word into the affections that it may sweeten their disposition and governe their motion 3. In all endeavours we must include prayer to God in the name of Christ as a chiefe associate for God ordinarily lets in sanctifying grace at the same gate at which honest hearted prayers goe out 4. The fourth meanes is for a man alwayes to possesse his heart with the apprehension of Gods presence and so to keepe it in his feare continually to walke with God as being in his eye and seeing him that is invisible This remembrance of Gods all-seeing presence will make men study to approve themselves before God in all their courses and to sticke unto him with their whole hearts Could the eye of a jealous husband prie into every privy corner of his wives heart she would be afraid to hide any strange lover in her secret affection If but a man nay if but a child could looke into our hearts we durst not deale doubly and deceitfully What God seeth us and shall we dare to dally with him Shall I give him part of my heart and reserve another part for the world for pleasure for sin How should not God find this out for he searcheth the heart and reynes and understandeth the secret cogitations of every soul 5. Another meanes is diligently to review all works of obedience and our affections in the doing of them and to observe what discomfort and trouble follows the maimed and defective performance of good duties And withall when we take our selves tardy in an holy inâ—â—gnation to take revenge of our selves judging and condemning our selves before God The very thinking of the after reckonings we must come unto when we have done our work will make us take heed how we doe it The remembrance of the losse and punishment they shall sustaine whose works are not perfect before the Lord will stirre up respect to every Commandment For who is there that useth for all his actions at the dayes end to call himselfe to a severe examination as the hard Master doth his servants that must not needs in the very midst of his actions reason thus within himselfe anone all this which now I doe must very narrowly be looked over and if the reason why I doe it my affections in doing the worke it selfe be maimed halt or suffer defect in the parts thereof I shall smart for it O the wrings and secret pinches which mine owne guilty heart will give me yea the sentence which by Covenant I am tyed to passe upon my self in case my heart be partiall to the Lord and my work deformed If my worke be not perfect shall I not loose all my labour and be rejected with it Lastly It is good to meditate seriously on the joyes of heaven and the rich recompence of reward reserved for them that cleave unto the Lord with their whole hearts If the happinesse of Saints hereafter doe rightly affect and be soundly beleeved a man will be contented to part with all that he hath to purchase that treasure Whatsoever he hath laid next his heart he will abandon it with detestation rather then deprive himself of that eternall inheritance which God hath prepared To stirre up himselfe to strive after perfection more and more a Christian must first shame himself for his halting and make it odious ah the division of my heart the maimednesse of my service is so apparant that I cannot conceale it from my conscience I have lodged sinne vanity pleasure the world in the closet of my heart which should have been kept entire for the Lord. My purposes for good have been weake my resolutions variable oft-times by occurrences and occasions I have been drawn aside In holy performances I have served mine onw corrupt affections and doing what is right not done it with a perfect heart Mine affection to good hath been partiall base deformed In the greatest matters I have been remisse precise in lesser zealous in one carelesse in another ready to run according to inclination not looking to the direction of the truth I have sometimes been forward to heare not so carefull to meditate and make the word mine own eager and fiery against some particular notorious offences but not vigilant to bridle rash anger boysterous passions and indiscreet and idle speeches My love to the children of God hath neither been pure nor universall I have been apt to admire some dis-esteem others according as they carry themselves towards me and fit me in my humour If he be a cursed deceiver that having a male in his flock doth offer that which is halt and lame to the Lord how justly might I be confounded who have wickedly departed from my God and set my affections upon things of no value Will an husband accept of divided love in his wife will a Prince regard or take in good part that which is lame blind or sick for a present from his Subject O Lord I have dealt exceeding foolishly in tendering such spotted service unto thy Highnesse Secondly He must resolve to keepe himselfe more entirely to Psal 119. 69. 1 King 8. 48. the commandments of God for the time to come I have wickedly departed from my God but now I will returne and keepe his Commandments with my whole heart What can I tender unto They are blessed who have attained some perfection in the exercise of holines Every apprentice deemes him happie who hath the perfect skill of that trade wherein he is exercised 1 King 8. â—9 It is a great shame to leape from pale to sprig and with the moone to change our beliefs Thou art ashamed to be accounted an inconstant man his Majesty lesse then my selfe How can I for shame intreat his favour unlesse I cleave unto him with a perfect heart Can I desire God to be wholly mine unlesse I be wholly his Can I be so impudent as to intreat God to love me with a prime and conjugall love and give me leave to love sinne which he abhorreth to love other things above or equall with his Highnesse Can I looke to be married unto Christ in mercy truth and compassion if my heart doe not affect him above all and other things in and through him alone The Lord is a great King his service must be without spot or blemish His eye searcheth the heart and perfectly understandeth all secret motions a farre off and will give to every one as he knoweth his heart and according to his wayes Men of place looke to have their pleasure done in all things by such as attend upon them and shall I presume to call my selfe the servant of the living God when I doe his pleasure in part only and by halves My obedience cannot be perfect in degree so long as I live here but through the grace of God it shall be universall and that I might attaine absolute perfection in heaven I will strive after it in this life O Lord I have covenanted to sticke unto thy testimonies and by
Serpent and his seed which worke and labour of love is typified in the blood of the Sacrifices executed in his crosse and passion The devill and all his instruments the Scribes and Pharisees and Romanes whom Christ calleth the children of the devill laboured mightily to bring him to the crosse supposing they had gotten full conquest when he was The very fight it selfe was triumph while the Devill â—an with all his might against Christ he killed himselfe Angry Bees stinging once make themselves drones forever So Satan laid in the grave but when they hoped to have vanquished him the Kingdome of darknesse was utterly overthrowne Sathan sin and death were conquered and taken captive and whatsoever might be brought against us was taken away as the least bill or scroale Col. 2. 14 15. 1 Ioh. 3. 8. 1 Pet. 3. 18. Christ was wounded in the heele but by the power of his divine nature he soon recovered of his wound being put to death concerning the flesh he was quickned by the Spirit and liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. But by the wound he received he wounded his enemies irrecoverably he bruised the head of the Serpent which wound is deadly He spoyled principalities and powers and made a shew of them openly And it is not improbable that in reference to this promise that Christ by his death should conquer and subdue the enemies of our Salvation he is said to be the Lamb slaine from the foundation of the world Rev. 13. 8. For what can we understand by that phrase from the foundation of the world but froÌ„ the beginning which cannot note eternity which is without beginning for then from the beginning should be as much as before all beginning or without beginning But seeing the death of Christ to vanquish and subdue the enemies of our soule is published in this ancient and famous promise ever renowned in the Church of God in reference to it it may be said that he was slaine from the foundation of the world These words doe containe a manifest distinction betwixt the seed of the woman and the seed of the Serpent and a promise of assured victory to the seed of the woman over Sathan and all spirituall enemies to be administred according to the decree of God So we reade that the names of some are written in the booke of life from the foundation of the world Rev. 17. 8. that God hath saved some and called them with an holy calling not according to their workes but according to his owne purpose and grace which was given them in Iesus Christ before the times of the ages 2 Tim. 1. 9. that God hath from the beginning chosen some to Salvation through sanctification of the Spirit and beliefe of the truth 2 Thes 2. 13. In all which passages that choosing writing and calling is to be understood which is taught in this famous promise whereunto they seeme to be referred For the phrase is from the beginning or the beginning doth sometimes note the time of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the constitution of the Iewish Church and its policie presently from the going out of Egypt as Psal 74. 2. Remember the Congregation which thou hast purchased of old LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also the beginning of the dispensation of the Gospell preached of Christ himselfe for then a new manner of revelation of the Doctrine of the Gospell was brought in Luk. 1. 2. Also from the beginning is as much as from the beginning of the world from the foundation of the world or at least little after the beginning of the world Ioh. 8. 44. the devill is said to be a murderer from the beginning and to sinne from the beginning 1 Ioh. 3. 8. The word beginning absolutely and precisely put is taken one of these wayes but with an addition or restraint from the circumstances of the Text it imports some other beginning as of the preaching of the Gospell to this or that place or people or the like as Phil. 4. 15. 1 Ioh. 2. 7 8 23 24. But this phrase from the beginning never imports from eternity in any passage of Scripture and it is somewhat strange to interpret the beginning of duration by eternity which is essentially and absolutely without beginning of duration Now when the Apostle saith God hath chosen the Thessalonians from the beginning what can we understand thereby but God hath manifested some outward declaration of their election according to this famous promise made to Adam and Eve that the seed of the woman should breake the Serpents head Some would referre it to the time that the Gospell was preached amongst them or to the time of their effectuall calling but the word beginning precisely and absolutely put is never so taken neither can it be said that the Thessalonians were chosen as soon as the Gospell was first preached unto them for it may well be that it was often preached unto them before they believed nor from the beginning of their effectuall calling if as they would have it the faithfull persevering not simply the faithfull be the object of Gods Election Of the other Texts alleadged the same may be said unto which the foresaid answer can in no sort be fitted so that we may conclude in all the fore cited passages there is an apparant allusion to this grand ancient promise of mercy prclaimed immediately upon the fall setting forth a manifest difference betwixt the seed of the woman and the seed of the Serpent according to the election of God Besides in these words is implyed a Covenant consisting of a promise and stipulation made not internally alone with the heires of promise but externally administred offered unto and accepted of all the members of the Church viz. of Adam and Eve and all their posterity that were dedicated to God by them or did accept or receive the promise of mercy If no Covenant had been made there could have been no Church nor pleasing service tendered unto God If this Covenant had not been externally administred no unregenerate man could have been in the Church nor have communion in the ordinances of Religion But by vertue of this Covenant Cain as well as Abell offered Sacrifice unto God as a member of the Church and after his Sacrifice was rejected he heares from God If thou dâ— Gen. 4. â— 4. well shalt thou not be accepted which is a promise of the Covenant that tooke place after the fall for the former Covenant made no mention of mercy to be vouchsafed to the delinquent upon repentance nor of acceptance after transgression Of this Covenant there be two parts first a promise 2. a stipulation The promise is that God will pardon the sinnes of them that repent unfainedly and believe in his mercy which he doth truly promise to all in Covenant and effectually bestow upon them that be heires of the promise 2. The stipulation is
