suitable to mans intire nature to love God yet to love him so and so by obeying the command of not eating the fruit of the Tree of Knowledge and some other Commands is not so connaturall but God might have commanded the contrair without any thing done contrair to mans nature Yet from this it followes no more that these are two Covenants then that there be two Covenants of Grace Because faith in God and the Morall Law in an Evangelick way are therein commanded and also some duties touching the seals by a positive Law are therein contained CHAP. VII It s not written in the heart of man by nature that GOD should promise life eternall to man upon condition of obedience 2. And that the debt of Justice can not tye GOD. 3. GOD punisheth not sin by necessity of nature 4. Nor defends he his own declarative Glory by that necessity 5. Nothing can be given to GOD Al-sufficient 6. No meriting of the creature 7. We should have humble thoughts of free-Grace 8. How low thoughts of our selves 9. Promises make no strict justice between GOD and us SUre it is not repugnant to the yet innocent and intire nature of man to know that God may reward all such as seek and serve him but that he must reward obedience either in the generall or so and so is neither written in mans heart nor hath it any truth For it were nothing against justice or bounty or any attribute of God not to reward his creature which is obliged to serve him and though there be a sort of quietnesse of conscience which is the naturall result of obedience in Adam and of all men yet it cannot inferre that there is an intrinsecall connexion ex naturâ rei between our obedience and a reward to be given of God Therefore nor will it be a good inference because there is disquietnesse in the conscience after sin and that it is naturall to a sinner to apprehend a revenging power pursuing sin committed that therefore it is naturall anâ— essentiall to the Lord to pursue sin with punishment in generall For a naturall conscience may and does know that God doth freely create the world and that he might not have created it that he doth good freely to his creatures and that he is not a debtor to his creatures Will it follow by any Logick that God creates the world by any naturall obligation And because by force of a naturall conscience all know that God is good and bountâ—full to his creatures in giving and doing good to them we cannot therefore infer that actuall beneficence is so essentiall to the infinite Majesty as he should not be God if he did not extend that goodnesse to them Common sense will say no more followeth but goodnesse and bounty intrinsecall are essentiall to God and these attributes are essentiall to him and were from eternity in him and are his good and bountifull nature Though not either man Angel or any thing else had been created to which he doth actually extend his goodnesse Ergo this actuall extension of goodnesse is not essentiall to God so neither is the actuall punishing of sin essentiall to God but free though Adam apprehended God would punish his eating of the forbidden tree Yet if he apprehended that he should not be God if he did not punish it his apprehension was erroneous And this only followes that there is an intrinsecall and internall Justice in God naturall and essentiall in God but so that the out-goings of his Justice the egressions are most free and that is said by some without all reason because the apprehensions we have naturally of God that he punisheth sin Vniversales apprehensiones nequaquam sunt eorum quae Deo vel adesse vel abesse possunt pro liberrimâ voluntate Universall apprehensions therefore they are not apprehensions of such things as may be or not be in God according to his free pleasure if the apprehensions of Gods doing good to Angels to men to all his creatures freely be in all by nature and cannot be rooted out and be universall then these apprehensions cannot be of such things as are in God according to his most free will and may be in the Almighty or not be in him But the conclusion hath neither reason nor sense for there are universall apprehensions in all men and they canot be rooted out that God does good to Angels men and creatures freely Ergo by this Logick the doing of good freely to Angels men and creatures is not a thing that is in God according to his free-will and may be in the Almighty or not in him Then the so doing must be in God essentially 2. Then must God not be God if he do not good freely to them 3. Then must God not be God except he create men Angels and creatures 4. But since he is God everlasting he must from everlasting have created men Angels and the creatures and from everlasting he must punish sin Life may be considered 1. As life 2. As such an excellent life to wit a communion with God In the former consideration life is either considered as the end or secondly as a free reward In the former respect To live an intellectuall life in obeying God was to Adam so created a connaturall end as to burn is to fire and to give light to the Sunne And God may put the respect of a reward upon any obedientiall end But that Adam should have such an eminent life for the reward of his obedience as a communion with God which is farre above his obedience is the free donation of God nor is there any necessary connexion between Adams perfect obedience and so high and eminent a life nor can this Covenant as touching such a promise be written in his heart God then never loved to make any Covenant yea even that of Works without some acts and out-goings of grace and the hyre was grace how is he not to be served who loves to hyre and allure us to be happy Arminius saith the reward of keeping the Covenant of Works cannot be spirituall nor can the punishment be spirituall because you teach saith he that the obedience is naturall Ans. It followeth not for the reward is spirituall yea and supernaturall from the free promise of God It was that God should recompence our naturall obedience coming from connaturall principles with so eminent a Crowne as communion with God Creator in a life of glory And this came from no innate proportion between a naturall work and supernaturall reward Otherwise we must say first that there is such an intrinsecall connexion ex naturâ rei between Adams work and so high wages as that glorious communion was as the Lord could not but in justice so have rewarded his obedience except he would be unjust but there is nothing in the creature that can conclude limite or determine his will 〈◊〉 wisdome who is infinite 2. It had been nothing against justice if
