that are freely given us by promise are given to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ or after that he hath given us Christ and assignies and younger brethren come in under the first Heir Our blood-relation to the Family stands by Christ interest to promises comes all this way The Lords method is Get first Christ then all the promises are yours for they follow him And Christ well manages Covenant-promises as they most tend to the good of his own And this is specially to be considered that Christ from the womb to the grace does act and suffer nothing but as a publike person For us he was born Isai. 9.6 For unto us a Child is born unto us a Son is given Luke 2.11 Rejoice saith the Angel for unto you not to us Angels nay neither for himself unto you is born a Saviour 2. Why For whose sake came he this journey to the earth Luke saith it was no private business of his own c. 19.10 He came to seek and to save that which was lost and to save saith Paul sinners 1 Tim. 1.15 3. Why died he He was made a curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us Gal 3.13 Sin for us 2 Corin. 5.21 Died for his sheep John 10.11 for his friends Joh. 15.13 was made poor for our sake 2 Cor. 8.9 is our forerunner who is entred into heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us Heb. 6.20 We have a great high Priest touched with our infirmities Heb. 4.14 15. Who hath entered into the heavens to appear in the presence of God for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs publike Spirit who breathed not for himself lived not for himself died not for himself nor ascended to heaven for himself nor enjoyes he heaven for himself should show us the necessity we have of Christ. The Physician is needfull to the sick the ransone to the captive bread to him that famisheth but Christ is more necessary to the sinner We know not how many are in Christs debt for heaven Angels Sun and Moon seas and fountains men and all things subsist by him Col. 1.17 Heb. 1.3 Yet most of men judge fire and water more needfull then Christ and think they no more need Christ or Covenant-interest in him then the cart needs the third wheel or the great Ocean a drop of dew nor is it every necessity of Christ that we presse There is a necessity of a Physician to a whole Pharisee as a dead man stands in need of life But it is a literall necessity by which the whole saith Christ Matth. 9. needs not the Physician but it is the sick paining necessity such as this I die a hundreth times if I get not CHRIST This takes away sleep in the night and brings a fixed aim to sell all and buy Him CHAP. IX The 13. Argument from the necessity of Gods call 2. Of Typicall sprinkling of the blood of the Covenant and of the Testament The place Heb. 13.20 the blood of the everlasting Covenant opened Of the place Heb. 7.22 the act of suretyship the assurance of our state AN Argument 13. is taken from the necessity of this Covenant of Redemption 1. From the call of God Christ took not on him to be a Priest nor did he glorify himself to be made an High Priest but that he said unto him Heb. 5. Thou art my Son to day have I begotten thee That is I have ordained thee to have the honourable calling of the High Priest The Apostle also Heb. 1. applyeth this in part to the eternall generation of the Son And Act. 13.33 the Apostle applyes this to Christs rising from the dead because in these two latter manifestly appears the God Head of the Son in that he is true High Priest who by offering himself hath taken away our sins which only God can do In the other Rom. 1.4 He is declared to be the Son of God with power by the resurrection from the dead He who took not upon him to be High Priest while God called him and neither took upon him to be King while God called him and said Psal. 2.6 I have Anointed him my King upon my holy Hill of Zion and willingly consented to the call of God to be King and Priest He must be made Priest and King by Covenant between him and God for Priests and Kings were called by Covenant Mal. 2. v. 5. 2 King 11.17 2 Sam. 5.3 2. It is necessarie that the promises that are our Writs and Charters of Heaven be in a surer hand then in our own to wit in the keeping of Christ For this is an absolute promise made to us Ezek. 36.26 A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh This promise is not formally made to Christ yet it is a speciall Covenant-promise Jer. 31. Ezek. 11. Heb. 8. for there is no stony heart in Christ yet the promise is laid down in him and made to him eminenter for by the merit of his blood for he sanctified the people with his own blood Heb. 13.12 he sprinkles many Nations Isai. 52.15 Some say as Calvin Luther Musculus by the Preached Gospel But it is clear he alludeth to the Law of sprinkling Exod. 24.8 And Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words Now of that blood it is said Exod. 24.6 And Moses took half of the blood of the oxen that the young men of the children of Israel offered v. 5. and put it in basons and half of the blood he sprinkled on the altar 1. The half of the blood was divided betwixt the altar and the people to note say the English Divines the mutuall stipulation of God of Christ God the true Altar to his people and his people to him who were atoned and made one by the blood of Christ v. 7. 2. Moses took the book of the Covenant and red it in the audience of the people Not the Book of the Covenant of the ten Commandements for Moses had not as yet brought the two Tables of Stone containing the ten Commandements down from the mountain Then it was the Book of the Judiciall Lawes and Promises Heb. 9.19 For when Moses had spoken every Precept to all the people according to the Law he took the blood of calves and of goats with water lest the blood should thicken and congeal nor being mixt with water notting also some other mysteries 1 Joh. 5.6 8. and scarlet wool and hysop and sprinkled both the Book and all the people It s true there is no mention of wool and hysop and scarlet Exod. 24. but the Author to the Hebrews adds nothing of his own to Moses for there 's a ground for these Num. 19.6 and Moses speaks not of the sprinkling of the Book but the Book lying upon 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
separate not the Word and the Spirit the Father of Spirits loves to work with his own tools and sow with his own seed the Word of God these three agree in one 1. The Spirit acting 2. The habite of Grace acted upon by the Spirit who blows away the ashes and 3. The word of exhortation nor doe we extoll dead letters and livelesse formes as Libertines say for we take in with the letter the quickning sense and convincing meaning of the Word and its considerable that the Spirit drawes sweetly after him the nature faculties of will minde and affections and they need no other allurement but the Word the Spirit and the new nature But when they barbarouslie slew their children and made them passe through the fire they must put out of their ears and hearts the crying and howling of the murthered Babies with the noise of the beatting of drums nature serves the Divell often weeping and Sathan deadenes nature Grace so mortifies as the consent of delegation goes alone Psal. 1.2 Psal. 119.72.97 CHAP. XIII There are two sorts of Covenanting on externall professed visible conditionall another internall reall absolute and the differences betwixt them 2. Infants externally in Covenant under the New Testament 3. Some Questions touching infants PErsons are two wayes in Covenant with God externally by Visible profession and conditionally not in reference to the Covenant but to the thing promised in Covenant which none obtains but such as fulfill the condition of the Covenant For consent of parties promise and restipulation whether expresse by word of mouth Deut. 5.27 We will hear and do Josh. 24.24 And the people said unto Joshua the Lord our God will we serve and his voice will we obey Or yet tacit and implicit by profession I will be thy God and the God of thy seed makes parties in Covenant The keeping or breaking of the Covenant must then be extrinsecall to ones being confederate with God And 2. Infants born of Covenanted Parents are in Covenant with God because they are born of such Parents as are in Covenant with God Gen. 17.7 I will be a God to thy seed after thee 2. The Covenant choise on Gods part is extended to the seed Deut. 4.37 And because he loved thy Fathers therefore he choise their seed after them Deut. 10.15 Only the Lord had a delight in thy Fathers to love them and he choise their seed after them even you Fathers and Children above all people as it is this day And the Covenant choise of seed is extended to the seed in the New Testament Act. 2.39 For to you and to your children is the promise made He speaks in the very tearms and words of the Covenant Gen. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of you be baptized he saith not every one of you old and young Parents and Children repent For that command of Repentance is given only personally to them who moved the Question What shall we do Men and Brethren 37. For we are under great wrath and crucified the Lord of Glory The Answer is you aged Repent 39. True But ah we prayed his blood be upon us and our Children He Answers to that every one of you be baptized Why that must be every one of you who are cōmanded to repent No. It must be every one of you to whom the promise is made but the promise is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe the very two Pronouns that are Gen. 17.7 Deu. 4.37 Deut. 10.15 to thee and thy seed To you and your seed and children Now the Answer had been most impertinent if he had mentioned their children except in order to their Baptism and their being in Covenant For 1. their Children crucified not the Lord Jesus Nay by Anabaptists grounds their Children not being visibly in Covenant with their Parents and not capable of actuall hearing the Word of actuall mourning for and repenting of their sins as Zech. 12.10 Mat. 3.8 9 10. they were not concerned either in the evill of their Parents who crucified the Lord of Glory nor in the good of their Repentance more then stones So that every one of you be baptized for the promise is to you and to your Children should be impertinent and also false for Covenant promises are no more made to Children then to stones say the opposites of Infant Baptism Yea also as the Lord in the Old Testament calls Israel his people My people old and young Saul shall be Captain of my people David shall feed my people old and young and shall punish with the sword the murthering of Infants 2. Because he choise with a Covenant choise the Jews and their seed Deut. 4.37 Deut. 10.15 Gen. 17.7 then he must be the God of their seed But he choiseth with a Covenant choise and calling all the Nations Isa. 2.2 3. All the kindreds of the earth under the New Testament Psal. 22.27 All Egypt and Assyria under the New Testament Blessed be Egypt my people and Assyria the work of my hand Isa. 19.29 All the Kingdomes of the world are the Lords and his Sons and he reigns in them by his Word and Gospel as the seventh Angel soundeth Revel 11.15 All the Gentiles are his Isa. 60.1 2 3 4. Mal. 1.11 All the ends of the earth and the heathen Psal. 2.8 9. Psal. 72.7 8 9 10. Now if they be not his by visible and externally professed Covenant they must be the Lords Kingdoms only because some in these Kingdomes 1. Are come to age 2. Professe the truth 3. Give a signification that they are converted and chosen and so baptized But so infants and all the rest of these Kingdomes who fixedly in a Church hear the Word professe they are followers and by so doing are witnesses against themselves that they have chosen the Lord to be their God and have consented to the Covenant as Joshua saith Josh 24.22 must be under the New Testament cut off from the Covevant and a place must be shown where God hath now under the New Testament broken the staves of beauty and bands and hath laid this curse upon all the Infants of Egypt Assyria of all the Kingdomes of the earth that the Lord is now no God to them and feeds them no more and therefore that which dies let it die and that which is cut off let it be cut off as it is Zech. 11.9 And the like must be said of all that are come to age and not baptized or as good as not baptized And Covenant promises are not to the Children of Beleevers contrair to Acts 2.39 nor to the aged untill they be converted visibly and Baptized This then hath never yet been fulfilled that the Gentiles and Heathen are become the Lords people Sure it is 2. and was a mercy for the seed to be in Covenant Exod. 20.6 I am the Lord shewing mercies unto thousands of them that love me and keep my Commandements Psal. 89.28 My mercy will I keep with David
the multitude and all the people baptized Luke 3.7 compared with Luk 3.2 Matth. 3.5 6. Mark 1.5 for as many as went out to be baptized were baptized but all Jerusalem and all Judea went out Mat. 3.5 6. and were baptized saith Mark 1.5 what motives I say led and induced them to join For they joined but for a season Joh. 5.35 Matth. 21.32 and what rule of the word there is to regulate us in judging of these motives 3. What outward marks the word gives of outward regeneration and consequently of predestination to glory Justification Effectuall Calling made visible which we must see in others before Pastours can feed them as Pastours for the word is in all the like a perfect rule Quest. 2. What is the first principall and only proper subject of the promises of speciall note in the Mediator of the promise of a new heart of the styles properties and priviledges of speciall note That is to be called the body of CHRIST the Anointed ones and such as shall never fall away Jer. 32.39 40. Jer. 31.35 36. Answ. Only the Invisible and Mysticall body of Christ for a promise of a new heart of the Law ingraven in the inward parts of the anointing Jer. 31.33 Isa. 54.13 Heb. 8.10 of perseverance Jer. 31.35 36. Isa. 54.10 Isa. 59.20.21 Jer. 32.39 40. Joh. 10.27 28 29. are promises of speciall note in the Mediator And if any say that the Visible Church as such as visible whereof Simon Magus is a member is the first principall subject of these promises or of priviledges of speciall note in the Mediator they must join it may be mistakenly with Arminians Mr. Thomas Hooker did not so ingenuously as need were refute this Thesis of mine as he ought to have done but framed an other of his own and refuted it to wit which is not owned by me The Invisible Church is not the prime and only subject of the seals that is of the externall seals I grant all the externall seals is not a priviledge of speciall note in the Mediator for it is a priviledge of Ishmael Magus and of all prophane Hypocrites And it is not to be said that Hypocrites and gracelesse men Ishmael and Esau have a command of God to receive the seals and a warrand from his Word to require them as that pious and grave man Mr. Thom. Hooker saith in his Survey Part. 1. Cap. 3. pag. 41 42. For saith he there can be no better right then Gods command to injoin and his Word to warrand us to challenge any priviledge The command of God is a good warrand to the Church and Ministers to conferre the seals to Ishmael Simon Magus Judas though no Word of God warrand us judicially to sentence them to be regenerate before the Ministers can confer the seals as Mr. Hooker and his teach but that the command of God is a good right and warrand to Esau and Simon Magus to require and to challenge the seals is not written in the Scripture with the good leave of that pious man no more nor usurpers have warrand to challenge that to which they have no right or a robber hath warrand to require the purse of an innocent traveller Can the sorcerer Magus say there can be no better right then I have to challenge Baptism and the Lords Supper Why I have the command of God Nay but an answer is soon returned to the witch The Church of Samaria hath Gods warrand to confer the seals so long as the witches skill fails him not to act fairly the part of the painted professour but the conditionall command of an externally Preached Covenant is not the best right nay no right at all for him to challenge the seals except he come beleeving and discerning the Lords Body and mourning for sin and fulfill the condition Indeed if the Lord had commanded Magus and all the visible members with an absolute command Come and receive the seals whether ye professe know Christ or beleeve and repent or not that command should warrand all to challenge but I trust Mr. Hooker will not stand to such a command And therefore distinguish betwixt jus activum ane active right in the Church to confer the seals and jus passivum a passive right in Magus to challenge The latter requires that Magus have right as a beleever and in foro Dei both to the seal and interest in Christ by the grant of Adversaries Else he hath no right no command of God to challenge the seals And therefore we must distinguish betwixt the Covenant of Grace qua factum initum qua annunciatum the Covenant I say as made with some and yet Preached to all And whereas Mr. Hooker saith 38 39. pag. that he cannot see how the will of purpose and the will of revealed command do not contain apparent contradictions This Godly man hated Arminians when he saw them in day-light I cannot now insist to answer him and Papists and Arminians who object the very same thing It is clear they differ much but they are not contradicent more then the decree of God and the morall obligation of men are contrair Hypocrites and such are only visible members and no more and have no true and internall right and interest in the seals according to the inward grace signified or the promises of a new heart which are absolute and made to the Elect and beleevers who are the only principall prime and proper subject of such promises of speciall note in the Mediator Quest. 