Sect. 1. PROP. I. God the maker of all things, created man a rational being, after his own Image, he being created to know, acknowledge, love, worship, obey, and enjoy his Maker.

COncerning the Image of God wherein man was created, it is, questioned,

1. Wherein it did consist?

Ans. 1. Not in the form and fashion of his body. Homo non est imago Dei ea parte, quâ bestiis similis est. Coccei. For God is a Spirit, and hath not any bodily shape, as the Audians, or Anthropomorphites of old dreamed. Therefore his Image most properly or primarily consists in something spiritual. It was a fond conceit of Osiander, that man was said to be created after Gods Image, because the Son of God [Page 7]was to assume Man's Nature. But Christ was not the express Image of God in this respect.

That Text Heb. 1.3. where he is called the ex­press image of his Fathers person, Christus quum factus est homo, dicitur fa­ctus esse nobis similis per omnia, dempto peccato. Illius igitur corpus ad imaginent nostri factum for ma­tumque potius fuit, quam nostrum ad il­lius, Zanch. doth certainly respect his Deity, not his humanity. His being in­carnate. Christ's taking man's Na­ture on him, was his being made like to us.

Again, the Scripture affirmeth this of man before his fall, that he then had the Image of God, and had he continued in that first Estate of integrity, there had been no occa­sion for the Son of God to be incarnate, to take man's Nature on him.

2. But the Image of God in man, consisted in those things, which advanced him above the Inferiour Creatures, representing some Divine perfection, which according to our way of conceiving of God is formally predicated of him, or properly attribu­ted to him. Which is either, 1. Ratione substantiae hominis, & imprimis animae. The Natural Image of God in man. As God is a Spirit, and so the Soul. God is immortal, and so the Soul is immortal. Or, 2. Ratione dignitatis, & [...], Mr. Baxt. which a Learned man of our own calleth the Re­lative Image of God. So man in that dominion which God gave him over the inferiour Creatures, (that were made for him) represented God, the Lord of all, being as a little God upon Earth. Thus Magistrates are called Gods. [I said ye are Gods.] Or, 3. Ratione donorum, seu qualitatum moralium, the moral Image of God. Those habits which repre­sented God's wisdom, holiness, justice, goodness, and truth.

Now as the Moral Faculties (to wit) those which are the proper seat of moral Good or Evil) are the chief, Imago Dei in prin­cipe animi facultate proculdubio principem locum obtinuit. Suf­frag. Britan. de 3 & 4 Art. Thes. 1. p. 94. And as Moral Good is more Excellent than Natural, and Moral evil worse than Natural (as Christ, was subject to a world of evil of this last sort, and yet retained the Image of God, most fair, and unspotted, being free from the least touch of Moral evil:) Thus the Moral perfection of the faculties of the Soul, is man's highest perfection. And herein chiefly and eminently did God's Image in man consist. And nothing more opposite to the Image of God, than Moral pravity. As God hath more to doe in Natural Evils, than in Moral. He freely owneth his being the Author of Natural Evil, (is there any evil in the City, and the Lord hath not done it?) but it were blasphemy to make him the Author of Moral Evil, or Sin.

The Image of God consists not only or chiefly in the Essence of the soul: nor only or chiefly in the powers and faculties of the soul (supposing there were any real distinction of the faculties from the Essence) which some make to be Speculum Trinitatis, the Glass of the Trinity. The Essence and Natural powers of the soul remain, now that the Image of God is defaced. Nor only, or chiefly in dominion over other Creatures (as some would have it) This would rather seem to be an Adjunct. (or however a less principal part of it) Gen. 1.26. Let us make man in our Image—and let them have dominion. And that it is a thing distinct, and separable too, from the Image of God, from what is principally intended by it, seemeth to follow from hence: that both Adam and Eve are said to have been created in the [Page 9]Image of God, Gen. 1.27. They were created both a like in the Image of God: but they were not both alike in dominion, the Woman being made for the Man, is subject to him. Again, the Angels (surely) had the Image of God in as eminent, or an higher degree, than Man had; yet were not they made Lords over this lower world, (as man was, Psal. 8.6.) that we can any where find. The Angels were made after Gods Image, to whom the dominion over infe­riour Creatures did not so properly belong, as unto men.

Indeed the Image of God seemeth more properly to denote some inward frame and complexion of soul, rather than any such Eternal priviledge or prerogative, as Lordship over the Creatures.

Therefore we take the Image of God, especially and eminently to consist in those spiritual Endow­ments of Knowledge, Righteousness, and Holiness. That inward Rectitude of mans Soul, God made man upright, Eccl. 7.29. where (whatsoever Socinians say) we must understand, upright in respect of Mo­ral rectitude; (as Moral pravity is opposed to it) [finding out many Inventions.] Now what is the Moral Rectitude of the Ʋnderstanding, but found Knowledge, and Wisdome? what is the moral recti­tude of the will, but Righteousness, and Holiness?

Thus upright was man, when he came first out of Gods hand, no errour in his understanding, no irregularity in his will, no disorder in his Affections. A sign of which we see, Gen. 2.25. They were both naked, the Man and his Wife, and were not ashamed. No uncomely motions to cause shame, such as they were sensible of after their fall, Gen. 37.10. Naked innocency was Glorious, but naked sin and turpi­tude a thing most ignominious.

See what is meant by the Image of God, Eph. 4.24. That ye put on the new man, which after God is created in Righteousness, and true Holiness: such as the Saints are by spiritual Renovation, such was man at first by Creation, viz. Righteous and Holy; so much also is hinted in the word [renewed] v. 23. And be renewed in the spirit of your mind: Imply­ing that man had such a frame of Spirit once. He was created after God in Righteousness and Holi­ness of truth, that Image of God which is in some measure, renewed or restored in the Saints; see also Col. 3.10. Those spiritual endowments, wherein a man comes nearest to God, that it appears God is his pattern, (as to be Righteous, Holy. Be ye holy, for I am holy, saith the Lord) these must needs be most properly Gods Image, this is to be made par­takers of the Divine Nature, or of a God-like Na­ture, (though Gods Essence, and Attributes are in­communicable) to have those qualifications, which are the fairest representation of Gods perfections, which can be seen and found in any Creature.

By the way, what a lustre is here put upon Holi­ness, to commend it to us? Gods Image principally consists in this; would you be like God? Be holy, as he is holy. Though you cannot be as holy as he is, with an [as] of equallity; you may, and ought to be holy as he is holy, with an [as] of Similitude, and the more holy, the more God-like. No wonder, that the Saints are called the excellent ones in the Earth, Psa. 16.3.

But what prodigious wickedness is it for any to scoff at Holiness? He that mocketh the poor, re­proacheth his Maker: How much more he that scoffs at purity? What a Diabolical disposition is [Page 11]that, which cannot but express an Antipathy, and Indignation against Holiness? surely they are very ill affected towards their Prince, that cannot indure to see his Picture, but will disgrace and throw dirt upon it.

2. Another Question here is, whether the Image of God in Adam was natural, or supernatural?

Ans. Here the Sociniaus take away the subject of the Question, as we understand it; They under­stand no more by the Image of God, than that domi­nion man had over the Inferiour Creatures; denying, that Adam had any such thing as Original Righteous­ness, holding that he was created in a middle state without any moral rectitude, or righteousness, which should more encline him to good, than evil. So some of the Popish Schoolmen would have man created, in paris Naturalibus, meaning without Grace, Holiness, or Righteousness; but the Scrip­ture hath determined otherwise, God made man upright.

And that Righteousness or uprightness concreated with (him, though if we take an Estimate of it, from what man is now since his fall, it is to be called supernatural, as being quite above Man's Nature now corrupted, by Sin, and not to be attained to by the power of Nature,) Man is restored to it only by supernatural grace; yet considering man in his pri­mitive state, as he came first out of Gods hand, it was Natural to him; Not as following from his very Nature, Essence, or Faculties, Physico modo, nor as an essential part or property of man, naturally considered; nor only as perfecting, or adorning Man's Nature, as Bellarmine grants it may in this respect be termed Natural. But as not above the Condition [Page 10] [...] [Page 11] [...] [Page 12]of Man's Nature at first, though it be above corrupt Nature; yet it was not supra naturam integram, above Man's Nature as at first. Nay it was condi­tio Moralis Naturae illi debita. It was a moral en­dowment or perfection some way due to man, con­sidering the end for which he was made. Not due by way of Merit, but of condecency, or congruity to Gods wisdom and goodness (as some express it) As the Natural Faculties of understanding and will were due to him, if God would have any reasonable Service from him. And if God had not conferred on man at first this moral Rectitude of mind, and will, together with his being (without which man was not fitted to acknowledge, serve, obey, and honour his Creator) he must needs have missed of his End, for which he made man a reasonable crea­ture, and not a bruit; so this work of his had not been very good. The Creation of man little to his praise, if he was, made to serve God, and not fur­nished with sufficient abilities to serve him. Suppose man created at first without Original Righteousness, and do you not thereby impute folly to his Maker? Is not this to impeach the Wisdom and Holiness of God? Yea, how could the Psalmist so much admire what the Lord had done for man at first, making him a little lower than the Angels, Psal. 8.5. when if he was made without true wisdom and under­standing, he was little better than the beasts that perish, Psal. 49.20. And let it be considered whe­ther the want of holiness and righteousness in a Creature capable thereof, but not sinful; and conse­quently whether to suppose man created without the same, be not to make God the Author of Sin. Vacuitas Justitiae Originalis malum quoddam est, [Page 13]privatio Scil. summi boni. Num igitur panae vel culpae? Si paenae: cujus peccati? Si Culpae: cujus personae Thes. Salmur. de. stat. Adam. ante laps. Sect. 22. p. 195. vide etiam Sect 21. So let it be considered, whether to deny that man at first had Original righteousness, be not to suppose Natural concupiscence (which is now in every one contrary thereto) to be from God and Nature, understand pure Nature) and there­fore good in it self, not sinful, carnal, inordinate, concupiscence, or that propension in men to things forbidden is natural indeed, speaking of Man's Na­ture, as it is corrupted by the Fall; yet it was not natural speaking of Man's Nature, as it was at first before he fell. Though as he had a body, he was inclined to things of sense, yet the Sensitive appetite was in perfect subjection to the higher powers of his Soul had he attended to hold the same in subjection. It was his Sin to suffer the sensitive appetite to rebell and rule in him. But had there been any such thing as inordinate, concupiscence or Rebellion of the sensitive appetite against reason, in Man's pure Nature as it came from God, this sup­posed, there would be a necessity of holding with the Papists, that the Motions of the same were not Sin, any more than hunger and thirst; otherwise we should make God the Author of Sin.

Again, attend to this Argument, to prove that Adam was created with Original Righteousness. Ei­ther Adam was created righteous, or unrighteous, or in a midle state betwixt righteous & unrighteous, one of these you must hold. But certainly he was not created unrighteous; for that were again to make God the Author of Sin. That would be to say, God made man unrighteous, contrary to plain Scripture, [Page 14]and to the common sentence of all that are right in their senses, neither could he be in a state of Indiffe­rency betwixt righteous and unrighteous; because man a reasonable creature was bound to be righte­ous, as soon as ever he had a being. And the least deflection in this Nature from the Rule of righteous­ness, would be unrighteousness in him. It is impossi­ble to conceive that man should be in medio negatio­nis here, neither righteous, nor unrighteous. And fur­ther, if we suppose man set in such a state by God, still this foul and horrid consequence would follow, that God was no more the cause of Man's holiness and happiness had he stood, than of his sin and misery, when he fell: That he should no more have owned any praise and thanks to his Maker, had he chosen and persisted in the way of righteousness; than he can justly charge God with his sin and perdition.

But thus I hope it sufficiently appears, that Adam had Original Righteousness concreated with him, and connatural to him. This Original Righte­ousness was then Natural, as opposed to Super­natural. It was not above the Condition of Man's Nature then, but requisite for the state, wherein he was, and the end for which he was made. Again, this Original righteousness in Adam was Natural in another respect, as opposed to what is meerly perso­nal. (as Original Corruption is Natural.) It should have ben derived and conveyed with his Nature to his Posterity; had he kept it. Holiness and righte­ousness is not Natural to the Saints, that have God's Image in some measure restored. It is supernatural to us now, that we cannot convey it to our Chil­dren. But it was Natural to Adam, at first, and and so, that had he not lost it, it should have been pro­pagated [Page 15]to his posterity, as now the Corruption of his Nature is propagated.

Ah! How is man changed from what he was at first? How are we sunk in our kind? Man was up­right at first, but now miserably depraved, he that was little lower than the Angels by Creation, by his own degeneration is become like the beasts that pe­rish. Of all our losses the loss of Gods Image; this, this is the greatest. A loss ever to be lamented. The Crown is fallen from our heads, woe unto us, that we have sinned.

Sect. 2. PROP. II. The Great and Glorious God being Man's Crea­tor, it follows by necessary and undeniable consequence, that he is the absolute proprie­tor, owner, and disposer of this his Crea­ture, Man's Soveraign Lord.

IT is he that hath made us, and his we are, Psal. 100.3. As there is a twofold reading of the words. In the Margin it is [...] ipsi, vel ipsius; though in the Text it is [...] non. He is the Alpha and Omega, the beginning and the end of all things. All things made by him, and for him, Prov. 16.4. The Lord hath made all things for himself, [...] ad responsum suum, as some render it. All his Creatures are to be as Servants at his beck, ready to answer to his call to doe what­ever he appointeth, or commandeth. We having received our beings from him, and moving, and having our beings still in him, therefore surely we [Page 16]owe to him, Omne quod sumus, & omne quod possu­mus, all we are, have, and can do, and ought ever to be at his dispose, and at his Command. An In­dependant creature is a thing most abhorrent from reason, the greatest Monster that can be conceived, or thought of.

Sect. 3. PROP. III. God having made Man a reasonable Creature, endued with his own Image (as was shewed before) not only capable of knowing, but of yielding Obedience to the Will and Law of his Maker, Moral Obedience immediately becomes due, from such a Creature to his Maker.

AN Obligation to obey our Creator, is a Natu­ral resultancy from our Condition, as we are Creatures. He that gave being to us, hath un­doubted Authority to give Laws to us. He that said what we should Be, to him it certainly belong­eth to say what we should Do.

While Man is Gods Creature, 'tis impossible that he should not owe all possible Subje­ction and Obedience unto God his Maker. Est ordo immuta­bilis, ut creaturae Deo obtemperent. He must first cease to be a Creature, or God cease to be his rightfull and supream Governour, before this Ob­ligation to obey God can cease. Though Creatures [Page 17]may forfeit their beings, God can never forfeit, or pass away his Right in his creatures. It's impossi­ble that God should leave the rational creature at liberty, to take his own swing, to live as without Law. It is impossible that God should resign up his right to any creature to rule (as in his stead) without being at all accountable to him; he cannot cease to govern the world: for thus he should deny himself, and give away his Glory to others.

Now what should we think of such Divinity as this? Mar. of Mod. Div. p. 154. That Believers are not concerned with, nor obliged by the Law of God, as delivered by God Creator, but only as delivered and confirmed by Christ, or God in Christ, our Redeemer; That they are no more to look, at the Moral Law as in the hands of God-Creator, or as in the hands of Moses; but only as in the hands of Christ, to receive the ten Commandments only, as they are the Law of Christ.

I cannot but look upon such Doctrine as very dangerous, tending to subvert the very foundation of true Piety and Religion. I take that to be very sound (Assemb. Confes. of Faith, c. 19. Sect. 5.) ‘The Moral Law doth for ever bind all, as well justified persons, as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also of the Authority of God the Creator, who gave it.’

Yet I grant, we are to receive the Law not only as delivered by the Creator, or as delivered by him immediately without a Redeemer; neither are we to receive it from Christ, the Redeemer only, as excluding the Authority of the Creator.

True it is, ‘We are under no Law here, but what is the Law of Christ, as being (jure Redemp­tionis) the Universal King. (As Learned Mr. Bax­ter) The Law of Christ is, First, The Law of Nature-redeemed in his hand. Secondly, His pe­culiar super-added remedying Law. The former is now part of the precepts of Christ, and bindeth us to perfection, necessitate praecepti; though not medii,’ in regard of the pardoning promise. Yet this does not take away all Authority from God, as if the Law was quite taken out of the Creator's hand, when it was put into the hand of Christ. We read Joh. 5.22. The Father judgeth no man, but hath committed all judgment unto the Son. And yet in 1 Pet. 1.17. The Father judgeth without respect of persons, according to every mans work. Though he judgeth not executively, so as Christ does, who shall pronounce the Sentence in an audible manner; yet he judgeth Authoritatively, in, and with, and by Christ. The Father is not stripped of his right, and Authority of judging, by committing judgment to the Son. That is not the meaning of [The Fa­ther judgeth no man:] but that he judgeth not him­self alone without the Son, but with, and by the Son; so though the Law be in the hand of the Re­deemer, yet it is not thereby quite taken out of the Creators hand; It is not the Son only, that rules and governs by his Love; but the Father in, and by him. And let it be considered, whether the damned are not so under the Law of God-Creator, that all their hatred of God, and blasphemy against him, is sin? And when Christ shall have delivered up the Kingdom to the Father, whether the Saints in Hea­ven shall not be under the Law of God Creator? so [Page 19]that if they should not continue to obey perfectly, they should sin. And whether never till men come into the other world, they come under this Law of their Creator, or were they not under it be­fore?

That the Law of God as Creator should not oblige all men, as they are his Creatures, is a wonderful strange Paradox to me. If Gods Com­mands, as they are his Commands, do not consti­tute and determine Man's duty, and lay a necessary tye upon man to Obedience, then God hath lost his Authority over man (this is plain) or man is advan­ced above the condition of a creature. But do not the holy Angels obey the Commands of God, as the Commands of their Creator (Psal. 103.20.) and shall we think man is exempted from Obedience in that respect? Has man a priviledge here above the Angels in Heaven? And what will be their duty to Eternity, to love, praise, serve, and worship God, and observe his pleasure, as being their Crea­tor; can this be a sin, and weakness in believers; we read John 5.23. That all men should honour the Son even as they honour the Father: But they that hold the Law of God binded them, not as it is Gods Law, but only as it is the Law of Christ, would seem to honour him, not as the Father, but above the Father. And of whom doth the Apostle James speak, Jam. 4.12. There is one Law-giver, who is able to save, and to destroy: Is it not the same with [...]im, that said, Do not commit Adultery, that said, Do not kill, Jam. 2.11. The same with him that [...]ave the Law in Mount Sinai, where if you under­stand Christ, as God, you necessarily include the [...]ather. If you understand Christ, as Mediator, [Page 20]then you suppose the Law given in Mount Sinai, to be given from the hand of Christ, as Mediator.

