to be justified by workes For where workes such as are within a mans power are wanting integrity is wanting and where integrity is wanting faith is dead verse 17 26. Unprofitable Gal. 5.6 And not to be distinguished from that of the Devil Jam. 2.19 And seeing then that all such workes which are within mens power to performe are required of them to their Salvation It must needs be granted when the Apostle saith That it is not of workes that his meaning therin is none other then that it is not of workes of perfection according to the law of our creation which are impossible for any man to performe so as to be justified thereby Gal. 2.16 And that the difference betwixt Workes and Grace or the Law and the Gospel standeth only in this viz. That the first requireth unto life that which is impossible unto men in their fallen estate the later no more then what is possible unto them therein and so consequently that life and Salvation which could not be obtained by any through the covenant of workes may be obtained by all through the covenant of Grace which will more evidently appear if it be considered First That the only and speciall reason why the first Covenant was repealed and the second vouchsafed is declared to be this viz. That the first could not give life unto men that is to say in their fallen estate for in the estate of innocency it must needs be acknowledged it could If there had been a Law that could have given life saith the text Gal. 3.21 verily righteousnesse had been by the Law but in regard it could not therefore as the words of the Apostle in Hebr. 8.6 7. doe plainly intimate the Lord found fault therewith abolished it and gave unto men a more excellent Covenant instead thereof that is to say a covenant wherby salvation might be obtained by them in their fallen estate for seeing that the goodnesse of God and his desire of mens Salvation was such as caused him to abolish the first Covenant because it could not give life unto them no reasonable man can conceive that his said goodnesse and love towards them would suffer him to give unto them a second Covenant as faulty and unable to give life unto them as that abolished and if not Then forasmuch as by the later workes are required to be performed by men to their Salvation as well as by the former the excellency of the later above the former must needs be acknowledged to consist only in this viz. That the workes required thereby and the conditions upon which life is promised therin are performable by men in their fallen estate whereas those required thereunto by the other were not In which respect it is that in the 6 verse the Apostle declareth that the later is established upon better promises then the former Secondly That those that endeavoured to reduce men from the Doctrine of the Gospel to the observation of the Law are by the Apostles Acts 15.10 charged with tempting God by putting a yoak upon the necks of the Disciples which they were not able to bear And to the Galathians which were perverted by those false teachers Paul in Gal. 3.1 3. thus writeth O foolish Galathians who hath bewitched you that ye should not obey the truth Are ye so foolish that having begun in the Spirit are ye made perfect by the Law which plainly argueth that the Doctrine of the Gospel which they preached was no such yoak because that then they themselves in preaching the Gospel turning men from Moses to Christ should have bin liable to the same reproof which they laid upon others And as foolish should the Galathians have been in hearkening to them preaching the Gospel as they were in hearkening to the false Apostles preaching the Law For of two yoaks alike intollerable wisdome directeth a man to choose the one as soon as the other and not to prefer the one before the other and therefore unlesse that we will suppose the Apostles to be guilty of tempting God in the same nature wherein they accuse and censure others and thereby to make themselves inexcusable both before God and men Rom. 2.1 we must needs conclude that the yoak or precepts of the Gospel which they endeavoured to impose upon men were not intollerable or grievous 1 John 5.3 Like unto those of the Law but easie and light Mat. 11.30 and so consequently that righteousnesse life and salvation impossible by the former is possible and may be attained by the later 3. That Paul in the 2 Cor. 3.7 9. speaking of the Law calleth it the Ministration of death and of condemnation And contrariwise speaking of the Gospel or New Testament he calleth it the ministration of righteousnesse and in verse the 6 saith That the first killeth but the later giveth life Now forasmuch as the Law in it's own nature is neither the ministration of death nor condemnation being holy just and good promising life and would assuredly bring us to the possession thereof could we but observe what it requireth or attain unto that originall innocency and purity in which we were created therefore it is so called only in respect that in the necessary consequence therof by reason of our inability to fulfill the same it becommeth such unto us And therefore if that the conditions of the new Covenant were no more performable then those of the Law the Gospel could not be called the ministration of righteousnesse and life any more then the Law because it is the savour of death unto death unto all those that disobey it as well as the Law John 3.19 Hebr. 10.28 29. and conferreth neither righteousnes nor life unto any that observe it not any more then the Law therefore whereas it is called the ministration of righteousnesse and life in opposition to the Law it must needs be understood in this respect That righteousnesse life and Salvation impossible by the Law may be obtained by it 4. The same Apostle likewise discoursing of the two Covenants in the ninth and tenth chapters of the Romans and having in the 32 verse of the 9. chapter after a large discourse concerning the same concluded righteousnesse not to be attainable by the Law in the 8 verse of the 10. chapter he declareth That the righteousnesse that is by the Gospel is nigh unto us even in our mouthes and in our hearts then which nothing can be more near unto us And in Deut. 30.11 12 13 14. whereunto he hath allusion to prevent all objections concerning this thing Moses thus speaketh The commandment that I command thee this day it is not hidden from thee neither is it farre off It is not in Heaven that thou shouldst say who shall go up for us to Heaven and bring it unto us that we may hear it and do it Neither is it beyond the Sea that thou shouldst say who shall goe over the Sea for us and bring it unto us that we may hear it and doe
if that some men should by God be necessitated to repentance c. they could be no more justified according to the sentence of Christ in relation thereunto then any other men could be condemned with reference to such evill actions whereunto they were enforced by a power which they could no waies possibly resist To make this evident by the Scriptures in Mat. 16.27 it 's declared by Christ himself That when he commeth in the Glory of his Father with his Angels he will reward every man according to his workes In like manner Revel 22.12 he saith Behold I come quickly and my reward is with me to give to every man according as his worke shall be agreeable unto which is the Testimony of the Apostle 2 Cor. 5.10 We must all appear before the Judgement Seat of Christ that every one may receive the things done in his boby according to that he hath done whether it be good or bad According to which rule the Scriptures aforehand describing unto us the manner of the last Judgement as if it were already past we finde the sentence of Christ denounced towards all persons Mat. 25.34 with Rev. 20.12 13. Secondly That all such actions c. whereunto persons are enforced against the choice and assent of their own wils are not imputed unto them as their own actions will plainly appear first by Deut. 22.25 26. If a man saith the Text finde a betrothed Damsell in the field and force her then the man only that forced her shall die But unto the Damsell thou shalt doe nothing there is in the Damsell no sin worthy of death for as when a man riseth against his neighbour and slayeth him even so is this matter Likewise by the words of the Apostle in Rom. 7.2 If I doe that I would not it is no more I that doe it but sinne that dwelleth in me from which in the 24 and 25. verses he concludeth That God would acquit him And thereupon in the 1. verse of the 8. chapter declareth unto all That there is no condemnation belonging unto men for such actions The reason hereof is Because that God looketh only at the heart of a man 1 Sam. 16.7 and alwaies judgeth of him according to what he observeth therein whether it be good or bad what is willed and determined therein he reckoneth it as if it were done though through want of opportunity or ability it never be effected from whence it is that the Apostle declareth unto us for a generall rule in the 2 Cor. 8.12 That if there be first a willing minde it is accepted according to that a man hath and not according to that he hath not which we finde verified unto us by a clear instance in the 1 King 8.18.19 of Gods kinde acceptation of Davids affection to build him an House though that it was never built by him Whereas it was in thy heart