cast him nor doth it make him worse than sin hath made him Answ and the Word of God doth discover him and that is dead till grace quicken and raise him His heart is of stone till grace take it from him and in enmity against God till grace circumcise and work that change to love the Lord with all the heart c. Secondly This is not an absolute death in which man is through sin and therefore the similitude holds not that equals a stock stone or dead carcasse with him It is only a death respective as to spiritual obedience he is dead There is in him a life natural able for all actions and motions of the life of man as man There is in him also a moral life able to improve naturals to a civilized conversation That to which feare or hope can work a man thither he may raise himself by the freedome of will this puts no new life into him nor works any chang of nature in him He is also able for those works which God sanctifies as his instrument for the work of a spiritual life He 〈◊〉 read and hear the Word hath power to know much in it and retain it Thirdly he is a subject susceptible slands in a capacity of a life of grace of spiritual actions and motions having an understanding will affections wanting not any faculties in their substance The new man attaines not a new soul but only renewed qualifications which yet are of more glory than the faculties themselves carrying such a glorious resemblance of God Better know nothing than not know God to desire nothing than not to desire good The want of this turned Angels into Devils and so man stands in a vast difference from stocks stones and those to whom he is thus injuriously compared This doctrine is not injurious to man as it is traduced Object 3 Thirdly some say This will render preaching vaine all mans-paines for Conversion of soules will then prove uselesse and to no purpose we may let men alone till God work and when he hath begun his work they will set on working This indeed speaks hard to a sort of men in our times that deny any previous working in the soul for regeneration or any preparatory work to conversion So that all uncoverted stand equally distant from the grace of it in so much that it can be said of no one rather than another which Christ said to the Scribe Thou art not far from the Kingdome of God Mar. 12. 34. I see not how these can make the preaching of the word of any use Our Brethren that went into America and offer the Gospel to savage Indians there may as well finde Christ there as bring him thither The dark places of the earth may be equally happy with those where light is in most glory if light contribute nothing to the work of change and the happy frame of Christ in us But those that have learnt that infused habits are wrought in the soul in the same manner as those that are acquired may easily return a satisfying answer That opinion that the soul is by an immediate creation infused how generally soever it is received yet never was thought of force to render the way of marriage uselesse for procreation God infuses not a soul by creation into any but an organized body an Embryo fitted to receive it Neither can this opinion of the power of grace in the work of Conversion render in vain the labours of those that are spiritual Parents Conviction is in order before Conversion and men must see themselves necessitated to do what they do before ever they enter upon it The soule knoweth what it doth when it first beleeves and sees a necessity to accept Christ before it receives him which is the work of the Word in the soules of those that are brought to Christ Jesus It is not in vaine for God to send his Ministers to shew the mysteries of the Kingdome of heaven to those that are blinde when this is the way of God to open their eyes and give them sight It is not in vain that he sends them to those that are without strength when this is his way to enable them with power It is not in vain that Paul plants and Apollos waters when yet it is God that gives the increase when God will use Paul and Apollos for the increase that he gives Ministers should perswade and people improve endeavours as though they were Pelagians and no help of grace afforded They should pray and beleeve and rest on grace as though they were Antinomians nothing of endeavour to be looked after So the injury that the Pelagian doth to grace and the Antinomian to our endeavours will be on both hands avoided CHAP. XX. Farther differences in the conditions in the Covenant of Works and the conditions in the Covenant of Grace 2ly THe conditions on mans part in the Covenant of Works kept man within him self for righteousnesse That righteousnesse in which he was to stand in Gods sight was inherent wrought by himself co-natural to him flowing from the principles of his creation in conformity to God And therefore properly his own as now a mans reason will and affections are properly his He needed no other nor no more righteousnesse than that in which he stood Though he had that faith which now serves to justifie yet it needed not nor could be improved to take in any other righteousnesse without himself for justification Man stood then on his own bottome His dependance was on God for being but that being which God pleased to communicate was in that integrity and purity that he needed not any farther But the conditions of the Covenant of Grace carry man out of himself He must be righteous with a righteousness extrinsecal or else he will never be able to stand in judgment Paul was as high as he that was highest in that righteousnesse which he could lay claime to as his own wrought by himself as well before conversion as after Before conversion he was as high as a Pharisee or a Jew according to the letter could reach either in priviledges or duties as we may see in that gradation of his Phil. 3. Circumcised and therefore of the body of the people of God and no alien from the Common-wealth of Israel Circumcised the eighth day and therefore born of Parents in the same Church-communion Of the stock of Israel and so the seed of Abraham and not descended of ancestors that had been Proselytes Of the Tribe of Benjamin of that part of Israel that held the truth of worship of whom was salvation and not of the Apostated tribes An Hebrew of the Hebrews and therefore had not forgotten the language of Canaan As touching the Law a Pharisee a man of no vulgar account but of the most exquisite Sect Concerning zeal persecuting the Church therefore not luke-warme or cold in the faith As touching the righteousnesse that is of the
to walk in Gods statutes Ezek. 36. 27. A work as of authority so of power Fifthly Plucking out of the power of Satan an act of the free grace and power of God 2 Tim. 2. 26. Sixthly Drawing A work of power in him that draws weaknesse in him that is drawn Joh. 6. 44. No man can come unto me except the Father which hath sent me draw him And therefore the Spouse prayeth Draw me and we will run after thee Cant. 1. 4. There must be more power in God for conversion than in Satan for the souls ruine Grace must have advantage of temptation but Satan can allure perswade Our first parents had woful experience of his faculty this way He hath his moral perswasions If God make use of nothing more they are even yea Satan hath the advantage by so much as we are more apt for sinne than obedience And as these metaphorical expressions hold it forth So in plain termes it is exprest in Scripture The Apostle prayes for the Ephesians that the eyes of their understanding being enlightened they may know what is the exceeding greatnesse of Gods power to those that beleeve according to the working of his mighty power which he wrought in Christ when he raised him from the dead Ephes 1. 19. And by way of simile makes Application ch 2. verse 1. c. Even when we were dead in sins hath he quickned us together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus Ephes 2. 