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
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
before in the 9. verse as it is pretended he had concluded that God in his eternall purpose had decreed to necessitate and enforce his faith and salvation for where it is known there is no danger of miscarriage there is no ground to exhort to beware or to admonish him to hold fast when both the admonisher and the admonished understand that God hath decreed not to suffer him to let goe his hold if that he would Object If that God doth not inforce men to believe and so inforce their salvation thereby then man is the author of his owne salvation This consequence is badly collected As well might it be said that man is the author of his owne subsistance in this life because the food wherewith his life is mainteyned and preserved is not brought unto his hand minced and violently put into his mouth by the immediate hand of God There are two things required to the Salvation of men viz. Gods Grace in Jesus Christ and mans obedience thereunto as no man is saved by the former without the later so neither can any man be saved by the later without the former That no man can be saved without the Grace of God in Christ appeares in this That no man is able to deliver himself from the curse of the Law raise himselfe from corruption to immortality create and set up that Glorious Fabrick of the World to come or that Heavenly Jerusalem which is to bee possessed therein for these as also for his owne being the meanes of his Salvation the promises of Adoption Justification c. through Faith and obedience every man must acknowledge himselfe to be infinitely engaged to the unspeakable mercy and goodnesse of God in Christ And that no man is saved by the Grace of God without his obedience and conformity thereunto appeareth from hence That men are punished with damnation for turning the Grace of God into wantonnesse Jude 4. For neglecting Salvation Heb. 2.3 And walking in darknesse when light is come into the World John 3.19 Upon which ground it is that Paul to Timothy thus exhorteth 1 Tim. 4.16 Take heed unto thy selfe and to thy doctrine continue therein for in so doing thou shalt both save thy selfe and them that hear thee And yet notwithstanding forasmuch as we our selves the meanes which is improved and the end thereof which is Salvation is all of God we are by the Scriptures instructed to attribute the honour and glory thereof wholly unto him He giveth us saith the Apostle 2 Tim. 6.17 speaking of the things of this life procured no otherwise than through a laborious industry in the use of meanes richly all things to enjoy CHAP. II. That it cannot stand with the love of God unto all to enforce some men to believe and not all IF that God should necessitate the Faith and Salvation of some men and not others it would argue a repugnancy in the Doctrine of his love to man-kinde unto whom he hath expressed an equall affection in giving his Son a Saviour for all and in desiring the salvation of all First That God sent his Sonne into the World to save the World appeareth by severall plaine Texts of Scripture as John 3.17 God sent not his Son in to the World to condemne the World but that the World through him might be saved and John 6.11 I am saith Christ the living Bread which came down from Heaven If any man eate of this Bread he shall live for ever And the bread that I shall give is my Flesh which I will give for the life of the World Againe in John 12.47 If any man saith he heare my words and believe not I judge him nor for I came not into the world to judge the world but to save the world And in the 1 Tim. 2.5 6. the Apostle saith There is one God and one Mediator between God and men the Man Christ Jesus who gave himselfe a Ransome for all And whereas it is by some objected That by the World here spoken of is not to be understood the whole lumpe of man-kinde but only the Elect a part thereof and that by this terme all is not meant every particular man and woman in the world but only some of all sorts c. The Scripture as it were foreseeing this objection addeth in Hebr. 2.9 That Christ tasted death for every man And in the 2 Pet. 2.1 That as there were false prophets among the people even so there shall be false teachers amongst you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction And Rom. 14.15 Destroy not with thy meat him for whom Christ dyed And 1 Cor. 8.11 Through thy knowledge shall the weake brother perish for whom Christ dyed Plainly intimating that Christ dyed not only for the Elect as they use to say but for every man for those that deny him are destroyed perish and are damned And furthermore whereas it is objected That the persons here spoken of were not really of the number of those for whom Christ dyed only in the judgement of charity were so reputed The Scriptures affordeth unto us divers evident grounds to prove that Christ came into the World to save every particular person therein without exception As First the Gospel is declared to be glad tydings unto all Luke 2.10 And Secondly is commanded therefore to be preached unto all Matth. 