Now grant this, that the Laws and Commands of God are immediately constitutive of mans duty, or Obligatory, even because, or as they are the Laws and Commands of God, (and grant this you must, or you quite overthrow the course of Nature, utterly confound the order of beings, make the creature independant, and sui juris, Lord of it self, you deny Gods Dominion and Authority, and there­by race the foundation of all Religion, and cannot glorifie him, as God, but rather deny him to be God.) But, I say, granting the commands of God, his Laws certainly binding to his creatures, even because they are his, and then (methinks) the dispute [whether the Law of God oblige, as given by Mo­ses] may be waved, we should agree in this (sure) that the Law of God, howsoever, or by whomsoever, promulged, and declared, is binding to his crea­tures. And therefore if the Decalogue, or ten Commandments given to Moses, and by him imme­diately to the Jews, be declarative of the Commanding will of God, as a Copy and transcript of the Law o [...] Nature, that standing Law of perpetual right, com­prehending the duty which God requireth of man [...] as man; it is for us, and all the men in the world, t [...] look into it, to observe it, as well as it was for the Jews. It is the Duty of all men, who are Gods crea­tures, and his subjects, to use all possible means o [...] coming acquainted with the will of God their Soveraign Lord. And so far as the Writings of Mose [...] and the Prophets, do reveal and declare the wi [...] of God concerning us, what he requires of us and all men, as well as of the Iews; so far w [...] [Page 21]are concerned with what they wrote, as well as the Iews.

And whatever the writer whom I have had here last to deal with, saith of the Law-binding belie­vers, only in the hand of Christ; yet he clearly con­futes and contradicts himself in several passages, cited with approbation out of many sound Divines. I shall take notice of two or three. Marrow p. 11. ‘Per­fect and perpetual Obedience was due from man unto God, though God hath made no promise to man (concurring with Dr. Reynolds) That Man being Gods Creature (N. B.) by the Law of Creation he owed all obedience and sub­jection to God his Creator, which is all that I plead for.’ Again, he citeth Dr. Bolton, ‘That the Moral Law was given of God to be a true and eternal Rule of righteousness for all men of all Nations, and at all times.’ p. 153. Again he citeth the same Author, p. 155. together with Mr. Perkins, saying, ‘The ten Command­ments being the substance of the Law of Nature Engraven in the heart of man in innocency; and the express Idaea or representation of Gods own Image, even a beam of his own holiness, they were to have been a Rule of life (N. B.) both to Adam and his posterity, though they had never been the Covenant of works.’

Now if by the Law of Creation man oweth all Obedience to God, and God hath given the Moral Law to be an Eternal rule of Righteousness, which should have been a rule to Adam and his posterity (as they were Gods Creatures) though there had never been a Covenant of works; what follows, but that the Moral Law is binding to believers, as [Page 22]they are Creatures, and this is the standing Law of their Creator, though it is also further binding to us, as confirmed by Christ, and in the hand of Christ.

And thus that distinction of a Threefold Law, viz. [The Law of Works, the Law of Faith, and the Law of Christ,] as he explains, and applyes it, may ap­pear to be very weak and unprofitable; yea, unsafe; though he layes so great stress upon it, as to tell us, ‘That so far forth as any man comes short of the true knowledge of this threefold Law, so far he comes short both of the true knowledge of God, and of himself.’

But, 1. One would think, that the Law of Faith (to speak properly) should be the Law of Christ; yet he distinguishes between the Law of Faith, and the Law of Christ.

2. The Apostle distinguisheth betwixt the Law of Works and of Faith, Rom. 3.27. but never betwixt the Law of Faith, and the Law of Christ.

3. I think the common distinction of a Covenant of works, and of Grace; or as others express it, The old original Law, and the new Remedying Law, much clearer, and to better purpose.

4. His opposing the Moral Law, as in the hand of God-Creator to the same Law as in the hand of Christ, and holding that believers are only bound by the Law, as delivered by Christ, is intollerable. It is granted, that we are not under the Law, only as delivered by the Creator, not under the Law of Nature, as meerly created, or as given at first to man in innocency, but he opposeth those as contra­ries, which ought to be conjoyned. As if we could not be bound by the Law, both as it is the Law of [Page 23]our Creator, and as it is the Law of our Redeemer; but are free from it in the former respect, if bound in the latter: This seems intollerable. For so it follows,

1. That Believers are not redeemed unto God by his blood (as Rev. 5.9.) but rather redeemed from him, not to owe that subjection to him, which they did before.

2. That through the redemption of Christ, they are advanced above the Condition of Creatures. For by the Law of Creation, as Creatures, they are bound to obey the Law of their Creator. But certainly Christians in being redeemed by Christ, do not cease to be creatures. I say you do not cease to be creatures, when you become Christians, nor does God lose the Right he had in you before, to require Obedience from you; but he hath now a further right in you. The old Obligation by your creation is not taken off, but still in force, when this new Obligation, by your Redemption is further added, and lay'd on you.

3. According to what this writer layes down, it is the priviledge of believers, not to have any after Sins pardoned, and remitted as to the guilt of ever­lasting punishment; but only as to the prevention, or removal of some temporal chastisements. They are under no Law, but the Law of Christ; and Christ's Law threatens no other penalty than Fa­therly chastisement. Pag. 154.1 [...]9, 200. ‘That [if need be] you shall be as sure of Temporal corre­ction, as an Unbeliever of Eternal dam­nation.’ And to be corrected if need be, is not so much a penalty, as a mercy. I am sure, the contra­ry is sometimes threatned, as a sore Judgment, [Why should ye be smitten any more? I wi l not [Page 24]punish your daughters when they commit Whoredome. Ephraim is joyned to Idols, let him alone.] But how­ever a believer must not conceit, p. 202. that till his Sin be pardoned, he is liable to be condemned for it. So the matter is brought to this Issue, that for the Sins which a man commits after he believes, he hath no need of pardon, nor can be (with under­standing) pray for the pardon of his sins, not only in that more famous sence, that we use the word [pardon] in: But even in the lowest sence, wherein the word is ever used. He hath no need of pardon to free him from Condemnation, because no sin can make him liable to Condemnation. Again, he hath no need of pardon, to free him from Temporal chastisements; because it is not threatned, but when there is need for it; and when there is need for it, a sanctified cross hath more of mercy in it, than an unsanctified Comfort, where a person is not by any Law liable to any punishment, such a person (sure) has no need of pardon.

But I should think that believers as they are crea­tures, are bound to obey God in all things, and that Christ came not to take off the obligation to duty and obedience, but to take off the obligation to wrath and punishment. That their sins are properly sins, as against Gods Law, and deserve punishment, de­serve hell in their own Nature, as well as the Sins of others. Only they have this relief by the new Covenaant, they shall not be condemned for them.

Thus much of the third Propoposition, viz. Man being a reasonable Creature, he oweth Moral Obe­dience to his Maker. Now it follows.

Sect. 4. PROP. IV. Therefore God rules and governs man after another manner, than inanimate things, and brutes, are governed. His Kingdom ruleth over all. Natural Agents are ruled by his power and providence. But man he ruleth also a moral Agent, by Precepts, Promises and Threatnings.

ANd if the Lord had not designed in the Making of Man, thus to govern him, then might not one use the Psalmist expostulation (though in another sence) wherefore hast thou made all men in vain? wherefore hath he endowed us with a Faculty of discerning right and wrong, good and evil? And why hath he given us a capacity to look backwards to reflect on our wayes and actions, a power of setting up a Iudgment-seat, within our selves, to call our selves to account? And why hath he given us a capacity of looking forwards, to consider with our selves whether our present course tends, why hath God placed such a power as Conscience in men, Conscience, I say to check curb, and restrain us from Sin, to spur on and quicken us to duty, to accuse, or excuse, to Prophesie good or evil, to give Sentence for us or against us; and why hath God planted such affections in men, as Desire, Hope, Fear, all respecting some absent, remote, future good or evil! How is it, we can dread evil threatned, or have any hope of good promised, if it were not [Page 26]the will of God, that we should be governed, not a [...] Bruets, that are led on to things by a meer Natura [...] instinct, without reason; but as rational Mora [...] Agents, by such Moral means, as Laws, Promises Threatnings.

And here again I cannot but enter my dissent, and declare my dislike of what that writer, with whom I had to do before, layes down so confidently, that a true believer is to obey; Marrow p. 209. yea, does obey, without fear of Hell, or hope of Heaven. And so far forth as they eschew evil, p. 172. 176, 177, 178. or do good, for fear of Hell, or hope of Heaven, their obedi­ence is but slavish.

Now I shall not say much here concerning the fear of punishment, because I shall have occasion to speak of that afterwards.

And to prevent misunderstanding, I shall lay this down, That a true believer does not obey God meerly out of such self-respect, as for fear of punish­ment, or hope of reward. No, he hath a true love to God, and a love to the Law of God. As the Apo­stle saith, Rom. 7.22. I delight in the Law of God after the inward man.

But as he hath a love to God, and obeyeth in love, so he hath, and ought to have a love to him­self too. And although gracious Souls in some holy raptures, have the Love of God so far prevailing in them sometimes, that for the present they would seem quite to forget themselves, and to set aside all respect to their own Souls, as it was with holy Paul there, where (had it been possible) he could have wished himself accursed from Christ— Rom. 9. Yet it is not thus with them ordinarily, neither yet [Page 27]may we say, that so far as Christians look, and aim at their own happiness, so far they degenerate and act like Slaves, not like themselves. All love of the reward is not a mercenary love: but when men only respect the reward. Now a Child of God hath a love to his work, as well as to his reward, Gods commands are not grievous to him; but indeed this is grievous to him, that he is no more conformed to Gods commands. And were it put to such an ones choice, he would not desire any liberty to transgress them, but would have more power to keep them. But what a gross mistake is this, be­cause men are not only to obey for fear of punish­ment, or only in hope of reward, to conclude thus, therefore they are not at all to regard either what God hath threatned, or promised.

And if it were so, that men were not to obey with any respect to what God hath promised them.

1. How great a part of Scripture is given to us in vain, but all Scripture is profitable—to make the Man of God perfect, and to perfect the Godly man, that he may be thorowly furnished to every good work. Shall we think that God hath made so many promises in vain. That those great and precious promises in Scripture are but Cyphers, and stand for nothing?

2. Is it not horrible pride for men to think them­selves more perfect than innocent Adam was, to conceit that they yield obedience unto God upon more pure and spiritual grounds and motives? This is evident, that the Law given to innocent Adam, was backed with a threatning, and a promise. And so it was his duty both to dread the threatning, and to have regard unto Gods promise.

[Page 28]3. I can boldly say, that to have no thoughts [...] our own everlasting happiness, not to look at tha [...] is such a strange piece of self denial as the Lord [...] where allows; much less does he command, o [...] commend. Is it not contrary to such Scriptures [...] these, Seek first the Kingdom of God, work out you [...] own Salvation—Lay hold on eternal life? It is [...] carnal Self-love, and self-seeking, which is mens s [...] and shame too. As what can be more absurd, an [...] irrational, than for men to care for the body, b [...] neglect their precious immortal Souls, to labou [...] for the meat that perisheth, and not to be at any pain [...] for that meat which indureth to everlasting life? T [...] be wholly taken up with things present, things be [...] low, that are but temporal, not regarding the thing above, which are eternal.

4. And if true Believers are supposed to be o [...] such a strain, as to obey without eying the promise [...] reward at all; then it follows they are better tha [...] Moses, the man of God. For he had respect unt [...] Recompence of the reward. Heb. 11.26. And ye [...] you are to observe, he is their commended for so doing. And this is made an expression, and effect o [...] his Faith, v. 24, &c. Yea, this would seem to b [...] an out-doing of the blessed Apostles. We run an [...] strive to obtain a Crown incorruptible, 1 Cor. 9.25. we look at the things which are not seen, 2 Cor. 8.14. [...]. These are the marks we aim at. Yea [...] which I even tremble to mention, this would mak [...] Christians better than their Masters, would set th [...] Servant above their Lord. Do we not read o [...] Jesus Christ, that for the joy that was set before him he endured the Cross, Heb. 12.2.

[Page 29]5. How glorious a pretence soever men may have for their setting aside all respect to the promised re­ward; yet it is really and indeed a sinful sleighting, and contempt of Gods Grace, Bounty, Goodness; so the Sadduces had their fair pretence, that God was to be loved for himself, which is a certain truth: but (mark it) this is not the whole truth. For God is also to be loved, served, for what he is, and would be to those that love him. We ought to love God, not only because he is infinitely worthy of love in himself (in regard of his own infinite ex­cellencies, and perfections) but also because he is so loving, and gracious to, and such a bountiful rewar­der of them that seek him, and love him. Where is the Mouth that dare deny, that God is even in this respect also to be loved, served, honoured of his creatures?

6. Though men will sometimes talk at randome, without weighing or considering what they say; yet the truth is, it is impossible that one right in his wits should not have a desire of his own everlasting happiness. And certainly it is very great rashness for any to make that a [...], a distinguishing sign of a true believer, which would rather prove one not a man, or reasonable. The Service which God requireth of us, is reasonable Service; but it is un­reasonable, when God hath revealed and propoun­ded to us inconceiveable, everlasting happiness, that we should not believe it; or that believing there is such happiness to be had, and obtained, we should not most earnest desire, and indefatigably pur­sue and press after the attainment of it. And what can sound more strangely than this, that it is not a Christians duty, but rather his Infirmity by patient [Page 30]continuance in well-doing to seek for Glory, Honour, Immortality, Eternal life?

7. What is the happiness of Heaven, but the most full and glorious enjoyment of God? That to obey in hopes of Heaven, is indeed to obey and serve God for himself. Are we to seek after the enjoyment of God in every Duty and Ordinance, as when we pray, hear, &c. Is his presence to be sought on earth, and not much more to be desired in Heaven? Much more I could say here, but I hope this may satisfie: All is not Gold (Sirs) that gli­sters; nor all those Notions Gospel Doctrines, which many pretend to be so.

What is here said, I hope may help (through Gods blessing) to deliver some poor doubting trembling Soul out of one great snare, that some, who mean well, yet being unwary lay before them.

Certainly, I should tremble to think of making this the Touchstone to try my own, or your Faith, by, scil. [Doing what the Lord requires, without any hope of Heaven, or eying of the promised reward.] You may follow vertue (holiness) & virtutis amore, & mercedis amore, both from a love to vertue it self, and to the reward of vertue, so much I think is implyed in Rom. 6.22. Ye have your fruit unto holi­ness, and the end everlasting life. And to follow after holiness, as that without which we cannot come to the enjoyment of God, and happiness, is to attend to the Scripture direction, Heb. 12.14. and therefore cannot but be safe. If holiness be the way to happiness, by Gods appointment, and hap­piness the end of holiness; then certainly we ought to follow after holiness, not only for its own sake; [Page 31]but also for the tendency it hath to true and ever­lasting happiness. And though there be a truth in it, that vertue and goodness is a reward of it self, and to be loved for it self; yet it is not true, that where this is, a man desires no other reward, looks no further, Heb. 10.35. Cast not away your confi­dence, which hath great recompence of reward. This Consideration should move us to continue in faith and holiness, that there is great recompence of re­ward; That to quicken and encourage our selves, on in a way of holiness and obedience, by the thoughts of what the Lord hath graciously promised there­unto, this is (you may clearly see) according to the Scripture; and the other way, wherein men pre­ [...]end to do all out of pure love to God, without any [...]egard to their own happiness, is a being religious [...]nd holy above the Scriptures. But certainly they overshoot themselves, that pretend to an higher way, a more spiritual and excellent way, than that which is shown us in the Scriptures.

Sect. 5. PROP. V. It is evident and undeniable, that sundry [...] Gods Laws (comprised in that which [...] called the Law of Nature) are of Mora [...] perpetual right, and equity, commandin [...] what cannot but be mans duty, requirin [...] such things, as have an unchangeable good­ness and comliness in them. Forbiddin [...] such things as have an unchangeable horri [...] ­ness and odiousness in them. Some thing are good, and some things are evil in thei [...] own Nature, and therefore are so perpetu­ally, invariably, necessarily; that it is im­possible that a righteous and holy God shoul [...] not command the one, and prohibit, an [...] condemn the other: Such precepts (as som [...] well observe) depend on Gods righteou [...] Nature, rather than on his Soveraign Wil [...]

THerefore upon the Question, whether God a [...] any time hath dispensed with the Law o [...] Nature, or with any purely Moral precept, I shoul [...] incline to those that say (notwithstanding those In­stances that are brought seemingly contrary) Th [...] Law of Nature was not dispensed with, no chang [...] in the Law; only their was a change in the matt [...] or Object, and that immutatio materiae made b [...] [Page 33]God not as Legislator, but as Dominus, as Proprie­tor, or Owner. That when God commanded Abra­ham to Sacrifice his Son, he might do it from the absolute Dominion he hath over all mens lives; and if Abraham had Sacrificed him upon God's com­mand, it had not been Murder. but the highest Act of Obedience. The Israelites taking away the Ae­gyptians Gods; when God had altered the property of them, (as Lord and Judge proceeding against the Aegyptians in justice, as against Delinquents that had forfeited the same, and making over (by his free donation) the right and title to them to his peo­ple; I say the Israelites possessing themselves of what was no longer the Aegyptians, but indeed their own, by Gods disposition and free gift) this cannot be accounted Theft. And may it not be thought, that according to an Equitable construction of the Law: Such Instances, or Cases as these, were no more prohibited, than works of Piety, Mercy, and Necessity are forbidden (in the Law) on the Sabbath [...]ay (compare Exod. 20.10. with Matth. 12.5.7.)

Thus the Matter, or Object, about which the Law was conversant, may be changed, when yet [...]he Law it self, is not changed, but as obliging as [...]ver.

Again, some commands there are in the Morall Law, the very matter whereof is unalterable (the foundation never ceasing or changing) as some In­ [...]ance in the Three first Commandments of the De­ [...]alogue. Thus it is Man's duty for ever to fear, love, [...]elieve, serve, honour God. Thus it cannot but [...]e horrid wickedness, for any one to blaspheme, or [...]ontemn God; to doubt of his truth, power, &c. [...]ow this is of Immutable Equity, that what is Mo­rally [Page 34]good, and cannot be otherwise, should be com­manded, and the reasonable creature bound to it that what is morally evil, and cannot but be evil should be forbidden. And to affirm that God may cease to command, or approve of what is so intrin­secally, necessarily, everlastingly evil, is to set u [...] his absolute Soveraignty in such wise, as to just [...] out his infinite goodness, purity, and holiness; tha [...] is, to set his glorious Attributes at variance on [...] with another. But certainly the Judges, and Re­ctor of all the world can do, and command nothing but that which is right. Plutarch had rather me [...] should have said, Nullum esse Plutarchum, qua [...] malum esse Plutarchum; That there was no suc [...] man as Plutarch, than that Plutarch was a wicke [...] man; and so he held it worse, De Deo male sentir [...] quam Deum esse negare, to entertain any wicke [...] opinion of God, than to deny God. This is (n [...] doubt) a very monstrous conception of him, to ima­gine that he should not will, and command vertu [...] and holiness; or that he should not utterly disallow of vice and wickedness. 'Tis part of the Charg [...] brought in against the wicked, Psal. 20.21. Tho [...] thoughtest that I was altogether such a one as th [...] self: But (sayes the holy one) I will reprove rhe [...] for it, Well therefore let this be laid down, as a [...] everlasting truth, that there are some things whic [...] God can no more deny to be Man's duty, than h [...] can deny himself. There are some precepts of u [...] ­alterable force, and obligation, never to be repeale [...] abrogated, or dispensed with. The Lord can n [...] more dispense with mens acknowledging, loving reverenceing Him, that these should not be the duty, and the contrary sinful and damnable in the [Page 35]own Nature, than he can deny his own Divine good­ness, and infinite perfection; so he can no more ap­prove of what is evil in it self, than he can do evil, or be evil; he can no more approve of mens lying and deceit, than he can lye, or deceive men Him­self. He can no more approve of Atheism, Pro­phaneness, Hypocrisie, Pride, Envy, Malice, Co­vetousness, and the like; than he can change, or cease to be what he is, an holy God of purer eyes than to behold iniquity.