3. What be these principall reall Covenanters to whom onely the new heart is absolutely promised and how are they known CHAP. XVI 1. Of the hypocrisie of formall Covenanters 2. Self-deceit 3. The new Spirit 4. Revelations and Prophecies 5. Markes of a Spirituall disposition Answ. THis toucheth the differences of the old and stony heart in such as are externally only in Covenant with God and are Hypocrites And the new and soft heart of such as are internall reall and absolute Covenanters Hence these propositions 1. An Hypocrite is he who in the stage represents a King when he is none a begger an old man a husband when he is really no such thing Luke 20.20 They sent out spies faining themselves to be just men To the Hebrews they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faciales facemen men of the face and vizard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colorati dyed men rid men dipped baptized from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dye dip wash baptize Jer. 12.9 mine heritage is to me as an speckled bird or a pyed bird and hath casten off my simple liverie and so is a bird of many sundrie colours The Hypocrite is dyed and watered with a hew and colour of godlinesse Coneph noteth hypocrisie Isa. 32.6 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simulavit fraudulenter egit The noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissembler an Hypocrite who is sometimes just sometimes wicked
for the sinnes of the world If reason weigh the one and the other yet because both were performed upon the motive of the love of God commanding both was most spirituall obedience especially because the duty is both work and wage and the more of the Word of God is in the obedience I mean not the letter only but the word including the love 2. The authority of the Commander 3. The beauty apprehended to be and the peace in obedience the more spirituall is the obedience The letter only may show you duty your obligation and the penaltie of disobeying and all these three in a literall way and yet upon that account the obedience is not spirituall but Gospel-love added to the Laws-letter makes spirituall obedience CHAP. XVIII The new heart of Covenanters the Nature Characters Properties thereof hitherto of the new Spirit Quest. 6. WHen are we to judge that we have a new heart And when do we know that it is not the old heart Ans. 1 Propos. As Physically so also Morally the heart is the man the good heart the good man the evill heart the evill man and God weights men by the weight not of the tongue of the hands of the outward man but by the weight of the heart Asa his heart was perfect 2 Chron. 15.17 the heart of Jehoshaphat 2 Chron. 17.3 was perefect And Psal. 78.37 their heart was not right the froward heart is the froward man Pro. 3.32 For there is a man speaking within a man and a heart within a heart acting as if it were a man made up of soul and body Thou hast said in thy heart I will ascend up to Heaven so the King of Babylon Isa. 14.13 So the heart acts Heaven or Hell within the man Psal. 14.1 Luk. 12.19 they have a heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busied in the Colledge studying and reading covetousnesse 2 Pet. 2.14 2. Propos. When the Lord tryes the man he tryes the heart and the reins Prov. 15.11 Hell and the heart both are naked before him Prov. 17.3 Theodoret. God acteth the noon-day-Sun meridionaliter in every heart The man himself is without and God within Jer. 17.9 Man searcheth not his own heart and reins for there be plottings and inclinations to evill in the heart which the heart knows not 2 King 8.12 13. Peter hath a better heart then all men in the books of his own heart Matth. 26.33 but it s not so indeed 3. Propos. The washen heart that lodges not vain thoughts Jer. 4.14 purged from dead works by the blood of Christ above all the blood of bullocks and goats Heb. 9.14 purified by faith Act. 15.14 is the good heart It is a better heart according to the heart of God 1 King 15.5 that turneth not aside 1 Sam. 13.14 of Gods seeking out and finding then the first heart created of God Eph. 4.24 Col. 3.10 And ah we seek a good Ruler a good Physician when we are sick a good house to dwell in and which is strange a good horse but not to have a good heart 4. Propos. The excellent acts of God in a manner with glory to his Highnesse to mind his first work to create a better heart then the first which he created saith that there is great need of a good heart Psal. 51.10 of a new heart Ezek. 36.26 It s beyond all admiration to create so raâ—e a peece as the Sun out of no thing and a beautifull Lillie out of mire and dirt out of common clay to bring forth Saphirs Carbuncles and in liew of a stony heart for grace is not educed out of the potencie of any created thing to create a new heart which God loveth to dwell in rather then in heaven the high and holy place Isai. 57.15 which so ravisheth the heart of Christ Cant. 4.7 9. and is of more price with God then gold or any corruptible thing even a meek and quiet spirit 1 Ptt. 3.3 4. is the rarest peece of the works of God It s an excellent act of God to keep the vessell in a spirituall season as David prayes 1 Chron. 29.18 To make roome for Christ dwelling by faith and for love to comprehend love Eph. 3.17 18. and who puts such a thing in the heart Ezra 7.27 when a sparkle of fire from flint falls on water or green timber there is no fireing from thence But when actuall influences fall upon an heavenly habit as the Lord can cast in a coal or a lump and flood of love Cant. 2.5 6. Luk. 24.32 Cant. 6.12 there are most heavenly actings of the soul. 3. He bows and inclines the heart to the Lords testimonies and to cleave to him without declining Jer. 32.39 40. Ps. 119.39 Cant. 1.4 Ps. 141.4 4. We are to beware of 1. the reigning evils of the heart of a rotten and unsound heart 1 Tim. 6.5 Psal. 119.82 2. Of an unsavoury stinking heart that smells of hell and the second death of all sort of unrighteousnesse and malice like a green opened grave Psal. 5.9 3. Of an uncured heart that never came through the hands of the Physician Prov. 14.13 A sound heart is the life of the flesh Of an unsound unsavoury and a rotten heart Eph. 4.29 compared with vers 23. from whence issue rotten words borrowed from rotten and worm-eaten trees which speak an uncured heart 5. We are to look to deadnesse of heart in all the branches of it As 1. sullennesse and dumpish sadnesse in refusing comforts and being full of unbeleeving heavinesse in David Psal. 69.20 Psal. 42.11 whereas we are alwayes to rejoice Psal. 119.52 Phil. 4.4 2. Fainting at the greatnesse of the affliction Isa. 20.3 Joh. 14.1 whence comes withering of heart Psal. 102.4 Psal. 27.13 3. An overwhelmed and unbeleeving sowning heart Psal. 61.2 Psal. 142.3 Psal. 143.3 4. 4. Deadnesse in going about the service of God Psal. 119.37 Quicken me in thy way of this else where 5. Narrownesse to take in God opposed to an inlarged and wide heart Psal. 119.32 Psal. 81.10 and straitening of heart when the soul is so hampered that he cannot speak Psal. 77.4 unbeleef clipps the wings of the Spirit and layes on fetters which may come from the wicked company and may be laid on by our selves Psal. 39.1 2. 6. There is an Atheist heart to hate the existence of God of Christ of a Gospel Jam. 2.19 Matth. 8.29 Compared with Psal. 14.1 Eph. 2.12 Some beleevers are near to say I take my leave of Christ I 'le pray no more for it is in vain Jer. 20.9 Ps. 73.13 14. but it is not a fixed resolution of this else where 7. There is an evill heart of unbeleef to depart from the Living God Heb. 3.12 8. A heart that deviseth ploweth or delveth wicked imaginations Prov. 6.18 As Prov. 3.29 Plow not evill against thy neighbour Hos. 10.13 You have plowed iniquity such plots are forged against the people of God Matth. 27.1 Nah.
