yet would live in hatred of their brother ver 9. They would say they loved God yet loved not their brethren 1 Ioh. 4.20 Now against these Sayers as I may call them that were all in profession and in word saying Lord Lord but not doing his will against these I say the Apostle opposeth these others which had the true work of sanctification in their heart and tells us that hereby we know c. Namely if we doe not onely say we love the brethren but doe indeed love them c. hereby we know that we are passed from death to life Thus by these expressions taken out of the Apostles own mouth we see clearely who they are whom the Apostle meaneth by this we namely not we onely who have received that immediate witnesse of the Spirit assuring us of our election and justification but we also which have this work of sanctification wrought in our hearts by the holy Ghost Quest But some may say why should we goe about to evidence our justification by our sanctification rather then our sanctification by our justification Ans Because though they goe both together in time yet they are not both alike in respect of manifestation Our sanctification is more manifest to us then is our justification It s easier discerned First because our sanctification is the work of the Spirit whose part it is as was said before to make known unto us the hid things of God for which cause he is called the Spirit of Revelation c. Eph. 1.17 Secondly because our sanctification is a work within us wrought in out own hearts Our justification is an act of God without us God not imputing to us our iniquities but our sanctification is an inward work wrought in a mans own bowels of which he hath and cannot but have a sensible feeling in himselfe Obj. But by this reason may some say a man may as well know his justification as his sanctification because we are justified by faith and faith is an inward Grace planted in the heart as well as any other sanctifying Grace which springs therefrom And therefore we may know our justification by our faith as well as by our sanctification Answ True so farre as we discerne our faith we may thereby discerne our justification also But this makes for us not against us Though this withall is to be considered that faith being as the root of all other Graces is more hidden then they are as the root of the tree is more hidden in the earth then the body or branches but this we stand not upon This therefore we would grant that a man may know his justification by his faith but this toucheth not the point in hand For when we goe about to try our justification by our sanctification and by qualifications inherent in us in this way of tryall faith is excluded as much as any other sanctifying Graces be And the meaning of those that doe oppose this way of evidencing by our sanctification is to remove all evidence by any thing in our selves whether by faith or by any other Grace and to urge only the immediate revelation of the Spirit The summe is that this is a safe way of tryall being laid down unto us by the Lord himselfe in the Word And it is a possible way in as much as our sanctification is more evident then our justification this being an act of God without us as was said before and that a work within us which we feele and finde in our own soules Would we then know whether we be of the number of those that are saved by the blood of the Covenant we need not for this ascend up into heaven to search the book of Gods election nor need we to goe down into the lower parts of the earth for any there to tell us that we are deliveâ—ed thence but goe down into our own hearts and if we finde this work of sanctification there wrought then what Moses said of Israel Blessed art thou O Israel a people saved by the Lord the same may be truly said of us Our salvation is begun we have the seale of it the earnest the first fruits which shall at length bring the full possession of the whole harvest Blessed therefore are they which are undefiled in their way saith David which walk in the Law of the Lord Psal 119.1 Blessed are the pure in heart Matth. 5.8 Those that have innocent hands and a pure heart shall surely ascend into the mountaine of the Lord and stand in his holy place Psal 24.3 4. Such as these shall never be moved or confounded Psal 15. end But if in our hearts we doe still nourish impurity if we be fleshly carnall such as have not the Spirit then have we no part nor portion in that salvation which the Covenant brings unto Gods people without holinesse no man shall see the Lord Heb. 12.14 No unrighteous person no uncleane thing shall enter into Gods Kingdome 1 Cor. 6. Quest But how shall we discern our sanctification to be right sincere and sound Answ 1. By the extent of it It goes over the whole man soule body and spirit 1 Thes 5.23 and therefore compared to leaven Matth. 13.33 which runnes through the dough till all bee leavened As corruption had defiled all so Grace sanctifies all The minde which was darknesse before is now light in the Lord to know and understand the will of God and to discerne things that differ The judgement made to approve the good which is known the will to desire and endeavour after the doing of it The conscience is made watchfull and tender fearefull to offend The affections ordered aright to love the things which God loveth and to hate the things which he hateth The body is made an instrument to execute and doe that which is holy and good Both body and spirit are Gods set to doe the things that please him by which he may be glorified 1 Cor. 6. all that is within us and without us is imployed to praise God 2. True Sanctification as it doth sanctifie the whole man so it doth forme the heart to a closing with the whole will of God without exception or reservation when God writes his Law in our hearts he writes all his Commandements there as he wrote all of them before in the Tables of stone and they being all written in the heart now we love all the Commandements of it saying as Paul The Law is holy and just and good now his Commandements are not burthenous or grievous all are equall and right we love all embrace all and labour to practice all duties of holinesse towards God duties of love and righteousnesse towards men goe hand in hand in the life of a sanctified Christian He makes account he hath done but half his duty if either of these be omitted He counts himselfe as debtor to God and man to glorifie God and procure the good of men and desires to keep a cleare conscience
22. By these and such other promises faith encourageth us to return unto our God taking words unto our selves and pleading the Covenant of his grace towards us intreating him to receive us graciously Hoseah 14. This work of faith brought Peter back to Christ after his shamefull denyall of him it made him to lament his sinne and to look up unto him for grace and forgivenesse whereas Judas wanting this faith lies down in desperate sorrow never able to rise up nor recover himselfe any more And thus we see how faith doth act both in bringing us into Covenant with God and helps us also to walk in Covenant with him And thus we have shewed first That faith is the condition of the Covenant secondly Why faith is appointed to be the condition rather then works thirdly It is the act not the habit which is the condition on our parts fourthly What those acts of faith be by which it brings us into Covenant and inables us to walk in it Quest But here a further question is made by some what manner of condition faith is It 's granted will some say that faith is a condition but it is a condition only consequent to our Iustification and so to our being in Covenant with God but it s no antecedent condition wee are as they conceive in a state of Grace and salvation before faith and then faith comes and believes that Iustification and salvation which was before given Answ This is some of that new light which the old age of the Church hath brought forth which what it tends unto I know not unlesse it be to this that a man should not look at any habituall grace in himselfe whether sanctification or faith or any other in as much as these availe nothing according to them to a mans Iustification seeing wee are Iustified before faith They would have a man to see nothing in himselfe because as they think the Grace which is seene is temporall the Grace which is not seen is eternall though a man knows that he hath faith yet say they he is not thereby justified nor brought into the estate of grace but is justified before faith therefore never look at this or that in your selves all these are nothing to your Iustification or salvation This as I think is the end of this opinion In opposition whereunto I lay down this conclusion according to the Scripture That we are not actually justified nor in a state of grace and salvation before faith before we believe This I hope to prove by evidence of the word only before I come to the proof of it to prevent mistake observe how I speak of actuall Iustification whereas our Iustification may be considered either First as purposed and determnied in the minde and will of God Or secondly as impetrated and obtained for us by the obedience of Christ Or thirdly as actually applyed unto us so as we may be truely said to be actually just in the sight of God in the two former respects it is not denyed God purposed to justifie us before the world was and therefore much more before our faith And that atonement and obedience which Christ hath performed for us is also before our faith and before we were born But the question is whether this Righteousnesse wrought for us by Christ bee actually applyed to a sinner before hee believe whether one as yet not believing bee actually acquitted of his sinne and accounted just and righteous before God And this is that which I am now to prove against the Patrons of the former opinion sc that we are not actually justified before faith It s not a condition only consequent but antecedent to our actuall justification and being in state of grace before God Reas 1. To make our justification goe before faith is to place our justification before our vocation and calling and so inverts the order observed by the Apostle Rom. 8.30 who placeth our calling before our justification and if