Sect. 6. PROP. VI. To the unchangeable Law of Nature, God (our Soveraign Lord) may add what Posi­tive Laws his Divine Wisdome judgeth meet, whereby to try his Creatures Obe­dience. And there is no positive precept of His, given to Man, but Man is imme­diately bound to obey it; even by the Law of Nature, which requires this in general, that we obey God in all things.

THe Law of Nature (as we have heard) in spe­cial enjoyns what is good, or forbids what evil in their own Natures.

Positive Laws are conversant about things neither [...]ood, nor evil in themselves, things of a middle [...]ature; which yet become Good when commanded [...] God, and evil when forbidden. Because it is [...]od to obey God in all things; but very evil and [Page 36]sinful to disobey God in any thing. The goodness o [...] God would never command any thing evil in it self. And what the Lord commandeth though indifferen [...] before, yet being commanded (in regard of hi [...] Soveraign Authority and Dominion) it becomes a necessary duty. As what he forbiddeth, though lawful enough before; yet being under a Divin [...] prohibition, it becomes sinful. Of such purely positive precepts we find this one given to Man in th [...] state of Innocency for the tryal of his Obedience Scil. this [of not eating of the tree of Knowledge o [...] Good and Evil,] whether any more are to be found that were purely positive, and given to Man in tha [...] state, I know not.

And amongst all those Commands which ou [...] Lord Jesus Christ hath laid on his followers in th [...] Gospel; some Inquisitive men have been able t [...] discover no more than two (to wit, concerning Bap­tism and the Lords Supper) that are meerly positiv [...] institutions. And these two appointed not only t [...] try our Obedience; but for other high ends, an [...] gracious purposes, to be Seals of the new and bette [...] Covenant, and special helps and furtherances unt [...] Christians (through Gods blessing upon the due u [...] of them) as means of promoting both their Grac [...] and Comfort, and a strong engagement on them t [...] Duty and Obedience. So that they are not mee [...] Arbitrary impositions, shewing only the will and Authority of him that appointed them, but also pledg [...] of his Grace and favour towards us; and are ou [...] great priviledges: As the promise in the New C [...] venant speaks forth the wonderful Grace of God, [...] doth his instituting and annexing these Seals, [...] strengthen our faith in what he hath there promised.

As for the Law of the Sabbath, there hath been enough written, to prove, that it is not a purely positive precept. When God hath given us all our time, to Question, whether a considerable part of it be not due to his special solemn Worship, and Ser­vice, seems very unreasonable. Nay, it would seem to be but Occasional, viz. in regard of man's present state in this world, the necessities of the outward man, that call him to earthly employ­ments, that he hath an allowance to follow these [...]ecular employments, when if it were not for this, his whole time would be due to God's more imme­diate Service; as the Saints in Heaven keep a perpe­tual, everlasting Sabbath.

Now what is noted here, may shew us the won­derful goodness of God towards us in Gospel times, in freeing us from the Law of Ceremonies, from such a multitude of burdensome impositions as the Jews were under. How easie is the yoke of Christ, compared with the yoke which was upon the necks of the Jews? So we may see here the reasonableness of the Christian-Religion. The Lord requires no­thing of us in the Gospel, but what is indeed good in [...]t self, or at least good for us; imposeth nothing on us in the Gospel, meerly to shew his absolute Authority over us: Even the Positive Institutions of the Gospel are such as speak his gracious conde­ [...]cension towards us.

Again by the way, we may here reflect upon the Tyranicalness of the man of Sin. What a multitude of strange impositions hath he brought into the Chri­tian Church, as envying Souls that liberty we have [...]nder the Gospel.

Sect. 7. PROP. VII. God our supreme and absolute Lord and Go­vernour, to manifest his Divine Good­ness and benignity, together with his Sove­raign Authority and Greatness, was please [...] to his Law, given to Man at first, to ad [...] and annex a gracious promise of Future lif [...] and happiness.

‘HEre (Gen. 2.17.) is implyed upon condition of his obedience, the promise of eterna [...] life, whereof the Tree of life was a sign, Gen. 3.22. Ainsworth.’

To encourage men to yield free Obedience, Go [...] bound himself by his free promise to reward it.

Here take notice of Gods gracious Nature. H [...] would not rule man with rigour, but made the yok [...] of his Subjection as easie as man could possibly ex­pect, or reasonably desire. Besides the strong En­gagements that lye on the Creature to obey God the Lord was pleased to give man all encouragemen [...] that might be.

There is a Question, what life was promise [...] unto Adam?

Whether to live still in statuquo, to be continue [...] upon earth in that happy state, wherein he wa [...] created, or whether after some time he should no [...] have been advanced, and translated to a more glo­rious estate in Heaven?

Now some very worthy and Judicious Divines (I confess) are for the former, denying the latter. And others I know look upon the Decision of the Question (which way soever it be decided) as an unprofitable speculation; but I cannot so slight it, because if it appears to be an Heavenly happiness, that was promised, it further sets off the Grace of God towards man, which must needs have laid him under a greater obligation to obedience, and thank­fulness; so it doth the more set forth and aggravate man's sin and ingratitude, whom such cords did not, could not bind. Besides that it may be of some ser­vice against Socinians, who would have Adam sub­ject to death by Creation, not by Sin.

Now to the Question.

1. Those Divines that hold a life of happiness up­on earth, only promised unto Adam, do grant the promise of life to be implyed in the threatning of death: Now if the threatning [dying thou shalt dye] did not only intend a privation of the life which Adam then enjoyed, but everlasting punishment in hell; Then it seems to follow, that the life here im­plicitely promised is not to be understood only of the continuation of that life, which Adam lived in Paradice, but of everlasting life in Heaven.

2. That eternal life which the Scripture opposeth unto death (the wages of sin) Rom. 6.23. there is none that questioneth, but it is a life of happiness in Heaven.

3. Was not the Earthly Paradice a type of Hea­ven, and the tree of life there, a type of Eternal life in Heaven (Rev. 2.7.) Had Adam the type of Hea­ven, and was it not to teach him what to expect, to look after a life of happiness in Heaven? unless you [Page 40]will say, Those were Types only since they were lost, not while they were, and might have bee [...] enjoyed.

4. Was not innocent Adam as capable of Heaven [...] happiness, as believers are now? And would it not be strange, that though he had kept his Integrity and innocency, yet he should never have enjoyed the chiefest Happiness and perfection, he was made for, was created capable of.

5. If Adam had continued innocent and obedient, may we not suppose, he should have had as many Children descending from him, as have sprung from him since the fall, who might have stood and been happy with him: Now whether seemeth more im­probable, to suppose a translation of men up to Heaven (Successivè, & suo ordine) by degrees and in their order, as it should please God to tran­slate them; or to suppose their continuance all toge­ther upon earth, where if we should suppose all the Generations of men that have been since Adam al­ready existent here together; Answ to Bi­shop of Ro­chest. Let­ter. p. 86, 87. it is hard to conceive how the Earth should bear them all, though Dr. J. T. would hence conclude that ‘Dissolution of Soul and Body should have been, if Adam had not sinned, which I can see no Reason to admit. Yet (as he says) the world would have been too litle to have enter­tained those myriads of men, which must in all reason have been born from that blessing of [In­crease and Multiply] which was given at the first Creation, and to have confined Mankind to the pleasures of this world in case he had not fallen, would have been a punishment of his innocency.’

Another Question here, whether it was of Grace, or of Justice, for God to promise Adam life, and happiness (as he did) upon his continued Obe­dience?

Answ. Of strict Justice it could not be; because he might have promised less, yea, might have pro­mised nothing at all de futuro, without any Injustice. [...] readily grant it inconsistent with Justice to punish, or afflict an innocent Creature eternally. Yet Ju­stice does not require that the service, or obedience of a Creature be rewarded with everlasting, that is, infinite happiness. True it is, if Adam had tarried as he ought, doing well, he should have been ac­cepted, continuing his Obedience, he might have expected the complacential Love of God his Creator towards him, so long as the Lord was pleased to continue him in being; that while he was innocent, God would look on him as such, not hold him guilty. but it sounds strangely to say, God cannot make a rational innocent Creature, and annihilate, or un­make it again, if he pleaseth. To hold that he is bound to perpetuate the being and happiness of such a Creature, till (by some misdemeanour) it comes to forfeit its being and happiness; is to deny that God hath such power over his Creatures, as the Potter hath over the Clay, as Mr. Ball of the Covenant, p. 273. ‘withdraw that voluntary Cove­nant, and who doubteth not but that had the Crea­ture kept his Innocency a Thousand years, God was free to have annihilated him.’

Indeed God cannot be injurious to his Creatures, because of his Essential Justice, which is instead of a Law to him, and is himself, neither can he be be­holden or properly indebted to his Creature; because [Page 42]of that infinite plenitude of perfection in himself, [...] which all the Creatures in the world, can make [...] Addition; as also because of his right and propri [...] in his Dominion and Authority over his Creature [...] Thus Innocent Adam could never by the most pe [...] ­fect, unsinning Obedience have merited in a stri [...] ­sence; that is, in the way of commutative Justic [...] the continuation of his life and happiness. Whi [...] he did only pay the debt, which was indispensib [...] owing to his Maker, it is most unreasonable [...] think, he could this way oblige God to him, mak [...] that God to whom all was due, his Debto [...] Again, as (if Adam would merit) what he gave [...] God ought to have rationem indebiti, it must not [...] due before (which was otherwise, he could give [...] God no more than his own) so it should also ha [...] rationem Lucri, be some way profitable unto him at whose hands he would merit. But who ha [...] given to him, and it shall be recompenced to hi [...] again, Rom. 11.35.

Again, we may cast in this as Overplus, here wa [...] no proportion betwixt the work and the promise [...] reward, what proportion betwixt a finite Crea­ture's giving up its self to the Service of its Make [...] and God's giving back himself to be everlastingl [...] enjoyed? What proportion betwixt a Creature [...] obedience, continued for a time, while he was in [...] probation-state, and God's remunerating it wit [...] happiness, Coccei de faed. p. 35. beyond time, even to Eter­nity. Turpis Error est, promissiones de­nisi proportione officii. It was congruou [...] to the Divine goodness indeed to promise so muc [...] to an innocent, and obedient Creature, it was [...] promise worthy of him that made it, though his Crea­tures [Page 43]Obedience could not be properly worthy of that which was promised.

So I conclude it was not of strict Justice, or natu­rall Equity, but of grace and bounty, that God promised to Man's finite Service, and Obedience already due, a future, everlasting, infinite re­ward.

Now if innocent Adam could not properly be said to merit the promised reward, though he had performed unsinning obedience, how absurd is it to talk of the Saints meriting ex condigno by their imperfect Obedience, Exod. 20.6. Shewing mercy to them that love me, and keep my Commandments. All that God doth for such, is of his mercy. Yet I do not deny, but that if Adam had obeyed per­fectly, it had been rewardable at the Bar of Gods distributive, legal Justice; as the obedience of the Faithful is rewardable at the Bar of Grace; but nei­ther in the way of commutative Justice.

Sect. 8. PROP. VIII. Gods promising to man life and happiness, upon Condition of perfect Obedience [Do this and live] was his part of the Covenant with Adam.

GOd in his Covenant holds forth the way how his Creatures might be sure of his favour, and attain to the Fruition of him. And thus God's Covenants are not like Mens Covenants (as one [Page 44]notes) Homines enim de mutuis beneficiis: Deus [...] suis foedus facit. Men that Covenant one with ano­ther, aim each at their own advantage; but God [...] Covenanting with his Creatures, does not expe [...] any benefit, or advantage by them, but does it t [...] shew how willing, and ready he is to communicat [...] his benefits to them.

Sect. 9. PROP. IX. Innocent Adam as he was bound, so he could not but accept of the Terms, or Condition, upon which God proposed, and promised th [...] perpetuating of his happiness. And thus Man consenting to Gods terms, God and Man were formally and actually in Cove­nant.

A Mutual Engagement of parties, is all that is essential to a Covenant. This is the diffe­rence betwixt a Promise, and a Covenant.

A Promise is that which bindeth one party singly; A Covenant is that wherein both parties are mutually bound.

To the Covenant betwixt God and Man, it was no way necessary, that Man should indent with God, or make his own Terms; No, he was bound to accept of such Terms as it should please his Lord and Maker to set down, and offer; whatsoever God required of him, would bind him immediately, as a Law, without his consent, or liking of it. And [Page 45]before Man could have the liberty of making his own Terms with God, he must first satisfie and take off that Obligation on him, as a Creature to obey his Creator in all things, which Obligation a Crea­ture can no way possibly take off, or be freed from, while he is a Creature.

Thus in the Covenant betwixt God and Man, God is to propose the Terms, and Man is obliged to accept of them, as proposed by Him.

In the first Covenant, the Covenant of Works, where the Condition was perfect Obedience; the Lord required no more, than what was due from Man, though God had not promised any further fa­vour thereupon.

Now the condescension being wholly on Gods part, in offering to enter into Covenant, and the benefit accrueing, or likely to accrew, being solely unto Man, it could not be just or reasonable, that Man should withhold or deny his consent.

Thus Man at first was taken into Covenant with God, Faederatio con­stat stipulatione & promissione. Man engaging to obey God in all things; and God engaging am­ply to reward his Obedience, in an endless life, and felicity. We should not once doubt (as the Socinians) whether Adam was under any Law but this, [of not eating of the tree of Knowledge of Good and Evil,] The Moral Law being written in his heart, and that in so fair a Character, that he needed not to have delivered it to him either by word, or in writing.

Sect. 10. PROP. X. Though the agreement and consent of both th [...] parties was enough to constitute the Cove­nant; yet for the further solemnity an [...] ratification of it, the Lord was pleased t [...] appoint a visible sign or signs, as a seal an­nexed to it.

AS Paradice and the tree of life, was to confirm the promise, that if Man obeyed, he should live and be happy; and some would have the tre [...] of Knowledge to confirm the threatning, that if he sinned he should dye. The former to signifie the reward of Obedience, the latter to signifie the punish­ment of disobedience. The one a Sacrament of life, the other of death. But this which is said concer­ning the tree of Knowledge is more Questionable. Fuit Arbor haec non proprie Sacramen­tum, Coccei de Foed. c. 2. Sect. 19. p. 20. neque vitae neque mortis, sed signum dominii & subjectionis, & materia ex­plorationis.

The Signs and Sacraments, God hath used to an­nex unto his Covenant, have been such as repre­sented the blessings promised in the Covenant. This is evident in the Covenant of Grace. And that Pradice was to signifie Heaven; the tree of life to signifie eternal life to Adam, seemeth very plain; Heaven being called by the name of Paradice in Scripture. And the tree of life so called (as some [Page 47]good Expositors have noted) because it was to be a [...]ymbole and Memorial to Adam as oft as he tasted, or [...]eheld it, of his receiving his life and happiness [...]rom God, that he had not these in: and of himself. His eating of this tree was to be an Acknowledge­ment of his dependance upon God for life and hap­ [...]iness, and, Se non propriâ virtute, sed Dei unius [...]eneficio, vivere, & perpetuò victurum, si obe­ [...]iret, &c.

Here by the way, observe, God thought not [...]acraments useless to man in innocency. Yet some [...]mongst us think themselves above Sacraments, and Ordinances, those means and helps God hath ap­pointed under the Covenant of Grace.

Sect. 11. PROP. XI. Being agreed about the thing, there can be no great Reason why we should contend much about the Name.

THis first Covenant is called Foedus Amicitiae, a league of Friendship, by way of contra­ [...]istinction to the new Covenant, which is Foedus [...]econciliationis inter inimicos; The first Covenant was made with Man in the state of Innocency, when God and Man were Good-friends.

Again, it is called Foedus operum, the Covenant of works, sinless works, and obedience-every-way-perfect, being the Condition, the thing stipulated, and required in this Covenant.

Again, it is called Foedus Naturae, the Coven [...] of Nature; as the following Covenant, Foedus G [...] ­tiae, the Covenant of Grace. Yet there seems [...] be some doubt, whether it be so rightly called [...] Covenant of Nature: Though the Law of Nat [...] bound man to obey his Creator in all things, whi [...] was the same that the Covenant of works bou [...] him to, that we must say the preceptive part of t [...] Covenant was natural; yet I dare not say, that t [...] Promissory part of the Covenant was so, that G [...] was bound to promise all he did upon Man's Ob [...] ­dience, or bound to promise any thing at all; say, it was not juris Naturalis, that God shou [...] make such a promise, I dare not say, that there w [...] an intrinsecal, natural, necessary connexion betwi [...] a Creature's Obedience, and everlasting life a [...] happiness; so that God had not been just, if (su [...] ­posing) Adam's Obedience continued a 1000 year [...] he had not thereupon confirmed his Creature in [...] state of endless happiness. If it had been injusti [...] to have denyed such a reward to Man's Obedien [...] so that Man might have concluded upon it from [...] common natural principle (as that God cann [...] be unjust) then there was no need to have pr [...] ­mised it, or to have entered into Covenant about it would God have made a Covenant to do that, which his Essential justice bound him to? If he was no [...] bound in Justice, so to reward his Creature's Obe­dience, then it was his free goodness (or Grace) t [...] promise, and Covenant to do it.

Now let it be considered, if it was thus of God [...] Grace, and condescension to enter into the first Co­venant with Man, if it was doing more than he was bound to, then I say, let it be considered, whe­ther [Page 49]it be fair for any to censure him, as if he had [...]een over-rigorous, had he dealt with any according [...]o the terms of that Covenant, or that God could [...]ot have held men to it.

Sect. 12. PROP. XII. God by Covenanting with Man, had a further right in him, a new title to his Service, and Obedience. First, he might have com­manded man jure creationis, as he was his Creature, had this Covenant never been; Again, he may command him jure foederis, vel foederationis, upon Account of the Covenant betwixt him, and his Crea­ture.

THis new right was accumulative unto, not de­structive, or exclusive of the Former right. Man's being obliged de novo to obey God, by what [...]he Lord promised in the Covenant to do further for [...]im; cannot take off, or cancel that Obligation on [...]im from his Creation, from what God had done [...]or him already.

