sinlesse self is to be denyed The Covenant between God and man is of a far other nature then the Covenant between man and man God cannot quite or part with Creator-right universall dominion over all things that may be given and therefore nothing can be given to him We are not to strive with the gracious Lord. The Covenant but not the proportion betwixt works and wage is the Lords rule in rewarding our labour nor should we be gainers if the Lord shuld so deal with us There is a commutative and a distributive justice between God us the former hath no place in the absolute Lord. August serm 16. de verb. Apostol debitor nobis factus est Deus non aliquid accipiendo sed quod eâ— placuit promittendo Glory is not our own after we have wrought for it A promise as a promise can give us no right of strict justice to any reward A promise being posterior to things promised cannot alter the worth or value of things None gave first to the Lord men or Angels God was no debtor â—o Justice to give being to the world Non entis nulla sunt accidentia We should not take ill to obey serve God who hath so noble servants The beasts and lifeless creatures shal depon in judgement against us who break Covenant with God Our soft nature is too soone brokeÌ„ with poor rewards and too little moved with great things Justification by works is our own element Christ and his righteousnesse strangers to us Seldome deadnesse to works and lively activity in works is one Rom. 10.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The room of death in the two Covenants The change that Christ hath made in death What Judas Cain in their despairing mood are to do What weak doubters are to do When faith acts most strongly VVilfulness in unbeleef 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVe are to obey and leave supposed contradictions to God in time of darknesse VVhy it is not said that God was the God of Adam Better our hearts be the Lords then our own VVhat a life was promised to Adam Of our â—ight to the creatures A three-fold right naturall providentiall spirituall There is no law to have being and living and so no sin in having it VVhat a providentiall right 〈◊〉 VVhat a spirituall right is how excellent To live to injoy the creatures is not in it self sin Their temptation who think they should not eat nor pray If the non-converted have no right to any thing then we may spoil deprive them of life and all they have How true it is that these who injoy that of which they deserve to be deprived they have no right to that and sin in using iâ— Living in the devils and damned and Reprobate is no usurping of life Simile The Reprobate non-converted in the Visible Church want all spirituall right by faith in Christ to life and the creatures and they sin in the maner of living eating c. How woful to have a lump of life time no right to life How God is ourâ— God to the Saints and to the Man CHRIST a heaven There may be a train of graces yet unquietnesse for the want of Christ. A spiritual soul acts in God And misses God rather then any created saving grace Cotvin cont Molin c. 8. §. 7. Primo foedere per inobedientiam primi hominis rupto cessabat etiam obligatio ad eam obedientiam lege praescriptam Ibid. c. 9. §. 5. Remonstr in Scrip Synod Dored 4. â—a 145. The Law the â—â—rst Covenant is holy and oblidgeth all to actiâ—â— obedience alwayes There is sin in Infants The naturall antecedent love of GOD which is fancied to be the ground of the Covenant of Grace is as what the Jews in tâ—e Talmud the Alcaron say of God Doctrin fidei Judai◠〈◊〉 5. trac 8. ib ord 1. disp 7. Alcar c. 43. 1. The Covenant of nature 2. Of Grace 3. The subservient Covenant the differences between it and the Covenant of nature which hold not The differences between the Covenant subservient as they call it and that of grace are â—ull Righteousnesse and forgiveness under that subservient Covenant The Law as proponed to Israel was the very Covenant of Grace The Covenant made at Horeb was the same which God made with Abraham The new Covenant a life of promises How God commands what The Law as the Law required no CircuÌ„cision no sacrifice nor any Type representing Christ. The first Covenant had the Mediator Christ as this hath but vailed in the one revealed in the other How the first Covenant is faultie How Paul speaks of the Covenant Gal 3. and how Gal. 4. Calvin Instit l. 11. â— XI Sect. 7 8. Epist. par 3. disp 12. The Arminians three Covenants dis 14. Self searching necessary Reflect â—cts are more spirituall then direct acts Threatnings under the New Testament more spirituall then under the Old Desertions under the Old and New Testament compared The Saint are stronger to suffer under the New Testament then under the Old A larger number of Godly of the rude unlearned thâ—n of the wise and learned according to the flesh It s a Law-state to be under the dominion of sin the nature of this dominion The difference between the wrestling and protesting of a naturall conscience against the flesh and betweene the flesh the Spirit Compelled convictions argue a Law-Spirit It is easier to be found then to be Godly Legall terrours convert none Legall terrours may be mistaken and conceived to be the child birth of Regeneration Literall and legall conviction on the mind and Gospel conviction on the affection Naturall and supernaturall convictions the danger of the latter if they be firy and not tempered with grace â—are conviction is no Godly principle A sweetnes in the hardest coÌ„mand because it is the holy wil of God in a child under grace A sweetnes of communion with God an aboundant hire for a duty to a child under Grace How an inward principle