people and languages are taken to be federates Eighthly The Law was weake unable to give life to purge Gal 3. 21. 4. 9. Heb. 8. 7. 9. 13. the conscience to pacifie the wrath of God and therefore to be abrogated when Christ was come whereunto it pointed and the new ordinances were set up and established but the Gospel containeth the unsearchable riches of God is the power of God Eph. 3. 8. Rom. 1. 16. Mat. 26. 28. â— Heb. 9. 14 15. 12. 24. to Salvation to continue for ever and the blood of the new Testament doth expiate sin purge the conscience and speak better things then the bloud of Abel Ninthly The federates under the old Covenant are compared unto an heire under age needing a Guardian Tutour or Schoolemaster little differing from a servant subject to the bondage of Gal. 4. 1 2 3 4. Gal. 4. 23 24 25. the Ceremoniall Law and servitude of spirit because the curse of the Law was more severely pressed and the bloud of Christ whereby freedome was purchased more covertly and sparingly revealed but the federates under the new are growne up unto a ripe age in Jesus Christ freed from the bondage of Ceremoniall ordinances endued with holy liberty partakers of the spirit of adoption whereby they cry Abba Father But of the priviledges of the federates under the new Covenant and the excellency of that Covenant in the Chapters following CHAP. XI Of Truth and Vprightnesse IT hath often been said that God accepteth true unfained and upright obedience and when the servants of God intreat mercy we find they alleadge the truth uprightnesse and integrity of their hearts to shew they were rightly qualified to make a faithfull plea for mercy therefore I conceive it will not be out of place here to shew what Truth and Uprightnesse is and then proceed to the doctrine of the new Covenant Truth the Septuagint renders righteousnesse for uprightnesse Gen. 24. 49. Isa 38. 19. 39 8. Josh 24. 14. Isa 45. â—9 Pro. 28 6. Pro. 8. 20. and integrity they put truth and for the paths of judgement they have it the paths of truth And in this sence to doe truth Joh. 3. 21. is not to doe perversly to doe right justice integrity as to deale perversly or unjustly Isa 26. 10. they translate not to doe truth In like manner lies or false-hood deceit and fraud they translate injustice as a false-witnesse is in them Job 27. 4. Deu. 19. 18. Levit. 5. 22. Psal 44. 17. Jer. 5. 31. Amos 8. 5. Hos 12. 7. Luk. 16. 9 11. Mal. 2. 6. 1 Pet. 2. 22. a witnesse of injustice or an unjust witnesse they sweare falsely is they sweare unjustly the Prophets prophecy false things unjust things they render it a false ballance is a deceitfull ballance or unjust ballance or ballance of injustice And injustice is opposed to truth and iniquity or unrighteousnesse put for falshood or deceit the Mammon of iniquity that is deceitfull riches is set against the true treasure which will not deceive Iniquity was not found in his mouth saith the Prophet that is guile or deceit The deceitfull the Septuagint translates the unrighteous and guilefull man Psal 43. 1. So that these foure Truth Uprightnesse Righteousnesse and Integrity doe signifie the same thing for substance 1 King 3. 6. and most certaine it is they be so conjoyned that where one is the other cannot be wanting But though the thing be one for substance that is signified by all these and they be sometimes used indifferently yet they note formall and distinct conceits and so may be considered Truth implieth or presupposeth these things 1. Knowledge of Gods will Truth of judgement goeth before Mat. 16. 12. truth of heart for corrupt doctrine is as sowre leaven that leaveneth the whole masse maketh the whole to savour of it 2. Soundnesse or solidity in grace opposite to those superficiall and shallow-planted graces that may be found in temporary Christians enduring but for a time This is truth in the reines or Psal 51. 6. inward parts which seasoneth the heart throughout and makes it true whereas the heart of the temporary is false and unsound because his graces are superficially or sleightly rooted 3. Sincerity or godly simplicity without fraud craft or guile where the in-side and out-side are one the heart and mouth equall and well consenting Truth is an ingenuous life without deceit and dissimulation Ephes 4. 15. Holinesse of truth is true or sincere holinesse Ephes 4. 24. To keepe the truth Isa 26. 2. is to imbrace true piety and true vertue without hypocrisie without lying or perfidiousnesse To serve God in truth Josh 24. 14. 1 Sam. 12. 24. is to serve God unfainedly from the heart according to his 1 King 2. 4. will To walke in the truth Joh. 3. 3 4. is to walke sincerely or in godly simplicity For truth is ingenuous void of simulation And in this sence some understand that of the Apostle Love rejoyceth in the truth that is love sincerely or in truth rejoyceth 1 Cor. 13. 6. with them that rejoyce Truth is opposed to lying and falshood and to empty shadows and rites and thus it may be applied to Eph. 4. 25. Joh. 4. 23 24. this purpose as noting a plaine simplicity contrary to lying and emptie shews To stay upon God in truth Isa 10. 20. is unfainedly and not in word to stay upon him To preach Christ in truth Phil. 1. 18. is sincerely to preach him A true heart is single Act. 2. 46. resolved not in some things but in all to walk with God or as the Lord hath appointed Thus a true Christian hath but one mind one intention one delight one face one tongue he is all but one man all the powers of the soule goe but one way 4. Purity or cleare shining innocency in all things free from the mixture of leaven in manners or doctrine The Apostle Peter writeth to the dispersed Jewes to stirre up their pure minds 2 Pet. 3. 1. what is that but minds furnished and seasoned with an holy perspicuity of truth Paul prayeth for the Philippians that they Phil. 1. 9. 10. might abound in all knowledge and in all judgement that they might be able to discerne things that differ that they might be sincere And the same Apostle testifieth to the Corinthians he was afraid of them lest their mind should be corrupted from the â— Cor. 11. 3. simplicity that is in Christ The word used by the Apostle in all three places signifieth properly something tried by the light of the Sunne And it is a Metaphor as some suppose taken from the custome of the Eagle whose manner is if we may beleeve those that write the naturall story to bring her young out of the nest before they be full fledge and to hold them forth against the full sight of the Sun the sight whereof those of them that can with open
garment may seem somewhat straight nothing easie to weare but he that is accustomed to goe girded shall find such ease in it such comfort by it that he can never be well without it never at ease untill it be put on Truth of heart is blessed of God with increase of grace This is it which maketh the least portion of grace to thrive in the hands of Gods children Their faithfulnesse in a little brings them to be Luk. 19. 17. owners of a great deale and to be rulers over much This brought such a plentifull blessing upon the small beginnings of Nathaniel to whom Christ because of his truth in the inward affections promised an enlarged measure of enlightning and that he should see greater things This brought such a comfortable encrease upon the dimme knowledge of the Eunuch and Cornelius they worshipped Joh. 1. 47 50. God in truth of heart according to the measure of understanding they had received and in them the promise was accomplished To him that hath shall be given and he shall have in aboundance they were led further into that great mysterie of godlinesse an Evangelist being sent of God to the one and both an Angell and an Apostle to the other A true hearted Christian is carefull to get charie to keepe and warie to husband what grace hee hath received and how should hee not then encrease from one measure to another Not that a second grace is given for the right use of the first but that the condition of grace is such that one drawes another and for a first given a latter is freely bestowed also in which continuation of grace the right use of grace proceeding from it is contained Sincerity is strengthened of God to be a meanes of comfort to a mans soule in his greatest distresses When Hezekiah was arrested with the sentence of death by the mouth of the Prophet here was his comfort and that which imboldened him to looke death in the face with more courage O Lord thou knowest or remember Isa 38. 3. Jâ—r 12. 3. now for herein I dare appeale to thy Majestie that I have walked before thee in truth He had done many worthy things in the abolishment of Idolatry and in the restitution of the true worship but in none of these simply tooke he content but in the sincerity of his heart and affection in performing of them So Paul in the midst of all his sorrowes this is his rejoycing not simply that he had preached that he had planted Churches wrought miracles converted sinners made Satan to fall downe from Heaven like lightening but that in simplicity and godly sincerity he had his conversation in the world 2 Cor. 1. 12. This puts a kind of heroicall spirit and Lyon-like boldnesse into the children of God in the greatest tryalls Hereupon Paul 1 Cor. 4. 3. was resolute not to passe for mans judgement Faith depends upon the meere grace of God and his free promise but the truer any mans heart is unto God the more bold and confident is he of the Lords support and comfort which alone adds undaunted courage in all temptations The service of a sound Christian is very acceptable to God be Jer. 5 3. 2 Chron. 30. 18 19 20. Joh. 4. 23 24. Col. 3. 22. Ephes 6. 5 8. Rom. 12 8. Psal 145. 18. Deut. 4. 7. it in outward shew never so meane and simple Are not thine eyes saith Jeremie upon the truth If servants be obedient to their Masters in singlenesse of heart they shall receive their reward of the Lord. A cup of cold water given to a Prophet in singlenesse of heart shall not be forgotten The Lord is nigh to all that call upon him in truth he will heare their prayers answer their desires guard and protect their persons Not the most eloquent prayer and best set forth in words but the supplication that is breathed from an honest and true heart finds best acceptation Many actions otherwise fervent enough for want of this sincerity are but froth and vanish then when we stand most in need of comfort but the meanest worke performed in truth of heart shall not go unrewarded As in the naturall body the case of the sound finger is better then of the blindish eye so in the family of God it is more comfort to be a faithfull doore-keeper then an unfaithfull steward A faithfull man shall abound in blessings that is he that dealeth Prov. 28. 20. sincerely and truly with men and is not willing to deceive any in word or deed carrying himself in all holy simplicity towards God as he liveth honestly amongst his Neighbours and that not in one thing but in all and is therefore in the Originall Text called a man of faithfulnesse he shall abound in blessings of all sorts with plenty so farre as is expedient with good estimation with kind friends with spirituall graces c. The more sincerity the more affinity with God for truth is a neere tie and hath an uniting power in it The true and sound Psal 73. 27 28. Christian is the Lords neere neighbour so much the neerer as the wicked are farre off for God will draw nigh to them that draw nigh unto him in truth God is the God of truth Psal 31. 5. Jam. 4. 7. Jer. 30. 21. Christ is truth Joh. 14. 6. the spirit is the spirit of truth Joh. 14. 17. Truth is one speciall branch of that Image of God according Ephes 23 24. 2 Cor 3. 18. to which man was made And the greater measure of truth in the inward parts the more are we to speake with the Apostle changed into the Image of God And the more we resemble God and have communion with him the more is our affinity with him Satan ever did and still opposeth sincerity by persecutions opprobries and reproaches as of pride hypocrisie dissimulation specially when God afflicteth his people Job 2. 6 9. But the more Satan opposeth truth and simplicity the more should we be in love with it for Satan would not loade it with disgraces if it were not excellent Satan labours to foist in the leaven of hypocrisie in our daily course that by little and little he might pick the good seed of righteousnesse out of our hearts but our care must be to disappoint him Here our resistance is to hold us to our owne and pray to God to rebuke him And here to prevent mistaking we must distinguish the degrees of soundnesse and simplicity and the nature of it In nature the soundnes of the godly is true but in degree weake and imperfect and therfore now and then through frailtie and weakenesse in the performance of good duties they looke more at man then at God and propound indirect meanes when they should eye his glory only But as we say of other sinnes so of hypocrisy it is either raigning or not In the hearts of true Christians there may be hypocrisie but not raigning hypocrisie
is not justified by workes or through workes by the Law or through the Law opposing faith and workes in the matter of Iustification but not in respect of their presence faith I say and works not faith and merits which could never be without doubt he excludes the efficiency and force of the Law and workes in justifying But the particles By and of doe not in the same sense take Iustification from the Law and workes in which they give it to faith For faith only doth behould and receive the promises of life and mercy but the Law and works respect the Commandements not the promises of meere grace When therfore Iustification and life is said to be by faith it is manifestly signified that faith receiving the promise doth receive righteousnesse and life freely promised Obedience to all Deut. 7. 1â— 10. 12. Ier. 7. 23. Lev. 19. 17 18. Luk. 10. 27 Mar. 12 30. Gods Commandements is covenanted not as the cause of life but as the qualification and effect of faith and as the way to life Faith that embraceth life is obedientiall and fruitfull in all good workes but in one sort faith is the cause of obedience and good workes and in another of Iustification and life eternall These it seeketh in the promises of the Covenant those it worketh and produceth as the cause doth the effect Faith was the efficient cause of that pretious oblation in Abell of reverence and preparing Heb. 11 4 7 c. the Arke in Noah of obedience in Abraham but it was the instrument only of their justification For it doth not justifie as it produceth good workes but as it receiveth Christ though it cannot receive Christ unlesse it brings forth good workes A disposition to good workes is necessary to justification being the qualification of an active and lively faith Good works of all sorts are necessary to our continuance in the state of justification and so to our finall absolution if God give opportunity but they are not the cause of but only a precedent qualification or condition to finall forgivenesse and eternall blisse If then when we speake of the conditions of the Covenant of grace by Condition we understand whatsoever is required on our part as precedent concomitant or subsequent to justification repentance faith and obedience are all conditions but if by Condition we understand what is required on our part as the cause of the good promised though only instrumentall faith or beliefe in the promises of free mercy is the only Condition Faith and workes are opposed in the matter of Justification and Salvation in the Covenant not that they cannot stand together in the same subject for they be inseperably united but because they cannot concurre or meete together in one the same Court to the Iustification or Absolution of Man For in the Court of Iustice according to the first Covenant either being just he is acquitted or unjust he is condemned But in the Court of Mercy if thou receive the promise of pardon which is done by a lively faith thou art acquitted and set free and accepted as just and righteous but if thou believe not thou art sent over to the Court of Justice Obedience is two-fold perfect in measure and degree this is so farre required that if it be not performed we must acknowledge our sinne in comming short And this God is pleased to exact at our hands that we might walke in humility before him strive after perfection and freely acknowledge his rich grace and mercy in accepting and rewarding the best service we can tender unto his Highnesse when in the Court of Iustice it deserveth to be rejected 2. Sincere uniforme and constant though imperfect in measure and degree and this is so necessary that without it there is no Salvation to be expected The Covenant of Grace calleth for perfection accepteth sincerity God in mercy pardoning the imperfections of our best performances If perfection was rigidly exacted no flesh could be saved if not at all commanded imperfection should not be sin nor perfection to be laboured after The faith that is lively to imbrace mercy is ever conjoyned with an unfained purpose to walke in all well pleasing and the sincere performance of all holy obedience as opportunity is offered doth ever attend that faith whereby we continually lay hold upon the promises once embraced Actuall good workes of all sorts though not perfect in degree are necessary to the continuance of actuall justification because faith can no longer lay faithfull claime to the promises of life then it doth vertually or actually leade us forward in the way to Heaven For if we say we have fellowship with God and walke in darknesse we lie and doe not the truth But if we walke in the light as he is in the light we have fellowship one with another 1 Joh. 1. 