith and are rewarded for their good workes that therefore all these things are not obtained through Grace seeing that it is from the unspeakable Grace of God that we who were dead doe live that we enjoy such precious promises and upon such gracious termes whereby we are or may be made partakers of them And yet although that Justification and Salvation are thus founded upon the Grace of God yet hath every man through the performance of those things whereunto the same is promised as just a right and claime thereunto as our first Father Adam could have had unto life by obedience to the Law as the words of the Apostle in Hebr. 6.10 doe plainly witnesse God is not unfaithfull saith he to forget your worke and labour of love the righteousnesse of God is engaged to performe whatsoever forth of his goodnesse he hath promised And as for the pretence of some gathered from these and such like Scriptures 1 John 5.10 11. Luke 27. That Salvation is freely bestowed upon men without any thing required on their part thereunto their mistake therein is clearly discovered from these grounds 1. That the Apostles of Jesus Christ who handled not the Word of God deceitfully but commended themselves to every mans conscience as in the sight of God 2 Cor. 4.2 doe every where in Answer to the Question What men should doe to be saved Declare That men must repent and believe Acts 2.37 38. Acts 16.30 31. 2. From the practice of the Apostles themselves who being fully instructed in the knowledge of the Grace of God Acts 20.27 yet strove to obtain the Crown of eternall life And not un-necessarily as men beating the Aire 1 Cor. 9.25 26 27. with 2 Tim. 2.5.12 3. From the tenure of the promises which all runne conditionally I will give to him that is a thirst of the water of life freely Rom. 20.6 Be thou Faithfull unto death and I will give thee a Crown of life Rev. 2.10 I have fought a good fight I have finished my course I have kept the Faith henceforth there is laid up for me a Crown of righteousnesse which the Lord the righteous Judge will give me at that day and not to me only but unto all those that love his appearing 2 Tim. 4.6 7. Rev. 3.11 Rev. 3.24 4. And lastly from hence that Salvation it self is intituled The inheritance of reward Col. 3.24 Forasmuch as reward doth alwaies presuppose something either done or to be done in recompence whereof the same is given Moses chose to suffer with the people of God because he had respect to the recompence of reward Hebr. 11.25 26. 5. And although in 1 John 5.10 11. It is said that God hath given us eternall life yet in vers the 12. it is also said That this life is in his Son and that he that hath it must have the Son And the same Apostle in his 2 Epist v. 9 plainly declareth That whosoever transgresseth and abideth not in the doctrine of Christ hath neither the Father nor the Son He is the author of Salvation to those that obey him Hebr. 5.9 And as for Luke 1.77 where it is prophesied That John the Baptist should give knowledge of Salvation to the Jewes by the remission of sinnes The meaning thereof is best interpreted by the tenour of his own preaching unto them whereby they are taught not to expect either remission of sins or Salvation otherwise then through repentance and amendment of life Luk. 3.3 Mat. 3.8 9 10. Luke 3.8 according to that in Acts 3.19 Object Faith being the gift of God Eph. 2.8 Salvation in reference whereunto it is given is the gift of God also Answ First It is not clear in this Text that the Apostle doth intend Faith to be the gift of God but rather that salvation is the gift of God and in what nature Salation is given by him hath been shewed before 2. But admit that Faith is the gift of God it doth not therefore follow that Faith whereunto Salvation is promised is the gift of God for Faith in the Scriptures is diversly taken As first it is taken for the Doctrine of Faith in which respect they that have preached the same are said to preach the Faith Galat. 1.23 and those to whom it was preached are said to hear the Faith Gal. 3.5 and those that received and subjected themselves thereunto are said to be obedient to the Faith Acts 6.7 Secondly it is taken for the bare credence and belief of the Doctrine of Christ in which respect The Rulers that loved the praise of men more than the praise of God are said to believe in Christ John 12.42 43. And thus the Devils are also said to believe and tremble James 2.19 Thirdly It is taken for the knowledge love and obedience of the Doctrine of Christ In which respect those that have departed from the love and obedience thereof are said to make Shipwrack of Faith and a good conscience 1 Tim. 1.19 And lastly it is taken for an assured hope and expectation of eternall life begotten in men through a conscientious privity of the truth of their repentance sincerity of their obedience and the gracious promises of God made thereunto according as the words