5. Lest any should say the former Metaphors are stretched above their line when they are brought in to hold forth that for which they have been produced the Apostle here makes application and shews that the like mighty power which was exercised of God in raising Christ dead in the grave and setting him up above all principalities and powers is exercised in raising those who are dead in sin to sit in heavenly places with Christ The Apostle entring a similitude chap. 1. 19. makes not an end of it till chap. 2. v. 8. Only having named the exaltation of Christ upon his Resurrection does not leave till he have shewed how high he is exalted and having named mans low ebbe in sin does not leave till he hath set out how low which drawes out the similitude to such length in which this truth is set forth unto us which comparison with the application leaves the necessity of an Omnipotent concurrence in this work without exception Reas 3. This further appears in that inability which is in man to accept that which God of grace doth tender unlesse God cure the faculties by his power He is wanting 1. In power to understand or to discerne the glory of that grace which is offered The natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can be know them because they are spiritually discerned 1 Cor. 2. 14. This native blindnesse in man with the necessity of an Omnipotency for cure is plain not only in the Heathens who wanting the light of Revelation are as St. Paul speaks darknesse But also in those to whom light is brought and the word preacht that stand in actual covenant with God as appears Deut. 29. 1. 4. Compared The Lord hath not given you a heart to perceive speaking to men in covenant and eyes to see and ears to hear unto this day 2. In will to desire and heart to embrace any such tender but on the contrary there is a readinesse still to oppose which is plain not onely by the stirres that are raised wheresoever the word is preach't as we see through the History of the Acts So that it is grown into a Proverb Evangelicum ciet bellum But also by the struglings to withstand any motion or conviction which the Word works what Stephen tells the Jews that they did that each man by nature is apt to do to resist the Holy Ghost Acts 7. 51. There is much resistance in the heart which grace by power does not utterly take away but overcome and subdue 4ly This appears in Gods indication and full declaration of himself what his work is what is to be expected from his hand in the covenant-conditions which he requires of us which we finde from his mouth in several Texts of Scripture The Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God Deut. 30. 6. A new heart also will I give you and a new spirit I will put within you I will take away the stony heart out of your flesh and I will put my Spirit within you and cause you to walk in my statutes Ezek. 36. 25 26 27. But especially in that Text Jer. 31. 31 32 33 34. The dayes come saith the Lord that I will make a new covenant with the house of Israel and with the house of Judah Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt which my covenant they brake although I was an husband to them saith the Lord But this shall be the Covenant that I will make with the house of Israel after those days saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people and they shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord for I will forgive their iniquity and remember their sin no more In which Texts a necessity of supernatural grace for the ends mentioned is abundantly set out unto us Had man power left in nature for this work or nature so repaired in all that abilities were universally conferred this declaration needed not No reason can be given of these engagements by those that deny any necessity of an Omnipotent concurrence These are usually called Promises and they runne indeed in the nature of Promises so that they deserve not blame that so conceive of them Generally taken also to be absolute Promises saith Mr Baxter Aph. of Just page 9. and being Promises they must indeed be absolute ones we bring not the condition of faith to accept of them Here is nothing prerequired as in Promises that are conditional Being Promises if Promises of Grace as some have distinguished and not Promises to Grace they are spoken to those that are in their unbelief and unregenerate condition Yet that which is necessarily required to make up a full Promise here is wanting In Promises properly so called some may claim their interest and know themselves to be within their verge and conclude the thing in Promise upon termes at least to be theirs which here none can do This indeed concernes the Elect but being in unregeneration they
Exod. 34. 7. when he sets out his name in several particulars this is one by no means clearing the guilty Some indeed have said conceiting with themselves thereby to promote free grace that God justifies sinners as sinners which as it must needs if true bring in the salvation of all à quatenus ad omne valet argumentum then a man need no more but sinne to conclude his salvation and the more sinne the stronger evidence so it is utterly destructive to the Gospel and overthrows the whole work of Christs merit as the Apostle saith If righteousnesse be by the Law then Christ is dead in vaine Galatians 2. 21. So we may safely say If a man be justified as a sinner without a righteousnesse So that the truth is God justifies as righteous what he esteems as an abomination in man that he doth not himself but this in man is an abomination to him He that justifieth the wicked and condemneth the just even they both are an abomination to the Lord Proverbs 17. 15. Secondly Man hath no righteousnesse of his owne to bring in plea for his justification in which he can appeare before God in judgment This will be plaine if we consider the wayes of acquital where proceedings are just and legal This must be either as innocent when a man can plead not guilty to that which is given in charge So did David when Cush the Benjamite did traduce him Psalm 7. 3. If I have done this if there be iniquity in my hands And so did Paul to the charge of Tertullus Acts 24. 13. Upon this account Pilate was willing to have acquitted Christ I finde no fault in this man Luke 23. 4. Or else by way of satisfaction or discharge of the penalty which the Law imposeth so in all penal Lawes when the penalty is borne the delinquent is discharged Man cannot be acquitted as innocent his guilt is too palpable There is no men that sinneth nâ—t saith Solomon 1 Kings 8. 4 6. The Scripture hath concluded all under sinne Gal. 3. 22. The Law speaks that language that every mouth may be stopped and all the world may become guilty before God Rom. 3. 19. Man is under that guilt that he is wholly silenced which renders the way of salvation by works impossible Neither can he be acquitted by way of satisfaction where the way of pure justice is held the debtor under charge can never come out till he hath paid the uttermost farthing Mat. 5. 26. Which here amounts to such an heighth that man may be ever paying but never able to satisfie Our guilt is according to the majesty of him whose Law is transgressed and wrath incurred This is seen in Devils and damned souls who bear in their own persons the reward due to their sinnes That man that must suffer it in his own person may well say with Cain My punishment is greater then I can bear Gen. 4. 13. Thirdly Man in this sad and perplexed estate hath yet a righteousnesse of grace tendered him a righteousnesse without the Law but witnessed by the Law and the Prophets Rom. 3. 21. And this is by way of discharge of his guilt by anothers suffering Our name was in the Obligation in case of sinne to suffer death Christ was pleased by consent and covenant with the Father to put in his and as he was thus obliged so he suffered the just for the unjust that he might bring us to God 1 Pet. 3. 