1.11 9. A proud heart 1. resisted of God 2. Farrest from the lowly and meek heart of Christ Matth. 11.29 Phil. 2.5 6 7 3. Most near to Satans heart 1 Tim. 3.6 Q. Why are we more ashamed of an unclean lustfull heart then of a proud heart Ans. A proud heart is deeper guiltinesse and nearer to Satans nature And pride and unbeleef are sins more reproachfull to God and incroach more upon his Throne but there is more flesh in us then Spirit and we think that there is more of a beast in uncleannesse Quest. But we are more ashamed of lying falshood and stealing then of pride Ans. There 's more of being ashamed before men it being a carnall sort of passion then of being ashamed before God and falshood and lying to men are fleshly evils against common honesty but pride is a more Angel-sin or a more God-like sin a spirituall sin and pride is a sort of heart-heresie by which we judge but blindly we have reason to ascend and climb aloft to Gods roome Gen. 3.5 6. Isai. 14.13 because of knowledge parts power 10. There is deceitfulnesse and self-deceiving in the heart Isa. 44.20 the Idolater feeds on ashes a deceived heart hath turned him aside that he cannot deliver his soul nor say is there not a lie in my right hand Obadiah 3. The heart is the greatest liar on earth to say and gain-say 11. There is a wicked fearfulnesse in the heart to do evill Jude 12. feeding themselves without fear 3 Sam. 1.14 was thou not affraid saith David to the Amalekite to put out thine hand to destroy the Lords Anointed It s a godly fear to tremble alwayes at feasting speaking hearing sleeping company Prov. 28.14 1 Pet. 1.17 Phil. 2.13 Job 1.5 And in all there ly snares within and without the house 12. There is a wicked flintinesse of heart we shall have peace though we both hear cursing and walk loosly Deut. 29.19 we are fallen but Ephraims stout heart 2. will rise whether God will or not Isa. 9.9 And 3. the King of Assyria's stout heart will be as strong as God Isa. 10.12 13. And 4. its wicked stoutnesse to say godly mourning before the Lord is in vain Mal. 3.13 14. 5. It s wicked stoutnesse to rest upon your own righteousnesse and refuse to treat with God Isa. 46.12 13. 6. And vain stoutnesse to darre God in his own quarters and fight him Exod. 14.8.23 Exod. 23.8 13. Isai. 36.10 11 36 37. if it were in his own seas as Pharaoh and the Aegyptians would do 13. There is a wicked hardening of the heart when men make the Lord his word and mighty works the contrair party Exod. 5.1 2 3. Exod. 7.10 13 16 20 23. Exod· 8.5 6 7 15 17 18 19. Isai. 6.9 10. Zech. 7.8 9 11 12. Ezek. 2.3 4. Ezek. 3.7 8. Mat. 13.13 14 15. Act. 13.44 45 46. and oppose God in his word and works 14. There is a sinfull dulnesse upon the heart by which men are as weaned childen line upon line line upon line can do them no good Isai. 29.9 10 11. Here it is to be observed that we cannot Preach Omnipotency nor perswade a world to be created nor a new heart to be infused nor can we Preach to a Wolf to become a meek Lamb nor threaten the Sun to rise at midnight we but speak words about the new birth the husband-man but breaks the earth with his plough but God makes the corn to grow and he only not that the word is not the instrument of conversion of souls Rom. 1.16 Rom. 10.14 but how to the act of infusion of a new heart the word concurres as a morall and suasory instrument is above my capacity 15. There is a froward heart Pro. 17.20 that perverteth and is crafty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pervert 16. A wicked heart Pro. 26.23 set on evil Eccl. 8.11.17 foolishnesse is bound to the heart Pro. 22.15 a dissembling heart when seven abominations are in it Pro. 26 25. 1. We take no◠heed to the imaginations and are not grieved for the constitution of the heart for actuall sins make originall sin to swell as two floods running into one maketh a hudge River 2. We take not heed to the young births of the heart with the concurrence of the mind fancie and imagination there are multitudes of forgeries clay-pots and imaginations framed as a potter deviseth vessels of earth of many quantities figures shapes great small narrow wide round cornered for the word is a potters word Gen. 6.5 1 Chr. 28.9 with all keeping keep thy heart Prov. 4.23 the word is to keep as the keepers of the walls Cant. 3.5 as sheepheards for it s in danger to be stollen away Hos. 4.11 2 Sam. 17.6 Hos. 7.11 Ephraim is like a silly dove without heart but we take no heed to the entry to see what goes in what comes out 1. What if there be no God Psal. 14.1 2. What if God see not Ezek. 9.9 3. What if man perish as the beasts Eccl. 3.19 It may be there is no heaven nor hell 4. What if there be no Christ nor Gospel but only questions of words Such clay-pots were framed by Gallio and Festus Act. 18.14 15. Act. 25.11 19. Hence come imaginations of things impossible Isa. 14.13 I 'le ascend to heaven saith Babylon I will set my nest among the stars Oba 4. Tyrus saith I am god I sit in the seat of God And new-wild-fire flights which are indeed old heresies are of this kind such are dreamers who see seven lean kine eat seven fat kine in re it s a lie 5. A new heart is the Office-house of Christ and a heart delighting in Gods wayes is a new heart where the Law is imprinted and ingraven in the heart Isa. 51.7 Hearken ye people in whose heart is my Law Psal. 40.8 I delight to do thy will O God thy Law is within my heart It s true there is a new delight in the heart but not a delight of the new heart Isa. 58.2 Joh. 5.35 for a delight in the Gospel as a good thing not as a good Gospel a delighting in Christ as a Prophet that feeds them not in Christ as a Redeemer Joh. 6.26 that saves them is not a new heart 2. The new heart is a heart universall wholly for God as God there is an inteernesse in it when the whole spirit and soul and body is kept blamelesse 1 Thess. 5.23 1 Pet. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in holy conversations and godlinesses 2 Pet. 3.11 Half a globe though exquisitely plained or half a cart wheell is not a globe nor a cart wheell Externall things may be devided one may be an hearing Professor and a drunken Professor and a praising a singing Professor in publick and not a praying nor a believing Professor in private spirituall duties cannot be devided half a faith half a love is no faith no love saving grace is