28.19 Marke 16.15 And Thirdly all men to whom it is preached are required to believe it Marke 16.16 Matth. 11.20 And Fourthly Such as doe not believe and give obedience unto it are threatned with damnation Mat. 10.4 Joh. 3.8 And Fiftly those that have had it preached unto them and refused to give obedience thereunto are declared to judge themselves unworthy of everlasting life Acts 13.46 and to neglect Salvation Hebr. 2.3 Now forasmuch as the Gospel in generall is none other than the fruits of Christs death that Salvation in particular is otherwise altogether impossible it could not in the nature thereof be glad tydings unto all nor in equity or justice be proclamed unto all nor the obedience thereof be required of all nor disobedience thereunto be punishable in all nor could it truly be said That those that are damned for their disobedience unto it have neglected Salvation if that Christ had not shed his Bloud for all And furthermore whereas it is replyed by some That although Christ dyed for all yet his death was intended only to save the Elect. It is by God declared that he sent his Son into the world forth of his love to man-kinde to the end that thereby they might be saved for so saith the Scripture God so loved the world that he sent his only begotten Son c. John 3.16 And for the further confirmation of all mens Faith in this behalfe he most solemnly professeth yea and having no other to swear by he sweareth by Himselfe That he desireth nor only the Salvation of those
that are saved but of those also who through contempt of his goodnesse dye in their sins and perish as we may reade in Ezek. 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turne from his way and live Turne ye turne ye from your evill wayes for why will ye dye O House of Israel And herewithall accordeth the testimonies of his servants in the 2 Tim. 2.3 4. This is saith Paul good and acceptable in the sight of God our Saviour to wit That we should pray for all men vers 1 2. because he would have all men to be saved and come to the knowledge of the Truth And Peter in his Second Epistle the 3. chap. 9. to the same effect saith The Lord is not slack concerning his promise as some men count slacknesse but is long suffering to us wards not willing that any should perish but that all should come to repentance and consequently to Salvation as the end thereof Now as there is nothing more opposite than yea and nay which as the Apostle informeth us in the 2 Cor. 1.19 20. Is not in Jesus Christ or in the promises of God made in under the New Covenant so can there be nothing more repugnant to the Doctrine of Gods Love to mankinde expressed in sending his Son into the Word that the world through him might be saved and in his oath whereby he professeth that he would not have any thereof to perish c. Then this Doctrine which saith That God doth necessarily enforce some men to believe to the end they may bee saved and denieth sufficient meanes unto others to enable them to believe to the end they may be damned The First saith That he loveth and desireth the Salvation of all alike and would have none to perish The latter saith That he desireth but the Salvation of a few in speciall and willeth the damnation of many The first saith That through the mercy of God vouchsafed in Jesus Christ every man may possibly be saved The later saith That no man can possibly obtaine Salvation thereby without a speciall assistance vouchsafed unto him to enable him to believe c. and so deny Jesus Christ to be the Doore and way to eternall life and concludeth man-kinde whom he came into the world to save as incapable of obtaining the end of his comming as if he had not at all come into the world to be their Saviour And so in a word maketh the Death of Jesus Christ in relation to the Salvation of man-kinde of none effect And the solemne Oath of Almighty God as touching his desire of the Salvation of all and the death of none with reverence be it spoken worse then jesuiticall delusion and equivocation which alone may serve as a sufficient evidence against this Opinion CHAP. III. How the Doctrine of Gods enforcing men to believe leadeth the Reprobates to Blasphemy against God and maketh them excusable in their condemnation IF God should necessitate the Salvation of some men and not others it would fill the Reprobates with Blasphemy against him by reason of their condemnation contrary to the Scriptures From this consideration That in the point of Salvation he doth that for others which he refused to doe for them and yet professeth that he hath done as much for them in that behalfe as he could That God professeth that he hath done as much for the Reprobates to make them fruitfull to Salvation as he could The words of the Prophet Isay in his 5. chap. doe plainly declare I will sing to my wel-beloved saith he a Song of my beloved touching his Vineyard My wel-beloved hath a Vineyard in a very fruitfull