our calling be before our justification then is our faith also before it because we are not called effectually of which kinde of calling we now speak as the Apostle doth untill we believe faith therefore being comprehended in our calling and calling being before justification faith also of necessity must goe before our justification Reas 2. Consider the words of the Apostle in Rom. 3.22 where he saith That the righteousnesse of God is by the faith of Jesus Christ unto all and upon all that believe In which words are three things first What is that righteousnsse by which we are justified namely not our own righteousnesse but the righteousnesse of Christ here called the righteousnesse of God secondly The persons upon whom this righteousnesse comes that they may be justified by it and that is upon those that doe believe thirdly The meanes by which it comes to be upon them and that is by faith the righteousnesse of God is by faith on them that doe believe justification is here limited to them that doe believe not extended to them that believe not and least any should evade by saying that they are called believers in regard of Gods prescience and foreknowledge not in respect of any present habit of faith actually dwelling in them in which sence some are called sheep Joh. 10.16 therefore to prevent this evasion the Apostle addes the meanes by which they come to have this righteousnesse of God upon them which is by faith though it had been enough to have said that it was upon them that believe yet to put this matter out of doubt he addes those words that it is by faith And if it bee by faith then not before faith but if it is by faith as the Apostle affirmes therefore not before faith If faith were a condition consequent to our justification not antecedent it could not bee said to be by faith In Psal 50.15 The Lord puts a double condition concerning our deliverance out of trouble one antecedent call upon me another consequent and thou shalt glorifie me in the midst of which two stands the deliverance promised so as the order is first we must call secondly then God delivers and then thirdly we must glorifie him now if our faith were a condition only consequent to our justification then it stands in no other place in respect of justification then doth our glorifying of God which followes our deliverance out of trouble and it so then we may as well be said to be delivered by our glorifying of God which follows our deliverance as to bee justified by faith which followes our justification Reas 3. From Num. 21.7 8 9. compared with Ioh. 3.14 15. I reason thus faith hath the same place and use in our justification as the Israelites looking had in their healing when they were stung with the fiery Serpents but they were not first healed and then to look and see what it was that had healed them but they were first to look upon the Brazen Serpent and then by
with God 44 45 46 wherein both Covenants agree 50 51. wherein they differ 52 56 70 73 75. how faith in both differ 53 54. both Covenants considered two wayes 97 the Covenant of works requires faith 52 53. why the Lord conveys life and blessednesse to us by the Covenant 26 27 28 the Covenant of Grace the same in all ages 102 103 more powerfully dispensed since then before the comming of Christ 112. D Demeanour of Fath after prayer 307 308. Differences between the two Covenants fifteen 52 between faith in both covenants 53 54 between both in requiring works 55 between the Commandement of Law and Gospel 332. Discontentâ— the causes of them 134. Dispositions sanctified tokens of true sanctification 239 240. Draw nothing in us to Draw God into Covenant with us 353. E Effects of the Spirit of Grace in the soul 88 of true sanctification 235 236 237 of light in the soul 380 Effect of the Covenant is to work holinesse 373 seq England an admonition to it to receive the Grace offered 14. Encouragement to faith 261. Enmity in our nature against God 353. When it is that we make grace our Enemy 95 96. Evangelicall condition excludes not free grace 326. Everlasting the Covenant is 367 why so 368 the blessings of the Covenant are so ibid. how the first Covenat is so 369. Exalted God is to be Exalted chiefly 346. how he is to be Exalted 348 when hee is ibid. F Faith the condition of the Covenant of Grace 295 why it is ibid. how closeth with the Covenant 302. encouragements to it 261 two acts of it 289 290 not commanded in the Law 331 proved ibid. its workings 304 its weaknesse 303 its earnestnesse in prayer unto God 307. its demeanour after prayer as God answers or not answers 308 309. Looks on the Lords Government as a mercifull government 312 reconciles the heart unto God 313 enables to walk with God ibid. when the life of faith is most seen 314 faith of Christ why so called 329 It is a strengthening grace 317 gets assisting strength from Christ 313 We are not actually justified before it comes 322 the reasons of it ibid. Fall why the Saints cannot fall away 248. Father God the Father in Covenant with us 124 with Christ 29 30. Forgivenesse of sin the benefit of it 164 why the Lord doth forgive sinnes 165 166 what a man is to doe that he may be forgiven 169 signes when a mans sinnes are forgiven 171 172. Freenesse of Gods grace 81 how the condition and the freenesse of grace agree in the Covenant 292 The condition in the Covenant excludes not the freenesse of grace 291 how it appeares that the Covenant is free 354 why it is so 356 the freenesse of grace in the Covenant 353. G Gentiles beleeving are the seed of Abraham 17. God alone satisfies a sanctified soule â—38 his things great 346. Glorying twofold 87 what glorying is ibid. the Covenant of grace teacheth to glory in God alone 85 88 holinesse the glory of a people 381. Gospel vayled in the Ceremoniall Law 330 the commandement of Faith a commandement of the Gospel Government of the Lord when we are under it 153 154 a mercifull government 312. Grace habituall may be a tryall of our state 231 232 it appeares in cleansing us from filthinesse of sinne 181 why the Lord would have his Covenant to bee of free Grace 356 the free grace of God in pardoning of sinne 159 the infinitenesse of it 160 Faith a strengthning Grace 317 the Covenant at mount Sinai a Covenant of Grace 65 66 the performance of the promise of Grace is Grace 355 the freenesse of Grace in entring into Covenant with us 353. H Habituall holinesse 376 Habit of Faith not the condition of the Covenant 298 reasons of it ibid. Heaven Canaan a type of it 107. Heart sanctified finds no peace but in the way that 's holy 236. Holy Ghost in Covenant with us 124 the Covenant a holy Covenant 373 why it is holy 374. Holinesse what 375 a twofold holinesse ibid. signes of a true 379 it s the glory of a people 381 the perfection of our Christian state 381 it s wrought by the Covenant 373. I Iewes after their conversion shall continue faithfull 7 shall inhabit their own land again 16 their conversion 17 18 reasons of it 19 two hindrances of their conversion 20 why wee should pray for their conversion 20. Iustice without mercy in the Covenant of Works 77. Iustification considered three wayes 322 sanctification an evidence of it 183 it goes not before faith 322 the reasons of it Ibid. K Knowledge of the Covenant what benefit 119 120. Know whether we be in Covenant 378. L Law considered two wayes 58 Ceremoniall a Gospel vailed 330 commandeth not faith 333 the condition of it impossible to be fulfilled 295. Law-Giver who and how 328. Libertines mistake the Covenant 379. Light the effects of it in the soule 380. Life of Faith what it is 314 when it is most seen ibid. Love of God to us should comfort us in the enjoyment of lesser blessings 273 274. M Man in Covenant with God two wayes 361 man seeks not God but God man 353. Mediator who 68 69 the Covenant of Grace given by a Mediatour 66 Chirst in his Type a Mediatour of that Covenant given at Mount Sinai 62 wee are not to goe to God but by a Mediatour 67 68 Christ that Mediatour 68 69 Christ an everlasting Mediatour 370 the comfort the mediation of Christ affords the Saints 69 70. Morall Law how it leads to Christ 330 Motives to holinesse 330 seq Mover in making the Covenant who first 299 353. N Nature of man in enmity against God 353. New why the Covenant of Grace is so called 195 New-England 14. O Obedience of the soule to God at its first conversion 310. Old why the Covenant of Grace is so called 105. Outward blessings pledges of better things 262 what the Outward blessings are that God promiseth his servants 264. why the Lord keeps his servants sometimes short in Outward things 263 in what manner God premiseth Outward blessings 165 they are part of the Covenant 267 they may be prayed for 166 God is the giver of them 271 272 the causes why the Saints are often deprived of them 267 seq when Outward things are blessings and tokens of Gods love 272 273 Outward blessings should make us serve God with the Outward man 274. P Peace cannot be wrought in the soul by the Covenant of works 90 91 a sanctified soul can finde no Peace but in that that 's holy 236. People of God are promised to have God himselfe 122 123 reasons of it 126. Person God first acceps the Person then the sacrifice 70 71. Personally God personally in Covenant with us 1â—4 Perseverance in grace the Certainty of it 245 246 the reasons of it 246 247. Preservation in the state of grace part of the Covenant 243 244. Performance of the promise oâ— grace is free grace 353. Perfection of a Christian state what 281. Positive holinesse what 376. Possession of honour uncertaine 366 true grace is an everlasting Possession 255. Professours severall sorts of them hollow-hearted 256 257. Promises absolute the use of them 289 conditionall are of free grace 326 proved ibid. promises to encourage the people to return from Babylon 2. Q Qualifications may be tokens of Iustification 234 Qualifications in the promises when we are to make use of them 358. R Reasonable it is that God should rule over his people 311. Râ—concilement of the heart unto God is by faith 313. Relative holinesse what 375. Righteousness that justifies what it is 322. Riches of grace opened 126 Riches uncertaine 366. S Salt why the Covenant is so called 368. Saints who is their strength 