Doctrine of Rome in this particular And as to same others who also plead for the necessity of holiness and righteousness though they in great measure reject the Popish works and wholly disclaim any merit by them and possibly acknowledge Christs satisfaction though since they speak some of them so darkly and undervaluingly of it that may be questioned Yet the efficacious influences of the Sacred Spirit for their assistance in the performance of those acts of righteousness they plead for are not so much acknowledged by them the creature being thought sufficiently instructed with power from nature and reason to repent and believe and obey c. according to the pleasure of his own will And though they seem much to advance the Soveraignty of God over the creature whilst they ascribe to God nine hundred ninety and nine degrees of power and but one of an hundred only to Man yet in conclusion the matter comes to this that this one single degree of power in the creature may and doth at pleasure baffle and defeat and put to flight and triumph over those 999. which are in God i. e. The creatures weakness is stronger than Gods power In short if the question be asked them who made thee to differ The answer will be Ego meipsum But is there any thing said in this whole discourse that lays any foundation for these opinions or that doth so much as add one stone to the building Are our own works any where affirmed to be either the matter of our justification or the meritorious cause of eternal life Or that our duties are performed by our own natural strength without the effectual assistance of the Spirit of God Where is nature and reason advanced above Grace or our own righteousness set up to justle Christ from his Throne and rob him of his Crown Is it not more than once affirmed and proved that holiness and obedience are not the causes but conditions only of our Salvation And that 't is impossible for any creature much less one that is degenerate to merit any thing at the hands of God And that we are justified not by works not by our holiness and obedience which follow justification as the payment of the rent doth sealing to the Indentures but by faith in Jesus Christ receiving him in all his offices And that the several duties of the Covenant are performed not by the sole power of nature but by strength received from the Spirit of God and by the daily supplies of his Grace So that we are doubly indebted to God first to his command to obey that and then to his Grace for enabling us to obey And will â—ny one that is not profoundly ignorant call â—his by the name of Popery and Pelagianism or have so much confidence as to â—ensure and condemn it as a Doctrine inâ—onsistent with the Grace of the Gospel and â—hat righteousness that is by Christ Is not â—his in Judes language to speak evil of â—hose things which they know not And â—o proclaim themselves unskilled in the words â—f righteousness and that Doctrine which is â—ccording to Godliness But suppose the agreement betwixt faith â—nd works Christs righteousness and our â—wn free Grace and the necessity of obediâ—nce in the business of Salvation could not â—fficiently be evidenced to our present reaâ—on must they therefore be exploded as abâ—â—rdities and untruths and things absoluteâ—â— irreconcileable We must then throw aâ—ay not only some of the greatest mysteries 〈◊〉 our Religion but many of the most eviâ—â—nt phenomena and appearances in Philosophy The influences of the Load-stone the ebbing and flowing of the Sea c. musâ— be rejected as fables and our senses no morâ— be credited in what they see since the manner how these things are done is not yet sufficiently understood and explained Thingâ— themselves we know are evident but the modes and manners of things are almost every where latent and unaccountable Thaâ— therefore which we have to do in all matterâ— of Divine faith and practice is only this duly to inform and satisfy our selves whaâ— God hath certainly revealed and made knowâ— to us as his mind and will concerning 〈◊〉 which being done and our minds being satisfied that God hath said it and that 〈◊〉 is the plain meaning of his words we arâ— then without any further debate to believe and do according to his word though possibly at present we cannot so well discoveâ— that mutual accord and agreement whicâ— there is betwixt those several truths revealeâ— by him The positive and plain conclusion of Scripture are humbly to be believed thougâ— they cannot be reconciled by us For this suppose will easily be granted by all as unquestionable That the will of God if wâ— certainly know it to be his will is the uâ—doubted rule and standard both of faith anâ— practice We must believe what 't is certaiâ— he hath revealed And we must do whaâ— 't is certain he hath commanded For the will of God is not to be disputed but obeyed And doth not the Apostle expresly tell us that this is the will of God even our sanctification 2 Thes 4.3 He that hath said he will blot out our transgressions for his own sake and remember â—ur sins no more Isa 43.25 he hath also â—â—id thâ—t we must repent and be converted â—hat our sins may be blotted out when the days of â—efreshing shall come from the presence of the â—ord Acts 3.19 He that hath said that â—e are justified freely by his grace through the â—edemption that is in Christ Rom. 3.24 he â—ath also said we are justified by faith ver â—8 and that we must believe that we may â—e justified Gal. 2.16 He that saith we â—â—e made the righteousness of God in Christ â—ho was made sin for us 2 Cor. 5.21 he also â—â—ith that except our righteousness speaking â—ere expresly of moral and personal righteâ—usness exceed the righteousness of the Scribes â—nd Pharisees we shall in no case enter into the â—ingdom of God Matth. 