false Apostles urged it as a worke of the Law as a dutie and worke to be done necessary to justification and salvation Now the Apostle in saying that if they were circumcised they were bound to keepe the whole Law doth not look at the Primitive institution of it but hath respect to that which the false Apostles intended urging Circumcision as a work of the Law necessary to their justification and salvation and thus taking it the Apostle doth truly tell them that if they were circumcised in this manner and to this end they were bound to keepe the whole Law because by what reason Circumcision was necessary by the same reason all the rest of the Law was necessary also and if they were bound to observe Circumcision to be justified by it then were they also bound to observe the whole Law because if wee be justified by workes wee must doe all the Law to obtaine justification by it This is the Apostles intent but this doth no more prove Circumcision to be a seale of the covenant of workes then our Baptisme is Concerning which I may say as much as Paul doth of Circumcision if any shall esteeme Baptisme as a worke by which to be justified I will then say to such a one that if he be baptized in this manner and for this end to be justified by it as by a worke that then he is bound to keepe the whole Law But did not Circumcision in the Primitive institution of it Quest bind them to the observation of the whole Law Yes but not in that sense as now wee speake of Answ it bound Abraham and all his seed and all such people as should joyne themselves unto them to observe all the ordinances and commandements of God But how not as workes to be justified by but as meanes by which they should testifie themselves to be a separated people severed from other people of the world having peculiar Lawes given to them to walke by They had ceremonies to lead them to Christ such as no other people had they had Judgements and Lawes of State given by God himselfe so as no other people of the world had the like they had the Morall Law revealed unto them more fully then any other people and in the observation of all these they were to testifie themselves to be the people of God not communicating with the Lawes of other Nations but walking in their owne but yet not so as to justifie themselves thereby Circumcision bound them to the observation of the Law in the former way but not in the latter Argu. 2 The covenant of workes binds not to the observation of the ceremoniall law but of the Morall onely but that covenant at Mount Sinai bound them to the keeping of the Ceremoniall law and therefore was not properly a covenant of workes Hence saith the Apostle Heb. 9.1 to 6. That the first Testament or Covenant had ordinances of divines service c. By the first Testament meaning the Covenant delivered at Mount Sinai Now these ordinances mentioned by the Apostle were types and figures of spirituall things belonging to the Church of the new Testament and did appertaine to the covenant of grace signifying the blessings wee receive by Christ and if these ordinances respecting Christ were given in the first Testament or Covenant then surely that Testament or Covenant was not a Covenant of workes Argu. 3 That Covenant which did so convince of sinne as that it did also shew the way of expiation of sin and of forgivenesse could not be a covenant of workes for the covenant of workes onely convinceth of sinne and condemnes for sinne but shews not the way of expiation of sinne But this covenant at Mount Sinai did so convince of sinne that withall it shewed the way of forgivenesse for it taught men to looke for righteousnesse by the bloud of the sacrifice which was in type the bloud of Christ and therefore it so revealing and shewing Christ it could not be the covenant of workes Argu. 4 The covenant of workes was in Adam made with all none excepted not with one people more then another But this covenant made with Israel was made with them as with a select chosen and peculiar people whom God had taken to himselfe out of all the people of the earth and thence is that Preface before the Law I am the Lord thy God that brought thee out of the land of Aegypt God had separated them to himselfe from Aegyptians from Canaanites from Edomites c. and then revealed his Covenant unto them therefore this covenant made with Israel alone cannot be a covenant of workes which is made with all flesh That covenant which God made with Moses his person was Argu. 5 not a covenant of workes but of grace but the covenant which God made with them was the same which he made with Moses as appeares Exod. 34.27 therefore c. If any shall say that God then made a covenant of workes with Moses then it must follow that Moses was not now nor before under a covenant of grace which is contrary to the Apostle Heb. 11.23 24. when he saith By faith Moses when he came to yeares c. or else if he were before and now under the covenant of grace and yet now God makes another covenant with him putting him under the covenant of workes then a man may be at the same time under both covenants of workes and grace and so both under blessing and curse and in a state both of life and death If it had been a covenant of workes which God made with Israel Argu. 6 at Mount Sinai then should he have called them from a covenant of grace to a covenant of workes from a covenant of life to a covenant which now in this estate of corruption ministers nothing but death which is contrary to the Apostle Gal. 3.17 where he shews the Law cannot disanull the former Testament this were to make the Lord goe from a covenant of grace to a covenant of workes and it were the same in effect as to make them perfect by the flesh when the Lord had begun with them in the spirit Gal. 3.3 God carries on his people from faith to faith from grace to grace and not from grace to workes Therefore the covenant then establisht with them was not a covenant of workes for them to expect life by but onely the covenant of workes was then revealed with reference to the covenant of grace That covenant which was made by a sacrifice coming between Argu. 7 and confirmed by the bloud of the sacrifice that covenant is not a covenant of workes but this covenant was so made and confirmed Exod. 24.2 3 4 5 6 7 8. that sacrifice typed the sacrifice of Christ that bloud typed out Christs bloud but Christs bloud doth not confirme the covenant of workes but of grace But against this some doe object divers things Object 1 They say the covenant made with Israel at Mount
till he call and justifie but first he calls to faith and justifies and then glorifieth him that believeth And here though the giving of life to him that believeth be conditionall and followes the giving of faith yet is the giving of life as free grace as the giving of faith both one and other springing from the same fountaine even from the purpose of his grace by which he purposed first to call unto faith and then by faith to bring unto life and salvation so that the adding of a condition doth not abrograte the freenesse of grace promised but only shews in what order and way we must expect the blessing one blessing of the Covenant of life going before another following the former being conditions to the latter faith a condition of salvation but both faith and salvation springing from the same purpose of Grace Secondly These conditionall promises are promises of the Gopel and therefore also promises of free grace either these promises are promises of free grace or else the Gospel is not a Doctrine of free grace It is the Gospel only and not the Law which saith Believe and be saved The Law never made promise of salvation upon such a condition If then these conditionall promises bee promises of the Gospel then they are promises of free Grace or else the Gospel is not a Doctrine of free Grace Object But some stick not to affirme that in such sayings or promises as these Believe and thou shalt bee saved the commandâ—ment requiring Faith is legall Faith being as they say commanded in the Law Though they will acknowledge that the promise of giving faith is a promise of the Gospel not of the Law yet the Commandements which commands us to believe is a Commandement of the Law not of the Gospel as they teach Answ It is confessed that there is a Faith commanded in the Law as hath been shewed before but now when we speak of faith in Christ unto justification and salvation the Commandement enjoyning this faith is no Commandement of the Law but of the Gospel which I prove by these ensuing Arguments 1. The Apostle in Gal. â— 12 is expresse for this which I say when he saith the Law is not of faith that is the Law is not a Doctrine or Commandement teaching or commanding faith which to be the meaning is evident by the opposition which the Apostle makes presently shewing what it is which the Law commandeth Namely this the man that doth these things shall live in them vers 12. and so before in vers 10. Cursed is every man which continueth not to doe c. That which the Law requires is expressed under the word doing not believing And let us marke the manner of the Apostles arguing In the 11th vers besides other Arguments before laid downe the Apostle proves by testimony of Scripture the point hee had in hand sc That a man is justified by faith and therefore not by works of the Law 2. Now whereas some Galathian that mixed faith and the works of the Law together in point of justification might object and say that a man might be justified by faith and yet bee justified by the Law also because the Law commands faith and therefore justification by faith and justification by the Law commanding faith may stand together Hereto the Apostle answers by denying that which is supposed Namely that the Law commands faith affirming the plaine contrary