254. Sanctifiâ—aâ—ion twofold 227 it s a blessing that will make those that receive it blessed 177 why so 178 179 it is an evidence of justification 183 Sanctification more manifest to the soul then Iustification 233 the reason of it ibid. the effects of Sanctification 235 236 237. It makes wary against staining sins 237 it makes us sensible of our weaknesses 23 some reall work in the soul proves not a reall Sanctification 228. Security that is wrought by assurance what it is 241. Seed of Abraham double 35 36. Separation between Iew and Gentile ended at Christs Ascension 97. Sinne a wrong done to God 160 Sinne turns good things into evill 164 Sinne the greatest evill why 163 God chuseth sometime the worst of sinners 354 why he doth so 355 Sins cannot make voyd the Covenant of Grace 84 85. when it is that Sinne makes voyd the Covenant of Grace 95 96. Son the Son of God in Covenant with us 124. Spirit whether the Spirit of Law or Grace dwels within us 88 how to know when our comfort is from the Spirit of grace 89. Storehouse of rich blessings what is 342. Strengâ—h of the Saints who is 254. Substance the absolute and conditionall promises one in substance 29. T Temporary blessings of the Covenant 259. Testament why the Covenant called a Testament 283 284. The old Testament revealed the Covenant of Grace darkly 107 why so 109 it revealed it only to the Iewes 115 116. Thankfulnesse 118. Things of God great things 343. True taken two wayes 228. Truth of sanctification signes of it 235 seq Truth of holinesse signes of it 379. Trust encouragements to Trust in God 261. Tryals of our estate may be made by the conditions of the Covenant 288 289. Tryall of our estate may be made by habituall grace 231 232. V Vnbeliefe the danger of it 340 unbeliefe dishonours God 363 it shames us 362 it weakens our comfort 363. Vncertaine riches are uncertaine 366. Vnworthinesse hinders not the freenesse of Gods grace 357. Vse of absolute promises what 289. W Worst of sinners chosen of God 353. Work of Faith what 314 how Works are considered in the Covenant of grace 3â—4 The Covenant of grace requires Works 35 The Covenant at Mount Sinai not a Covenant of Works proved 58 A man that is under the Covenant of Works cannot attaine sanctification 184 the reasons of it ibid. Our Works are dead works 295 good Works the fruit of the Tree of faith 9 justification cannot be attained by the Works of the Law 226. Z Zeale for God is an honour to God 149. FINIS
be considered consider how the name Christ is taken in Scripture and that is two wayes First Personally Secondly Mystically 1. Personally and that most usually as in those places A Saviour Christ the Lord In Christ are all the promises yea and amen There is one Mediatour between God and man the man Jesus Christ 2. Mystically not for Christs person alone but for the whole body of the faithfull united to Christ and so it is taken 1 Cor. 12.12 where the Apostle having spoken of the severall gifts powred upon the members of the Church saith As many members make one both so is Christ that is according to all Expositors the body of Christ the faithfull that are knit to him by faith and it cannot be taken otherwise and so it is taken here in this place Gal. 3.16 Marke then there is Christ mysticall as well as Christ personall And Christ mysticall being the whole company of the faithfull are this one seed of Abraham to which the promise is made as opposed to the carnall seed which seeke for righteousnesse by the law which have no part in the promise But how may it appeare will some say that this is the Apostles meaning that the name of Christ is so to be taken in this place for Christ mysticall 4. To cleare this therefore marke the next point namely the order how the promise is made to Abrahams seed and in what order the seed spoken of cometh to partake of the promise And that is thus The promise is made first to Abraham and then to his seed to Abraham at first hand and to his seed as second in order from Abraham Abraham is the root his seed are as the branches and therefore this seed being such a seed as cometh to have right to the promise as second in order from Abraham therefore this cannot be Christ personall but mysticall for Christ personall doth not come to have right to the promise from Abraham but rather Abraham from Christ Some more reasons to confirme this interpretation you shall see afterwards 5. Adde hereto the consideration of the Apostles scope and matter which he hath in hand and see whether this interpretation doe not agrâ—e with that also The scope then which the Apostle aymes at is to prove that wee are justified not by the works of the Law but onely by faith in Christ Jesus and that whosoever believeth in him whether Jewes or Gentiles are iustified by him there being but one way of life for both people Rom. 3.29 30. Now this one proposition that all both Jewes and Gentiles are justified onely by faith in Christ though it be but one compleat truth yet it stands of three branches or parts contained in it for first there is in it faith the instrument secondly Christ the object thirdly Jewes and Gentiles the subject to be justified and though no one of these is in any part of the Apostles discourse excluded yet in some passages he drives more especially at some one of them and in other passages at another as for example Chap. 3.5 6 7. here he speakes more especially of faith the instrument and meanes of our justification sometimes againe he poynts more particularly at the subject or persons to be justified as in ver 8.14 mentioning the Gentiles sometimes he aymes especially at Christ the object of our faith as vâ—r 17. The promise was made with respect to Christ Nâ—w because one of these branches namely that which concernes the Gentiles might seeme to be brought in by the Apostle beâ—â—des or â—â—ainst the intent of the promise made to Abraham and to his sâ—ed for it might seeme that the promise being so limited to Abrâ—ham and tâ— his sâ—ed therefore the Gentiles which were not the seed of Aâ—â—â—hâ—m were to have no part in the promise therefore to remove this douâ—t the Apostle shewes that the believing Gentiles are a paâ—t of that seed of Abraham to which the promises were made as he saith ver 7. Thâ—se that are of the faith they are the seed of Abraham And if it be asked how that can be he tells you ver 29. That if we be by faith beâ—â—mâ— Christs then wee are Abrahams seed and heires by promise so that be we Jewes or Gentiles if wee â—e of the faith of Christ we are Abrahams seed and partakers of Abrahams blessinâ— The reason whereof is given ver 17. Bâ—â—â—use the promise of blessednesse was made to Abraham and to his seed with respect to Christ as being one with Christ and no otherwise so that when the Apostle saith The promise is made to one seed which is Christ his meaning is as if he should have said Whether they be Jewes or Gentiles thâ—t believe in Christ and are one with him by faith they are alike partakers of the blessing because the promise is made to men as they are Christs and as they become one with him by faith And because the Apostle saw that some others might still object that though it was thus before the Law that men should be justified by faith yet after the Law given there was a new way of justification shewed namely by the workes of the Law To this the Apostle answers No and gives a double reason of his deniall First That the Covenant or Testament of God is unalterable no man may adde or alter any thing therein therefore much more is Gods Covenant unalterable ver 15. Secondly Because the Covenant was confirmed before in respect of Christ or with respect to Christ and onely to that seed which is by faith made one with Christ and therefore being made to that seed only which is Christs and with respect unto Christ it cannot be disanulled without disrespect and wrong doing unto Christ v. 16. And hereto agrees that which follows vers 17. that the covenant was confirmed before with respect to Christ Christ is the bond of the covenant betwixt God and us so as if that covenant which God hath made with respect unto Christ should be broken and disanulled it could not but be a neglect cast upon Christ himself but this cannot be therefore the covenant made with respect unto Christ and made with that seed which is Christs and one with him must needs stand fast and never be disanulled Thus then we see how the taking of Christ for Christ mysticall agreeth both with oâ—her Scriptures and with the scope of the Apostle in this place and therefore when they say the promise is made to Christ only and therefore not to us I say it follows not it is to Christ only and yet to us also because it is to Christ mysticall and not to Christ personall And when they say it is to one seed therefore not to us being many I answer it followes not if by many they understand many persons the persons of all the faithfull making up but one spirituall seed as the whole number of those that seek righteousnesse by the Law do make but one carnall seed 1. Thus much I