This Christ mends the broken gold ring which was broken by the first unattentive and rash Heir Adam So that now Heavens Earth Mountains Isai. 49.13 sea trees fields Psal. 96.11 12 13. are commanded to sing a Gospel-Psalm of joy because Christ the new King and Restorer of all is come to the Throne yea let the stoods clap their hands Psal. 98.9 and he purposes to purge with fire the great Pest-house infected with sin and under bondage of corruption Rom. 8.21 2 Pet. 3.10 11. that he may set up the new world in Gospel-beauty the new heavens and the new earth 2 Pet. 3.13 Isai. 65.17 Isai. 66.22 Rev. 21.1 Oh what a life to have a cottage and a little yard of herbs in that new World and how base to be but Citizens of this World CHAP. XII The condition and Properties of the Covenant of Redemption Q. WHat need is there of any condition to be performed by Christ or of any Covenant Ans. The same Question may be of the need of an oath to Christ Psal. 110. The Lord hath sworn and will not repent Thou art a Priest c. 2. The same necessity in regard of infinite wisedome that our Redeemer should be obedient to the death of the Crosse Phil. 2.8 and be under the Law Gal. 4.4 and keep his Fathers Commandements and abide in his love Joh. 15.10 requires also a Covenant of obedience upon the part of Christ-Man for all men being born under the Law and Covenant of Works Christ-Man also must be under the same And then Christ the Mediator was to give obedience to a particular Commandement of laying down his life for sinners and this required an ingadgement by way of Covenant and so a condition of obedience to perform what this peculiar Law of Suretyship required of him to wit to lay down his life 3. It s not a condition of indifferency which is required of Christ such as is required of Adam in which there is a hazard of failing and coming short of the reward Adams Covenant had both threatnings and promises and so hath our Covenant of Reconciliation though in another way see Psal. 89.30 31 32. But the Covenant of Suretyship hath promises most large that are made to Christ but no threatnings are laid before the Man-Christ that are to be read in the Scripture There was no hazard nor possibility in regard of the Personall Union that Christ could sin yea in regard that Christ from the womb was both a Traveller a Viator and an enjoyer and Comprehensor and had the Spirit above measure from his birth as Man he had gifted to him the confirming grace which is now given to the Elect Angels in their Head Christ And therefore there was somewhat like a condition necessary and as the members enter to glory through obedience so also the Covenanted Head Luk. 24.26 Ought not Christ to have suffered these things and to enter in to his glory Q. 2. What was the speciall condition of the Covenant of Suretyship Ans. The Covenant being a bargain of buying a people to God then the payed price and ransone must be the duely formall condition As for obedience to the Morall Law it was the condition of the Covenant of Works to which the Man Christ as Man was oblidged that he might have right to Law-justification and life eternall jure merito foederali operum by the Law and federall merite I mean merite by paction and faithfull Law-promise not of condignitie of the Covenant of Works that he might be saved But this Law-holinesse had influence in that most solemn act of obedience in offering himself a sacrifice to death for our sins And the Law-holinesse of the Man Christ did not exclude supernaturall grace as the Law-holinesse of Adam for it was the perfect conformity of Christs nature his soul understanding will affections and all his actions internall and externall with the holy Law of God Hence the heart and inclinations of Christ stood ever right and stright to the Law He exercised no affection in puris naturalibus his anger came not out in pure naturall anger and no more but it came out in acts of zeal Nor his joy in pure naturall joy though sinlesse but in joy of the Holy Ghost And in the whole Man Christ was a perfect masse and as it were a compleat body of all gracious qualifications Isai. 11. He received the Spirit of knowledge and was ignorant of nothing he ought to know Disputed with the Doctors being of twelve years old The world knew not his School or Teacher Hence his wisedome and practicall understanding of the Law of God and practicall conclusions He had the Spirit of counsel as the greatest of Statesmen for Government Isa. 52.13 Behold my Servant shall deal prudently And so when we are in perplexities and know not what to do he can lead the blind in a way they know not Isai. 11.1 2. He hath the Spirit of might and courage an undantoned Spirit yet conjoined with counsell no fool hardinesse but the resolute ventoriousnesse of faith Isai. 42.4 He shall not fail nor be discouraged Heb. broken till he have set judgement in the earth Our softnesse of unbeleef at the blowing of a feather or stirring of a leaf brings on falling of Spirit and swooning He hath the boldnesse of faith to beleeve victory before the battell Isa. 50.9 Lo they all shall wax old as a garment the moth shall eat them up He hath hope from the womb Psal. 22.9 Thou art he that took me out of the womb thou didst make me hope when I was in my mothers breasts And for the joy set before him he endured the crosse and despised the shame Heb. 12.2 And the Spirit of the fear of the Lord made him quick in understanding that is the high and reverent apprehensions of God made him quick to smell or sent so the word imports the snares and temptations in the work of Redemption plotted by men and devils So excelled he in righteousnesse which as a girdle went about his loines both in judging and in discharging the trust put upon him by the Lord who laid the key of David and the Government upon his shoulder his obedience to his Father and continuing in his love Joh. 15.10 and thirsting to do the will of the Father Joh. 4.34 His zeal to his Fathers house should be a fair coppie for us to follow He was meeknesse it self Isa. 53.7 1 Pet. 2.23 24. much in praying beleeving rejoicing in spirit Luk. 6.12 Psal. 16.9 10 11. tender to the weak of the flock Isa. 40.11 He shall feed his flock like a sheepherd he shall gather the lambs with his arm and carry them in his bosome and he shal gently lead these that are with young Isa. 42.2 He shall not cry nor lift up a shout nor cause his voice to be heard in the street 3. A bruised reed shall he not
their fall Hence by diverse Arguments he proves that the Jewes shall be brought in again to Christ 1. From four ends of the Jews fall v. 11. 2. To provoke them to come in v. 11. 3. That some may be saved 4. For the riches of the worlds salvation Whence the magnifying of Pauls Ministry v. 13 14. 2. Arg. From the great fruit If their fall be the riches of the world their incoming again must be the resurrection from the grave of the buried unbeleeving world v. 15. 3. Arg. They must be brought in These who are holy separated from the world for the Covenant-call of God must be brought in again But so is Israel The Assumption he proves by pâ—rts 1. The masse and root of Israel is holy the Fathers were the Covenanted visible stock line root as all the Old Testament sayeth then the posterity the first fruits the branches partly born partly to be born must be holy Covenant-wayes The tree root and branches are holy and of the same nature Therefore the branches have right to Christ to the Covenant to Baptisme and the seals Hence Anabaptists without all reason say that he speaks not of federall and externall holinesse but of reall internall and true holinesse only of the invisible body predestinâ—ted to life for though invisible holinesse cannot be excluded except we exclude the holinesse of Abraham Isaac and Jacob who were without doubt a part of the root yet he must be taken to speak of that holinesse of the Covenant and Church as made visible and of the visible collective body of the Jews not of only reall and invisible holinesse 1. Because this was true in the dayes of Elias If the root be holy the branches are holy And it is a New Testament-Truth of perpeall verity If the Fathers be holy so must the Sons The Fathers have Church-right to Circumcision to Baptism to the Passeover and to the Lords Supper so have the Children but it is most false of the invisible mysticall body and root only and of reall and internall holinesse For neither in Old or New Testament is it true If the Fathers be predestinated to life justified and sanctified and saved so must the Children be Ishmael Esau Absalom and all the world of Hypocritâ—â— called from their prophanenesse Sodom and Gomorah Isai. 1.10 uncircumcised in heart as Egypt Moab and Ammon Jerem. 