5.20 And he that â—ith we are saved by grace and not of our â—â—â—ves Eph. 2.8 and according to his mercy â—â—d not by works of righteousness which we â—â—ve done Tit. 3.5 he also saith that we â—ust work out our own salvation with fear and â—â—mbling Phil. 2.12 and that without hoâ—â—ess we shall not be saved Heb. 12.14 Is not all this plain and easy to him that will but understand God hath said it 'T is his will exprest in terms that we must repent and believe and be righteous and work about our own Salvation and follow after holiness that we may not perish but have everlasting life Who then shall shall dare to argue and dispute against it At least here is no ground you see for any humble and sober mind that is but sincerely willing to be governed by the Divine will so to do but rather seriously to apply himself to the performance of these duties that God hath so expresly injoined and made necessary to our Salvation The great reason therefore why men profess themselves so much offended with this Doctrine 't is not because it is or because they in truth believe it to be an enemy to the Cross and Grace of Christ but rather because it is an enemy to their lusts and passions and presumptuous neglects of God An enemy to their present ease and pleasure and worldly satisfactions the lusts of the flesh the lusts of the eye and the pride of life An enemy to their false and carnal hopes and empty professions of Christianity Therefore it is that they thus condemn this Doctrine because otherwise they cannot justifie their own faith and practice that are so manifestly condemned by it They must have a cheap Religion Faith without works pardon without the trouble of repentance an Heaven without holiness and a free Grace to save them without obedience or else they are miserable and undone to eternity But be not deceived saith the Apostle God is not mocked for whatsoever a man soweth that shall be also reap For he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting Gal. 6.7 8. For if ye live after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body ye shall live Rom. 8.13 For God will render to every man according to his deeds To them who by patient continuance in well doing seek for glory and honour and immortality eternal life But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile But glory honour and peace to every man that worketh good to the Jew first and also to the Gentile for there is no respect of persons with God Rom. 2.6 7 8 9 10 11. Be ye therefore steadfast and unmoveable always abounding in the work of the Lord for as much as ye know that your labour shall not be in vain in the Lord 1 Cor. 15.58 FINIS
past by without a due observation in order to our better understanding the Nature and Obligation of this Gospel Covenant which is the main thing intended in this whole Discourse But where doth Scripture without whose warrant we ought not to admit any Article into our Creed mention any such thing as God's covenanting with Christ for his Redeeming of the World For this some refer us to Psal 89. v. 3 4.28 c. to v. 38. The main Contents of this Psalm do I confess immediately relate to David and his Natural Seed Nor can this be questioned since the substance of what we have here recorded was by Nathan the Prophet expresly delivered to him from the Lord upon his declared intention to build an House to his Name 2 Sam. 7. 1 Kings 17. All which is afterwards particularly applyed to Solomon his Son who next succeeded him in the Throne 1 Chron. 22.10 1 Kings 6.12 And therefore the literal sense of this place so far as the words will bear it ought not to be excluded But yet this being granted 't will not therefore follow but that the former interpretation of the words may also be admitted Immediately they may respect David and his Seed and yet ultimately they may refer to Christ as prefigured by him Jesus Christ we know in the prophetick stile of the Old Testament is frequently called by the name of David Jer. 30.9 as Believers also are called his Seed 'T is not unusual therefore in this Book of Psalms to ascribe such things to David and Solomon being eminent Types of Christ as are either proper only to Christ the Antitype or applicable to them only as they were some way or other representative of him which is a thing so commonly known and evident in it self as that I shall not need to give my self or others the trouble to prove it And why may not the Psalmist be allowed to speak here in the same dialect principally intending Christ by what he relates of himself and natural seed Especially if it be considered that several expressions here used in this Psalm are such as signally belong to Christ as some of his Royal Titles and Jewels of his Crown As for instance his being The elect and chosen of the Lord Math. 12.18 Luke 23.35 His Holy One Acts 3.14 His First-born Heb. 1.6 His Mighty One Esa 9.6 Higher than the Kings of the Earth Phil. 2.9 Upon which account Calovius is positive in his assertion that the 19. verse of this Psalm is spoken unicè de Christo of Christ alone and not at all of David and his literal seed Besides many of the priviledges here mentioned were never in a literal sense made good either to David or Solomon or any of their succeeding Race though all to Christ As that his seed should be established for ever and his Throne to all Generations ver 4. That his hand shâ—uld be in the Sea and his right hand in the mighty Rivers v. 25. That he should be higher than the Kings of the Earth v. 27. That his Seed and Throne should endure as the days of Heaven ver 29.36 37. But when was David or Solomon or any of their Successors higher than the Kings of Assyria or Persia by whom they were carried Captives Or when did they rule from Sea to Sea from the Mediterranean to Euphrates Or how was his Throne and Seed established as the Sun and Moon in the Heavens for ever When not long after this Promise here recorded Coniah the Son of Jehoiakim and in him the whole Race of David were for their violating of God's Covenant finally rejected from sitting upon his Throne Jerem. 