18. We brake the Law and he bore the penalty whether idem or tantundem the same in specie or the same in value is scarce worth dispute So that it be yeelded that justice was answered and the Father satisfied and that we come out not on our own but our sureties account And this as I yet conceive is by Christs passive obedience His suffering in the flesh is our freedom his death is our ransome There needs no more than innocency not to die and when guilt is taken away we stand as innocent no crime then can be charged upon us But to reign in life as the Apostle speaks to inherit a crown there is farther expected which we not reaching Christs active obedience imputed to us not adding to ours but being in it self compleat is accounted ours and we are discharged And whereas some say Object that being freed from death upon that very account we reigne in life and therefore in case his sufferings deliver us from death they necessarily confer upon us life there is not nor can there be conceived any medium between them I answer Answ It is true of our natural life and death A man not dead is alive But taking death in Scripture-sense for the wages of sin which comprizes as we have heard all misery and life for an immarcessible crown of glory there may be a medium conceived between them and is not onely conceived but assigned by Papists in their Limbus infantum Neither will it serve to say that Christs active obedience served onely for a qualification to fit him for the work of suffering none but innocent man free from sin could be a sacrifice for sinne seeing Christ had been innocent though he had never come under the Law to have yeelded that obedience His person had not been as ours under the Law unlesse of his own accord he had been made under the Law Gal. 4. 4. Somewhat might be said for the subjection of the humane nature in Christ the manhood of Christ which was a creature but the person of Christ God-man seemes to be above subjection Much may be said for the subjection of the Sonne of David so considered he may say with David I am thy servant and the sonne of thy handmaid but not so of the Lord of David had he not for our sakes made himself a servant We know the mortality of the humane nature yet Christ had never died unlesse he had made himself obedient unto death neither needed he to have served unlesse he had humbled himself Phil. 2. to take upon him the forme of a servant See the confession of Faith agreed upon by the Assembly of Divines chap. 8. sect 5. and Dr. Featlies speeches upon it Fourthly This righteousnesse of Christ whether passive or active or both passive and active is made ours by faith This is our way of interest and appropriation of it to our selves Faith and no other grace this grace and no other Gospel-work gives us title and therefore as it is called the righteousnesse of God so also the righteousnesse of faith These two are promiscuously used and taken for one another Rom. 10. 3 4. Phil 3. 8. Called the righteousnesse of God being the free gift of God wrought by Christ who is God denied to be our own righteousnesse being neither wrought by us or inherent in us called the righteousnesse of faith not of works not of love not of patience or meekness It is alone faith and none of these graces that puts out it selfe to receive it
be greater cannot be determined but when man fell mankinde wholly was lost and unlesse grace save must everlastingly perish As some with the lost Angels must be objects on whom God will glorifie his justice Matth. 25. 41. So others must be vessels of mercy on whom his free grace shall be seen to make them as the Angels of heaven Therefore love is assigned as the alone impulsory motive God so loved the world that he gave his only begotten sonne John 3. 16. God who is rich in mercy according to the great love wherewith he loved us when we were dead in sinne Eph. 2. 5. Of this all that expect to be saved by grace must be tender that it be not obscured Gods designe being to advance it our care must be that it be not lessened In this exercise of free grace God yet keeps up authority and rule power and dominion still is his Man was made of God subject to a Law and under dominion having the law written in his heart from the Creation and he was not divested of it by Adams fall nor yet delivered from it by Christs Redemption Corvinus indeed in his Reply to Moulin cap. 8. sect 7. saith That men under an obligation to punishment are not under any obligation to obedience God will not be served by that man that hath violated his Covenant giving his reason of this assertion To be admitted to serve is a to token of favour which is not vouchsafed as he sayes to menunder guilt and wrath But this is a manifest errour Mans guilt can never rob God of his Sovereignty nor yet disingage man from his duty Standing right with God he is bound to homage Under guilt he is bound both to homage and punishment and to be admitted to serve is not meerly of favour but of dominion and power It was no great favour that Israel in Egypt found in the service of Pharaoh to serve with acceptance is indeed a favour but necessity and duty ties all that are under Sovereignty As man fallen in right is a subject though in his demeanour a rebel So in his regenerate estate still he ows subjection When God became a Saviour to the Elect of mankind he did not cease to be a Sovereigne The children of a King and Emperour know their father to be their Sovereign as by one is well observed The child of God knows God in Christ to be his Lord We are redeemed not to licentiousnesse not to a state of manumission from the command of God but to serve in righteousnesse and true holinesse all the dayes of our life Luke 1. 74. It can be no part of our Christian freedome to be from under the Sovereignty of heaven This Sovereignty of God is two wayes held forth unto us First in keeping up his commandments the power and vigour of his precepts Secondly in his exercise of discipline in chastisement and correction Here I shall assert three things First God in the days of the Gospel keeps up the power and authority of his Law the Obligation of it is still in force to binde the consciences of beleevers Secondly That this Law which God thus keeps up in force is a perfect and compleat rule to those to whom it is given Thirdly That this Law binds as given by the hand of Moses As to the first when I speak thus of the Obligation of the Law I hope I scarce need to tell in what sense I do take the Law Not in the largest sense for any doctrine instruction or Ordinance of any kinde whatsoever Men have their Laws and Directories but I have to deal with the Law of God Neither do I take it for the whole of the Word of God all his will revealed in his Word as it is taken Isa 2. 3. The Law shall go forth of Zion and the Word of the Lord from Jerusalem Nor yet as it is taken for all the Scripture of the Old Testament as in that Text of the Apostle In the Law it is written by men of other tongues and by other languages I will speak to this people 1 Cor. 14. 21. Nor yet for the five books of Moses as it is taken in the words of Christ All must be fulfilled that was written in the Law of Moses Luke 24. 44. Neither do I here understand the Ceremonial Law which stood up as a partition between Jew and Gentile Ephes 2. 14. All that did binde the Jews and was not of force from God with the Gentiles is taken off from Christians There was a confession of guilt a beast needed not to have been slain if they had been innocent this held them under hopes that there was sacrifice to take away sinne imposed on the Jewes till the time of reformation Heb. 9. 10. as an Appendix to the first Table fitted to the Jewes state and condition as a shadow of good things to come Heb. 10. 1. Nor yet the judicial Law given to order the Common-wealth or State of that people farther then so much of it as was of nature and then did bind the Gentiles It is the Moral-Law that I meane that Law which was obligatory not only to the Jews but Gentiles for breach of which they suffered Levit. 18. 27 28. Neither do I understand the Moral Law as a covenant upon observation of which life was expected and might be claimed This is utterly inconsistent with the Gospel If there had been a Law that could have given life verily righteousnesse had been by the Law Gal. 3. 