promised in the Covenant of Works p. 47 48. Wilfulnesse of unbelief Some doubts are to be left to GOD only to solve p 48 49. How the Lord is the God of Adam p. 49. No promise of influences is made to Adam p. 49. CHAP. IX What life is promised in the Covenant of Works p. 49 50 Whether or no did Adam and all the Reprobates in him lose all right to the creatures p. 50 51. A threefold right 1. Naturall 2. Providentiall 3. Spirituall What right Reprobates and unbelievers have to the living â—aâ—ing c. p. 53 54. What way God is ours p. 55 56. A furniture of Grace and a want of Christ. p 56. CHAP. X. The Arminians ground that God was in a maner compelled to appoint the New Covenant p. 56 57. The naturall antecedent love of God a dream p 57. CHAP. XI The threefold Covenant of some considered p. 57 58. And of the Arminians p. 64 considered and rejected The Law as propounded to Israel was the very Covenant of Grace p. 60 61 62. and the Covenant in the Old one with that of the New Covenant but differenced â—n some accidents p. 63 64. CHAP. XII Self-searching to know under what Covenant We are a spirituall condition and why p 65 6â— The threatnings under the New Testament more spirituall p 67 68. What it is to be under the Law ibid. The combate between the flesh and the Spirit and the combate in naturall men differenced p 68. Compelled convictions argue a Law Spirit ibid. It s easier to be sound in the faith then to be Godly p. 69. Of the legall terrors ibid. Of literall and legall convictions and these of the Gospel p. 70. Marks of such as are under the Law p. 70 71. A sweetnesse in the hardest command because holy ib. An heaven in duties p. 71. A new nature stands for a command ibid. CHAP. XIII Covenanting externall visible professed conditionall and Covenanting internall invisible reall absolute and how they differ p. 72 73 74. Infants are within the Covenant p. 73 74 75 76. And to be baptized and invested with Covenant priviledges p. 76 77 78 79. It s false that none are in Covenant under the New Testament but converts ib. The Covenant made with Abraham and us the same p. 80 81. Nor is that Covenant a civill Covenant p. 81 82. The New Testament Kingdome is spirituall though there be seals in it and externall worship p. 82 83. Of federall holinesse ibid. Externall Church priviledges of the Covenant are given to Nations and societies p. 83 84. It s not the Physicall but the Morall root that is the first subject of the Covenant conditionall and externall p 84 85. The formall ground of right to Baptisme p. 85 86. The places Acts 8.37 Mark 16.16 opened and are nothing for but much against Anabaptists p. 85 86. The text Acts 2.39 opened is strong for Infant baptisme p. 86 87. A conditionall Covenant is properly a Covenant though it be not ever a fulfilled Covenant p 90 91. No means are proved by Law or Gospel to save infants by the opposers of infant Baptisme p 91 92. Two diverse considerations of the Covenant one in abstracto as a simple way of saving sinners and so all in the Visible Church are in the Covenant another in concreto as it contains the Lords will of pleasure and as it is acted upon the heart and so the Elect are only in Covenant p 94. The new heart is only commanded to some and to others it is both commanded and promised p 95. CHAP. XIV The place Gen. 17. opened p. 95. Circumcision and Baptisme compared p 95 96 97. What blessings and priviledges must infants want if they be without the Covenant p 98 99 100. The place Mark 10.15 16. Luke 18. Math. 19. Of such is the Kingdome of heaven opened p. 100.101.102 What blessing Christ bestowed upon the infants whom hee took in his armes p. 102 103 104. A Covenanted seed is promised to be added to the Church of the Jews 104.105 Considerable differences between external and internal Covenanting 107.108 The place Rom. 11.6 If the root be holy so are the branches 110.111 By the holy Root cannot be meant the predestinate to Glory only 113 114. But visible Professors fathers and children p. 115 116. The children are in Covenant not by birth but by such a birth p. 116 117. Covenant holinesse is not the compleat and adequat cause of reall ingrafting in Christ. p. 116 117 118 CHAP. XV. Other considerable differences between externall and internall Covenanting p. 118 119. There is no universall Grace subjective or objective given to all Rom. 10.18 Psal. 19.3 p. 119 120 121 122 123 124. Nor power of believing given to all p. 124 125 126. CHAP. XVI The judgement of men esteeming such visible Covenanters to be reall converts before they can be admitted makes all Egypt Assyria the Kingdomes of the world all Judea Baptized to be reall converts in the judgement of Iohn Baptist Paul and the Apostles p. 129 130 The invisible Church is the first subjâ—ct of the promises of speciall note c. p. 131 132 Hypocrites have no warrand to challenge the seals from any command of God as M. Thom. Hooker sayeth p. 132 CHAP. XVII Who are Hypocrites p. 133 134 What Hypocrisie is p. 135 Parties in the Covenant of Grace as acted upon in heart p. 137 The Word and the Spirit p. 138 Of God speaking himself ib. Prophesies that now are differ from Scripture Prophesies and how p. 139 Revelations made to the Godly when they are in much nearnesse to GOD p. 140 141 Marks of a spirituall disposition p. 142 143 144 145. To do a duty as a duty and not as delightfull is a spirituall disposition p. 144 Not as successefull but as a duty p. 145 CHAP. XVIII The nature characters properties of the new heart and the new spirit of Covenanters p. 145 146. The heart the man p 146 The good heart ib. How rare a peece the heart is p. 147 Of the raigning evils of the heart ib. Why we are more shamed of lying then of pride p. 149 The concurrence of the Word to the act of infusion of a new heart a mysterie p. 149 150 The Atheisme and impossible lies of the heart p. 150 151 The signes of the new heart p. 151 152 CHAP XIX The place of Evangelick Works in the Covenant 2. Possession of glory and right to glory different 3. A twofold right to glory 4. We are not justified by Works 5. The place of declarative justification by Works Jam. 2. discussed 6. Faith and Works different 7. Possession of life and right to life cleared 8. Faith and finall beleeving both commanded in the Law Finall unbeleef not the sin forbidden in the Gospel only 9. How life is promised to our Works Evangelick p. 153 154 155 156 157 seq Our mistakes of God p 15â— 152 The faith that James speaks of is not true faith pâ—60 â—60 The