grant first that all the promises are made to Christ only even to Christ personall in this sense if men mean to Christ that is with respect to Christ as Gal. 3.17 and that in him they are yea and Amen as 2 Cor. 1.20 But this doth not hinder but they are made to us also they being in and through him confirmed to us 2. I adde more that those promises which do concern us are not only made to us through Christ but they are made first to Christ in our behalf before they are made to us because all the whole work of our redemption and salvation was transacted between the Father and the Son before the foundation of the world and is afterwards revealed to us in due time as is evident Tit. 1.2 and 2 Tim. 1.9 But this doth not hinder but that the same promise is afterwards in time made to us also Look as it is in covenants among men while the childe is yet unborn the father takes conveyance of an Inheritance for him which he keeps in his own hand till the childe be born and comes to yeers and then he puts it into his own possession so it is here we are for a time hid in the womb of Gods election till we be brought forth by the grace of regeneration during which time we are not in our selves capable of receiving any promise of life made to us but it is made to Christ in our behalf and he receives the promise from the Father in our stead but yet so that when we come to be born anew the promises are made unto our selves and we are put into possession of them 3. I grant there are some promises made to Christ not only in our beâ—alf and for us but to Christs own person as we have shewed before in speaking of the Câ—venant between the Father and Christ but yet so as that thâ— people of God hâ—ve also a right and interest in some of them Such a promise is that in Isai 50.7 8. which words imply a promise made to Christ that though Christ did take upon him the sins of Gods people yet God would justifie him from them all and this promise Christ relied on and yet this promise is by the Apostle applied to us also Rom. 8.33 that we should be justified by faith in him so also there is a promise made unto Christs person Isai 42.1 that he should be filled with the Spirit yet not made unto Christ only but unto us also Isai 44.3 from Christs person they are derived unto us they belong unto him as the head yet unto us as the members and even those promises which are made thus to Christ and to us both may be truly said to be made to the one seed of Abraham which is Christ namely Christ mysticall Christ with all his body consisting of all the faithfull both Jews and Gentiles Before I proceed to Use I will adde two or three Reasons more to cleer this interpretation that this seed is meant of Christ mysticall not personall Frst one was named before because it is such a seed as comes to have right to the promise as second in order from Abraham Secondly consider next that when God saith to Abraham Gen. 17.7 I will be thy God and the God of thy seed look what seed is there meant the same is meant in this place of the Galatians chap. 3.16 Now what seed is meant Gen. 17.7 the Apostle expounds Gal. 3.7 They that are of the faith are the children of Abraham and vers 29. they that are Christs they are Abrahams seed not only Christ but those that are Christs are Abrahams seed and heirs by promise these therefore are the seed to whom the promise is made Thirdly the Apostle in this place of the Galatians speaks of such a promise as whereby a sinner should receive justification and forgivâ—nesse of sin before God for he is handling the matter of ju â—ification and shews how a sinner comes to partake of the blessing of life and righteousnesse therefore he must needs speak of such a seed as stands in need of justification and righteousnesse which do most properly agree to the faithfull Fâ—uâ—thly the Apostle here speaks of two Testaments one coming after the other one disanulling the other from which I reason thus look to whom the latter Testament of the Law was given unto them was the first covenant or testament of grace given now the latter testament or covenant of the Law was given to all the faithfull seed of Abraham for saith the Apostle it is a Scoolmaster to bring them to Christ Gal. 3.24 therefore to them also was the former testament or promise given That ye may the better discern the force of this reason consider how the Apostle in treating of justification delivers this heavenly doctrine that a sinner is justified by faith alone in Christ without works Now hee makes an objection True might some say before the giving of the Law justification was by free promise but when the Law was given then there was another way of justification appointed at least to joyn works with the promise and the former way of justification by free grace was disanulled by the latter that is the bringing in of the Law here is the force of the objection Now if we shall conceive the promise was made to one seed and the covenant of the Law given to another and not both of them to the same seed then there is no colour of reason in the Apostles objection for if the promise of Grace was given to one seed of Abraham that is to Christ personall and the covenant of the Law given to another seed then one need not disanull the other but they may both stand together for if a man make two different covenants with two severall persons they may both stand the one not impeaching the other but here is the strength of the objection that it is supposed that the two covenants are made with the same persons and then there is some seeming appearance of one disanulling the other therefore the strength of the objection infers cleerly that both the promise of Grace and covenant of the Law was made to the same persons to Abrahams seed to all the faithfull which are the children of Abraham Thus this objection is answered and the doctrine confirmed that whatsoever salvation c. Vse 1 To let us sâ—e the abundant grace and kindnesse of God to us poor capâ—ives vassals wretched undone creatures that he should vouchsafe to enter into covenant with us it was much in Davids eyes that Jonathan the heir of the crown should enter into covenant with him how admirable then is this in our sight that the great God of heaven and earth should enter into covenant with the sons of men he hath herein stooped below himself and hath lift us above our selves this grace we may stand and wonder at that the high God who is free from all and bound to none no
if it should not there enjoy God it would say I finde not him whom my soule loveth and longeth for where is he I must finde him ere my joy can be full Thus a sanctified heart aspires to fellowship with and enjoyment of God himselfe It stayes not till it come to the top of the ladder where God is Ordinances are as so many steps to ascend up unto him be only is the end which the godly heart seeks in them when we rest in them not seeking or not finding God in them this is but formality not true sanctity True sanctity stayes not till we can say as 1 â—oh 1.3 Verily our fellowship is with the Father and with his Son Iesus Christ 7. True sanctification makes us exceeding sensible of our own wants and weaknesses in Grace making us to see how farre short we come of that perfection which should be in us Thus it was with Paul he strove unto a conformity wiâ—h Christ but saith he I have not yet attained unto it And so it was with David Psal 119.5 Oh that my wayes were directed to keep thy statutes q.d. but alas how short doe I come of such a course when men are so full and so perfect that they lack nothing it s a sign that pride and selfe-conceit and hypocrisie hath filled their heart rather then true sanctity These are proud Pharises Hypocrites Laodiceans who are indeed poore and blind and naked and miserable having no truth of Grace in them It s a true saying He that wants nothing in Grace hath nothing others there are which are ever wanting ever craving begging as men that are made up of wants seeing such abundance of corruption in themselves that it makes them to abhorre themselves when they come before God only this they doe they are still purging themselves in that fountaine of Grace Zach. 13. seeking to grow up to full holinesse in his feare 2 Cor. 7.1 These are sanctified soules such Christ pronounceth blessed Blessed are the poore in Spirit Blessed are these that thus hunger and thirst after righteousnesse Matth. 5. 8. There bee sundry sanctified affections and dispositions which doe shew forth true sanctification were it is As First holy mourning for sinne when our sinne is our chiefest sorrow as it was in David Psal 51.4 Secondly a chusing of the way of Grace when godlinesse and Grace with losse accompanying them are chosen and preferred before riches and treasures of the world doing as Moses who chose affliction rather then the treasures of Aegypt Heb. 11. and David who said of himselfe I have chosen the way of thy precepts c. What ever befall us this is our resolution in this way I will live in this I will die Thirdly a caring and taking thought for the things of Christ Paul that chiefest of Saints had his head full of these cares even cumbred with them every day This was from the abundant Grace of God which was in him those that are after the flesh they take thought for the flesh to fulfill the lusts of it Rom. 13. but those that are after the spirit they take thought for the things of Christ Phil. 2. Fourthly an holy zeale and earnestnesse for good to be active and working for Christ with an holy emulation and contention of Spirit being provoked thereto not only by the zeale of others as 2 Cor. 9. but even by their lukewarmnesse the lesse they doe we will doe the more and seek to draw on others by our example loth that any should bee more forward in evill then wee for good By these things try we our selves try we our sanctification where these things are there is the Spirit of holinesse and where they are not in some degree more or lesse there the Spirit of Grace is not nor have those that doe wholly want these things before named any part or portion in any saving blessing of the Covenant Vse 4. For direction unto all Gods people which have given up themselves by Covenant unto God These doe many times complaine of the power of their corruptions prevailing against them They see so much sinfull uncleanesse in themselves that it makes them to doubt whether the Spirit of Grace ever had any abiding in them Now for these here is direction how to get help that they may become pure holy undefiled and clean from their sin Let them look unto the promises of this Covenant which God hath made with his people Here is a fountaine of Grace opened unto them to wash in God hath promised That he will poure clean water upon them and will cleanse them from all their filthinesse Ezek. 3.25 He hath said he will wash away the filthinesse of the daughters of Zion that they may be cleane Are you then Ieprous and unclean in your own eyes Goe then and wash seven times in these waters of Iordan and so your leprosie shall depart from you Goe to God and plead his Covenant and promise and say unto God Lord thou hast made promises unto thy servants that thou wilt not only forgive the sinnes of thy people but that thou wilt sanctifie them and make them an holy people unto thee why then am I still thus corrupt sinfull and uncleane Lord wash me wash me throughly till I be cleane from all my sin This is our way to get help against our corruptions wee think for the most part that if we have sinned we must indeed goe to God for pardon and forgivenesse but we think we must work out our sanctification of our selves by our own watchfulnesse resolutions vowes and promises made unto God But herein we wrong our selves were there not more help in Gods promises which he makes to us then in our promises to him we might lie in our pollutions for ever we must therefore goe to God for help against all our corruptions seeking to him by faith in his Covenant and promise saying as Iehoshaphat Lord I am so borne downe by the power of my sinne that I know not what to doe only mine eyes are unto thee doe thou subdue mine iniquities doe thou help me The whole life of a Christian is a life of faith the life of justification the life of sanctification we live both these lives by the faith of the Sonne of God Gal. 2.20 and therefore we are said to be sanctified by faith because by faith we seek for and receive the Spirit of sanctification which is promised unto us Herein then lies our help What is the reason that after so many resolutions against such or such a sinne yet we are overcome againe and againe It is in a great part because we look at the victory against them to come as from our selves we think this or that shall doe it but the Apostle tells us that the victory by which we must overcome is our faith 1 Ioh. 5.4 Rest upon Gods faithfulnesse for help and strength against sinne as well as for forgivenesse of sinne And then though there be no help