of the Apostle in 2 Tim. 4.7 8. before rehearsed do declare Now although that Faith in the first and second acceptation whereunto the Apostle in these words viz. It is the gift of God may have respect be acknowledged the gift of God and be after a sort necessarily imposed upon men especially when as the Doctrine of Christ is clearly and evidently demonstrated unto them by the miraculous power of God as it was by the Ministery of the Apostles Yet in the third acceptation by which alone men are intituled to Salvation it cannot from hence be concluded to be the gift of God it being begotten in men only through a due and serious consideration of the truth certainty worth and excellency of the Doctrine therof discovered unto them For like as a soft answer turneth away wrath and a soft tongue breaketh the bone according to Prov. 15.1 and 25.15 Even so the unspeakable love and goodnesse of God appearing unto men received into and laid up in their hearts as it is required in Deut. 6.6 11 18. Prov. 4.4 begetteth in them a love towards God obedience to his Word crucifieth them to the world casteth downe imaginations and every high thing that exalteth it self against the knowledge of God and bringeth into captivity every thought to the obedience of Christ 2 Cor. 10.4 5. Eph. 6.16 17. From whence it is that those persons who have had the mercy and goodnesse of God demonstrated unto them in a more abundant measure than others and have not thereby
been subdued to the love and obedience of him are charged with forgetting God their Saviour and maker with forgetting his workes Psalm 106.21 13. Deut. 32.18 With forgetting that they were purged from their old sinnes 2 Pet. 1.9 Are called forgetfull hearers of the word Jam. 1.25 and resembled to a man beholding his naturall face in a glasse and straight way forgetteth what manner of man he was Jam. 1.23 24. plainly arguing that the consideration of the love and goodnesse of God towards men is the only and effectual means to beget the love and obedience of God in them 3. But let it be granted That the Apostle in these words doth conclude that faith whereunto Salvation is given is the gift of God yet it will not from thence follow That it is by him necessarily begotten or enforced in any men 1. Because that in the Scriptures that is declared to be given which is only offered to mens acceptation to receive or refuse as themselves shall please So Ephron the Hittire gave the field of Machpelah and the Cave that was therein to Abraham Gen. 23.11 And the souldiers that crucified Christ gave him to drink wine mingled with myrrhe but neither the one nor the other of them were thereby possessed with that which was so given unto them because they refused to accept thereof Genesis 23.12 13 17. Mark 15.23 2. That in the Scriptures is said to be given by God unto men which is no otherwise obtained then through a free voluntary use and improvement of such means which he hath vouchsafed unto them for those ends These are the children saith Jacob Gen. 33.5 which God hath graciously given unto thy servant he giveth food to all flesh Psal 136.25 He gave the Israelites their corn and their wine and multiplied their silver and their gold Hos 2.8 He giveth us saith the Apostle richly all things to enioy 2 Tim. 6.17 And thus God hath given eternal life to all men in his Son 1 Joh. 5.10 11. So God being said to give faith unto men when he only affordeth unto them the means thereof Act. 17.31 That faith which is obtained by the use of that means must needs be acknowledged to be his gift also And therefore as the Scriptures testimony that salvation is of grace and the gift of God is no sufficient evidence to prove that therefore it is conferred upon men any otherwise then in the nature of a reward and recompence of their obedience repentance c. So neither is the Scriptures evidence That faith is the gift of God a sufficient ground to prove that therefore it is either infused into mens hearts by the Spirit of God or intruded upon them by the irresistable operation thereof or that it is any otherwise obtained by them then through the voluntary use and improvement of the means that God hath vouchsafed unto them for that purpose It is declared That God gave the Israelites bread from heaven and fed them thereby Psal 78.25 Joh. 6.31 Deut. 8.3 And yet none will from thence affirm That he either inspired them therewith or enforced them to eat thereof or that their sustentation thereby did not wholly depend upon their own voluntary gathering and applying the same thereunto according as the Lord commanded Exodus 16.16 Numb 11.8 To conclude therefore this Argument seeing as it was shewed before that God only regardeth the hearts of men And that his love and displeasure is directed towards them according to that which he observeth to be chosen or refused therein vertue and vice life and death proceeding from thence * Life and death is therefore said to be in the power of the tongue Prov. 18.21 And that by our words we shall be justified and by our words we shall be condemned Mat. 12.37 because that the tongue is presupposed to be the infallible Interpreter of the heart and that nothing is uttered by the one which is not first chosen and determined in the other Mat. 12.34 which plainly argueth That all vertue and vice proceedeth from thence and that every mans judgement in the day of Christ shall be not according to such thoughts or actions whereunto they were enforced but according to that which was freely chosen embraced and accepted by them in their own hearts Pro. 4. 