of a new nature stands as it were for a commaÌ„d and yet the Word and Spirit must not be sepâ—râ—ted The sâ—ed Infants of Covenanting parents are in Covenant with God under both Old and New Testament The promise of the Covenant must be made to infants Acts 2.39 else the sense of the words cannot stand Infants in Covenant under the New Testament Old and young of Nations under the New Test. are in Covenant externally as Israel was The place Rom. 9.6 vindicated from the unsound gloss of opposers of Infant Baptism Children must have from their being born of beleeving Parents under the N. Test. some Covenant priviledges It is a Covenant mercy to fathers and children that the Word of the Covenant is preached to them It is a mercy to be born in Zion There is no ground to say that the Covenant made with Abraham and with uâ— under the N. Test. are different Covenants To children no
and his seed What mercy My Covenant shall stand fast with him Hence they are called the sure mercies of David Isa. 55. The Lord following the seed of the Godly with real mercies so that it cannot be called the favour of a ceremony and instituted or positive priviledge belonging only to the Jews as that his seed is blessed Psal. 37.26 Psal. 112.2 This mercy must be taken away either in mercie or in wrath but that a real mercy of a blessing should be taken away in mercy except a spirituall mercy of saving grace in Christ were given in place thereof cannot be said far lesse hath it any truth that a real mercy can be removed in wrath from Infants in Jesus Christ in whom the Nations are blessed And we see Deut. 28. the blessing of an observed Covenant and the curses of a broken Covenant are extended to the fruit of the body to the sons and the daughters v. 418.32 Job 21.19 Job 29.14 Job 18.15 16 17. And that this is not a New Testament dispensation who can say And that outward positive favours are bestowed on Infants is clear 1. That Christ laid his hands on them and blessed them making them a fixed copy of the indwellers of his Kingdom 2 The promises of the Covenant are made to them Act. 2.39 3. They are clean and holy by Covenant holinesse 1 Cor. 7.14 which cannot be meant of being born of the marriage-bed For Paul Rom. 11.16 saith the same of the Jews root and branches Fathers and Children And no man dreamed that Paul Rom. 11. intends to prove that the Jews shall be insert in again because they are free of bastardie Father and sons Now Infants understand no more any of rhese to be blessed by the laying on of the hands of Christ and to be such as have title to the promises Acts 2.39 and to be Covenant-wise holy 1 Cor. 7. then they understand Baptism 4. The same Covenant made with Abraham is made with the Corinthians 2 Cor. 6.16 I will be their God and they shall be my people Which is Prophesied of the Gentiles under the New Testament Ezek 11.17 18 19 20. Ezek 34.23 24 25. Jer. 31 31 32 33 34 35 36. Jer. 32.36 37 38 39 40. Zech. 13.9 Hos. 1.10 11. 1 Pet. 2.9 10. And it is made to the Gentiles with an eke of a new heart and a larger extent of the Covenant under the New Test. for which cause it is called a better Covenant hath better promises Heb. 7.22 Heb. 8.6 7 8 9 10 11 12. Now that were a strange eke and excellency of the New Testament Covenant above the Old to forfeit without farther processe all Infants under the New Testament of all Covenant-right which was due to them of old under the Covenant which the Lord calls faultie Egypt shall be my people except their 1. Infants 2. And except their aged and their non-Saints 5. Infants in the former Covenant had right by birth to the means of salvation to be taught and Catechised in the Law of the Lord because born of Covenanting Parents within the Visible Church and so had title to Covenant-calling and GODS Covenant-choising Mat. 22.4 as is clear Gen. 18.19 I know Abraham will command his Children and his houshold after him and they shall keep the way of the Lord Exod. 20.10 Deut. 6 6 7. And thou shall teach them diligently unto thy Children Exod. 12 26 27. Ps. 78.4 5 6. Now if Infants be without the Covenant as the Infants of Pagans then they have no more Covenant-right to the hearing of the Gospel and a treatie with Christ and Covenant then Pagans have It s not enough to say their Fathers owe that much naturall compassion to their souls as to teach them it being a Parents duty Yea but what warrand hath a Father as a Father to make offer of a Covenant of Grace in the Name of GOD to one Pagan more then to another since all are equally without the Covenant if there be a Covenant-call warranted to them where is the Fathers command to propone and ingadge the Covenanters consent if the Children be Pagans but as they have a right by birth to the call they being born where the call soundeth they must have some visible right to the Covenant it self more then other Pagans It s but of small weight to say that Rom. 9. Paul expoundeth that in the New Testament I will be thy God and the God of thy seed only of the spirituall seed such as Jacob who was predestinated to Glory not of those that are carnally descended of Abraham otherwise it should follow that these that are in the Covenant might believe that they should be saved though void of Faith and Repentance Answ. The purpose of the Apostle Rom. 9. is to Answer a sad Objection if the Jews be cast off and rejected of God as Paul by his extreame desire to have them saved insinuates then the Word of God takes no effect and his calling and choising of them for his people takes no effect v. 6. He Answers it is not failed though the body of Israel be rejected For there are two kinds of Israelits some only carnall and born according to the flesh Others sons of promise and chosen of God Now the word of promise takes effect in the latter sort to wit in the chosen and in the sons of promise for they are not cast off of God and so the Word of God takes effect v. 6. 