saith the Lord to build me an house thou didst well that it was in thine heart nevertheles thou shalt not build me the House c. And we may also observe that Solomon who by Gods appointment did build it received not a greater reward for his action therein then David did for his affection thereunto And so on the other side Christ informeth us That the things that defile a man are only those that proceed from his heart Out of the heart saith he Mat. 15.19 20. proceedeth evil thoughts he speaketh not of those that are suggested or that at unawares arise therein and are forthwith quenched and suppressed for these defile no man but of those that are conceived and harboured therein which when opportunity serveth break forth into murthers adulteries fornications thefts false witnes blasphemies these defile the man upon which ground it is That the Scriptures declareth David to be a man according to Gods own heart save only in the matter of Vriah 1 Kings 15.5 Wherein deliberately and with purpose of heart as must needs be conceived he chose the thing which he knew to be evill which in other cases wherein his actions much swerved from the rules of perfect justice he did not and therefore is neither blamed nor accused for them Object God doth not justifie men for Faith but by Faith nor reward them for their workes but according to their workes the reward of good workes being Grace belonging to Adopted Children not to servants for the worke done Answ The distinction betwixt Justification by Faith and for Faith is altogether vaine seeing that he that is justified by Faith or by reason thereof which is all one is so justified for Faith Because that without Faith he cannot please God Hebr. 11.5 6. nor obtain acceptation with him Thy Faith saith Christ to the woman hath saved thee Luke 7.5 The like may be said concerning the distinction betwixt reward for workes and according to workes in regard that he that is rewarded according to his workes is so rewarded for his workes as he that is rewarded according as he hath fed relieved and feasted the poor that were not able to feast him again as Christ hath promised in Luke 14.13 14. or as he that is rewarded according as he hath given a cup of cold water in the name of Christ having no better in his power to give he is so rewarded for that he hath so done by reason that otherwise he should have received no such reward And yet it is not to be denied but that Justification through Faith and reward of good workes originally proceedeth from the meer Grace and speciall favour of God in Jesus Christ considering that by the Law we can lay claim unto no such thing but must acknowledge our selves according to that Covenant guilty of everlasting death or the dissolution of our natures for ever in the Grave and therefore whatsoever we either doe or shall receive from God more or lesse than this as our present being in this life the enjoyment of the Creatures a time of repentance with the means thereof as redemption from the curse of the Law Resurrection to another life Adoption and Salvation through Faith or conformity to the will of God known and understood by us must be attributed to the alone Grace of God in Jesus Christ through whom he hath obtained these things for us and Covenanted and granted to bestow there upon us According to which distinction betwixt the Covenants is that distinction which runneth through the Rodie of the New-Testament betwixt righteousnes and righteousnes workes and workes reward and reward to be understood according to the first covenant There is none that doth good none righteous but all have sinned and are fallen short of the Glory of God accursed dead and excluded from all happinesse for ever But in relation to the second Covenant made with us in Christ as we were considered in this estate we are through his death and resurrection redeemed from death made alive from the dead under a Law of liberty sutable to our frailty and
the foresaid opinions with all the evil consequences thereof Flee youthfull lusts and follow after righteousnesse faith charity peace with those that call on the Lord out of a pure heart the neglect whereof occasioned the falling away of those afore-mentioned as by the coherence of these verses doth manifestly appear 2. Nor doth it any better suite with the Text it self wherein Timothy is required with meeknesse to instruct those that oppose themselves the end whereof as also of Gods forbearance being every where in the Scriptures declared to be none other than mens repentance and therefore to whomsoever the same is vouchsafed the possibility of their repentance thereby must needs be supposed because it doth not stand with the wisdome of God to propound an end from such means whereby it cannot possibly be effected And it s frequently to be observed in Christ that he directeth his instruction only to those that have ears to hear Mat. 11.15 13 43. Reve. 2.7 11 17 29 verses chapter 3 6 13 22 verses Thereby doubtlesse to informe us that if men were absolutely uncapable of hearing and receiving the same it should not at all be preached unto them Besides It cannot be supposed that God should command his servants to cast holy things unto Swine to be trampled under their feet or to spil the immortall and incorruptible Seed of his Word as water upon the ground the consequence of the contrary opinion seeing that it is delivered by him for a generall rule to be observed by them That when men by their preaching unto them were fully enlightened in the knowledge of his Grace and of eternall Salvation brought unto them by Jesus Christ and should then wilfully and stubbornly reiect the same put it from them and judge themselves unworthy thereof thereby declaring that no hopes of their repentance were to be expected from thence that then they should depart from them and cease to preach any further unto them Acts 13.45 46 47. And therefore it may not be imagined that either the persons intended in the text whom Timothy was required to instruct or any other to whom the Gospel was sent to be preached were altogether uncapable of improving the same to the end thereof Which considered the meaning of the Apostle in this place must be understood only as if he should have commanded Timothy to instruct with meeknesse those that oppose themselves because that paradventure at one time or other they might hearken therunto lay it to heart and improve the same to their repentance c. God being said as was shewed before not only to give unto us such things wherewith we are immediatly possessed by his meer devotion but all such things likewise which are obtained by our laborious industry and improvement of the means vouchsafed unto us for those ends He giveth unto us richly all things to enjoy 1 Tim. 6.17 Day by Day he giveth unto us our daily bread 5. The fifth text alleadged is Rom. 11.5 6. The words are these Even so at this present time also there is a remnant according to the Election of Grace and if by Grace then is it no more of workes otherwise Grace is no more Grace but if it be of workes then it is no more of Grace otherwise worke is no more worke From whence it is conceived that by the Covenant of Grace all workes on mens part either in reference to their Election or Salvation are wholly excluded and that there is not any thing required to be done by them thereunto Answ To which I answer first That it was shewed before in answer to Rom. 8.28 29 30. That Election is not in the first but in the second Adam not of the disobedient but of the repentant godly rich in Faith c. which with comparing the 4 verse with the 5 before alleadged will receive further confirmation For when in the 4 vers the Apostle having declared That those whom God reserved to himself in the daies of Elias were such only who in obedience unto him refused to bow the knee to the Image of Baal In the 5 verse he addeth That even so at this present time also there is a remnant according to the Election of Grace which is as if he should have said Whereas a great number of the Israelites are rejected and cast off from the favour of God you are not to conceive them to be so rejected for any other cause then for their wilfull and stubborn disobedience against his word revealed unto them chap. 1.17 chap. 10.18 21. chap. 11.20 For as in the daies of Elias he reserved to himself all those that hearkened unto him and refused to bow to the Image of Baal Even so likewise at this time he reserveth to himself for his sonnes and daughters all those that submit themselves to his righteousnesse chap. 10.3 Harden not their hearts Hebr. 3.8 17 18 19. Nor judge themselves unworthy of eternall life Acts 13.46 47. Nor yet doth he so reject any of them for their unbelief but that he will readily accept of them again if that they doe not continue therein Rom. 11.23 2. I answer That when the Apostle saith That Election to Salvation is not of workes but of Grace he doth not thereby exclude all works in reference therunto but the workes of perfection according to the law of innocency and creation only from which estate man-kinde being fallen Eccl. 7.29 their Justification and Salvation thereby must needs be altogether impossible That Grace doth not exclude all Workes doth evidently appear from hence viz. That integrity and uprightnes of heart which properly consisteth in a ready and chearfull conformity to all the Commandments of God made known unto us so far forth as opportunity and ability doth afford is required of every man to his Salvation Gen. 17.1 2 7. 1 Chron. 28.9 Mat. 6.48 Mat. 19.16 17 21. In which respect Christ implieth the young man Mat. 19.21 23. that refused to sell all that he had and give to the poor and to take up his Crosse and follow him when it was required of him to be imperfect and incapable of entring into eternall life And S. John denieth that man to have the love of God dwelling in him that seeth his brother stand in need and shutteth up his bowels of compassion towards him 1 John 3.17 And from hence it is that S. James declareth That that faith which obtaineth justification is made perfect thorough workes Iames 2.21 22 23 * Abrahams integrity engaged him to offer up his Son upon the Altar when it was required of him and by offering of him up he is said to fulfill the Scripture which said that he believed God Jam. 2.23 Which plainly argueth that all knowne duties or works within a mans power to be performed are so essentiall to integrity and faith that they cannot possibly be distinguished whence Abraham that one while is said to be justified by faith Rom. 4.9 is otherwhiles by S. James chap. 2.21 declared