23. If that faith and repentance did not proceed from the free and voluntary choice of mans will as thereby in the sight of God he should not be distinguished from the impenitent and disobedient so neither should he finde any favour or acceptation with God by reason thereof or receive any reward from him at the last day for the same If I doe this thing willingly saith Paul I have a reward 1 Cor. 9.17 but otherwise not as his words doe clearly imply And therefore to the end that all men may obtain eternal life life and death being by Almighty God set before them Deut. 30.19 it concerneth them to hearken diligently to wisdoms voice calling upon them to choose the fear of the Lord Prov. 1.29 And from a thankfull apprehension of his goodnesse discovered unto them with uprightnesse of heart to apply themselves to the obedience of him and that whatsoever they doe to doe it willingly and not grudgingly nor of necessity knowing that he only loveth the chearfull giver from whence the widdows mite being offered with affection becometh a most acceptable sacrifice unto him He desireth not to reap where he hath not first sowed yet he expecteth from us according to the talents delivered unto us the which therefore every man ought faithfully to improve And in so doing when the Lord shall return to take an account of his servants he may assuredly conclude That he will graciously imbrace and receive him with this heavenly Eulogy Well done good and faithfull servant enter thou into the joy of thy Lord when the wicked and slothfull servant shall be cast into outer darknesse CHAP. VIII Serveth for the clearing of such Texts of Scripture which seem to imply a disability in men to improve the means vouchsafed unto them for their salvation AGainst that which hath been said there are two main Objections which require some further Answer to be given unto them The first of which is grounded upon such Scriptures which seem to imply a disability in men to improve the means vouchsafed to their salvation The second is grounded upon such other Scriptures which seem to import repentance faith c. to be necessitated in men by the irresistable power of God The Scriptures appertaining to the first of these Objections are these and such like Ephes 2.1 2 3. 1 Cor. 2.14 John 6.44 2 Cor. 3.5 which in order I shall endeavour to clear and so proceed to those which belong to the second 1. From the first of these Ephes 2.1 2 3. the words whereof are as followeth And you hath he quickned who were dead in trespasses and sins Where in times past ye walked according to the course of this world
it But the word is nigh unto thee in thy mouth and in thy heart that thou maiest doe it then which what words can possibly be used more emphatically to set forth to our understandings that righteousnesse which was impossible by the Law is not only possible but easie to be obtained by the Gospel it is not hidden from us nor far off but near unto us in our mouthes and in our hearts that we may doe it Far from their opinion that affirme That God must bow the Heavens and come down into our Souls and infuse into them supernaturall light and faith before that we can either understand or doe any thing requisite to our Salvation 5. But to put this point out of all dispute Whereas the Scriptures do informe us that according to the Law of workes There is none righteous none that doth good no not one Rom. 3.10 12. and yet notwithstanding doe also informe us That Abel Heb. 11.4 Noah Gen. 7.1 Abimelech Gen. 20.4 Lot 2 Pet. 2 8. Zechariah Luke 1.6 were all of them righteous men That Jacob Mat. 1.19 Simeon Luke 2.25 Cornelius were just men Acts 10.1 22. That Job chap. 1.18 Asa 1 Chron. 