9.26 as the Philistines Amos 9.7 Then should that 2. Distinction of Jewes in the heart and inward and of Jews in the flesh Rom. 2.28 and of the children of the flesh that are not of the spirituall seed and of the children of the promise Rom. 9.7 8. and of the persecuting children of the bond woman not justified by faith and of the children of the promise Gal. 4.23 24 c. fall to the ground Yea 3. If by the root and the lump be understood only Believers and chosen to life the whole Israel which is as the sand of the sea should be saved whereas the Word of God saith a remnant only shall be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX Teâ—la A part taken out shal be saved Rom. 9.27 Isai. 10.22 23. Hos. 1.10 4. By the branches must be meant all the visible body of the Jews old and young Now if Anabaptists give us a Visible Church of the Jewes of all reall believers even the branches and Infants which shall hardly be proven by the Scripture these infants at least being visible Believers may lawfully be baptized being both internally and visible and externally in Covenant For this Scripture is expresly expounded by them of reall and inherent holinesse and so Infants must be reall Believers and in Covenant Ergo they must be baptized What can be replied is not imaginable but they have not actuall faith and possibly that is not known to the Church But this Scripture saith that the branches and root both are holy 2. It shall be new Divinity that none are to be baptized but such as are under the actuall â—â—â—rcise of their faith a thing that cannot be discerned by the Church in these that are come to age 5. Here shall also be this new Divinity that predestination to life and glory must be propagated and derived from the lump to the first fruits from the root and parents to the branches and children 5. It s against the whole current of the Text that Paul spake abstractly of the only invisible body really sanctified and not of the visible body For 1. The body invisible is an elect seed that cannot fall away But the body that here he speaks of are such of which a part are hardned and blinded and under the spirit of slumber and a part elect and chosen 7. The election have obtained the rest are hardned and of such a body compared with the body in the time of Elias of which multitudes fell away slew the Prophets digged down the Altars and a good number were beleevers that bowed not their knee to Baal and so is the body now saith Paul 1 2 3 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a mixt body 3. He speaks of the body that is fallen and stumbled v. 11. and these whom he preaches unto to provoke them to a holy emulation to come in to Christ by the incoming of the Gentiles v. 13 14. which is sure a visible body and which shall be ingraffed in again v. 23. which includes a visible body of diverse generations 4. Yea he must speak of a Nationall election and externall calling as Deut. 7.7 8 9. Deut. 10.15 Psal. 132.13 Isai. 41.2 Not of a personall election of some certain persons who fell were blinded rejected fully and totally in their persons and received in and ingraffed as sound believers again for the Scripture speaks of no such boating in and out but of a huge numerous body of which some fell some stand and includes diverse generations 5. The collective visible body of Jews and Gentiles are such as Paul preacheth unto v. 13 14. such as are ingraffed in in the room of the Jews and ingraffed into the Olive of the visible Body and partake of the fatnesse of Ordinances Baptism Coâ—enant-comforts promises Now if any say that this proves not that Infants are ingraffed then must they say that Infants of the Jews before Christ partaked of no fatnesse of the Covenant Circumcision Blessings Presence Protection 2. That they were not broken off with their fathers and so that they now stand 3. That the Infants of the Jews are not holy branches as the root is holy as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that none but the fathers shall be ingraffed in and only 4. The aged and the baptized actuall believers of the Gentiles are the ingraffed ones not their Infants they are all Heathen and Pagans as well as the casten off Jewes 5. That the Jewes ingraffing in again shall be to their great hurt so as God was long agoe their God but shall no more in time coming be their
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
it is as the body without the spirit hath the nature of a body and so James had no more ground for him to say ye see then that we are not justified by faith only then to say ye see then that we are not justified by works only For works separated from faith are no lesse dead works cannot justifie 1 Cor. 13.1 2 3 4 5. Then faith separated from works really pulled from them as in an hypocrite is a true faith Obj. When James saith that a man is justified by works not by faith only he maketh faith and works concomitant in that procurement of Justification and in that kind of causality for he saith not as he is commonly interpreted not by faith which is alone but by faith only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ans. He is not more commonly nor soundly and truely interpreted he is not justified by faith which is alone fide solitariâ by dead faith For solâ fide justificamur Faith hath the only vertue of justifying as an instrument and so is the Adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solùm taken Matth. 5.47 If ye salute your brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only what do ye more then Publicans Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes duties only naturall excluding these which only converts in a spirituall way can do Matth. 8 8. Only say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it clearly saith that a mandat of Omnipotency only in CHRIST could heal the sick servant but yet that Omnipotency is not really separated from justice wisedom mercy Matth. 9.