it be a doubt to me if the Covenant of Works had stooden and Adam and all his had fulfilled it perfectly if the Lord should weigh in an even ballance by ounce weights our poor labour and great reward of Glory for had he entered such a market the losse had been ours we could not have obtained life eternall that way for our stock of time-working should have dryed up The vertue of justice stands in the equality of that which is given and received Now there is a two-fold equality one rei ad rem between thing and thing ane Arithmetick justice so many ounces of naturall actings and the same number of ounces of grace and glory This commutative justice is not in God as the soundest and learned'st School men teach There is another justice of proportion duarum rerum ad duas alias res of two things proportionally answering to two things distributive justice is this and it keeps a Geometricall proportion Augustine with Scripture saith God is become our debter not by receiving any thing from us but by promising what he pleaseth 2. It followes from the Parable that Gods bargaining with us depends not upon the equality between thing and thing the work and the wage But upon his own free pleasure of disposing of his own And it is the froathinesse of our nature to judge the penny of Glory that we get by labouring to be our own whereas after the promise and after we have fulfilled the condition it is not ours but Gods and he calls it his own and it is to be disposed on by the Lords free-grace Friend may not I do with mine own what I please Mat. 20.15 2. No promise as a promise can give us a proper right by way of strict justice to plead with God 1. A promise of grace is a free promise and no man can say because God promises the new heart to most undeserving men that are of a stony heart and doe profane his holy name amongst the Gentiles that therefore it is just by condignitie of the thing that a new heart should be given to them that are foolish disobedient and serving diverse lusts The farrest that hard faced Jesuits go in this is to tell us of the poor penny of the merit of congruity for the right weight of the summe and thousands of saving grace which Papists have refused as ashamed thereof 3. If a promise as a promise should make an equalitie between one thing and another and so lay a band of strict commutative justice upon God then should every promise do the like quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that cannot be said For then if God should promise glory of ten thousand millions of degrees above the glory that Angels and men now injoy for speaking one good word that should be a free promise but that promise should not make an equality between so hudge and rich a reward of glory and so hungry and poor a work as the speaking of a good word so as God should fail of justice if he should deny a reward so great for so small a work For the denying thereof should be against the veracitie and faithfulnesse of God if he should not fulfill his promise but he should not fail against strict justice either in not rewarding the work with a condigne reward or in not giving to the man that spake the good word his own For there is no just equality between work and wage here Nor can ever so feckless a work or all the works of men and Angels make the glory of life everlasting our own For glory remains ever the proper gift of God and under his dominion 4. A promise is by order of time or nature latter and posterior to the good thing promised as words of truth are latter to things and things have the same valor and worth before and after the promise yea if one promise to give for a plot of ground a summe of money of value five hundred times above the worth of that plot of ground that promise can not make the unequall and unjust price to be a just and equall price Even so the promise of God to give eternall life to the obedience of Adam can make no equality of strict justice between the reward and the wage For the reward promised for the wages is equall and just before the promise and ex naturâ rei and so must lay bands on the Lord so as he cannot do contrair unto it which is against all reason And who gave first to the Lord and it shall be recompensed to him and he that gave first to him man or Angel must give his own or then it is no giving which he received not from God either created being or gift or work for any uncreated gift none can give to him as is said 2. What is given is amongst the all things that are of him as the efficient and to him as the last end and through him as the conserver of all and so can be no gift to him Rom 11.36 And what God of free goodnesse decrees to do that he may decree not to do and things falling under his decree are not necessary he cannot decree that man should be a reasonable creature for it involves a contradiction to be a man and not to be a reasonable creature But no shadow of contradiction there is for the Lord to forbid to eat and to forbid to eat under a punishment And the not created world it being from eternity nothing and a non ens could not have any jus or right to plead that God would stand to what he decreed and give being and create a world for if the Lord should not give being to it and create what he had decreed from eternity to create he should fail against his own unchangeable Nature but should do no unjustice to an uncreated world except we say God should be unjust if he had not created the world For being of justice is due to the world and God refuses to pay the debt of being to the uncreated world which is non-sense And upon the same ground if he should annihilat the world or take away life from living things he should be unjust It is safer therefore to say that God oweth the creature nothing but we are his debtors for service and praises while we have any being 4. Use. If God of his free will so placed Adam to reward his obedience We think hard to serve God for wages and to be placed in a condition of obedience Evah and we with her sucking the same milk thirst after such lawlesse Independency to be from Gen. 3.5 6. under God Whereas Adam and Angel-courtiers that have wings to obey and the Noble and High Heir who learned obedience through the things he suffered were in this condition and Christ a King in the shape of a Servant was obedient to death
bare commands without any Gospel strength given to obey and so they are legall commands in the letter oboblidging all visible Covenanters to obedience and so all Letter all Law no Gospel strength to performe speaks poor unmixed Law In this case God repeats and craves back again from broken men a sound heart which they sinfully lost in Adam and may justly seek heart conformitie to his holy Law from all men Or then these commands are backed with Gospel strength to obey and so they are both commands and blessings promised as Jer. 31.33 This my Covenant a Covenant and something more shall bee I will put my Law in their inward parts and write it in their hearts 34. Ezech. 11.19 Ezech. 36.26 Heb. 8.6 10 11.12 so the more strength promised the more Gospel Neither is there any inconvenience to say that the Reprobate visible Covenanters are not thus as touching the speciall promises of a new heart and perseverance of the Saints really in the Covenant of Grace Q. Who are they who are to believe God shall give them a new heart Ans. No man is positively to believe it while God work it in him for no man is to believe that he is predestinated to Glorie while he first have the effects thereof in him the hid Manna the white Stone the new Name But no man is to despare or to create fatall inferences that he is Reprobate since God begins kindly with him with a Gospel call CHAP. XIIII Considerations of the Arguments from Gen. 17. Mark 10.15 16. Luke 18. Math. 19. Rom. 11. for Infant Baptisme IF God be the God of Abraham and of his seed Gen. 17. therefore every male child shall be entered in the Covenant by the initiall seal of Circumcision and so women also who eat the Passeover which the uncircumcised might not do and Peter was sent to the Circumcision that is to all the Jews men and women and so the women is some way in the men and they might be circumcised in them upon the same gound because the same promise is made to fathers and to children must infants be baptized Acts 2.39 1. This is the Lords own Argument Gen. 17.7 there were multitudes of differences between Circumcision and Baptisme as we grant but in the substance nature and Theologicall essence and in the formall effects they are the same We grant that Christ revealed in Types Sacrifices to come darkly offered may differ from Christ as clearly offered Preached without these already abolished shaddows and who is now come Yet he is the same Saviour to them who believed in him then and now Act. 10.43 Act. 15.11 And we 2. argue not simply from the letter of the Covenant I am your God Ergo be baptized for one might reply I am your God Ergo offer such beasts to me it shall not follow But I am your God and the God of your seed offering to you the same Christ and righteousnesse that was offered to Abraham in the same Covenant Ergo all of you be baptized who are under the same Covenant For 1. Circumcision of the flesh was a seal of the Circumcision of the heart promised in the Covenant of Grace Deut. 30.6 and of the cutting of the foreskin thereof Jer. 4.4 Jer. 9.26 Ezech. 36.26 27. and baptisme is the same Col. 2.11 12. Tit. 3.5 2. Circumcision is a seal of the righteousnesse of faith Rom. 4.11 so is baptisme as 1 Pet. 3.21 Rom. 4.24 3. Circumcision is a seal of the Covenant and by a metonymie called the Covenant of God in the flesh Gen. 17.7 13. so is baptisme a solemn installing of all Samaria Acts 8. in the Christian Covenant and so Acts 2.39 4. Circumcision is a solemne way of instituting any in the Church of Israel so we are by one Spirit baptized into one body 1 Cor. 12.12 13. 1. The command of Circumcising is as large as Covenanting but that is with Abrabam the father and his seed Acts 2.39 make the command of being Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of you be Baptized as large as the promise of the Christian Covenant and call For the promise is to you and to your children and to as many as the Lord shall call 2. The command supposes that all the Circumcised the males of eight dayes old understand not the promise of the Covenant the nature use signification and end of the seal and the command to be baptized supposeth that the children to whom the Covenant promise is made do not understand the same as touching baptisme and the Covenant promise Acts 2.39 3. If the positive command be generall that all these in Covenant should be marked with the initiatorie seal of the Covenant As Gen. 17.7 8. I am thy God and the God of thy seed Therefore old and young be Circumcised then there was no other command in particular to baptize old or young but the institution of Baptism in place of Circumcision needfull As touching the application of it to persons old or young except the ground of externall Covenanting stand as warranting to administrate the seal to all so Covenanted Yea and if there be a positive command and warrand in the New Testament to tender the Seal of Baptism to none but to the aged that can give an account of their faith and do actually beleeve then should there be an expresse command in the New Testament concerning Baptism as concerning the Lords Supper that every one before they be Baptized try and examine themselves whether they savingly beleeve or not before they be Baptized otherwise they receive their own damnation as in the Lords Supper for self judging and self examination if actuall beleeving and being internally in Covenant as these in whose heart and inward part the Law of Grace must be ingraven be the necessary condition required in all these to whom the Church can warrantably tender Baptism as the seal of the Covenant And we require a positive command in the New Testament see that ye Baptize none though they professe they be in Covenant except such as can try and examine whether they savingly beleeve or not and here Anabaptists must flee to the consequences of the Word and reasons drawn from the Covenant of Grace as well as we and an express command they cannot flee unto nor is it in Old or New Testament It should not move us that Infants understand neither command nor seal nor Covenant for the Argument is against the Holy Ghost and they are oblidged to answer it for Infants are as ignorant of the promises the speciall mysteries of the Gospel as of Precepts of the Gospel And yet the promises of the Covenant of Grace are expresly to Infants of the New Testaments Acts 2.39 promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel promise made to Abraham Gal. 3.16 The Gospel and promise of righteousnesse of the Spirit of Life Gal. 3.17 18 22 29.23.28 Gal. 6.2 Rom. 4.13.16.20 Rom. 9.8 1 Tim. 4.8 Heb. 4.1 Heb.