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
by the key-hole For 1. this speaks much soul-love to be where he is Cant. 1.7 2. To be able to write a spirituall Chronicle and History of all Christs stirrings towards your soul saith ye have letters daily and good intelligence of the affairs of the Spirit and of the Kings Court and that he writes to you as Cant. 5.1 I am come into my garden my sister my spouse I have gathered my myrrhe with my spice I have eaten my honey-comb with my honey I have drunk my wine with my milk Then will Christ write a letter to spirituall ones and as it were with reverence to his Holinesse give a sort of account where he is what he does what thoughts he hath to us O! how few know this 5. Godly missing of Christ must be a gracious disposition Cant. 5.6 I opened to my beloved but my beloved had withdrawn himself Cant. 3.1 I sought him but I found him not vers 2. I sought him but I found him not Such as are pleased with a bare literall missing and are not also in a holy manner anxious and are not 6. Restlesse in rising and going through the City in the streets and the broad wayes seeking and asking saw ye him whom my soul loveth Cant. 3.1 2 3. are not so spirituall as is required Cant. 5.6 My beloved had withdrawn himself and was gone my soul failed when he spake remembring his speeches when he knocked v. 2. There may be some too longsome securitie under sad falls when he is not soon missed 2 Sam. 11.1 2 3. Psal. 26.15 Yea a spirituall soul having regard to all the Commandements misseth the spirits acting in all the wayes in eating Pro. 3.6 Act. 27.35 1 Cor. 10.31 Job 1.5 7. Frequent convictions which are the connaturall actings of the Spirit Joh. 16.9 and of the most spirituall sins as of unbeleef and Gospel-ignorance Joh. 16.9 prove a spirituall state as flaming prove fire to be fire Unbeleef is more contrair to the Spirit then carnall sins being most contrary to the flower and bloomings of the Spirit in his sweetest operations and most against the Mediator-love of Christ. For as by the fall Christ hath a new Office to redeem us Matth. 1.21 1 Tim. 1.15 Luke 19.10 Isa. 61.1 2. Isa. 44.6 9. So the Spirit hath a new Office which he should not have had if man had not sinned to apply the blood of sprinkling as a sort of Mediatory intercession to dippe us in the fountain of his blood John 16.14 He shall receive of mine and shew it unto you Joh. 14.16 to be the Comforter Joh. 14.16 the Leader Joh. 16.13 the Witnesse Joh. 15.26 Rom. 8.15 16. The Spirit in his Office cannot step one foot with the unbeleever Hence much tendernesse and smiting of heart where the Spirit 1 Sam. 24.5 is Yea conscience to weep as one over his mothers grave for his enemies Ps. 35.13 14. and strict doubling of faith in greatest deeps In which Christ proves himself to be more then a believing man Mat. 26.39 Luk. 22.42 44. for no man that is only man can both drink hell believe heaven at once 8. In duties there be these 1. The end 2. The delight in them 3. The successe As to the first the lesse of the creature and self and the more of God in the end so much the more denyed and spirituall is the doer when purely for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do 1 Cor. 10.13 Col. 3.23 we are sick for God and in health for God and wake to him Psal. 119.62 147 148. and sleep to him Psal. 16.7 Psal. 139.18 live to him 1 Pet. 2.23 live and die to him and to Christ Rom. 14.7.8 and pray to him even when we speak to God Eccles. 5.1 2. and preach to prepare a Bride to him 2 Cor. 1.14 2 Cor. 4.25 we may be not speaking to God or for God and his honour 1 Cor. 11.2 1 Thess. 2.19 20. How miserable and carnall to doe all for the creature the flesh Rom. 13.14 Jer. 22.15 Isa. 5.8 for self Dan. 4.30 Heb. 2.5 6. and this speaks much of the Spirit when the man is sick and hungry for the exalting of God and the will is so capaciously wide in this that he would his eternall glory were a foot-stool for the highting of his glory Exod. 32.31 Rom. 9.3 the will is a most spirituall and capacious facultie and O! what acceptable service when the mans will looks right toward an infinite Majestie as thirsting for and panting after this O! if all beings millions of Worlds Angels and men and all created beings Heaven Earth Sun Moone Stars Clouds Air Seas Floods Beasts Birds Fishes and all the drops of Raine and Hail Snow Dew so many Worlds of Angels would sing his praises What wonder then he accept the will for the deed And what is to be thought of the will averse from God and which hates him and wishes that God were not How contrair to a Spirituall disposition is this 2. For delight it is a spirituall disposition to go about the duty as duty ut bonum honestum and not upon this formall account because it delighteth us Except the delight be in the Law of the Lord night and day as it glorifieth him 2. It 's spiritualnesse when abstractedly from private consolation we go about the duty for God and can rest upon suffering and burning quick as it is duty though the sufferer should be deserted all the while We often feed our selves with the bonum secundum the pleasantnesse in the duty which is our sin except the sweetnesse of the holinesse of the duty be our delight and the beauty of pleasing God allure us but feeling being away we find how hard it is to delight our selves in the Lord. 3. We do duties too often for the successe not for the duty We pray the Lord hears not we wearie we rebuke men they care not and we wearie Sucesse and not duty self-delight and not the honouring of God which should be all our delight take us up I pray and weep for my enemies Ah! if it could be done saith David they are worse Psal. 35.13 but my prayer returned to my bosome that is the sweet peace of God which is the fruit of the duty of praying came to my soul and cheered me We consider not that the promise of peace and consolation is made to the duty it self Psal. 119.165 Psal. 19.11 Prov. 3.21 22 23 24 25. not to successe of the duty and wee consider not that we are to be quieted in the duty and to be armed with patience against the temptation of the duty Often it inrages Pharisees against CHRIST and the Apostles yet the Spirit bids them Preach Therefore whether successe in praying and the suggar of delight in duties hire us or not We are to know that though Abrahams offering of Isaac to God had neither in it the one nor the other nor our Saviours offering himself to God