looking were healed so it is here with us Christ is lift up on high for us to look unto this looking is by faith Ioh. 3.14 15. and by this looking we are healed and saved Isai 45.22 Reas 4. Look what place works had for our justification to life in the Covenant of works the same place hath faith in the Covenant of grace but works were to goe before our justification in the Covenant of works and therefore so must faith in the Covenant of grace Though Adam was by nature just by an habituall justice yet he was not thereby actually justified unto life but besides his native or habituall righteousnesse he must also performe an actuall righteousnesse and without this he was not to be justified unto life and if he was not to be justified without or before works then are not we justified without or before faith because faith is to us in stead of works and hath the same place now in the Covenant of grace as works had then in the Covenant of works Reas 5. To make faith a condition consequent to our justification is to place faith in the same ranke with works as works are considered in the Covenant of grace for even works also have a place in the Covenant of grace though they are not a condition antecedent yet are they a condition consequent to our justification so as every justified person must walk in good works Tit. 3.7.8 And therefore if faith be placed after justification then it stands but in the same rank with works having no propriety or pre-eminence above works in respect of our justification For though it shall be granted that faith goes before works as the cause beâ—ore the effect faith producing works as the tree doth the fruit yet they are both alike in respect of justification they are one before another when they are compared betwixt themselves but compare them both with justification and then according to this opinion they goe both together no more is ascribed to faith in our justification then to works if faith follow our justification Reas 6. We are not actually justified till Christ be actually ours Christ being our righteousnesse before God but Christ is not actually ours till he be received by us nor is he received but only by faith Ioh. 1.12 Christ must be received by us or wee have no benefit by him unto salvation Christ is righteousnesse for us before our faith but he is not righteousnesse unto us till he bee received of us by faith our garments are prepared for us before we be cloathed with them but that they may actually cloath and cover us we must take them by the hand and put them on so must we receive Christ Ioh. 1.12 which is done by faith Gal. 3. though he be fit to justifie us before faith yet he doth not actually justifie us or cover our sinfull nakednesse till by the hand of faith we take him and put him on Reas 7. That righteousnesse which is by imputation cannot be before that which is imputed to us as our righteousnesse but the righteousnesse which the Covenant of grace sets forth is a righteousnesse by imputation and it is faith which is imputed for righteousnesse Rom. 4.3 Gaâ— 3.6 and therefore our righteousnesse cannot be before our faith Reas 8. If we were justified before faith then the witnesse of the Spirit of bondage witnessing our bondage under sin and death could not be true for till faith come he testifies unto us that wee are under wrath unjust sinners and this witnesse of the Spirit is true and therefore till wee believe wee are not justified Reas 9. Lastly to omit other reasons which might be produced if justification were before faith we might then ask as the Apostle doth in Rom. 3.1 What is the preferment of faith what profit hath the believer above the unbeliever they are both alike in respect of justification before God when a man comes to believe hee is not a pin the better then he was before he believed but was justified before as well as after and thus faith which is called precious faith is made vile and of little worth seeing a man may be justified without it as well as with it And thus much concerning the third thing propounded about the condition of the Covenant namely what the condition of it is sc Faith 4. The fourth point follows which is whether the putting of a condition doth or can stand with the free grace of the Covenant yea or no for it may seeme that if there be any condition required on our part then the grace of the Covenant is not free and if not free then it s no grace at all and how then is it called a Covenant of grace Ans The putting of a condition doth not hinder or lesson the free grace of the Covenant so long as the condition is Evangelicall and not Legall Some have beene of minde that the promises which we call conditionall are not free promises or promises of free grace and therefore they make an opposition betwixt the promises which are called absolute and the conditionall as if only the absolute promises were free promises excluding the conditionall but the condition annexed being a condition of the Gospel not of the Law doth no more derogate from the freenesse of grace then a Princes offering a royall reward to a Subject upon condition that he doe thankfully accept of it and acknowledge his Princely bounty towards him doth any whit derogate from the freenesse of the gift no more doth the condition of faith by which we receive the grace given unto us of God derogate from the freenesse of his grace towards us a legall condition doth indeed exclude free grace but an Evangelicall condition doth not When the Lord saith Believe and thou shalt bee saved Act. 16.31 and saith also by grace yee are saved Eph. 2.8 There is the like free grace in both Believe and be saved though conditionall is as free grace as if said Thou shalt be saved by grace freely loving thee and pardoning thy sinne That these conditionall promises are of free grace as well as the absolute I prove because First They all flow from the same purpose of grace towards us all Gods purposes towards his Elect are purposes of grace 2 Tim. 1.9 and so are all his promises also Tit. 1.2 for these flow from that eternall purpose of his The promise is but the manifestation of his purpose towards the Elect whether the promise be absolute or conditionall all is one That which was first hid within God himselfe as only purposed by him is afterwards made manifest by his promise And look in what series and order God did purpose to communicate the blessings of grace to his Elect so as one shall succeed and follow the other the same doth he make known in his promise and so doth also execute and fulfill first calling then justifying then glorifying c. Rom. 8.28 29 30. hee doth not save
till he call and justifie but first he calls to faith and justifies and then glorifieth him that believeth And here though the giving of life to him that believeth be conditionall and followes the giving of faith yet is the giving of life as free grace as the giving of faith both one and other springing from the same fountaine even from the purpose of his grace by which he purposed first to call unto faith and then by faith to bring unto life and salvation so that the adding of a condition doth not abrograte the freenesse of grace promised but only shews in what order and way we must expect the blessing one blessing of the Covenant of life going before another following the former being conditions to the latter faith a condition of salvation but both faith and salvation springing from the same purpose of Grace Secondly These conditionall promises are promises of the Gopel and therefore also promises of free grace either these promises are promises of free grace or else the Gospel is not a Doctrine of free grace It is the Gospel only and not the Law which saith Believe and be saved The Law never made promise of salvation upon such a condition If then these conditionall promises bee promises of the Gospel then they are promises of free Grace or else the Gospel is not a Doctrine of free Grace Object But some stick not to affirme that in such sayings or promises as these Believe and thou shalt bee saved the commandâ—ment requiring Faith is legall Faith being as they say commanded in the Law Though they will acknowledge that the promise of giving faith is a promise of the Gospel not of the Law yet the Commandements which commands us to believe is a Commandement of the Law not of the Gospel as they teach Answ It is confessed that there is a Faith commanded in the Law as hath been shewed before but now when we speak of faith in Christ unto justification and salvation the Commandement enjoyning this faith is no Commandement of the Law but of the Gospel which I prove by these ensuing Arguments 1. The Apostle in Gal. â— 12 is expresse for this which I say when he saith the Law is not of faith that