single branches of the house of Judah so that all and every one are taught of God none excepted Jer. 31.33 34. Isa. 54.13 Joh. 6.45 not so in the visible externall Covenant if it be but externall not any is taught of God but all are taught of men 5. The reall personall Covenant is everlasting like that Covenant with the Moon and Stars 2. The night and the day 3. Of the motion of the Sea Jer. 31.35 36 37. There is perseverance absolutely promised Jer. 32.40 I will make an everlasting Covenant with them that I will not turn away from them to do them good It s sure in Gods part for he changeth not Nay but we change and turn away from God he obviats that I will put my fear in their hearts that they shall not depart from me So Isai. 54.10 Isa. 59.21 but all such as Nationally visibly only and in profession only are in Covenant may fall away 6. Jer. 31. â—â— Behold 〈◊〉 day 〈◊〉 come saith the Lord that the City shall be built to the 〈◊〉 c. There is a promise of spirituall right in Christ made to the blessings of this life to these that are personall Covenanters As Jer. 32 4â— Ezek. 11.17 18 19. Ezek. 36.26 27 28 29 30 33. Ezek. 37.24 25 26. Ezek. 34.23 24 25 26 27. which promise though not repâ—â—ted in the New Testament when the Prophesies of 〈…〉 cited Heb. 8.8 Heb. 10.16 17. but of purpose 〈…〉 because the promise of temporal blessings is not so expresse 〈◊〉 Yet in other places of the New Testamant it is clear that we have bread by Covenant-promise Matth. 19 20. 1 Tim. â— 8 Heb. 13. â— 6. 1 Pet. 3.10 11 12. which 〈…〉 only 〈…〉 Covenant externally c. These six differences are clear Jer. 31.33 c. so that it is evident that all and every one of the Visible Church are not really and personally confederates so that though the Lord say to both I will be their God and they shall be my people yet not one and the same way Hence there is no ground at all nor truth in what Arminians say that the Covâ—â—ant of Grace is made with all and every one of mankind as was the Covenant of Works For this must be true that in Paradice the Covenant of Grace was made with Adam and all his seed But a Covenant so universall ought to be proclaimed to all the 〈◊〉 but thus was not For the Lord published and made it to Abraham and his seed and the Lord choised Israel above all the people on earth Deut. 5.1 2 3. Deut. 7.6 Deut. 10.15 and shewed his judgements and statutes to them not to other Nations And therefore there can be no subjejective revealing of Christ by universall grace given to Heathen and all others and by an objective revealing of Christ in the works of Creation the heaven and earth night and day as some teach citing the Ps. 29.1 2. For so 1. God choised Americans Indians and all the wild Savages to be his people as well as he choised the Jews and if the sound of the Gospel went out to the ends of the earth that is to all and every one as they expound Psal. 19.3 4. Rom. 10.18 then it must be the purpose of David and Paul that the Doctrine of the Covenant of Grace and of Christ crucified by whose alone name men are saved and by whom only 〈◊〉 come to the Father Acts 4 1â— John 14.6 is written in the Firmament which must declare the glory of God manifested in the flesh day unto day and must preach Christ crucified to all Nations who see the Sun rise and go down â—or sure that sound Psal. 19.4 goeth through all the earth Sure Paul must give a dark interpretation Rom. 10. of that Psalm 〈…〉 2. If the hearing Rom. 10.18 but I say have they not heard be the hearing of God Creator his sounding 〈◊〉 in the Firmament Night Day and Sun as it is Psal. 〈◊〉 by all that see the Sunne and also the hearing of the joyfull sound of Christ Preached in the Gospel written and objectively 〈◊〉 in Sun and Moon Night and Day as Amyrald and his do expound it Then may all that see the Sun call upon the name of the Lord revealed in Christ and believe in Christ for of their beleef Moses speaks Deut. 30.14 and Paul Rom. 10.9 â—â— and all have the benefite of the Preached Gospel and sent Prophets whose feet are beautifull upon the mountains publishing 〈…〉 of peace vers 15. as Nah. 1.15 Isai. 52.7 and â—ll that see the Sunne are the same way saved by Jesus Christ that Jewes and Gentiles are who hear the Gospel But Paul strangely crosseth this How shall they call upon him as God revealâ—â— iâ— Christ in whom they believe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shal they 〈◊〉 him of whom they have not heard And how shall they hear without a Preacher And how shall they preach except they be 〈◊〉 Now if the sound of the Preached Gospel be to be heard in the Firmament Sun rising and going down as Amyrald and some Libertines do say whom I heard Preach the same thing at London Paul might receive an easie and a short answer The Gospel of Christ crucified written on the Firmament Sun and night and day is as lawfull an Ordinance and a book upon which Americans and all that see the same may read the glad tydings of salvation and so may call upon and beleeve in God and winne and earn by 〈◊〉 industrie and hearing of the Gospel by sent Preachers as the Preached Word of God and therefore Paul cannot deny but faith comes by hearing of some other Preacher then a Gospel-Preacher or one that is sent for Paul Rom. 1.16 17 18 19. and David Psal. 19.1 2 3. v. 7 8 9. distinguish the two Books There is not such an Objection dreamed as Amyrald imagines of Rom. 10.18 If God will have mercy on the Gentiles how is it that they have not heard the Gospel For the Lord hath not declared his minde to them He answers God did not so keep up his good will to the Gentiles in former times but by the Ministery of the Heavens ac veluti voce providentiae and as it were by the preaching of the Word of Providence he spake to them which things should be spoken to no purpose by Paul if they be understood of a revelation of God as Creator only and not as Redeemer for what hath that revelation to do with the Gospel Therefore Calvine saith he speaketh of the revelation by the creatures preparatory to the Gospel It is true there is an Objection in these words v. 18. But I say have they not heard A learned Countrey-man Charles Fermin But the Israelites saith he have not heard the Gospel Then if faith be from hearing and saving calling upon God be from faith then believing Israelites shall be of the number of them that call
the root by a Metaphore is to pollute and defile Psal. 106. the land was defiled with bloods Hence the Hypocrite is all things and all men and nothing and no man but himself Hypocrisie is considered in it self and so it is opposed to sincerity Or in relation to these graces and duties which it fenzies and so it is opposed to all the true vertues which it lyingly and feinzedly represents as painting is opposed to realitie in nature being a counterfeiting of nature and it is opposed to things that are painted so a living man and a growing rose things obvious to the eyes of sense are most easily painted as colours lineaments as a mans body but things that fall under the understanding only as the soul and under the sense of smelling and touching are hardly pictured Ye may paint the man the roses the colour figure and the fires red flaming but he cannot paint the soul the smell of the rose or the heat of the fire It is hard to counterfite spirituall graces as love of Christ sincere believing intending of the Glory of God It s hard to get a coat or put painture on spirituall graces and the more ye counterfite the Spirit the more Divell-like is the forgerie for he changeth himself into an Angel of light There is some use for painted men for they serve for ornament but there is no use for faith but resting upon Christ nor for love but to cleave to God and please him and our neighbour In all duties we counterfite but the outward bulk of graces and actions and would seeme to do what we do not If the colour of graces and godlinesse be desireable it self is more desireable but to imitate only the externalls of the Covenant of Grace to keep a roome in the Church is to put a lie and mock upon the Lord and to reproach him with dimnesse of sight And such as hate Christ and the Godly in their heart and first cloath them with the coat of hypocrites lyers Samaritanes seditious men they much more hate Godlinesse he that would have the picture of the man stobbed or hanged would much more have the living man in person stobbed or hanged Hypocrisie is a resembling of a morall good for vaine glory It s not hypocrisie to suppresse tears in Prayer least the man seeme to seek himself nor for a father to seeme to be angry at his childe or servant when he is not angry nor to put on deafnesse at reproaches Psal. 38.12 They speak mischievous things 13. But I as a deaf man heard not It was prudencie not hypocrisie in Saul to hold his peace and misken when the sons of Beliall despised him it being the beginning of his reigne 1 Sam. 10.27 Nor is it hypocrisie in a Magistrate or Joseph to put on an other person to his brethren though if the ground be unbelief it is not lawfull for David to feinzie himself mad Nor for Ammon to counterfite sicknesse or to put a lie upon providence And yet it is not hypocrisie for Solomon to seeme to divide in two the living childe with a sword or for the men of Israel to flie before the men of Ai. A lawfull end and a right end and motive contributes goodnesse to actions that are not intrinsecally evill There is a naturall hypocrisie in all every man in both sides of the Sun is a lyar he that said he would wish that he might dwell in the land beyond the dawning of the morning where they are all sincere wished to dwell where there are no men for where-ever men are there are hypocrites