and every one and such persons by head name birth c. Yet it is not the justifying of me or John or Paul for I nor no man can know that Christs satisfaction stands for you or me by name and person while first I or you beleeve because it is the hid Decree of God 3. Nor is this legall imputation beleevable nor is it revealed as â—t is terminated to single persons to me or to you untill by faith we apprehend it 5· But the imputation of application is that in which our justification standeth And the faith by which as by an instrument we are justified presupposeth three unions and maketh a fourth union It presupposeth an union 1. Naturall 2. Legall 3. Federall 1. Naturall that Christ and we are not only both mankind for CHRIST and Pharaoh Judas the traitour and all the sons of perdition are one specie naturâ true men but one in brotherhood He assuming the nature of man with a speciall eye to Abraham Heb. 2.16 that is to the elect and beleevers for with them he is bone of their bone and is not ashamed to call them brethren Heb. 2.11 12. Ps. 22.22 2. It presuppones a Legall union between Christ and them that God made the debter and the Surety one in Law and the summe one in so far as he laid our debts on Christ Isa. 53.6 â— Cor. 5.21 3. It presuppones an union Federall God making Christ our Surety and he was willing to be our Surery and to assume not only our nature in a personall union but also our state condition and made our cause his cause our sins his sins not to defend them nor to say Amen to them as if we might commit them again but to suffer the punishment due to them And our faith makes a fourth union betwixt Christ and us whether naturall as between head and members the branches and the Vine Tree or mysticall as that of the spouse and beloved wife or artificiall or mixed between the impe and the tree Or 4. Legall between the Surety and the Debter the Advocate and the Client or rather an union above all is hard to determine for these are but all comparisons and this Christ prayes for Joh. 17.23 I in them and thou in me that they may be made perfect in one 6. Now to the Question as the Law condemns not a man but him who is first a sinner and an heir of wrath by nature in the first Adam for the Law is essentially just So God justifies not a man but the man who by order of nature is first by faith in CHRIST Rom. 5.18 Therefore 〈◊〉 by the offence of one judgement came upon all men unto condemnaâ—â—â—n even so by the righteousnesse of one the free gift came upon aâ—l men in Christ as the other were in the first Adam unto the justification of life and so we must say that all ere they be justified and before God impute faith to them that is Christs believed righteousnesse to be theirs must have faith and so believe and so be one with Christ. And this imputed righteousnesse is ours because we believe and not untill we first believe and the other imputation goes before faith So the faith of Gods speciall mercy is two wayes so called 1. As it leaneth upon and apprehendeth God in Christ for the obtaining of mercy and remission of sins and imputed righteousnesse So faith goes before justification and we believe that our sins may be pardoned and that our sins may not be imputed and that we may be justified and freed from condemnation so by the act of believing righteousnesse is imputed to us And thus justification and remission i. e. relaxing of our persons from a state of eternall condemnation as is meant Rom. 8.1 are not the object of faith but the effect and fruit of faith 2. The faith of speciall mercy to me is considered as it apprehendeth and believeth or rather feelingly knoweth speciall mercy imputation of Christs righteousnesse now given to me and as Christ hath payed a ransome for me and satisfied justice for me and so imputed righteousnesse and justification are the object of faith Or rather the object of the sense of faith which is most carefully to be observed To answer Bellarmines unsolide Argument we either believe remission of sins past or to come c. But remission is liberation from punishment eternall or temporall but justificatâ—on is freedome from the fundamentall guilt-deserving punishment and remission is a consequent thereof Q. Whether or not is Justification taken one and the same way in the Old and New Testament Ans. The Apostle is clear Rom. 4. where he proves both Jews and Gentiles are justified as Abraham and David But 2. Justification by Grace hath not in iisdem apicibus in the same points the same adversaries 1. Moses and the Prophets contend most with Ceremoniall hypocrits who sought righteousnesse much in Ceremonies Washings Sacrifices New Moons and also their own inherent godlinesse Deut. 5. Deut. 7. Deut. 10. Deut. 11. Isai. 1.10 11 12 c. Mic. 6.6 7 8. Psal. 50.7 8 9 10 11 12 13 14 15 16 17 18. Ps. 4.2 3 4 5. 1 Sam. 15.22 23. Isa. 66.1 2 3 4 5. Jer. 7.1 2 3 21 22 23. 2. Paul had other Adversaries Rom. ch 3. ch 4. ch 5. ch 9. ch 10. especially Antinomians who drew the Doctrine of free Justification by Grace to licencious loosnesse then we may sinne if so and so we be justified said they then is the Law of none effect Rom. 6.1 But his chief Adversaries on the other extream were men that stood much for Justification by the works of the Morall Law And Paul Rom. 3. proves that all Jews Gentiles David Abraham could be justified neither by works of Nature nor of Grace and casts down the Jews righteousnesse by Law-doing Rom. 9. Rom. 10. 3. There were a third Classe of Adversaries to free Justification Galatians seduced and false Apostles who contended for Justificatication by Circumcision and the necessity of keeping the Ceremonial Law if they would be saved Act. 15.1 2 3 4 c. Gal. 2. Gal. 3. Gal. 4. Gal. 5. ch 6. Who mixed the Gospel and Moses his Law and Paul proves Gal. 3. that we are not justified by the works of the Morall Law for that Law Deut. 26.27 involves all that omit the least duty of the Law Gal. 3.10 11 12 13. under a curse and Christ was made a curse for us And Paul proves in the generall we are justified by neither the works of the Morall nor of the Ceremoniall Law 4. James had to do with another gang of loose livers the Gnosticks who contended for justification by a bare nominall faith without love or good works And James proves that we are justified before men and to our selves by faith working by love and not by a dead faith 5. John contends much for reall and speaking marks of justification and conversion against dead Professours void of