That I may say here (without contradicting the Apostle) The Law (i. e. the Law of Nature) which was in force (at least, in order of Nature) before [...]he Covenant, the Covenant did not disanull it. My meaning is, Gods condescension in Covenanting with Man, did not derogate, or take off any thing [Page 50]from his Authority as Law-giver, Gods Law [...] still binding as a Law, as the Law of our Maker otherwise it would follow, that Man being take [...] into Covenant with God, he could not properly [...] guilty of disobedience, no disobedience but is repugnancy against the Law, or will of a Superio [...] whom we ought to obey. But in case the Law o [...] God should lose its Authority and obliging force, [...] Man in Covenant with God, then a Man doing co [...] ­trary to his Law, could only be charged with tre [...] ­chery, falseness, breach of Covenant, or ingratit [...] (as one equal may have occasion sometimes to charg [...] another, who hath no Authority to command, or ca [...] the other to account.) Where there is no Law, the [...] is no Transgression.

But Adam's offence, his breach of Covenant, w [...] properly disobedience, Rom. 5.19. That the Cov [...] ­nant made with Adam, did not take from the for [...] of the Law, which he was under, as a Creature; b [...] indeed added this further aggravation to his sin, th [...] it was not barely the transgression of Gods Law, b [...] the violation of his Covenant: as it was an affron [...] ­ing of Gods Soveraignty and justice, (a dreadf [...] thing indeed) so it was a notorious flighting of God wonderful condescending love and goodness, shamef [...] ingratitude, to be abhorred.

But this is a principle which it concerns us all [...] be very clear in, that God in entring into Covena [...] with Man, did not set aside his Authority, did no [...] cease to be man's Soveraign; no verily, while M [...] is his Creature, God cannot cease to be his rightf [...] Governour, or the Law of God cease to bind M [...] to obedience, even because it is the Law of [...] Maker.

Sect. 13. PROP. XIII. As a clear and certain evidence, that God in Covenanting with man, did not lay down his Soveraignty and Authority over him; He annexeth to his Law or Covenant the just threatning of a dreadful penalty, Death in case of disobedience. In the day thou eatest, (sinnest) dying thou shalt dye.

AS God hath first of all jus praecipiendi, a right of Commanding. So if his Commandments are not in every thing obeyed; he hath thereupon jus puniendi, a right of punishing. Where due Obe­dience is denyed to a Superior, much more where it is denyed unto him, who is the Supream, God over all, punishment is justly exacted, and righteously inflicted by him.

Now there is a Question, when God threatned death to Adam, if he disobeyed, what kind of death it was, whether the same kind of death was threatned under the Covenant of works, as under the Cove­nant of Grace?

Ans. I suppose the same kind of death threatned under both Covenants. If the same kind of life and happiness was promised under the Covenant of Works, as is promised under the Covenant of Grace, we may in reason conclude the same kind of death, and punishment was threatned in both [Page 52]Covenants. But the former would seem true as w [...] heard before.

Again, what think we? Do any suffer, as a [...] judged to death by the Covenant of Works? If w [...] suppose any sinners in the world proceeded against and punished, as Violaters of that Covenant, w [...] read no where in Scripture of two different Hel [...] prepared, one for those that are guilty of breaking the first; the other, for such as are guilty of break­ing the succeeding Covenant. We find the sam [...] Vengeance threatned to them that know not God and to them that obey not the Gospel, 2 Thess. 1. [...] The Sinners of Sodome suffer the Vengeance of Ete [...] ­nal fire, Jude v. 7. the same vengeance which [...] threatned to Sinners in Sion. I say the same punish­ment for kind (i. e. Hell-Torments) though not th [...] same degree of punishment; but if a different d [...] ­gree of punishment should make a new kind of p [...] ­nishment, it seemeth to follow, that, since of tho [...] that sin against the Covenant of Grace, some [...] more hainously than others, more openly and desp [...] ­rately than others contemn it, and therefore shall [...] thought worthy of much sorer punishment (He [...] 10.29.) so there should be divers kinds of punish­ments; for the breakers of the Covenant of Grace which I know none that will assert.

Again, I suppose it will not be denyed, but beli [...] ­vers are delivered by Christ's satisfaction from th [...] condemnation of hell. As I suppose, it will not b [...] affirmed; that Christ satisfyed for the penalty threa [...] ­ned in the Covenant of Grace, properly as the [...] threatned; but for that which was threatned an [...] due to sinners under the Covenant of works. An [...] so will it not follow, that the condemnation of He [...] [Page 53]was threatned, and due to sinners under the Cove­nant of works.

Only, one thing seemeth to make against this, viz. Supposing a temporal death or separation of Soul and Body, to be one thing included in the threatning here, [dying thou shalt dye] it would seem that the resurrection of the body is a proper fruit of Christ's death, and resurrection, 1 Cor. 15.21, 22. And if there was to have been no resurrection of the body, had not Christ dyed and risen again, then it would follow, no such punishment could be threatned at first, as is now threatned to unbelievers, who are to be punished everlastingly both in Body and Soul.

Ans. The fore-mentioned Text seems to speak of the resurrection unto life, the resurrection of those that are Christs, v. 23.

Again, though Christ Mediator, be the cause of the resurrection of all (both just, and unjust) at the last day; yet it follows not, that there had been no resurrection, if Christ had not been given a Me­diator; we know what he saith, Joh. 5.22.27. All [...]udgment is now committed to the Son of Man, yet surely sinners should have been judged, though he had not been incarnate, had not been the Son of Man. Qui resurrectionem impiorum Christi merito attribuunt, ignorant hominem pro peccato & tempo­ralem, & aeternam mortem in toto supposito perferen­dam debere, Coccei de Foed. c. 2. Sect. 2. p. 46.

Another Question, whether the truly righteous man is awed with the threatning.

Ans. That the righteous ought to be awed with divine threatnings is very plain from hence, that righteous Adam was to make use of this threatning, [Page 54]to keep him from sin. And the best of Saints whil [...] upon earth, are short of innocent Adam, many de­grees below him, being renewed and sanctified b [...] in part, having but (as it were) a first draugh [...] of Gods Image, which Adam had compleat; But,

1. Some will say, Believers have no need of th [...] threatnings to keep them from sin.

Ans. What are they greater than our Father [...] Adam, more perfect than Adam was in the state [...] integrity. He had need of the threatning, and hi [...] not attending to it so as he should have done, was cause of his, and our sin and ruine.

Again, why are there so many threatnings in th [...] Word, directed to believers in special, if they a [...] not to be heeded, and if such have no need of them surely, the spirit of wisdom speaketh not in vai [...] Therefore said the Wisdom of God, Luk. 11.4 [...] what the written word sayes, that the wisdom of Go [...] sayes; so God in his infinite wisdom, thought [...] needful to awe his people with threatnings, an [...] not only to feed them with promises. Then can be any other than folly for any to think, his threa [...] ­nings needless, Rom. 8.13. If you live after the fle [...] you shall dye. This is spoken to those, of whom h [...] saith v. 15. Ye have not received the spirit of bonda [...] again to fear, Heb. 10.38. The just shall live [...] Faith, [...], but if he draw back, [...] soul shall have no pleasure in him. Parallel to Ez. 18.2 [...] Heb. 10.26, 27. If we sin wilfully after that [...] have received the Knowledge of the truth, &c.

Not that these Texts will prove the Apostacy [...] Saints; but only that upon supposition of their t [...] ­tal final Apostacy, they should perish even as other If you can suppose a Saint to fall away finally, I [...] [Page 55]suppose that Saint to fall into condemnation, and to perish everlastingly; and such threatnings are to caution them, as means appointed and blessed by God, to prevent their total Apostacy, and conse­quently to prevent their Perdition too. And as one observes well, there is a threatning virtually con­tained in every promise. As when it is said [Who­soever endureth to the end shall be saved.] It implyeth that whosoever doth not endure, and hold out to the end, shall not be saved. But further some will say, Adam it's true might fall from the Condition of the Covenant of works, and so fall under the curse and threatning, but believers cannot fall from the con­dition of the Covenant of Grace, that they need not fear the threatning, seeing they cannot fall un­der it.

Ans. That a Believers standing is surer than A­dam's was, it is not because he is stronger in him­self, for he is much weaker than Adam was; but because he hath those props and supports, which Adam had not in the state of his integrity. There is Gods immutable purpose and promise to uphold him, Christs undertaking, and interceeding for him, &c. But as the Lord hath promised, the Elect shall persevere; so he hath provided means in order to it, (as was hinted before;) so he keepeth his peo­ple close to himself, not only by working love, but also by putting an holy fear in their hearts, Jer. 32.40. I will put my fear in their hearts, that they shall not depart from me. This may be set forth by a comparison which Mr. Rutherford hath, thus, ‘As a Child in his Fathers Arms threatned to be cast over a sharp rock into the Sea, may fear, and cry out for fear, and yet believe such is his Fathers [Page 56]love and compassion, that he will not throw hi [...] into the Sea, that the threatning is not intended t [...] be executed; but to cause him to take faster hold and clasp his Arms about his Father's Neck.’

2. But here some again will say, to be awed with threatning, is slavish; this is from a Spirit of Bondage and contrary to our acting out of love.

Ans. We may see the contrary in Adam; H [...] was to fear the threatning, yet was not of a slavis [...] spirit, notwithstanding the threatning against dis [...] obedience, yet he obey'd in love too, while in th [...] state of Integrity. So the Apostle sayes, 2 Cor. 5.14. The love of Christ constraineth us, and in the sam [...] Chapter v. 11. Knowing therefore the terror of th [...] Lord, we perswade men. To Act only from fear, i [...] the property of a slavish spirit indeed; but so o [...] the other hand, to cast off all fear is the property o [...] a vain, secure, and wanton spirit. But observe, we do not think it enough for men to act in Religion only from fear; you never hear us say (as the Pa­pists) that Attrition, as distinct and separate from contrition; that sorrow for sin meerly for fear of hell, without any sorrow for it, as an offence against God, (if accompanied with confession to a Priest) is enough for ones Salvation.

If that Text of the Apostle John 1 Epist. 4.18. be objected.

Ans. Love here is not perfect, as it will be in the world to come.

2. By Fear (which love is said to cast out) the Apostle meaneth not a reverential fear of God, which quickeneth unto duty, and helpeth to com­pose the heart aright in duty; but a slavish fear. Or,

[Page 57]3. He meaneth not the Fear of God, and of his wrath or displeasure, but the fear of man, of man's frowns, of man's rage. Indeed this hath torment in it; and greatly disquieteth, and disanimateth men, in whom it prevaileth.

Briefly to dispatch this point, are we allowed to [...]ear any thing? If any thing in the world be to be [...]eared, surely then Gods wrath is to be feared, [...]oming into the state of the damned, to be for ever [...]eprived of, shut out of God's presence, and laid [...]nder his burning Indignation for ever, is a thing [...] be feared: not that believers should conclude posi­ [...]ively, and absolutely of their falling into condem­ [...]ation (for there is no condemnation to them that are [...]n Christ Jesus) but upon supposition; thus, If I [...]ve after the flesh, I shall dye. If I should draw back [...]rom Christ, it would be to my own perdition. If I [...]hould wickedly depart from God, forsake him, he would cast me off for ever. Pray Sirs think of it: Hath not God told us so much in his Word, and are we not bound to believe the truth of what he there [...]eclares? And if we are bound to believe these [...]hings to be true, are we not exceedingly to dread [...]east they should be verified in us; how should we [...]read that course and state which we are sure to [...]erish in, unless the Word of God prove false! And thus to apply the threatnings of the Word, is a good way to prevent the evil threatned. Such an Application of Divine threatnings tends to pro­mote an holy care, which is a necessary duty, rather than to beget slavish fear, that Soul-misery. They that quite cast off these reins, which the Lord hath laid on us, to curb, and keep under our Corruptions, I should [...]ook for no other than that they would soon wax wanton, and kick against God.

One consideration more, I cannot pass by; [...] vine threatnings shew us what Sin deserves, [...] the greater sense we have of our danger by [...] the more we shall prize redemption by Christ. T [...] more we understand the desert of sin, the more [...] shall come to know our Obligation unto God, [...] pardoning grace. They are clearly mistaken the [...] ­fore, that would not have believers hear the thre [...] ­nings of the Word. Surely they do not understa [...] themselves, that think this is a way to damp th [...] Child-like love, the Gospel requires, rather a d [...] consideration of Gods threatnings against Sin a Sinners, would help to raise a believers love God, and Jesus Christ, and blow it into a great flame, Mary loved much, because she had m [...] forgiven. And the more we see what sin deserv [...] the better we shall know what it is to have forgiven, and the more we shall apprehend, w [...] an Obligation lyeth on us, to love God t [...] pardoneth our iniquities, and to love Je [...] Christ, a dear Redeemer, upon whose acco [...] they are forgiven.

Sect. 14. PROP. XIV. From the fore-going Proposition (to look no further) it evidently appears, the Cove­nant betwixt God and Man was not inter pares, sed impares, not betwixt equals, or persons equally un-engaged to each other, and so that it was not a pure Covenant, but mixed, partaking also of the Nature of a Law.

HEre was a Law with a threatning, as a Cove­nant with a promise. And the matter being betwixt God and his Creature, betwixt the most absolute Soveraign, and his Subject, it could not be otherwise, unless the Majesty of Heaven and Earth would have laid aside his Crown and Scep­ter, except he had given away his Supremacy, and ceased to be the Rector of the world.

Sect. 15. PROP. XV. This Covenant therefore which God made with Man at first, was the perfect, Adaequate Rule, both of all which God then required of Man, and of what Man might expect from God. It contained the Rule of Man's Obedience, and the ground of his hopes.

THe Stipulation or condition required, was no less than the whole duty of Man, obedience to the will of God in all things.

The promise of life (belonging to this Covenant) included in it all good, agreeable to Man's present state, and everlasting happiness, at the end of Man's probation-state.

The death threatned upon Man's disobedience, we see explained in part, what it was in those evils, which sin hath brought upon the world of Mankind, manifold miseries, in this life we feel; we all naturally fear, and look for temporal death, (The living know that they shall dye.) And which is inconceivably more, sin subjected to all miserie [...] Spiritual, and Eternal.

Thus the first Covenant determined both of Man's duty, and of his Condition, as to felicity, or misery, as to life or death, according as he performed, on failed in his duty. If he was Obedient in all things, then he was sure of life and happiness, if he failed in any the least point of Obedience required, then he [Page 61]could look for nothing, but to have the threatned penalty inflicted. Some find, as soon as Adam had sinned, he was afraid, and hid himself, Gen. 3.20.

But whether the threatning of the first Covenant did properly belong to it, as a Covenant, or a Law, I leave to others to determine.

Sect. 16. PROP. XVI. In this first Covenant there was neither need of, nor place for a Mediator.

FIrst I say, there was no need of a Mediator here, at the making of this Covenant, God and Man were very good friends.

Again, there was no place for a Mediator here. The condition required in this Covenant being per­fect, personal obedience. If Adam obeyed not in his own person, this Covenant is broken, irreparably broken. And thus it becomes impossible that ever Man should attain to life and happiness by this Cove­nant, if once he faileth in the least point of duty re­quired of him, upon the least breach of Gods Law, he is immediately sentenced to death by the Tenor of this Covenant. And there is no thought of esca­ping condemnation in this case, except it please the Lord (of his infinite grace and mercy) to come upon new terms with Man.

There is a Question whether Christ be not a Me­diator on the behalf of the Angels that have kept their station.

Some suppose Christ a Mediator to them, thoug [...] not for reconciliation (that they acknowledge were needless, because there was never any breach be­twixt God and them.) Yet for confirmation; bu [...] there is no probability, that I can see in that opinion▪ It appears altogether improbable for the like reason to that now mentioned, upon which it will b [...] granted, Christ is not to them a Mediator of recon­ciliation; viz. they need not such a Mediator. Fo [...] if after such a tryal as the Lord would please to make of the obedience of Angels and Men, they were to be confirmed in their happiness and obedience for the future, to make good the promissory part of the Covenant of works, then there was no need of a Mediator for confirmation either of Angels or Me [...] under the Covenant of works. His Creatures con­firmation in a state of happiness (upon their goo [...] carriage in their probation-state) was Gods part o [...] the Covenant, what he promised, and would have effected; no need of any to undertake for Gods par [...] of the Covenant.

That this was Gods part of the Covenant is clea [...] The creature was not to expect confirmation in hap­piness, without performing the condition on h [...] part, that is, carrying obediently, and as a creatu [...] ought to do in all respects towards its Maker in vi [...] or in its state of probation. And this condition b [...] ing performed, God would never have failed t [...] perform the promise on his part; that is, to confir [...] such a creature in patriâ.

And to say otherwise, that a Mediator was necess [...] ­ry for confirmation under the first Covenant, withou [...] whom, Man, or Angel could not persist in Obe­dience, is interpretatively to deny, that they we [...] [Page 63]created upright, and with sufficient Abilities to have kept upright; which is to suppose their fall was from a debility of Nature, from a want of some in­ward principle and help necessary to their standing, and not from the ill use of the liberty of their own wills. And this consequently denies the goodness of God, which he vouchsafed to these his creatures in special; denies what he did for them, making them after his own Image, and casts the fault upon God, that they fell necessarily, not being created with ability to stand.

Again, suppose Christ a Mediator for confirma­tion, to undertake on the Creatures behalf, to help them to perform the condition; then it would seem strange, that Man was not confirmed. What? was Christ wanting, negligent, or unfaithful in his office? Surely no, therefore that Man was not confirmed, it seems sufficient to clear it, that Christ was not in­tended of God to be a Mediator for confirmation to Angels, and Men, under the Covenant of works.

Sect. 17. PROP. XVII. God was under no tye, or Bond, to make Man immutably holy.

IT is very unjust, and unreasonable, for any to complain, that God did not set Man in such a state at first, from whence he could not fall. That Man was endued with such power at first whereby he might have stood, and had stood (had he not been [Page 64]shamefully wanting to himself) this is, (no doub [...] sufficient to vindicate the honour of his Make [...] though he gave him not that special grace, fro [...] which one cannot fall.

It is too much for a creature to be immutable [...] its own Nature. To suppose such a thing of Man, [...] far as this property and perfection reacheth, is [...] make Man equal unto God. Therefore though Ma [...] was created holy, yet was he mutable, his holine such as might be lost.

Now when God made Man upright, and then p [...] him upon the tryal, whether he would stand upright he did no injury to man at all, Quum Deus homine permisit sibi, injuriam non fecit homini, sed gloria [...] suam asseruit sibi. Jun. Surely the Lord had do [...] his part, enduing Man's soul with knowledge, right [...] ­ousness, and holiness, engaging Man to himself b [...] so many favours, as by so many strong Band which his goodness and bounty had laid on him promulging, and making known his Law, the R [...] Man ought to live and walk by, backing the sam [...] with a dreadful commination, to warn and deterre hi [...] from sin, and with a very ample promise to exci [...] and encourage him to obedience. Thus no mor [...] means were wanting, or denyed to Man's preserv [...] ­tion; what could Man reasonably have desired th [...] God would do more for him; If now man misca [...] ­rieth, the fault cannot be in his Maker, but in him­self. Had he used that power, and those means give him, as he might, and ought, he had been for eve [...] happy. God did not deny him any thing, which was congruous to his present state. I know not ho [...] we can say that there was Gratiae substractio [...] [nam, ut vellet constanter non peccare, Nulla [...] [Page 65]Adamus acceperat, Lapsus deser­tionis, non de­sertio lapsus causa fuit. ut autem posset non peccare si vellet vel nullâ indiguit, cum peccandiratio in volendo sita sit, vel eâ non substract à potuit peccare. Thes. Salmur. de laps. Ada. Sect. 25. p. 203.] God did not take from Man any ability to perform obedience, given him in his Creation; but only gave not in (as he was not bound) a new supply of further grace.