hill and he fenced it and gathered out the stones thereof and planted it with the choisest Vine and built a Tower in the midst of it and also made a Wine-presse therein and he looked that it should bring forth Grapes and it brought forth wilde Grapes And now O Inhabitants of Jerusalem and men of Judah judge I pray you betwixt me and my Vineyard what could have been done more to my Vineyard that I have not done to it Wherefore when I looked that it should have brought forth Grapes it brought forth wilde Grapes And now go to I will tell you what I will doe to my Vineyard c. Under which similitude the Prophet declareth unto the Inhabitants of Iudah and Ierusalem whose destruction for their unfruitfulnesse disobedience towards God he denounceth in the following part of the chapter from the 8. v. c. That God to make them fruitfull unto all good workes to prevent their destruction and to bring them to eternall life had vouchsafed and granted unto them all convenient and necessary means conducing to those ends Insomuch that when hee appealeth unto them for judgement therein before he proceedeth to pronounce his definitive sentence against them they are left altogether speechlesse not having any thing to reply unto God in their owne behalfe whereas if their understandings had been informed that any necessary meanes had been wanting unto them without which they could not possibly render unto God that which he requireth of them or that he had not vouchsafed unto them as effectuall meanes as he did unto others in the like case their answer might have been ready in words to this effect Lord we are poore helplesse Creatures who alone by reason of thy decree in reference to Adams transgression which we could no wayes possibly prevent are made altogether uncapable by any such meanes as thou affordest unto us to doe any thing pleasing or acceptable in thy sight no not so much as to thinke one good thought and this Lord thou knowest and from the consideration thereof thou givest unto such and such men and women thy good Spirit whereby they are enabled to the doing of those things that thou requirest of us without which Spirit our inflicted condemnation is altogether unavoydable And therefore if that we must perish it 's only for thy wills sake and neither for omitting or misdoing any thing that we were able rightly to doe Whereas therefore the Scriptures informeth us that when the greatest enemies of Almighty God shal take into their most strict and severest examination all his sayings and proceedings against them that forth of their owne mouthes like unto those wicked Husband-men in the Gospel Matth. 21.40 41. they shall fully acquit and justifie him in them all Rom. 3.4 And that we are thereby also plainely informed That if our consciences doe not accuse and condemne us we have peace with God 1 Iohn 3.21 And so consequently that then he will not condemne us we are hereby necessarily led to this conclusion That Salvation is not confered upon men through necessity nor that it is any otherwise to be obteined than through mens improvement of the meanes granted unto them for that purpose Object Gods not doing so much for the Reprobates as he doth for
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
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
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
friend to the world he must be an enemy unto God James 4.4 Joshua having put it to the Israelites choice whether they would serve the Lord or the gods that their Fathers had worshipped Chap. 24.15 And they having in answer thereunto declared That they would serve the Lord only vers 18. He replieth unto them vers 10. in these words Ye cannot serve the Lord wherein his meaning is not that it was impossible for them to serve the Lord for then he would not have put it to their choice whether they would serve him or not but his meaning is that they could not serve him acceptably unlesse they did wholly cleave unto him and reject Idols vers 14.19 So likewise in this place when the Apostle saith That this natural man cannot receive the things of the Spirit of God that is to say approve and subject himself to the wisdome and instruction of God contained in the doctrine of the Gospel we may not suppose that thereby he concludeth it absolutely impossible for them so to do but impossible only so long as they retain and nourish in themselves the vicious wisdome of the world whereby they are instructed to gain-say resist and oppose all godlinesse vertue and honesty The third Text is Ioh. 6.44 The words whereof are these No man can come unto me except the Father that sent me draw him From whence it is ordinarily supposed That no man can believe in Jesus Christ except that he be necessarily enforced thereunto by an immediate exercise or operation of the power of God upon his soul For answer whereunto I desire that it may be observed that this word draw whereupon the whole weight of this Objection standeth is diversly understood in the Scriptures and is not alwaies