2. But the truth is if there be none Covenanted with God but the chosen under the New Testament then there is no such thing as an externall and visible Covenanting with God under the New Testament then must all the Nations Isa. 2.1 2. Kingdomes of the World Rev. 11.15 all Egypt Assyria Isa. 19.25 all the Gentiles Isa. 60. be internally Covenanted and sons of promise and predestinated to life And that 2 Cor. 6.16 I will be your God and ye shall be my people under the New Testament must infer that all in Covenant under Christ must be spiritually in Covenant and the Visible Church of Corinth and of all the Kingdomes of the world Rev. 11.15 must be the invisible and chosen Church and as many as are called must be chosen contrair to Mat. 22.14 Hence Q. 1. Have Infants now under Christ no priviledge nor Covenant Grace externall by their birth and discent from beleeving Parents Ans. Sure they have For Acts 2.39 the promise is to you and to your children Either to all children or to some the Text makes no exception If it be said to all conditionally if they beleeve not absolutely Ans. That must be an internall covenanting proper to the elect and the promise is not made to the aged but conditionally so they beleeve And yet the promise shall be made to Infants and Children but not while they come to age 2. To be cut off and casten out of Covenant is a dreadfull Judgement Zecha 11.9 Hos. 2.3 4 5. Rom.
a redeemed and saved people was much in the heart of Christ and much in his desire and intention Joh. 10.10 I am come that they may have life and have it more aboundantly And if to finish the work especially of saving lost man was his meat and drink Joh. 4.34 and he prayed for the ransoned ones Joh. 17. to sanctifie them 17. That they might he where he is 24. There must be always in the heart of Christ a design of love in that he made redeemed ones his end his work his souls satisfaction Isa. 53.11 And O how worthlesse were we that the desire of God should be toward us How far below the price that love put on us Was man a Crown and wager for God for God for such a God to run for to work for and to win Was there not a more fixed seat in Angels then in clay for so high a love as the Love of God Is there room in so low a peece of created Nothing for so high and deep so broad and long a design so high an aime as nothing could be the last and the least result of transcendent love but great Immanuell God with us Reason might say a lesse price may buy poor man a lower design may compasse sinners But love said no lesse could do it and this love is not capable of a mistake in buying infinite love cannot erre in designes of free-love 11. Argument is from the Oath of God Christ is made a High Priest another way then other Priests Heb. 7.21 For those Priests were made without an oath but this with an oath by him that said to him the Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchizedec Psal. 110.4 No man enters to an office by an oath to be faithfull or to be for ever in such an administration but he enters also to the office by Covenant And this oath is sworn by the Lord JEHOVAH to Christ The Lord hath sworn thou art a Priest It s a more excellent Priesthood which is confirmed by an oath then that of Aaron which is confirmed by no oath Psal. 89.35 Once have I sworn by my Holinesse that I will not lie unto David the Messiah my Anointed the son of David 36. His seed shall endure for ever Act. 2.30 Therefore being a Prophet and knowing that God with an oath had sworn to him that of the fruit of his loins according to the flesh he would raise up Christ to sit upon his Throne 31. He seeing this before spake of the Resurrection Psal. 1â—2 11 The Lord hath sworn in truth unto David he will not turn from it of the fruit of thy body will I set upon thy Throne 12. If thy children shall keep my Covenant and my Testimony that I shall teach them their children also shal sit upon thy Throne for evermore They shall sit so and so by Covenant blessed in Christ. And so the stability and certainty of the decree and oath is not to make the children of David secure but watchfull in their duty But this is not a condition without the which the Messiah should not reign but without this he should not reign to their comfort and everlasting good But otherwise the truth of the Lords Covenant-faithfulnesse depends not upon mens unbeleef Rom. 3.3 and for the certainty of this promise and oath which made good Christ his reign which shall not cease see 2 Sam. 7.12 1 King 8.25 2 Chron. 6.16 Luk. 1.69 Gen. 21.17 18 Hence there is no Covenant made with Christ that the Covenant of Works made with Adam should stand for ever 2. No oath in that Covenant 3. No promise or oath to give perseverance and the Spirit and influences of grace for that effect And the oath of God that Christ shall be King of my will to reign over the heart to give repentance as a Prince Acts 5.31 and that God hath sworn him to be an eternall Priest who offered himself a sacrifice to deliver me from the present evill world Gal. 1.4 to ransome me from my vain conversation 1 Pet. 1.18 to bring me to God 1 Pet. 1.18 that I should being dead to sin live to righteousnesse 1 Pet. 2.24 Eph. 5.25 26 27. Heb. 13.11 12. Rev. 1.5 6. is somewhat more comfortable then the doctrine of Papists Arminians who say that any tempted Saint may be a justified Saint to day and an Apostate a limme of Satan and a