is the Law is not a Doctrine or Commandement teaching or commanding faith which to be the meaning is evident by the opposition which the Apostle makes presently shewing what it is which the Law commandeth Namely this the man that doth these things shall live in them vers 12. and so before in vers 10. Cursed is every man which continueth not to doe c. That which the Law requires is expressed under the word doing not believing And let us marke the manner of the Apostles arguing In the 11th vers besides other Arguments before laid downe the Apostle proves by testimony of Scripture the point hee had in hand sc That a man is justified by faith and therefore not by works of the Law 2. Now whereas some Galathian that mixed faith and the works of the Law together in point of justification might object and say that a man might be justified by faith and yet bee justified by the Law also because the Law commands faith and therefore justification by faith and justification by the Law commanding faith may stand together Hereto the Apostle answers by denying that which is supposed Namely that the Law commands faith affirming the plaine contrary the Law is not of faith It s not a Doctrine teaching or commanding faith Hereto also agrees these words of the Apostle in Rom. 3.27 Where the Apostle distinguisheth between the Law of works and the Law of faith by the Law of works understanding the morall Law by the Law of faith understanding the Gospel the morall Law is called the Law of works because it commands works the Gospel is called the Law of faith because it commands faith Here are two distinct Lawes having two distinct commandements as two distinct conditions of the two Covenants each of these severall commandements must be referred to their own Law commanding them not works to the Law of faith nor faith to the Law of works but works to the Law of works and faith to Law of faith that is the Gospel Object But by this meanes if we make the Gospel a law to command we shall perhaps seeme to joyn hands with the Papists making Christ another Moses another Law-giver to give us a new Law as they use to speak Answ That Popish dung of making Christ a Law-giver in that sence as they meane sc to give us a Law of greater perfection then Moses Law was thereby to justifie our selves by a more perfect righteousnesse c. we detest and abhorre and yet neither must we deny Christ to be a Law-giver unlesse we will both deny plaine Scripture which gives him that title Isai 33.22 Iames 4.12 and deprive him of his Kingly Office making him no King though therefore Christ be not a Law-giver to give a Law of works to justifie our selves by it yet he is a Law-giver to give us a law of Faith commanding us to believe and giving us also a law of obedience and subjection in doing whereof we must testifie our love and thankfulnesse unto God Thus then the Gospel being a law of faith distinguished against the law of works the commandement to believe cannot belong to the law of works but to the Gospel which is the law of Grace And hereto agrees that also Rom. 1.1 with verse 5. where Paul speaking of his Apostleship and being put apart to preach not the law but the Gospel of God he shews the end of his preaching was that obedience might be given unto the faith that is that the Doctrine of Faith being made known and the commandement of Faith published men might be brought to submit to that Doctrine of Faith revealed It is the Gospel then which calls for this obedience of Faith as the Apostles own words import 2. Out of the same place in Rom. 3.27 compared with Rom. 4.1 2. I argue thus That which doth exclude glorying or boasting cannot be commanded in that Law which doth not exclude boasting But faith doth exclude boasting Rom. 3.27 The Law of works doth not exclude boasting Rom. 4.1 2. and therefore faith cannot be commanded in that Law 3. Faith stands in reference and relation unto Christ looking to him and resting upon him for salvation therefore called the faith of Christ and faith in his name c. Christ is the proper object of Faith as it justifies and saves whence it followes that if the law doe command faith it must of necessity set forth Christ also as the object or foundation on which it is to rest The act cannot bee without the object nor Faith without Christ might be though there were no Faith in men to believe on him But Faith cannot be but it must have Christ to rest on There is no believing to salvation without Christ nor can the law therefore
Gal. 3.16 concerning the one seede of Abraham to which the promises are made which seede is Christ shewing who is that one seed there called Christ 3. What the Covenant at Sinai was whether a Covenant of workes or of grace 4. Whether justification may be evidenced by sanctification whether that way of evidencing be a going aside to a Covenant of workes and whether one under the Covenant of works may be truly sanctified 5. Whether the commandement commanding faith be a commandement of the Law or no. 6. Whether faith be a condition onely consequent to our justification not antecedent 7. Whether the conditionall promises be promises of free grace or no and of their agreement with those promises which are called absolute These and some other such passages are herein touched as occasion was ministred by the matter handled And in regard that some of the same opinions are now stirring in old England which lately troubled New my hope in the Lord is that this my weak endeavour the Lord accompanying it with his blessing may be of some use now in these times if not to recall those that are led aside by errour yet to settle some that are doubtfull and wavering in the truth But though these things are touched here and there yet my chiefe ayme hath been to lead on the weake Christian to a practicall use of the truths which are here delivered in which the greatest part of this work is spent If in any of these thou findest thy self helped by this my labour either in thy knowledge or practise returne glory to God and help me by thy prayers that I may so finish that little remnant of my course which is yet before me that I may rejoyce in the day of Christ that I have not run in vaine neither have laboured in vaine If any that are more judicious shall vouchsafe to see what is herein performed and shall thinke themselves burdened with interruption by reason of application by use of each point delivered I desire them to consider that as in the preaching so in the publishing of this Treatise it was then is now intended rather for their sakes which stand in need of both then for such as need not I write not to teach the judicious but to help the weak who stand in need not only to know the truth but to be led on to see how the knowledge of it doth serve to any use for practise of life One thing more I may not omit Whereas it may be marvailed that in the beginning of the Treatise I propound two points to be handled viz. first to shew the nature of the Covenant of grace and secondly that we are saved by that Covenant and not by the Covenant of workes whereas I say both these are propounded and yet I handle but one of them the reason of my so doing is partly because I saw the Treatise to exceed in bulk what I expected in the beginning partly because the handling of the former alone doth answer the end which in the beginning was aymed at which was to open the nature and substance of the Covenant of grace and partly also because this is my first adventure in this kinde If this which I have done shall finde acceptance with the Saints I may adde the rest in due time if the Lord give life and strength otherwise I shall thinke this enough and too much which is done already In the meane time I commend this my endeavour with thee courteous Reader to the blessing of God beseeching him that is the God of all grace to enable us so to live a life of grace here that in the end we may enjoy the grace of life according to the covenant and promise of grace which he hath made with us in Christ his beloved To whom be glory for ever Amen In whom I rest Thine in any service of love for Christs sake PETER BULKELEY ⧠TO THE READER THe blessed God hath evermore delighted to reveale and communicate himselfe by way of Covenant he might have done good to man before his fall as also since his fall without binding himselfe in the bond of Covenant Noah Abraham and David Jewes Gentiles might have had the blessings intended without any promise or Covenant but the Lords heart is so full of love especially to his owne that it cannot be contained so long within the bounds of secrecie viz. from Gods eternall purpose to the actuall accomplishment of good things intended but it must aforehand overflow and breake out into the many streames of a blessed Covenant the Lord can never get neer enough to his people and thinkes he can never get them neer enough unto himselfe and therefore unites and binds and fastens them close to himselfe and himselfe unto them by the bonds of a Covenant And therefore when wee breake our Covenant and that will not hold us he takes a faster bond and makes a sure and everlasting Covenant according to grace not according to workes and that shall hold his people firme unto himselfe and hold himselfe close and fast unto them that he may never depart from us Oh the depth of Gods grace herein that when sinfull man deserves never to have the least good word from him that he should open his whole heart and purpose to him in a Covenant that when he deserves nothing else but separation from God and to be driven up and downe the world as a vagabond or as dryed leaves fallen from our God that yet the Almighty God cannot be content with it but must make himselfe to us and us to himselfe more sure and neare then ever before And is not this Covenant then Christian Reader worth thy looking into and searching after Surely never was there a time wherein the Lord calls his people to more serious searching into the nature of the Covenant then in these dayes For are there not some who cut off the entaile to children of those in Covenant and so lessen shorten the riches of grace in the Lords free Covenant and that in the time of more grace under the Gospel then he was wont to dispense under the Law Are there not others who preach a new or rather another Gospel or Covenant viz That actuall remission of sins and reconciliation with God purchased indeed in Redemption by Christs death is without nay before faith the Condition though wrought of God of the Covenant of grace expresly opposed to the Law or Covenant of workes Rom. 3.27 and ever required as the meanes and therefore antecedent to the attainment of those ends in the constant ministry of the Apostles of Christ Act. 2.38 10.43 Is it not time for the people of God now to pry into the secret of Gods Covenant which he reveales to them that feare him Psal 25.14 when by clipping of it and distinguishing about it the beautifull countenance of it begins to be changed and transformed by those Angels of new light which once it had