22.28 29 30. And by the succeeding Prophet 't is more than intimated that all this was but to make way for the Messiah who was principally intended in the Promise made to David Ezek. 21.25 26 27. in whom we find a punctual accomplishment of all here promised both as to the establishment of his Throne Heb. 1.8 and the extent of his Government Zech. 9.10 and the subjection of his Enemies Psal 110.1 and the exaltation of his Name and Power Rev. 17.14 and 19.16 To all which it might be added that the Pen men of the New Testament who best understood the meaning of the Spirit speaking by the Prophets in the Old do apply this Psalm at least several passages of it to Jesus Christ as may be seen by comparing these places following ver 3 4. with Acts 13.23 ver 26 27 28 29. with Heb. 1.5.8 ver 28.33 34 35. with Acts 13.34 ver 36 37. with Luke 1.32 33. If this then which is the judgment of most Interpreters upon the place may be admitted to be the Prophets meaning and intendment in this Psalm we have here an evident proof of a Covenant made with Christ represented to us by that made with David and his Seed But not to insist further upon this Scripture is not wanting elsewhere though not in express terms yet in words to the same import to bear witness to this Truth Hence we read of the Counsel betwixt them both Zech. 6.13 of a Command received from the Father for Christ to lay down his life for his sheep which were given to him Joh. 10.18 of his finishing the work which his Father gave him to do Joh. 17.4 of a promise of eternal life before the world began Tit. 1.2 of Grace given to Believers before the Foundations of the Earth were laid 2 Tim. 1.9 of his enduring the Cross and despising the shame for the joy that was set before him Heb. 12.2 and to name no more of his coming to do the will of his Father and having his Law within his heart Psal 40.8 And what was that but the mediatory Law which past betwixt him and the Father for his assuming the Nature of Man in order to his making satisfaction for him by his death and sufferings And therefore 't is said in the foregoing words a body hast thou prepared me for so the Author to the Hebrews renders those words of the Psalmist mine ears hast thou bored Heb. 10.5 of which more afterwards But if what hath been already said be not thought sufficient to demonstrate the truth of this Proposition let but these following Scriptures be consulted and weighed in an equal balance and I cannot doubt but they will abundantly satisfie the mind of the most scrupulous in this point excepting they be resolved contrary to the clearest evidence to adhere to their own mistaken sentiments Psal 2.7 8 9. Phil. 2.5 to the 12. 1 Joh. 10.15 16 17 18.27 28 29. and to name no more Esa 53. The very word Covenant 't is acknowledged doth not here occur But that 's not the thing in question whether this transaction betwixt the Father and the Son be here or elsewhere though that hath been already proved expresly called by that name for if nothing were to be owned for Divine Truth but what is so delivered to us in Scripture we must then
sins and save their Souls Only he here declares that upon his Son's account he will do this for us provided we will take them upon his terms and entirely yield our selves up in subjection to him that hath purchased them for us But is it not frequently in Scripture called a Testament and the New Testament and doth not the Author to the Hebrews argue it to be so from the death of Christ whom he there expresly terms a Testator Heb. 9.16 17. 'T is true 't is here called a Testament and Christ a Testator But who knows not that the same thing may have different denominations according as it relates to different objects Thus Jesus Christ himself he is called a Prophet a Priest a King a Surety an Advocate c. But will it therefore follow that he 's no Advocate because a Surety or no King because a Priest and Prophet And so again the same Gospel Dispensation 't is exprest by several names 't is called a Gift a Promise a Royal Law a Testament a Covenant but we cannot thence infer that 't is no proper Covenant because term'd a Testament any more than that 't is no Law because a Gift and Promise All therefore that can rationally be deduced from hence is only this That there is some analogy or resemblance betwixt this Evangelical Conveyance and those Things the names of which it bears Thus as the Good Things therein dispenced are freely given to us so 't is a Gift As God therein becomes engaged to give them so 't is a Promise As we thereby are commanded and directed to obedience so 't is a Royal Law As 't is founded in the blood of Christ and became of force to our advantage upon his Death so 't is a Testament But still so as that our actual consent to the terms therein propounded are required in order to enjoying the Blessings promised and therefore still a Covenant And if we cast but our