21. And this righteousnesse giving life utterly overthrows the Gospel If righteousnesse come by the Law then Christ is dead in vain Gal. 2. 21. In which sense I deny that the Jewes were ever under the Law The Law was not given as such a covenant as shall God willing be shewn So the Moral Law and Ceremonial Law should militate one against another The Moral Law holding them in themselves looking for a righteousnesse of works and the Ceremonial Law leading them out of themselves unto a sacrifice for remission of sinne Abraham was under no such covenant he had the Gospel preached to him Gal. 3. 8. and so had the seed of Abraham But it still hath the nature of a Law binding to obedience it is for ever a rule for the guide of our wayes That it was once of force is without question and above all contradiction and therefore I need not to multiply Old Testamentâ— Scriptures for it There is no repeale of it it was never antiquated and abolished therefore it is of force Though a Law be urged yet if a repeal may be pleaded there is a discharge That it is not repealed I shall shew and further that it is not capable of any repeal If it be repealed then either by Christ at his coming in the flesh or else by his Apostles by commission from him after the Spirit was given But neither Christ in person nor the Apostles by any commission
from him did repeal it but instead of a repeale did put a new sanction upon it Christ indeed as soon as he publickly appeared in the work of redemption was charged that he came to destroy the Law But this he did utterly disavow and men of faith in Christ should believe him professing that he came not to destroy the Law but to fulfil it Yea that there is a greater stability in the Law in every tittle of it in regard of the permanency then is in heaven and earth then is in the whole frabrick of the world And whereas the Scribes and Pharisees were then thought to be the only strict observers of the rule of the Law and the alone men that kept up the honour of it Christ asserts a necessity of a higher degree of obedience then the Scribes and Pharisees ever taught or practised Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees c. which must be understood of righteousnesse inherent in conformity to the Law as appeares in the precedent words where Christ holds discourse about the Law and is more fully confirmed in the words that follow Christ on this occasion openeth the commandments of the Law shewing how farre Scribes and Pharisees went in their righteousnesse how farre we must transcend them if ever we come to the Kingdome of heaven Neither did the Apostles by any Commission from Christ repeal it but they add the same sanction to it Paul foreseeing that this very thing would be charged upon him as it was upon Christ saith Do we make void the Law through faith yea we establish saith he the Law Rom 3. 31. Our doctrine is a confirmation and no abolition of it And both he and other Apostles frequently in their Epistles urge precepts of the Moral Law as in force and having power and command over men in covenant Paul laying a charge upon children to obey their parents Ephes 6. 1. urges it from the fifth Commandment which he there sets out with a mark of honour as the first Commandment with promise and paraphraseth upon the promise annexed to it against which children might enter their challenge if in Gospel-times the Law had lost its commanding power And requiring obedience from wives to husbands the Law is quoted for it 1 Cor. 14. 34. Having proved the equity of Ministers maintenance by an argument drawn from civil right and common rules of equity in three particulars he adds Say I these things or saith not the Law also the same And so quotes a Text of the Law the Law as delivered by Moses for it is written in the Law of Moses Thou shalt not muzzle the Oxe that treadeth out the corn 1 Cor. 9. 9. and then cleareth it from an exception that might be taken against it So James 2. 8. If ye fulfil the royal Law Thou shalt love thy neighbour as thy self ye do well The Law is of force in that grand duty so in other precepts there mentioned Do not commit adultery Do not kill verse 11. yea it is of force in the least duties ver 10. He that shall keep the whole Law and yet offend in one point is guilty of all 1 Thes 47 8. We have the seventh and eighth Commandment quoted as of force with Christians As also Rom. 12. 19. Avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord quoting the Law Deut. 32. 35. Neither is it capable of any repeal being the Law of nature written in the hearts of heathens Rom. 2. 15. more clearly therefore in the heart of Adam These are of those things that are prohibita quia mala The transgression of them was forbidden because evil of their own nature The Creation standing the Law could be no other If no Law had ever been promulged or given of God to man yet murder and adultery had been sinne Christ not changing the Law of Creation but taking to himself the nature of man the same as it was first created when he came to save man must of necessity keep on foot that law that was from the beginning stampt upon him So that we see it is not abolished but ratified neither is it in a capacity of abolition It is confest by a great party of those that in this appeare as adversaries that there is no liberty to sinne in the dayes of the Gospel There be not many that will avouch the contrary if they do they must know that they have the Gospel against them that hath in a readinesse to avenge all disobedience 2 Cor. 6. 10. The Apostle writes to beleevers that they sinne not 1 John 2. 1. And this is the definition of sinne 1 John 3. 4. Sinne is a transgression of the Law As for those that 〈◊〉 beleevers have no sinne cannot sinne it is to little purpose to speak to them or having any thing to deale with them If they believe not John they will not beleeve me telling them that that there is no truth in them 1 John 1. 8. He that pleaseth may see a large confirmation of this truth in Mr. Burg Vindiciae Legis and Master Boltons Treatise of the true bounds of Christian freedome page 77. to 88. Therefore one much forgets himselfe who in a Treatise of the two covenants bespeaks his Reader in these words Consider this seriously that if you be beleevers and married to Christ the Law hath no more power over you then a dead husband hath over his relict and living wife which he presently interprets of a commanding power and denies that the Law hath any commanding power over a beleever Which assertion of his that it may be the more observed he puts into his Index The Law hath no commanding power over a beleever The same Authour yet says that the Law is a discoverer of and convincer of sinne to beleevers It is a curb to the pride and presumption of beleevers as well as of unbeleevers But if a husband cannot by reason of death command his wife how can be convince her of her faults or be a curb or restraint to her Job was in right of command over his wife as long as he had power of reproof to tell her of her folly and to endavour to put a stop to it In his answer of an objection he yeelds that though the Law should be dead to a beleever and a beleever dead to the Law yet it doth not thence follow that they should sinne must sinne or will sinne Upon this supposition I say there is not in them a capacity of sinne or possibility of sinning He further sayes There would be no sinne were it not for a Law for the Law gives if I may so terme it a being to sinne and therefore is called the strength of sinne for if a man should swear covet or kill and there should be no Law prohibiting the same doubtlesse it would not be evil for the Law makes it evil And if the Law