child of perdition to morrow as Judas was as if Christ were not a sworn Advocate in the nick and hour of temptation to help in the act of winnowing and had not made promises of actuall grace to actuall temptations when they come Luk. 22.31 1 Joh. 2.1 Math. 10.19 And if Christ be sworn a King Advocate an high Priest to overcome the rockinesse and flinty and stony rebellion of will providing that will shall first yeeld and not play the King against Christ for any thing I see the Covenant of grace is looser the corruption of the Covenanter being ten times stronger to evill then the will of Adam was then the Covenant of Works and the Gospel an infinitely more plain path to a more fiery hell then the Law And it speaks much of free grace that the everlasting salvation of the Elect is in such a castle as the oath of the Omnipotent and infinitely faithfull Lord. Lastly the Argument is the more considerable that every Priesthood even that of Levi is imposed by Covenant Mal. 2.5 My Covenant was with him of life and peace CHAP. VII The Covenant of Redemption is explained in three eternall acts 1. Designation decree or ordination and delectation in the work 2. Mercy and peace truth and righteousnes are agreed in this Covenant 3. The designed sending of the Spirit cannot be a Covenant as this was 4. The twelfth Argument 5. The thoughts of eternall love THe Covenant of Redemption is two wayes considered 1. As transacted in time between Jehovah and Christ in his actuall discharge of his office of King Priest and Prophet 2. As it is an eternall transaction and compact between Jehovah and the second Person the Son of God who gave personall consent that he should be the Undertaker and no other And these three acts are considerable in the Persons in this latter consideration 1. Designation of one 2. Decree and destination 3. Delectation in the work As to the first There must have been a Person either the Father or the Son or the Spirit 1. By God from eternity set apart separated and designed And 2. This person must have given an actuall consent from eternity to the designation Now the person designed was the Son only this lot eternally to speak so fell upon only him who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lamb fore-ordained before the foundation of the world 1 Pet. 1.20 And because Christ-God equall with the Father does not begin to consent and agree to the designation
dwell in Immanuels land where dwels Jehovah in his beauty and where are the Golden Candlesticks and where there run Rivers of Wine and Milk such are Exspectants of Grace and Glory to such the Marriage Table is covered eat if they will But the parties contracters of the Covenant in the latter respect are Jer. 31. Heb. 8. only the house of Judah the taught of God the people in whose heart the Law is ingraven for as God teacheth not all Nations his statutes nor sends the Gospel to them Ps. 147.19 20. Act. 16. So neither is the promise of a new heart made to all within the Visible Chuch 2. A great difference there is in regard of the Covenant of Suretyship or Mediation that Christ undertakes not for such as are only visible Covenanters and shall never beleeve As he prayes not for such as High Priest so he dies not for them nor came as a designed Covenanting Saviour from eternity under an act of Cautionry for them How then cometh the Gospel to them Ans. It comes to them 1. Not from Christ as their Surety since he prays not for any Mediation of his own toward them But 2. for the Elects sake so Paul Act. 13.26 Men and brethren children of the stock of Abraham and who among you feareth God to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word of salvation to you and for your cause that ye may be saved is the Gospel sent 2 Corin. 4.15 For all things our suffering our dying are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your sake 2 Tim. 2.10 Therefore I indure all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Elects sake that they may also obtain the salvation which is in Jesus Christ with eternall glory Hence there is no salvation but that which is in Christ Jesus our Lord the Author and Cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and meriting Procurer of eternall salvation Hebr. 5.9 Now though salvation be offered yet the salvation that is in Christ Jesus and merited by the ransone and price of his blood can be decreed and intended in the Preached Gospel to none but to the elect except they say that Christ did undertake to lay down his life and to save by his death and blood by Covenant-ingaâ—gment all the Reprobate within the visible Church for whom he refuses to pray John 17. But Christ undertook from eternity for the fulfilling of the Covenant of Grace and bestowing salvation upon them for whom he is Surety for it is he who makes the new Covenant Jer. 31.31 32 33 34. Heb. 8.10 11. 