6 7. This walking in the light as he is in the light is that qualification wherby we become immediatly capable of Christs righteousnes or actuall participants of his propitiation which is the sole immediate cause of our justification taken for remission of sinnes or actuall approbation with God The truth of which Doctrine St John likewise ratifies in tearmes equivalent in the words presently following And the blood of 1 Ioh. 1. 7. Christ cleanseth us walking in the light as God is in the light from all sinne But of these things more largely in the severall degrees how this Covenant hath been revealed In this Covenant man doth promise to repent of his sinnes and repenting to cleave unto the promise of mercy made in Iesus Christ and in saith to yeeld willing cheerefull and continuall obedience In contracts amongst men one may aske more and the other bid lesse and yet they may strike agreement But it is altogether bootlesse for men to thinke of entring into Covenant with God if they be noâ— resolved to obey in all things The practise of all Gods people who ever made Covenant with his Highnesse doth expressely speake thus much when they solemnly entred into or renewed their Covenant for thus they promise Whatsoever the Lord saith that will we doe Exod 24. 3 7. The people said unto Joshua The Lord our God will we serve and his voice will we obey Josh 24. 23. And they entred into Covenant to seeke the Lord God of their Fathers with all their he art and with all thâ—eâ—r souâ—e That whosoever would not seâ—ke the Lord God of Israel should be put to death whether small or great whether man or woman 2 Chron. 15. 12 13. And the King stood by the pillar and made a Covenant before the Lord to walke after the Lord and to keepe his Commandements and his Testimonies and his statutes with all their heart and all their soule to performe the words of this Covenant that were written in this booke and all the people stood to the Covenant 2 Chron. 34. 31. 2 Kings 23. 3. They entred into a Curse and into
an Oath to walke in Gods Law which was given by Moses the Servant of God and to observe and doe all the Commandements of the Lord our God and his Iudgements and his Statutes Neh. 10. 29. And thus runneth the exhortation of Joshua to the two tribes and halfe when he sent them home Take diligent heed to doe the Commandements of the Law which Moses the servant of the Lord charged you to love the Lord your God and to walke in all his wayes and to keepe his Commandements and to cleave unto him and to serve him with all your heart and with all your soule Iosh 22. 5. Which must not so be understood as if he that did of frailty and infirmity offend in any one jot or tittle should be held a Covenant breaker for then no man should be innocent but the promise must be interpreted according as the Law or rule of obedience is given which calleth for perfection but accepteth sincerity In the Covenant of mercy we bind our selves to believe and rest upon God with the whole heart so as doubting or distrust of weaknesse and infirmity must be acknowledged a sinne but every such frailty doth not argue the person to be a transgressour of the Covenant And the same holds true of obedience But of this more largely in the particular manner how God hath been pleased to administer this Covenant Man then doth promise to serve the Lord and to cleave unto him alone which is both a debt of duty and speciall prerogative and he doth restipulate or humbly intreat that God would be mindfull of his holy Covenant or testimony that he would be his God his Portion his Protectour and rich reward These things be so linked together in the Covenant as that we must conceive the Promise of God in order of nature to goe before the Promise and obedience of man and to be the ground of faith whereby mercy promised is received The offer of mercy is made to man an unbeleever that he might come home and the promise must be conceived before we can beleeve else we should beleeve we know not what and faith should hang in the aire without any foundation but mercy offered is embraced by faith and vouchsafed to him that beleeveth Also the duty which God calleth for and man promiseth is mans duty but given of God By grace man is enabled and effectually drawne to doe what God commandeth The Covenant could not be of grace nor the good things covenanted if man by his own strength did or could performe what God requireth This Covenant was first published and made knowne by lively voice afterwards it was committed to writing the tables thereof being the holy Scripture It was made both by word and Psal 85. 4 35. Deut. 29. 12 14. Isai 54. 9. Heb. 6. 17 18. Gen. 22. 16. Luke 1. 72. Oath to demonstrate the certainty and constancy thereof and sealed by the Sacraments which on Gods part doe confirme the Promise made by him and on mans part are bils obligatory or hand-writings whereby they testifie and bind themselves to the performance of their duty For manner of administration this Covenant is divers as it pleased God in sundry manners to dispense it but for substance it is one the last unchangeable and everlasting One For Jesus Christ is the same yesterday and to day and for ever The last for it Heb. 13. 8. succeeded the Covenant of works but none shall succeed it In it God hath revealed his whole pleasure touching the Salvation of man and hath manifested his principall properties the riches of his grace wherein he delighteth to be magnified He that is not saved by the Covenant of Grace must and shall perish everlastingly Unchangeable and everlasting for therein God hath revealed himselfe in respect of the things he willeth concerning mans Salvation to be one and the same for ever There is none other relation and respect that might give occasion to another Covenant It was the pleasure of God to shew mercy to man miserable but he will not extend compassion to him that obstinately and wilfully shall contemne the riches of his grace The Covenant made with Adam in the state of Innocency is altered for our great good and comfort but this Covenant is like the Covenant of the day Isai 24. 5. Psal 111 9. and of the night it stands fast for ever and ever Though men be unfaithfull God continueth faithfull he waiteth for the conversion 1 Sam. 7. 3. Deut. 4. 31. Jer. 3. 1 2. Rom. â— 6. and 11. 1 â—9 of them that goe astray and if they returne he will receive them into favour The Lord will not utterly cast off that people whom he hath once chosen and received unto mercy And in respect of the life to come the Covenant is eternall for after this life the people effectually in Covenant shall live with the Lord Hos 13. 14. Matth. 22. 32. for ever Externally this Covenant is made with every member of the Church even with the Parents and their children so many as heare and embrace the Promises of Salvation and give and dedicate their children unto God according unto his direction for the Sacraments what are they but seales of the Covenant But savingly effectually and in speciall manner it is made only with them who are partakers of the benefits promised And as the Covenant is made outwardly or effectually so some are the people of God externally others internally and in truth For they are thâ— people of God with whom God hath contracted a Covenant and who in like manner have sworne to the words of the Covenant God stipulating and the people receiving the condition which is done two wayes for either the Covenant is made extrinsecally God by some sensible token gathering the people and the people embracing the condition in the same manner and so an externall consociation of God and the people is made or the Covenant is enâ—red after an invisible manner by the intervention of the Spirit and that with so great efficacy that the condition of the Covenant is received after an invisible manner and so an internall consociation of God and the people is made up Here it may suffice briefly to mention these things because in the sundry manners of dispensation they will come to be discussed more at large From that which hath been said two things may be gathered 1. How the Covenant made with Adam called by some Divines the Covenant of Nature agreeth and differeth from the Covenant of Grace They agree in a generall consideration of 1. The Author which is God only wise most holy our supreme and absolute Soveraigne 2. The matter of the Covenant which is a Commandement and Promise of reward 3. The persons contracting or covenanting which are God and man 4. The Subject not differenced by speciall respects for the Law was given and Gospell revealed to man 5. The forme of administration because to both Covenants is annexed
and blessing and cursing Take command without blessing or cursing and it is no more Law with Moses take simplâ— denuâ—ciation of blessing and curse from command and then it is threatning and promise but no Law This abstract of the Law here considered from the rest of Moses his Oâ—conomy is pure Law flashing wrath upon the fallen creature and therefore called a fiery Law or fire of Law Deut. 33. 3. And for speciall cause expressed in generall by the Apostle Gal. 3. The Law that is thus abstracted was added because of transgression For first in that long course of time betwixt Adam and Moses men had forgotten what was sinne and had obliterated the very Law of nature Therefore God sets out the lively Image of it by Moses in this draught and abstract to which end all the commands saving two are propounded in the negative that so men by the Church might know the nature of sinne againe Rom. 3. 19. Secondly God propounds the Law with curse eternall to work death and to shew Gods eternall displeasure against sin Rom. 4. 15. which was usefull not only to the world and wicked in generall but specially to the stiff-necked and refractory Nation to be as a rod to scourge all their rebellions and backslidings The Law thus laced with blessings and cursings eternall abstracted from the rest of his frame makes Moses now to begin to breath blessings and no lesse then Gospel This comming from a pacified God as Exod. 33. 6 7 8. may be looked on by the fallen creature with comfort and from this consideration it is that we affirme this Covenant made with the body of Israel to be a Covenant of Grace for it is one and therefore never by Moses called Covenants Again It cannot be denied that so farre as it concerned the spirituall Iâ—raelite whom God especially eyed and for their sakes infolded the carnall in the compact it was a Covenant Thus farre for confirmation of that distinction But these distinctions seeme not to remove the doubt Not the first because it cannot be conceived how the old Covenant should as a condition of the Covenant exact perfect obedience deserving life as necessary to Salvation and yet promise pardon to the repentant believer for these two are contrary the one to the other Not the second because the Covenant that God made with the Jewes is but one and how should we conceive the Law in one and the same Covenant to be propounded as a rigid draught of prime nature and with moderation also as the Covenant of works and the Covenant of Grace likewise when the Covenant is but one and the conditions the same Besides where the Apostles doe oppose the Law and Gospel or the old and new Testament not only the Morall Law as it was given upon Mount Sinai but the whole Jewiâ—h Pedagogie or Law of Moses is understood as it is manifest in sundry passages Other things to be observed in that explication I will not insiâ—t upon at this present because they will come to be touched hereafter as we passe along The Law was never given or made positive without the Gospel neither is the Gospel now without the Law although the old Testament be usually called the Law and the new the Gospel because the Law is predominant in the one and the Gospel in the other Exod. 19. 4 5. Some Divines hold the old Testament even the Law as it was given upon Mount Sinai to be the Covenant of Grace for substance though propounded in a manner fitting to the state of that people time and condition of the Church It was so delivered as it might serve to discover sin drive the Jews to deny themselves and â—lie to the mercy of God revealed in Jesus but it was given to be a rule of life to a people in Covenant directing them how to walk before God in holinesse and righteousnesse that they might inherit the promises of grace and mercy This I take to be the truth and it may be confirmed by many and strong reasons out of the word of God As first by the contract of that spirituall marriage a little before the promulgation of the Law described in these words Yee have seene what I did unto the Egyptians and how I bare you on Eagles wings and brought you unto myselfe Now therefore if ye will obey my voice indeed and keepe my Covenant then ye shall be a peculiar treasure unto me above all people for all the earth is mine And yee shall be unto me a Kingdome of Priests and an holy Nation These are the words which thou shalt speak unto the children of Israel whereunto the Prophet Jer. 11. 2 3 4. Jeremiah hath reference saying Heare ye the words of this Covenant and speak unto the men of Judah and to the inhabitants of Jerusalem and say thou unto them thus saith the Lord Deut. 4. 13. 1 King 8. 21. 2 King 23. 2. Booke of the Covenant Ex. God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace saying obey my voice and doe them according to all which 24. 7. Deut. 4. 23. 5. 2. 9. 9. Jer. 3. 16. Hos 8. 1. Jer. 7. 23. 2 Chro. 6. 11. Ex. 34. 27 28. Eph. 2. 1 2. Rom. 5. 10 I command you so shall ye be my people and I will be your God And this without doubt is to be understood of the Decalogue as it was given upon Mount Sinai seeing Moses himselfe doth in expresse words testifie it God himselfe saith he declared unto you his Covenant which he commanded you to performe even ten words and he wrote them upon two tables of stone In these passages observe that the Law is called a Covenant as it is often els-where the Covenant of the Lord. What Covenant but of grace and mercy even that wherein God promiseth to be their God and take them to be his people if they obey his commandments For since the fall of Adam the Covenant which the Lord hath entered into with his people was ever free and gracious For when all men are sinners by nature dead in trespasses and enemies to God how can a Covenant betwixt God and man be stricken without forgivenesse of former transgressions If in the state of innocency perfect obedience should have been rewarded with life from justice now that man is fallen by transgression Chald. Paraph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 1 Pet. 2. 9. Exod. 19. 5. Onkelos Reges sacerdotes multitudo regum sacerdâ—tum Regiae potestatis est praevalere apud DeuÌ„ res illas ab illo auâ—erre quaruÌ„ nulla pridem facultas suit D SimoÌ„ log c. 10. Basil 1527. R Salâ—m R. Abrah R. David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox Segulah