this because God sent his Son to die for all and every one of these Antipods and made the Gospel-Covenant with all and every one of them before the Authors shall be ebbe of Scripture here And if these Antipods should all and every one refuse the Gospel and kill the Preacher and never one either receive the Gospel or propagate to any that may receive it Then such an Apostolick mission is not in Scripture and the lawfulnesse of that mans call to me is to be questioned and I should judge his own Spirit not God sent him Nor is this true that the Gospel is and was Preachable and of it self may be preached to any age Job lived before the giving of the Law and Melchisedeck and they had the call of God to Preach to them to whom they Preached 2. It shall be denied that Jonah had sinned if he had not preached to Nineveh except God had expresly commanded him to preach to Nineveh otherwise it had been the sin of Godly Prophets who lived with him in the time of Joash King of Judah 2 King 14.25 and they had been guilty as Jonah in not Preaching to Nineveh Yea all the Ministers and Apostles and Prophets had sinned in not Prophecying to the Phylistins Syrians Persians Bythinia Samaria whereas the Apostles Matth. 10.5 Act. 16.6 were forbidden to Preach the Gospel to the Gentiles to Asia and it were strange to say Ezekiel sinned in not preaching to a people of an unknown Language whereas the Lord expresly says he sent him not unto them Ezek. 3.5 6. and that Rom. 10.15 How shall they Preach except they be sent is meant of the Apostles and of all lawfull Pastors And there may be running and no sending of God to Nations Jer. 23.21 and Psal. 147.19 20. when he denies he declared his judgements and his statutes to any Nation by sent Prophets as he did to Jacob if the Gospel then was of it self Preachable to all Nations Prophets unsent might have Preached these same judgements to other Nations that were Preached to Jacob though not sent of God But that place Psal. 147. and diverse others would say he choised only Israel as his Covenanted people As Deut. 7.7 8 9. Deut. 10.12 13 14 15. Exod. 20.1 2. Psal. 78.5 6. Amos 3.1 2. Deut. 27.1 2. to them only he revealed the Covenant of Grace then was it not a Covenant of its own nature that might at any age be Preached to all Nations But what is then revealed in these decrees if the Reprobate beleeve they shall be saved Ans. Not Gods intention conditionall or absolute to save them or to give them faith or grace merited by Christs death to beleeve for then some good-will and love of election the Lord should bear toward the election of such and should desire all the Reprobate to be saved so they would believe and yet by this way no more is there grace purchased to them by Christ to beleeve then there is grace purchased to them to performe obedience to the Law Now the Authors will not say that by Christs dying for all there is a conditionall will in Christ or in the Father to give life to all who perfectly keep the Law for this conditionall will or means and end was in God before and suppone Christ had never died for sinners 2. This would say that the Reprobate were to beleeve that Christ died to save them having purchased life to them and to believe that he died not to save them all for whom he died because they are not to believe he died to purchase faith by his death or grace to beleeve without which salvation is impossible it cannot be said that God absolutely intended to save them whether they beleeve or not even while as there is such a decree in God because he hath decreed both the end and the means to wit having ordained for them salvation and having ordained for them faith nor is there any such decree in God toward any but the Elect only therefore this conditionall decree if all and every one beleeve all and every one shall be saved can infer no love of God through Christ to the persons of all and every one to have them saved more then this can infer a love of saving all and every one to be in God or to have been in the Lord before the fall of Angels and men if all and every one of Angels and men shall perfectly without sin to the end keep the Law then all Angels all men Elect and Reprobate shall be saved eternally Now no man found in judgement can say this conditionall can infer that God had a good will to save some Angels not to save others More then this if all and every man beleeve in Christ they shall be saved can infer that God hath a good-will to save Reprobate men and not fallen Angels In a word no simple conditionall propositions can infer the desire or good will of God to the persons of men or to have the things done except God effectually work the condition As this if all fulfill the Law perfectly men and Angels and all men shall be saved by the Law cannot infer that God hath a good will to the persons of all Angels and all men to justifie and save them all without exception by the works of the Law the contrair whereof he decreed For this connex proposition may stand true with the salvation of all Angels of all men of no Angels or no men according as the Lord shall be pleased of his good pleasure and free grace to work or not to work the condition of moving the will of Angels and men to keep the Law And therefore these connexions nihil ponunt absoluti they place nothing absolutely to persons but only to things to wit 1. that it is the duetie and obligation of all Angels and men to perform absolute obedience to the Law as they would be justified and saved by the Law and its the duty of all men in the Visible Church to beleeve in Christ. if they would be justified and saved in Christ. 