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I only touch him I shall be whole But the act of touching was conjoined with the act of hearing Who hath touched me Yet the act of hearing had no causative influence in the drawing vertue out of Christ but only the act of touching did extract the vertue as Christ saith Luk. 8.50 Mar. 5.36 Fear not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only beleeve saith Christ to the Ruler can it be said but this excludes works as touching the apprehending of the power and mercy of Christ in raising the dead Damosel And yet that beleeving was not solitary but conjoined with love reverence submission 35. So Luk. 8.50 Mat. 21.19 And Act. 3.16 The faith that is by Christ hath given this creeple perfect soundnesse Heb. 11.30 By faith the walls of Jericho fell It were strange to say by Peter's and John's good works and holinesse the creeple man was made whole and by good works the walls of Jericho fell and yet there were good works love mercifulnesse courage in the Priests who compassed the walls of Iericho and in Peter and Iohn Adde to these that by good works we must more and more justifie and pardon our own sins and must more and more buy a right to the Tree of Life as they teach citing Rev. 22.14 and more merit ex pacto Euangelico life eternall and so our works and merites must be joint causes with the blood of Christ and the Martyrs blood and Christs blood must have paralel and collateral influence with Christs blood to buy right to the Tree of Life Yea and Paul already justified even in the progresse of that which is called his Evangelick Justification Phil. 3. would be in another condition 9. That I may be found in him not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith And why should Arminians and Socinians deny it to be Pauls own For 1. it is inherent righteousnesse 2. It is not infused as Papists say but acquired as they teach 3. It came say they from Pauls own free-will indifferent to will or nill But how is the Scripture fulfilled in Abrahams beleeving Iam. 2.23 Ans. The Apostle spake often of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beleeving v. 14. twice v. 17. once v. 18. thrice v. 19. twice v. 20. once v. 22. twise that is nine times thereof Emphatically v. 23. by way of excellency the Scripture was then fulfilled Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleeved and it was counted to him for righteousnesse as it s written Gen. â—5 6 before God and man and to his own conscience when he offered his son Isaac upon the altar That was reall visible and conspicuous believing and righteousnesse to deny himself so far for God For James is much for Religion made known to a mans self and to men and hath far other Adversaries in the other extremity then Paul had even the old Gnosticks who in opposition to the Jews and Pharisees laid aside the Law doing of the Law Jam. 1.22 23. all works c. 2.14 all conscience of bridling the tongue c. 13.1 2. of peaceable and mortified living c. 4. c. 5. and thought it godlinesse to hear the word in the Assemblies ch 2.1 2 3. without love to the Brethren and to keep in their head a room empty faith and professed fair and gave good words but no garments to the naked v. 14 15. And James had good cause to treat of a visible and declared faith but yet not meerly declared but which was reall and can save 14. and of justification such as that of Abraham and Rachab as was senâ—sible and reall and not in a bare profession For Iames speaks of a profiting and saving faith Iam. 2.14 What doth it profite c. Can faith save him Another devise is here alledged of a formed faith animated with charity and that justifies say Papists and an unformed faith void of charity and that say they doth not justifie And the same way but in other expressions Arminians and Socinians teach that to believe and do good works and to repent and walk in all the Commandements of Iesus Christ is to believe or compleat formed and Evangelick faith But we distinguish them as the Scripture It s true Rom. 4.9 faith is said to be imputed to Abraham for righteousnesse and so v. 3. v. 5. but it is not meant of the act or work of believing that was counted for Abrahams formall righteousnesse there should so no room be left to the satisfaction of Christ reckoned to be ours if all the righteousnesse of God Rom. 10.3 1 Corin. 5.21 Phili. 3.9 should be turned over in an act of believing mixt with much doubting and in our sinfull obedience And the Socinians have more reason for them to say there is no necessity of any reall satisfaction of blood payed for us then the Arminians and Papists For if our righteousnesse and inherent obedience may be of grace esteemed formall righteousnesse before God by a free Evangelick paction and an act of Gods free-will the Lord might have esteemed the eating of an aple or any act of obedience our formall righteousnesse and so Christ dyed in vain to become our righteousnesse where an act of a sinfull man or a deed of the Law even the Law of faith is sufficient What needs the shedding of the blood of God
1. The nature of obeence 2. The worth and excellencie of obedience The more the obedience be from our selves the more it partakes of the nature of obedience Hence four kinds of obedience are to be considered 1. Christs obedience was the most legall obedience and also the most perfect for he obeyed most of his own of any from his own will purely Ioh. 10.18 Mat. 26. â—9 42 44. His own blood Hebr. 9.14 Rev. 1.5 My blood saith he Matth. 26.28 He gave his life a ransome Matth. 20.28 He gave himself a ransome 1 Tim. 2.6 By himself he purged our sins Heb. 1.3 Gave himself for his Church Eph. 5.25 Offered himself Heb. 9.14 And therefore the satisfaction that he made was properly his own It s true the life flesh and blood which he offered to God as common to the three Persons was equally the life flesh blood of God by way of Creation and efficiency For God as God created His Man-hood and gave him a body but that Man-hood in abstracto was not the offering but all these in concreto and the self including the value and the dignitie was not the Fatâ—ers not the Spirits but most properly his own and the Sons only by way of personall termination and subsistence 1. There are contradictory tearms affirmed of this holy self the Son and of the Spirit and the Father The Son was God incarnate 2. The son offered himself his own life his own blood to God for our sins Neither the Father nor the Spirit at all is God incarnate neither Father nor Spirit offered his own life his own blood to God Neither the Father nor the Spirit hath to speak so a personall or terminative dominion over the flesh and blood of Christ. 2. Christ was in no sort oblidged to empty himself and cannot be under a jus or obligation to the Creator or the creature Of free love and his own will he became Mediâ—â—â—â— God Man and being creaâ—ed man and having said here am I to do thy will having stricâ—en hands with God as Surety of the Covenant none more oblidged being holy and true And therefore though Christ-Man was most strictly tyed to give the Father obedience yet he was not oblidged to give him such and such obedience so noble so excellent from a personall Union for Christ God cannot properly come under any obligation Hence the obedience of Christ is most meritorious because maximè indebita in regard of the God-head most undebtfull and yet obedience most debtfull in regard of the Man Christ. 