to be in carriage and that behind his back which he is before his face A Christian man will be simple plaine and just in all his dealings inoffensive in matters of Religion loving and courteous in all his behaviour and what he would seeme to be towards others in their presence that he is inwardly and in their absence Ninthly True grace is permanent and sound Christians are constant in their course not shrinking in temptation not starting aside like a broken bow An hypocrite is wavering in respect of occurrences halting and divided in respect of objects in subjection to inordinate passions powerlesse in the performance of holy duties wise to hide and cover sinne glorious in empty shewes of Religion apt for advantage to swallow lesser sinnes without straining slippery in earthly dealings aiming at wrong ends in the profession of the truth indulgent to his beloved and darling sinnes desirous to seeme religious though he much neglect the power of godlinesse But the true Christian is unlike him in all these respects He is sound and constant a master of his affections a bungler to colour or guild over sinne desirous to be good and in every thing answerable to his profession faithfull in his place plaine in his dealings innocent and harmelesse as becomes the child of God the same man at home and abroad within and without openly and in secret in thought and discourse This is that truth and sincerity which the Lord accepteth and the godly strive after and obtaine in some measure There be three words in the Originall translated Right or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 18. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upright The first comes of a root that signifieth to be right or prosper or to direct Eccles 11. 6. and 10. 10. and it is translated Uprightnesse Equitie Industry and Profit of the Septuagint Valour or Fortitude Sym. Swiftnesse or speed Eccl. 2. 21. and 4. 4. and 5. 11. Esth 8. 5. But it is not to be referred to the act of the mind or heart but to some externall work or deed which is so cunningly polished and skilfully contrived that nothing can more be desired in it or justly be thought wanting The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word comes of a root that signifieth before or in presence as Prov. 4. 25. Let thine eye-lids look a Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aq. Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight before thee Prov. 5. 21. For the wayes of man are b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the eyes of the Lord. See Gen. 25. 21. And it is translated right equity and uprightnesse Prov. 8. 9. They are right to them that find knowledge Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al. interp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos 3. 10. They know not to doe right Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 59. 14. Equity cannot enter Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 30. 10. Prophesie not unto us right things Isai 26. 10. In the Land of uprightnesse he will deale unjustly LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 57. 2. Each one walking in his uprightnesse or before him 2 Sam. 15. 3. Thy matters are good and right LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third word comes of a root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth to goe strait Prov. 15. 21. 1 Sam. 6. 12. Psal 5. 8. or to direct Prov. 3. 6. And this is the most usuall and common Thus God is said to be upright Thou most upright dost weigh the path of the Just Isai 26. 7. To shew that the Lord is upright Psal 92. 15. The word of the Lord is uprightnesse Eccl. 12. 10. Psal 33. 4. His Judgements are right or strait Neh. 9. 13. Psal 119. 128 137. God made man upright Eccl. 7. 29 and they that walk according to the word though they have their infirmities are said to be 1 King 22. 43. upright Psal 33. 1. Prov. 29. 10. It is diversly rendred by the Greeke Interpreters most commonly right or upright Psal 7. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. â—1 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 19. 9. Isai 40. 4. Mic. 2. 7. Prov. 11. 6. and 12. 6. Prov. 8. 9. Just Job 1. 1. Prov. 3. 32. Prov. 17. 20. Numb 23. 10. Pure Job 33. 3. Good or what doth please Deut. 12. 28. and 6. 18. and 13. 18. True or unblameable Job 2. 3. and 1. 8 Job 8. 6. and 41. 7. and 17. 8. Holy Deut. 32. 4. He that directeth his way aright Mic. 7. 2. Prov. 14. 11. and 15. 8. Prov. 2. 7. Valiant or couragious Prov. 15. 19. Holinesse Deut. 9. 5. Righteousnesse and simplicity 1 Chron. 29. 17. and Truth Isai 45. 19. And every where true and upright or upright and perfect and truth uprightnesse and integrity Deut. 9. 5. 1 Sam. 12. 23. Iob 1. 1 2. Psal 33. 1. 1 Ki. 3. 6. are joyned together as in substance noting the same thing So that uprightnesse cannot be taken negatively for the want of unrighteousnesse only but positively for truth and righteousnesse or rather that which is equivalent to both For the Greeke straight Luke 3. 4 5. the Syriac Interpreter useth a word that signifieth equall polished smoothed made even or pure comming of a root that is to polish or make smooth as Masius in Peculio and David de Pomis in his Dictionary teach And Ferrarius turneth the word pure sincere plaine which answereth to that of the Prophet Isai 40. 4. In Luke 8. 15. for a good and honest it hath the same word as if it was a polished heart made even and smooth or if you will a sound heart intire and well constituted and set in frame as amongst the Arabicks the root is to heale or restore whole or intire Upright or strait is opposed to crooked and oblique but to this present purpose That is upright which doth answer to the rule of the divine Law concerning the love of God and our Neighbour An upright man is he who by faith working by love doth study to conforme himselfe to the Law in all duties of holinesse sobriety justice or mercy An upright man is he who doth not writhe or bend himselfe nor as we say serve the time or humours of men but God and his conscience though nothing forbids him who serves God and his conscience to serve the time when it may be done without detriment to the glory of God or to his conscience A straight way is shortest betwixt the points Now the Word of God directeth the shortest and next way to Heaven and the man that walkes in that path doth walk uprightly And here it may be noted that to doe what is right 1 Joh. 3. 22. Joh. 8
the most holy doth break every commandment and is guilty of none so as it shall be imputed unto him But he that habitually willingly on set purpose shall dispence with himselfe in the transgression of any one commandment or any branch thereof he is a trespasser he shall be accounted guilty 2. To be upright is to stand as it were in Gods presence as one of the words doth signifie Isa 57. 2. as was shewed before I 2 Cor. 12. 19. 2 Cor. 2. 17. 4. 2. 7. 12. Psal 18. 22 23. Psal 119. 16â— have set the Lord alwaies before me Psal 16. 8. So David protesteth his uprightnesse for all his judgements were before me and I did not put away his Statutes from me I was also upright before him and I kept my selfe from mine iniquity And I have kept thy precepts and thy testimonies for all my waies are before thee Thus Job proveth himself to be no hypocrite as his friends Job 13. 15 16. imagined Though he slay me yet will I trust in him but I will prove mine owne waieâ— before him He also shall be my salvation for an hypocrite shall not come before him And seeing he walketh as under the eye and in the sight of the Almighty therefore in some measure he is alike in all places and companies because he remembreth well that God is present in every place and doth behold and discerne all his actions yea his secret imaginations 3. The third effect of uprightnesse is hatred of all sinne of our bosome delightfull profitable sins of secret sins of the sins of our inclination custome education whatsoever but more in our selves then in others and love of good specially the best and chiefest good in others as in our selves Homebred sin is most hatefull because most hurtfull to the soule pernicious to our State dishonourable to God And it is a good token of a plaine and down-right heart when a man is willing to see ready to acknowledge and can with eagernesse of affection set against his owne sinne rather then against the sins of other men For the love of sin is abandoned the heart is framed to self-deniall which it hath not by nature but by grace and sinne will have no pleasure to lodge in that heart where it is thus pursued But true goodnesse is lovely in all men because it proceeds from God conformeth a man after the image of God and inableth to the obedience of his commandment and whose heart is right with God he cannot but rejoyce to see his name glorified by whomsoever 4. Delight in the most high at all times in all conditions prosperity and adversity evill report and good report making God the stay of our soules when oppressing trouble lieth heavie upon us and walking before him in humility meekenesse and feare when all things prosper according to our hearts desire and readily performing our vowes which we made in the day of our calamity Job 27. 10. Job 3. 23. and 2. 3 10. This is a notable effect of uprightnesse Thus Job confirmeth his uprightnesse in adversity he called upon God and waited upon his aide in prosperity he remembred his change eschewed evill stood in awe of God shewed mercy to the poore fatherlesse and widdow comforted them that were in distresse in both estates God was his delight and his portion It is a double and crooked heart that starts aside and varieth in obedience according to outward conditions that goeth forward or backward on this side and on that as occasion requireth that praisetâ— mercy in his need but commendeth sparing and nearenesse when he washeth his pathes in butter The upright is resolved of his way and doth breake through all lets and barrs whatsoever may be cast before Prov. 21. 29. him in his journey A wicked man hardeneth his face but as for the upright he directeth his way As the ungodly man is obstinate in evill so is the upright constant in piety and will not be removed from it I have enclined my heart to performe thy Statutes alway even unto the end Hold thou me up and I Ps 119. 112 117 shall be safe and I will have respect unto thy Statutes continually 5. Respect of Gods approbation more then the applause of men resting well contented that we are allowed of him though disesteemed in the world is a good signe of an even and polished heart A good heart regardeth not much what men thinke or 1 Cor. 4. 3. 1 Thess 2. 4. say so God be well pleased I passe little to be judged of mans judgement yea I judge not my selfe As we were allowed of God to be put in trust with the Gospel even so we speake not as pleasing men but God who tryeth our hearts Let the world fawne or frowne speake faire or revile be quiet or persecute all is one a faithfull man will goe forward in his good course neither starting aside nor turning backe For the heart that is well directed seeketh heaven and not earth the favour of God not the faire countenance of men rest in the world to come not peace in this vale of misery and thus minding his â—ome prepared in heaven he goeth on his race not regarding how little his service is esteemed by earthly men 6. An honest heart is no lesse carefull to returne praise for graces and good things received then to beg supply of what is wanting Isa 33. 1. This is the study of the upright and it becomes them well in which they diligently apply themselves to set forth the goodnesse power mercy and rich grace of God vouchsafed unto them 7. To the upright man the hardest things are easie because they are industrious and chearefull in the workes they take in hand according to the Lords appointment The way of the slothfull is an hedge of thornes but the way of the upright Pro. 15. 19. is made plain 8. The down-right Christian is carefull to shunne all appearances occasions and provocations unto sin willing to suffer admonition and rebuke and constant in the use of all means that he Job 31. 1. Psal 141 4 5. might grow in grace The means whereby truth and uprightnesse may be attained and strengthened are 1. Constant and conscionable dependance upon the preaching of the word effectuall receiving and sound feeding upon it Desire 1 Pet. 2. 1. the sincere milke of the word saith the Apostle He cals the word sincere milke a milke without deceit It is in it selfe truth having the God of truth for the Authour Christ Jesus the truth for Joh. 14. 6. the witnesse the Spirit of truth for the composer of it and it worketh truth in the hearts of them that heare and receive it kindly It is mighty to the purging out of that leaven of fraud which is within us and to the transforming of us into the image of God if it be kindly planted and soundly rooted in the heart and conscience Sanctifie them with thy