the Law is not of faith It s not a Doctrine teaching or commanding faith Hereto also agrees these words of the Apostle in Rom. 3.27 Where the Apostle distinguisheth between the Law of works and the Law of faith by the Law of works understanding the morall Law by the Law of faith understanding the Gospel the morall Law is called the Law of works because it commands works the Gospel is called the Law of faith because it commands faith Here are two distinct Lawes having two distinct commandements as two distinct conditions of the two Covenants each of these severall commandements must be referred to their own Law commanding them not works to the Law of faith nor faith to the Law of works but works to the Law of works and faith to Law of faith that is the Gospel Object But by this meanes if we make the Gospel a law to command we shall perhaps seeme to joyn hands with the Papists making Christ another Moses another Law-giver to give us a new Law as they use to speak Answ That Popish dung of making Christ a Law-giver in that sence as they meane sc to give us a Law of greater perfection then Moses Law was thereby to justifie our selves by a more perfect righteousnesse c. we detest and abhorre and yet neither must we deny Christ to be a Law-giver unlesse we will both deny plaine Scripture which gives him that title Isai 33.22 Iames 4.12 and deprive him of his Kingly Office making him no King though therefore Christ be not a Law-giver to give a Law of works to justifie our selves by it yet he is a Law-giver to give us a law of Faith commanding us to believe and giving us also a law of obedience and subjection in doing whereof we must testifie our love and thankfulnesse unto God Thus then the Gospel being a law of faith distinguished against the law of works the commandement to believe cannot belong to the law of works but to the Gospel which is the law of Grace And hereto agrees that also Rom. 1.1 with verse 5. where Paul speaking of his Apostleship and being put apart to preach not the law but the Gospel of God he shews the end of his preaching was that obedience might be given unto the faith that is that the Doctrine of Faith being made known and the commandement of Faith published men might be brought to submit to that Doctrine of Faith revealed It is the Gospel then which calls for this obedience of Faith as the Apostles own words import 2. Out of the same place in Rom. 3.27 compared with Rom. 4.1 2. I argue thus That which doth exclude glorying or boasting cannot be commanded in that Law which doth not exclude boasting But faith doth exclude boasting Rom. 3.27 The Law of works doth not exclude boasting Rom. 4.1 2. and therefore faith cannot be commanded in that Law 3. Faith stands in reference and relation unto Christ looking to him and resting upon him for salvation therefore called the faith of Christ and faith in his name c. Christ is the proper object of Faith as it justifies and saves whence it followes that if the law doe command faith it must of necessity set forth Christ also as the object or foundation on which it is to rest The act cannot bee without the object nor Faith without Christ might be though there were no Faith in men to believe on him But Faith cannot be but it must have Christ to rest on There is no believing to salvation without Christ nor can the law therefore
be considered consider how the name Christ is taken in Scripture and that is two wayes First Personally Secondly Mystically 1. Personally and that most usually as in those places A Saviour Christ the Lord In Christ are all the promises yea and amen There is one Mediatour between God and man the man Jesus Christ 2. Mystically not for Christs person alone but for the whole body of the faithfull united to Christ and so it is taken 1 Cor. 12.12 where the Apostle having spoken of the severall gifts powred upon the members of the Church saith As many members make one both so is Christ that is according to all Expositors the body of Christ the faithfull that are knit to him by faith and it cannot be taken otherwise and so it is taken here in this place Gal. 3.16 Marke then there is Christ mysticall as well as Christ personall And Christ mysticall being the whole company of the faithfull are this one seed of Abraham to which the promise is made as opposed to the carnall seed which seeke for righteousnesse by the law which have no part in the promise But how may it appeare will some say that this is the Apostles meaning that the name of Christ is so to be taken in this place for Christ mysticall 4. To cleare this therefore marke the next point namely the order how the promise is made to Abrahams seed and in what order the seed spoken of cometh to partake of the promise And that is thus The promise is made first to Abraham and then to his seed to Abraham at first hand and to his seed as second in order from Abraham Abraham is the root his seed are as the branches and therefore this seed being such a seed as cometh to have right to the promise as second in order from Abraham therefore this cannot be Christ personall but mysticall for Christ personall doth not come to have right to the promise from Abraham but rather Abraham from Christ Some more reasons to confirme this interpretation you shall see afterwards 5. Adde hereto the consideration of the Apostles scope and matter which he hath in hand and see whether this interpretation doe not agrâ—e with that also The scope then which the Apostle aymes at is to prove that wee are justified not by the works of the Law but onely by faith in Christ Jesus and that whosoever believeth in him whether Jewes or Gentiles are iustified by him there being but one way of life for both people Rom. 3.29 30. Now this one proposition that all both Jewes and Gentiles are justified onely by faith in Christ though it be but one compleat truth yet it stands of three branches or parts contained in it for first there is in it faith the instrument secondly Christ the object thirdly Jewes and Gentiles the subject to be justified and though no one of these is in any part of the Apostles discourse excluded yet in some passages he drives more especially at some one of them and in other passages at another as for example Chap. 3.5 6 7. here he speakes more especially of faith the instrument and meanes of our justification sometimes againe he poynts more particularly at the subject or persons to be justified as in ver 8.14 mentioning the Gentiles sometimes he aymes especially at Christ the object of our faith as vâ—r 17. The promise was made with respect to Christ Nâ—w because one of these branches namely that which concernes the Gentiles might seeme to be brought in by the Apostle beâ—â—des or â—â—ainst the intent of the promise made to Abraham and to his sâ—ed for it might seeme that the promise being so limited to Abrâ—ham and tâ— his sâ—ed therefore the Gentiles which were not the seed of Aâ—â—â—hâ—m were to have no part in the promise therefore to remove this douâ—t the Apostle shewes that the believing Gentiles are a paâ—t of that seed of Abraham to which the promises were made as he saith ver 7. Thâ—se that are of the faith they are the seed of Abraham And if it be asked how that can be he tells you ver 29. That if we be by faith beâ—â—mâ— Christs then wee are Abrahams seed and heires by promise so that be we Jewes or Gentiles if wee â—e of the faith of Christ we are Abrahams seed and partakers of Abrahams blessinâ— The reason whereof is given ver 17. Bâ—â—â—use the promise of blessednesse was made to Abraham and to his seed with respect to Christ as being one with Christ and no otherwise so that when the Apostle saith The promise is made to one seed which is Christ his meaning is as if he should have said Whether they be Jewes or Gentiles thâ—t believe in Christ and are one with him by faith they are alike partakers of the blessing because the promise is made to men as they are Christs and as they become one with him by faith And because the Apostle saw that some others might still object that though it was thus before the Law that men should be justified by faith yet after the Law given there was a new way of justification shewed namely by the workes of the Law To this the Apostle answers No and gives a double reason of his deniall First That the Covenant or Testament of God is unalterable no man may adde or alter any thing therein therefore much more is Gods Covenant unalterable ver 15. Secondly Because the Covenant was confirmed before in respect of Christ or with respect to Christ and onely to that seed which is by faith made one with Christ and therefore being made to that seed only which is Christs and with respect unto Christ it cannot be disanulled without disrespect and wrong doing unto Christ v. 16. And hereto agrees that which follows vers 17. that the covenant was confirmed before with respect to Christ Christ is the bond of the covenant betwixt God and us so as if that covenant which God hath made with respect unto Christ should be broken and disanulled it could not but be a neglect cast upon Christ himself but this cannot be therefore the covenant made with respect unto Christ and made with that seed which is Christs and one with him must needs stand fast and never be disanulled Thus then we see how the taking of Christ for Christ mysticall agreeth both with oâ—her Scriptures and with the scope of the Apostle in this place and therefore when they say the promise is made to Christ only and therefore not to us I say it follows not it is to Christ only and yet to us also because it is to Christ mysticall and not to Christ personall And when they say it is to one seed therefore not to us being many I answer it followes not if by many they understand many persons the persons of all the faithfull making up but one spirituall seed as the whole number of those that seek righteousnesse by the Law do make but one carnall seed 1. Thus much I