hath lost its commanding power then it can give sinne no more being yea it hath lost its own being power of command being of the essence of it If the Law Thou shalt not kill have no power of command then I sin not if I kill If that Law Sweare not at all have no power of commanding then our RANTERS high oaths are no more sinnes then our eating of swines flesh or 〈◊〉 not observing the Feast of the Passeover Where there is 〈◊〉 there is no transgression and a Law antiquated and repealed that the power of command is gone as in the Laws before mentioned is no Law If he still prâ—sse that similitude of the Apostle that a dead husband hath now power of command But the Law to a beleever is a dead husband First I say if he will be pleased to informe me how a dead husband rips up his wives faults how he curbs and keeps her in which he confesses is the Laws office to a beleever then I shall speedily give an account how this dead husband retaines power of command The Argument is as well of force The dead husband hath no power to discover his wives faults to restraine curb or keep her in But the Law is a dead husband to beleevers Therefore the Law hath no such power It lies upon him to answer this argument to free himself from self-contradiction And I would faine see this answered and the other maintained Secondly for more full satisfaction I say that some learned Expositors make the husband in that similitude not to be the Law but sinne which hath its power from the Law So Diodati in his Notes upon the place Man signifieth sinne which hath power from the Law the woman is our humane nature and of these two are begotten the depraved errours of sinne So also Doctor Reynolds in his Treatise of Divorce page 37. setting out the scope of this similitude thus expresseth it As a wife her husband being dead doth lawfully take another and is not an adulteresse in having his company to bring forth fruit of her body to him so regenerate persons their natural corruption provoked by the Law to sin and flesh being mortified and joyned to Christ as to a second husband Master Burges Vindiciae Degis page 218. saith Sinne which by the Law doth irritate and provoke our corruption that is the former husband the soul had and lusts they are the children thereof and this the rather is to be received because the Apostle in his reddition doth not say the Law is dead but we are dead But if he will still contend that the Law is the husband in that place which by reason of corruption hath so much power for irritation and condemnation over an unregenerate man I shall onely give him that advice which Doctor Reynolds in the place quoted gives Bellarmine upon occasion of his interpretation of this similitude Let Bellarmine acknowledge that similitudes must 〈◊〉 be set on the rack nor the drift thereof be streched in such sort 〈◊〉 â—f they ought just in length breadth and depth to match and sit that whereunto they are â—â—â—â—mbled And when he confesseth power in the Law notwithstanding this death to performe diverse offices in the souls of beleever◠〈◊〉 cannot affirme that the law is wholly dead nor deny but that it may have this office of command likewise The power which the Law loseth is that which corruption gave it which is irritation and condemnation Corruption never gave command to the Law and the death of corruption through the Spirit can never exempt the soul from obedience or take the power of command from it Let it be granted that the Law is the husband here mentioned the similitude is this That as the Law through our corruption was fruitful in mans nature to the bringing forth of sinne and condemnation So Christ by the Spirit is to be fruitful in our nature to bring forth works of grace to salvation and so the death of the Law is meerly in respect of irritation or inflaming to sinne and binding over to condemnation not in respect of command That this is the full and clear scope of this similitude beyond which it must not be stretched plainly appeares verse 5. For when we were in the flesh the motions of sinnes which were by the Law did work in our members to bring forth fruit unto death So that here is nothing against the commanding power of the Law God still keeps up his Sovereignty and by this Law he rules the regenerate I wish our Authour would sadly reflect upon that reason of his The Law is not authorized by Christ to reigne and rule in the consciences of his people For his Fathers peace his own righteousnesse and his Spirits joy There is none that speaks of the reigne of the Law in the consciences of the people of God but God in Christ reigns and by his Moral Law rules for all these reasons So farre are these from excluding his rule by his Law in his peoples hearts If this rule of the Law be destructive to Christs righteousnesse then Christs coming for righteousnesse must needs be to destroy the Law which Christ disclaimes And the rule of the peace of God in our hearts is so farre from excluding his rule by his Law that without it it can never be attained Great peace have they that love thy Law and nothing shall offend them Psalme 119. 165. This is the confidence that we have in God that whatsoever we ask according to his will we shall receive because we keep his commandments 1 John 3. 22. A Commandment hath a commandâ—â—â— power and only they that keep them have this peace ruling in their hearts The Spirits joy and the power of the Law to command are so farre from opposing one the other that the Spirit gives testimony of Gods abode in no other but such as confesse and yeeld to this power He that keepeth his Commandments dwelleth in him and he in him and hereby we know that be abideth in us by the Spirit which he hath given us 1 John 3. 24. And of like nature is that which he further hath Though the Law the former husband be dead to a beleever yet a beleever is no widow much lesse an harlot for he is married to Christ and is under the Law of Christ which is love If the moral Law respective to the power of command be dead then love is dead with it Jesus Christ reduces the ten Commandments into two Thou shalt love the Lord thy God with all thy heart and thou shalt love thy neighbour as thy self If then the Law be dead this love from the heart is dead and so a beleever is either a widow or an harlot Master Burges Vindiciae Legis page 12. shews at large that to do a thing out of obedience to the Law and yet by love and delight do not oppose one another which if the Reader consult with his enlargement of it he
be satisfied which how impossible it is for man to do and how injurious to the sufferings of Christ to attempt the doing of it let us guesse by the definition that Bellarmine gives of it Lib. quart de peniten cap. 1. Actio quâ is qui alierum laesit tantum facit quantum satis est ad injuriam compensandam sive is qui laesus est justè exigit All that we can suffer can never satisfie the wrong that our sinnes have done to the divine Majesty God may justly exact more then either on earth or in their imaginary purgatory any man can discharge As the sufferings of this life are not worthy of the glory that shall be revealed so neither do they match the evil that justly might be inflicted They are all just but not from Gods revenging justice In themselves they have the nature of curses but they are no part of the curse which upon the breach of the covenant of works and upon the transgression of the Law is menaced As a skilful Physician makes poison up into a medicine so doth God turne curses into blessings they serve not to kill but to cure his people 7. These sufferings are not yet barely as some use to speak from sinne but chastisements for sinne not only to prevent sin that it may not be committed but because men have allready sinned The Corinthians were chastened not alone least they should prophane the Lords Supper but because they had prophaned it God afflicted David not onely lest he should commit adultery but because he had committed adultery He threatens Eli and punisheth him not only lest he should be too indulgent to his sons but because he had been too indulgent to them It cannot be conceived how afflictions should prevent sin to come if they do not correct sin already past why are men afraid to sinne upon account of sufferings but because upon sin they have suffered Smart for sinne makes a childe of God watchful against sin The childe that hath seen his fathers frowne is afraid lest he