truth thy word is truth This is Joh. 17. 17. that which begets faith and faith is that which purifieth the heart How came the Romanes to that heartinesse and sincerity of obedience which Paul commends so much was it not by that forme Rom. 6. 17. of holy Doctrine which was delivered Or as we reade it sometimes unto which they were delivered wherein the truth of God is compared unto a mould into which they were cast and by which they were transposed into a new forme enabled to walke sincerely and without halting before the Lord. The mind must be truly informed or the heart can never move aright But there is no meanes to come to the knowledge of the truth but by the word of God which is the word of truth and Gospell of salvation It is truly said the heart can never be sincere till it be humbled and broken and brought to abasement and deniall of it selfe and what means hath God ordained so effectuall as his word to worke this humiliation of spirit Is not this the hammer which Jer. 23. 2â— Act. 2. 37. 2 King 22. 19. breaketh the stone Is not this that which pricketh the heart and maketh it to melt and sometimes wringeth teares from the eyes of them that heare it Besides what hope that ever any mans disease of a false heart should be cured untill he be brought to the sight of it Who seeks for health till he know himselfe to be diseased And shall ever any man be brought to the understanding of his defect in this untill he hath been made to see it by the word What health is to the body that truth and uprightnes is to the soul now bodily health ariseth from the seed is preserved by sound and good diet But the word of truth is the wholsome food wherby the soul is nourished The word is a word of uprightnesse or rectitude and when it is well learned and throughly digested safe lodged and Jam. 1. 20. close applied it doth season and regulate the heart and affections and change them into the nature of it If we bind our crooked affections close to the word of truth they will become strait agreeable unto the word whereunto they are bowed And the same word truly embraced doth enflame the heart with a fervent desire to walke with God in all duties of holinesse and righteousnesse 2. Thornie cares vaine pleasures sinfull delights must be stocked up and digged out of the heart Weeds will grow of themselves if the roots be not plucked up good corne requireth tillage and sowing both Perversenesse is naturall to man corrupt and sinfull and will encrease of it selfe but uprightnesse will not prosper if the fallow ground of the heart be not ploughed and the rootes of worldlinesse and voluptuousnesse killed in them If the world be our treasure our heart cannot be true and upright with God for where our treasure is there will our hearts be 3. A third meanes is to possesse our hearts with this and to have it ever in our thoughts that in all things especially in matters of Religion we have to doe with God and are ever in his sight and presence In our common daily duties to labour thus to performe them with our heart as in the sight of God to his glorie is a ready way to get this grace of truth deeply rooted It is the very maine ground of all hypocisie that this one thing is not duly thought on Men forget him that seeth in secret whose eyes are as a flame of fire wherewith he pierceth further then the outward face and hereupon they are not to imagine that when they have carried the matter smoothly and fairly before men all is well The world either applauds them or accuseth them not and hereupon they flatter themselves as if nothing more were to be looked after Let us then remember this if we would be true and sincere in our hearts The waies of man are before the eyes of Prov. 5 21. the Lord and he pondreth all his paths This kept the Church and people of God of old in their sincerity and preserved them from dealing falsely concerning his Covenant they thought with themselves If we doe thus and thus shall not God search it out Psal 44. 17 21. for he knoweth the secrets of the heart And this consideration moved Paul to faithfulnesse in his Ministerie We make not merchandize of the word but as of sincerity but as of God speake we in 2 Cor. 2. 17. Christ See what things goe together doing a matter in sincerity and doing it as in the sight of God 4. Society and fellowship with the faithfull is a signe of uprightnesse and a meanes of continuance and encrease therein For he that setteth his heart upon heaven will be carefull to draw on and encourage his companion in the same way Coales laid together kindle each other and preserve heate the longer So it is with the faithfull linked together in holy communion 5. It is good to call our selves to a frequent reckoning touching our carriages binding our selves to an examination of them He that hath a servant of whose fidelity he maketh some doubt and whom he desires if it might be to reclaime both for the good of the party and for his owne particular also that he may be usefull to him he will not let him run on too long before he call him to an account he considers that to be the next way to make him carelesse and secure If he expect ever and anon to be reckoned with it will cause him so much the more carefully to looke unto his businesse It is so in this case The word of God telleth thee that thou hast with thee a false coosening deceitfull heart an heart that will beguile thee to thine utter ruine it is ever ready to practise with Satan the professed enemie of thy soule to worke mischiefe against thee Wouldst thou reforme this heart that it might become usefull and serviceable for thee in the great and important businesse of Salvation be sure to call it often to account It will be good to reckon with it once a day to see what hath passed it to examine what thoughts have been framed in it what purposes what intents what acts have been done as effects and fruits of these inward purposes surely this tying of thy selfe to such an often survey and looking back upon thy heart will keepe it in so much the more awe and when it is once accustomed to the sweetnesse which will be felt when it can give account of care and of obedience and to the smart and punishment which followeth the remembrance of failing in holy duties it cannot but be kept in so much the better tune And to finde out the better the guile of our spirit and crookednesse of affection First consider what ignorance vanitie folly infidelity doth still remaine in the mind what stubbornnesse in the will benummednesse in the conscience disorder
of God the people of God Saints by calling and so Christ died for them efficiently and by way of application as they be within the Covenant made in Christ and doe partake of those fruits and benefits of his death which of themselves tend to salvation but are perverted of them to destruction through their owne default But others comprehended under the world be faithfull indeed living members of Jesus Christ sealed by the Spirit and for these Christ died efficiently in a peculiar manner scil to bring them to life and happinesse as already they are called savingly and effectually to faith and repentance The argument à pari is of no weight manifestly confuted both by Scripture and experience it selfe For to many that perish is the word of Salvation sent they receive it professe it rejoyce in it live under the Ordinances of grace be partakers of sundry graces of the Spirit all which be speciall fruits of Christs death speciall to some not common to all men and in which respects Christ is said to die for them But to affirme the same things of every particular man in the world is to offend against common sence If Christ had died for one wicked man that perished because he had been wicked or for that reason there had been some truth in the argument but some fruits of Christs death are imparted to some although they be wicked not because they are wicked or for that reason Besides it is one thing to say Christ died for some that perish as they partake the fruits of his death in themselves belonging to Salvation which is granted another to say Christ died for all men considered as fallen according to the will of God and intention of Christ as Mediatour with full purpose to purchase for them actuall reconciliation on Gods part which is that they contend for So that this objection will be of no force untill it can be proved that impretation is application they be in Covenant who be not nor never were in Covenant they have the Gospell who never heard of the Gospell they have received the promise of Salvation who are rejected and cast off of God as aliens from the Covenant Christ is amongst them who never had possible meanes imaginable to come to the knowledge of the truth and they are enlightned and have tasted of the good word of God and of the powers of the life to come who all their life long have lived in ignorance and infidelity and not heard that there is a Christ 2 Cor. 5. 14 15. We thus judge saith Paul that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe Here the Apostle saith expressely Christ died for all simply meant in respect of the impetration of a new Covenant and salvation according to that Covenant common misery is concluded from this that Christ died for all men sc that all were dead which is universally true of every man And upon this ground he exhorts men to live unto Christ scil that Christ died for all men Some learned Divines not partiall referre See Estium in 2 Cor. 5. 14. pag. 586. this to the greatnesse of the price and dignity of Christs death which was sufficient for the redemption of man-kind if they did repent and believe but the Apostle rather speaks of Christs death for all in respect of application event or effect for all not simply but for all to whom the fruit and benefit of Christs death is offered in the Gospel and received by faith Thus Vorstius Vorst in 2 Cor. 5. 14 loc com Illud quoque hic obiter notandum Christ died and was raised up for all men in generall if we consider the amplitude of divine grace offered in Christ but in respect of the event or effect both are done for all the elect and believers only And in this latter sence that phrase is used of the Apostle in this place And this the circumstances of the text will plainly enforce For he speaks of the death of Christ not as it was purposed and decreed of God but as it was actually suffered by Christ when the farre greatest part of the world was for present state drowned in Infidelity and Idolatry wherein they had continued a long time being rejected and cast off of God The end of Christs death and resurrection there named by the Apostle sheweth it is to be meant of the fruit and application that they which live should not henceforth live unto themselves but to him which died for them that is that by force of that communion which they have with him their head being dead unto sinne they should live unto righteousnesse But that can agree unto none who are not partakers of the fruits of Christ none are fitted by grace to live unto Christ but they that have put on Christ by faith That All for whom Christ died is that world which God in Christ hath reconciled unto himselfe not imputing their sins ver 19. whereby is meant the world of Jew and Gentile of which we have spoken before in the fore-cited places which must have the same meaning and cannot be affirmed of the world universally according to that present state wherein it stood when Christ suffered How then doth the Apostle conclude common misery from this If one died for all then were all dead It may well be understood of death unto the world and sinne and not of death in sinne as if he had said if Christ died for all then all that are his are dead to sinne and to the world The words and scope of the Apostle do both agree well to this interpretation It hath been alleadged that the words speake of a death passed not present as our translation sheweth and so could not be understood of death unto sin But Vorstius upon that very word noteth that he understandeth Vorst in 2 Cor. 5. 15. Schol. all Christians in which the efficacie of Christs death sheweth forth it self as they also by the example of Christ are dead to sin and the flesh Confer Rom. 6. 2 c. 1 Pet. 4. 1. Some foolishly understand this of the guilt of death that the sense should be because Christ is dead for all men hence it is truly gathered that all men are guilty of death which is refuted in the verse following This is Vorstius his censure of that interpretation As for the words seeing they speake of the death of Christ applyed in the time past it was requisite these that intreat of the death of sin in them that be Christs should be put in the time past also And so the words doe more confirme then weaken the interpretation It is further objected that it will not agree with the argument of the Apostle who by Christs death for all could not prove all to be dead to sin nor so much as all