under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of Grace Now forasmuch as where God hath absolutely promised to doe all for men which is any waies necessary to be done to bring them to an end there remaineth not any thing to be done by them for that purpose and that not only all danger but the very least supposition of miscarriage or possibility of failing thereof is thereby wholly taken away so neither can there reasonably be any thing required of them thereunto or any danger of falling be justly suggested unto them the power and truth of God being thereby directly impeached of impotency and falshood and therefore seeing that the Apostle who in all such things which dependeth altogether for their accomplishment upon the faith and omnipotency of God alone as the resurrection of the dead and the reward of Faith with Christ in the world to come instructeth men according to the example of Abraham Rom. 4. not to stagger at the promise of God through unbelief but against hope to believe in hope to be strong in faith giving glory to God being fully perswaded that whatsoever in that nature he hath promised he is able and will bring it to passe and that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor heighth nor depth nor any other creature shall be able to prevent or hinder the same doth notwithstanding this covenant or promise of God made unto the Hebrews to put his Lawes in their hearts and write them in their mindes c. so earnestly exhort them to draw near unto God in purity of heart conscience and conversation verse 22 to hold fast the profession of their faith without wavering verse 23 and for that end not to forsake the assembling themselves together but to exhort and provoke one another unto love and to good workes vers 24 25. To looke diligently that no man fail or fall from the Grace of God chap. 12.15 And least there be in any of them a heart of unbelief hardened through the deceitfulnes of sin in departing from the living God chap. 2.12 13. And all this from the ground and consideration of the danger of sinning wilfully against the truth verse 26 and falling into the hands of God by trampling his Son under their feet and counting his bloud the bloud of the Covenant given unto them rehearsed in verse 16 17. whereby they were sanctified an unholy thing and doing despite unto the Spirit verse 29 30. which witnessed and confirmed him unto them to be the Son of God and that the principles of this Doctrine viz. repentance from dead workes c. chapter 1. and chapter 6.1 with chapter 2.3 4. were of God must of necessity argue unto us That neither he nor yet the Hebrews themselves did understand this Covenant as now ordinarily it is taken or as in this Objection it is urged For if they had then doubtles he would not having no reason for the same have exhorted and cautioned them in this manner but contrariwise would have encouraged them wholly to have rested themselves upon the faith and power of God engaged unto them to do for them and work in them whatsoever was necessary to their Salvation to prevent all such things that might any waies possibly hinder them thereof nor would they themselves ever have regarded any thing that he should have spoken unto them to the contrary any more then if he should have exhorted them after death to raise themselves from thence upon the danger of perishing for ever and ever in the Grave Which shall serve for answer to this Objection The Conclusion THe consideration of this discourse may serve First as a means to remove out of all mens mindes all prejudiciall and evil thoughts as concerning the decrees and precepts of Almighty God It having been shewed That in his Election he respecteth not the persons of any nor prefereth one man before another therein but extendeth and vouchsafeth the same freely and indifferently to every one who doth not voluntarily knowingly and of malicious wickednes debar themselves thereof his decree of Reprobation being grounded only upon the known wilfull and stubborn disobedience against his Commandments and means of Grace used and vouchsafed for their repentance and reformation Ierem. 6.30 with the 28 29. And his Commandments having been shewed not to be grievous but easie and light for every man to observe and practice 2. It may serve to admonish every man to take heed and beware of all kinde of disobedience against God and that they doe not approve or allow themselves in any or the least thing which they know to be displeasing unto him either forth of a conceit of their Election or of an opinion of impossibility of falling away totally and finally forth of his love and favour seeing it appeareth that he only chooseth unto himself the man that is godly the rich in faith And that he will not justifie the righteous in the day that he turneth away from his unrighteousnes to commit iniquity nor necessarily prevent him therein nor will know the works of iniquity in the day of Account 3. It may also administer sound comfort and consolation to all simple hearted sincere and godly affected persons against all their scruples fears doubts and jealousies as concerning their ignorances weaknesses and infirmities wherewith their mindes are ordinarily perplexed It having been shewed that God will never lay any of these things to their charge or any whit the lesse esteem of them by reason thereof but doth and will alwaies behold and judge of them through the riches of his grace in Jesus Christ according to the integrity purpose of heart and sincerity of affection which he observeth in them towards his name 4. And lastly The consideration hereof doth also abundantly serve to beget in all men an unfeigned love and obedience towards God I will love the Lord saith David because he hath heard my voice c. Psal 116.1 And being but advanced from the sheepfold to an earthly Crown and receiving a promise for the continuance thereof to his house hath his heart thereby exceedingly filled with affection towards him how much more then may the consideration of his goodnes before expressed in advancing us not from a sheep-fold but from death it self the fold of Satan Hebr. 2.14 Nor to a terrestial and corruptible crown but to a glorious estate of immortality even when we were his enemies Rom. 5.8 10. and neither asked nor desired any such thing of him serve to kindle and inflame our hearts with an unfained love and sincere affecton towards him especially if we consider what an heavenly City immortal crown and weight of Glory he hath therein prepared to bestow upon us for an inheritance and crown of reward even for that love service and obedience which of bounden duty we owe unto him The consideration of this Grace caused S. John to love God 1 Joh. 4.19 with the 9 10. chap. 3.16 And constrained Paul to the obedience of him 2 Cor. 5.14 15. FINIS Postscript BEcause I would not be mistaken in my meaning concerning that which I have spoken in the favour of ignorance I thought it necessary more clearly to discover That my intention therein is not to patronize any mans voluntary and wilfull ignorance such as that mentioned by S. Peter in his 2 Epist chap 3.4 5. or that of the Jews discovered in John 9.9 to the end of the chapter For for men to refuse to know because they would not obey or wilfully to oppose evident grounds of reason and light appearing unto them whether forth of a hatred against it or a love to walke in darknesse John 3.19 And so in effect to say unto God Depart from us for we desire not the knowledge of thy waies Job 21.14 can be no more excusable then stubborn rebellion and disobedience against the truth clearly known and understood But the ignorance for which I plead excuse is that only which befalleth men either through imbecility in nature or want of means For as it cannot be required of an ideot to understand reason nor of a childe to distinguish betwixt good and evill naturall internity having hidden those things from their eies and no talent given to them to enable them thereunto So neither by the like reason can the particular knowledge and faith of the Gospel or any thing else whatsoever be required of those to whom the necessary means thereof is not offered Vpon which ground Christ declareth That if he had not come and spoken unto the Jews and done amongst them such works which did evidently demonstrate unto them the truth and excellency of his doctrine and that he was the Messias promised to come they had not had sin in rejecting either him or it John 15.22 23. with the 10 27. And therefore ignorance in this nature cannot be concluded any greater sin then Uriah his carrying of the Letter to take away his own life 2 Samuel 11.14 15. which will never be laid to his charge