Certainly, it was no hard or unjust thing, that God should try his Creatures obedience, who stood obliged to him by such wonderful tyes and engage­ments: and if God would try Man's obedience, Man is supposed not to be in a state of Impeccability: It would not have become the Divine Wisdom to give Man a Law purely for trial whether he would obey, if it was impossible for him to disobey.

Thus indeed while Man was Viator, in a proba­tion state, we must grant, he had a power to obey God in all things, and it was also possible for him to disobey.

Yet observe this, there was no evil inclination, no propensity to sin in Man before, as is found in him now since his fall. That pronity, which is now in us all, to what is forbidden, is certainly sinful: that should we suppose any inordinate concupiscence natural to Man at his first Creation, it would infer, that he came sinful out of Gods hand. This would be to impute folly to our Maker, and make God the Author of Sin. In the regenerate there is a lusting of the Flesh against the Spirit; but in Adam there was no such lustings, and contrary inclinations (while he kept his innocency & integrity) But his na­tural inclinations were in an absolute subjection to [Page 66]right Reason, and the Rule which God his Creato [...] had given him. As Aquinas sayes well, the Act o [...] the concupiscible faculty is only so far to be ac­counted natural, as it is subject to right reason, whe [...] it rebels and transgresses the bounds of reason, the [...] it is contra naturam, and Vulnus naturae. So thi [...] was not in Man before he sinned. That natural in clination in Man to eat of the fruits in Paradise was Physically or Naturally Good, morally indiffe [...]rent, neither good nor evil. It was in his Natur [...] as convenient to it, being to live on the fruits of the Earth. But when God by a special positive La [...] had restrained Man's Natural liberty, forbiddin [...] him to eat of such a fruit, what might have bee [...] desired Naturally, and innocently before, canno [...] be desired now without sin; because Man is boun [...] to subject all his desires to the Divine Will an [...] Law. That he had a natural power of eating th [...] forbidden fruit, was no way culpable, or sinful but that he exerted this power against God Law.

Now though a good account may be given, wh [...] Man was not created immutably good, he being a [...] first in Statu viatoris, non comprehensoris, a pr [...] ­bationer for Heaven. And therefore his obedien [...] being to be tryed; (though he had power to pe [...]form sinless obedience, yet it was also possible for hi [...] to disobey) yet it will not follow, as (Corvin [...] would have it) that glorified Saints, who are con [...] ­prehensors, because they are fully confirmed in good cannot properly be said to obey, or to be under an [...] Law. [Ʋt verò liberum arbitrium tollatur ab eo, c [...]lex praescribitur, etiam fieri non potest, quia ubi ill [...] non est legi locus non est, Quare etiam sequitur, i [...] [Page 67]qui jam in bono sunt confirmati, proprie Legem ferri non posse, neque item eos Deo obedire propriè dici posse, &c. Corvin. Censur. Anat. c. 6 Sect. 1. p. 101.]

This is strange Divinity sure; though it would seem needless that such as are confirmed in a state of [...]appiness and perfection, should be under any Law [...]eerly for tryal. (It would be Actum agere, to give them such a Law, which the wisdom of God would not do.) Yet it will not follow, [...]hat therefore they are law­less. Ergo, inquam, is non vult qui non potest non velle; tu ergo, ne vis quidem tibi esse bene, quia non potes velle tibi esse Male. Nam quae voluntatis eadem est obedientiae ratio, &c. Camero Defens. c. 12. p. 205. And if they cannot [...]e said properly to obey, [...] why are we directed to [...]ray, that the will of God [...]ay be done on earth, as [...] is in Heaven? why are [...]ey made patterns of obedience to us? But sup­ [...]ose that Angel, who was sent Acts 12. to deliver Peter out of Prison, had refused (Jonahs like) to go, when God sent him; would it not have been proper [...]isobedience? And what reason can be given, but [...]hat his going upon Gods errand was an Act of Obe­ [...]ience?

And this further, Jesus Christ who was anointed [...]ith the oyle of gladness above his fellows, to whom [...]od gave not the Spirit by measure, was certainly [...]s much confirmed in Good, as any Saint or Angel [...] Heaven can be; yet who can have a face to deny, [...]at he truly obeyed? Obedientia non est necessitatis, [...]d libertatis. says Corvinus. We say though obe­ [...]ence cannot be both free and forced, yet it may be [...]ee and necessary too. It may be in some respect [...]cessary, and yet most free. Saints and Angels in [...]eaven cannot but love God, they see so much ex­cellency [Page 68]and amiableness in him, for which they m [...] love him to eternity; and yet they love him m [...] freely. As on the contrary, the Devils sin nece [...]sarily, can do no other, through that insuperab [...] Malice and Wickedness which acteth them, y [...] they sin freely. According to Corvinus his way reasoning, the weak, imperfect, obedience of b [...]lievers, should be more perfect obedience, and mo [...] worthy to be called obedience, than that of Ange [...] and Spirits of just men made perfect; which sounde [...] strangely. As if that obedience was not most p [...] ­fect, that had most of the will in it. But I for [...] my self.

Sect. 18. PROP. XVIII. God (as he was not bound to prevent Ma [...] fall) had holy, wise, and good ends permitting him to fall.

THus he takes occasion of manifesting his pu [...]tive justice, holiness, and hatred of sin; as a [...] of displaying his rich, and free grace, his wond [...] ­ful mercy and compassion towards sinners, up Man's breach of the first Covenant. He bringing a new and better Covenant, God hath concluded under sin, that he might have mercy upon all. [...] the Creation he shew'd his power, in bringing so [...]thing. Yea, a world of Beings out of nothing; here manifests his wonderful goodness, in bringing g [...] out of evil; yea, the greatest good out of the great evil.

Sect. 19. PROP. XIX. The Sin of our first Parents in eating of the forbidden fruit, how light a matter soever it may seem to many; yet was indeed exceed­ing hainous, full of dreadful Aggra­vations.

THe blasphemy of Pope Julius the third is ever to be abhorred, who said, since God was so angry with our first Parents, Szeged Spec. Pontif. 75. propter po­mum, for an Apple, he had more cause (being his Vicar) to be angry propter pavonem for a Peacock.

But that Man brake with God for so small a matter, Quo levius Man­datum eo gra­vius peccatum. it made the sin so much the greater; and the easier it was for him to have obeyed Gods command, the more inexcusable was his disobe­dience. That he had more power than ever Man had since, to have resisted the temptation, his sin and transgression appears hereby to have been the more wilful. So the dignity of his state makes his sinful fall the more shameful. As the wonderful fa­vours God had heaped on him, added the odious stain of ingratitude to his sin of disobedience. And what a causeless Jealousie and base distrust of God was here, even of that God, who had been so good and kind towards him; that he despised Gods coun­sel, trusting to his own inventions, and shifting for [Page 70]himself. And what horrible pride, Heaven-dari [...] Ambition, in affecting to be as God? wherein a [...] ­peared his wretched discontent at the good con [...] ­tion God had set him in, over-looking that glor [...] and honour the Lord had crowned him with, an [...] envying at the Divine perfection of his Maker, wha [...] a notorious contempt was here? a contempt of h [...] Soveraignty and Authority, slighting the prohibiti [...] given him, a contempt of Gods power and justice slighting the commination; a contempt of Go [...] bounty and goodness, slighting the promised life an [...] happiness. And as Samuel said, Disobedience is [...] the Sin of witchcraft, and as the iniquity of Idolatry was there not Atheism, Infidellity, Blasphemy, Id [...]latry here; in believing, yielding to the Devil, pr [...] ­ferring his lying suggestions before the Word [...] God? Besides sensuallity, indulging his appeti [...] contrary to Gods command; yea, Murder, an [...] the greatest cruelty towards his posterity, doing wha [...] in him lay, to ruine and undoe them for ever.

These with many other sins, were contained [...] the first Transgression.

One more I must not let pass un-named, viz. tha [...] it was a direct breach of Covenant. Breach [...] Covenant with God, horrid perfidiousness, n [...] meerly the breach and transgression of Gods Law but also the violation of his Covenant, and so shameful requital of Gods gracious condescentio [...] Had it been an enemy or a stranger, that had ca [...] ­ried it thus, there had been less of wonder & strang [...] ­ness in it; but that a friend, and a confederate shoul [...] deal so treacherously with God, may not Heave [...] and Earth be astonished at this?

This (I say) was a direct breach of Covenant with God, an irreparable breach of that Covenant. An utter renouncing of it. As it was a breach of that Law, God had given to be the Test of Man's obedience (& perfect obedience was the condition of the first Covenant) so it was as an open profession of disobedience, It was the transgression of that pre­cept which God had given for the trial of Man's obedience, and so was an ab­solute denial of subjection, & renoun­cing of obedience; as the observance of it had been an open profession of sub­mission and due obedience. Ball of Meditation. p. 213.214. and declared renouncing of his Covenant.

I know it is a great Question, how our first Pa­rents could so strangely overshoot themselves?

But that they did so, is plain, and out of Question. Some Question whether the sin of pride, or incredu­lity was first in the fall of our first Parents? But me­thinks we must conceive them something declined from God, and their duty, before they could be guilty of either that pride, or incredulity. So it would seem that incogitancy, and not retaining God in their thoughts, as they ought to have done, was the first step to their ruine. That through incogitancy, they came to be seduced by the Serpent, drawn into error, and incredulity, and so to an inordinate ap­petite after the forbidden fruit, and next to eat, which was the compleating Act of their sin.

What need then have we all to look well about us, watch and pray, that we enter not into Tempta­tion. Give not the water a little passage, least it prove as a breach of the Sea, that cannot be repaired, that fire which at first one might stamp out with his foot, that spark which might be put out with a wet finger, being let alone, doth [Page 72]soon become a devouring flame, consuming all before it.

Sect. 20. PROP. XX. This is the direct and dreadful consequence, the sad and woful effect of Man's sin and breach of Covenant, that thence forward he can lay no claim to the promise, but im­mediately falleth under the curse and threat­ning annexed to it.

THe condition of the Covenant of works being nothing less than perfect obedience, one sin­violates it on mans part, as well as a Thousand. Thus by one Act of disobedience man quite for­feited all his right and title to all good and happi­ness, which he had in present possession, or hoped for in regard of Gods promise, by one act of dis­obedience he brought himself under the curse. That according to the Tenor of this Covenant, after once he had sinned, he could no more expect any goo [...] at Gods hands for ever. And thus by sin man ruined himself, cast himself out of Gods favour, of a friend made himself an enemy, became subject to Divine wrath and vengeance, to all the miseries of this life, to death spiritual, and temporal, and eternal.

Here I may speak something to the Question, How far the Covenant of works is abrogated?

Ans. Here I fear not to assert, that we are all still bound to what the Covenant required; that is, [Page 73]to obey perfectly, though we are not bound up to it; that is, so bound up as to fall under the Sentence of Death unavoidably, and to have no hope of hap­piness, if we do not obey perfectly. I say we are [...]ot thus bound up to it; because there is a new Co­venant set on foot. But that in some sence it is still [...]n force, we must all grant, as roundly and confi­dently as some assert the repealing, and nulling of it.

1. As concerning the preceptive part, what God required of Man in that Covenant; it was no other than the Law of his Creation. As we are Men, as we are reasonable creatures, it is our indispensible duty to obey God in all things. I say by the Law of Creation we are bound to obey God in all things; and that Law continues to oblige us, so long as we are creatures.

Some tell us believers are freed not only from the condemning, Mar. of Mal. die. p. 148. but from the com­manding power of the Covenant of works. Now I would ask such, Is it not every Man's duty still to obey God in all things? If so, then by what Law? Doth the Law of Faith insist upon perfect obedience? Or is not this the demand of the Law of works? Though we are not bound to keep the Law of God in all things necessitate medii, as the condition of life, yet we are bound necessitate prae­cepti, so that we sin whensoever we transgress it in any thing: And either believers are under the com­manding power of the Law, requiring perfect Obe­dience, (though Christ hath power again, accor­ding to his superadded Law of Grace, to suspend and take off the Penalty) or they do not sin, in not yielding perfect obedience, and so need no pardon. [Page 74]Where there is no Law, there is no transgression and where is no transgression, there needeth no pa [...] don. So Christ should not have procured pardo [...] for the sins of believers, but rather this priviledge of exemption from the strict Obligation of th [...] Law, that what are sins in others, are no sins in believers. If it be said, the Law requiring perfect obedience is still in force, but only as it is in th [...] hand of Christ. I answer, it did not cease to b [...] Gods Law, in becoming the Law of Christ.

But thus you must say, the preseptive part of th [...] Covenant of works (being the Law of Man's Cre­ation) is still in force. It being eternally th [...] bounden duty of a Creature to obey its Maker in all things.

2. As to the minatory part as it threatned deat [...] to every sin, determined and declared the punishment due to sin and sinners. (And a threatning as [...] threatning, doth no more, doth not necessarily predict the event) we must say this is still in force or deny that sin now deserves legally what Go [...] threatned unto Adam. It is a very gross mistak [...] for any to think that the sins of believers do no [...] deserve hell and wrath. The reatus simplex, a du [...] ness of punishment to sin, is ever inseperable fro [...] sin. And so by the Old Original Law, that punishment is due to the person of the sinner. Only he [...] steps in a Remediant Law, a Law of Grace, tha [...] sayes, if thou art a true believer, if thou art o [...] that truly repents, the punishment is not to be i [...] flicted upon thee; for Christ hath satisfyed, and h [...] satisfaction God hath accepted for thee; But I pra [...] mark it, if the old Original Law be not in force, [...] charge guilt upon us, we have no need of a discharg [...] [Page 75]in, and from the Gospel, what need of a discharge from that, which no Law can charge us with? so we must say, a believer hath no sins to be pardoned. For a pardon does necessarily and essentially import a dissolving of the Obligation to punishment. Now there can be no Obligation to punishment, where the penal Law is no more in force: And where there can be no Obligation to punishment, there cannot be properly any dissolving of that Obligation; and so properly there can be no pardon.

Thus you see to what issue the matter is brought, if we should deny the old Law in force, as threatning death to every sin, scil. consequently we deny that there can be such a thing as pardon.

3. As to the promissory part of the Covenant of works, or Law of Innocency, that cannot be said to be abrogated, but only ceaseth, cessante capacitate subditi, since the fall Man is no capable subject. For a Man to be a sinner, and yet to be capable of claiming life and happiness by the Law of Innocency, is indeed a plain contradiction. Such a Law, or Covenant, when once the condition becomes natu­rally impossible (as learned Mr. Baxter somewhere noteth) transit in Sententiam, it ceaseth to promise in this case, and instead of that, passeth Sentence upon men. Yet cannot sinners blame God, that righteousness and life come not this way, as if the failure was in his promise. No, it is in themselves, their not answering the condition; when Christ (a capable subject) came, the Law of innocency justi­fied him, and so it would justifie us, supposing we were, and did all, which the Law requireth. So much seemeth to be implyed in that speech of our Saviour to one that desired to justifie himself, (saying, [Page 76] what shall I do to inherit Eternal life, whereupon, Christ to give him enough, referreth him to the Law, [This do, (obey perfectly) and thou shalt live.] Luk. 10.25.28. not that any man ever did, o [...] ever can attain to life and happiness by the works of the Law. Certainly, the Romanists are quite mi­staken in the scope of our Saviour's speech here, who cry out, ‘Hear, O ye Lutherans, the Lord Christ saith not,’ Crede & vives: sed, fac hoc, Not [believe, and live] but [do this, and live.] Daring wretches, that to stablish their own prou [...] Opinions, would have Jesus Christ to contradict himself. Rather the design of our Saviour's speech was to convince a man of his own inability, to save himself. And yet this seemeth to be implyed in it, that if there was any one in the world, Lex non falso sa­lutem promittit suis cultoribus, si quis plene obser­vet quicquid. Mandat. Coelo. every way such as the Law of God requireth to be, suppose such an one as is failing and deficien [...] in nothing, and then [Do this, and live] would entitle him to life and happiness, such an one should attain to happiness without Christ, or pardoning grace, in as much as he had no need of a pardon. But seeing it is naturally impossible, that sinners (and we are a [...] sinners) should ever attain to the condition of the Covenant of works, which is full conformity and perfect Obedience to Gods will, therefore that pro­mise is indeed ceased as to us.

But to think that Man's sin could abrogate the Covenant, that God had made, is very unreasona­ble. As if a man could satisfie and discharge a Bond by forfeiture. As if a subject by breaking the Law, could make himself lawless. He may thereby de­prive [Page 77]himself of the benefit & protection of the Law, it's true, but cannot exempt himself from the Duty of Subjection to it. Again, to think that God would abro­gate it, and take Man's failing in his duty, as a ground of excusing him from his duty, is as unreasonable. Then might one not have said, Noli ergo imperare, now give up the Government of the world.

Again, to think that Christ would give himself, and improve his interest for the abrogation of it, would be an unworthy reflection on him. As if in his office and undertaking, as Mediator, he had not carried equally, indifferently consulting the Interests of both parties, with the like real tenderness. As if he had not been as true to his Father's honour, in preserving his right in, and authority over his creatures, as to his peoples safety; but did too partially incline to us, though the offending party.

It was enough for the securing of the salvation, and happiness of his redeemed ones, that he pro­cured a new Law of Grace written in his own blood, [That all that believe in him should be justified, and saved,] notwithstanding the old Original Law con­tinued still in force.

Nay, I tell you Christians, this does advance and set forth the free Grace of God, and exalt the praise and merits of your Redeemer; that for his sake, your sincere, though weak, imperfect obe­dience is accepted, from whom yet perfect Obe­dience is is as due to God, as from any; and that for his sake your sins are pardoned, which are as pro­perly sins, and as truly deserve hell and wrath as the sins of any.

Thus I say, there is no reason to think, the first Original Law is made void by the after remediant [Page 78]Law. For both may stand in force together; as that strict Law given to the Common-wealth of the Jews, for putting Transgressors to death; to which was superadded this Law of Grace, that in such and such cases the Law-giver, the Rector did admit of a Commutation, that upon offering a Beast in Sacrifice, the Transgressor's life should be spared (though for­feited by the Law) Lev. 5.17, 18. So this Original Law, whosoever stands indebted to another, shall satisfie his Creditor, or be liable to an arrest, and to be cast into Prison, remains in force; notwith­standing we suppose such a relieving Law as this made afterwards, That if any person in Debt, shall serve in the Wars, &c. while they are so im­ployed for the publick, they shall be protected from any arrest. These instances may help to clear the Question I am upon, especially the former.