notwithstanding it may be he is not allowed he cannot rest upon Christ for salvation Againe That is the ground of faith which doth fully and satisfyingly answer to this question why doe you and how know you that you are allowed to rest upon Christ for salvation But the bare beliefe of this proposition that Christ died for all men to save c. is not a satisfying and full answer to this Question Againe This categoricall proposition Christ died for all men sheweth what is done whether men believe or not but doth not warrant every man as such to rest upon Christ nor promise upon condition of faith what cannot be obtained without beliefe in Christ The ground of particular affiance is some word or promise made to man not yet believing whereby he is assured that as such he is allowed to believe and that believing he shall receive the free forgivenesse of his offences which promise is in order of nature before faith tendered to him that beleeveth not holding forth free remission upon condition of faith and is made good to him that beleeveth What some speake of a conditionall promise made to beleevers I cannot comprehend for if the person must be a beleever before the promise be offered unto him then faith must hang in the aire and not be built upon the word neither can faith be the condition required in the promise but somewhat else for a conditionall promise the condition being fulfilled is conditionall no longer but absolute the condition being performed the thing promised is applied and possessed and not barely promised upon condition What hath been answered to former passages of Scripture doth open the true meaning of another much urged in this matter God our Saviour will have all men to be saved and to come unto the 1 Tim. 2. 4 5 6. knowledge of the truth For there is one God and one Mediatour between God and men the man Christ Jesus who gave himselfe a ransome for all to be testified in due time But All in this place doth not signifie universally every man in every age and condition but All opposed to the Jews only all indefinitely and that in the times of the new Testament of which the Apostle speaketh For those All whom God willeth to be saved he willeth that they come to the knowledge of the truth scil the saving truth of God he vouchsafeth the Gospell unto them and word of reconciliation But the word of reconciliation was not vouchsafed to every Nation under heaven in every age much lesse to every man Nor to all Nations in any age specially since the distinction of Jew and Gentile before the times of the Gospell It will be replied that God was ready to have communicated the Gospell unto them if they had used well what they had received but abusing what he had given it was just to with-hold further meanes from them But this answer will in no sort fit this place because the Lords willing that all men be saved and the actuall 1 Tim. 2. 7. communication of the Gospell unto all men are plainly conjoyned and so is Christs actuall giving of himselfe a ransome for all both in this and other passages of Scripture Besides it is most evident those All which in this place are meant are such as 2 Cor. 5. 19 20 had fearfully abused the common grace received and with-held the truth of God in unrighteousnesse and for which many of them were given up unto a reprobate sence Of these the Apostle speaking of the times of grace saith God willeth that they should come to the knowledge of the truth not that he willeth to vouchsafe the Gospell unto them if they should use the common graces well for they had fearefully abused them already but actually to vouchsafe the word of reconciliation notwithstanding such their abuse Those all whom God willeth to be saved are they that have ver 5. God to be their God and Christ to be their Mediatour but all men in every age have not God for their God Is he the God of Rom. 3. 29. the Jewes only Is he not of the Gentiles also Yes of the Gentiles also But of the world of Jew and Gentile he is the God in times of the new Testament and not of the old The place is much like that of the same Apostle for God hath concluded them all Rom. 11. 32. in unbeliefe that he might have mercy upon all that is not upon the Jews alone but all beleevers both Jewes and Gentiles because there is neither Jew nor Greek bond nor free male nor female but in Christ Jesus they are all one This was meant of the daies of salvation and the acceptable yeare which was fore-prophesied 2 Cor. 6. 2. and began from the ascension of Christ to receive generall execution Act. 13. 46 47. when according to promise all should be taught of God Joh. 6. 45. and Christ would draw all men unto him Joh. 12. 32. Thus Arminius himselfe the place Arm. in Perk. intreats of the amplitude of grace exhibited in Christ under the new Testament and concludes his answer thus that throughout all ages God hath willed that all men severally should come to the knowledge of the truth and be saved as they are comprehended in the Covenant of God but not as they are fallen from it in themselves or their parents It is objected That God willeth that all they should be saved for whom we are to pray But we must pray for all men But the Apostles argument is otherwise that we must pray for all men because God willeth that all should be saved that is Gods will it is that the Gentiles should be called and added unto the Church the Gospell should be preached amongst all Nations therefore now pray ye for all men specially for Kings because by the good affection of Kings to Gods Church the Church of God is like to prosper farre better then by the conversion of meane persons But it no way followeth that God willeth their salvation because we pray for their salvation The child prayeth for the Fathers health and recovery when God willeth he shall die If God should leave us to our owne desires peradventure we should desire not only that all that now live but that all that ever lived might have been converted and saved yea that the Angels that fell might have been kept from sin or having sinned might have been brought to repentance and saved To desire that every one that now liveth might be saved with submission to the will of God is no incongruity But we cannot inferre thereupon that it is the will of God to save every man now living in the world or to grant them meanes sufficient to come to the knowledge of the truth Neither will it follow that we must pray for every man in the world in every age knowne and unknowne unto us such as we never heard of by relation because we must pray for All men
Text nor confirmed from any circumstance of it Twice we find the passage used Matth. 13. 12. and 25. 29. In the first it is manifest our Saviour speakes of them that enjoyed the Gospell In the second of those that used their Talent whereby gifts not naturall but supernaturall are meant because the Lord doth freely bestow eternall life immediately upon them that use their Talent well which they will not say he doth upon them who use their naturall gifts minus male In both places our Saviour shewes how God dealeth with his giving them a taste of his goodnesse wherby they thirst after the augmentation of his grace the more earnestly when he doth not affect the hearts of all men in that manner And if naturall gifts which they call common grace be understood then for the abuse of this light or grace God doth not only with-hold from men the supernaturall meanes of grace but takes from them their naturall gifts which they had For so the Text runneth And from him that hath not even that which he had or seemed to have shall be taken away And then I would demand whether Christ died for them that so abused their naturall gifts as such or no If he did then he died for many to whom he vouchsafeth not meanes sufficient to bring them to salvation or faith in him If he died not for them then he died not for the farre greatest part of the world in all ages in respect of the present state wherein they stand as men And here is to be considered that in Scripture you shall not find that God gave Christ to die for any nation people or world to whom he sent not the word of reconciliation nor is any people or nation cast off and rejected for their impiety left without the means of grace given over to the vanity of their mindes without God in the world ever said to be redeemed by the bloud of Christ or reconciled unto God In many places we reade that Christ died for them that shall or may perish for reprobates and cast-awaies 2 Pet. 2. 1. There shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction Rom. 14. 15. Destroy not him with thy meat for whom Christ died 1 Cor. 8. 11. And through thy knowledge shall the weake brother perish for whom Christ died Heb. 10. 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Sonne of God and hath counted the bloud of the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of Grace From which passages they argue thus He that died for the elect and reprobate for them that perish and perish not he died for all men But Christ died for the elect and reprobate for them that perish and perish not The Proposition they take for granted but it is apparently captious For he that died for all the elect and all the reprobate for all that shall be saved and all that perish died for all men but to die for the elect and some reprobate is not to die for all men but for some only And if they meane it in the first sence the passages of Scripture will not prove what they affirme if in the second it fals short of the question But suppose they argue thus some denied the Lord that bought them and thereby brought upon themselves swift destruction therefore Christ did not buy the elect only to save them If they dispute thus they conclude not the question in hand they put more in the conclusion then is in the antecedent and if they cannot shew that there is the same reason of all reprobates they must confesse it makes much against them for the thing to be proved is that Christ died equally for all and every man and it is one thing to die for the reprobate in some sense and to die for them with an intention and purpose to save them and if Christ died for some and but some that perish in a manner not common to all and every man it is manifest he died not equally for all men Let us consider the Texts themselves 2 Pet. 2. 1. Some denied the Lord that bought them How in respect of the impetration of righteousnesse or in respect of the application of it Let the Text speake for it selfe These false teachers lived in the Church enjoyed the Ordinances of God professed the faith had known the way of truth and escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ 2 Pet. 2. 20. they had turned from the holy Commandement delivered unto them and it had happened unto them according to the true Proverbe The dog is turned unto his own vomit againe and the sow that was washed to her wallowing in the mire Therefore the death of Christ was applyed unto them and they were partakers of the fruits and benefits thereof by some kind of faith They that most urge this place doe thus interpret it Thus the Authors of the Synodal def Sent. Remonst circ Art 2. pag. 358. It is most evidently and invincibly manifest that those false teachers of whom Peter speakes were truly bought of the Lord Jesus Christ by the knowledge of whom they had escaped the pollutions of the world or if thou hadst rather that God the Father by the bloud of his only begotten Sonne had truly bought them and by his Spirit truly regenerated them Vorstius in like manner upon this place first he Vorst in 2 Pet. 2. 1. Schol. saith it is indifferent whether thou referre this word bought to Christ or to God the Father For both God the Father is said every where to have redeemed us and Christ to have bought or redeemed us to God and then he sends us to these places Act. 20. 28. 1 Cor. 6. 20. Eph. 5. 25. Rev. 1. 5. More plainly in loc com following It is demanded saith he how the Lord may be said to have bought them who deny him For this seemes contrary to those places of Scripture in which it is affirmed that the faithfull alone of whom the Catholike Church of Christ consisteth be redeemed by Christ Act. 20. 28. Eph. 5. 23. and that the faithfull do alwayes remain in the Church 1 Joh. 2. 19. Some answer saith he that those who fall away were never truly redeemed nor did ever truly beleeve Therefore they thinke these places and such like are to be taken not according to the truth of the thing but according to the apearance or opinion to wit because these Apostates professe the faith for a time and so feeme both to themselves and to others judging in charity to be true beleevers when in deed they are nothing lesse But it seemes more simple if we say that some who after fall away for a time doe truly beleeve which Christ doth therefore call
the Nations of the earth be blessed though no exclusion be expressed the Apostle is Gal. 3. 16. bold to interpret it as if it had been said In thy seed alone Whom he foreknew them he predestinated this proposition is not Rom. 8. 29 30. expressely exclusive is it not then exclusive in sense When David saith The Lord is my God he excludes not the faithfull from the same preeminence but when the Lord saith to his people I am the Lord thy God he excludes them that be not in Covenant Abraham beleeved God and it was accounted to him for righteousnesse Gen. 15. 6. here is not restriction added but the proposition is exclusive Whosoever beleeveth in Christ shall not perish but have everlasting Joh. 3. 16. life doth not this proposition exclude works from being a cause of Salvation because only is not added Some answer that these passages be exclusive because the Apostle expressely shuts forth works from the act of Justification Rom. 3. 28. whereas they rather teach that faith doth comprehend repentance conversion and new obedience and that works are not excluded from the act of Justification but only works done by the power of nature But leaving that the proposition is for the matter exclusive and that the Apostle shewes from the thing it self proving hereby that Abraham after he had followed the Lord a long time and yeelded obedience to his commandements was justified by faith without the works of the Law The words therefore may be exclusive though only be not added and that they be restrictive is plain by the thing signified for what is it for Christ to lay down his life for his sheep or to purchase his Church by his bloud but to bruise the serpents head to redeeme them from all iniquity and purifie them to be a peculiar people to himselfe â—o save his people from their sins to deliver them from the feare of hell and death and to blesse all Nations of the earth according to the promise made to Abraham This needs no further confirmation then the next answer which they make that the words be exclusive not in respect of the thing it selfe but of the modus which others expresse thus that Christ died for his sheep in respect of the application and event For if it be exclusive in the modus exclusive it is as well though only be not added as if it was And the question is not of the sufficiency of Christs death for all men in respect of the magnitude and excellency of the price nor of the efficiency of his death in some degrees for such as shall not inherit the crown of glory but of the modus whether he died sufficientèr efficientèr quantum in se for all and every man That this Modus is excluded will appeare in that we shall never reade that Christ died for any but for his sheep his Church his brethren his people or them that be considered as such in respect of present profession externall administration and application of his benefits Vnto you is borne this day in the City of David a Saviour which is Christ the Luke 2. 11. Luke 1. 68 69 70. Lord. Blessed be the Lord God of Israel because he hath visited and redeemed his people and hath raised up an borne of Salvation in the house of his servant David as he spake by the mouth of his holy Prophets which have been since the world began That we should be saved from our enemies and from the hands of all that hate us Mine eyes have seen thy salvation which thou hast prepared before the face of Luke 2. 