eye back upon the place before mentioned Heb. 9. we shall there find that the Mosaical Dispensation under which the People of Israel were is there also as well as that of the Gospel called a Testament which yet was and must by any that reads Exod. 24. be acknowledged to be a Covenant in a proper sense i. e as before exprest a mutual stipulation betwixt God and the Creature I but 't is not only called a Testament but the original word saith a Reverend Divine in the Hebrew and Greek Language which we translate Covenant signifies no more in the judgment of some learned Criticks than a Will or Testament Who these Criticks are is not mentioned nor shall I here stand to enquire The original word which we commonly translate Covenant in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 't is well known comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies either to chuse or to kill and eat which is the more usual signification of the word In the former it denotes a thing which two make choice of and mutually agree about In the latter it evidently relates to the usual manner of making Covenant in those days which was by Sacrifice the Parties passing through the midst of it being divided and thereby declaring their consent and confirming the Agreement Thus we read Jer. 34.19 And long before this the like observance we find in God's first covenanting with Abraham Gen. 15.10 which was also as appears from the Testimony of their own Prophets and possibly by derivation from the Jews in use amongst the ancient Heathen So that take the word in what sense we please either as it signifies to chuse or to kill and divide it is so far from being appropriate to a Testament as that 't is most properly applicable to a Covenant And therefore commonly rendred by those best skilled in the Hebrew Language by Foedus and Pactum And as for the Greek word which we translate Covenant though according to its etymology it may signifie to dispose or order any thing in general whether it be by Free Gift or Promise or Testament or Covenant or any other way yet it also signifies to bargain or agree or Covenant with another as is well known to such as are skilled in that Language But suppose after all that the original words should import no more than a Will or Testament yet 't will not therefore follow that they are not to be taken in any other sense Since words we know receive their principal stamp and authority from common use which not rarely gives them a various yea sometimes a far different sense from that which they received at their first birth and primitive institution The great thing therefore to be considered is not what these words may or according to their original notations ought to signifie but rather what is the true and most proper Scriptural use of them for from thence especially we must take the signification of all such words as are expressive of revealed Truths But besides what hath been already said upon this Argument take these following Considerations which will more abundantly evidence that the Gospel Dispensation is properly Foederal and not meerly Testamental and that both the Hebrew and Greek words import as much 1. This is the most frequent use of these words in Scripture As for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is almost every where in the Old Testament made use of to signifie a Covenant but rarely if at all to signifie a meer Will and Testament For the proof of this it were easie to produce a cloud of Witnesses but these few following may be sufficient to shew us the true use and meaning of it Deut. 4.13 and 18. ver Levit. 26.9.14 15 and 16. verses Josh 24.25 And for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it sometimes be rendred a Testament yet to any one that shall but peruse these following Texts instead of many more which might be alledged 't will be sufficiently evident that 't is also used to express a formal Covenant Acts 7.8 Rom. 9.4 2 Corinth 3.15 Gal. 3.15 and 17. ver Eph. 2.12 Besides 't is here to be noted that this Greek word which the Writers of the New Testament so frequently make use of is borrowed from the Septuagint who constantly render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that if that according both to its notation and use signifies a Covenant so must this also being always put for it in the most authentick translation of the Old Testament whence 't is taken 2. The account which Scripture gives us of the way and method in which God hath been pleased to treat with Man concerning eternal life and happiness doth necessarily infer that 't is by Covenant in a proper sense that these Blessings are made over to us Consult but those two famous places before mentioned Gen. 17. where God treats with Abraham and Exod. 24. where God