3. There is a twofold consideration of Gods will One is called his approving commanding and forbidding will when God reveals to us what is our obligation and duty and what is morally good and to be done because he commands it and what is morally evill and to be eschewed because he forbids it Now whether this good or evill shall come to passe or never come to passe it is all one as to the nature of the approving will of God for though the repenting of Cain and saving faith of the traitour Judas never came to passe yet it is the duty of the one and the other to repent and beleeve and the Lord commands and approves their obedience as good though he never decreed by his good pleasure that the obedience of Cain and Judas should come to passe But his will of pleasure his discerning will or his counsell purpose or decree is his pleasure and appointment of things not as good and evill or as agreeable unto or repugnant and contrair to an equal and just command of God but of things as they come to passe or shall never come to passe Hence in a premissive decree God appointed the crucifying of the Lord of Life the not breaking of a bone of Christ but he did never will the crucifying of his Son but forbids and hates it as execrable murther as touching his approving will in a word his commanding will is of things lawfull or unlawfull what we who are under a Law ought to do or not to do His will of pleasure is of things fixed and resolved upon what he purposes good or evill shall come to passe or not come to passe And by the way we may make good use of the foul sinnes that fall out for holy and clean is that hand and counsell of the Lord Act. 2.27 28. which determined what Herod and Pilate should do Yet did the Jews with wicked hands slay and crucifie him Act. 2.23 And O what beauty of wisedom and mercy do they see here who make that foul work of the slayers of Christ the subject matter of a fair Psalm Rev. 5.12 The thousands before the Throne sing worthy is the Lamb that was slain But were they worthy who slew him was it a worthy fact in the murtherers of the Lord of Glory No but grudge not at the beauty of his work who over rules all but adore and praise Let us not wrestle with his holy dispensation and say Ah! What an untoward Government of the world is it that God should suffer Angels and Men to sin and overturn the whole fabrick of Heaven and earth by sin Nay he hath by their fall brought in a more glorious order When he that sitteth upon the Throne saith Behold I make all things new Rev. 21.5 and it s said 2 Pet. 3.13 Neverthelesse we according to his promise look for new Heavens and a new earth wherein dwels righteousnesse Peter and the Disciples were to pray that they should not enter into temptation Mat. 26.41 and were oblidged not to be offended and scattered by the sufferings of the Lord but they were not to blame and grudgingly to judge that holy decree Prophecied by Zechariah and revealed to themselves Zech. 13.7 Mat. 26.31 I will smite the Sheepherd and the Sheep of the flock shall be scattered abroad His part is clean and holy even when he throwes the wicked in hell and they are oblidged to sing the Psalm of the glory of his spotlesse Justice and that eternally as these who are before the Throne are to hold up for all ages the new song of the glory of his mercy and free-grace This ground being laid down the Holy Ghost speaks of the New Covenant two wayes in Scripture 1. According to the approving will of God as it stands of promises precepts threatnings and showes both what God doth by promises and what we are oblidged to do in point of duty Act. 2.39 The promise is to you and to your children Act. 3.25 Ye are the children of the Prophets and of the Covenant which God made with our fathers 2 Cor. 6.17 Wherefore come out from among them and be ye separate saith the Lord And I will be a Father to you c. This is the whole New Covenant holding out our duty ordaining those that professe to be baptized received members of the Visible Church the body to be edified as a visibly Covenanted people This
that Christ is the Son of God Luke 4.34 and so doeth the carnall Jew teach that it is not lawfull to steal to commit adultery Rom. 2.21 22. But in the Old and New Testament Devils never accuse themselves of sin but tempt to it and challenge the Law and God Gen. 3.4 5. of unjustice never themselves Divels are most properly under the Covenant of Works and by no command is the Gospel Preached to them and next to them are such as are found in the letter of the Gospel but never convinced of sin Such are most under the Law as have least Law-work and Law-condemnation upon their Spirits these that are under the Law most as touching their state are most under the letter least under the Spirit as touching any penall awaking To be under Law-bondage is a more punishment to Divels and men under a Law state for legall terrors are upon Divels Math. 8.29 Jam. 2.19 and Cain Gen. 4.14 punishment as such neither maketh nor denominateth any gracious it is but accidentall to prepare any for Christ many tormented with the Law have believed such a case to be the pain of the second birth when it was but a meer Law-feaver and have returned to their vomit and become more loose and profane 1. Because the Law as the Law can convert none 2. Wrestling with Law-bondage without any Gospel-Grace is but a contradicting of God and his justice and God recompenceth opposing and blaspheming of him in hell with more sinfull loosenesse 3. Law-light under legall terrors shines more clearly and the guiltinesse in not making use of rods of that nature is so much the more grievous Ye that have been scadded and burnt in this furnace and are come back from hell are taught by sense to believe there is a hell and though hell torment can convert no man yet it renders men more unexcusable Humbling wakning and sanctifying Law-bondage is more then a work of the Law when it brings forth confessing praying believing humble submitting to God in Job David Hâ—zekiah Heman and what a Physician is Christ who can heal us with burning and coals of hell 3. A man under a Law-work may give a legall and dead assent to both the truth and goodnesse of the promises liberally conceived as temporaries doe and Simon Magus wonders but Saul Acts 9. the Jaylor trembles Acts 16. but that is in regard of the conviction not of the mind only but of the conviction of affection and the yeelding to what shall I do But Foelix trimbleth but