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
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
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
according to the prince of the power of the air c. fulfilling the lusts of the flesh and of the minde and were by nature the children of wrath It s conceived that a man deprived of his natural life is not more incapable of performing the actions of living men then a man in his natural condition is of performing any thing required of him to his Salvation Which will appear very incredible if that we doe but consider that the Scriptures doe evidently declare that God requireth not of any men but according to the talents delivered unto them he requireth not five where he giveth but two nor two where he giveth but one nor yet one where he hath not vouchsafed any If ye were blinde saith Christ ye had not sin Iohn 9.41 2. Therefore secondly I answer That although that this text doth declare that the Ephesians were dead in trespasses and sins yet it doth not argue that they were necessarily dead therein or that they might not have avoided the same for mens being bad is no good ground to prove that they could not be good If that they were necessarily such it must be either by reason that they were such by birth or else through want of instruction but that they were such by birth cannot be gathered from this text 1. Because that those sins and trespasses wherein they are said to be dead are declared to be such as relate to their conversation and time of ripe age they walked according to the course of this world the prince that ruleth in the air fulfilled the desires of the minde c. which is not incident to the estate of infancy 2. It was observed before That all sins have their original in the wils of men and then forasmuch as children cannot distinguish betwixt good and evil Deut. 1.39 they cannot possibly choose the thing that is evil and therefore cannot be guilty thereof much lesse dead therein If it be objected That they are said to be the children of wrath by nature It s answered That by nature in this place probably may be understood that fleshly sensuall or devilish course of life wherein they had their conversation for so the word naturall in the 3. Chapter of Iames the 15. verse compared with the margent appeareth to be rendered in reference unto which they may here be said to be children of wrath But if that thereby we must understand their estate by birth then in that respect are they to be esteemed none otherwise the children of wrath then as they were subject to the wrath or curse of mortality inherent to their natures by their descent from Adam * By wrath in this place cannot possibly be understood the condemnation of hell because that punishment relates to the resurrection which could not have been had not Christ died and rose again and therefore the curse of the fall of which only we are chargeable by nature must of necessity end in the grave and the being of fallen Adam there ceasing no punishment beyond the same can be inflicted And therefore the wrath or condemnation of hell must of necessity be proper to the being that is to come and the reward of disobedience in the second Adam and not of our fall in the first Adam From whence being ransomed by the death and resurrection of Iesus Christ the more to endear them unto him for his goodnesse towards them therein the Apostle in this place may put them in minde thereof And as they were not dead in trespasses and sins by birth So neither were they dead therein through want of divine illumination or demonstration though that neither the Mosaical Law Doctrine of the Prophets or of Christ were delivered unto them as appeareth by Act. 14.17 where we reade that Paul and Barnabas having before reproved the men of Lystra for walking after strange gods and sacrificing unto them to convince them and discover to us that it was not through want of divine evidence that they so walked They declare that God did not leave himself without witnesse that he only ought to have been worshipped by them in that he did them good and gave them rain from heaven filling their hearts with food and gladnesse and the same Apostle further declareth in Rom. 1.19 That that which may be known of God was manifest unto them to wit the Gentiles for God shewed it unto them For the invisible things of him saith he from the Creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead And yet the more fully to evidence this truth in vers 21 it 's plainly declared that by the aforesaid means they did attain to the knowledge of God and of that worship that he required of them when they knew God saith the text they glorified him not as God neither were thankfull c. But knowing the judgement of God that they which did commit such things were worthy of death did not only doe the same but took pleasure in those that did them vers 32. And thereupon in Chap. 2.1 3. are declared to be without excuse both in their disobedience and condemnation 2. This is yet more clearly demonstrated by the words of the Apostle in Chap. 2.14 15. When the Gentiles saith he which have not the Law doe by nature the things contained in the Law these having not the Law are a Law unto themselves which sheweth the work of the Law written in their hearts their consciences also bearing them witnesse and their thoughts in the mean while accusing and excusing one another in the day when God shall judge the secrets of men by Iesus Christ In which words these two things are plainly declared First That whatsoever was necessarily required of them to their salvation was fully known unto them Secondly That the things so known by them was within their power to perform and practise That their duty was fully knowne unto them he demonstrateth from these two grounds 1. That some of them did performe the same which according as he argueth they could not have done had they been ignorant thereof when the Gentiles saith he doe by nature the things contained in the Law they shew thereby that they have the worke of the written in their hearts 2. From hence viz. that those of them which did not performe the things required of them to their Salvation had therein consciences accusing them at present and should accuse them by reason thereof in the day when God shal judge the secrets of men by Jesus Christ the which should be impossible were not the same things known and understood by them as we may perceive by a very plain instance in Gen. 20. where we read That Abimelech having taken unto him Abrahams Wife upon his denying her to be his Wife and of Gods threatning him with death in case that he did not restore her again unto him he not being privy to himself of any evil committed therein
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