should frowne againe that hath beene scourged knows what a father thinks of a fault and is afraid of a second It is here objected that it stands not with justice in this way to afflict beleevers seeing Christ in their stead hath made satisfaction and to punish one sinne twice is injurious Answ 1. These know that Socinians deny that Christ hath made any satisfaction and if these two cannot stand together viz. Christs satisfaction and beleevers correction they will soone assume that beleevers do suffer for which the Scripture is very full and therefore Christ hath not satisfied and so their dangerous errour will be supported 2. One truth must not be produced to the overthrow of another Christ satisfaction takes us out of the hand of condemnation and delivers from revengeful wrath but not out of the hand of discipline when God becomes a Saviour he doth not cease to be a Sovereign a father that is a Judge may lash his childe that he never intends to sentence If any will see further Objections raised and answered let him consult Mr. Burges of justification Part. 1. Lecture 5. pag. 33. CHAP. XIV Agreement between the Covenant of works and the Covenant of grace HAving asserted a covenant of grace and premised such things that may contribute some light towards a right understanding of it I must proceed to enquire into the respective agreement and differences between these covenants The former is an easie work there being no controversie or dispute raised about it and therefore I shall briefly passe it over They agree 1. In the general nature of a covenant both are covenants strictly so called as hath already been demonstrated 2. They have one and the same authour that is God He proposed the termes of the covenant to Adam for himself and all of his posterity and he enters covenant with the posterity of Adam in their fallen condition 3. The parties in covenant are in both of them God and man God propounding man accepting though there be as we have heard that would have it otherwise 4. In either of both there is a tendency to mans happinesse Life is given in promise in both as we see Rom. 10 5 6 c. where both covenants are distinctly considered what difference or agreement there may be in the life promised will after be spoke unto 5. In both of them there is a restipulation from man as there is an engagement from God as God engageth himself for reward so man is engaged to duty the former was never doubted the later hath been largely proved 6. In either of both righteousness is called for from those that enter covenant For the first it is not questioned in that it is a covenant of Works Failing in doing was death Interest in perfect righteousnesse is required in the latter which is called the righteousnesse of faith and is the righteousnesse of the Law performed not by our selves but by another Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. Sincerity in inherent righteousnesse is required likewise both of these will be morefully demonstrated 7. Either of both are indispensable the conditions being not performed the penalty of the covenant in both is inflicted Adams posterity had experience of the one and all unbeleevers and impenitent ones will bear the other not believing not repenting brings death as sometimes not perfectly obeying That distinction of the covenant of grace calling for one thing and accepting of another afterwards will be considered 8. Neither of both covenants are personal as entered with any single person or persons and determined in him or them but both of them include posterity In the covenant of works it is not so expressly delivered but not to be doubted That covenant was entred with Adam for all his the latter is more expresse to the covenanters and their seed both in Old and New Testament-Scriptures which by a party is questioned but remaines largely to be confirmed CHAP. XV. Differences between the Covenants of Works and the Covenant of Grace HAving spoken to the agreement between these two Covenants I must now more largely enquire into the differences which will prove a work of greater difficulty there being so much opposition The first and leading difference is that being both of them between God and man they were entred into in a different estate and condition of man The first was entered in statu instituto in mans integrity when man had not at all by sinne incurred the displeasure of God or weakened his abilities for obedience Man then stood as he came out of Gods hand bearing in himselfe a lively resemblance of God The second was in statu destituto in mans fallen estate now in sinne under wrath dead in sinne and wholly disabled from yeelding obedience of this there is no controversie and therefore I need not make more words about it And from hence all
not necessitated Upon these grounds it is that I finde no reason to widen the differences between these promises and priviledges in either covenants The identity of conditions in the covenant of Works and Grace on Gods part we have seen The great diversity in the conditions called for from man comes to be spoken to And in the first place this difference offers it self The conditions of the covenant of Works were in mans power being left to the freedom of his will he had abilities in himself without seeking out for further assistance then a meer general concurrence to perform them This ability in man to answer whatsoever was called for at his hands from God appears First in the integrity of his nature Being made like God his principles must needs carry him to a conformity with God and these principles were connatural to man in his first being and beginning Man being made of God to contemplate his glory and to enjoy communion with himself he made him not defective in any of those noble qualifications that serve for it or have a tendency to it Papists indeed will have this to be a supernaturall gift of grace and above the glory of mans first creation Bellarmine compares it to a bridle given to curb that lust which riseth against reason in us That rebellion of lusts in man they conceit would have been if man had not fallen which as it layes a high charge upon God in such an aspersion of his pure work drawn after such a patterne so it makes way for other opinions that the first motions without consent are no sins and that lust in the regenerate is not sin But as the bottom is rotten so also the building that is raised upon it is ruinous There was an happy agreement in man as well with himself as with his Creatour The fall brought in a necessity of support and supply of Grace Secondly this appears from the equity which must be granted to be in the command of God which requires that the work given in charge be not above his abilities that is charged with it The Arminian argument from a command to abilities to keep the command from a threat to conclude a power to keep off from the thing threatned is of force as long as the person under command keeps himself in the same station and strength as when the command was given But applying this to man in his fallen estate who had sinned away his abilities the strength of it is wholly lost The command of God retains its perfection when we are under the power of corruption The Law is nothing abated though we be weakened 3. It appears in the work it self which was charged upon man upon performance of which he was to expect happinesse There is no more explicitely mentioned then that negative precert Of the tree of knowledge of good and evil thou shalt not eat the day that thou eatest thou shalt surely die This all may yeeld might easily have been kept if the command had been heeded or the menace observed The Jews at their worst could observe the commands of non-licet meats and this was a command of like nature yet this was not all unto which man was tied Being made in the image of God he had clear light to discern good from evil and as all yet retaine darkly and obseurely so he had the Law written in his heart clearly Adultery Murder though no otherwise condemned then by that light which he had by