3. Most from his own will personally considered the affection love the bended will highest delight to obey lay personally near to the heart and holy will of Christ God With desire have I desired to eat this Passeover He went foremost in the journey to Ierusalem when he was to suffer Much of the internall propension of the will makes much and as it were heightens and intends the nature of obedience so that Christs and our obedience have scarce an univocall definition 4. He gave and restored more glory to offended justice by such a noble incomparably excellent death then Adam and all his Sons took of glory from God therefore against impure Socinus it is a most reall satisfaction and compensation where glory by obeying and suffering is restored in liew of the glory taken away All that Socinians say that God cannot be a loser and needs not glory and nothing can be taken from him and nothing can be given to him proves nothing but that it is not such a satisfaction as one creature performs to another nor is it a satisfaction that brings profite to God For can a man be profitable to the Almightie Nor such a satisfaction as eases a disquieted minde Which proves not Christ to be a Saviour painted in a meer coppy to us and only a godly Martyr who saveth onely by preaching and witnessing and not by a most reall and eminently clear satisfaction 2. The Elect Angels next to Christ gave obedience in their Law course but not so properly of their own as Christ for some discriminating and strengthning grace they had from Christ Mediator their head Col. 2.10 that they should not fall and something from the Election of Grace which do not necessarily agree to the Covenant of Works which they performed without sin and the more extrinsecall help from grace the lesse merit so farre is grace from being as Jesuites say the essentiall requisite of merit that the work is lesse ours and so the lesse meritorious that it hath grace Let not any say then Christs obedience that came from the fulnesse of the Spirit without measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must so be lesse meritorious which is absurd for the reason why grace in Angels and men who are meer creatures diminishes the nature of merit is because grace is not their own nor their proper due but supernaturall or preternaturall and so hurts the nature of the merit but to the meriting person Christ-God-Man nothing is supernaturall nothing extrinsecall nothing not his own Grace is his own as it were by a sort of personall dominion not to say that the Man Christ as man did not merit yet as man he was born sinless and with the full Image of God 3. Adam gave more faintly obedience more indeed of his own but it was lesse obedience and lesse will in it then the obedience of Angels and had he continued his obedience had been proper obedience but this is to be observed none did ever actu secundo and by the only help of simple nature attain Justification and Salvation by the simple Covenant of Works but men and evill Angels fell under both though that was a possible Covenant and holy and spirituall yet God set it up to be an inlet to pure Justice in the reprobate Angels and so to free grace in elect men 4. The obedience of faith or Gospel-obedience in the fourth place hath lesse of the nature of obedience then that of Adam or of the Elect Angels or that of Christs It s true we are called obedient Children and they are called the Commandements of Christ and Christ hath taken the Morall Law and made use of it in an Evangelick way yet we are more as it were patients in obeying Gospel-Commands not that we are meer patients as Libertines teach for grace makes us willing but we have both supernaturall habits and influences of grace furnished to us from the Grace of Christ who hath merited both to us and so in Gospel-obedience we offer more of the Lords own and lesse of our own because he both commands and gives us grace to obey And so to the elect beleever the Law is turned in Gospel he by his Grace fulfilling as it were the righteousnesse of the Law in us by begun new obedience Rom. 8.4 and to the reprobate the Law remains the Law and the Gospel is turned in the Law for all conditionall
spirituall Arguments upon a renewed man as an Argument from a painted feather works upon a child more then an Argument from an inheritance which no doubt will work upon a man come to age and yet neither the one nor the other works upon a renewed mind to remove him off Christ his rock Hence it is 3. that Acts of Omnipotency are used as Morall Arguments also God works in you to will and to do therefore work out your salvation And choosing redeeming calling justifying quickening converting are brought in as causes in Scripture both reall and morall but they work morally on reason where there is an impression of faith and principle of life The Gospel works on an unrenewed man to perswade him almost to be a Christian Ye may perswade a youth to a course and get his word consent and write but because reason is green and young he falls off it again but a man of judgement shall stand to it yet if he be not renewed reason is also green and raw before a spirituall temptation Quest. What are the actings of a mortified man Ans. No actings 2. Slow actings and lent 3. Actings indifferent 4. Closing with contrair providences reproaches work not on mortification to fire the man Psal. 35.12 They speak mischievous things 13. But I as a deaf man heard not David feared to be the reproach of the foolish Such a case though from God would raise a cry in a child of this world Psal. 39.9 I was dumb I opened not my mouth because thou did it A mortified man is dead to the voice of men-singers and women-singers and musicall instruments of all sorts Eccles. 2.8 and houses gardens vineyards orchards great possessions cattell treasures gold silver are all as musick to a dead man and repenting Solomon now mortified looks on them as a wise man upon experienced vanitie and vexation of spirit Will he sing and dance at a shadow Except a mad man none will do that 2. If any thing without a child of God work upon him they move him not much Psal. 131.2 Surely I have behaved and quieted my self as a child that is weaned of his mother my soul is even as a weaned child Acts 20.24 None of these things move me I make not much reckoning of bands Peter 1 Pet. 4.12 will have the saints not to think burning quick strange graces motions are quiet slow modest there is not much fire in the spirit of a weaned child A mortified soul is as a sea that hath no winds nor low ebbings nor high spring tides Grace stirres leasurely and lentely toward all things except to God were there ten Paradices offered to it it cryes not a dying mans pulse beats weakly Grace shouts at nothing wonders at and admires nothing weeps slowly laughs slowly sings weakly eats slowly drinks not wantonly feasts and yet trembles and fears whether it be the outward or the inward man David sayes it well Ps. 62.2 He only is my Rock I shall not greatly be moved The beleevers sings and yet he is not wanton and weeps and yet is not sad dies and yet lives is fervent in the cause of God and yet stayed and composed in spirit 3. The actings of mortification are indifferent not fixedly bent upon any thing but God no not upon the Ark and spirituall comforts Weeping David 2 Sam. 16.25 saith to Zadok carry back the Ark of God into the City better I want my comfort then the Ark be taken if I shall find favour in the eyes of the Lord he will bring me again and shew me both it and his habitation 26. But if he say I have no delight in thee here am I let him do to me as seemeth good unto him O how sweet when for God Moses can lay down his personall satisfaction in a share of life eternall What if he tramp upon my eternall Crown I should lay it down at his feet and is not this mortification Should he hide his face for eternity from me and I never see him in his manifestations so his glory shine in my everlasting sad desertion there is