grant first that all the promises are made to Christ only even to Christ personall in this sense if men mean to Christ that is with respect to Christ as Gal. 3.17 and that in him they are yea and Amen as 2 Cor. 1.20 But this doth not hinder but they are made to us also they being in and through him confirmed to us 2. I adde more that those promises which do concern us are not only made to us through Christ but they are made first to Christ in our behalf before they are made to us because all the whole work of our redemption and salvation was transacted between the Father and the Son before the foundation of the world and is afterwards revealed to us in due time as is evident Tit. 1.2 and 2 Tim. 1.9 But this doth not hinder but that the same promise is afterwards in time made to us also Look as it is in covenants among men while the childe is yet unborn the father takes conveyance of an Inheritance for him which he keeps in his own hand till the childe be born and comes to yeers and then he puts it into his own possession so it is here we are for a time hid in the womb of Gods election till we be brought forth by the grace of regeneration during which time we are not in our selves capable of receiving any promise of life made to us but it is made to Christ in our behalf and he receives the promise from the Father in our stead but yet so that when we come to be born anew the promises are made unto our selves and we are put into possession of them 3. I grant there are some promises made to Christ not only in our beâ—alf and for us but to Christs own person as we have shewed before in speaking of the Câ—venant between the Father and Christ but yet so as that thâ— people of God hâ—ve also a right and interest in some of them Such a promise is that in Isai 50.7 8. which words imply a promise made to Christ that though Christ did take upon him the sins of Gods people yet God would justifie him from them all and this promise Christ relied on and yet this promise is by the Apostle applied to us also Rom. 8.33 that we should be justified by faith in him so also there is a promise made unto Christs person Isai 42.1 that he should be filled with the Spirit yet not made unto Christ only but unto us also Isai 44.3 from Christs person they are derived unto us they belong unto him as the head yet unto us as the members and even those promises which are made thus to Christ and to us both may be truly said to be made to the one seed of Abraham which is Christ namely Christ mysticall Christ with all his body consisting of all the faithfull both Jews and Gentiles Before I proceed to Use I will adde two or three Reasons more to cleer this interpretation that this seed is meant of Christ mysticall not personall Frst one was named before because it is such a seed as comes to have right to the promise as second in order from Abraham Secondly consider next that when God saith to Abraham Gen. 17.7 I will be thy God and the God of thy seed look what seed is there meant the same is meant in this place of the Galatians chap. 3.16 Now what seed is meant Gen. 17.7 the Apostle expounds Gal. 3.7 They that are of the faith are the children of Abraham and vers 29. they that are Christs they are Abrahams seed not only Christ but those that are Christs are Abrahams seed and heirs by promise these therefore are the seed to whom the promise is made Thirdly the Apostle in this place of the Galatians speaks of such a promise as whereby a sinner should receive justification and forgivâ—nesse of sin before God for he is handling the matter of ju â—ification and shews how a sinner comes to partake of the blessing of life and righteousnesse therefore he must needs speak of such a seed as stands in need of justification and righteousnesse which do most properly agree to the faithfull Fâ—uâ—thly the Apostle here speaks of two Testaments one coming after the other one disanulling the other from which I reason thus look to whom the latter Testament of the Law was given unto them was the first covenant or testament of grace given now the latter testament or covenant of the Law was given to all the faithfull seed of Abraham for saith the Apostle it is a Scoolmaster to bring them to Christ Gal. 3.24 therefore to them also was the former testament or promise given That ye may the better discern the force of this reason consider how the Apostle in treating of justification delivers this heavenly doctrine that a sinner is justified by faith alone in Christ without works Now hee makes an objection True might some say before the giving of the Law justification was by free promise but when the Law was given then there was another way of justification appointed at least to joyn works with the promise and the former way of justification by free grace was disanulled by the latter that is the bringing in of the Law here is the force of the objection Now if we shall conceive the promise was made to one seed and the covenant of the Law given to another and not both of them to the same seed then there is no colour of reason in the Apostles objection for if the promise of Grace was given to one seed of Abraham that is to Christ personall and the covenant of the Law given to another seed then one need not disanull the other but they may both stand together for if a man make two different covenants with two severall persons they may both stand the one not impeaching the other but here is the strength of the objection that it is supposed that the two covenants are made with the same persons and then there is some seeming appearance of one disanulling the other therefore the strength of the objection infers cleerly that both the promise of Grace and covenant of the Law was made to the same persons to Abrahams seed to all the faithfull which are the children of Abraham Thus this objection is answered and the doctrine confirmed that whatsoever salvation c. Vse 1 To let us sâ—e the abundant grace and kindnesse of God to us poor capâ—ives vassals wretched undone creatures that he should vouchsafe to enter into covenant with us it was much in Davids eyes that Jonathan the heir of the crown should enter into covenant with him how admirable then is this in our sight that the great God of heaven and earth should enter into covenant with the sons of men he hath herein stooped below himself and hath lift us above our selves this grace we may stand and wonder at that the high God who is free from all and bound to none no
man was yet righteous persisting in that innocency and righteousnesse in which he was created there was yet no breach made the heart and mind of man answering to the mind of God and therefore there was no need of a Mediator to bring them together But when the Covenant of grace is made with man there is a former breach between God and him and so there is need of a third partie of a Mediator to make them one Hence is that in Gal. 3.20 A Mediator is not a Mediator of one whiles wee are one with God there is no need of a Mediator no more then there is need for one to mediate between a man and himselfe this is the ordinary interpretation of that place though it may probably beare another sense and so it was betwixt God and man in the beginning there was no variance then between them by sinne then God made a Covenant with man as with his friend as Abraham is called the friend of God but when sin had made a breach between God and man then strangenesse and enmitie followed God is estranged from us and wee are enemies unto God so that without a Mediator wee can never come to be united into Covenant againe Now man feares and trembles to come before God and God being offended cannot be at peace unlesse his Justice be satisfied Therefore when Adam had once sinned he feared to come into the presence of God and hid himselfe till God revealed and made knowne to him the Mediator of the Covenant that the Seed of the woman should breake the Serpents head The Covenant of workes was delivered to the children of Israel at Mount Sinai by the hand of a Mediator Gal. 3.19 Object and so the difference is taken away I grant the Covenant of workes was then revealed and made Answ 1 knowne to the children of Israel as being before almost obliterated and blotted out of mans heart and therefore God renewed the knowledge of the Covenant of workes to them I grant also that the Law was given to them by the mediation Answ 2 of Moses who was a mediator betwixt God and them But I adde withall that the Law though it containe the summe Answ 3 of the Covenant of workes yet was not delivered unto that people for this end to stand between God and them as a Covenant of workes by which they should be justified and live but onely as it was subservient and helpfull unto them to attaine the end of the former Covenant of grace which God had made with them in their fathers God had promised Abraham to be a God to him and to his seed but now the Israelites having been long trained up among an ignorant and Idolatrous people they little knew what need they had to flie to the promise of grace and therefore the Lord now reveales his Law to them in that manner to make them see by the terrors of the Law that they cannot come neare unto God thereby this was the Lords end in giving the Law unto them and not to stand between God and them as a Covenant of life by which they should live This is evident by that of the Apostle Gal. 3.19 Wherefore then serveth the Law The Apostle had before proved that wee are justified by faith in the free promise and not by workes some then might object Why was the Law then given to the children of Israel The Apostle answers it was given to restraine transgression to convince