2. That there is a wise connexion between means and end obedience legall and life faith and life according to the approving will of God and yet neither means nor end may ever come to passe or fall out and neither means nor end may ever be decreed of God to fall out Yea God may decree absolutely that none of the extreams shall exist as God decrees if Zedekiah shall yeeld to the King of Babylon Jerusalem shall not be burnt and yet according to his decree or will of purpose the Lord hath decreed that the yeelding of Zedekiah and the safety of the idolatrous Citie should not come to passe but the contrair So God decrees if Judas repent and beleeve he shall be saved according to the will of precept and yet according to the Lords will of purpose neither did the Lord decree or intend the repenting and saving beleeving of
salvation upon their own Socinian faith that is their indifferent relying upon the Saviour Jesus and their own holiness watchfulnesse obedience love to God Sure the comfort joy peace assurance subjective that they have in their conscience can be no stronger then the objective and fundamentall certitude of standing persevering overcoming flowing from free-will which is woefully free and indifferent to persevere and stand or not to persevere not to stand but to fall away It s a stronger consolation and the strongest should be the Christians choise that is founded upon the Fathers giving and the Sons receiving of sinners and the faith of salvation to me which relies and leans upon Christs undertaking for me that I shall not be lost nor casten out then upon my undertaking for my self The fifth Argument is from Christs receiving the Seals Who so receives in his body the Seals of the Covenant of Grace Circumcision and Baptism and yet needs no putting off of the body of the sins of the flesh by Circumcision and needs no forgivenesse of sin no regeneration no burying with Christ in Baptism as Col. 2.11 12. Rom. 6.3 4 5. and eats the Passeover and needs not that the Lamb of God take away his sins as Joh. 1.29 since he is holy and without sin he must be under the Covenant and God must be his God in some other Covenant then sinners are for these seals are proper to a Covenanted people strangers and Pagans might not receive them but these in Covenant only Gen. 17.7 Exod. 12.48 Matth. 28.20 Col. 2.11 12. and Christ must have received Seals for other uses and ends then sinners received them to wit to testifie that he was the God of both Jews and Gentiles and that he was the undertaker for us in a Covenant of suretyship for us to perfect a higher command then any mortall man was under to wit to lay down his life for sinners Joh. 10.18 and beside that for our cause he was made under the Law to fulfill all righteousness and so was Circumcised Luk. 2.21 Baptized Matth. 3.13 16 17. did eat the Passeover with the Disciples Mat. 26.18 19 20. Mar. 14.18 Luk. 22.13 14. he in coming under that state in which he must because a man fulfill the Law and be under even Gospel commands so far as they were suteable to his holy Nature testifieth in obeying all commands even of the Morall Law and as the Son of God he was under no such obligation that he was under a speciall ingagement and compact to God for the work of Redemption And we are taught to feel what imbred delight and sweetnesse of peace is in duties when Christ Covenants with God to come under the Law and under the hardest of commands to lay down his life for sinners because it was a Law and command by Covenant that hath most of obedience which hath most of a Law Q. Was Christ such an one as needed seals to his speciall Covenant with the Father Ans. He needed no seals at all to strengthen his faith of dependency for there was no sinfull weaknesse in his faith yet he was capable of growing Luk. 2.52 For the Law requires not the like physicall intention and bendednesse of acts of obedience from the young as from the aged 2. In that the receiving of the seals proves Christ to be Surety of the Covenant of Grace it makes good that he was under the other Covenant and to perform the obedience due to the speciall command of dying as to a command of Covenant 6. Argument is from the Lords libertie If God might in justice have prosecuted the Covenant of Works and Adam and his might justly have suffered eternall death for sin for the Law is holy and just and the threatning Gen. 2.17 just except the Lord had of grace made another Covenant then must the Lord send or not send a Saviour to suffer and be a suffering Redeemer and Surety as pleased him or not pleased him and if Christ may refuse to undertake or willingly agree as pleased him and Christ being Godâ—consubstantiall with the Father might have stood to the Law-way of works For who or what could have hindered him to follow a course of justice against all men then if both agreed to dispense with that Law-way to save man Here is Covenant-condiscension between JEHOVAH and the Son of quieting Law and pitching on a milde Gospel-way 7. Argument from the promises made to Christ He to whom the promises are made as to the seed so as in him they are yea and Amen and he who is eminently the chief heir of the promises as ingaged to make good the promises on the Lords part to give forgivenesse Jer. 31.34 Heb. 8.12 perseverance Jer. 32.39 40. Isa. 54.10 Isa. 59.21 peace Ezek. 34.25 Lev. 26.6.11 12. yea and a new heart Jer. 31.33 Ezek. 11.19 Heb. 8.10 life eternall Joh. 10.28 and to make good the promises upon our part by fulfilling the condition and giving habituall grace Jer. 31.33 Ezek. 36.26 and actuall influences Jer. 31.34 to know the Lord Ier. 32.39 40. Ezek 36.27 to and with him God must strike a Covenant of suretyship that he shall have the anointing in its fulnesse above his fellows without measure to make good all these promises as Mediatour for it is not simply grace and life that the Lord bestows upon his people but grace out of the store-house of the Mediatour God-Man Now this must be given to Christ by