required an indifferency to all created things without no peremptory and absolute fixednesse of the affection to any good God excepted is good the contrair of this is an ingadging of the heart more then is right to any thing give me children or then I die there should be a contented living without children if God so will love the creature as if ye loved not the Lord would have us hungring for the creature and yet not eagerly desiring and thirsting and yet have a lent and well ordered appetite to drink love the child but let the heart cleave leasurely to the child Plowing and no heart-labouring buying and selling and no heart-ingadging to the bargain is best here 1 Cor. 7. They that have wives should be as if they had none 30. And they that weep as though they wept not and they that rejoice as though they rejoiced not and they that buy as though they possessed not In the acting of affections toward the things of this life as father mother husband wife children houses gain beauty honour and new bought farme there would be a godly distance of the heart from the thing ye do Loving and no loving rejoicing and no rejoicing weeping and no weeping speaks most mortification We cannot do here except sinfully we over-doe and the out-goings of the heart to the creature must be fierie which is childish whereas mortification is a gracious well composed grave temper of the aged in Christ. There is a fire-edge and a fervour or feaver of affections even to spirituall objects that are created at the first conversion for mortification does not so soon begin as the new heart As for God love as one that loves desire and desire and when he hides himself weep as if you weeped so the weeping be terminated upon God not upon his dispensations to quarrell at and censure his wayes but let the out-goings of the heart to God and to Christ loved and longed for be with fire and full strength Cant. 3.1 2 3 4. Cant. 2.5 Ps. 42.1 2 3. Ps. 84.1 2. Joh. 20.13 Luk. 7.38 Rev. 1.17 4. It s mortification to have a heart closing with all providences Phil. 1.21 To me to live is Christ and to die is gain To live is good to die is good because the Lord so wills the Lords giving is to Job praising and the Lords taking away is to Job praising Phil. 4.12 I know both how to be abased and how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need If I die it is good if I live it is good if I be full and rich it is good if I be hungry and poor it is good if David be on the Throne it is good and he sings Psalms if he be chased barefooted and ashes on his
as the tree is in the seed as all the Rose trees and the Vine trees are in the first Rose tree and the first Vine tree created of God virtually For because God choosed us therefore shall we be in Christ by faith yea and he choosed us and ordained us to be in Christ by faith when He gave us to the Son to be keeped by him The third considerable act here is an act of delectation and the place is observable Prov. 8.22 The Lord Chanani possessed me It s not Bara created me It s not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX have it but as Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of his way as Cartwright before he had created any thing 23. I was set up from everlasting Tremellius inuncta fui I was anointed Aben Ezra Electa fui I was chosen The vulgar Latine I was ordained from the beginning or ever the earth was 24. When there were no depths I was brought forth when there were no fountains abounding with waters 25. Before the mountains were setled before the hills was I brought forth c. In all which the authority of Christ saith Cartwright is proven from his eternity antiquity immortality c. and all this time He was with God as is fully v. 30. cleared Then I was by him as one brought up with him Chald. Para. I was nourished up as à maid at his side He will not want his Son out of his eye I was daily his delight rejoicing alwayes before him The Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die die from day to day Rabbi Solomon annorum myriades myriads of years The Father and the Son from eternity delighted one in another and were solacing themselves in the works without themselves and the ratio formalis as it were that which took up the love delight and thoughts of God when as yet there was no world no mountains no depths c. is Christ as Redeemer delighting himself with the sons of men 31. I was with him rejoycing in the habitable part of his earth Heb. Sporting or playing with the sons of men both because of all his works as Ambrose saith he most longed for man and made heaven and rested not and made the earth and rested not and made the Sunne Moon and Stars and rested not there and made man and then rested as having found the choisest peece of work he so much delighted in So the Father and the Son were taken and as it were love saith Bernard triumphed over God and they solaâ—ed their heart in that great design of love and from eternity passed over that long and sweet age of myriads of ages in the pleasant and delighting thoughts of that boundlesse and bottomlesse Ocean of love to wit God is to be made sick and to die a love for the sons of men Love being above and in a maner not stronger then the grave only and then death and hell but some way with reverence to his holinesse mightier then the most High and brought God down to sick clay that you may saith Bernard see if you take heed joy sadned faith feared salvation suffering life dying strength weakned and this wisedome was hid up and kept secret since the world began Rom. 16.25 Hidden wisedome in the heart of the Lord from eternity which God ordained before the world unto our glory 1 Corinth 2.7 the like whereof the eye hath not seen nor the ear heard nor hath entered in to the heart of man v. 9. to conceive So that this mystery of the Covenant between Jehovah and the Son of God was as it were little enough to busie the thoughts of the infinite understanding of of the highest Lord God Father Son and Spirit as containing the unsearchable riches of Christ Eph. 3.8 Say there were millions and ten thousand millions of Globs of new whole earths of all gold mines perfect and purest gold yet should they not all come near to the borders of this riches and these all were in before there was a Creation and he lets out of this fulnesse to us and we are sinfully poor beside Christs gold mines and dry beside the rivers of wine and milk and dead a thousand times being under the flowings and outlettings of life and of such a life Hence the 12. Argument If Christ the Son was designed and fore-ordained with the Father the Spirit and his own consent to be the person should pay the ransome of satisfaction and to be satisfied in his soul with the getting and injoying of the bought and well payed for and ransoned yea the over-ransoned sons of men who ravished love and heart of Father and Son before the mountains were brought Prov. 8.22 23 c. 30 31. forth and when as yet there were no depths then was that bargain of love closed and subscribed before witnesses from eternity For could the heart of Christ be cold and indifferent to undergoe suretyship for the sons of men Who warmed and kindled a fire of Redeemers love in his heart from everlasting Or was his consent to the Covenant but as late and young as since