Many think, that because the Law of works serves not to the same use and end, for which it was given to Man in the state of Integrity, there­fore it must needs be abrogated, that we are no more obliged by it. Not considering that the rea­son why righteousness and life cannot come by the Law, is not any weakness in the Law, but our weakness and incapacity to fulfil it. The Law of Ceremonies indeed cannot justifie, because of its weakness. (For it is not possible, that the blood of Bulls and Goats, should take away sins, Heb. 10.4.) But the Law of righteousness, which I am speaking of, were it not for Man's weakness, would justifie. Therefore that we cannot be justifyed by the Law of works now, let us not lay the fault on the Law, but on our selves.

Truely, I cannot but wonder at some, that would have this a Question of great difficulty, but of little moment whether the Law of works, given to Adam, continue in force to all Mankind; methinks it is of very great moment, so that if we suppose the abro­gation of it, we give the Antinomian no little Ad­vantage. And methinks it is very plain, that it must continue to bind Man (obedience to God in all things being no more than he is for ever obliged to, as he is a creature) though for non-performance of such obedience as that Law requires, God is not bound to Man by that Law.

I conclude therefore the Law of works is still in force, that none of us can say, If we obey God sin­cerely, we pay him all we owe, he requires no more; we cannot say that our sins do not legally deserve Eternal death; but only that though the Law of God looks upon us as sinners, and condemns our sins, as well as the first sin of Adam, yet this we may plead against the Execution of the sentence, and condemnation of the Law. There is also a new Law of Grace, an Act of General Indempnity and Obli­vion which Christ hath procured, which God hath passed, that frees us from the curse and penalty of our sins, if we repent, believe, obey the Gospel, i.e. if we lay hold on the Grace offered to us, with an unfeigned desire and resolution to live and be, as this Grace that bringeth Salvation teacheth us.

Sect. 21. PROP. XXI. When God threatned man, [that in the day sinned, or disobeyed, he should surely dy [...] or dying he should dye,] this will not pro [...] the full execution of the threatning, [...] immediately to attend Man's first tra [...] ­gression; but that Death, and all miseri [...] included in it, were immediately due Law.

THat he should be punishable. Illud [morie [...] non significat. Actum moriendi sed debitu [...] As we must not understand the prohibition [T [...] shalt not eat] as a prediction or declaration, touching matter of event. But the meaning [...] thou mayest not eat, it shall not be lawful for the so neither are we to understand the threatning, [ [...] the day thou eatest, dying, thou shalt dye] as a p [...] ­diction of what should immediately come to pa [...] Nec enim statim mortuus Adamus [...] sed statim tamen reus mortis factus, Whittak. de Peccat. Orig. p. 39. [...] morte dignissimus. When Solomon thre [...] ­ned Shimei, 1 Kings 2.37. [on the d [...] thou goest out, thou shalt surely dye] the meani [...] is, thy life shall be accounted forfeited.

Though I grant, as soon as Man had sinned, [...] became mortal, and began to dye, yet the threatni [...] as a threatning, does not foretell certain matter [Page 81]event; but only declare what punishment was due. And suppose the Death threatned here, was to have been immediately inflicted, as soon as our first Pa­rents had sinned, then there had been no natural ge­neration. Then the guilt and punishment had no way reached his Posterity; because so he should have had no posterity.

Here you may observe a great difference between [...] threatning and a promise; he who hath a promise made to him, may lay claim to the thing promised; [...]e hath a right by vertue of the promise. Men [...]ometimes sue upon a promise, and Justice gives [...]hem the thing in kind, or value, the promise being proved; one is bound to do, as he promiseth, not [...]lwayes to do as he threatneth. There may be [...]eason to relax the punishment, that was threatned.

Rector that hath power in his Laws to set down [...]nd determine what punishment shall be due to the Transgressors; he hath also power above the Law [...] some cases to respite, or take off the punishment; [...]therwise there could be no such thing as Pardon. No Rector can be said to pardon an offender, but when he remits the punishment legally due.

Yet I grant, it becomes not the Wisdom of a Go­ [...]ernour to relax his Laws (supposing them good [...]nd Just) to remit the penalty lightly, or without [...]ood consideration; for so the Law would soon lose [...]s Authority; Men would be imboldened to trans­ [...]ress, the end of Government would not be carried [...]n. It is a clear case, that God the righteous Go­ [...]ernour of the world, would not remit the penalty without a most valuable consideration; as Christ must [...]ye in our stead.

And one thing further must be granted, that some­times threatnings do not only declare meritum paen [...] in peccante, & jus puniendi in comminante, a dese [...] of punishment in him that offends, and a right [...] ­punishing in him that commandeth and threatneth but also the irrevocable decree, & purpose of the Re­ctor to inflict the said punishment. Thus God threa [...] ­ned Eli & his house, Ahab & his house; thus the sin [...] blasphemy against the Holy Ghost is threatned; an [...] so all that continue finally impenitent and unbelie [...] ­ing are threatned: Such threatnings are not a me [...] Sanction of the precept, but a signification, or Reve­lation of Gods purpose, shewing not only what [...] justly may, but what peremptorily he will inflict.

Sect. 22. PROP. XXII. The Penalty threatned in the Covenant works, was neither fully executed (f [...] then all Mankind had been utter [...] ruined) nor absolutely remitted (f [...] then none were liable to Death a [...] Condemnation by that Covenant.) b [...] relaxed.

THe Penalty taken off in some part from Man general; whence it is, that sinners, such [...] are under the Covenant of works, have some lin [...] ­ments (as it were) of God's Image, some remai [...] ­der, or remembrances of it still, and some comme­mercies. [Page 83]And the penalty more fully taken off from believers. And that upon most wise, and [...]eighty Reasons, the satisfaction of Christ being a [...]ufficient Motive, and the manifestation of Gods [...]ich and free Grace, a glorious end of his so [...]oing.

Now whether the Reprival of sinners be a fruit [...]f Christ's satisfaction, and whether they owe all [...]heir common mercies to Christ's Mediatory under­ [...]aking, I will not take upon me to determine; But [...]at any of the Sons and Daughters of Adam are [...]ardoned and discharged, that believers are justi­ [...]ed and saved, this must needs be ascribed unto Jesus Christ, the second Adam, and his meritorious sa­ [...]sfaction.

Sect. 23. PROP. XXIII. [...]or, Adam's breach of Covenant was not only to his Personal prejudice; but so mischie­vous to all his posterity, that descend from him by Natural Generation, that it subjects them all to a state of sin and wrath.

HAd he kept his Integrity he should have begot­ten Children, not in a state of sin, but in a [...]te of innocency: The Image of God, that Ori­ [...]nal righteousness which was concreated with him, [...]ould have been conveyed and derived from him [...]his Children, together with other blessed privi­ [...]ges appertaining to that state. But when Adam [Page 84]by his sin, had deprived himself of Original rig [...] ­teousness, he could not derive that to us, of whi [...] he had deprived himself. Nemo dat quod non habe he could not communicate that to us, which he hi [...] self had lost.

I find some of great Name that deny the Cov [...] ­nant was made with Adam and his posterity, t [...] better to deny Original sin, [Though the Doctri [...] of Original corruption (as I conceive) will [...] found to hold true, abstracted from the consider­tion of that Covenant made with Adam. And learned pen hath noted this, that many bring t [...] Doctrine of Original sin into doubt by laying a upon Covenant Relation, and de [...] ­ing, Dr. J. T. Ans. to Bishop of Roch. p. 106. or over-looking the Natu [...] proofs.] ‘If there had been such Covenant (sayes one) it had be [...] but equity that to all the persons interested, should have been communicated, and cauti [...] given to all who were to suffer, and abiliti [...] given them to prevent the evil; for else it is no [...] Covenant with them, but a Decree concerni [...] them. And it is impossible that there should be Covenant made between two, when one of t [...] parties knows nothing of it.’

But it is neither impossible, nor unequal to [...] ­volve and include Children in Covenant with th [...] Parents, when they understand nothing of it. Th [...] are parts and appendices of the Parents, and at the Parents dispose, before they know how to disp [...] of themselves. And who questioneth but in tak [...] a Lease one may by Covenant bind not only hi [...] self, but his Children after him to certain Ter [...] which yet the Child knoweth nothing of? And d [...] [Page 85] [...]ot that Covenant which Moses made betwixt the Lord, and the Children of Israel, Deut. 29. take [...]n their little ones, v. 10, 11, 12. Yea, the Children [...]hat were to be born of them, v. 15. who were in­ [...]entionally in Covenant, though not actually; [...]ea, the very Law, and light of Nature teacheth [...]en to Covenant for their Children, when they do [...]ut engage them to their duty, and may probably by [...]at means, procure them some considerable benefit [...]nd advantage.

As to that plea, ‘[It would not be equal, if the posterity had not caution given what they might suffer by the breach of the Covenant, and ability given to prevent the evil] that this is a meer flou­ [...]ish,’ a sound of words without any strength of Rea­ [...]on, is thus demonstrated, viz. This would make [...]s much against Gods decree concerning Adam's [...]osterity, as against the Covenant with him, and his [...]osterity.

Now it is granted on all hands (and this learned writer will not deny) that the Posterity of Adam [...]ave lost and suffered much by the fall. And may [...]ot one argue against Gods proceedings herein, just [...]s he does against the Covenant with Adam and his [...]osterity; saying, ‘It had been but equal that cau­tion should have been given to all who were to suffer, and abilities given to them to prevent the evil.’

But that you may understand what Man's con­ [...]ition is by Nature, through the fall of our first [...]arents.

1. Take notice, that Adam by his fall lost his [...]riginal rectitude, and became universally de­ [...]raved in the whole Man; see the blindness of his [Page 86]mind, together with crookedness of will, and di [...] ­order of affections, Gen. 3.8. When they hear [...] the voice of the Lord God walking in the Garden [...] the cool of the day, Adam and his wife hid the [...] selves from the presence of the Lord God, amo [...] the trees of the Garden. And if they had not thoug [...] of God, till they heard of him, where was Cons [...] ­ence? In a dead sleep sure. And was not their unde [...] ­standing now darkned, darkned with a witnes [...] when they thought to hide themselves from Go [...] presence among the trees? But whether can a cre [...] ­ture flee from his presence? Again, how strange were their wills perverted, and affections disordere [...] who now exceedingly dread, and cannot endure [...] presence of God; whereas, before they had sinne [...] he was accounted the chiefest good, they could n [...] but have delighted in his presence before, as the highest happiness.

And what was Adam's fall but a turning fr [...] God to the Creature, preferring the lust of the ey [...] the lust of the flesh, and the pride of life bef [...] God and happiness; preferring a false seeming g [...] before the chiefest good. V. Thes. Salmur. de Statu. hom. laps. Sect. 19, 20. p. 208. Thus [...] changed his ultimate end: And have changed his ultimate end, he w [...] wholly changed as to his Mora [...] there being no more of moral go [...] ­ness in any means or end, that a Man propounds himself, than there is of respect and subordi [...] ­tion to the ultimate and highest end. And therefo [...] when Man turned from God the chiefest good, a false good, being led away with his sensitive app [...] ­tite, (through his own incogitancy, and the tem [...] ­ter's subtilty) thereupon he became animalis ho [...] [Page 87]wholly carnal; I say, thus he became a vain, sensual, carnal man. Hence came that woful disorder into his Soul. All things turned upside down with him. The sensitive appetite, (which was the lower fa­culty, inferior to the will, and understanding, and to be ruled) came to rule in Man, the other powers loving and liking to have it so. Thus the nearest end of the lowest faculty (as things of sence) the things of the flesh, the having and enjoying of those things, became the last and highest end of the supe­rior faculties. What horrible confusion was here brought into Man's Nature by sin? That if you look upon him in a Moral consideration, he was no longer such a Creature as God made him, but quite another thing; though he had the same Na­tural faculties after his fall as before, yet the moral qualities of those faculties were not the same, but directly contrary. God made man upright, with an appetite in perfect subjection to right reason, with a clear understanding of the chiefest good, with a will sweetly closing with that good; but when through inadvertency (as I said before) he fell from God to a false good, all these faculties were immediately corrupted, and depraved, the rectitude of them quite lost.

If any one should say here, but as Adam when he fell, turned from God to the Creature, and to a false good; might he not of himself turn from that false good unto God again?

Ans. No, not of himself, when he hath lost that rectitude of Soul, which is absolutely necessary to ones chusing God, and taking him for his last end and chiefest good; nor is the case alike: It is easie for one to fall, or cast himself down from an high [Page 88]pinacle, not so easie for him to rise again, when b [...] that fall he hath broke all his bones As it is observed, Thes. Salm. ubi supr. Sect. 33. p. 211. Haec rerum qu [...] corrumpi possunt naturalis est Cond [...] tio, ut facile corrumpi, corruptae i [...] integrum restitui vix unquam possint: This is th [...] Natural condition of things which may be corrup­ted, that they may easily be corrupted, but bein [...] once corrupted, can scarce ever be restored to thei [...] perfection again. But of this in another place.

2. Adam by his fall having lost his Origina [...] righteousness, and his whole Nature being corrup­ted, he begat Children like himself, destitute [...] Original righteousness, and so indisposed to all tru [...] goodness, but prone to all which is evil.

That the corruption of Nature is propagate [...] unto all, that naturally descend from him, is ver [...] evident. Adam had lost Gods Image, and wa [...] corrupted, and sinfully enclined, when he is sai [...] to have begotten a Son in his own Image, Gen. 5.3 [...] observe, the Scripture opposeth the Image of Ada [...] to the Image of God, Eph. 4.22.24. to the Imag [...] of Christ, 1 Cor. 15.47, 48, 49. what is Adam Image, but the flesh, Joh. 3.6. the Old man, Col. 3.9 [...] All men naturally bear the Image of Old Ada [...] Does not that prove corruption natural, and propo­gated to them?

Again, how plain is that of our Saviour, Joh. 3.6 [...] That which is born of the flesh is flesh. By this a [...] ­gument he there proves the necessity of regenera­tion, of a new birth, without which there is no e [...] ­tering into the Kingdom of God. For that which i [...] born of the flesh is flesh, as Job 14.4. Who can bring a clean thing out of an anclean? The answer is, no [...] [Page 89]one. No man can do this. So Rom. 5.19. By one Man's disobedience many were made (constituted) sinners. [Many] Some would have the Apostle speak thus, cautelously, because that all simply and absolutely were not made sinners by Adam. Eve was a sinner, yet not made so by Adam's means; she was first in the transgression. Jesus Christ, the Son of God, was made Man; yet was not a sinner. But admitting these two special exceptions, the [...] here, these [many] are as much as all, v. 12. The All here meant indeed, were many, and the many here spoken of were all. But the word [many] seems to be used here, because it was to come in again in the other part of the comparison. [made sin­ners] [...] constituted sinful, to understand this of their being only used as sinners, is a private interpretation, and not according to the Analogy of Faith.

How strange a passage is that one hath, Dr. J. T. Ans. to Bishop of Roch. Letter, p. 11. ‘I was troubled with an Ob­jection lately, for it being pro­pounded to me; why it is to be believed that the sin of Adam could spoil the Na­ture of Man, and yet the Nature of Devils could not be spoiled by their sin, which was worse, I could not tell what to say, and therefore held my peace.’

But methinks one need not study much for an answer to it. The Devils were not the root and fountain of other Spirits. God did not say to them, as to our first Parents [Encrease and Multiply.] But Man being to propagate his kind, it seemeth not so unaccountable, (once supposing our first Father to have sinned away Gods Image, that his [Page 90]Nature is destitute Original righteousnes [...] and tainted with a co [...] ­trary principle, Natura enim humana (quae in primis parentibus tot a erat) per peccatum tota corrupta est—unde non nisi corruptos, injustos, & mortales silios generare potuit. Meth. Confes. Edit. a De Soto. fol. 4.2. habi [...] disposition, or inclin [...] ­tion) that he should b [...] get Children in li [...] manner viciously enclined. It is natural for cre [...] ­tures to beget their like. Haec est Naturae Lex, [...] sui quaeque res similem gignat, homo hominem, vit [...] sus vitiosum, Leprosus leprosum. (plac. de Imp [...] pri. pec. p. 160.)

And, as is the Root, so the Branches; as t [...] Spring, so the Streams. You would not expe [...] ­pure and wholesome streams, to flow from a corr [...] fountain.

Obj. If all descending from Adam be corrupte [...] how was Christ Jesus clear from Native corru [...] ­tion? was he not conceived, and born of a Daug [...] ­ter of Adam?

Ans. All that descend from Adam by Natur [...] Generation (the Virgin Mary not excepted) deri [...] Natural corruption from Adam. But Christ d [...]scended not from Adam by Natural Generation, b [...] Generation and conception was miraculous. H [...] came into the world, not by vertue of that prim [...] ­tive benediction [Increase and Multiply] but [...] make good that special promise [The seed of t [...] Woman shall break the Serpents head.] He was tha [...] seed of the Woman conceived by the power of th [...] Holy Ghost in the womb of a Virgin; and so th [...] Holy One indeed, Luk. 1.35, This very much co [...] ­firms the truth of the point I am upon, scil. the pr [...] ­pagation of Natural corruption to all that natural [...] [Page 91]descend from Adam, that Jesus Christ to free him from the said pollution, must not come into the world by Natural Generation, but by a most mira­culous conception.

Obj. But you will not deny, but Adam after his Fall was restored by Repentance, and renewed by Grace.

Ans. Grant him to be renewed, sanctifyed, yet it was but in part, that he had Gods Image restored in him. And this, of Gods wonderful special Grace, and therefore it was not a quality that was naturally to descend. When he begat a Son, he did this, as a man, not as one renewed and created again. He begat a Son after his own Image, that is, sinful like himself; not after Gods Image, which in man's lapsed state, is purely supernatural.

Obj. But you cannot tell how this Natural cor­ruption is conveyed from the Parent to the Child.

Ans. Nor do we know how the bones do grow in the womb (Eccl. 11.5.) of her that is with Child. But we must not deny that which is plain, because we cannot understand that which is difficult. We have seen plain Scripture for the derivation of cor­ruption from Adam to us all.

Obj. But may not the Scripture mean, we are made sinners by imitation of Adam, rather than by the propagation of corruption from him? May we not understand it thus, that we are corrupted by his evil Example?

Ans. No, That were not to interpret but to per­vert the Scripture. That which is born of the flesh is flesh. Does not this speak plainly of Natural Generation, and nothing of imitation. So Psal. 51.5. Behold I was shapen in iniquity, and in Sin did my [Page 92]Mother conceive me. Certainly, David is here confessing his own sin. Not the sin of his Parents, but that which he had cause to be ashamed of, and humbled for, as his own Sin, not anothers. So that Text [by the Disobedience of one many were made sinful] If it meant by imitation only, then it should have been said, that we were made sinful by the Serpent, by Satan, or by the Woman, Eve, rather than by Adam; or why is the speech limited to the disobedience of one, when the world is full of pernicious examples; great multitudes there are, that draw others to sin by their evil Examples. And multitudes that are drawn to sin this way, who never read or heard of Adam. And those that have heard of his sin, have also heard of his punishment; that should rather deterre them from sin. And plain experience shews, that not his particular example, which is so remote; but nearer examples have the most malignant influence upon men. And that Children in the most religious families, where are the best precepts, and examples both, do bewray corruption of Nature, as soon as ever they can put forth any Acts of reason. Oh what strangers are they in Israel, yea, strangers in the world, yea, strangers to their own hearts, that see not the first rise of sin and wickedness that is in the world since the Fall, to be from an evil inclination within men, and not from an observation and imitation of others. And I know not well, what can be replyed to that, if we are made sinful by the disobedience of one A­dam, only by imitation, then may we not be said (by a parity of reason) to be made righteous by the Faith of one Abraham, we walking in the steps of his Faith?