promise Gal. 3.16 Now to Abraham and his seed were the promises made he saith not and to seeds as of many but as of one and to thy seed which is Christ He cannot well mean mysticall Christ that is Christ and all his for they are indeed many and numerous as Isai. 2.1 2. Isai. 60.1 2 3 4 5 6. Psal. 22.27 compared with Rev. 5.11 Rev. 7.9 for the promises are made to Christ-God-Man eminently not formally For 2 Cor. 1.20 All the promises of God in him are yea and in him Amen For the promise is made to us for Christ and through his grace then the promise is made first to him and more eminently and to us for him Propter quod unumquodqueâ—ale id ipsum magis tale 2. The promises are fulfilled and made good not because we fulfill the condition but for Christ in whom and by whose merit both the grace promised and the grace habituall and actuall to perform the condition be it faith repentance humility c. is freely given to us 3. Christ is he who makes the Covenant and all the promises Act. 7.32 Who said to Moses I am the God of thy fathers the God of Abraham 34. I bave seen I have seen the affliction of my people which is in Aegypt and I have heard their groaning and am come down to deliver them And now come I will send thee unto Aegypt And v. 35. Moses is made a Ruler and a deliverer by the hands of the Angel that appeared to
excludes not but includes the Lords taking in members to the invisible and mysticall body which is to be observed against Anabaptists and Antinomians The Lord speaks often of the Covenant of Grace not so much as Preached quâ foedus ennunciatum though it so also must be Preached but as fulfilled by God and acted in an effectuall powerfull way upon the hearts of the elect only and that according to the Lords decree of election and will of pleasure So speaks the Lord of the Covenant Jer. 31.31 32 33. Jer. 32.37 38 39. Ezek. 11.16 17 18 19 20. Ezek. 36.25 26 27 c. Isa. 59.20 21. in a pure Evangelick way and in these places the Lord speaks of the Covenant not so much as it contains our duty as principally it holds forth his Gospel promise what he shall effectually do according to his decree and will of pleasure over-ruling our corrupt will which Papists Arminians and Socinians utterly mistake and will have it to be spoken of the Covenant as Preached according to the Lords approving and commanding will whereas there is not one word of a command in these places and therefore they say that these places speak nothing for the efficacy and mighty power of God in converting sinners 2. The Anabaptists from these places say none are to be baptized but such as are so in Covenant and as have these promises fulfilled in them in whom the Lord hath wrought a new heart and a new spirit and that there is no externall Covenanting under the New Testament But then the whole Gentiles Isai. 55.4 5. Isai. 11.10 Isai. 60.1 2 3 c. all Nations Isai. 2.1 2. all flesh Isai. 40.5 Psal. 65.2 all the Kindreds of the earth Psal. 22.26 27. the Kingdoms of the world Rev. 11.15 should be all chosen to life taught of God such as have the Law of God ingraven in their inward parts as Jer. 31.33 Ezek. 36.26 which is most false Now there are undenyable Prophecies that the Gentiles from the rising of the Sun to the going down thereof Mal. 1.11 shall be under the New Testament the people of God by Covenant Isa. 19.18 19 20 21 22 23 24 25. Then must the generality and mixed multitude of the Gentiles be some other way in Covenant then these of whom the Prophets sâ—eak Isa. 5â— 20 21. Isa. 55.10 Jer. 31.31 Ezek. 11.19 Ezek. 36.26 3. The Antinomians do also owne no Covenant of grace but this wherein the new heart is given and the condition is both promised and given And D. Crispe saith All other Covenants of God besides this run upon a stipulation and the promises run upon conditions altogether upon both sides The New Covenant is without any conditions whatsoever upon mans part Man in tyed to no condition that he must perform that if he do not perform the Covenant is made void by him Ans. Man is under a condition of beleeving and tyed to beleeve so as the wrath of God abides upon him he shall not see life nor be justified if he beleeve not Joh. 3.18.36 Rom. 10.6 7 8 9 2. Man is tyed to no condition which he must 〈◊〉 say which he can perform without the grace of God For have he grace or have he no grace the Holy Lord O if we could plead for him and his High Soveraignty is debter to no man he is so oblidged to beleeve as he sins against the Preached Covenant and forefaults his salvation if he beleeve not and so breaks the Covenant but devils or men cannot make itâ— void he may make it of no effect to himself he being an heir of damnation but being a chosen vessel God shall work him to beleeve and he makes it not void to himself If it be said that the New Covenant is without any conditions whatsoever upon mans pure It says too much for the beleevers being under no debt no obligation of conscience to beleeve or to any duty but as the Spirit their only Law leads them And if the Spirit breath not upon them to forbear adultery paricide sodomie or to beleeve pray praise hear mourn for sin as Peter and David they sin not for sin is a transgression of the Law And when the Spirit breaths not acts not there is no Law and this is most â—ilde Where observe that â— Antinomians and Familists confound the efficient cause of our obedience which is the Spirit of Grace and the objective cause which is the holy rule of the command promise or threatning For though the Spirit be absent and not given at all to men in the state of nature yet do they sin in committing of Sodomie and in not praying for they are oblidged not to sin and commanded in the first Command to pray to a revealed God I know Adam was not oblidged before he sinned to pray to Jesus Christ Mediator as Steven Act. 7. prayed to him The Spirit by grace does help us to obey the command and the Law but the Spirit is not the Law nor rule of out obedience 2. Not only will they have the Spiritâ— to be all the beleevers Law and word and the letter of the command to lay on no obligation but the Spirit as actually breathing and giving actuall influences must be the Law For though the naturall conscience or habituall light say that the man should not commit this