in effect all one but we are Saints by calling and our calling is by the Gospel of Grace 2 Thes 2.14 and therefore our sanctification is from Grace also 5. We are sanctified by being in Christ whence are those expressions frequent in Scripture Saints in Christ Iesus sanctified in Christ and such like Now our implanting into Christ is onely from Grace and therefore so is our Sanctification also 6. Our sanctification is called a new Creation Create in me a cleane hearâ— O God saith David Psal 51. Psal 51. And in Ephes 2.10 Ephes 2.10 We are created unto good workes And in 2 Cor. 5. We become new Creatures in Christ Iesus And in Ephes 4.24 Ephes 4.24 The new man is created after God in holines c. All which imply that there must be a creating power put forth to the working of this new man in us We must therefore deifie the workes of the Law and make a God of them induing them with a creating power if we will ascribe such efficacy unto them as to worke true sanctification in us 7. We receive the Spirit by faith Gal. 3.14 therefore not by the workes of the law 8. Christ tells us plainly the world of unbelieveâ—s that are under the Law cannot receive the Spirit Ioh. 14.17 Iohn 14.17 whom the world cannot receâ—ve 9. Sanctification is purchased for us by the bloud of Christ He gave himselfe for us to purge us c. Tit. 2.14 T it 2.14 And so in Ephes 5.25 26 27. He gave himselfe for his Church that he night sanctifie it The third Part. THE BENEFITS and BLESSINGS this Covenant brings THE Covenant of Workes presupposeth our sanctification but it promiseth it not It presupposeth it I say because there could have bin no place for a Covenant of Works if God had not first given Adam a spirit of holinesse to enable him thereunto First therefore God creates man holy and then makes a Covenant with him requiring of him to work according to that holiness of his nature which he was endued with but if he violated and brake this Covenant this Covenant doth not promise to renew him to holinesse again this promise belongs to another Covenant But especially consider the proper and immediate worker of our sanctication which is the Holy Ghost Rom. 15.16 for which cause the spirit is called the spirit of Grace Zach. 12.10 and the spirit of holinesse Rom. 1. Election is the immediate work of the Father Redemption the work of the Sonne Sanctification the work of the Holy Ghost All the whole Trinity working together in the work of our salvation yet every one in his owne order First the Father elects then the Sonne redeems and lastly the Spirit sanctifies Concerning these severall works of the three Persons we are to consider 1. That they are all of equall extent 2. That they doe all issue from the same spring and fountaine of Grace First they are of the same extent none larger nor narrower then another Those that the Father hath chosen those doth the Sonne redeem Those that the Sonne hath redeemed those doth the Spirit sanctifie The Father chooseth none but whom hee gives to the Sonne to be redeemed by him the Sonne redeems none but those that were so given him by the Father and so it holds also in the third place that the Holy Ghost sanctifies none but whom the Father had chosen and the Sonne redeemed Secondly as it is thus in the extent so it is also in respect of the ground and cause from which they issue and spring Look then as our Election is of Grace and not of works Rom. 11.6 and our Redemption is of Grace Rom. 3.24 so is our Sanctification also Tit. 3.4 5. Not according to the works which we had done but according to his mercy he saved us by the washing of the new birth and the renewing of the Holy Ghost so that the same grace favour and good will which moved the Father to set his love upon us in our Election and caused the Sonne to give himselfe for our Redemption the same Grace sends or brings the Spirit into our hearts to renew us unto holinesse And thence it is that sometimes we are said to be chosen that we might be holy as in Eph. 1.4 sometimes said to be redeemed that we might be holy Luke 1.74 75. to the end that we might know that our sanctification and renewing unto holinesse doth come from the same grace as doe our election and redemption and therefore as our election is not of works but of grace and our redemption is not of works but of grace so it is also concerning our sanctification I conclude therefore that by the works of the Law no man being under the Law or Covenant of works can attaine to true sanctification and holinesse And if sanctification be not by the Law or Covenant of works then it necessarily and invincibly followes that for a man to try his estate in Grace by his sanctification is no turning aside to a Covenant of works Thus much we do not unwillingly assent unto namely that there is a kinde of outward sanctification improperly so called or rather an outward reformation which a man under the Covenant of Works may attayn unto The Law hath a power not only to irritate and provoke the lust that is within by its contrariety thereunto Rom. 7.11 but also to curb and restrayn the breaking of it forth into outward acts by the terrour of it Gal. 3.19 Exod. 20. And by this reformation thus wrought by the work of restraynt the unclean Spirit may seem to be cast forth Math. 12. but whatsoever reformation is thus wrought is as farre from true sanctification as earth is from heaven For though this reformation doth and may come from some inward work of the Spirit of God upon the spirit and soule of man as namely to convince and terrifie the conscience to stirre the affections and to awe the will also so that a man dares not commit the things he would yet the minde and will is still unrenewed the frame and disposition of the heart is still the same as it was before and therefore this reformation is not true sanctification That may be by the Law this is only by the Gospel and from Grace Object But in Hebr. 10.29 it is said of some who in respect of their inward estate never went beyond a Covenant of works yet of them it is said that they were sanctified by the blood of the Covenant which is the blood of Christ therefore such as are under a Covenant of works may be sanctified Answ There is a twofold sanctification one reall another in profession only As some men are said to beleeve when the work of faith is really wrought in the heart who are therefore said to be found in the faith Tit. 1.13 and 2.2 so others are said to beleeve only because they make a profession of faith as Iohn 2.23 Acts 8.13
Simon himselfe beleeved also c. i.e. he professed to beleeve And as it is in faith so it is in sanctification also There is an holinesse of truth really wrought Eph. 4.24 and there is an holinesse of profession when we professe to carry the lamp of holinesse in our hands but want the oyle of grace in the vessell of our heart Mat. 25. 2 There is a sanctification externall reaching to the purifying of the flesh standing in the observance of the outward ordinances of the Church and there is another sanctification internall standing in the inward purging of the conscience from dead works by which wee are enabled to serve the living God Heb. 9.13 14. 3 There is a sanctification to men making us so to be esteemed by men and there is also a sanctification to God when we are so indeed in the sight of God Now this sanctification here spoken of was in profession externall in respect of men and in esteem of men but not reall inward and in respect of God so as to make them holy and blamelesse in his sight Object But they had reall gifts as illumination some delight in the word and such like Hebr. 6. therefore they were really sanctified Answ It followeth not because there may be some reall work wrought in the soule which yet may not reach so farre as to reall and true sanctification There may be some morall dispositions wrought in a man which are reall in their kinde and yet may come farre short of true sanctification Object As where there is the substance and being of a man there is a true man so where there is such a being of reall gifts there must needs be reall and true sanctification Answ Where there is the substance of a man there is a true man if true be taken for verum naturale which hath a true naturall existence and being and is not a meere spectrum a phantasm an image or shadow of a thing And thus taking true in this sence a rank theef is a true man But take true for verum morale for that morall truth which is required in the word then may there be the substance of a man head armes feet c. and yet this man may not bee a true man considered thus morally bring this man to the rule of the word try his actions by the truth which the word requires and then he which was found a true man in the former consideration will here be found a man false and deceitfull So here gifts may be really wrought in a man by a physicall work of the spirit and yet bring these same gifts and the actions produced by them to the rule of the word and try whether they will answer to the patterne of true sanctification which the word layes down and then their sanctification will be found false comming short of that holinesse of truth which is in the true Saints Object But these here mentioned are said to be sanctified by the blood of the Covenant that is the blood of Christ but the blood of Christ doth not sanctify only outwardly as touching the purifying of the flesh but it purgeth the conscience also within to serve the living God and therefore these here mentioned were inwardly and truly sanctified Answ The blood of Christ is taken either Properly or Sacramentally Properly as in 1 Iohn 1.7 where he saith the blood of Jesus Christ his Sonne clenseth us from all sinne the blood in the spirituall efficacy of it being applyed unto us doth indeed inwardly clense us from all sinne But sometimes the blood of Christ is taken Sacramentally and it is received Sacramentally only and thus the Water in Baptism and the Wine in the Supper is the blood of Christ Math. 26. 