[Page 93]3. The next thing I would clear to you is, That this Natural inherent pravity, or Original corrup­tion is sinful. It makes us really guilty before God, obnoxious to his wrath and curse for ever. I pur­posely wave speaking of the guilt of Adam's first transgression, the imputation of it to his posterity immediately, and antecedently, or irrespectively to this corruption of Nature, propagated from him, leaving it to the sober consideration and discussion of the Godly-learned.

But though we hold Adam's sin propagated, Non peccatum personae, sed peccatum Naturae; not his personal sin, not the transient action; but the sin of the Nature of Man, the corrupting of his Nature; for so it was an inherent, permanent, Evil quality: this alone sufficeth to condemn any one in the world. In regard of this inherent pravity and corruption, which is in every one from his very birth, yea, from his very quickning in the womb; we all deserve death and condemnation, deserve to be dealt withal and punished, after the same manner, as if we had done what our first Parents did.

Now this is very plain and evident from Scrip­ture, Eph. 2.3. and were by Nature Children of wrath, even as others. Nothing but sin could sub­ject us to Gods wrath, to which yet we are all ob­noxious by Nature, one as well as another. And if obnoxious to Gods wrath by Nature, then sinful by Nature. So that there is sin and guilt in our very Nature, before ever we come to the practice and commission of sin.

Again, what an undeniable proof is that, Rom. 5.12. By one man sin entered into the world, and death by Sin; and so death passed upon all men, [...], [Page 94]which whether you will read it relatively in quo i [...] whom, or causally, eo quod, because or in as muc [...] as all have sinned, I shall be content. These thing are plain however.

1. That death came into the world by sin.

2. That all on whom death passeth, have sin.

3. That many on whom death passeth, (as infants) have not actual sin.

4. Therefore it follows that they have sin derived from Adam with their very Natures. That Origi­nal corruption hath the true Nature of sin; otherwise according to the Apostles arguing, Infants should not be subject to death.

But here we are told by no mean writer, that ‘Man was created Mortal, Ʋn. Necess. p. 371. and i [...] Adam had not sinned he should have been immortal by Grace, i. e. by the use of the tree of Life.’

Yet elsewhere the same hand layes down this assertion contrary to the former,

‘Dissolution of the Soul and Body should have been,’ Ans. to the Bi­shop of Roch. Letter. p. 86. if Adam had not sinned] which if so, how then should he have been immortal by grace, i. e. by the use of the tree of life? what he adds there by way of proof; ‘For the world would have been too little to have entertained those Myriads of Men, which must in all reason have been born from that blessing of [Increase and Multiply] hath no strength at all,’ but lean [...] on this weak and false prop; that without the dissolution of Soul and Body, Man could not have been translated from Earth to Heaven. Take this away, and what he saith comes to nothing.

But though Adam was not immortal, as the Saints are after the resurrection; yet neither was [...]he Mortal as we all now are. Thes. Salm. de Stat. Ada. ante Laps. Sect. 32. p. 197. Tam naturalis erat Adamo facultas non moriendi, quam non peccandi. To say, that he was created Mor­tal, is to deny that immortality was any part of Gods Image, wherein Man was created. Again, death was threatned only in case of disobedience, as we see here, Gen. 2.17. Does not that imply, he should not have dyed, if he had not sinned. As the Apostle telleth us, death entred by sin, and passeth upon none but Sinners; Infants dye as well as others, and therefore they are sinners.

And yet further to evince it, take this Argument; Either Infants that dye in infancy, and are saved, are saved by Christ, or not; now surely there are none that have the face of Christians, can have a face to say, any in the world are saved without Christ; for there is salvation in no other. There­fore I hope we may take this for granted, all Infants that are saved, are saved by Christ. And if saved by Christ, then Christ dyed for them. If Christ dyed for them, then they were really guilty; truly, properly sinners in themselves; otherwise they are none of them saved by Christ.

Yea, indeed if Infants, or any in the world were innocent and guiltless before God; such would have no need of a Saviour, no need of pardoning Grace and Mercy; such must go to Heaven another way, not by the satisfaction and redemption of Christ. He had dyed in vain so far, had he dyed to purchase Gods favour for those, who no way merited his displeasure. Justice it self would not [Page 96]condemn, but clear all that can plead [...] guilty.

Methinks, though the Remonstrants would hav [...] natural corruption meerly penal, not sinful; y [...] they (of all others) should grant this Argument, wh [...] would have the death of Christ intended for all and every one alike, to make the remedy provided [...] Christ, the second Adam, adequate unto our mal [...] ­dy and misery, that came by the first Adam. No [...] what need that Christ's death should be intend [...] for Infants, to reconcile them to God, if they we [...] not obnoxious in themselves to his wrath?

Obj. But sayes Corvinus, ‘If the Law does n [...] require that a Man be born wit [...] out sin, Cens. Anat. Arm. c. 8. Sect. 7. p. 121. if it requires not Orig [...] nal Righteousness, a man sinne [...] not in that he is born without i [...] therefore the want of it cannot properly be call [...] sin.’

Ans. Though it is true (as Rivet sayes) veta [...] ­tur futura,In Exod. 20. p. 314.non praeterita aut praese [...] tia? quae jam in actu sunt; yet fac [...] mala arguuntur à Lege, improbant [...] & damnantur. And so this, prava dispositio, &c rentia Justitiae damnantur a Lege. It is contra [...] to the Law, and condemned by it. The Law pr [...] ­perly forbids things to come, but reproves, disallow [...] of things present, contrary to it. As this Nati [...] inherent corruption (including an indisposition, a [...] averseness from what is truly good, and pron [...] ness to evil) must needs be contrary to the La [...] That which is the cause of all actual sin, mu [...] needs be [...] sinful sin indeed.

Again, was not Man obliged by the Law of his Creation to be, and continue as holy, good and perfect, as God made him? In this respect may we not be born guilty Creatures, Rei debendi, licet [...]on agendi, we are guilty before God, if our Na­ [...]ures (as well as Actions) be not perfectly conformed [...]o Gods will, and Law.

Obj. But sayes Corvinus, ‘after the fall, obedi­ence is required by a new Covenant, wherefore Man is considered as fallen, not as upright still.’

Ans. I have shewed before, the new Law of Grace doth not hinder the old Original Law (which [...]equires perfect Obedience and exact conformity to [...]he will of God in all things) from being still in [...]orce; otherwise we do not sin in not obeying per­ [...]ectly, and have no cause to be humbled, and to [...]ue to God for pardon and forgiveness upon that [...]ccount.

Obj. This corruption of Nature in Infants is not [...]eirs, by an Act of their wills.

Ans. Though it be not à voluntate, yet it is in [...]oluntate. Are sinful habits no sins, because they [...]re not sinful Acts? It comes not by the Child's [...]ill, it's true, for it comes by Nature, is conveyed [...]aturally. The Child born sinful, because descended [...]om sinful Parents: Yet this corruption is princi­ [...]ally and eminently seated in the will, and from the [...]ill it acts, and shews it self as soon as the will [...]an act. The sin of Infants is not in Action, but in [...]is evil disposition. We must say this of Children, [...]en unborn, or newly come into the world, that [...]ey do not actually will the committing of this or [...]at sin, it is from natural impediments, the lett [Page 98]and hinderance is a natural incapacity; otherwis [...] there is that pravity of will even Natural to them which would break forth into all manner of Sin ( [...] God withheld his restraining hand) the Natur [...] Impediments of Action being but removed. A [...] is not this enough to make them Objects of God wrath, and worthy of Death? How can an infinite [...] holy God but loath, and abhor such vile Creatures whom he seeth (even by Nature) so wickedly e [...] ­clined, if he look upon them, as in themselves, an [...] not in and through his Son Jesus Christ? as Crea­tures that have evil qualities by kind, are the mor [...] offensive to us, because those qualities are Natur [...] to them. As Wolves for their ravenous disposition Toads and Serpents for their poysonous quality before such quality or disposition be put forth int [...] act.

What I have delivered concerning Natural cor­ruption, and the sinfulness of it, it is no other Do­ctrine, than is laid down in the 39 Articles, Art. 9 as also in the Articles of Religion agreed upon a Dublin in Ireland, 1615. Sect. 23. ‘Original [...] standeth not in the imitation of Adam, (as th [...] Pelagians dream) but is the fault and corruptio [...] of the Nature of every person, that naturally i [...] ingendred and propagated from Adam: where by it cometh to pass, that Man is deprived [...] Original righteousness, and by Nature is be [...] unto sin, and therefore in every person born int [...] the world,’ it deserveth Gods wrath and dam [...] ­nation.

What could be spoken more plain for the prop [...] gation of corruption to every one naturally de [...] scended from Adam, and that this corruption i [...] [Page 99]properly Malum culpae non paenae, that it is not a [...]eer languor, or frailty of Nature, but a pravity [...]d fault, a moral defect; and so that it layes eve­ [...]y person born into the world, under Guilt, ob­ [...]xious to wrath and condemnation. How strange it that any should subscribe, and declare their un­ [...]igned Assent to so plain truths, and yet afterwards [...]ny them?

Sect. 24. PROP. XXIV. [...]e Condition of Man by the Fall, being such as hath been described, viz. being both under the Guilt, and power of Sin, it is twice impossible (as I may say) that ever he should be saved by himself, or by the Covenant of Works, and equally impossible, that he should not be cast, and condemned by this Covenant.

THe Covenant of Works promised life only upon perfect conformity to the Law, and will of [...]d, threatning death to any sin: Now when once [...]n had broken Gods Law, and lost Gods Image, [...] had his Nature vitiated and corrupted, he could more lay claim to life and happiness, but im­diately was laid under the Sentence of Death, [...] did lye open to Gods wrath.

[...]ow if the penalty threatned, and incurred, [...]nflicted on the Sinner, this giveth him enough, [Page 100]this sets him fast for ever. Intollerable torment and endless miseries become his portion to Eternit [...] ▪ If he would think of making satisfaction for wh [...] is past, he cannot. He can never suffer any thi [...] equivalent to everlasting death. And if he cou [...] yet he should not be saved by the old Covena [...] without some new Agreement, wherein it shou [...] please God to admit of a satisfaction. Satis [...] ction is not given to the Law, (as one note [...] but to the Law-giver, as above Law, who [...] accept of the solutio tantidem, vel aequivale [...] aliàs indebiti. But there is no provision in t [...] Covenant of Works, how a Man may escape a [...] avoid the penalty, after once he is a sinner. N [...] ther is there any more possibility of his clai [...] ing and having right, and title to happiness [...] the promise in that Covenant; the conditi [...] whereof we neither have fulfilled, nor can [...] ▪ And in these respects (as I said) it is utte [...] impossible that ever sinful Men and Wom [...] should attain to life by this Covenant. Ala [...] we are all Children of wrath by Nature and [...] of death, dead in Law, under the Sentence death. And dead in trespasses and sins, in anoth [...] sence, sin reigneth, as death reigns; all Men N [...] turally are under the power of it. Naturally [...] are without strength, no more than a dead m [...] can raise himself, are we able of our selves to h [...] our selves out of a sinful state, which leadeth death Eternal.

Sect. 1. PROP. I. There are but two wayes to be thought of, how Man should come to the enjoyment of God and happiness; that is, either, 1. By a perfect conformity to the will and Law of God, by unsinning Obedience; Or, 2. Supposing Man once guilty of sin, then in this case by pardoning Grace and Mercy.
Or thus, There are but two wayes to Heaven, viz. Either by the Covenant of Works, or by the Covenant of Grace.

NOw since it is utterly impossible to attain to happiness in the way, or upon the terms of [...]e Covenant of Works. [Do this, and live] can [...]fford no benefit, hope, or comfort to those who [...]nnot obey perfectly, who are already faln short of [...]e glory of God. Since all are concluded under [Page 112]sin, the whole world become guilty before Go [...] whosoever are saved, must be saved in the way, a [...] upon the terms of the Covenant of Grace, by Go [...] free pardoning Grace.

Certainly, it is a most senseless, irrational co [...] ­ceit, as absurd a fiction as ever wild fancy frame to imagine that any Creature, that is a sinner, a [...] therefore can only lay claim to hell, as his portio [...] (who if he were condemned to everlasting tormen [...] had but his just deserts.) that such a Creature shou [...] ever properly, and in a strict sence, merit any thi [...] of God for himself, much less satisfie and supererr [...] ­gate for others. Even Bellarmine himself bei [...] Judge. Mereri simul aeternam vitam & mort [...] aeternam repugnantiam includit: Et proinde qui ta [...] esset, deberet vivere in aeternum, & non vivere [...] aeternum; mori in aeternum & non mori in aeternu [...] l. 5. de just. c. 12.

It implyeth a contradiction, that one should bo [...] deserve eternal death, and also deserve everlast [...] life. And therefore the Papists have no way to sa [...] themselves here; but by flying to that false disti [...] ­ction of sins, that some are mortal, some venial. [...] if there were any such peccadillo's against God, [...] either deserved pardon, or did not deserve death what deserves pardon, does not deserve to [...] punished.

Mereri, & non mereri poenam, includit repu [...] ­nantiam.

What deserves no punishment, must be counte [...] no fault.

So likewise Christ needed not to die for those sin [...] which do not deserve death. Then why does the [...] ­postle say, 1 Joh. 1.7. The blood of Jesus Chri [...] clenseth us from all sin?

Sect. 2. PROP. II. When the Covenant, by which alone is Salva­tion, is called the Covenant of Grace, you are to understand, it is so [...], by way of Eminency.

NOt as if there was no grace in the first Cove­nant made with Man. I have shewed before [...]hat it was of Grace, That God (to whom all possi­ble obedience was immediately due from his Crea­ [...]ure; of Grace) that He was pleased to engage and promise to do any thing for Man, for the future; [...]nd yet further of Grace, that he promised to do so [...]uch. But this new Covenant deserves especially to [...]e called the Covenant of Grace, in regard of a more [...]ignal Discovery of Gods rich and free Grace in this, [...]han was in the former, that was first made with Adam; was it not a Testimony of Gods wonderful Grace to provide and appoint Jesus Christ his Son, [...]o be surety and Mediator of this Covenant? so [...]as it not an high expression of his Grace, that God [...]hould come to so low terms with Man, in this Co­venant; requiring no more than Man's sincere and [...]earty service and obedience, and promising to [...]ccept, and graciously reward the same, though [...]eak and imperfect? That the Lord should accept [...]f this, when perfect sinless obedience was eternally [...] due debt from Man, as he was a Creature; was [...] not of Grace? Again, the benefits and blessings [Page 114]held forth and promised in this Covenant, are the [...] not such as do aloud proclaim his Grace? Th [...] pardon of sin, a fundamental blessing 'tis impossibl [...] it should be otherwise, than of Grace. In that th [...] Lord is a God that pardoneth iniquity, transgressio [...] and sin, it proclaimeth and speaks out fully, tha [...] he is gracious, and merciful, Exo. 34.6, 7. A [...] does it not speak out Gods abundant Grace, that [...] this Covenant there are greater priviledges he [...] forth in and by Jesus Christ; than innocent Ada [...] could have claimed by the first Covenant, Scil. [...] ­fluences of Grace promised (whereby the faithful [...] perform and persevere in the performance of wh [...] this Covenant requires) and some new addition [...] degrees of glory. Happiness was not so sure [...] innocent Adam under the first Covenant, he bo [...] might and did fall from it. They that are in Chri [...] have a firmer title by the Covenant of Grace, (whe [...] perseverance is one thing promised) and ha [...] ground to expect some higher degree of happ [...] ­ness. And is not this wonderful Grace indeed, [...] only to recover Man fallen out of a state of mi [...] ­ry, but further to raise him to an higher hap­piness.

Sect. 3. PROP. III. The Covenant of Grace is sometimes called, and partakes of the Nature of a Te­stament.

THis Covenant (in both administrations of it, scil. under the Mosaical, and under the Gos­pel administration) is called a Testament. So Heb. 9.15, 16. As it was dispensed before Christ's coming, is called the first Testament Ʋnless with Mr. A. we must take the first Testa­ment to mean or intend that Political Covenant made with the Jews, meerly as it was political. Vid. Discourse of the 2 Co­venants, Cha. 4. p. 73, &c.: (not the first Covenant: for the Covenant of works made with Adam, was doubtless before it.) As it [...]s dispensed since, it is called the New Testament.

Now this seems to be one considerable difference betwixt the Covenant of Grace, and that of Works. The Covenant of Grace is called a Testament, as [...]he Covenant of works was not. The Covenant of Grace is the Lord Christ's last Will and Testament, [...]oncerning his Children and Heirs; what God [...]equireth in this Covenant, is in Christ's hand to [...]ork in those, who are given him of the Father; [...]nd what God hath promised here, is also in Christ's [Page 116]hand to give. Christ is the Author and finisher o [...] faith, wherever it is, and the Donor of the Crown of life, promised to the faithful, Joh. 10.28. Rev. 2.18. Nam sit quod vis, Christum, qua­tenus servus, damnatus, &c. jus testa­menti faciendi non habuisse; annon erit Christus testator quatenus [...], annon testamentum morien­do condidisse dicetur, cum infinito illius mortis precio & efficacia, destructa morte, salutem, & vitam nobis pe­pererit, nobis (que) omnibus transmiserit [...], Guisard. apud Lud. Tena in Hebr. p. 823. a. The Covenant of Grace. I say, hath the Na­ture of a Testament where Christ is the Testator; Believers the Heirs or Lega­taries; the Goods Legacies, or Por­tions bequeathed; the enjoyment of God the chieft good, perfect happiness (our highest end) togethe [...] with all things conducing thereunto. A testamen [...] is confirmed by the death of the Testator; so this b [...] the death of Christ. It is the Testament in his bloo [...] It was confirmed of old by the blood of Christ [...] types and sacrifices, Heb. 9.18, 20. and since b [...] the blood of Christ actually shed. The blood of Chri [...] his death hath sealed and ratified this Testament.

That it is both a Covenant, and a Testament several respects, Cum varia & diversa sit, hujus dispensationis ratio, annon variis & diversis nominibus insignienda? Gui­sard. apud Lud. Tena. p. 816. a. A forma conventionis inter Deum, & homines factae, Foedus, a modo sanctio­nis, Testamentum, ib. seems plain enoug [...] Tota dispositio te [...] ­mentariam habet r [...] ­tionem, &c. Ames Coron. Art. 5. c. 2. p. (mihi) 296. T [...] whole disposition ( [...] frame of it) hath [...] Nature of a Te [...] ­ment, as simply consider'd (sayes Ames. whether [...] be taken in the whole, or according to its parts; [...] if the benefits bequeathed be compared one w [...] [Page 171]another, then one is a condition to another; and in this respect it is propounded ad modum foederis, after the manner of a Covenant. Or take it thus, In respect of God, as he propoundeth it, and men are bound to accept it, as propounded by him; thus it hath the Nature of a Covenant. Though, in respect of Christ, as that which God promiseth, and Man engageth to here, was all purchased by Christ for the Elect, and by him bequeathed unto all those that come to par­take of the saving benefits and blessings of the Cove­nant, so it is a Testament.