wickednesse nor omit this duty seeing present necessity of one starving for want of one drowning in a water crying for my help is a call of God to perform the duty And if the Spirit give inward warning that I should do the duty yet if the Spirit actually breath not and contribute not his actuall influence the man hath no warrand of any command or Law to act without his rule since the Spirit acts not at all and cannot so be guilty in the committing of the most vile abomination for where no Law is no sin is M. Crispe pag. 160. brings this Argument The Covenant is everlasting if the Covenant stand upon any conditions to be performed by man it cannot be an everlasting Covenant except man were so confirmed in righteousnesse that he should never fail in that which is his part but he daily fails so daily breaks the Covenant Ans. To the first act of beleeving which is a performing of the condition of the Covenant there is no other condition required then that Ezek. 36.26 I will put in you a heart of flesh 27. I will put my Spirit in you and cause you walk in my statutes Zech. 12.10 I will powrâ— upon the house of David the Spirit of grace and supplication and they shall look upon me whom they have pierced that is they shall beleeve in me That is a strong confirmation to wit a promise that he will work the condition in us And so is that Joh. 6.37 All that the Father gives unto me shal come unto me that is beleeve in me and him that cometh I will in no wise
Eze. 11 c. Crispe Christ exalted Ser. 6 pag. 159. The mistake of Antinomians as touching these places Jer. 31. Eze. 11. cap. 36.26 Isa. 59 c. For they own no Covenant of grace but that 〈◊〉 which 〈◊〉 doth all we are meer patients The Antinomians confound the efficient cause of obedience with the objective cause and rule of obedience in either Law or Gospel free men from all duties when the actuall influences of the Spirit cease The beleever is confirmed so as he cannot but beleeve and beleeve to the end being under the speciall promises made to the chosen although he have not the confirming grace of the elect Angels The doubtings unbeleef of the justified renders not the Covenant of Grace null so as it should not be a possible way of life to them as the least sin against the Covenant of Works renders the Covenant null so that it can never be a possible way of salvation again to those that once sin The Lord speaks not Jer. 31. Heb. 8. of the whole Covenant of Grace as preached to all in the Visible Church as many suppose The scope of the Epistle to the Hebrews is not to treat of the Covenant Preached in his nature parties promises precepts conditions but to treat of the excellency of Christ above Angels Moses Priests Sacrifices and in acting of the Covenant upon the heart of the elect especially Christ excells all Justification promised to Christ and that twofold Christ judicially loosed from death came out and we in him A promise of heavenly influences is made to Christ. Christ was assured of influences Adam was not to beleeve he should have influences nor yet to beleeve his own reprobation The great promise I will be his God made to Christ. Christ and beleevers are in one writ VVeare to make firmer our marriage-love with Christ. Our mistake touching comforts and duties A seed is promised to Christ seed was much in the heart of Christ. Christsâ—nd â—nd is satisfied by the Lord therefore are we not to fear Because victory is promised to Christ in temptations we may flee to the Covenant as Christ and the Saints have done A promise of glory is made to Christ. Rods in mercy are Covenanted to us An headship is promised to Christ. The creatures in the Covenant of works are now broken out when that Covenant is broken but now in Christ they are taken in again restored as under-Covenanters Christ being Man required that he should be under a Covenant No such condition is required of Christ as of Adam or of us nor was he under any threatning but had coÌ„firming grace from the womb The paying of the price of blood and dying for man was the formal condition of the Covenant of suretyship Law-holinesse in Christ did not exclude grace The holy actings of Christs affections Christs wisedome Christ his undaÌ„toned boldnes of faith His hope His holy sagacitie His righteousnesse His meeknesse His tendernesse to the weak His compassion to sinners His humility His painfull way of gaining of souls His faithfull free teaching His mortification A patern of love Of obedience to God and to all to whom obedience is due Christ hath all these qualifications as the grace of head-ship to be communicated to us not as the grace of his person to be personall and private induements for himself only We too much affect bastard graces and 〈◊〉 little the grace that is Chriâ—â— which hath a 〈◊〉 desirablenesse to cause us follow theâ—â— graces because they lodge in God Immanuel The graces in Christ are more forceable paterns to us to follow in some sense then the Scripture it self 1. The freedom of the Covenant of suretyship The grace in the Covenant of suretyship The more grace that is shown to us the more should we serve not with a servile but with a godly fear The godly fear and the other fear differenced In Respons ad Quaestio The Son 's being subject to the Father how it is to be expounded 1 Cor. 15 Augustine Ambrose their mind touching Christ his being subject to the Father Christ his not exercising of some second acts of a Mediatory Head and King after the last JudgemeÌ„t proves not but he is a Mediatory King even then That Christs Kingdome is eternall only because it is not destroyed as worldly Kingdomâ— are by external violence â—s said by some Illius imperii princeps desiit regnare Christ is ever even after the universall Judgment a Mediatory Head King and Lord. There is a twofold Mediation Christ acts not as a sacrificing Priest for us in heaven How Christ appears for us now in heaven as just as wel as merciful Christ stands in our nature our Mediatory Head and King after the last Judgement Christ stands eternally wel pleased and in love with his redeemed ones God stands eternally well pleased with what Christ hath done and suffered the once given Throne stands never empty Christs Mediatory triumph is eternall The Throne of the Lamb is eternal