O Heavens and give ear O Earth for the Lord hath spoken I have nourished and brought up Children and they have rebelled against me The Oxe knoweth his owner and the Asse his Masters cribbe but Israel doth not know my people doth not consider Ah! sinfull Nation a people laden with iniquty a seed of evill doers Children that are corrupted they have forsaken the Lord they have provoked the holy one of Israel unto Anger Ierem. 13.27 Woe unto thee O Jerusalem wilt thou not be made clean When shall it once be How much more of this nature might be added Such as reade the Scriptures know Now that the goodnesse of God should thus cause him to lament the wickednesse of men and endeavour their repentance and yet the glory of his Justice in opposition thereunto should cause him to delight in their wickednesse and from thence to deny them the means of repentance cannot be supposed because that this would quite invert the testimony of S. James chap. 2.13 And make judgement in God to glory and rejoyce against mercy nor yet can it stand any better with the purity of God to lament the wickednesse of those whom he delighteth to have wicked then for him to lament the damnation of those whom from eternity he hath excluded from his favour and appointed thereunto But secondly I answer That it is inconsistent with the nature of Gods justice to delight in the wickednesse of any man because that justice it selfe can neither occasion nor take delight in any thing that is unjust or contrary to it selfe as all such things must needs be which are reprehended and punished thereby Rom. 2.1 3 21 22. Rom. 3.3 6. Therefore seeing that the justice of God is declared to be angry with and provoked to wrath by the wickednesse hardnesse of heart and impenitency of men Marke 3.5 Mat. 22.4 5 6 7. It cannot possibly be pleased or delighted therein or be any waies accessary thereunto Either by working wickednesse in mens mindes Jam. 1.13 As some men too rashly affirme from these and such like Scriptures Rom. 9.18 Acts 4.28 Ioh. 12.40 or by prohibiting meanes sufficient for the prevention thereof Object God could have prevented both Angels and men from falling and could recover all and every one of men as well as any which argueth that he would have some to perish Answ What God as he is Almighty and Omnipotent might have done we will not dispute nor is it necessary to the present point It is sufficient to our purpose to prove that God vouchsafed both to Men and Angels means sufficient to prevent their falling the which I suppose no rationall man will deny seeing that whatsoever God hath imposed upon his Creatures by the Law of nature and necessity as hunger drought wearinesse eating drinking sleeping c. are neither offensive nor displeasing to him it being impossible that he should blame or finde fault with what himselfe doth or necessitateth his Creatures for to doe so that if the fall of Men or Angels had been unavoidable by them by the Law of their Creation their falling had not been sinfull in them nor should they ever have incurred the displeasure of God in any respect by reason thereof no more than we now do by our eating drinking c. God Created both Angels and men in a mutable estate sufficiently able to doe whatsoever he required of them and furnished them abundantly with arguments of his love and goodnesse to endear and engage them to the perpetuall love and obedience of himself and yet withall subject or incident through the want of consideration of his goodnesse towards them to fall into ingratitude and disobedience against him because that otherwise neither the one nor the other could have been capable of manifesting their fidelity and thankfulnesse unto him their Lord and Creator as it was most necessary they should for how should he expresse his subjection and obedience who cannot possibly disobey And how God could have made a creature in such an estate wherein his love and goodnesse towards him and soveraignty over him could not thankfully be acknowledged by him cannot reasonably be imagined In which respect it may justly be questioned Whether God could have done any more to prevent the fall of angels and men then what he did 2. Whereas it is implied That God hath not recovered by Jesus Christ all and every of men as well as any from under the curse of Adams transgression it is not to be admitted because the Scriptures do informe us That as in Adam all die so in Christ all are made alive 1 Cor. 15.22 And that as by one mans offence judgement came upon all men to condemnation even so by the righteousnes of one the free gift came upon al men to the justification of life Rom. 5.18 And that as the first man Adam was made a living soul so the second man Adam is made a quickning spirit 1 Co. 15.45 But I suppose that by these words God could recover all and every man as well as any is to be understood only That God could if he were pleased enforce the salvation of all and every man as well as some wherin that is taken for granted which is denied to wit that God doth necessitate the salvation of some particular men and not others which hath already and shall hereafter be further disproved And although that it cannot be denied but that some men doe perish yet is it not therefore to be conceived that they so perish for want of means sufficient to accomplish their salvation but by reason of their contempt thereof All the waies of God being mercy and truth the goodnesse of God is alwaies first exercised in providing means sufficient for the Salvation of men but when his goodnesse therein is despised and his Grace turned into wantonnesse then and not till then doth his righteousnesse and justice call for judgement and vengeance against the despisers and contemners of him as the Scriptures doe witnesse Jud. 3 4 5 6. Rom. 2.4 5. 2 Chron. 26.14 15 16. In which respect it is that God is said to be slow to anger Nahum 1.3 That he doth not willingly afflict nor grieve the Children of Men Lament 3.33 That mercy glorieth against judgement Iames. 2.13 And that his tender mercies are over all his workes Psal 145.9 CHAP. V. How the opinion of enforcing Faith and Repentance in men opposeth the Wisdome of God IF that Repentance Faith c. were through necessity and not attainable only by the improvement of the means afforded viz. the workes and Word of God it would not stand with the Wisdome of God to expect and wait for the Repentance of men as the Scriptures declare he doth Because that herein hee should not looke for Figs of a Fig-Tree according to the practice of Christ But for Figs of Thornes and Grapes of Thistles which is much below the wisdome of men and therefore much more of God That God doth expect and wait
for Repentance from men is plainly taught in the Scriptures Isai 5.1 2 My beloved saith the Prophet speaking of God hath a Vineyard in a very fruitfull hil and he fenced it and gathered out the stones thereof and planted it with the choicest Vine and built a Tower in the midst of it and also made a Wine-presse therein and he looked that it should bring forth Grapes and it brought forth wilde Grapes Luke 13.6 And Jesus spake also this parable A certaine man had a Fig-Tree planted in his Vineyard and he came and sought fruit thereon and found none Then said he to the dresser of the Vineyard Behold these three years I come seeking fruit on this Fig-Tree and finde none cut it down why cumbreth it the ground Jer. 13.27 O Jerusalem wilt thou not be made cleane when shall it once be Now forasmuch as wisdome doth prohibite a man to expect the effect without the cause or more from any cause then can be effected thereby or to wait for a plentiful harvest in Summer without ploughing and sowing in the Winter who can conceive that Almighty God the fountaine of all wisdome yea who is wisdome it self should expect and wait for repentance from men without vouchsafing unto them means sufficient to answer his expectation therein No man seeketh Figs of Thorns or Grapes of Thistles and shall God that maketh men wise be conceived to be so far inferiour unto him in wisdome as to seek and expect repentance of man it being no lesse impossible to be found Surely nothing can be lesse imaginable And yet for the further prevention of such dishonour able thoughts concerning the God of all Wisdome the Scriptures before cited note unto us these two things First the ground upon which God doth expect repentance from men demonstrated to us under the similitude of a man planting his Vineyard in a fruitfull Hill planting it with the choicest Vine fencing it gathering out the stones c. As also under the similitude of a Husband-man dressing and digging about his Fig-Tree Secondly the time in which God expecteth repentance