only in regard of literall conviction on the mind but neither he nor Magus comes to what shall I doe they differ as the burning light of a fire which both casts light and with it shiâ—ing heat also and the light that precious stones cast in the night which is both little and hath no heat Fyrie and piercing convictions are good there is a dead conviction of the letter that doth not profite 4. There is a strong Law-conviction that vengeance followeth the scaddings of Sodomie and the killing of parents because naturall instinct kindles and fires the soul with Law-apprehensions when the minde hath engraven sharpnesse to discerne undenyable principles but the conscience is more dull in apprehending that spirituall vengeance followeth such spirituall sins as unbelief because untill there be some supernaturall revelation we are dead to the Gospel truths and Gospel sins but when a common Grace hightens the soul to a supernaturall assent that Christ is a Teacher sent of God Joh. 7.28 Joh. 3.2 the conviction is more strong But because it is more supernaturall and in stead of kindly affection of love which it wants it is mixed with hatred and anger and so degeners into fierie indignation against the Holy Ghost as Joh. 15.24 compared with Math. 12.15 26.31 cleareth 5. Conviction which is no more but conviction is no godly principle nor makes any heart change yea it goes dangerously on to wonder and despise except it send down coals of fire to the affections 6. He who is under the Covenant of Grace findes a threefold sweetnesse in obedience 1. An inbred sweetnesse in the command 2. In the strength by which he acts 3. An inbred sweetnesse in a communion with God No man is any other way under the Law then under a yoak what is only written seems the oldnesse of the letter Rom. 7. and is dead of it self and layes on a burden but gives no back to bear He that is under Grace findes sweetnesse of delight in a positive Law though the thing commanded be as hard to flesh and blood as to be crucified Joh. 10.18 yet it obtains a sweetnesse of holinesse from Gods will Psal. 40.8 I delight to do thy will O God even to be made a curse and crucified Thy Law is within my heart and he would but fulfill all righteousnesse even that which seems to be the outside of the Gospel to be sprinkled with water Math. 3.15 and this Christ would doe as under the Covenant of Grace 2. The stirrings and breathings of the Spirit makes the work sweet hearing brings burning of heart Luke 24.32 willing gladnesse Acts 2.41 and some sweetnesse of stirred bowells comes from the Lords putting in his hand through the Key-hole of the door of the heart Cant. 5.4 where as to an naturall man under the Law to lift up a Prayer is to carie a milstone on his back every syllabe of a word is a stone weight which he cannot bear 3. Were there no more in praying but a communion with God how sweet is it when Christ prayeth the fashion of his countenance is changed Luke 9.29 There is a heaven in the bosome of Prayer though there were never a granting of the sute sure there is a sin in making heaven a hire and in making duty a relative thing a horse for a journey a ship for a voyage to fetch home gold where as there is heaven in praising God before the Throne such as is both work and wages and so in spirituall duties here 7. Suppose there were no letter of a command because there is suteablenesse between the Law ingraven in the heart and the spirituall matter commanded a childe of Grace under Grace sets about duties so that in a maner there is no need to say to David Get thee to Jerusalem and to the house of God for he sayeth Psal. 122.1 I was glad when they said let us go to the house of the Lord. As there needs no command that the Father love the child nor is there need to exhort the Sea to ebbe and flow or the Sun to shine nor are many arguments usefull to presse the mother to give suck to the child nature stands for a Law here the strength of the ingraven Law in the heart overpowreth the letter So the new nature the indwelling anointing as a new instinct putteth the child of Grace to act But here we are to bewar that we
34.15 16. 1 King 11.2 Ezra 9.2 12. Nehem. 13.23 Judg. 3.6 7. Judg. 4.2 3. Except there be some middle between a cursed and a blessed seed a seed in the Church and in Covenant and the seed of the Serpent of Heathen without the Covenant 2. A middle between the Kingdom of darknesse of Satan and the Kingdom of God of his dear Son Contrair to Eph. 2.2 3 4. Acts 26.18 Col. 1.13 14. 1 Pet. 2.9 10. Eph. 5.8 which is unknown to Scripture Yea the Covenant is made to Christ and his seed Gal. 3.16 and the same blessings of Abraham comes on us Gentiles Gal. 3.13 14. But he and all his seed were blessed and in grace by the externall call of the Covenant Ezek. 16.1 2 3 4 5 6 7 8. Deut. 7 7 8. Rom. 10.25 I will call them my people that were not my people and her beloved which was not beloved And this externall calling is of Grace and so Grace no merit as well as predestination to life is grace or for grace For whosoever are called not because Elect but because freely loved of such a God and without merit called Father and Son they are in a state of graceâ— But so are all within the Visible Church If any object by Christs comming all the Nations old and young are not become the Nations of the Lord and of his Christ but only true Believers even by our Doctrine Answ. They are become the Kingdoms of the Lord not only because they are truely converted but because they are the chosen of God in the Office-house of Christ and Christ reigns over them by the Scepter of his Word whom he is to convert And external Covenanting with God is