and hypocrisie There is an acquired hypocrisie in all lesse or more and an habit thereof in not a few According to mens wayes so are men white and painted Hypocrites Herod professeth to worship Christ and mindes to kill him Math. 2. And Absolom covers treason and rebellion against his father and prince with the whitenesse of a vow at Hebron what better is the whoore and what more devoute to say Prov. 7.14 I have peace offerings with me to day have I payed my vowes under the vail of zeal they think it service to God to kill the Apostles Joh. 16. But the worst of Hypocrites is he who makes himself a Hypocrite not before God onely and before men but whitens and paints himself before himself and deceives himself 1 Joh. 1.8 It is strange a man hath such a power over himself as to perswade himself that he hath no sin not only in point of faith as such as deny any originall sinne in themselves or others as many seducers now do Socinians Arminians diverse Anabaptists and such as say the Law may be fulfilled by Grace we are justified by Works It is possible to be free of sin in this life and to be perfite so as they cannot sin But also practically a mans heart may deceive his heart and may perswade himself that he is Godly and Religious Jam. 1.26 and that his wayes are right Prov. 14.12 and may say within his heart and so think not only I am holier then thou and yet not be so much as ceremonially holy but remaine in the graves and eat swines flesh Isa. 65.45 but I say I am rich and which is above admiration I have need of nothing Rev. 3.17 that I have no need of forgivenesse of saving Grace of the Redeemer Christ of Salvation And this is so much the more dangerous that the prejudice and blindnesse of self-love doth more strongly perswade self-godlinesse then any godlinesse of the world and begets a more strongly radicated and fixed habite of believing self-godlinesse then Ministers the godliest of them and Professors and Angels and the Lord immediatly speaking so long as the revelation is literall Numb 22.12 24 28. and Christ Preaching in his Person Math. 8.9 14. Math. 21.43 44 45. Luke 16.13 14. Ioh. 10.24 25 26 27 28 29 30 31. and the Apostles Acts 24.25 26. Acts 26.2 3 4 5 6 c. 24. can be able to root out for they can fence and ward off and can let out blowes at all that ye can say and cary this habite of a false opinion of self-holinesse to Eternitie with them and stand to what conceited lamps they hear on earth did glister withall and plead against the Lord in his face that the sentence of condemnation is unjust Matth. 25.44 and that they deserve for their profession to be admitted in to the Bride-groomes chamber Math. 7.22 Matth. 25.11 Luke 13.25 and all such fairded Professors are externally only in Covenant with God And therefore these are sad marks when first ye hid your lusts and nourish them and feed upon the East wind of some created last end and have not God for your last end Luke 12.19 Psal. 49.11 Psal. 4.6 Ier. 22.17 2. When ye know not that ye are poor miserable blind naked Rev. 3.17 Math. 9.11 12 13. Luke 15.2 Luke 19.7 and ye were never in Christs hospitall and are
whole and need no Physick 3. Ye loath Christ but knows it not Luke 7.44.45 ye love Christ as a supposed Prophet and loath him as a Redeemer One may deadly hate Christ and not know it 4. Ye cannot compare the two states together the state of nature and the state of Grace as 1 Tim. 1.13 ye idolize your own choise to bear down Achabs Idolatrie but choose not the will of God to oppose Ieroboams Idolatrie 5. Ye want Christ and ye were not born with Christ in the heart 2. Yea ye are eternally lost without him and know neither the one nor the other Quest. 4. Whether or not are beleevers the parties of the Covenant of Grace Ans. These are parties to whom the Covenant-promise is made not these who already have the benefit promised in the Covenant but beleevers must have a new heart and consequently faith already therefore they cannot be parties with whom the Covenant is made As because the Image of God is not promised to Adam in the Covenant of Works but presupposed to be in him by order of nature before God make with him the Covenant of Works else he could not be able to keep that Covenant which we cannot say for God created him right and holy Gen. 1.26 27. Eccles. 7.29 Eph. 4.24 Col. 3.10 Therefore Adam in his pure naturalls as not yet indued with the Image of God cannot be the partie with whom the Covenant of Works is made for then the Image of God must either be a reward which Adam by his pure naturalls and strength thereof must purchase by working which the Scripture and nature of the Covenant cannot admit or then the Image of God must be promised to Adam in the Covenant of Works which is no lesse absurd And if faith be promised in the Gospel the Covenant of Grace must be made with some Israel and Judah as predestinated to life eternall and yet wanting a new heart For God cannot Covenantâ—ways promise a new heart to such as have it but to suchÌ„ as have a stony heart and beleeve not Ezek. 36.26 Deut. 30.6 Ezek 11.19 nor can he promise faith to such as have faith this way Quest. 5. Who are these that have the new heart and so are personally and really within the Covenant of grace Ans. Because the new spirit is given when the new heart is given Ezek. 36.27 Ezek. 18.31 Make you a new heart and a new spirit and many in our times boast of the spirit it shall be fit to speak of the new spirit and who are spirituall Hence these Questions of the new spirit Quest. 1. What is the seed of the new spirit Ans. The word of the Gospel therefore before Adam could have the Gospel-spirit the Lord must reveal the Doctrine of the Gospel the seed of the woman must tread down the head of the serpent Gen. 3. So the word and the spirit are promised together Isa. 59.21 Isa. 30.21 Thy teachers shall not be removed and thine ears shall hear this is the inward teaching a voice behind thee saying this is the way walk ye in it Isa. 51.16 17. Mat. 28.20 Go teach that is the word Loe I am with you to the end of the world that is the Spirit to make it effectuall by my Spirit Joh. 14.16 17. Object But Adam when he heard first the Doctrine of the blessed seed could not try the Doctrine or speaker by any new Doctrine Ans. The first Doctrine can be tryed by no other rule because it was the first rule it self nor can these principalls written in the heart naturally That God is God is just holy c. be tryed by any other truths because they are first truths As the sense of seeing cannot try whether the Sun be the Sun by the light of some other Sun that is before this Sun which is more lightsome For there is not another Sun before this the Gospel it self hath God shining in it to these who are enlightened as Adam was a Rubbie doth speak that is a Rubbie Obj. How then should Adam know what God spake to him and nâ—t to another are we not to try all spirits that speak Ans. There is a word immediatly spoken by the Prophets and Apostles that is to be tryed partly by the first Preaching the Lord made in Paradise partly by the effects that it converteth the soul Psal. 19.7 and smells of that same Majesty and the divine power of another life which is in the first Sermon Gen. 3.15 this is Verbum Dei immediatum But when God himself speaks in his own person to Adam to Abraham Gen. 22. to Moses Isaiah the Apostles that is Verbum Dei immediatissimum the fountain-word neither word nor speaker is to be tryed The Patriarchs and Prophets are never bidden try the visions of God for when God speaks them himself he makes it evident that it is he and only he who speaks and we read not of any in this deceived Angels or men cannot counterfeit God Obj. There have after the Canon of the Scripture is closed been some men who have Prophesied facts to come that fell out as they foretold just as Isaiah Elias and other Prophets then something is to be beleeved that is not written and such may have the Spirit and yet no word of Scripture goes along with it Ans. 1. Such men may have I confesse a Propheticall spirit but first they were eminently holy and sound in the faith and taught that the Catholick Church should beleeve nothing nor practise nothing but what is warranted by the Word Such as boast of Spirit or Prophesie and reject the word are therefore not to be beleeved 2. What these men of God foretold is a particular fact concerning a man what death he should die or a Nation or a particular such a man shall be eternally saved but no dogma fidei nor any truth that lays bands on the Catholick Church to believe that to the end of the world as all Scripturall truths do and a doubt it is if we are to beleeve these in the individuall circumstances of fact sub periculo peccati upon hazard of sinning against God we may I judge without sin suspend belief and yeeld charity to the speaker 3. If any object the Prophets did foretell particular facts concerning the death of Ahab the birth of Josiah which concerned particular persons I but they so were the maters of fact as the crucifying of Christ was a mater of fact as also they did by the intent of the Holy Ghost contain Historicall Morall and dogmatically divine Instructions so that the whole Catholick Church must believe them with certainty of divine faith they being written and spoken for our Instruction and they sin who believe not Quest. 2. What are we to judge of these truths revealed to Professors when they are in much nearnesse to God and the Lord is pleased to shine upon them in some fulness of manifestation of himself to their