men of sin and to be as a Schoolmaster to bring them to Christ Gal. 3.24 These then were the ends of giving the Law 1. That the knowledge of sinne might abound Rom. 5 19 20. The Law entred that sinne might abound that is the knowledge of it that man might know his sinne Secondly To lead them to Christ Thirdly To restraine the transgression and sinne of man and to keepe them in obedience But not as I said to stand in the forme of a Covenant for them to be justified and saved thereby The Law is to be considered two wayes First Absolutely and by it selfe as containing a Covenant of workes Secondly Dependantly and with respect to the Covenant of grace 1. Absolutely alone by it selfe and so it was given as a Covenant to Adam in the beginning and so considered it shews the way and meanes of life by which wee might live 2. Respectively as having reference to the Covenant of grace and so it was given to the children of Israel at Mount Sinai both as antecedent and consequent thereto As antecedent to it to prepare them for Christ and the Covenant of grace and also as subsequent to it to teach them how to walke and please God when they were entred into a new Covenant with him And thus was it given unto them And here because some may doubt of this truth I will therefore lay downe some grounds to confirme it and to make it cleare that the Covenant made with Israel at Mount Sinai was not a Covenant of workes Argu. 1 That Covenant which God made with Israel at Mount Sinai had Circumcision for the signe and seale of it which was the signe and seale of the same Covenant which God made with Abraham Gen. 17. And therefore this Covenant made with Israel having the same signe and seale with the other made with Abraham it was the same Covenant also For if the Covenant had been altered the seale should have been altered also the seales of the one Covenant not being sutable to the other It were now absurd to bring in the seales of the Covenant of workes made with Adam and to annex them to the Covenant of grace now made with us in Christ and no lesse inconvenient were it to put the seales of the Covenant of grace to the Covenant of workes Now if this Covenant made with Israel was the same with that which was made with Abraham having the same seale and confirmation then surely it was not a covenant of workes but of grace because the covenant made with Abraham was a covenant of grace and not of workes Rom. 4. Object But it may be said that Circumcision was a seale of the covenant of workes else how doth the Apostles Argument hold which he urgeth Gal. 5.3 where he saith If yee be circumcised yee are bound to keepe the whole Law As implying that Circumcision was a seale of the covenant of workes binding them to the observation of the whole Law that they might be justified thereby even as Baptisme binding us to believe on Christ for forgivenesse of sinnes is therefore called a Sacrament of the Covenant of grace Wee must consider Circumcision two wayes First Answ According to its primitive institution as it was appointed by God unto Abraham and then as it was abusively urged and intended by those Judaizing Apostles which sought to corrupt the truth In the Primitive institution of it it was appointed to be a seale of the covenant of grace as is evident Rom. 4.11 But the
would againe receive us graciously Hosea 14.2 And thus by meanes of this our blessed Mediator and Advocate wee are holden and continued in Covenant with God so as the Covenant of his grace peace made with us stands fast through Christ notwithstanding our manifold declinings and turnings backe from him Differ 3 The third difference between the Covenant of workes and of grace is this That in the covenant of workes Gods acceptation begins with the worke and so goes on to the worker or person working But in the covenant of grace his acceptation begins with the person and so goes on unto the worke In the one God accepts the person for the workes sake In the other God rewards the worke for the persons sake Hereof it is that the life promised in the Covenant of workes Rom. 4.4 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a debt as due unto the worke unto which it is promised But that which is promised in the covenant of grace is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift as being freely given to the person without respect to any worke or if to the work yet for the persons sake This word gratis freely puts the difference between the covenant of workes and of grace In the covenant of work God justifies the doers of the Law but not gratis freely but in the covenant of grace God justifies freely without respect to the worke out of love to the person This is noted in the speech of Moses concerning Abel Gen. 4.4 God had respect to Abel and to his sacrifice Abel being a believer and under grace God had respect to his sacrifice but it was because he first had respect to Abel himselfe Hence also is that argument of theirs in Judges 13.23 Judg. 13.23 If say they the Lord would slay us he would not have accepted an offering at our hands They reason from the acceptance of their service to the acceptance of their person because the person is accepted first and therefore if the offering be accepted then the person much more But on the contrary the Lord threatneth that when he tooke no pleasure in their persons Mal. 1.10 then their offerings should not be regarded And so when Elijah and the Priests of Baal offered the same kinde of sacrifice God accepted the sacrifice of Elijah but not of the other because his person was accepted but theirs were not In 1 Kings 8.52 1 King 8.52 God is said to have his eyes open to heare the prayers of his people it is not the eye which heares but the eare yet God is said to have his eyes open to heare our prayers because there is something first in Gods eye which makes his eare to listen unto our cry First he looks favourably upon our persons and hath a gracious respect unto our selves and then he bowes his eare to the prayer which we make before him According to that Psal 34.15 Psal 34.15 The eyes of the Lord are upon the righteous and his eare is open to their prayers Thus it is in the Covenant of grace Gods acceptance beginneth first with the person And hence it is that when God hath cast favour upon the person then he accepts weake services from them A cup of cold water is better accepted from such an one Mat. to last Micah 6.6 7. then a thousand rivers of oyle from another hand yea though there be imperfections and weaknesses in the thing done yet God passeth by the weaknesses for the favour he beares unto the person As wee may see in Jacob he seekes the blessing but mixeth so much imperfection and sin in it that if God had not accepted his person he might have brought a curse upon himselfe in stead of a blessing but God had said Jacob have I loved and therefore though he liked not his dissembling yet he passed by his infirmitie and Jacob got the blessing And so David 1 Sam. 11. ult though the thing which he had done displeased the Lord yet God tooke not his mercy from him as he tooke it from Saul for Saul was under a covenant of workes and David under a covenant of grace Herein the Lord would shew that it was the person not the worke which he had respect unto But Adam being under a covenant of workes he finds acceptance with God no longer then his worke is found perfect before him All his personall indowments excellent gifts and the Image of God which was stamped upon him by which he was but little inferiour to the Angels all these could procure him no favour or acceptance any longer then his worke was right because he was under the Covenant of workes his person is accepted according to his worke Vse 1 For all such as are under the Law and have not yet made their refuge unto grace to finde acceptance in Christ nothing that they do hath any acceptance with God Tit. 1. last Themselves are abominable and so are all their workes abominable Psal 14.1 And till they come to have their persons accepted in Christ it 's in vaine to tell God of their services and what great things they have done he regards none of their workes they are to him as the filthinesse of a menstruous woman Though they doe such things as are highly esteemed amongst men yet they are but abomination in the sight of God In Luk. 18. Luke 18. the Pharisee tells the Lord what a number of good workes he had done fasting praying paying tithes dealing justly c. But what doth all this availe him he goes away without any acceptance before God So Mat. 7.22 Mat. 7.22 and Luk. 13.26 Luke 13 26. they shall come and say unto Christ Wee have eaten and drunke in thy presence and prophesied in thy Name and done many great workes But see what the Lord saith Depart away from me I know you not Their persons were never accepted by grace in Christ and therefore all that they had done was but as if they had brought a carrion for sacrifice or had offred swines bloud before the Lord. Here therefore begin if wee would have our workes accepted come before God in humilitie and sense of our owne vilenesse as the Publican did and seeke to be accepted through grace in Christ and then come and offer thy gift and so coming both thou and thy sacrifice shall finde acceptance with God But as in his own might shall no man prevaile 1 Sam. 2.9 1 Sam. 2.9 so now in this state of sin and corruption in his own worke shall no man finde acceptance in Gods sight Vse 2 For singular comfort unto all such as having made their refuge unto grace have found acceptance through faith in Christ Be herein comforted that the weakest and poorest services that you put up to God in Christ are accepted of him These are many times discouraged by reason of their weake performances Oh! there is so much deadnesse coldnesse dulnesse so many by-thoughts