creation in that estate had been sin The former positive Law was evil because forbidden take away the prohibition and there had been no sin in eating These are forbidden because evil The Law imprinted by creation being presupposed there needed no further Law to make them sinful They that never had the written Law are condemned for these practices by that Law which by nature is written in their hearts But against these there was in nature an Antipathy Mans pure nature had them in abhorrency As now there needs no Law more then nature doth suggest to forbid the eating of poyson feeding on dust or carrion So then there needed no more Law to condemne these practices so that obedience in that state was in mans power must necessarily be yeelded The conditions of the covenant of Grace are not performed but by special grace a power from God must concurre for their work in man Man hath no abilities in himself to answer what God requires and if he rise not up to the terms of this covenant till he raise himselfe he will for ever fall short of it As the covenant was vouchsafed of grace so grace must make us meet to partake of the benefits of it This appears 1. In the state and condition in which God findes man when he first enters covenant with him yea after covenant entred till a change be wrought and abilities conferred to answer that which God in covenant requires This state of man the Apostle expresses Ephes 2. 1. Dead in trespasses and sins alive and in power for nothing at all but sinne This was the condition of Heathens never in covenant and so of the Jews who were a people in actual covenant and owned of God as his inheritance as God willing shall be shewn Their conversation was the same as the Apostle there confesseth Among whom we also had our conversation in times past in the lusts of the flesh fulfilling the desires of the flesh and of the minde and were by nature the children of wrath as well as others This in abundant other expressions in Scripture is discovered holding forth the same thing Rom. 5. 6. For when we were yet without strength in due time Christ died for the ungodly That infant Ezek. 16. 4 5. had no more possibilities of life then is to be found even in the state of death Reas 2. It appears in that power which is exercised by God in the change of those in covenant with him whom he fits for himself for Eternity This power in Scripture is set out in several expressions First Creation Ephes 2. 10. We are his workmanship created in Christ Jesus unto good works All ability to good is from the frame into which grace puts us As there is a power out of man which gives him Being So also there is an answerable power for his new Being He that is begotten of God keepeth himself and the evil one toucheth him not 1 John 5. 18. Secondly Quickning The dead have not power to raise themselves without a further power for their Resurrection Neither is it in the power of man Who is dead in trespasses and sinnes Eph. 2. 1. Thirdly Taking away the heart of stone and giving an heart of flesh Ezek. 36. 26. To change the nature of things which is here done is the work of an Omnipotence which was Satans argument not denied by Christ If thou be the Son of God command these stones to be made bread Mat. 4. 3. Fourthly Causing
be in any other Seclude this differencing grace and the praise will be wholly mans That any have power and possibility for good according to these Divines may be of God but that any is better than another it is from self that makes to differ Bradwardine hath to this purpose a notable similitude If a son saith he being a souldier should receive from his father a commission and armes together with natural abilities for war and fighting stoutly should be puffed up and grow proud How may this pride saith he be beaten down and humility planted If any one should say to him Let not any souldier glory in the sight of his father for what he is in armes he is from him So that he that glorieth let him glory in his father for what hast thou that thou hast not received He might very well and rationally answer saith our learned Authour why should not I glory of my atcheivments in armes I have received natural abilities indeed from my father for none doth beget himself I have received a oommission from him for none may put himself into any such power I have received also armes from him for neither I nor any other souldier was born armed neither am I any armourer But the right use of all these which is above all I had from none but my self and not in any other and so every souldier of Jesus Christ Brad. De causa Dei lib. 2 cap. 23. ad finem That is he may vapour against God upon such supposal as this souldier vapours against his father If acts of grace make to differ and stop the mouth of all boasting then it is grace that enables unto these covenant-duties and engagements Sixthly This appears by the absurdities that will follow upon denial of this doctrine of the concurrence of grace in the work of mans salvation 1. Man being left to the power of his own will to answer to the termes of the covenant so that all shall be suspended according to mans improvement to will or nill to be active or idle willing or disobedient when the event in all even in the Elect must rest doubtful when Christ hath done all in the work of mans salvation it might notwithstanding all such work of his so fall out that he had effected nothing He might have been a Saviour and not one man in the world have been saved He might have been a Head without any one member a Shepherd and not a sheep in his flock a Lord and never a one to have done him any service It might have so fallen out that he might never have been able to have said to the Father I and the children that thou hast given c. This is evident As some have withstood so might others As the most withstand so might all Yea it would have been no otherwise If Gods Ministers should go forth and the hand of the Lord not with them to work men to beleeve Acts. 11. 21. But this is full against Gods covenant with Christ which must stand firme and inviolably remain He shall see his seed he shall prolong his dayes the pleasure of the Lord shall prosper in his hand Isa 53. 10 11 Therefore it is of grace that it may be sure not of man that it should be doubtful 2. Then it will also follow the work of mans salvation begins in an act not in an habit in somewhat that a man does respective to God and not in any thing that God does in and upon man The first beginning work will be ascribed to him that wills and runs not to him that shews mercy But this is contrary to all Gospel-Revelations concerning the way of our change I will circumcise thy heart that thou shalt love the Lord with all thy heart c. Deut. 30. 6. I will write my Law in their hearts and put it into their inward parts as Jer 31. 33. No man can come to me except the Father draw him Joh. 6. 44. I will take away their hearts of stone and give them hearts of flesh Ezek 36. 26. If man were alone in the work or had the priorety before any power infused there had been none of these undertakings 3. This will make vain and void the prayers of the people of God which in the Scripture is put into their mouths Draw me and we will runne Cant. 1. 4. Turn thou us O Lord and so shall we be turned Lament 5. 