from men which by Christ in Mat. 21.34 in which Parable he alludeth to Isai 5.1 is declared to be not untill the time of Vintage and the more plainly to declare how farre he is from expecting from men that which is unreasonable in Luke 13.7 he useth these words These three years have I come seeking fruit and finde none c. Under which formes of speech the Lord doth instruct us That as a wise Husband-man doth not expect to receive fruit from his Vineyard without the use of all necessary means required thereunto nor untill the season of the year wherein his expectation may be answered so neither doth he himself look for any thing more from men then what he affordeth unto them sufficient means and opportunity to effect And seeing then that if repentance c. were no otherwise attainable then through the irresistable operation of the Spirit that all impenitent wicked and ungodly persons from whom he expecteth repentance should neither have means nor any opportunity afforded unto them for that purpose for if that the means thereof doe necessarily accomplish the same then all those that have that means must needs be enforced to repentance thereby Therefore repentance must be acknowledged to be obtained only thorow the improvement of such means which God vouchsafeth unto all and the nature thereof be acknowledged to be such that possibly may be neglected by those to whom it is granted and from whence repentance the end thereof is expected Revel 2.21 I gave her space saith the spirit to repent and she repented not CHAP. VI. How the commands of God in Scripture are opposed by the opinion of Gods enforcing Repentance Faith c. THis doctrine to wit of Gods necessitating repentance c. oppose the Commandments of God given unto men whereby he requireth them to repent believe in the name of his Sonne work out their own salvation with fear and trembling Now forasmuch as God cannot oppose himself therefore that which he requireth of men to doe must needs be proper and peculiar to them to perform That God requireth every man to repent c. is evident by the Scriptures Act. 17.30 The times of this ignorance God winked at but now he commandeth all men every where to repent 1 Joh. 3.23 And this is his Commandment that we should beleeve in the name of his Sonne Iesus Christ Phil. 2.12 Work out your own salvation with fear and trembling whereby repentance c. is by God made the peculiar work and duty of man through the improvement of the means vouchsafed unto him for those ends opposite whereunto is the doctrine which averreth repentance c. to be the peculiar work of God and not of men That it is by God made the peculiar work of man through the improvement of the means appeareth from hence that God threatneth condemnation to those persons who thorow the use of such means as he affordeth unto them for that end do or did not repent Mat. 11.20 21 22. Then began he saith the text meaning Iesus to upbraid the Cities wherein most of his mighty works were done because they repented not Wo unto thee Corazin Wo unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sydon they would have repented long agoe in sack-cloth and ashes But I say unto you it shall be more tolerable for Tyre and Sydon in the day of judgement then for you For it cannot be supposed that God should condemn men for not doing the thing which doth not peculiarly appertain unto them to doe And that it is by the opinion of Gods necessitating repentance c. made the peculiar work of God is as evident the opinion it self plainly intimating Then no man by all his best endeavours in the use of the means can possibly attain thereunto which opposition cannot be applied unto God as proceeding from him because that in the Scriptures it is to be observed that he is so far from requiring of men the doing of such things which peculiarly belong unto himself to perform that in all such cases he requireth them to stand still and wait upon him for his help and salvation As we may reade Exod. 14.13 where by his Almighty power he made it his work to give the people passage thorow the red sea he commanded them that they should not fear but stand still and see his salvation As also in 2 Sam. 5.23 where having before undertaken to discomfit the hoast of the Philistims in the behalf of the Israelites he commandeth David that he should not move untill he heard the sound of a going in the tops of the Mulbery trees as also again when he was pleased to make it his peculiar work to deliver the Israelites forth of their captivity he commanded them only to wait upon him with confidence for their delivery from thence Hab.
2.3 Secondly Because it is also to be observed That when he useth the concurrence of man for the accomplishing of any worke he alwaies distinguisheth the work of man from that which belongeth to himself to perform therein and whatsoever he requireth of them in such cases that he will have to be performed by them and will not himself do it for them As first when he gave the people in the wildernes water out of the rock Numb 20.8 he precisely distinguisheth unto Moses the work that he required of him thereunto Take the rod saith he and gather the Assembly together thou and Aaron thy brother and speak ye unto the rock before their eies and it shall give forth his water Secondly Likewise when he promised to deliver the City of Jericho unto his people for the over-throw of the walls thereof he plainly and evidenty declared what he required of them to that end Josh 6.3 4 5. Ye shall compasse the City saith he all ye men of warre and goe about the City once thus shalt thou doe six daies And seven Priests shall bear before the Ark seven Trumpets of Rams-horns and the seventh day ye shall compasse the City seven times and the Priests shall blow with the Trumpets And it shall come to passe that when they make a long blast with the Rams-horns and when ye hear the sound of the Trumpets all the people shall shout with a great shout and the wall of the City shall fall Thirdly And also when he made it his work to destroy the Canaanites and the other Nations for their great and abominable wickednesse and to give the possession of their Land to the children of Israel he clearly manifested unto them what he would have performed on their part for the accomplishment thereof They were to observe his Word and to obey his voice As we reade Exod. 23.20 21 22. and in particular to goe armed before the Lord unto battel Num. 32.20 And he himself would cause the hearts of their enemies to fail them for fear and make them turn their backs upon them untill they were destroyed Exod. 23.27 And this he doth Because that he will not give his glory unto another Isa 42.8 which would necessarily follow upon his requiring of men and assigning unto them the performance of those things which immediately concerneth himself or by his not distinguishing the work of man from his own in such actions wherein his concurrence is required In regard that no man can possibly ascribe unto him the honour of that work which is not evidently discovered to be wrought by him Whereas therefore we finde that men are absolutely commanded to repent c. and are no where required to stand still or wait upon God untill such time as he shall necessitate them thereunto nor yet can finde any distinction made therein as that man should doe this or that and that God will doe the rest repentance as it is considered whether in the disposition of the minde or in the actions and exercise thereof must be concluded the peculiar work of men by the use and improvement of the means vouchsafed unto them by God for that purpose the which will further appear from these grounds 1. Because that the penitent shall rise up in judgement against the impenitent and condemn them as appeareth by the words of Christ in Mat. 12.41 The men of Nineveh saith he shall rise up in judgement against this generation and condemn them because they repented at the preaching of Jonas and behold a greater then Jonas is here which could not be if that repentance were the peculiar work of God and not of men by the improvement of the means For where there is no difference in men but that which is enforced in them by God the one can be no accusation against the other in respect of any such difference for as he that did repent would not have repented if he had not been enforced so he that did not repent would have repented if that he had been enforced And therefore the men of Nineveh if they were enforced to repent can be no greater an accusation against the Iews for their impenitency in the day of judgement then Benjamins brethren can be against him in respect of the cup that was put into his sack against his will or procurement 2. Because the Scriptures doe plainly declare That God doth not require of men beyond what he giveth unto them means to attain unto as we may perceive in the Parable of the talents in Luk. 19.15 where none are called to give an account before Christ at his coming but those to whom before hand he had delivered his money to be improved nor nothing required of any of them but proportionably to that which was delivered to them to whom he giveth much he asketh the more again according to his saying in Luk. 12.48 And so on the contrary From whence it doth follow That seeing repentance is required of all men and that all men shall be