37.24.25 It 's I that have done all this c. But the spirit of grace is another spirit as it is said of Caleb and Joshua that there was another spirit in them Numb 14.24 Numb 14.24 whatsoever such an one doth as hath the spirit of grace working in him hee is still in himselfe as nothing as Paul saith of himselfe 2 Cor. 12.11 2 Cor. 12.11 that though hee was not behind the chiefe Apostles in the labour of the Gospel yet hee was still as nothing in his own eyes Had Paul been of a Pharisaicall legall spirit we should have had other language from him then to say I am nothing He would have had his trumpet blown before him to sound out his excellency and worth he would have gloried of his goodnesse not onely before men but before God But Paul had the spirit of grace in him and that made him to see that hee had nothing in himselfe to glory in but onely in the grace of Christ The spirit of the law will magnifie the works of the law and will cause us to magnifie our selves because of them but the spirit of grace will make us vile in our own eyes and our works to bee but as a spotted garment Isai 64. leaving us nothing in our selves that is of worth to glory in before God But may not a child of God rejoyce and take comfort in his obedience and fruit of holinesse which he bringeth forth Quest He may as is evident 2 Cor. 1.12 2 Cor. 1.12 Gal. 6.4 but how Answer Not as in that which justifies him or is his righteousnesse before God but as in the fruits which follow and flow from his justified estate so testifying unto him that he is under grace as also oppâ—sing his integrity against the calumnies and suspicions of men But how may I know that the comfort which I take from them is froâ— the spirit of grace and not from the spirit of the law Quest The spirit of the law makes a man goe no further then himself Answer 1 looking at himselfe as the whole author and worker of all the good which he hath done and therefore it is that such despise others in comparison of themselves if they see that they come short of themselves as he did Luke 18.11 Luke 18.11 But the spirit of grace teacheth a man to loâ—k at all he doth as wrought in him by the power of Christ as the Apostle saith 1 Cor 15.10 1 Cor. 15.10 By the grace of God I am what I am And so ascribes no more to himselfe though he hath done more then he doth to others that have done lesse The spirit of the Law hardens the heart against grace keeps Answer 2 the heart aloft so that it cannot submit and come down so low as to see that infinite need of mercy and grace that it stands in as Rom. 10.3 Rom 10.3 they being led by â—he spirit ot the law and glorying in their own righteousnesse they could not submit to the righteousnesse of faith it was too great a submission for them But the spirit of grace teacheth a man so to see his own uprightnesse and to take comfort in it that withall it makes him in lowlinesse and humility of spirit to flie to grace for acceptance of his best performances and to get pardon for the defect of them as we may see in Nehemiah chap. 13.22 Nehem. 13.22 Remember mee O Lord saith he and pardon me according to thy great mercy And so Paul 1. Cor. 4.4 1 Cor. 4.4 he knew his own faithfulâ—esse yet he durst not adventure himselfe to come before God to be justified thereby Let such therefore as glory in themselves and in their own works see by what spirit they are led even by the spirit of the law these are under the covenant of works Those that glory in grace and in Christ alone these are under the covenant of grace The covenant of works rested in and trusted unto can never Differ 9 in this state of corruption that we are now in work setled comfort peace and quietnesse of heart Let a man walke as exactly as flesh and bloud can attaine unto and let him withall build as confidently on this foundation as he possibly may yet the heart will be still in suspicion in doubt in feare uncertain what to trust unto doubtfull what his estate is But the Covenant of grace rested in and trusted unto doth settle the soule in peace Let a man renounce his own righteousnesse and fly to the free covenant and promise of grace and stay wholly upon it here is a sure anchor for the soule to rest upon Let waves swell and windes blow yet he hath built himselfe on a sure rock which cannot faile and the more confidently that a man adheres to the Covenant of grace the more assured peace he will finde This difference the Apostle lays down Rom. 10. from the 5th ver to 10. Rom. 10. from veâ— 5. to 10. where having before in the third verse laid downe a distinction of a two-fold righteousnesse one of workes the other of faith then next he commends the righteousnesse of faith which is by the covenant of grace above that which is by the covenant of workes and perswades to cleave to the one before the other by this Argument namely because the righteousnesse which is by workes leaves a man full of scruples and doubts making a man to be doubtfully enquiring who shall ascend up into heaven to tell him whether there be a place for him there or who shall goe downe into the deepe to tell him that he is saved from that infernall misery This dubious anxiety doth the Doctrine and Covenant of workes leave a man in but the Covenant of grace takes away all these scruples It saith not Who shall goe up into heaven c. It tells us that Christ is ascended to prepare a place for us nor saith it Who shall descend c. It teacheth us to believe that Christ is descended for to deliver us So that this doctrine of grace frees the minde of those scruples and perplexities which the doctrine of workes leaves a man intangled in He that rests on workes is like a wave of the Sea tossed and tumbled up and down and finds no rest he that rests on grace is like one built upon a rock and therefore cannot be shaken The reason of this difference is Because the Law which containes the summe of the Covenant of workes doth discover the perfect holinesse of God the puritie of his nature his hatred against sinne his strict justice and judgement so as the soule that is but in the least measure privie to his own impurity and sinfulnesse can never grow up to any confidence before God by any thing which he hath done When we have done the best we can reach unto yet the heart will still be doubtfull whether that which we have done be fully answerable to the
prove that there is a covenant between God and man Object There is a seeming strong objection agâ—â—â—â—â— this truth taken from that speech of the Apostle Gal. 3.16 where it is said The promises are made to Abraham and to his seed not seeds as speaking of many but seed as speaking of one and that one seed is Christ and therefore there is no covenant or promise at all made to us but onely with Christ or to Christ Answ The objection is weightie in outward appearance and yet there is more in the Text against them that bring it then for them for the promises are expresly said to be made to Abraham as well as to his seed which is against the tenent they bring it for Indeed it seemes thus farre to make for them that they are made only to one seed of Abraham which is Christ but in the other it makes flat against them because they are made to Abraham and therefore not to his seed onely which is Christ but to those that are faithfull and believing as Abraham was If therefore any will maintaine that God makes no promise or Covenant with us but onely with Christ then let them answer the Apostle in the same place urged by themselves let them tell us how the promises were made unto Abraham if they are made onely to Christ Let them shew how the promise is made onely to Christ and yet withall made to Abraham and then wee will shew how they are made to Christ onely and yet made to us also Untill they have untyed this knot wee might leave them without further answer But for the further satisfaction of those that desire to know the truth I will endeavour to cleare the Text so as to take away the stumbling stone lest any other should fall thereby For the clearing then of this place consider these five particulars 1. How Abraham stands before God and is to be considered of when he receives the promise 2. Consider what seed or seeds Abraham is said to be father of 3. How the name of Christ is taken in Scripture 4. In what order the promise is said to come to the seed of Abraham 5. Consider the scope of the Apostle in this place and these will give light to the thing in hand 1. Let us consider how Abraham is to be considered of us when the Apostle saith the promise is made to Abraham And to this I answer That he stands as a publick person as the common parent of all the faithfull to the worlds end he stands as one receiving the promise by faith not onely for himselfe but for all that should imitate him in his faith he stands as a pattern and example of all the children of God who are to be justified as he was Hence it is that in Rom. 4.1 and ver 12.16 he is called Abraham our father the father of many Nations the father of us all namely of all that doe believe As Adam in the Covenant of workes entered into that covenant not onely for himselfe but for all his posteritie so Abraham entered into the covenant of grace with God as the father of all the faithfull that should believe in Christ as he did In Rom. 11. he is said to be the root into which all the people of God are graffed Now this consideration gives us a little light though it do not wholly cleare the doubt helping to establish us in the truth for as Adam entring into Covenant with God for himselfe and his seed they that is the seed have thereby right to the promise of life by that Covenant in case they fulfill the condition so here Abraham taking the Covenant of God for himselfe and his children the promise and blessing doth thereby belong to