of it self free Grace and a singular favour bestowed of God Psal. 147.19 20. Deut. 5.1 2. Mat. 21.42 43. Luke 14.16.21 2. It is free Grace that God will have hypocrites and real infidels to beget children to him that are internally in Covenant with him and fills up the number of the Elect by Reprobate Parents who are instrumentall to the in-coming in the world and into the Visible Church of many Heirs of Glory and in so doing there is a Church right communicated from Reprobate Parents to their Children that are Heirs of Glory 3. Externall Covenanting goes before internall Covenanting as the means before the end and the cause before the effect For faith comes by hearing of a sent Preacher Rom. 10.14 and the Preaching of the Gospel is a saving means of begeting a new heart and of a new spirit Hence 1. All must be first externally in Covenant before they can be internally and really in Covenant 2. God is a God simply to some and no more but a God to them in regard of outward Church priviledges as the Word Seals Protection Peace Hedge of Discipline his planting and watering by a Ministry But he is to speak so more then a God to others Hos. 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse in judgement and in loving kindnesse and in mercy Now the Lord is joyned to back-sliding Israel in an externall marriage Covenant But Jer. 3.14 not in righteousnesse in loving kindnesse and mercy in reference to the rotten party In regard of which he saith v. 2. Plead with your mother plead for she is not my wife neither am I her husband Zech. 8.7 Thus saith the Lord I will save my people from the East Countrey and from the West Countrey 8. And I will bring them and they shall dwell in the midst of Jerusalem and they shall be my people and I will be their God in truth and in righteousnesse Then he is not to all a God in truth and righteousnesse fulfilling the first and substantiall promise of ingraving the Law in the heart not that he keeps not Covenant even to external confederatâ— to wit the conditionall Covenant for if they should beleeve they should be saved but he promised not a new heart and faith to them 3. Because he is a God externall to the Elect and that of free Grace therefore he is a God in truth and righteousnesse to ingrave his Law in their heart But externall confederation is not the adequate cause for then he should give a new heart to all with whom he externally Covenants but the adequate cause is confederation external tali modo out of his discriminating love and free grace he is a God to some 4. He is a God to his Elect that he may ingrave his Law in their heart and inward parts so that the promising to be a God tali modo is the cause and the ingraving of a new heart is the effect Jer. 31.33 Jer. 32.38 And they shall be my people and I will be their God That is the cause 39. I will give them one heart and one way that they may fear me for ever for the good of them and of their children after them See the same order Ezech. 11.19 20. though the words ly not in that order there and here And Heb. 8.10.5 God is not then a God to any because they have a clean heart and the Law ingraven therein for then they should be in Covenant before they be in Covenant And so this is true because he is our God in truth and righteousnesse therefore we beleeve but this is not true because we beleeve therefore he is our God except we argue from the effect to the cause But to return Calvine on Matth 19.14 We hence gather that the grace of Christ is extended to Infant age for whole mankind had perished Beza Infants are also comprehended in the free Covenant Pareus its unlawfull to â—â—barre these from baptism and the Church whom Christ â—â—ds come to him c. Obj. But Christ commands not they be baptized Answ. Nor doth Christ in this place command the Parents to bring them up in the nurture and admonition of the Lord Nor speak the Evangelists of any Parentall duty shall we from that conclude it was not Christs mind that the Parents take care of the fourth fifth Command Pareus saith it was neither time nor place Mat. 28.19 he bids baptize all 3. He who prayed for them blessed them laid his hands upon them invited them to bring Infants to him of all which Infants were as uncapable as of the use and ends of Baptism and of actuall confession of sin and of beleeving judged they ought be Baptized 4. It s never to be found where any are Baptized but the Head of the Family is Baptized And when we read that houses were Baptized 1 Cor. 1.16 Acts 16.33 There is no more ground to say Infants are not Baptized then to say when the Lord saith to Abraham Gen. 12.2 I will blesse thee and make thy name great And 22.17 in blessing I will blesse thee And when the Lord saith Isai. 19.25 blessed be Aegypt my people he should mean he would blesse Abraham
by accident in regard of the right to life and because God hath commanded persevering in faith life is given only in possession to such a faith as endures but we cannot say that the accidentall endurance and existence of faith for so many years doth save and justifie as the living so many years makes a Child an heir to a great estate for his being born the eldest son makes him his fathers heir CHAP. XXIV What faith is required in the Gospel THere is a legall faith a duty commanded the object of which is twofold 1. Truths relating to the mind revealed and to be revealed So Adam had a habit or habituall power to beleeve the Law and the Gospel upon supposition it should be revealed As a whole man beleeves skill in his Physitian to prevent diseases ere they come and to remove them when come It s folly to say Adam stood in need before he fell of a supernaturall power to beleeve Evangelick truths if he beleeved God to be true he had such a power as to beleeve all was true that God should reveal 2. Adam had a faith of dependencie to rely upon God in all possible evils feared 2. The promise of life is not made to Law-faith more then to Law-love or Law-fear or Law-desire more then to any other but the promise is made to Evangelick-faith that layes hold on CHRIST as our righteousnesse But for obeying the Commands Adam was to live Gal. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them by doing them Ezek. 20.11 As Lavater there is no absurditie if it be said men shall live that is merit by free paction life eternall but then saith Calvine if a man keep the Law he needs not the Grace of Christ. Obj. If faith be imputed as it layes hold on Christs Righteousnesse it must be the meritorious cause of Justification and by its inherent dignitie for there is nothing more essentiall to faith then to lay hold on Christs Righteousnesse Ans. If faith were imputed as righteousnesse according to the act of laying hold on Christ it were true but the act of faith is not imputed but that which faith layes hold on it being an instrument to wit the Righteousnesse of Christ it is not an act of beleeving saith a Jesuit And though they say the works Evangelick are from the habit of grace so was Adam a patient when God concreated his Image and habituall righteousnesse in him But Arminians and Jesuits do not say nor darre not that predeterminating Grace is from Christs merites therefore yet the sinner may more boast then Adam and say I have justified my self by the acts of free-will which is indifferent and from under all the bowing and determining or swaying of the Grace of Christ for the free-will should have so whether Christ had died or not died CHAP. XXV Q. WHether is Christs Righteousnesse imputed and made ours because we believe and apprehend it ours or do we believe because it is ours first before we believe Ans. There is a twofold imputation one legall another which for Doctrines cause we call application or reall though the legall imputation be also reall but not to us as the former the Lords act of laying the iniquity of us all upon Christ Isa. 53.6 and the Lords making him sin for us that is a sacrifice for sin 2 Cor. 5.21 evinces necessarily the truth of this the former imputation For 2 Cor. 5.21 God was in Christ reconciling the world to himself not imputing their trespasses unto them If it be expounded of actuall reconciliation of persons it may say something for the other imputation but the other imputation is clear Rom. 4.3 Abraham beleeved God and it was counted to him for righteousnesse v. 7. Blessed is the man whose iniquities are forgiven and whose sins are covered v. 8. Blessed is the man to whom the Lord imputeth not sin v. 9. Faith that is that which faith beleeved as hope is put for the thing hoped for Col. 1.5 Rom. 8.24 was imputed to Abraham for righteousnesse though Gomarus give another exposition to wit that by faith or the act of beleeving we obtain this to be reputed righteous and it suits better with the Text. And as to the former imputation God could not in justice wound Christ for our transgressions nor bruise him for our iniquities nor could the Lord break him nor deliver him to the death for us all except God had both made him the sinner that is imputed and reckoned him the sinner in Law for intrinsecally and inherently he was not the sinner but holy harmlesse c. and laid our debts upon him Isa. 53.6 and except he had been willing to have been counted the sinner and had said thou hast given me a body here am I to do thy will Psal. 40.7 Heb. 10.6 7. this reckoning of Christ to be the sinner is not only in the eternall decree but also a laying of our iniquities upon him in time Isa. 53.6 or a dealing with him in Law in punishing him as the sinner And 2. by using the humane nature as an instrument of our Redemption on the Crosse. Antinomians take this imputing of our sins to Christ and reckoning Christ to be the sinner to be the justifying of the sinner which is a grosse mistake for so without beleeving all that Christ died for should be justified upon the Crosse. But the Scripture is so far from ascribing Justification to any but to a beleever that it saith Abrahams faith was imputed to him for righteousnesse Now the faith of multitudes for whom Christ died when he suffered on the Crosse is a very nothing Many are not born and a nothing or a non ens cannot be counted for righteousnesse It is to be observed that payment made by the surety absolveth the debter so as the Law except it be the generall Law of gratitude requireth no act of love of faith of service from the debter nor doth the Law of suretyship in its essence and nature require that the Creditor sub eo titulo should pay the homage of faith indeed when the Creditor is both the Creditor and the offended Party and also the supream Law-giver GOD he may require of the captives the obedience of faith So would justice which saith we should hurt none give to every man his own presse that the debter repay to the surety so far as he is able to make up his losses but to pay the obedience of faith as a part of the ransome due to offended Justice is no Gospel-Law nor any part thereof nor can it bea◠truth except we deny the reall satisfaction made by Christ which both Papists do weaken when they mix the merit of faith therewith and Socinians deny 4. The satisfaction performed upon the Crosse for sinners though it be for a certain particular number determined of God quoad numerum numerantem quoad numerum numeratum both as touching the number so many not all