21. Create in me a clean heart and renue a right spirit acknowledging their own weaknesse to do and a necessity of grace to effect what in order to their salvation is called for 7ly If the Apostle may be heard his authority will put it out of question Exhorting to work out our own salvation with fear and trembling which is done no other way than in coming up to that which God calls for in covenant he gives in his reason for encouragement It is God that works in us the will and the deed The special hand and power of God concurring in this works is our encouragement from the Apostle to set upon it How can he encourage to this work upon this account that God works in us to will and to do if there were not a work of God upon us before there be any such work done by us We work but he sets us on working We will but he sets us on willing Let all the glosses that have ever been put upon these words to promote the will and work of man and enervate the free grace of God in the great concernments of salvation be examined and they will all fall of themselves before this Text of the Apostle See Dr. Ward in his Sermon called Gratia discriminans CHAP. XIX Objections against the former doctrine answered BUt some say Absurdities and those not a few follow upon this Doctrine Object 1 Then salvation in this new Covenant is as impossible for a man as in the old had he still remained under a Covenant of Works If we can no more rise up to the termes of the Covenant of grace than we can to the Covenant of works where then is the difference To which I answer Answ that a man void of grace can no more be saved by the Covenant of Grace than a man under an impossibility to work can be saved by the Covenant of Works will easily be granted By grace we are saved Ephes 2. 8. not of our selves It is still equally impossible in both to be self-savours Here is the difference Grace raises us unto that to which the Gospel calls us in a self-denying way through faith but works us not to that self perfection in those degrees of inherent righteousnesse as to be saved by works Secondly This doctrine layes man as low as a stock or a stone a dead carcasse nothing is done by him but what is done in him and so must needs be injurious to man Object 2 To this I answer First it layes him no lower than sin hath
rather than confesse a truth But they say Object This was a seale to Abraham of the righteousnesse of faith that he might be the Father of all them that beleeve c. But only Abraham is such a father Answ This priority of receiving the Faith and the signe and seale is proper to Abraham each one could not be first but father and childe both received it and both had the righteousnesse of Faith sealed in it If Bellarmine please so well I shall referre to Bellarmines opposites Chamier de Sacramentis in genere lib. 2. cap. 9. Ames Tom. 3. more especially Whittaker praelectiones de Sacramentis page 22 23. Hâ—c desperationis c. So that which way soever they take truth fastens upon them and the friends of truth flie in their face and all to make it appear that a pure Gospel was preach't to Abraham and that the first covenant was not mixt but truly Evangelical CHAP. XXXV The Covenant of Grace in Gospel-times admits Christians in a state of unregeneration and is not limited in the bounds of it to the Elect regenerate THe two former supposed differences did lay the first covenant too low not vouchsafing it the honour of a Gospel-covenant or at the best a mixt Gospel Two others follow which will hold us longer that put too great a limit to the second covenant in respect of the latitude and extent of it A third difference therefore assigned by some is that the first covenant took in all the seed of Abraham by Isaac and Jacob as many as professed themselves to be of the Faith and that were willing to joyne in the worship of the God of Abraham The New Covenant they affirm admits no more than Elect Regenerate persons The Gospel strips us of all relative Covenant holinesse of all holinesse that is not real and intrinsecal and God ownes none as his Covenant-people but Elect regenerate persons In the first place we shall take what is yielded or at least not gain-sayed and after proceed to the examination of what is affirmed In Old Testament-times the covenant was made with Israel in the uttermost latitude and extent with all that bore the name of Israel as we may see Deut. 29. at large held forth There is a covenant entred and the words of it exprest 1. With Israel verse 1. 2. With all Israel verse 2. 3. With them to whom God had not given an heart to perceive eyes to see and eares to hear ver 4. viz. with unregenerate persons 4. It is made with Captaines of Tribes Elders Officers little Ones Wives Strangers Hewers of wood Drawers of water vers 10 11. 5. With them that were present and with them that were absent verse 14 15. All this clearly shews in how great a latitude this covenant is entred No Israelite of any Sex Age Rank nor any that joyned themselves to that body are exempted Which also farther appears in those innumerable places of Scripture where God owns that people generally promiscuously as his people professing himself to be their God and he is the God of none but a covenant-people of his own covenant-people others are without God Eph. 2. 12. He was the God of all that came out of Egypt Exod. 20. 2. I am the Lord thy God which have brought thee out of the land of Egypt out of the house of Bondage Of all that whole family Amos 3. 1. Hear this word that the Lord hath spoken against thee O children of Israel against the whole family which I have brought up from the land of Egypt Hear O Israel the Lord our God is one Lord Deut. 6. 4. Yea Isreal at the very worst is thus owned as Gods in covenant Hear O my people and I will testifie unto thee O Israel if thou wilt hearken unto me but my people would not hearken to my voice Israel would have none of me Psal 8 8 11. The Oxe knows his Owner the Asse his Masters crib but Israel doth not know my people doth not consider Isa 1. 3. Therefore my people are gone into captivity because they have no knowledge Isa 5. 13. My people are destroyed for lack of knowledge Hos 4. 6. And when they entred into the Heathen whither they went they prophaned my holy Name when they said unto them These are the people of the Lord Ezek. 36. 20. This is brought as a motive to withhold Israel from sin Ye are the children of the Lord your God ye shall not cut your selves nor make any baldnesse between your eyes for the dead for thou art an holy people to the Lord thy God Deut. 14. 1 2. This is pleaded as an aggravation of sin You have I known of all the Nations of the earth and therfore you will I punish for all your iniquities Amos 3. 2. This is brought as a motive to prevail with God under misery for mercy Behold we beseâ—ch thee we are all thy people Isa 64. 9. Yea this covenant takes with God for national mercies The whole of the Nation then is in covenant Then will I remember my covenant with Jacob and my covenant with Isaac and also my covenant with Abraham will I remember and will remember the land Levit. 26. 42. The Apostles authority puts it out of question Reckoning up the priviledges of Israel according to the flesh nine in number Rom. 9. 4. This is one The covenants Israel then after the flesh was in covenant All Israel were the covenant-people of God There were many not Elect not Regenerate but there was not a man not in covenant not owned of God as visibly his Thou hast avouched the Lord this day to be thy God And the Lord hath avouched thee this day to be his people Deut. 26. 17 18. This was the state of the Church of old But now as is affirmed it is far otherwise God is not so large in his priviledges nor so ample in his munificence none have honour to be in covenant in Gospel-times but real beleevers men truly sanctified and regenerate And here it cannot be denied but there are many expressions ordinarily found in many Orthodox Writers and like passages frequently heard in Sermons from godly Ministers seemingly implying if not asserting it and restraining the covenant onely to the elect and regenerate As when they give Marks and signes of mens being in covenant with God this must needs imply that some professing Christians are in covenant with God and some without which is yet farther evidenced when they conclude that in case a man be in covenant with God then happinesse and salvation follows But when these men fully explain themselves they yeeld up again to us that which seemingly they had taken from us and ordinarily do distinguish of an outward and inward covenant acknowledging the outward covenant to be made with every member of the Church and the Parents with that hear and professedly accept the promises and their children But the inward covenant as they say belongs to