accountable to God concerning the same That therefore all men have the means of repentance vouchsafed unto them that repentance by the improvement therof peculiarly appertaineth unto them and is no otherwise to be obtained 3. Because that the impenitent are charged with rebellion against God in respect of their impenitency which plainly argueth repentance not only to be the peculiar work of man but also within his power to be performed rebellion being none other then a wilfull and stubborn refusall of that known duty which a man is enabled to perform And so much the words of the text do evidently declare Ezek. 12.2 Son of man saith the Lord to the Prophet thou dwellest in the midst of a rebellious house That have eies to see and see not they have ears to hear and hear not Their rebellion being demonstrated from this ground That they have eies and see not c. i.e. they know and understand how to perform their duty but they will not do it according to that in Chap. 33.31 32. He that knoweth to do well and doth not to him it is sin Jam. 4 17. Whereas that which a man understandeth not nor is any waies able to perform is imputed to his infirmity only which God will never lay to his charge Heb. 5.2 For we have an high-Priest that can have compassion on the ignorant and of those that are out of the way I obtained mercy because I did it ignorantly 1 Tim. 1.13 CHAP. VII That the opinion of enforcing Faith and Repentance in men cannot stand with the nature of the last Judgement by Christ THis Doctrine namely of Gods necessitating repentance c. in men is inconsistent with the last sentence of Christ which as the Scriptures declare shal be according to every mans works And therfore forasmuch as al such things wherunto men are enforced by a power which they cannot resist are imputable only unto that power whereby they are so enforced It must follow that
capable of working righteousnesse thereby under the promises of Adoption of reward of good workes and of raigning together with God and Christ for ever and ever It doth not therefore follow That because men obtain Justification and Adoption through Faith and are rewarded for their good workes that therefore all these things are not obtained through Grace seeing that it is from the unspeakable Grace of God that we who were dead doe live that we enjoy such precious promises and upon such gracious termes whereby we are or may be made partakers of them And yet although that Justification and Salvation are thus founded upon the Grace of God yet hath every man through the performance of those things whereunto the same is promised as just a right and claime thereunto as our first Father Adam could have had unto life by obedience to the Law as the words of the Apostle in Hebr. 6.10 doe plainly witnesse God is not unfaithfull saith he to forget your worke and labour of love the righteousnesse of God is engaged to performe whatsoever forth of his goodnesse he hath promised And as for the pretence of some gathered from these and such like Scriptures 1 John 5.10 11. Luke 27. That Salvation is freely bestowed upon men without any thing required on their part thereunto their mistake therein is clearly discovered from these grounds 1. That the Apostles of Jesus Christ who handled not the Word of God deceitfully but commended themselves to every mans conscience as in the sight of God 2 Cor. 4.2 doe every where in Answer to the Question What men should doe to be saved Declare That men must repent and believe Acts 2.37 38. Acts 16.30 31. 2. From the practice of the Apostles themselves who being fully instructed in the knowledge of the Grace of God Acts 20.27 yet strove to obtain the Crown of eternall life And not un-necessarily as men beating the Aire 1 Cor. 9.25 26 27. with 2 Tim. 2.5.12 3. From the tenure of the promises which all runne conditionally I will give to him that is a thirst of the water of life freely Rom. 20.6 Be thou Faithfull unto death and I will give thee a Crown of life Rev. 2.10 I have fought a good fight I have finished my course I have kept the Faith henceforth there is laid up for me a Crown of righteousnesse which the Lord the righteous Judge will give me at that day and not to me only but unto all those that love his appearing 2 Tim. 4.6 7. Rev. 3.11 Rev. 3.24 4. And lastly from hence that Salvation it self is intituled The inheritance of reward Col. 3.24 Forasmuch as reward doth alwaies presuppose something either done or to be done in recompence whereof the same is given Moses chose to suffer with the people of God because he had respect to the recompence of reward Hebr. 11.25 26. 5. And although in 1 John 5.10 11. It is said that God hath given us eternall life yet in vers the 12. it is also said That this life is in his Son and that he that hath it must have the Son And the same Apostle in his 2 Epist v. 9 plainly declareth That whosoever transgresseth and abideth not in the doctrine of Christ hath neither the Father nor the Son He is the author of Salvation to those that obey him Hebr. 5.9 And as for Luke 1.77 where it is prophesied That John the Baptist should give knowledge of Salvation to the Jewes by the remission of sinnes The meaning thereof is best interpreted by the tenour of his own preaching unto them whereby they are taught not to expect either remission of sins or Salvation otherwise then through repentance and amendment of life Luk. 3.3 Mat. 3.8 9 10. Luke 3.8 according to that in Acts 3.19 Object Faith being the gift of God Eph. 2.8 Salvation in reference whereunto it is given is the gift of God also Answ First It is not clear in this Text that the Apostle doth intend Faith to be the gift of God but rather that salvation is the gift of God and in what nature Salation is given by him hath been shewed before 2. But admit that Faith is the gift of God it doth not therefore follow that Faith whereunto Salvation is promised is the gift of God for Faith in the Scriptures is diversly taken As first it is taken for the Doctrine of Faith in which respect they that have preached the same are said to preach the Faith Galat. 1.23 and those to whom it was preached are said to hear the Faith Gal. 3.5 and those that received and subjected themselves thereunto are said to be obedient to the Faith Acts 6.7 Secondly it is taken for the bare credence and belief of the Doctrine of Christ in which respect The Rulers that loved the praise of men more than the praise of God are said to believe in Christ John 12.42 43. And thus the Devils are also said to believe and tremble James 2.19 Thirdly It is taken for the knowledge love and obedience of the Doctrine of Christ In which respect those that have departed from the love and obedience thereof are said to make Shipwrack of Faith and a good conscience 1 Tim. 1.19 And lastly it is taken for an assured hope and expectation of eternall life begotten in men through a conscientious privity of the truth of their repentance sincerity of their obedience and the gracious promises of God made thereunto according as the words of the Apostle in 2 Tim. 4.7 8. before rehearsed do declare Now although that Faith in the first and second acceptation whereunto the Apostle in these words viz. It is the gift of God may have respect be acknowledged the gift of God and be after a sort necessarily imposed upon men especially when as the Doctrine of Christ is clearly and evidently demonstrated unto them by the miraculous power of God as it was by the Ministery of the Apostles Yet in the third acceptation by which alone men are intituled to Salvation it cannot from hence be concluded to be the gift of God it being begotten in men only through a due and serious consideration of the truth certainty worth and excellency of the Doctrine therof discovered unto them For like as a soft answer turneth away wrath and a soft tongue breaketh the bone according to Prov. 15.1 and 25.15 Even so the unspeakable love and goodnesse of God appearing unto men received into and laid up in their hearts as it is required in Deut. 6.6 11 18. Prov. 4.4 begetteth in them a love towards God obedience to his Word crucifieth them to the world casteth downe imaginations and every high thing that exalteth it self against the knowledge of God and bringeth into captivity every thought to the obedience of Christ 2 Cor. 10.4 5. Eph. 6.16 17. From whence it is that those persons who have had the mercy and goodnesse of God demonstrated unto them in a more abundant measure than others and have not thereby