them also As his faith descends downe to us as his children so his blessing conveyed by the promise descends downe upon us also Therefore saith the Apostle Gal. 3.9 They that are of faith are blessed with faithfull Abraham 2. Consider what seed or seeds Abraham is said to be father to and there is a double seed of his mentioned in Scripture First A carnall naturall seed according to the flesh proceeding from him by naturall generation but still remaining in unbeliefe And in this sense Christ speakes to these wicked unbelieving Jewes which went about to kill him acknowledging them to be Abrahams seed Joh. 8.37 meaning in respect of the fleshly generation and yet vers 39. he denies them to be Abrahams children for then saith he if yee were Abrahams children yee would doe the workes of Abraham implying that they were not the children of the promise therefore seeing Abraham must have a seed to inherite the promise and they were not the seed therefore Abraham must have another seed besides the fleshly or naturall seed Therefore secondly There is a spirituall seed that walke in the faith and steps of the faith and obedience of Abraham Gal. 37.29 And these are counted for the seed according to that in Rom. 9.6 7 8. they are not all Israel that are of Israel proceeding from him by naturall generation these are not counted for the true seed there is therefore a spirituall seed beside the carnall this the Apostle shewes clearly Gal. 4.22.28 29. the Apostle saith Abraham had two sonnes the one by a bond woman the other by a free woman Ishmael the sonne of the bond woman borne after the flesh with all those that are like unto him looking for righteousnesse by the Law are the carnall seed Againe Isaac borne by promise with all those that looke as he did for righteousnesse and salvation by faith in the promise they are the spirituall seed Now mark the promise is made to Abraham and to his seed not seeds that is not to both seeds both carnall and spirituall but onely to the one which is the spirituall that is the promise of life is not made to that carnall seed which looks for life by the works of the Law but to that seed onely which looks for it by the promise See how it was between Isaac and Ishmael when God made a Covenant with Abraham he made it not with both his sonnes but onely with one of them Gen. 17.19 viz. with Isaac Ishmael had some blessings cast in upon him for Abrahams sake ver 20. but the Covenant was established upon Isaac the seed of promise Gen. 17.21 As it is thus in the type so in the antitype Gods covenant is not made with those that are as Ishmael which are borne after the flesh and seek for life by the works of the Law but with those that are as Isaac the children of the promise and seeke for salvation by faith in Christ those onely are counted for the true seed And thus it is but one seed of Abraham which the promise is made unto Object But some will say this is not the seed here meant because this seed here meant is called Christ Answ 3 Here then comes in the third thing to
and obey him no need was there to stirre him up to believe Gods goodnesse towards him of which he had no cause to doubt But when God cometh to make a Covenant of grace with man he finds him in his sin and rebellion full of feares and doubts and therefore had need to be encouraged to believe that God will be reconciled but then it was not so there was then nothing to cause distrust and therefore faith was not expressed in that covenant yet faith was then required as wee have shewed though not the same faith that is required in the covenant of grace But they differ in three things 1. The covenant of workes commandeth faith in God as a creator to preserve our being but not as a redeemer to deliver us from misery Adam was not bound to believe on God as a redeemer for then he needed no redemption But the Covenant of grace requires faith in God as a redeemer redeeming us from sinne and misery The Jewes professed they believed on God but by what faith When the faith of the Gospel was preached unto them by Christ and his Apostles they counted it a strange thing they clave to the Covenant of workes they therefore believed on God as a Creator but believed not on grace revealed in the Gospel by this faith they believed not on him 2. The Covenant of workes required faith to believe in God loving mee as created holy and continuing in the same puritie and holinesse before him and no further but the Covenant of grace commands faith to believe in God loving us and pitying us lost sinners 3. The faith required in the Covenant of workes was mutable as now all the righteousnesse required in that Covenant and so might be lost as afterwards it was by the sinne of Adam but the faith required in the Covenant of grace is such as is begotten of an immortall seed 1 Pet. 1.23 and therefore cannot be lost but abideâ— and continues for ever It is a faith that cannot faile Luk. 22. Thus yee see the same faith is not required in both Covenants Secondly It is not required in the Covenant of grace for the same end as it was in the Covenant of workes In the Covenant of workes faith was required as a part of that righteousnesse which the Law required it is one of the duties of the Law but in the covenant of grace it is required not as any part of our righteousnesse but onely as an instrument to receive and apprehend the righteousnesse which is wrought for us by Christ and therefore the faith required in the Covenant of workes was a giving unto God but the faith required in the Covenant of grace is onely a receiving from God that which he freely offers us Quest So that if the question be asked and stated thus Whether the Law and Covenant of workes doe require the same faith and to the same end as the Covenant of grace doth Answ I answer No it doth not as is evident by that of the Apostle Gal. 3.12 The Law is not of faith i it is not the doctrine of faith requiring faith and promising life upon believing but the Law saith thus The man that doth these things shall live in them as if he should say the Law requires not believing but doing therefore those are deceived that would bring in the faith of the Gospel to be required in the Law For the second doubt Quest 2 Whether doth not the Covenant of grace require workes as well as doth the Covenant of workes I answer It doth as is evident Titus 2.11.14 Answ The grace of God that bringeth salvation teacheth us to be zealous of good workes and Mat. 5.16 Let men see your good workes saith Christ though Christ preached not a Covenant of workes but of grace yet he calls for good workes But marke the difference 1. The Covenant of workes doth not require workes for the same end as the Covenant of grace for that requires workes as the matter of our justification before God so saith Moses understanding him in a Legall way Deut. 6. last This is your righteousnesse but the Covenant of grace requires workes not as a part of our righteousnesse but that thereby wee should glorifie God and manifest it that wee are made righteous by Christ James 2. wee are thereby declared to be righteous the godly conversation of a Christian maketh it evident to the consciences of men that he is a justified man 2. The workes that are required in the Covenant of grace are not required from the same beginning the Covenant of workes requires workes to be performed from our own strength and abilitie received in the Creation it presupposeth abilitie in our selves to doe what it requireth But the Covenant of grace requireth workes to be done by the help of the Spirit of Jesus Christ Phil. 4.13 I can doe all things saith the Apostle through Christ strengthning mee that is the power which the Covenant of grace directs us unto 3. The Covenant of grace doth not require works in the same order as the Covenant of workes doth for the Covenant of workes requires workes first and then faith to believe our selves beloved unto life but the Covenant of grace requireth faith first and then that we bring forth good workes therefore saith the Apostle Titus 3.8 Let them which have believed be carefull to shew forth good workes He doth not say Let them which have done good workes believe but first believe and then doe good workes he placeth faith before workes and hence it is that the obedience of the Gospel is called the obedience of faith Rom. 16.26 as following faith and springing from it Thus then this difference of the condition of the Covenants remaineth the one Covenant commanding workes the other faith Vse Let therefore every soule looke unto his faith that expects to receive the blessing of life by faith wee are brought into Covenant with God and are enabled to wait for the blessing of it Those that are of faith are blessed with faithfuâ—l Aâ—raham Gal. 3.9 Though there be imperfection in your works yet if your faith be working and it be not a dead faith but fruitfull manifesting it selfe in a holy life here is comfort it is faith that gives interest in the Covenant of grace let it appeare that it is a faith unfeigned and this is the condition to which God hath promised life and salvation Differ 2 The second maine difference is this namely that the Covenant of workes is made without a Mediator to mediate between God and man But in the Covenant of grace there is a Mediator coming between to unite God and man together and make them one Hence Heb. 9.15 Christ is called the Mediator of the new Testament so also Heb. 12.24 but the first Covenant of workes had no Mediator The reason of this difference is because when God came to make a covenant of workes with Adam then there was no disagreement between God and man