30 31 32. all people A light to lighten the Gentiles and the glory of thy people Israel Wherefore in all things it behoved him to be made like unto his Heb. 2. 17. brethren that he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sâ—nnes of the people Thou art worthy to take the booke and to open the seales thereof for Rev. 5. 9. thou wast slaine and hast redeemed us to God by thy blood out of every kinred and tongue and people and nation And generally in every place they for whom Christ is said to die are called his elect his sheep his people his brethren not barely called into Covenant but received upon their acceptance thereof The severall passages alleadged to prove the universality of Christs death have been examined already and found to speake directly to this purpose But amongst them that be called into and accept of the Covenant some be elected simply others in comparison some be the sheep and brethren of Christ in truth and sincerity others in profession and externall administration or in some respect only And as we must distinguish of the elect and sheepe of Christ so of his dying for them For he died for all his elect as they apply and be partakers of the benefits of his death he died saving-effectually scil to bring them to grace and glory according to the election of grace for his simply elect and people in truth that is for them upon whom Salvation should be conferred and to whom it should be soundly applied So the Prophet telleth us Christ died that indeed and most certainely Isa 53. 10. he might see his seed and bring many brethren unto God And if Christ died not for his sheepe for this particular end that by his speciall grace and that which is given to none others they Rom. 9. 18. Job 10. 15. might injoy the fruit of his death we must confesse that Christ in this saying doth give no particular comfort to his sheepe and in that whole Chapter which is absurd And though sheepe and beleevers materially be the same formally in this place they be not for when Christ saith to the Pharisees Yee beleeve not for yee are not of my sheepe Joh. 10. 16. If to be a beleever and the sheep of Christ doe signifie the same thing he should say ye beleeve not and that which followeth My sheepe heare my voice and follow me Joh. 10. 27. should be the same as if it had been said the beleevers beleeve So that sheepe and beleevers are reciprocall but formally they are not made sheepe by faith but by election Moreover the acquisition of righteousnesse by the death of Christ and the application thereof are things to be distinguished but so inseperably conjoyned that for whomsoever it is acquired to them it is applied By his knowledge shall my righteous servant justifie many for he shall beare their iniquities Isa 5â— 11. He bare the sinne of many and made intercession for the transgressours Isa 33. 12. By his stripes are we healed Isa 53. 5. Who was delivered for our offences and was raised againe for our justification Rom. 4 25. As by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon
mediatory one generall the other speciall which some of late have devised but that he makes Intercession for all and every of them that are given unto him of the Father and only for them and that his Intercession is ever certain and effectuall as when he saith to Peter I have prayed for thee that thy faith faile not and to all the Luke 2â— â—2 Joh. 14. 10. Apostles I will pray the Father and he shall give you another comforter that he may abide with you for ever And when we heare from Christ himselfe that according to the proper office of his Mediatorship he makes Intercession only for them that are given unto him of the Father we may conclude that in speciall manner he offered up himself a sacrifice to the Father for them only Other arguments are alleadged for confirmation of this truth which who list may reade at large in sundry Treatises of this matter â— but it would be too long to insist upon each particular therefore here I will breake off this controversie and proceede to that which followeth in this intended discourse CHAP. III. How Christ hath fulfilled the office of Mediatour or how he is the Mediatour of the New Testament IN the fulnesse of time the eternall Sonne of God took unto him our nature and became God and Man in one person that he might be an equall middle person between God and man The necessity of a Mediatour appeares in this that man is guilty and God true and righteous If man had continued in his integrity he had stood in no need of an expiation if God had been unrighteous in the passages of mans sinne there had been due unto him no just debt of satisfaction But seeing man created good but mutable did willingly and by voluntary choice transgresse that Law under the precepts whereof he was most justly created and unto the malediction whereof he was as necessarily and righteously subject if he transgressed and God was purposed not to suffer sinne to passe utterly unrevenged because of his great hatred thereunto and of his truth and the Law which he had established against it of necessity either God must execute the severity of his Law whereby the creature should everlastingly loose the fruition of him and he should likewise loose the service and voluntary subjection of his creature or some course or other must be found out to translate this mans sinnes on anothers person who may be able to beare them and to interest this mans person in that others righteousnesse which may be able to cover him Of necessity a Mediatour must be found out to stand between God and man who must have one unto whom and others for whom and in whose behalfe and somewhat wherewith to make satisfaction to offended justice In regard of God towards man he must be an officer to declare his righteousnesse and in regard of man toward God a surety ready to procure pardon and deliverance not by favour or request but by way of satisfaction He must be one with us in the fellowship of our nature passions infirmities and temptations that so he might the more readily suffer for us who in so many things suffered with us and one with God the Father in his divine nature that so by the vertue of his sufferings and resurrection he might be able both to satisfie justice to justifie our persons to sanctifie our nature to purifie and perfume our services to raise our dead bodies and to present us to his Father a glorious Church without spot or wrinkle He must be man pure and undefiled man that he might suffer it being no way fit that one having no communion with another should make satisfaction by suffering for anothers fault Man pure and undefiled otherwise he could not have satisfied for himself much lesse for them that had so grievously offended He must be man that he might have compassion on them that come unto God through him and pure and undefiled that his Sacrifice being pure and without spot might be acceptable and pleasing to provoked justice He must be God that he might beare the weight of Gods wrath without sinking under it be the King and Head of the Church defend his people against the enemies of their Salvation send forth his Spirit into the hearts of his redeemed and receive from them such divine worship as was due to so great and gracious a Saviour He must be man our neere kinsman that he might have right of redemption be a mercifull and faithfull high Priest in all things like unto his brethren He must be God that by his death he might overcome death and him that had the power of death that is the devill free us from the guilt of sinne and curse of the Law and preserve his redeemed unto his everlasting Kingdome He must be God and man in one person and so of a middle condition between God and us in that both the natures of God and man doe concurre and are conjoyned in his person that he might joyne God and man in a firme and stable Covenant of friendship and reconciliation and be the root fountaine and beginning of supernaturall and spirituall being in whom the whole natâ—â—â— of mankind should be found in a more eminent sort then it was in Adam The horrour of sinne was so grievous the curse of the Law so terrible the price of redemption so great that a meeâ— creature could not take away the one or pay the other and that man might not fall away as he had done under the former Covenant our Mediatour who was the foundation of this new Covenant did assume our humane nature unto his divine person Therefore the eternall Sonne of God being ordained of the Father to this office of Mediatorship that he might intercede between God and man and joyne God and man in one did assume our nature into the unity of his person and was born of a woman that he might save and call sinners and redeeme them who were under the Law Gal. 4. 4. and shut up under the curse of the Law The second person in Trinity the Son of God by nature the Image of the Father by whom all things were made was made man that he might renew what was disordered by sinne and make us the sonnes of God by grace and adoption who were by nature the children of wrath it being fit our redemption should be wrought by the Sonne and sealed by the holy Spirit For whereas a double mission was necessary the one to reconcile the other to give gifts to reconciled friends the Father being of none sent his Sonne the first proceeding person to take our nature and make satisfaction the Father and the Sonne both send the Spirit the second proceeding person to seale up them that Christ hath redeemed by his bloud And who was fitter to become the Sonne of man then he that was by nature the Sonne of God who could be fitter to make us the Sonnes of God
East and West and shall sit down with Abraham and Isaac and Jacob in the Kingdome of Heaven and the children of the Kingdome shall be cast out into utter darknesse The promise is made to you and to your children and to all that are afarre off even as many as the Lord your God shall call To all that are afarre off that is to the Gentiles at that time removed from the Covenant but in time to be brought back or gathered to Christs fold The time of ignorance God regarded not or was highly displeased with but now he admonisheth all men every where to repent Be it knowne therefore unto you that this Salvation of God is sent to the Gentiles Christ therefore is said to be the light of the Gentiles that he should be the Salvation unto the end of the world In this sense is that of the Apostle to be understood Who will that all men shall be saved and come unto the knowledge of the truth for there is one God and one Mediatour betwixt God and man the man Christ Jesus Thou hast redeemed us to God by thy bloud out of every kinred and tongue and people and nation The terme or point from which they are called is Satan sinne 2 Tim. 2. 26. and the world Satan as a Tyrant holds men captive at his will untill Christ that is stronger then he binde him and cast him out Satan holds them captive through ignorance having put out Act. 26. 18. 2 Cor. 4. 4. Eph. 2. 2. Rom. 6. 13 14 17. their eyes of understanding and through their inordinate affections and lusts whereby they are drawn aside whilest we are under the Law sin hath dominion over us that we obey it in the lusts and give up our members as weapons of unrighteousnesse to commit wickednesse The subject or matter of Vocation are men naturall worldly Tit. 2. 12. 2 Pet. 1. 4. Eph. 8. 11 12 and 5. 14. Joh. 5. 25. 1 Pet. 2. 10. Gal. 1. 4. Eph. 4. 17 18. animal carnall sinners strangers from the life of God dead in sins and therefore unworthy to be called and not only unable to make answer but wilfull and rebellious to resist and refuse the call and invitation of the Gospell Men walking in the vanity of their minde having their cogitations darkened serving dumbe idols If it be said the Scripture mentioneth some that were worthy Mat. 10. 11 12 13. of their calling or of peace that was offered That is not to be understood of any worthinesse of gracious acceptation that can be in a naturall man upon the good use of naturall abilities and endowments but of a further measure of light which the Lord imparteth to them that are in part enlightened already He speaketh of the Jewes amongst whom many were godly but to whom greater light was to be granted the Messiah being exhibited He speakes not of the difference betwixt these to be called and others not to be called effectually but of the difference between some called already and such as were of the number of them that were not called The godly will not deny himself to be a lost sheep as he had need to be converted more and more If then the subject of Vocation be man a sinner captive dead in 1 Pet. 2. 9. Ephes 2. 1 2 3 4 5. 2 Pet. 2. 20. Rom. 6. 17 18. trespasses then the bound or terme from which he is called is the state of life animal and of sinne and misery because of sinne scil from guilt and condemnation from the power and servitude of sinne The terme unto which he is called is God or Christ righteousnesse and Salvation or eternall life God the Father in his Sonne is both the author and the terme of Vocation he of his 2 Tim. 1. 9. 1 Cor. 1. 9. 1 Cor. 1. 17 18. 2 Cor. 5. 18 19 20. Eph. 1. 3 4. Joh. 1. 14 16. 1 Thes 2. 12. Rom. 8. 28 29 30. rich grace and mercy in Jesus Christ calleth us to come unto himself from whom we had strayed and departed Christ also is the author of Vocation and the terme whereunto the called do come They are called unto the state of grace and supernaturall good and all spirituall blessings in this life communion with Christ in whom is the fulnesse of grace and truth and the state of glory and consummate fruition of God Vocation is partly externall partly internall Externall by the Ministery of the Word ordinarily propounded by men extraordinarily propounded immediately of God to the minde and will without the help of man God doth sometimes use the ministery of private persons to bring men unto faith and repentance Jam. 5. 20. and he is pleased to blesse the word of Exhortation or admonition spoken by them but ordinarily he maketh use of his messengers and servants to that purpose Therefore our Saviour sent Mat. 28. 19 20. 1 Cor. 3. 5 6 7 8 9. 2 Cor. 6. 1. 2 Cor. 3. 3 6. 1 Cor. 3. 5. Eph. 4. 11 12. forth his Disciples to preach unto all nations and the Ministers are called Gods Fellow-helpers or Labourers Planters Waterers Ministers by whom the Church beleeveth I deny not but in some cases men may be converted by reading or studying the Scriptures seeing it is the matter and not the manner which doth convert and it cannot be shewed that God will not work by reading when the preaching of the Word is not neglected The knowledge of arts and tongues may be acquired by good books but most ordinary by instruction by lively voice and best when both are exercised with diligence and care and so by the reading of the Scriptures a man may obtaine faith but most commonly it commeth by the hearing of faith though they profit most that joyn both together The instrument of Vocation is the Word of God or the Gospell of Jesus Christ I meane the whole doctrine of the Covenant 2 Thes 2. 13. Gal. 3. 2. Heb. 2. 1. Rom. 10. 17. Isai 53. 1. Gal. 1. 22. Rom. 15. 19. and 2. 16. and 16. 25. 2 Cor. 5. 18 20. 2 Tim. 1. 9. Act. 8. 5. 1 Cor. 2. 23 24. 2 Thes 2. 13 14. and not simply the promises of forgivenesse and eternall life in Jesus Christ which is called the hearing of faith and the word of faith and the preaching of faith the Gospell of Christ the preaching of Jesus Christ the word of reconciliation So life and immortality is brought unto light through the Gospell and the Apostles where-ever they came preached Jesus who unto them that are called both Jewes and Gentiles is the power and wisdome of God God from the beginning saith the Apostle to the Thessalonians hath chosen you to Salvation through sanctification of the Spirit and the faith of truth whereunto he called you by our Gospell to obtaine the glory of our Lord Jesus Christ. If the sight of misery be necessary to effectuall calling that is manifested by the Gospell for