removall whereof it s to be observed That in the Scriptures things are apprehended unto God as done by him upon severall grounds As 1. Such things are said to be done by him which he only suffereth or permitteth to be done Job 1 12-21 whether by men or devils Joh. 1.15 16 17 21. Job 2.7 with the 10. 2. Such things are said to be done by him which are no otherwise effected or brought to passe then by the use and improvement of the means that he affordeth for the doing thereof Thus he giveth man day by day his daily bread and feedeth the young ravens that cry Ps 147.9 3. Also such things are said to be done by him which he affordeth fit and necessary means unto men for the doing of Although that through their neglect or abuse of those means the same he never accomplished Ezek. 24.13 because I have purged thee and thou wast not purged therefore thou shalt not be purged from thy filthines untill I have caused my fury to rest upon thee And that God in this sense only is said to work in the Philippians to will and to doe plainly appeareth by comparing the 12. verse with the 13. where the same persons are required to work out their own salvation with fear and trembling because that God worketh in them c whereby his working in them to will and to doe is necessarily implied to consist only in providing and propounding prompt and fit means to induce and perswade them to will and to do the things that in the former verse is required of them because that otherwise the Argument which the Apostle useth to stirre them up to work out their salvation with fear and trembling should more fitly serve to perswade them to sit still and doe nothing nor take any thought or care at all for that purpose For if that God did work in them the will and the deed which is all that is necessary to salvation there should then remain nothing at all on their part to be done thereunto So that the words of the Apostle in this place are to be understood only as if he should have said Be you diligent and carefull to performe the things that God requireth of you to your Salvation * God wrought in the Pharisees and Lawyers to will and to do the things required of them to their Salvation by the Ministery of John or else in rejecting the same they could not be charged with frustrating and rejecting the counsel of God within themselves Luke 7.30 with the margent for he is not wanting but affordeth unto you al necessary means to enable you thereunto 3. And this may also serve to enlighten us in the understanding of Phil. 1.29 which is the next Scripture to be answered the words whereof are these For unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake being delivered in the very same nature as the former viz. as a ground to perswade the Philippians to stand fast in the Spirit with one minde striving together for the Faith of the Gospel and in nothing to be terrified by their adversaries Forasmuch as that which is made the ground of an exortation must not only admit but also with some kinde of vehemency stirre up and provoke to industry and diligence for the obtaining of whatsoever is from thence urged pressed or perswaded unto And that the presence and assured possession of a thing doth prohibite a man to seeke and endeavour after the same and any other to exhort him therunto therefore the giving of Faith and perseverance in this place must not be conceived to consist in the actuall conveiance thereof but in the giving of such means and helps through the use and well improvement whereof they might be enabled to believe and believing to persevere therein to the end against all opposition whatsoever because that otherwise the Apostle must be understood to exhort them to strive for what they already have or else to keep what they cannot loose yea to strive for them because that they have these things already and cannot loose them which is most absurd and not to be imagined And therefore as God is said to give food unto all flesh Psal 136.25 By affording unto them means for the obtaining thereof Prov. 10.4 Prov. 20.4 And as he is said to give assurance or faith unto all men as touching the resurrection and judgement to come by Jesus Christ by his meer granting unto them a ground for their assurance therein Acts 17.3 Even so in this place God is said to give unto the Philippians to believe in Christ and to suffer for his sake by affording unto them means through the improvement whereof they were brought thereunto and might be furnished with power and strength to persevere therin against all the malice of their adversaries 4. The fourth text is the 2 Tim. 2.25 the words are these viz. In meeknesse instructing those that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth from whence it is conceived that repentance is not to be obtained by the use of externall means but is given unto men or wrought in them by the immediate hand of God Answ To which I answer That this inference doth neither suite with that which is exprest in the 18 and 21 verses afore-going in the chapter nor yet with the text it self For first in the 18 vers it is declared that some by the errour of Hymeneus and Philetus who taught that the resurrection was past already had their faith overthrown that is to say were thereby seduced to the belief of that opinion and from the deniall of that the foundation of God and godlinesse to Apostates from all the duties of Christianity and workes of repentance implyed verse 19 which must needs be imputed either to some change and alteration in God or else in themselves but unto God it cannot be imputed for he changeth not Mat. 3.6 His foundation standeth sure therefore it must be imputed to themselves and if so then it must therupon needs follow That repentance in men is not any otherwise obtained then through their own improvement of the means vouchsafed for that end for if that it did not wholly depend upon themselves then it should be altogether impossible either that any thing done or mis-done omitted or committed should be prejudiciall unto them in that respect And that this is so doth further appear by that in the 21 verse the words whereof are as followeth If a man therefore PURGE HIMSELF from these he shall be a vessell of honour sanctified and meet for his Masters use c. Wherein is plainly declared how and by what means Sanctification wherein repentance consisteth is to be endeavoured and obtained viz. That every man by the Doctrine of the Resurrection and Glory in the World to come through conformity to Christ verse 11 12. DOE PURGE HIMSELF from
it But the word is nigh unto thee in thy mouth and in thy heart that thou maiest doe it then which what words can possibly be used more emphatically to set forth to our understandings that righteousnesse which was impossible by the Law is not only possible but easie to be obtained by the Gospel it is not hidden from us nor far off but near unto us in our mouthes and in our hearts that we may doe it Far from their opinion that affirme That God must bow the Heavens and come down into our Souls and infuse into them supernaturall light and faith before that we can either understand or doe any thing requisite to our Salvation 5. But to put this point out of all dispute Whereas the Scriptures do informe us that according to the Law of workes There is none righteous none that doth good no not one Rom. 3.10 12. and yet notwithstanding doe also informe us That Abel Heb. 11.4 Noah Gen. 7.1 Abimelech Gen. 20.4 Lot 2 Pet. 2 8. Zechariah Luke 1.6 were all of them righteous men That Jacob Mat. 1.19 Simeon Luke 2.25 Cornelius were just men Acts 10.1 22. That Job chap. 1.18 Asa 1 Chron. 15.17 and others were upright and perfect men Phil. 3.15 That Ahimaas the son of Zadock 2 Sam. 18.27 and Barnabas the son of consolation were both of them good men Acts 11.24 It must therefore necessarily follow That what was impossible by the Law or covenant of workes is possible by the Gospel or covenant of Grace and that righteousnesse justice goodness and eternall Salvation which could not be obtained by the former hath and may be obtained by the later And yet notwithstanding although that the Covenant of Grace or the Gospel doth require to Salvation the performance of all such good workes which are within our power to performe yet ought it and that eminently to be esteemed by us a Covenant of Grace and that for these respects First In regard of the time state and condition wherein all man-kinde were when this Covenant was vouchsafed unto them That is to say When all man-kinde by reason of Adams transgression were brought under the guilt of condemnation and everlasting oblivion having no eie to pity them Ezek. 16.5 6. nor ability to deliver themselves from peace but must of necessity have perished therein for ever 1 Cor. 15.16 17 18. That then God the Father of all pity and compassion commended his love unto them Rom. 15.8 and forth of his infinite goodnesse was graciously pleased by the death of his only begotten Son to pay the price of their redemption to ransome them from that estate 2 Cor. 5.14 1 Cor. 15.21 22. and to say unto them return from corruption ye perishing sons of men and live and in relation thereunto to grant this Covenant of life and Salvation unto them 2. That because in this Covenant God requireth of us lesse than his due and no more then what in our fallen estate we are sufficiently enabled to performe and render unto him we owed unto him perfect innocency being in creation made perfect by him Eccl. 7.29 he asketh of us but integrity consistent with nocency and imperfection so considered as plainly appeareth by that which is spoken concerning David 1 Kings 9.4 Asa 1 Kings 15.14 Simeon Luke 2.25 Cornelius Acts 10.22 and divers others declared to be perfect just and upright men notwithstanding all their frailties sensurable by the covenant of works and are by God approved and accepted in reference to his covenant of Grace 3. In regard that although we have our lives of Grace and that he asketh of us so little in comparison of what we are indebted unto him he is so bountiful as to grant us a reward of all our workes Hebr. 11.6 ye such an exceeding great reward that our light afflictions which are but for a moment worketh for us a far more exceeding and eternall weight of Glory 2 Cor. 4.17 That he should grant us any reward at all for any service done unto him if we consider that it was nothing but his owne which we gave unto him that we received it of him and that we our selves likewise are his and that by a double debt it must needs according to the humble confession of David be acknowledged great bounty in him 1 Chro. 29.13 14 15 16. but that he should so far regard our bounden affection as to reward us for our very meanest workes even for a cup of cold water given in his name and to grant us so great a reward for so small a worke as a Prophets reward doubtles one of the greatest for but receiving a Prophet in the name of a Prophet Mat. 10.41 must needs be acknowledged transcendent Grace love that passeth all knowledge The 6. Text is Jerem. 