15.17 and others were upright and perfect men Phil. 3.15 That Ahimaas the son of Zadock 2 Sam. 18.27 and Barnabas the son of consolation were both of them good men Acts 11.24 It must therefore necessarily follow That what was impossible by the Law or covenant of workes is possible by the Gospel or covenant of Grace and that righteousnesse justice goodness and eternall Salvation which could not be obtained by the former hath and may be obtained by the later And yet notwithstanding although that the Covenant of Grace or the Gospel doth require to Salvation the performance of all such good workes which are within our power to performe yet ought it and that eminently to be esteemed by us a Covenant of Grace and that for these respects First In regard of the time state and condition wherein all man-kinde were when this Covenant was vouchsafed unto them That is to say When all man-kinde by reason of Adams transgression were brought under the guilt of condemnation and everlasting oblivion having no eie to pity them Ezek. 16.5 6. nor ability to deliver themselves from peace but must of necessity have perished therein for ever 1 Cor. 15.16 17 18. That then God the Father of all pity and compassion commended his love unto them Rom. 15.8 and forth of his infinite goodnesse was graciously pleased by the death of his only begotten Son to pay the price of their redemption to ransome them from that estate 2 Cor. 5.14 1 Cor. 15.21 22. and to say unto them return from corruption ye perishing sons of men and live and in relation thereunto to grant this Covenant of life and Salvation unto them 2. That because in this Covenant God requireth of us lesse than his due and no more then what in our fallen estate we are sufficiently enabled to performe and render unto him we owed unto him perfect innocency being in creation made perfect by him Eccl. 7.29 he asketh of us but integrity consistent with nocency and imperfection so considered as plainly appeareth by that which is spoken concerning David 1 Kings 9.4 Asa 1 Kings 15.14 Simeon Luke 2.25 Cornelius Acts 10.22 and divers others declared to be perfect just and upright men notwithstanding all their frailties sensurable by the covenant of works and are by God approved and accepted in reference to his covenant of Grace 3. In regard that although we have our lives of Grace and that he asketh of us so little in comparison of what we are indebted unto him he is so bountiful as to grant us a reward of all our workes Hebr. 11.6 ye such an exceeding great reward that our light afflictions which are but for a moment worketh for us a far more exceeding and eternall weight of Glory 2 Cor. 4.17 That he should grant us any reward at all for any service done unto him if we consider that it was nothing but his owne which we gave unto him that we received it of him and that we our selves likewise are his and that by a double debt it must needs according to the humble confession of David be acknowledged great bounty in him 1 Chro. 29.13 14 15 16. but that he should so far regard our bounden affection as to reward us for our very meanest workes even for a cup of cold water given in his name and to grant us so great a reward for so small a worke as a Prophets reward doubtles one of the greatest for but receiving a Prophet in the name of a Prophet Mat. 10.41 must needs be acknowledged transcendent Grace love that passeth all knowledge The 6. Text is Jerem. 31.31 32 33 34. the words whereof are as followeth Behold the daies come saith the Lord that I will make a new covenant with the house of Israel and with the house of Judah Not according to the covenant that I made with their fathers in the day that I tooke them by the hand to bring them out of the Land of Egypt which covenant they brake although that I was a husband unto them But this shall be the covenant that I will make with the house of Israel After those daies saith the Lord I wil put my Law in their inward parts and write it in their hearts c. From whence it is ordinarily objected That God hath covenanted necessarily and unavoidably to instruct some men in the knowledge of himself and by putting his Lawes into their hearts to worke in them repentance faith c. The which objection as it supposeth some men to be more accepted and beloved of God in the estate of unbelief then others hath been often before disproved yet in regard that it hath so seeming a countenance of truth put upon it by this Scripture with some others speaking in the same language I shall further answer thereunto desiring First That it may be considered that seeing there are but two Covenants known at any time to be given by God unto men the one of works the other of Grace all man-kinde must be concluded either to be under the first or under the later of them 1. But under the first they are not because that God finding fault therewith hath repealed it caused it to wax old and to vanish away Heb. 8 7-13 2. Secondly Hath redeemed all men from the curse and penalty thereof death Gal. 3.13 3. Thirdly Hath prohibited all men from seeking righteousnesse thereby Acts 15.10 Romans 10.3 And therefore all men must be concluded to be under the second And not for these reasons only But also 4. Fourthly Because that the duties of the second Covenant viz. Repentance c. is required of all Act. 17.30 And 5. Fifthly That Salvation the end thereof is thereupon promised unto all whence those that perish are charged with neglecting Salvation Heb. 2.3 6. And lastly Because