Commandement of love Q. 2. Doth the Lord Mediator in the Covenant of Grace command the same good works to all thâ— same way Ans. Rom. 3.19 The Lord in the Law must speak one way to these that are under the Law that is under the jurisdiction and condemning power of the Law and a far other way to these that are not under the Law CHRIST speaks to reprobats in the Visible Church even when the matter of the command is Evangelick as to non-confederates of grace in a Law way and in a Law intention For he cannot bid them obey upon any other ground then legislative authority not upon the ground of Redemption-love bestowed on them or that he died out of love to save all and every one For we disclaim that ground or because he died out of a speciall design to save them as his chosen ones For there is no ground for that untill we beleeve But they are to obey upon the ground of Redemption-love so they first beleeve and fiducially rely upon Christ the Saviour of all But he commands Law-obedience to his chosen even as Mediator 1. Upon a Gospel intention to chase them to Christ Gal. 3.23 2. When they are come to bâ—dge them in with Law-threatning to adhere in a Godly fear more closely to Christ. But the Lord commands no beleever to believe hell in the event to be their reward but to beleeve perseverance and life but hell in the deserving Hence that 1 Tim. 1.9 The Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not made for the righteous to condemn them as if God thereby opened up to them their doom but for the lawlesse c. to let them be damned and see their damnation CHAP. XXII The differences in the promise of the Covenants Quest. WHat is the speciall difference of the promise of the two Covenants Ans. It is known that only life eternall is promised in the Law if a right to the things of this life was promised to Adam it is like he behoved to compleat his course of obedience and merit a right legall to the herbs and fruit of the earth beside the right he had by gift of Creation ex dono Creatoris non jure operum But 2. There was no promise made to Adam of perseverance and so no promise made to him of influences to work in Adam to will and to do so the influences by which he obeyed was purum donum Creatoris a meer gift of the Creator not a gift of either the grace of Christ or a promised grace though in a large sense it may be called a grace or donum gratis datum For God gave that influence upon no obligation Now that it was not a grace promised is evident by Adams fall for God who is true fulfills his promises 2. Augustine and our Divines teach Dedit Deus posse ut vellet non velle ut posset a power to stand but not the gift of actuall perseverance If any say that the Lord promised to Adam perseverance conditionally which in one sense is true in another false if he pleased in that he gave to him all necessaries required for actuall standing Ans. 1. This is to teach that perseverance was promised the same way in the Covenant of Works that Arminius saith it is promised in the Covenant of Grace and that the free-will was absolute lord of standing and falling and to deny God to be the nearest cause of our standing and persevering in either the one or the other and to bid us first and last sacrifice to our own free-will 2. Willing perseverance actuall cannot be promised conditionally for the question should be Upon what condition doth the Lord promise to work in Adam actual perseverance if he should be willing to persevere But the question shall remain whether that willingnesse to persevere since it is the greatest part if not whole perseverance be promised or not If it be not promised the contrair whereof they hold if it be promised conditionally the question shall recur what shall be the condition and another condition then the willingnesse of the will to persevere cannot be given and so the argument shall rise against it self and the issue must be God gave to Adam actuall perseverance if he should be willing to persevere that is he gives to Adam perseverance if he give him perseverance for willingnesse to persevere is perseverance or a very large part thereof 3. But persevering grace and so influence of grace to persevere is promised in the Covenant of Grace Jer. 31.35 that they shall continue in Covenant more sure then the night and the day Jer. 32.40 I will put my fear in their hearts that they shall not depart from me The meaning cannot be I will give them a power never to depart from me if they will For so nothing is more promised in Christ to the second Adams heirs then to Adam and the Angels that fell for the like say they was promised to them And 2. If notwithstanding of that fear both promised and put in the heart and in the will yet lubrick free-will may stand or fall and remain indifferent to either then the sense shall be thus I will make an everlasting Covenant I will put my fear in their heart by which they may either depart from me and turn apostates or not depart from me but persevere But so the Covenant made with Adam and the fallen Angels should be an everlasting Covenant and yet it was broken For the Image of God of it self inclined Adam and the fallen Angels never to depart from God For sure Adams fear being a part of that Image which sanctified his affections inclined him but not undeclinably and immutably not to depart from God and not to hearken to the lying Serpents suggestions But it is not that new Covenant-fear promised and given in the second ADAM Ier. 32.39 40. 4. That these influences were purchased by Christs death is clear because they are the nearest causes of our actuall believing and coming to Christ of faith and perseverance that are given freely and repentance and faith are given of Christ Acts. 5.31 Zech. 12.10 2 Tim. 2.25 Phil. 1.29 Ephes. 2.1 2 3. Ezek. 36.26 27. Eph. 1.17 18 19 20. John 6.44 45. 5. So obedience to the Covenant of Works was Adams own 2. And came from his concreated self the Image of God that was his own by a common influence and neither was the Image of God nor the influences of God acts of free grace or the purchase of grace properly so called 2. Adam had a Law-claim to the Crown without sin if he had continued in obedience and did merite ex pacto life eternall our new Covenant obedience in habituall and actuall performance is so a duty that it is also promised and a benefite merited to us by the death of Christ whereas Adams obedience was purum officium non officium promissum as our Gospel-obedience is 6. Hence in obedience distinguish two
of Originall corruption slackened and by grace subdued but in every child of God there is sin dwelling and the flesh Heb. 12.1 Rom. 7.17 18. 1 Joh. 1.8 10. Jam. 4.5 Gal. 5.17 and the old man which is put off by degrees Eph. 4.24 Col. 3.5.10 which is a habit of corruption not in full vigor but sickening decaying and a dying daily but even a grown child of God from this broken and sick habit may temptation invading and the Lord withdrawing his influence of grace may break out into grosse acts of covetousnesse adultery murther as is clear in David Lot Peter Asa and that saith that mortification is compleat in none And there is too oft a sort of sinfull resurrection of the habit of sin and the flesh so that David seems not to be David but an adulterer a murtherer As we see it is the same River that swells over its banks that it was before but the overflowing is from without from the clouds and from excessive rain the river also hath a receptive capacity in it self to exceed its banks and channel So hath a child of God from strong temptation from without and broken corruption from within a more then his own ordinary quantity and swelling over his channel To teach us that our mortification is a work not of day but of our whole life Neither would the wise Agur pray against riches Prov. 30. if temptations contrair to mortification did not follow them 6. There is a necessity of deadnesse to honour and to learn the noble and excellent arte of self-contempt that the Spirit shall teach us that spirituall lesson to be willingly tramped on and the face spitted on and the hair plucked off the cheeks as our Blessed Lord went out and in the way met with spitting and shame Isai. 50.6 Mat. 26.67 Mat. 27.26 O great word Phil. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have learned to be abased 1 Cor. 4.12 Being reviled we blesse being persecuted we suffer being defamed we intreat we are made as the filth of the world and are as the off-scouring of all things unto this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sweepings of the house Erasmus the filth wiped off any thing Valla the filth that sticks to the shoes The Syriack hath a word that noteth the dung of the belly As the condemned man tumbled into the sea as a sacrifice to Neptune from a steep place was called peripsema So Budaeus thinks Paul alludes to heathen expiations And when they reproached me David Psal. 38.13 But I was as a deaf man that heareth not as a dumb man that opened not his mouth The sense and discerning of heat and cold of railings and applauses would be dead That is mortification when the sense of hearing is dead to sounds to musick and to pleasant songs these are not delightfull to a crucified or hanged man when the life is out Nor can all the sweet smells flowers roses precious ointments affect the smelling of a crucified man nor all the fair and magnifick pallaces meadows gardens rivers mountains hangings painted pictures work upon the sight or eyes of a crucified man When the heart is ravished with honour as the man who said the glory of Themistocles hindered him to sleep in the night as litle mortified as Themistocles who said sleep was taken from him and he was raised out of his bed in the night by reason of the brave trophie and renown of the victory of Miltiades that renowned