Adam fell or Abraham was called to leave his countrey and his fathers house Gen. 3. Gen. 12 Ah! it s an older love then so A yesterdayes love time-mercy a grace of the age with the world could not have saved me Nor were our Charters and Writtes of Gospel-grace first drawn up in Paradice Nay but copies and doubles of them only were given to Adam in Paradice The love of God is no younger then God and was never younger to sinners and woe to us if grace and mercy to redeemed ones should wax old and weaker through age and at length die and turn in everlasting hatred I desire to hold me fast by that Jer. 31.3 I have loved thee with an everlasting love He meets as Calvin well observes with a blasphemous temptation of Sathan that the people had in their mouth Ho the Lord appeared to me of old but that is a love from one year to another and it s out of date now the Covenant-love to Abraham is dead and away and the Lord is changed No I have loved thee not for a year or a summer The Covenant-love is older then thy poor short time-love Obj. But I may leave off to love God and he loves me no longer then I love him Ans. Where is then everlasting love and because he loves us we shall not leave off to love him Night and overclouding of the Sun is not a perishing of the Sun out of the world his love quickens my fainting love CHAP. VIII The differences between the Covenant of Suretyship or Redemption made with Christ the Covenant of Reconciliation and of Grace made with sinners 2. The conjunction of the Covenants 3. How the promises are made to the Seed that is to Christ the meaning of the place Gal. 3.16 4. Christ acted and suffered alway as a publick head IT
shall glorifie the Father It s not to be rejected that Hilarius lib. 1. de Trinit 11. August lib. 1. de Trinit c. 8. he shall render the elect back to God as now saved and present to the Father his ransoned ones now perfected so Eph. 5.27 3. Taking the word of raigning for this to excell in eminency of power above all so Christ shall raign eternally but taking the word of raigning as it notes the exercise of royall authority so and so by gathering a Church by the Preached word fighting against enemies and overcoming them to make them his foot-stool untill which time he raignes Ps. 110. And so it may be and is said by some he raigns not after the day of the universall Judgement but these are but the second acts of a King and the not exercising of these acts proves not but Christ is a King actu primo and essentially for the exercise of such and such acts are often extrinsecall to the office But the question shall remain whether he be not for ever and ever a Mediatory King and does retain his headship over the Church so as the Angel say Luk. 1.33 He shall raign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of his Kingdom there shalâ— be no end And as Dan. 7.14 Cameron and others say the meaning of that that his Kingdom shall have no end is only it shall not be destroyed by externall violence as worldly Monarchies that are made away and others rise in their place but that Kingdom say they may wellâ—be called eternall though the King leave off to raign when he leaves off to raign through no weakenesse and want of power but because he needs not raignâ— there being no need of laws because the subjects are perfected and there are no enemies to be subdued and the King hath obtained that eternall end a glorified people for which he was fighting But yet this seems not to satisfie 1. Circumcision and the Ceremonies and the Priest-hood Exo. 40.15 Lev. 16.29 the fast in the seventh month shall be a statute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever Lev. 6.18 All the mules of the sons of Aaron shal eat the remainder of the meat-offering it shall be a statute for ever in your generations so Lev. 17.7 Lev. 7.34 3â— Lev. 23.14 Num. 23.11 23. yet these Ordinances can hardly be called eternall as the Kingdom of Christ is And yet they cease when the body is come and they are not destroyed as humane inventions the hay and the stubble that are builded upon the foundation Christ. 2. These reasons prove that Christ shall not exercise such and such acts of royaltie upon such and such enemies for they shall be no enemies Yet we say not as â—amero that such a Prince leaves off to raign even as Mediatour Christs rendering of the Kingdome dispensatory or Oeconomick to the Father may well be a rendering of an account of his subjects and a presenting of them to God perfected Eph. 5.26 27. without spot and wrinkle Christ having brought them out of danger so as they need not Word Sacraments or a Temple And so 1 Cor. 15.24 He shal put down all rule all power and authority all Magistracy and Government that now is in either Church or State and so saith Parâ—us the Son shal be subject to the Father having subdued all the rebels as his Fathers Deputie he shall return to his Father the Kingdom now reduced to subjection and made peaceable and lay down his Mediatorie Commission and so be subject to the Father having ended the deputed and delegated charge And it is sure the Son as Mediatour is sent and is a Servant an Angel or Messenger of the Covenant Mal. 3. and the laying down of his written Commission is a sort of subjection and God doth not now actually raign in such a Mediatory way as in the days of Christs flesh he did raign in Christ but now after the last Judgement God is all in all that is not because he is not now all in all and is not the Lord of lords and King of kings but because it doth not so appear to be many now rise against him and contradict him and persecuting his Mysticall body do persecute Christ. 2. He shal be all in all by change of the Oeconomick Government then the Father Son and Spirit shal immediatly glorifie the Church Rev. 21.22 And I saw no Temple therein for the Lord God Almighty and the Lamb is their Temple 3. And the City had no need of the Sun neither of the Moon to shine in it for the glory of God did inlighten it and the Lamb is the light thereof But that Christ shall leave off to be Mediatory King after the last Judgement I deny For there is a twofold Mediation one of uniting sinners to God and mediating between God and them This shall cease and all the royall acts thereof but these with reverence 〈…〉 second operations and acts of royaltie There is another Mediation substantiall by which our natures glorified stand in a substantiall union with God for ever for to what end shall Christ stand glorified in our nature in heaven but to be the substantiall 〈…〉 between 〈◊〉 and us glorified for ever If any say that Christ-God-Man after that day is no Mediatour of reconciliation because there shall be no sin then It s true Nay but even now in the intervall between his ascension and second appearing to Judge the world he acts not as Mediatour of reconciliation to expiate our sins and to satisfie for them for only he did upon the crosse by dying for us so mediate And we will not say he is acting the part of a Priest formally by sacrificing for us in heaven as Socinians teach for he can offer no expiatory sacrifice for us in heaven for he died but once that was on the earth only Obj. But now he Advocats for sinners 1 Joh. 2.1 therefore as now in heaven glorified he is a Mediatour for sinners Ans. True he is a Mediatour and Intercessour now applicatione non expiatione by applying his blood but not by shedding of it And he is an Advocat but called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus the Righteous and an Advocat as just and righteous supposeth a right and just cause and that sufficient satisfaction and payment is given to God for the sins of these for whom Christ interceeds the Advocation of Christ is not to plead that beleevers may sin or their sins may be excused as no sins But his intercession is to plead 1. that for his blood we may stand as accepted of God and freed from condemnation 2. That the Spirit procured by the death of Christ may be given to us that we may repent and beleeve But again after the last Judgement Christ stands as Mediatour not to apply his death nor to interceed for sinners when there shall be no sinners but Christ eternally shall appear for us as a paund of a