1 Cor. 10. and 11. Now this Sacramentall blood was sprinkled upon them they were washed with the Sacramentall blood of Christ in Baptism but the spirituall efficacy of the blood it selfe never touched their conscience though the sign of it might be sprinkled on the outward man And thus Paraeus Erat eorum sanctificatio non interna sed externa in professione fidei participatione sacramentorum externâ consistens They were sanctified that is sayth he they were by profession segregated from the Iewes and Pagans and were accounted for true Christians or for Saints To conclude the answer to the place alleadged the allusion is to that of Moses in Exod. 24.3 to 9. where Moses makes up the Covenant betwixt God and the people there Moses first rehearseth unto them the words of the Covenant to which they shew themselves willing to assent verse 3 then having taken order for the killing of the Sacrifice the blood whereof was to ratify and confirm the Covenant verse 4 5. next he takes part of the blood and sprinkles it upon the people verse 8. using these words behold the blood of the Covenant which the Lord hath made with you concerning all these things And now the people having thus farre accepted the terms and conditions of the Covenant and accepted the blood of the Covenant being willing to be sprinkled with it now I say this people was a sanctified and holy people a people in Covenant with God separated from the prophane people of the world and were now esteemed a peculiar and holy people though yet many of them were not inwardly sanctified but only thus farre in respect of externall confederation and profession so it is with these here spoken of they were content to accept the sprinkling of the sacramentall blood upon them and outwardly professed themselves willing as Israel did to become the people of God but yet all this while they were never in truth inwardly sanctified never washed with the washing of the new birth Tit. 3. This allusion I gather by the words of the Apostle calling the blood here mentioned the blood of the Covenant just the same expression as Moses used before Behold the blood of the Covenant Exod. 24.8 And look how the one blood was sprinkled so was the other and what sanctification was wrought by the one the same was also by the other namely an externall federall holinesse they having both one and other accepted the blood of the Covenant to be sprinkled upon them whereby they were sanctified thus farre as to become a separate people unto God So that notwithstanding all that which hath been objected or can be this stands good that sanctification is a blessing of the Covenant of Grace only And being so therefore to prove our justification by our sanctification is not to go aside to a Covenant of works Vse 2. Is our sanctification a benefit of the Covenant of grace and springs it from Grace what then can our works of sanctification merit for us at the hands of God what have wee herein which we have not received 1 Cor. 4. of his own hand doe we give unto him as David spake in another case 1 Chron. 29. but of this there will be fitter place to
makes us to flie from God and to stand afarre off Exod. 20. The Gospel only draws us and brings us unto God This commandement therefore Come unto me that is believe in me being so alluring and drawing as it is must needs be a commandement not of the law but of the Gospel 8. If the law do command faith in Christ then it commands things contrary as namely to look for life by our own personall working and to look for life not by our own working but by anothers That law which binds us to personall fulfilling of it doth not also send us to another to have it fulfilled in him but the law commands us personall obedience to fulfill the commandements in our own persons It urgeth us thus Thou shalt love Thou shalt not lust Thou thy selfe must fulfill all these things and no other for thee but faith looks for these things to be done for us by another and therefore cannot be commanded in the Law By the law the righteousnesse of the righteous shall be upon himself and the man that doth these things shall live in them but by faith the righteousnesse of Christ is upon others even upon those that doe believe faith therefore is not commanded in the Law 9. That which confounds the two Covenants is not to bee admitted but that the commandement commanding faith is a commandement of the law doth confound the two Covenants Law and Gospel and therefore is not to be admitted as true If the commandement commanding faith be a commandement of the law this must needs make a confusion betwixt Law and Gospel so as these two sayâ—ngs Doe and live and Believe and live shall be in effect all one both of them legall one as well as the other which to affirm is to confound things as different as heaven and earth Now that by this opinion this confusion must of necessâ—ty follow I shew thus When a promise is annexed to a commandement the commandement and promise are ever of the same kind either both Legall or both Evangelicall The nature and kind of the promise doth depend upon and follow the nature and kind of the commandement which goes before it The quality of the commandement doth qualifie and distinguish the promise annexed to make it either Legall or Evangelicall For when the Lord saith doe this and live and when he saith believe in Christ and live the life promised is for substance one and the same in both promises yet these promises do differ because the commandement which goes before as the condition of the promise is different in the one and in the other Doing being a Legall commandement Believing being Evangelicall the ground therefore of difference in the promises is from the diffâ—rence of the commandâ—ment which is the condition of the promise so that when it s said Doe this and live Here the promise of life is legall because the commandement of doing is legall on the other side when it s said Believe and live here the promise of life is Evangelicall because the commandement of believing is Evangelicall But if we make the commandement of believing to be legall then the promise of life upon condition of believing must be legall also and then there is no difference left betwixt these two do and live and believe and live which confounds Law and Gospel heaven and earth and makes the two Covenants all one Papists turn the Covenant of grace into a Covenant of works This doth the contrary turning the Covenant of works into a Covenant of grace Chemnitius speaking of the point of justification brings in Andradius his conceit which is this That utraque justitia Legis Fidei c. both righteousnesses both the righteousnesse of the Law and the righteousnesse of Faith doth consist in observatione Legis in the observation of the Law only with this difference that when the Law is fulfilled by the unregenerate then it is justitia Legis the righteousnesse of the Law when by the regenerate then it is justitia Fidei the righteousnesse of Faith Like hereto is this Doctrine that the commandement of faith is a commandement of the Law for then both Covenants both Law and Gospel must stand in observatione fidei in the duty of believing only perhaps the maintainers of this opinion will make a difference thus That that faith which is wrought by the commandement is the faith of the law or Covenant of works and that faith which is wrought by the promise is the faith of the Covenant of grace But as he notwithstanding his distinction of men regenerate and unregenerate doth in effect confound both Covenants changing the Covenant of grace into a Covenant of works So doe these notwithstanding their distinction of commandement and promise they confound both Covenants changing the Covenant of works which stands in doing into a Covenant of grace which stands in believing and so by this Doctrine one of the principall differences betwixt the two Covenants is taken away the one requiring works the other faith the one doing the other believing 10. This is confirmed further by that which is spoken of our Saviour Christ in Mark 1.14 15. where it is said of him that he came preaching the Gospel not the Law but the Gospel and saying Repent and believe the Gospel here the commandement to believe is directly called a preaching of the Gospel and therefore it is a commandement of the Gospel and not of the Law Other Reasons might be added as namely if faith be commanded in the law then a man may be saved by a work of the Law and cannot be saved without it Secondly That this opinion makes the righteousnesse of the law and the righteousnesse of faith to be all one if faith be a duty of the law c. Thirdly What the law commands it commands it as a work but faith is not requird as a work being everywhere in the Gospel opposed to working But these I passe by the other may suffice Thus farre then we are come that the putting of faith as a condition of life in the Covenant of grace doth no whit derogate from the freenesse of grace First Because the gift of faith flows from the same purpose of grace towards us as life it selfe doth Secondly Because faith is an Evangelicall grace of the Gospel not of the Law Thirdly I adde this also that it derogates nothing from grace because faith receives all the blessings of salvation promised only from the hand of grace alone we acknowledge no such condition as by which we might receive life from the hand of justice as putting a price into our hand to be a meritorious cause of life such a condition could not indeed stand with grace but the condition we put is both received by grace is by grace wrought in us and doth also receive all from grace and therefore doth nothing derogate from the grace of the Covenant The Apostle cleares this in that one short speech of his in