31.31 32 33 34. the words whereof are as followeth Behold the daies come saith the Lord that I will make a new covenant with the house of Israel and with the house of Judah Not according to the covenant that I made with their fathers in the day that I tooke them by the hand to bring them out of the Land of Egypt which covenant they brake although that I was a husband unto them But this shall be the covenant that I will make with the house of Israel After those daies saith the Lord I wil put my Law in their inward parts and write it in their hearts c. From whence it is ordinarily objected That God hath covenanted necessarily and unavoidably to instruct some men in the knowledge of himself and by putting his Lawes into their hearts to worke in them repentance faith c. The which objection as it supposeth some men to be more accepted and beloved of God in the estate of unbelief then others hath been often before disproved yet in regard that it hath so seeming a countenance of truth put upon it by this Scripture with some others speaking in the same language I shall further answer thereunto desiring First That it may be considered that seeing there are but two Covenants known at any time to be given by God unto men the one of works the other of Grace all man-kinde must be concluded either to be under the first or under the later of them 1. But under the first they are not because that God finding fault therewith hath repealed it caused it to wax old and to vanish away Heb. 8 7-13 2. Secondly Hath redeemed all men from the curse and penalty thereof death Gal. 3.13 3. Thirdly Hath prohibited all men from seeking righteousnesse thereby Acts 15.10 Romans 10.3 And therefore all men must be concluded to be under the second And not for these reasons only But also 4. Fourthly Because that the duties of the second Covenant viz. Repentance c. is required of all Act. 17.30 And 5. Fifthly That Salvation the end thereof is thereupon promised unto all whence those that perish are charged with neglecting Salvation Heb. 2.3 6. And lastly Because
to write his laws in the hearts of the Israelites in the later daies rather then in the former was because that in the later daies by the Ministery of his Sonne he would more abundantly demonstrate his love and goodnesse unto them then formerly he had done by the Ministery of any of his servants The which although it did most powerfully tend to imprint his Love and Fear in them and to perswade them to deny all ungodlines and worldly lusts and to serve him in righteousnes and true holines all their daies Lu. 1.74 75. yet forasmuch as that means did not inevitably effect the same in them for if it had then they should all of them been converted thereby therefore it cannot from hence be rightly inferred from this text That God hath promised effectually to beget the love and fear of himself in any one man more then another 2. It is also to be considered That when God in the Scriptures saith that he will doe this or that it doth not alwaies imply an absolute and peremptory resolution in him necessarily to enforce and bring the same to passe but to administer such means whereby he knoweth that men either by a direct or indirect use thereof will or may be induced to the doing of that which he saith he will doe In the later respect it is that he speaketh when he saith I will harden Pharaohs heart because that considering him to be a proud covetous tyrant he knew that he would take occasion of obstinacy against him by reason of his mercy towards the oppressed Israelites notwithstanding all his signes and wonders shewed unto him powerfully tending to humble him to the very earth before him and refuse to let them depart out of his Land as he was commanded And in the former respect are the words of the Apostle 1 Tim 2.4 to be understood when he saith That God would have all men to be saved And so likewise are the words of Christ in Iohn 12.32 to be taken where he saith And I if I were lifted up from the earth I WILL DRAW all men after me because that by his Death and Resurrection he should further manifest himself to all men to be the Saviour of the world For as when he affordeth unto men the means of repentance he is said thereby to purge them from their filthinesse though that they be not actually purged thereby as was shewed before in Ezek. 24.13 So according to these Scriptures when he dispenseth meanes extraordinary tending to lead men to Conversion and Salvation Then more especially it is said That he will put his Laws into their hearts will draw them to Christ and will have them to be saved Thirdly It is to be considered That like as God faith That he will write his Laws in mens hearts circumcise their hearts make them new hearts and new spirits Ier. 31.33 Deut. 30.16 Ier. 36.26 Even so he also requireth men to write his Laws in their hearts Prov. 7.3 Circumcise their hearts Ier. 4.4 and make to themselves new hearts and new spirits Ezek. 19.31 Now as the Evangelical precepts are not to be expounded against the promises so neither are the promises thereof to be expounded against the precepts and if considered together they are to be understood as if God should say I will afford means unto you for these ends do you improve them thereunto If it be said that these precepts serve only to expresse unto men that which God promiseth to work in them It is answered first That this is a very forraign exposition and will neither be warranted by Scripture or sound reason God being never known to require of men that which he himself promiseth to doe for them and most irrationall to conceive that he should not rather expresse his goodnesse towards men in requiring them to wait upon him for the things that he purposeth to bestow upon them then to give them precepts for the doing thereof thereby to divert their hopes and expectation as from the promises and to set them on work to beat the air or to make brick without straw But secondly seeing it is manifest that these precepts are unto all men and as manifest that all men have not the things enjoyned therein effected in them it cannot in any wise be supposed that the intent of God in them should be to expresse what he himself would work in men but to enforme us that his promises to put his Laws in mens mindes to write them in their hearts to make them new hearts c. consisteth only in affording unto them means serving for those ends which they themselves are enjoyned to improve for the effecting thereof 4. Lastly It is to be observed That those very persons the Israelites to whom this promise hath the most principal relation unto whom the Apostle most directly applieth the same in the 10 Chapter to the Hebrews are notwithstanding by him evidently declared to be under a possibility of sinning wilfully against the knowledge of the truth of trampling the Sonne of God under their feet and counting his bloud the bloud of this Covenant wherewith they were sanctified an unholy thing and of doing despite unto the spirit of Grace and thereby of incurring to themselves the sorest punishment judgement and fiery indignation which possibly could not be if that God in this Covenant had absolutely promised or undertaken to put his laws in their hearts and write them in their mindes c. as it is supposed or any otherwise then by administring unto them means for those ends which possibly might be neglected and contemned by them But because that this Scripture serveth so clearly to discover the intent and nature of this Covenant it shall be rehearsed verbatim Heb. 10.16 This is the Covenant that I will make with them after those daies saith the Lord I will put my laws into their hearts and in their mindes will I write them And their sinnes and iniquities will I remember no more Now where remission of these is there is no more offering for sin Having therefore brethren boldnesse or liberty to enter into the holiest by the bloud of Jesus By a new and living way which he hath consecrated for us through the vail that is to say his flesh And having an high Priest over the house of God Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water And let us consider one another to provoke unto love and to good workes Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching For if we sinne wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sinnes But a certain fearfull looking for of judgement and fiery indignation which shall devour the adversaries He that despised Moses Law died without mercy