condemnation but the gift is of many offences unto justification c. Adams one sin brought guilt upon him and all his posteritie because he was under the covenant of workes and therefore justification can be had by that Covenant no more But it is not so in the Covenant of grace neither one sin nor many sinnes doe exclude from life in this covenant But this gift is of many offences c. And this holds true not onely of such sinnes as are committed before our entrance into a covenant of grace with God but of such sins as are committed afterward as is evident Psal 89.31.34 God having made a Covenant with them though he chastise them yet his Covenant will be not breake c. The reason of this difference is from the summe and scope of the Covenant of workes which is to bind us to a totall full perfect and constant obedience of the Law in all things unto the end Gal. 3.10 so that one or once fayling breakes that Covenant But in the Covenant of grace God promiseth not onely to forgive but to multiply forgivenesses Isa 55.7 Isai 55.7 Hence though in many things we sin all as James 3.2 yet 1 Joh. 2.2 1 Joh. 2.2 wee have an Advocate with the Father And 1 Joh. 1.7 The bloud of Christ cleanseth us from all sin No number of sinnes doth exclude from salvation till they be accompanied with finall Apostasie impenitency and unbeliefe till as Heb. 3.12 wee doe by an evill heart depart away from the living God Hence also saith the Apostle Rom. 5.19 Where sin abounds there grace abounds much more God will glorifie his grace by our sinne As sin takes occasion by the Law Rom. 7.10 so grace takes occasion by our sin God will glorifie his grace thereby and make it marvellous in the eyes of the world so that men shall wonder that such grace should be shewed in pardoning such sinnes that they shall say as Micah 7.18 Micah 7.18 Who is a God like unto thee who passest by the transgression of the remnant of thy people Consolation to the weake Saints of God Vse who are often cast downe in themselves through sense of their own infirmities and the many falls they are subject unto by reason of which they are cast into sad feares and doubts concerning themselves yea so farre as to make conclusions against themselves that they cannot belong unto God because as they thinke if they were the Lords people and his grace were effectuall in them they should not be so often overcome But such must know that so long as the sinnes that are in us be repented of and mourned for it is not one nor many infirmities which can make voyd the Covenant of grace which wee are entred into or hinder us of the blessing that comes thereby Wee must remember that we are not under the Law but under Grace wee must not be too severe against our selves like Novatians denying pardon to second falls In so doing we set such limits to the grace of God as he himselfe hath not set God hath not said He will pardon once and no more or that he will pardon sinnes before grace received but not those committed after God never so stinted his grace but his gift of grace is against many offences unto justification of life In denying therefore of pardon to our selves for sins iterated and for our often infirmities so long as there is a spirit of repentance working in us and we are humbled for them before God we doe not onely wrong our selves and deprive our soules of the peace we might enjoy but we do wrong to the grace of God as if that grace were not sufficient for us as if that God could not or would not renew his gracious pardon to us as wee renew our repentance towards him Let such consider what the Lord hath commanded us to doe we must not onely forgive seven times but seventy times seven times if our brother turne againe and say it repenteth me And can wee thinke that God lookes for more mercy from us towards our brethren then he will shew towards his owne children He hath bidden us daily to pray for the forgivenesse of our sinnes as knowing that we are subject to daily infirmities and doe stand in need of daily mercy and forgivenesse And therefore to limit Gods grace as we are apt to doe is in effect to turne the Covenant of grace into a Covenant of workes as if there were no more grace under the one then under the other Know therefore that whiles there is in us an holy watchfulnesse against the sin that dwells within us whiles it is our desire and care to please the Lord whiles we feele in our selves the spirit of grace causing us to mourne over him whom we have pierced by our sinnes though we be overtaken again and again through the infirmity of the flesh that is in us yet know that it is not one nor many offences that can deprive us of the blessing of this covenant of grace in which God hath promised to multiply forgivenesses according to the multitude of his great mercies Yet let no man abuse this doctrine unto carnall liberty this is childrens bread impure dogges and carnall livers that make no conscience of sinning have nothing to doe with this consolation it is onely to support the weak to comfort the feeble minded not to encourage the wicked and impenitent in their sin Let such know that though God abound in mercy and do multiply forgivenesses unto such as are humbled for their sins yet he will multiply plagues also upon impenitent wretches that goe on in their evill way To such neither many nor any one of all their sins shall be forgiven but being under the law they shall make an account to God for every transgression God will repay them all their wickednesses not one shall be forgotten or forgiven He is indeed abundant in goodnesse reserving mercy for his people and so he is also abundant in wrath against rebellious sinners and will abundantly reward the proud doer That the covenant of works if it be accomplished and fulfilled Differ 8 leaves in man matter of glorying and boasting in himselfe but the covenant of grace excludes all glorying in a mans selfe and leaves him nothing of his own to boast of but in the grace of God If Adam who was under the covenant of works had fulfilled that covenant he might have come before the Lord and said Behold Lord I have fulfilled the commandment which thou gavest me and done thy will now therefore justifie me and give me the life which thou hast promised here Adam had had something in himselfe to glory in Thus the Apostle speaks of Abraham that if he had had the righteousnesse of works by his fulfilling of the Law he should have had whereof to glory before God Rom. 4.1 Rom. 4.1 he might have said as the elder son did in Luk. 15.29 Luke 15.29
Simon himselfe beleeved also c. i.e. he professed to beleeve And as it is in faith so it is in sanctification also There is an holinesse of truth really wrought Eph. 4.24 and there is an holinesse of profession when we professe to carry the lamp of holinesse in our hands but want the oyle of grace in the vessell of our heart Mat. 25. 2 There is a sanctification externall reaching to the purifying of the flesh standing in the observance of the outward ordinances of the Church and there is another sanctification internall standing in the inward purging of the conscience from dead works by which wee are enabled to serve the living God Heb. 9.13 14. 3 There is a sanctification to men making us so to be esteemed by men and there is also a sanctification to God when we are so indeed in the sight of God Now this sanctification here spoken of was in profession externall in respect of men and in esteem of men but not reall inward and in respect of God so as to make them holy and blamelesse in his sight Object But they had reall gifts as illumination some delight in the word and such like Hebr. 6. therefore they were really sanctified Answ It followeth not because there may be some reall work wrought in the soule which yet may not reach so farre as to reall and true sanctification There may be some morall dispositions wrought in a man which are reall in their kinde and yet may come farre short of true sanctification Object As where there is the substance and being of a man there is a true man so where there is such a being of reall gifts there must needs be reall and true sanctification Answ Where there is the substance of a man there is a true man if true be taken for verum naturale which hath a true naturall existence and being and is not a meere spectrum a phantasm an image or shadow of a thing And thus taking true in this sence a rank theef is a true man But take true for verum morale for that morall truth which is required in the word then may there be the substance of a man head armes feet c. and yet this man may not bee a true man considered thus morally bring this man to the rule of the word try his actions by the truth which the word requires and then he which was found a true man in the former consideration will here be found a man false and deceitfull So here gifts may be really wrought in a man by a physicall work of the spirit and yet bring these same gifts and the actions produced by them to the rule of the word and try whether they will answer to the patterne of true sanctification which the word layes down and then their sanctification will be found false comming short of that holinesse of truth which is in the true Saints Object But these here mentioned are said to be sanctified by the blood of the Covenant that is the blood of Christ but the blood of Christ doth not sanctify only outwardly as touching the purifying of the flesh but it purgeth the conscience also within to serve the living God and therefore these here mentioned were inwardly and truly sanctified Answ The blood of Christ is taken either Properly or Sacramentally Properly as in 1 Iohn 1.7 where he saith the blood of Jesus Christ his Sonne clenseth us from all sinne the blood in the spirituall efficacy of it being applyed unto us doth indeed inwardly clense us from all sinne But sometimes the blood of Christ is taken Sacramentally and it is received Sacramentally only and thus the Water in Baptism and the Wine in the Supper is the blood of Christ Math. 26. 