man of Athens who as is known with a 10000. Greeks put to flight 60000. Persians And Alexander the Great his heart must have been waking at the sound of honour who when a messenger came running to him full of joy said what should thou tell me but that Homer is living again for he thirsted for nothing so much as honour And how soft and very nothing is the spirit that is broken with riches or honour and pleasure And often men judge themselves mortified because they are dead it may be to riches but alive to ambition and desire of honour As Nebuchadnezzar spared no charges for his gods his pleasure but he was alive to honour Dan. 4.30 Is not this great Babylon that I have built for the house of the Kingdom by the might of my power and the honour of my majesty Sathan doth often change Post-horses and can seemingly deaden men to riches when they are not mortified and yet the heart is strongly vigorous to honour When it was told Zeno that his ship which he did trade withall was broken Well done Fortune saith he thou compells us to go within our cloak he meaned To live upon the glory of vertue and learning when riches are spent and gone was well done But mortification in the habite and root is like the works of nature The Sun equally enlightens the whole Air from the East to the West Life comes in equally upon the whole Embryo and birth Saving mortification goes through the whole soul. Christ merited by his death deadnesse to honour as well as to riches Though in the actuall subduing of lusts D. Preston does well observe that there is not that labour required in subduing and mortifying all sins For love of sin being the dominion life and castle of sin the more love to the heart-idol and to the right eye the harder it is to be mortified Some sins cleave to us as our hair and nails as a custome of some sinfull words these are sooner mortified and yet if mortification be not in the heart these take life again as hairs and nails cutted and shaven grow again The trees in Winter are not dead but there be master-devils and strongly rooted heart-darlings pride covetousnesse to which we are mortified with a huge greater deal of pains and wrestling for they are to men as the eye and the right hand 7. We are not soon dead to injuries Our blessed Coppie in this excels Father forgive them for they know not what they do And Steven Act. 7.60 Lord lay not this sin to their charge Colos. 3.13 Forgiving one another Yea but he wronged me and injuries have a strong impulsion upon our spirits I cannot forget it If any man have a quarrell at any saith he let it fall even as Christ forgave you so do ye also Shall not Socrates witnesse against us who answered his friends willing him to accuse before the Judge a vain youth who did smite him with his foot If an Asse lift his heels against me shall I lift my heels against the Asse and the youth was so convinced that he hanged himself And he said nothing to a multitude of reproaches casten upon him in the Theater but I am vexed with words in the Theater as in a great banquet But naturall reason mortifies men to injuries as cold water allayes and for a time softens the pain of the childs burnt finger but the pain is the greater when the water is removed Or as
36.26 27. Jer. 31.31 32 33 34 35. Jer. 32.39 40. Neither can there be confidence and faith in God through the sure mercies of David nor peace nor solide consolation nor warrand to pray for the Lords gracious bowing of the will to be his seed except it be beleeved Covenanted that God shall be the God of his people and their King not over the element of the sea only to rule it and over the mountains and the stones and rocks but also over the particular wills and the willing and nilling choosing of good and refusing of evill in the men of the Iles. And how could the Son pray Father give the inheritance of the Heathen to me according to promise Ask of me and I will give thee c. Psal. 2. If the Father could answer nothing but what Arminians and Socinians say he answers as also the beleever out of the fleshes weaknesse must dictat this return of prayer Son with good will I grant the Heathen and the ends of the earth to thee in heritage and possession so they be willing to submit to thee But what if they refuse to obey either me or thee I did never Covenant with thee Son to do more then I can try thy strength and force their free-will if thou can if they be willing well and good it is there is a bargain My approving and commanding will is that they be thy seed and thy willing people but my decree is not to Lord it over their will that is a fundamentall act of Government that all my subjects have liberty of conscience to will or nill as they please Nay but the Covenant of Suretyship includes the sure mercies of David and the Lord gives band word and writ and seal of blood and the Oath of God to the Son Psal. 110.4 Heb. 7.21 for the will Isa. 53.4 Behold I have given him for a witnesse of the people a leader and commander to the people But what if they will neither lead nor drive Yea the Lord promises they shall not need to be driven they shall be willing and run 5. Behold thou shalt call a Nation that thou knowest not and Nations that knew not thee shall run unto thee because of the Lord thy God and of the Holy One of Israel for he hath glorified thee And a strong reason of this is given the Gentiles run Whence comes this forwardnesse of the Gentiles who knew not God Because saith Isaiah of Jehovah thy God of Christ Mediatour in Covenant with thee Psal. 22.1 Joh. 20. â—0 because of thy God the Holy One of Israel the running saith Calvin notteth the efficacy of the calling and they run to Christ because of Jehovah and the mighty power of God in the Man-Christ â— Noteth because saith Piscator And another reason because he hath glorified thee O Christ he hath declared thee to be the Son of God by thy rising from the dead ascension to heaven given thee a Name above all names Rom. 1.4 Phil. 2.7 8 9 10. So Musculus Piscator Marlorat Gualther Diodati So the running of the Gentiles to Christ is the glorifying of Christ and a part of the reward it s Christs glory that he hath a seed that runs after him Then And M. Dickson upon these words Ps. 2. Aske of me after Christs resurrection and declaration of his formerly overclouded Godhead he should continue in the Offiâ—e of his Mediation and Intercession and by vertue of his payed ransone of Redemption call for the inlargement of his purchased Redemption among the Gentiles for this is the Fathers compact with the Son saying aske of me and I will give thee the Heathen so that both by free Covenant and by merit Christ challengeth a seed and it were unjustice in the Lord with reverence and glory to his Holines to deny to Christ that for which he hath given a condign ransone and price But he hath payed a condign Covenantâ—ransone of his own precious self and offered blood for hâ—s seed Hence 1. though a weak beleever cannot by merit suit a bowed will and a circumcised heart from the Lord Yet 1. may be suit it by the band of the Covenant of Redemption between Jehovah and the Son and a Redeemed one may say it was an Article of the Covenant of Redemption that my stony heart should be taken away and a heart of flesh given to me and faith hath influence to be supported that God articled Covenant-ways such a wretch as I am to Christ and look as the book of life called the Lambs Book of Life contains so many by name head and in all their individuall properties Jacob Paul c. that are written and inrolled for glory so are all and I by name in a Covenant-relation given of the Father to the Son Joh. 17.3 9.11 Joh. 6.39 and that is surer then heaven or the fixed ordinances of nature Jer. 31.35 36. Psal. 89.37 38. Happy such as can ride at this anchor Though I mean not that the decree of election and the roll of the Mediatour to me or the gracious Suretyâ—Covenant between Jehovah and the Son as relating to me by name must be the nearest object of faith or that alwayes a beleever doth read this roll but his faith often is and ought and may be supported thereby 2. Christ may suit by vertue of both the Surety Covenant and by the justice of God his condign merite to me a fixed will to run the way of his Commandements Christs appearing with blood Heb. 9. and his prayer as high Priest Joh. 17. prove that in Christs Bill for us there is justice the merite of blood and that his Advocation is 1 John 2.1 grounded upon justice and he stands there as Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous without sin now imputed not now made sin nor made a curse but by order of strict justice justified and righteous and the act of Suretyship taken off and as the hand-writing against us is cancelled upon the Crosse Col. 2. So the hand-writing of oblidged punishment due to Christ as our Surety is removed and he now justified in the Spirit without sin Heb. 9.28 Such a one as cannot die Rom. 6.9 Rev. 1.18 and cannot die a death satisfactory for sin because as beleevers cannot die the second death Christ having died for them neither can Christ suffer the second death again or be twice a curse for once he died for all But our faith is so supported not a little in this I darre not put merit or justice in my suits to God but I beleeve it is and must be in Christs bill and that bill is for me mercy and only mercy is in the sinners bill but the justice of a condign ransoner is in Christs suits and so faith looks to Christ As 1. having the first Covenant-right to heaven as the great Lord receiver of the promises And then we have a second right in him 2. Faith looks to Christ as having
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