vos Judaei non audivisse Raâ—io à pari vel à minores Si haec minus digne an altera longe salubrior utilior non publicatur Spanhemius in Sectio 35 Amyrald p. 1426 1427. Junius par 18. I have mercy on whom I will Is a Gospel-truth in the Old and New Test. of perpetuall verity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 33.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Covenant be made with Heathens they must be the chosen people of God as well as Israel If such a power of beleeving be given to all 1. All must be renewed by grace Job 6.44 45. 2 CHRIST died in vain 3. Grace saving must be ineffectuall in vain 4 The nature of saving grace the ends uses of the dying of CHRIST must be destroyed Christs blood was shed to buy us froÌ„ our vain conversation as well as froÌ„ wrath and this sutes not with Pagans state Remonstr in Decla c. 17. thes 1. Deus statuit hujusmodi potentiam conferre homiâ—i peccatori perquam idoneus aptus redderetur ad id â—â—ne praestandum quod abâ—â—o in Euangelio postulatur Remonstr in Synod Dordrac Art 2. p. 327. Mediate vel immediaâ—e DEVM omnes vocare Corvinus contra Molin cap. 31. sect 15. Deum sempersecundum se paraâ—um esse ad eandem uberiorem gratiam promovendam in iis qui parciore recte utuntur Free-will doth all Corv. cont Moli cap. 3â— sect â— Quicquid de sufficientia gratiae dicimus monemus assistentiae spiritus nobis tribui minime vero habitualem gratiam quae omnibus communis sit à nobis statui Sect. 29. Non est potentia infusa Cap. 32. Secundum Concilia Patres intelligimus tale gratiae adjutorium quod ad singulos actus detur cujus auxilio nititur ad singula adjuvetur liberum arbitrium Martmez de Ripul de Ente supernat Lib. 1. Dis. 20. N. 57. Suarez lib. 1. de necessi gratiae c. 4. per totum Curiel in 12 q 109. Art 2. N. 1. Duvallius Tract de necess gratiae Q 1. Art 2 Molina de Concor Q. 14 Art 13. Disp. 9. per totum Did. Ruiz Tom. de volinider Tom. de Praedâ—fini Vasquez 12. Disp. 138. Bellar. De grat libe arbit Lib. 6. c. 13. per totum Gamachaeus in 12 Q. 85. Cap. 1. seq Estius Lib. 2. Dist. 41. Sect. 1. Sect. 2. seq Tolet. Com. â—n Ioan. 6. in Rom. 14. Pirer in Rom. 8. Rom. 14. Remonst in Scriptis Synod Art 4. p. 158 159. Smalcius con Franâ—z Disp. 8. Graviter halucinatur Franâ—zius dum ait Hominem non renatum nihil posse in spiritualibus nempe in sensu interno in verbum divinum in conversione ad Deum in fide in illum Catech. Raccov c. 6. Nonne aâ— credendum Euangelio Sp. Sancti interiore dono opus est Nullo modo Neque in Scripturis legimus cuiquam id donum conferri nisi credenti Sâ—ci Prael 0 Theol. c. 4 fol. 14. Qui ex Adamo nascuntur â—adem conditi one omnes nascuntur nihilque ei ademptum quod naturaliter haberet vel habiturus esset Corvinus contra Molin cap. 34. Sect. 3. pag. 619. Mr. Hooker Survey of Discipline Part. 1. Cap. 3. Pag. 36 37 38. There is no place of Scripture or warrand in the word that Nations and societies shal not be the Covenanted people of God Visible Churches since God so esteemeth them in multitudes of places of holy Scripture except men judge them first invisible and real saints or converts Surv. Part. 1. Cap. 3. p. 39 40. Tho. Hook argueth from confederacie with God to prove that we are to judge all visible professours to be justified internally called and they are no Church-members except they be so in our esteem The Invisible and mysticall body of Christ â—nd Church is the only first principall and proper subject of the promises and priviledges of special note given in the Mediator Christ. Mr. Hooker Surâ— of the summe of Church Discipline Part. 1 C. 3. p. 35 36 37. Mr. Ruther furâ— Due right of Presbyteries P. 1 C. 9. Sect. 9. pag. 35 36 37 The command of God is not the bâ—st nor any warrand at all as grave Mr. Hooker saith why gracelesse men should challenge the seals There is an active right in the Church to confer the seals when there is no passive right in many visible members either to receive or to challenge the seals What an Hypocrite is It s hard to counterfite graces and things not obvious to the sense of seeing Many hate hypocriâ—es and so doing are hypocrites themselves What is not hypocrisie What is the power of self-deceit Beleevers are properly parties of the new Covenant but not as beleevers as chosen of God to life The Word and the Spirit The first revelation of the Gospel and the first principles cannot be tryed by any former Doctrine or rule The immediate word and the most immediate fountain-word and the trying of both The differences betwixt the Prophesies that now are and Scripturall Prophesies The difference between revelations of what is truth and what is lawfull or not lawful and revelations of facts what shall come to passe and what not Nearnesse to God in fulnesse of manifestatioÌ„ of himself is no surely concludent rule that such a thing is truth or lawfull Peter at the transfiguration and John Reve. 19. cap. 22. when they were most neer to God did reel and stumble erre The deceit in liberty of praying It s good to keep the eye single for rottenness in the mind putrifies the soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pain grief aikings in spiritual motions speaketh that the Spirit is there where such are To observe so the ways of God in the soul as ye may be able to give a particular account of al Christs motions his going his coming and the actings of his Spirit speak a most spirituall disposition Convictions for most spirituall sins speak much spiritualnes As Christ-Man hath a new office to redeem so hath the spirit a new office to comfort neither of which should have been usefull if man had not sinned The Spirit as the Spirit acts us to doe all for God as God It s spiritualnesse of disposition to doe our duty for the dutey not for the pleasantnes of the duty It s spiritualnes to do duty for the duty not for the successe of the duty Gospel-love inclosed in the letter of the command renders the obedience spirituall The heart is the man There is a heart with in a heart and a man within a man speaking and acting God only tryeth the heart Aug. Confess 10. cap. 27. intus tu â—râ—s ego foras What the good heart is and how it is made good 1. CreatioÌ„ of a better heart then the first is a peece of the rarest of the Lords works The divers sorts of evil hearts wee are to beware of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mederi curare mitigare dolorem Hos. 11.5 I