1 Cor. 10. and 11. Now this Sacramentall blood was sprinkled upon them they were washed with the Sacramentall blood of Christ in Baptism but the spirituall efficacy of the blood it selfe never touched their conscience though the sign of it might be sprinkled on the outward man And thus Paraeus Erat eorum sanctificatio non interna sed externa in professione fidei participatione sacramentorum externâ consistens They were sanctified that is sayth he they were by profession segregated from the Iewes and Pagans and were accounted for true Christians or for Saints To conclude the answer to the place alleadged the allusion is to that of Moses in Exod. 24.3 to 9. where Moses makes up the Covenant betwixt God and the people there Moses first rehearseth unto them the words of the Covenant to which they shew themselves willing to assent verse 3 then having taken order for the killing of the Sacrifice the blood whereof was to ratify and confirm the Covenant verse 4 5. next he takes part of the blood and sprinkles it upon the people verse 8. using these words behold the blood of the Covenant which the Lord hath made with you concerning all these things And now the people having thus farre accepted the terms and conditions of the Covenant and accepted the blood of the Covenant being willing to be sprinkled with it now I say this people was a sanctified and holy people a people in Covenant with God separated from the prophane people of the world and were now esteemed a peculiar and holy people though yet many of them were not inwardly sanctified but only thus farre in respect of externall confederation and profession so it is with these here spoken of they were content to accept the sprinkling of the sacramentall blood upon them and outwardly professed themselves willing as Israel did to become the people of God but yet all this while they were never in truth inwardly sanctified never washed with the washing of the new birth Tit. 3. This allusion I gather by the words of the Apostle calling the blood here mentioned the blood of the Covenant just the same expression as Moses used before Behold the blood of the Covenant Exod. 24.8 And look how the one blood was sprinkled so was the other and what sanctification was wrought by the one the same was also by the other namely an externall federall holinesse they having both one and other accepted the blood of the Covenant to be sprinkled upon them whereby they were sanctified thus farre as to become a separate people unto God So that notwithstanding all that which hath been objected or can be this stands good that sanctification is a blessing of the Covenant of Grace only And being so therefore to prove our justification by our sanctification is not to go aside to a Covenant of works Vse 2. Is our sanctification a benefit of the Covenant of grace and springs it from Grace what then can our works of sanctification merit for us at the hands of God what have wee herein which we have not received 1 Cor. 4. of his own hand doe we give unto him as David spake in another case 1 Chron. 29. but of this there will be fitter place to
looking were healed so it is here with us Christ is lift up on high for us to look unto this looking is by faith Ioh. 3.14 15. and by this looking we are healed and saved Isai 45.22 Reas 4. Look what place works had for our justification to life in the Covenant of works the same place hath faith in the Covenant of grace but works were to goe before our justification in the Covenant of works and therefore so must faith in the Covenant of grace Though Adam was by nature just by an habituall justice yet he was not thereby actually justified unto life but besides his native or habituall righteousnesse he must also performe an actuall righteousnesse and without this he was not to be justified unto life and if he was not to be justified without or before works then are not we justified without or before faith because faith is to us in stead of works and hath the same place now in the Covenant of grace as works had then in the Covenant of works Reas 5. To make faith a condition consequent to our justification is to place faith in the same ranke with works as works are considered in the Covenant of grace for even works also have a place in the Covenant of grace though they are not a condition antecedent yet are they a condition consequent to our justification so as every justified person must walk in good works Tit. 3.7.8 And therefore if faith be placed after justification then it stands but in the same rank with works having no propriety or pre-eminence above works in respect of our justification For though it shall be granted that faith goes before works as the cause beâ—ore the effect faith producing works as the tree doth the fruit yet they are both alike in respect of justification they are one before another when they are compared betwixt themselves but compare them both with justification and then according to this opinion they goe both together no more is ascribed to faith in our justification then to works if faith follow our justification Reas 6. We are not actually justified till Christ be actually ours Christ being our righteousnesse before God but Christ is not actually ours till he be received by us nor is he received but only by faith Ioh. 1.12 Christ must be received by us or wee have no benefit by him unto salvation Christ is righteousnesse for us before our faith but he is not righteousnesse unto us till he bee received of us by faith our garments are prepared for us before we be cloathed with them but that they may actually cloath and cover us we must take them by the hand and put them on so must we receive Christ Ioh. 1.12 which is done by faith Gal. 3. though he be fit to justifie us before faith yet he doth not actually justifie us or cover our sinfull nakednesse till by the hand of faith we take him and put him on Reas 7. That righteousnesse which is by imputation cannot be before that which is imputed to us as our righteousnesse but the righteousnesse which the Covenant of grace sets forth is a righteousnesse by imputation and it is faith which is imputed for righteousnesse Rom. 4.3 Gaâ— 3.6 and therefore our righteousnesse cannot be before our faith Reas 8. If we were justified before faith then the witnesse of the Spirit of bondage witnessing our bondage under sin and death could not be true for till faith come he testifies unto us that wee are under wrath unjust sinners and this witnesse of the Spirit is true and therefore till wee believe wee are not justified Reas 9. Lastly to omit other reasons which might be produced if justification were before faith we might then ask as the Apostle doth in Rom. 3.1 What is the preferment of faith what profit hath the believer above the unbeliever they are both alike in respect of justification before God when a man comes to believe hee is not a pin the better then he was before he believed but was justified before as well as after and thus faith which is called precious faith is made vile and of little worth seeing a man may be justified without it as well as with it And thus much concerning the third thing propounded about the condition of the Covenant namely what the condition of it is sc Faith 4. The fourth point follows which is whether the putting of a condition doth or can stand with the free grace of the Covenant yea or no for it may seeme that if there be any condition required on our part then the grace of the Covenant is not free and if not free then it s no grace at all and how then is it called a Covenant of grace Ans The putting of a condition doth not hinder or lesson the free grace of the Covenant so long as the condition is Evangelicall and not Legall Some have beene of minde that the promises which we call conditionall are not free promises or promises of free grace and therefore they make an opposition betwixt the promises which are called absolute and the conditionall as if only the absolute promises were free promises excluding the conditionall but the condition annexed being a condition of the Gospel not of the Law doth no more derogate from the freenesse of grace then a Princes offering a royall reward to a Subject upon condition that he doe thankfully accept of it and acknowledge his Princely bounty towards him doth any whit derogate from the freenesse of the gift no more doth the condition of faith by which we receive the grace given unto us of God derogate from the freenesse of his grace towards us a legall condition doth indeed exclude free grace but an Evangelicall condition doth not When the Lord saith Believe and thou shalt bee saved Act. 16.31 and saith also by grace yee are saved Eph. 2.8 There is the like free grace in both Believe and be saved though conditionall is as free grace as if said Thou shalt be saved by grace freely loving thee and pardoning thy sinne That these conditionall promises are of free grace as well as the absolute I prove because First They all flow from the same purpose of grace towards us all Gods purposes towards his Elect are purposes of grace 2 Tim. 1.9 and so are all his promises also Tit. 1.2 for these flow from that eternall purpose of his The promise is but the manifestation of his purpose towards the Elect whether the promise be absolute or conditionall all is one That which was first hid within God himselfe as only purposed by him is afterwards made manifest by his promise And look in what series and order God did purpose to communicate the blessings of grace to his Elect so as one shall succeed and follow the other the same doth he make known in his promise and so doth also execute and fulfill first calling then justifying then glorifying c. Rom. 8.28 29 30. hee doth not save