taken for a necessary compultion as it is here supposed but ordinarily for an argumentative perswasion only as appeareth by Act. 5.37 Where speaking concerning one Judas a seducer of the people it is said That he drew away much people after him As also by the words of the Apostle in Act. 20.30 where he declareth to the Church That from amongst themselves men should arise speaking perverse things and should draw away Disciples after them And that God only draweth men to the love of himself the Faith and Obedience of Christ by the discovery of his goodnesse towards them and of the danger of their ingratitude towards him doth evidently appear by these following Scriptures Hosea 11.3 4. where concerning backsliding Israel whose goodnes like the morning dew passed away the Lord thus speaketh I taught Ephraim also to goe taking them by their arms but they know that I healed them I drew them with cords of a man with bands of love and I was to them as one that taketh of the yoke on the jaws and I laid meat unto them And in Heb. 10.38 39. The just shall live by faith but if any man draw back saith the Lord my soul shall have no pleasure in him But we are not of those saith the Apostle that draw back to perdition but of those that believe to the saving of their soul In which Scriptures are discovered besides the means whereby God draweth men these two things 1. That God draweth all men the backsliding and those that draw back to perdition as well as those that believe to the saving of their souls And 2. That he so draweth none but that possibly they may draw back to perdition as Ephraim and those others supposed in the later Text it being otherwise to no purpose to present men with the danger of drawing back nor would it be any matter of commendations either in the Apostle or that number wherewith he joyneth himself that they did not draw back as well as others For what praise is it not to draw back when as it is impossible so to do Secondly The words of the Text compared with the former and following verses doe clearly import That the drawing of the Father whereof Christ speaketh consisteth only in external means and doctrinal instruction delivered unto men by his preaching In vers 41. Christ declaring himself to be the living bread or bread of life come down from heaven which giveth life unto the world and that by eating thereof a man should live for ever of which he had spoken before vers 33.35 And the Jews carnally weighing his words therein and not considering that he spake not unto them concerning material bread wherewith their natural lives should be sustained In vers 41 42. Murmur against him saying Is not this Iesus the son of Ioseph whose father and mother vve know How then saith he I came down from heaven Whereupon in vers 43 44 45. Christ that he might remove from before them the occasion of their stumbling at him by reason of his parentage and instruct them by vvhat means they should attain to the Belief and Obedience of his Doctrine answereth them to this effect Although that my father and mother be known unto you yet notwithstanding murmur not against me because I said I am the bread which came down from heaven to give life unto the vvorld For it is not my bodies descending from heaven but the promised Grace of God touching your Redemption Resurrection and eternal Salvation thorow my Death and Obedience to my doctrine which I intend vvhen I so spake unto you the vvhich you cannot receive except my Father vvhich sent me draw you according as it is vvritten in the Prophets They shall be all taught of God Every man therefore which hath heard and learned of the Father viz. received his instruction and submitted themselves thereunto cometh unto me And then in vers 46. least that he should be mistaken in vvhat he had here said concerning the Fathers drawing and teaching and be thought thereby to affirm That none could believe him to be the bread of life Saviour of the vvorld except that the Father immediately in his own person or by his spirit should instruct them therein enforce them thereunto He subjoyneth these vvords Not that any man hath seen the Father at any time save he that is of God he hath seen the Father intimating thereby That although that the Father teacheth men yet he teacheth them not personally or immediately but mediately by the Ministery of his Sonne vvho is God vvith us Mat. 1.23 and sent into the vvorld to the end that we may be taught of God by him according to these plain Scriptures Ioh. 1.18 Heb. 1.2 Ioh. 7.16 Ioh. 12.49 50. So that when it is said That none can come unto Christ except that he be drawn thereunto by the teaching of the Father The meaning thereof is only this That no man can receive Jesus Christ to be the Saviour of the vvorld and become obedient unto him except that he hear and learn be drawn and perswaded thereto by the instruction of the Father in the Ministery of his Son The fourth Text alleadged to prove men incapable of improving the
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