that they believe in him that justifieth the ungodly and walke before him in all wel-pleasing This may be gathered because the promise of forgivenesse cannot be received but by faith and by faith it is that we overcome the world and vanquish Sathan the enemy of our soules Thus we reade that by faith the Elders obtained a good report and that by faith Heb. 11. 2 4 6 Abel offered unto God a more excellent Sacrifice then Caine by which he obtained witnesse that he was righteous and that by faith Enoch was translated that he should not see death and that Noah became heire of the righteoussnesse which is by faith which is an argument sufficient that they understood how faith was required in this Covenant or promise And seeing it is the property of faith to worke by love and to be fruitfull in all good workes of necessity if faith be commanded obedience is required though not as the cause of life yet as the way to life and the fruit of faith If we must beleeve in God we must also walke with God and worke righteousnesse To whom God gives to believe in him to them he gives to obey and doe all his Commandements as he doth to all that be effectually and internally in Covenant with his Highnesse and of whom he requireth faith in his Promise of them he exacteth obedience to his Commandement scil of all them that be outwardly in Covenant Thus we find that by faith Enoch walked with God or walked before God in all well-pleasing Heb. 11. 5. 6. Gen. 5. 22 24. And to what end is remission from sinne promised that man set free from the curse of the Law and stroke of revenging justice should wallow in profanenesse No but that he should serve God in holinesse and righteousnesse all the dayes of his life But how doth God require these things at the hand of the reasonable creature fallen unlesse he give them sufficient grace to beleeve if they will The answer is man in the state of Innocency being made after the Image of God had power both to beleeve and obey which being lost by sinne God is not bound to repaire And though he had not justifying faith because it argueth imperfection and sinne and could not loose what he had not yet by transgression he brought himselfe into such a state of bondage and wrath which could not be removed but by faith in Christ 2. When God in justice doth shut men up in ignorance and unbeliefe and with-hold from them both the graces of his Spirit and the meanes thereof his judgements are just though secret And if for the sinne of man God may justly cast off millions and not vouchsafe so much as outward meanes of Salvation unto them he may also exact faith and obedience upon promise of pardon and eternall happinesse when he doth not deliver them from thraldome and bondage spirituall whereunto they plunged themselves Was it injustice in God tâ—â—â—â—mise acceptance to Cain if he did well when as yet he was not set free from the bondage of Sathan 3. God doth deny nothing to them that be outwardly in Covenant with his Highnesse that he is bound to give either in justice or by promise so that it will be in vaine for them to plead with God for if they come short of mercy promised it is through their own wilfull neglect or contempt 4. No man is hindred from beleeving through the difficulty or unreasonablenesse of the command or through his owne simple infirmity as being willing and desirous to beleeve but not able which inability deserves pitty but his inability is of corruption and wilfulnesse he doth not beleeve because he will not he is unable because he doth not covet or desire which is inexcusable 5. His inability to beleeve is joyned with the wilfull refusall of mercy promised and voluntary pursute of some inferiour good as more to be desired then Gods favour But of this more in the next degrees of the Covenant Under this Covenant outwardly administred were comprehended both Adam and his posterity even so many as he should dedicate unto God or should accept of the Covenant untill by wilfull departure from the faith and worship of God they discovenanted themselves and their posterity As the Covenant was after made with Abraham and his seed and is now made with beleeving Parents for themselves and their children after them so was it with Adam and those that should descend from his loynes They that lived under this administration of the Covenant did offer sacrifice unto God by divine institution and appointment as is manifest in the example of Abel and Noah We reade not Quemadmodum in terris quum famuluâ— aliquid agit quod non potest nisi jussâ— Domini nâ— est stultus omnes intelligunt eum habere mandatum etiamsi non dicat Bell. de Sacr. Conf. l. 2. c. â— indeed that God gave any Commandement touching burnt offerings or sacrifices but without question what they did was done by divine prescription What a faithfull servant doth on earth which he cannot doe but by command and appointment of his Master for that if he doe it we presume he hath the Commandement of his Master although he doe not say so But Abel and Noah faithfull Servants of God offered sacrifice which they could not well doe but by the Commandement of God therefore they were so commanded though so much be not expressed All Ceremonies which signifie grace are ordained of God or they be unlawfull But the Sacrifices were Ceremonies which signified grace It is written of Abel that by faith he offered a better sacrifice then Cain and that God had respect unto Abel and his sacrifice Of the sacrifice of Noah it is said that God smelled a savour of rest but in faith the sacrifice could not have been offered if it had not been prescribed it should not have been accepted if it had not carried the stamp of God For those Sacrifices were the types of Christ and seales of propitiation and remission of sinnes in and through the bloud of Jesus which must be perscribed or they cannot be accepted These Sacrifices then were instituted of God and may well be called seales of the Covenant as they did signifie remission of sins in and through the bloud of Christ our true Priest and Sacrifice Whether God was pleased to confirme his Covenant by any other visible signes or seales in that state of the Church is more then the Scripture hath revealed One question remaineth to be discussed scil Whether this Covenant of Promise was made in Adam with all and every Infant that should afterwards be born into the world There be some that hold the affirmative part viz. That all Infants whether borne of beleeving or infidell parents are comprehended under the Covenant of Grace according to the internall efficacy though not according to the externall administration so as they be truly and effectually partakers of the benefits promised therein
But the Authors of this opinion doe neither consent with themselves in this nor with the truth Not with themselves for they say Christ died for all men considered in the common lapse or masse in respect of impetration not of application But if all Infants be partakers of the Benefits of Christ he died for them and so for all men in respect of application all men are effectually regenerated justified sanctified and adopted untill by disobedience they fall from that estate Againe they confesse that God with the Fathers may and hath reprobated the children which is directly contrary to this assertion Arm. in Perk. pag. 92. Probas Perkinse gratiae rejectionem praevisam non esse causam desertionis quia Infantes extra foedus evangelicum morientes gratiam non repudiaverunt qui tamen reprobi sunt à Deo deserti At inquam ego in Parentibus avis abavis atavis tritavis Evangelii gratiam repudiarunt quo actu meruerunt ut à Deo deserentur Velim enim mihi solidam adferri rationem cur cum omnes in Adamo contra legem peccaverint posteri ejus atque eo ipso poenam meriti sunt desertionem etiam infantes in suis parentibus quibus gratia Evangelica oblata est ac repudiata non peccaverint contra gratiam Evangelii Perpetua enim est foederis Dei ratio quod filii in parentibus comprehendantur censeantur And whereas they teach that Christ died for all men in respect of impetration considered in the masse but not as impenitent unbeleevers or obstinate let this opinion stand and he died for impenitent and unbeleevers only in respect of impetration but for all men in the masse effectually so as they be actually set into the state of grace and made partakers of the benefits of Christs death It is contrary to the truth For no such thing can be found in the Scripture In this first promise we find a manifest distinction betwixt the seed of the woman and the seed of the Serpent but that all Infants be of the seed of the woman that we reade not and therefore we cannot receive it And when we see by experience that many thousands are excluded from the externall Covenant and God hath left them without all meanes whereby they should come to the knowledge of Christ if they live we cannot thinke all Infants effectually to be comprehended within the Covenant and to be partakers of the good things promised therein We know God is not tied to the meanes nor doe we absolutely exclude every particular man from the grace of the Covenant who is excluded from the Covenant outwardly administred but we cannot thinke they should universally be partakers of the grace of the Covenant who are rejected and cast off in respect of the externall pledges and administration And if all Infants be partakers of the benefits of the Covenant it is a wonder the fruits thereof doe seldome or never shew themselves in them that live or that God should leave them in such condition as if they live it is ten thousand to one being destitute of all meanes to bring them to the knowledge of Christ they shall fall from the grace received and so plunge themselves into eternall perdition Whether this opinion will stand with the tenour of the Covenant as it was renewed and further manifested to Abraham and the Israelites after him we shall have occasion to consider in the Chapters following CHAP. VI. Of the Covenant of Grace as it was made and manifested to Abraham THe Covenant made immediately upon the fall with Adam and Eve God delivers it by accident when he denounced judgement upon Satan and in that whole passage doth not mention the name of a Covenant but in the further manifestation of the Covenant of Grace to Abraham God doth not only of purpose fall into it and directly look at it but openly declares the nature of the Covenant Gen. 17. 7 8. And what is more remarkeable God would have â— Moses spend many Chapters in opening the speciall passages of this grand contract betwixt God and Abraham At the first breaking forth of the Covenant it was propounded in dark and cloudie termes not easie to be understood and most things sparingly expressed and indeed rather implyed then expressed In this second rise and further manifestation of the Covenant we have it laid downe in a plaine and conceiveable language to all whom it concernes Gen. 17. 7. I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant and it is fully expressed both in respect of the Head and Purchaser or Undertaker the confederates in this Covenant and subfederates the good things promised and conditions required therein That place of Gen. 3. is seldome alledged in holy writ but now and then by way of allusion but those of the Promise made to Abraham and his seed often pressed in the person of Christ not only as Meritor of the Promise and Satisfier of revenging wrath nor yet as Maker of the Promises nor only as Ratifier of the Promises by his death nor as having the prime part in the Promises as man and Head but as Treasurer of them for the whole seed of Abraham For all the Promises of God in him are Yea and Amen to the glory of God by us 2 Cor. 1. 20. And Paul when he had to doe with the false Apostles who would have blemished this free Covenant made with Abraham by the Covenant of the Law Gal. 3. 15 16 17. he so insisteth upon it as that in a sort he preferreth this manifestation and proveth that it was confirmed of God in Christ and could not be diâ—anulled by the Law This Covenant was made in forme of a Promise to be performed according to the purpose of Election In thy seed shall all nations of the earth be blessed and in forme of a Covenant consisting of a free Promise and restipulation I am God all-sufficient walke before me and be thou perfect Gen. 17. 1. And therein the inward force and vertue of the Covenant is to be distinguished from the outward administration as we are to shew hereafter The Head upon whom this Covenant is setled both as Undertaker and Confirmer Purchaser and Treasurer of all good things promised therein is Jesus Christ which is more fully expressed and often repeated in this second breaking forth of the Covenant Gen. 17. 3 4. and 18. 18. and 22. 18. In thy seed shall all the nations of the earth be blessed which cannot be understood of the seed collectively but singularly scil of Christ as the Apostle expressely proveth saying Now to Abraham and his seed was the promise Gal. 3. 16. made he saith not to the seeds as speaking of many but of one who is Christ But we must not conceive the Apostles argument to be taken from the Grammaticall use of the word Seed for that is often put collectively in the singular number but