will and so absolutely unknown to us that cannot possibly either make any change of our state or become any foundation for any real and forensick distinction betwixt Man and Man 'T is not that which makes this Man a Judas and that Man a Paul The one actually wicked and the other personally righteous And therefore whoever God predestinates saith the Apostle thâ—m also he calls before they are either justified or glorified Rom. 8.30 He makes them to pass under the rod and brings them into the bond of the Covenant and pours clean water upon them and puts his Spirit into them and writes his Laws in their hearts and causeth them to walk in his ways and keep his Judgments before he will own them to be his people and dignify them with the name of Saints and Children and righteous ones Ezek. 36.25 26 27 28. Jer. 31.33 1 Cor. 1.2 Take Paul for an instance He was you know a chosen vessel to the Lord Acts 9.15 Separated in Gods predeterminate counsel from his Mothers womb Gal. 1.15 Yea but was he therefore immediately justified and sanctified and adopted and owned for a Saint a Child of God from his Mothers womb No for all that he will tell you that he was for some years a Pharisee an injurious person a Persecutor a Blasphemer 1 Tim. 1.13 And as he speaks of the Ephesians that he was dead in sins and trespasses a Child of disobedience and of wrath without Christ having no hope and without God in the World Eph. 2.1 2 3 12. To this effect he speaks expresly of himself Tit. 3.3 And may we not now truly say of Paul however elected that he was a wicked Man during his continuance in this state And consequently that he was not righteous since 't is impossible for the same person to be righteous and wicked dead and alive at the same time But how then came Paul to be amongst Gods Jewels his holy ones How God humbles him at the foot of Christ Acts 9.5 6 c. and calls him by his Grace Gal. 1.15 and makes him obedient to his call Acts 26.19 and regenerates him by his Spirit Tit. 3.3 4 5. and causeth him to believe and obey the Gospel Acts 24.14 15 16. and to live intirely to Jesus Christ Philip. 1.21 Thus Paul obtaineth Mercy as he tells you 1 Tim. 1.16 and is listed into the number of the Saints his name now is changed Acts 13.9 'T is no more Saul but Paul no more a Persecutor but an Apostle of Jesus Christ and now he is justified Gal. 2.16 and now he receives a Crown of righteousness 2 Tim. 4.8 And thus you see what it is that denominates a man righteous or wicked and what is the only note of distinction betwixt an Heir of wrath and a Child of God not baptism or profession or being in the visible Church or the elective love of God but doing righteousness as John speaks which is nothing else but the actual performance of the Conditions of the New Covenant of which I am treating 4. Why else hath God sent his holy Spirit into the World Is it not plainly for this end that he may help our infirmities Rom. 8.26 and that he may assist us in the actual performance of those duties which are by the New Covenant required of us That we may look upon him whom we have pierced by our sins and mourn Zech. 12.10 that we may believe in Jesus Christ 2 Cor. 4.13 that we may mortifie the deeds of the flesh Rom. 8.13 that our hearts may be purified in obeying the truth 1 Pet. 1.22 And that we may walk in the wayes and keep the Judgments of God Ezek. 36.27 All this is said to be by the assistance of the Divine Spirit And therefore it is that the ministration of the Spirit is still necessary in order to our Salvation notwithstanding that Jesus Christ hath fully discharged the office and perfâ—cted the work of a Redeemer and Mediator for us Joh. 16.7 Nevertheless I tell you the truth It is expedient for you thâ—t I go away for If I go not away the comforter will not come unto you but if I depart I will send him unto you The Spirit here is expresly promised to be sent in the room of Christ to supply his place and office when he should leave the World as that which should be of more advantage to them than still to enjoy Christs personal presence here on Earth Nevertheless I tell you the truth it is expedient for you that I go away But why expedient For then the Spirit shall come But when he is come what shall he do Why He shall convince the world of sin of righteousness and of judgment ver 8. I but if Jesus Christ hath so done all as that we have nothing at all to do and that his imputed righteousness alone be sufficient to save us without our personal and obediential righteousness to what purpose is the administration of the Spirit His work and office is wholly superseded For what needs a Spirit of mourning to be poured down upon us if so be the Covenant of Grace require us not personally to repent Or a Spirit of Faith as the Apostle calls it 2 Cor. 4.13 if we are not bound to believe Or a Spirit of holiness if it oblige us not to be actually holy Or a spirit of obedience if we may be saved without obeying If then our having of the Spirit and being led or acted by him be indispensably necessary in order to our Salvation so also is our repenting and believing in Christ and loving God and doing of his will and cleansing our selves from all filthiness of flesh and spirit and perfecting holiness in the fear of God and purifying our selves as he is pure since the effecting this in us is the great errand for which he came into the World and the main office he hath undertaken during the time of Christ Mediatory Kingdom The truth is we can no more be saved without the ministration of the spirit than we can without the Mediation of Jesus Christ This argument runs clear in Scripture He that hath not Christ hath not life 1 Joh. 5.12 But he that hath not the spirit hath not Christ Rom. 8.9 And he that is not holy and obedient hath not the spirit Jude ver 19. For where ever the Spirit is he regenerates and sanctifies the whole lump Body Soul and Spirit as the Apostle speaks 1 Thess 5.22 and so becomes in that Soul a Spirit of Faith Holiness and obedience 5. How otherwise shall Believers attain to any evidence or assurance of their Salvation Or come to know that they more than othes are in a state of friendship with God and made Heirs of the promise and vessels of mercy when so great a part of the World are Heirs of wrath and Sons of perdition That they may be thus assured since some undoubtedly have been so and that they all ought to labour for