Now here I might propound this Question, to be consider'd, whether the promise of the first subjective discriminating Grace, or of working of the condi­tion, Jer. 31.33. Heb. 8.10. belong to the Cove­nant of Grace, as a Covenant, or as a Testament. It seems not to be formally included in the conditional Covenant of grace, nor properly to belong to it as such, but rather as a Testament; but of that after­wards.

I confess one of great note, straineth this term too far. Making a Testament and a Covenant opposites in this respect, that a Covenant hath conditions, but a Testament is an Instrument of meer bounty, citra ullam conditionem, without any condi­tion; yet Nihilominus testamento non repug­nant conditiones pacti, quia potest testator imponere conditiones, quibus deficientibus, haeres non possit adire haereditatem. Tena in Heb. 8. diff. 4. Sect. 1. p. 310. b. (pace tanti viri) may one not bequeath a Legacy in his Will & Testa­ment, not to be enjoyed, but upon a certain con­dition. (As for Example, I give A. B. so much, provided he Marry C. otherwise not.) Again, Heb. 9.15. we read, Christ is the Mediator of the [Page 118]New Testament; that by means of Death—they which [are called] might receive the promise of eternal inheritance. This Text which speaks ex­pressely of the New Testament, doth not exclude, but include a condition. Who are they that receive the Eternal inheritance, bequeathed in Christ's Will and Testament? They that are called, sayes the Text; where doubtless we are to understand effe­ctually called, so called, as that they come into Christ upon the Gospel-call.

And upon this account I should not restrain the consideration of it, as a Testament to the Elect on­ly, (as Dr. Ames before cited, seems to do.) But supposing it a Will with a Condition, it is of the same extent with the Covenant; being both one and the same. And so Expositors need not perplex them­selves (as some of them seem to do) to reconcile Moses (Exo. 24.8.) with the Apostle (Heb. 9.20.) For thus they are fairly agreed, Moses enim loquitur de pacto, sed non quovis, nisi dandae haereditatis—Paulus vero de testamento, non quovis, sed conditio­nato, quod eo ipso est pactum: Ergo sine ulla impro­prietate à pacto ad testamentum transivit Paulus in hac materia, quia simul utrius (que) rationem habebat. Tena in Hebr. c. 9. Diffic. 12. Sect. 3. p. 412. b.) ‘Moses speaketh of a Covenant, not of any kind, but of giving an inheritance—Paul speaketh of a Testament, not of any kind, but conditionate, which in that respect is a Covenant; therefore without any impropriety, Paul in this matter passeth from the word Covenant, to the word Testament; because it had the reason (or form) of both.’

But that the Covenant of Grace is properly a Covenant, and hath Conditions (though no such conditions as make it ever the less of Grace.) I que­stion not to clear and prove hereafter, the Lord per­mitting.

At present take notice only, that when the Cove­nant of Grace is called a Testament, the reason is not, because it is absolute, unconditional; for so it is not; but because it is firm, unalterable. Con­firmed now by the Testator's death. Though it be but a Man's Testament; yet if it be confirmed, no man disannulleth, or addeth thereto, Gal. 3.15. Now the New Testament is confirmed, by the Death of Christ the Testator, that there is no adding to it, no disannulling any part of it, Neither as to matter, nor form; that this shall be changed any more to the end of the world; no third dispensation to be looked for, whatever some fancy.

Here then we may all see what our portion is like to be. The first Adam threw himself out of a very fair estate indeed, undid himself and his posterity; our first Father breaking, he left only a stock of cor­ruption to his Off-spring, that as we descend from Adam, we are Children of wrath, and have the curse, due to sinners, entailed on us. That we are ill provided for, if not adopted into Christ's family, if not of the Houshold of Faith. There are none rich towards God, but they that are heirs of him, who is the heir of all things; what has Christ done for thee? Has he remembred thee in his last Will and Testament? Art thou one of those, to whom he bequeathed himself, his body, and blood, and all his saving benefits? say not here, how should I know that? say not, who shall ascend into Heaven [Page 120]to inform me? the word is nigh thee. Hast tho [...] not a Coppy of of Christ's Will and Testament in th [...] hand? this blessed Book may resolve thee. A [...] thou one of those that hear his voice? follow him Art thou led by the spirit of Christ? art thou one [...] those, that are given him of the Father? how sha [...] that be known? thus; if thou hast given up thy se [...] to him. Art thou conformed to Christ? crucifie [...] with Christ and the like?

Sect. 4. PROP. IV. The Covenant of Grace is sometimes called [...] Law, and hath the force of a Law.

IT is called the Law of faith, Rom. 3.27. It is the Law of life, and the Law of liberty.

The will of God at any time made known to his Creatures is immediately obliging; whatsoever God revealeth to us, we are immediately bound to be­lieve; whatever God requires of us, we are imme­diately bound to obey. As in the Covenant of Grace there is something that God requireth, (and not only what God promiseth,) it must needs have the Nature of a Law.

Since the old Original Law of works given to Man at first, is broken, and all Mankind laid under a curse, under the Sentence of Death by that Law, [Page 121]it hath pleased the Lord (of his infinite mercy and [...]ompassion towards poor perishing Creatures) to [...]ake and set forth a new Law, a remediant Law, a Law of grace, holding forth remission and salva­ [...]on to rebel-sinners, upon their humble submission, [...]nd hearty return to God; yet withall, threatning [...]eath without remedy; yea, and much sorer con­ [...]emnation to sinners that hear of this Law of grace, [...]nd come not in upon it. The Gospel hath the [...]rdinary Sanction of a Law, it is backt with a [...]reatning. Yea, it thundreth out the most dread­ [...]l Anathema, denounceth the greatest wo to those [...]at have the Gospel published and made known, [...]d yet obey not the Gospel. Ah sirs, this is the [...]ndemnation. Gospel-condemnation will be found [...]ore intollerable than Law-condemnation. The [...]ospel doth not only promise, but it commandeth, [...]reatneth, and condemneth. That I cannot but [...]onder any should question, whether the Gospel [...]ave the Nature of a Law. I would fain know [...]hat is essential, and proper to a Law, that doth [...]t agree to the Gospel.

I say, the Gospel is a Law, [Believe, and thou [...]alt be saved] is properly a Law; as well as [Do [...]is, and live.] Do this, and live, was the old Original [...]aw, first given to Man, and the matter or con­ [...]nts of the first Covenant God made with Adam. Do this, and live] i. e. obey perfectly, and so [...]ou shalt live by thy own righteousness. This was [...]e old Original Law. Now [Believe and thou [...]alt be sayed] this is the new Law of Grace, which [...]od hath given to Man, as a Remedying Law, [...]ince the violation of the former) and this is the [...]atter, and summe of the Covenant of Grace. As [Page 122]when men accept, and consent to the terms of [...] Gospel, whether in heart, or in profession, it becom [...] a formal actual Covenant. Though it binds a [...] Law, at least in order of Nature, before men a [...] bound by it as a Covenant. [Believe, and thou sh [...] be saved.] i. e. come up to Gospel-terms, and thou [...] thou art a sinner, and deservest to dye, yet thy [...] shall be pardoned, and thou shalt live, for the righ [...] ­ousness of another; thou shalt be saved by Je [...] Christ, who is a believers righteousness.

Here I have given you a brief account of the [...] Law. And that it hath the proper binding f [...] and power of a Law, to me seems the easiest th [...] in the world to make out. Thus, all that hear of [...] terms of the new Covenant, be they heathen, they strangers to the Covenant, yet are immediat [...] bound to come up to these terms, and immediat [...] punishable upon this very account, if they do [...] come up to these terms. This is plain as can [...] Mar. 16.15, 16. Go ye into all the world, [...] preach the Gospel to every Creature—and he [...] believeth not shall be damned. In this Text it is [...] ­dent, the Law of faith hath the sanction of a thre [...] ­ning, as well as of a promise. And wheresoever [...] Gospel is preached, all are bound to believe and according to the Gospel upon pain of damna [...] So 2 Thess. 1.8. The Lord will take vengeance them that obey not the Gospel] that implieth a [...] ­manding power in the Gospel, sure where the [...] no command, there can be neither obedience, disobedience. If the Gospel ought to be obey then it hath the force of a Law. If it be a sin, [...] to obey the Gospel, then the Gospel hath the Nat [...] of a Law; for where no Law, there no transgre [...] [Page 123] [...]gain, [taking vengeance] on them that obey not [...]e Gospel, implies most strongly, that it hath the [...]rce of a Law; would the Lord, the righteous Lord [...]ke vengeance for no Law broken? would he punish [...]r no crime? Then how should he judge the world righteousness?

That is therefore a very gross mistake of him, that [...]lds the Gospel "a Doctrine teaching, A. E. not a Precept binding. Do we not read the [...]ain contrary, 1 Joh. 3.23. This is his Command­ [...]nt, that we should believe on the name of his Son [...]sus Christ: What? is his Commandment no [...]ding Precept? How strange is it, that this should [...]t grate upon, & offend any Christians ears? certain­ [...] to distinguish here betwixt a Doctrine teaching, [...]d a precept binding, is as groundless as that Popish [...]stinction of Commands and Counsels, on which [...]y build their monstrously absurd Doctrine of [...]rks of Super-errogation.

But sayes the same writer, "No Man is bound [...]o believe absolutely, but conditionally, viz. if he will have any benefit by Christ. As a man is bound within the time limitted in the pardon, to sue it [...]ut under the Broad Seal; which if he neglect to do, he breaketh no Law of the Kings, but only [...]eprives himself of the benefit of the pardon, and of the Kings favour therein.

Answer. I will not say, that all are absolutely and to believe in Christ; that is, whether they [...]er heard of Christ, or no; for the negative unbe­ [...] of those that never heard of Christ, is not their [...], but their misery. But upon supposition that [...]n have once heard of Christ, and the Gospel, [...]n it immediately becomes their duty to believe. [Page 124]And they are most severely threatned, if they [...] obey the Gospel-commands, and continue in [...] belief.

But to say we are bound to believe only con [...] ­tionally, that is, (as he explains it) if we wo [...] have any benefit by Christ; is to say, we are [...] bound to believe in obedience to Gods Comman [...] but only out of self-love, with respect to [...] selves, and the benefit that comes by it. As if should say, we ought to believe in point of pruden [...] as that which is good for us; otherwise there is [...] tye upon Conscience.

He that believeth not—the wrath of God abid [...] on him, Joh. 3.36. That is, as he sayes, mincing ‘It doth not come upon him, but he remaineth un [...] ­wrath,’ which faith would have freed him fro [...] Yet v. 18. we read, he that believeth is condemn [...] already, because he hath not believed in the Na [...] of the only begotten Son of God.] That unbelie [...] a sin; and properly a cause of condemnation; y [...] more certainly a cause of condemnation than o [...] sins; other sins are damnable, this is damning. Tho [...] wrath came upon men at first by the breach of first Covenant; yet a further degree of wrath co [...] upon men by the breach of the new Covenant, by sinning against this new Law of Grace.

Well Sirs, be clear in this; that the Gospel, new Covenant hath the Nature of a Law, is a vine Law, immediately, and indispensibly oblig [...] all to whom it is made known. By the very La [...] Nature, of our Creation, we all stand eternally liged both to believe and obey God, & in revel [...] & in revelandis, whensoever God reveals his [...] and will to any of his Creatures, that this he requ [...] [Page 125] [...]f them, and on these terms he will be gracious to [...]hem, this revelation of the will of God doth neces­ [...]rily inferr the creatures obligation to observe it. [...]nd before a Man can be bound by any act of his [...]wn, he is under a previous obligation, naturally [...]nd necessarily resulting from his very being and re­ [...]tion to God, as a creature, to attend to the will and [...]leasure of God, to act and order himself accor­ [...]ingly. And how much more that man is bound to [...]ccept of, and submit to such a Law as this, intended [...]nd provided for the remedy and recovery of a poor [...]st creature: a Law of Grace, wherein Gods free race and infinite mercy shineth forth so illustriously, [...]s it is apter to be taken notice of, than his Sove­ [...]aignty and authority. Yet you must know God [...]oth not stand here to Man's courtesie, or need his [...]oncurrence or consent, to make his word of force, [...]nd obligatory.

Nothing can be more certain, than that God in co­ [...]enanting with men, doth not forgoe or pass away [...]is authority or right of commanding.

They that under pretence of advancing God's free grace, dethrone his Soveraignty; they that level or [...]essen his authority to set up his clemency and mercy, [...]eal not fairly with him; they have very low [...]houghts; short, inadequate, and unworthy appre­ [...]ensions of him.

For my part I know no stronger Argument against Antinomianism, than this; that it denies that subje­ction to God, which is naturally, necessarily Man's duty, as he is a creature, from which he can never possibly be discharged, while he is a creature; or that [...]t would deprive God of his authority over his crea­tures. They that would have a believer free from the [Page 126]obligation to obey God in all things, let them ask him the Kingdom also.

But attend to this I beseech you; what the Go [...] requires, God requires; and what God requires, creatures are bound to observe and perform. A [...] ­though Ministers use to pray and beseech you to reconciled, entreat you to come in to the Lord Je [...] Christ; yet we have authority also in the name God, to charge and command you. Now G [...] commandeth every one of you to repent, and this his Commandment, that ye believe, that ye rece [...] Christ Jesus the Lord, that ye kiss the Son. A [...] slight and despise him at your peril, reject him your peril. [Believe, and be saved] bindeth ev [...] one to whom it is published, as a Law; even s [...] as are not under the bond of the Covenant. And y [...] more especially, who have given your consent, least by an outward profession. You are bound believe, not only by vertue of a divine Command, [...] also as being under the bond of the covenant. O w [...] a crying sin is your unbelief! As it is a breach o [...] divine Law, it must needs be damnable in its o [...] Nature; and further as it is a breach of such a L [...] of Grace, a breach of the new Covenant, that ho [...] forth the only way wherein you can be saved, so [...] is the damning sin indeed; not only damnable in [...] own Nature, but certainly damning in the eve [...] Sinners that are condemned by the Law of Work [...] yet may be discharged from that condemnation [...] hearkning to, and obeying the Gospel, Rom. 8. But if condemned by the Gospel, how should su [...] escape?

Sect. 5. PROP. V. The Covenant of Grace is betwixt God and Man, not betwixt God and Christ.

NOte, I am not speaking of that which Divines call the Covenant of Redemption, or Media­ [...]ory Covenant. Though, whether that can be any [...]ing, but the eternal decree of God, concerning Man's redemption and Salvation by Jesus Christ, in which eternal decree, the will of the Son must needs [...]e supposed in the will of the Father, both having [...]e and the same essence, and will: (not only a like­ [...]ess and agreement, but an identity or oneness of [...]ill) let the Godly-learned consider. And whether [...]ose Scriptures that seem to hold forth a Covenant, [...]r agreement betwixt the Father and the Son, are not [...] be taken as speaking after the manner of men; [...]here there could no way possibly be any the least [...]istrust on either side; where there was not the least [...]eed of engaging one another for the further satisfa­ [...]ion of either party, there would seem to be no oc­ [...]sion for formal entring into covenant. What ground [...]e have to conceive a formal Covenanting betwixt [...]e Father and the Son, where we cannot conceive [...]w the proper end of covenanting could have place; Whether the promises in Scripture that run as made Christ, might not be recorded as that voice came [Page 128]from Heaven, Joh. 12.30. for his peoples sakes, [...] one compares them: These are things I would le [...] to them that are able, to weigh and determine.

Yet I make no question of it, but those that h [...] a Covenant of Redemption betwixt the Father a [...] the Son from all eternity, and others that see not h [...] that can be so well maintained, but think it is a si [...] decree, in which decree the will of all the three Pe [...] ­sons, Father, Son, and Spirit, is included; do ho [...] ever both agree in the thing aimed at, though the expressions vary. And they that think it is me [...] properly a decree from eternity, than a Covena [...] from eternity; yet will say, in this decree the w [...] and manner of our redemption and salvation is surely, firmly ordered, determined, and provid [...] for, as if it had been by way of Covenant, and [...] most solemn mutual engagement of both parties. [...] both come to one in the end.

But of this, (whether Covenant or Decree fre [...] eternity,) Reader, since the wri­ting of these notes, I am taught by one, whose judg­ment I cannot but highly value, and reverence, that ‘Besides the eternal de­cree of God, there is a Lex Mediatoria (a Law of Mediatorship) that Christ is under as man, wherby God made Mediatory Acts his duty, and promised him his reward, of w [...] the certain Salvation of the Elect was much. And this L [...] was also a Covenant mod [...]lly.’ And of this I suppose those [...] ­verend and Learned men, that compiled the larger Catechi [...] must be understood to speak, when they say it [was made [...] Christ as the second Adam.] which they call the Covenant Grace, taking in that other Covenant made with man (when faith and repentance are conditions) as being founded thereupon▪ I am not enq [...] ring; but when I speak of [...] Covenant of Grace, I me [...] that which stands in dire [...] opposition, and contra-dist [...] ­ction to the Covenant works. And though I kno [...] [Page 129]many very reverend, eminently learned, holy and worthy men conceive otherwise, yet many cogent Arguments enforce me to conclude this Covenant made betwixt God and Man, not betwixt God and Christ. For,

1. Christ is the surety and Mediator of this Cove­ [...]ant, Heb. 7.22. and 12.24. And therefore not [...]he party whom God here covenanteth with. For [...]f so, he should be a surety for himself, and Media­ [...]or on behalf of himself. As for Moses he was not [...]roperly a Mediator, but improperly, a type of Christ, [...]he true Mediator. Christ as a Mediator comes be­ [...]wixt the two parties Covenanting. Upon his un­ [...]ertaking, upon account of Christ's satisfying, or [...]ndertaking to satisfie for our breach of the first [...]ovenant made with Man, the Lord was pleased to [...]nter into or make another Covenant with us. This [...]ovenant indeed was confirmed in Christ. But I [...]annot see how it can be said to be confirmed with Christ. It was [...], [...]onfirmed, ratified of God with respect unto Christ, [...]ooking at Christ, as some.

Some argue that the Covenant was made with Christ, because he is made the surety and Mediator [...]f it; but I would argue on the contrary. Because [...]e is the Mediator of the Covenant, therefore he [...] not properly a party wich whom it is made. What place is left for Man in this Covenant if Christ [...]e both principal, and surety? Or can the same [...]erson be both principal and surety in the same [...]ond?

2. If this Covenant was made with Christ, then [...] was made with him, either as God, or as Man, [...]r as God and Man, or Mediator. But it was not [Page 130]made with Christ, as God: For so he makes o [...] party with the Father. Consider him as God, a [...] so the Father cannot be one party, and the Son an [...] ­ther; but are both of them to be looked on as o [...] and the same party. Nor was this Covenant ma [...] with Christ, as Man; none will say th [...] Christ as Man was under the Covenant of wor [...] not under the Covenant of grace. Was the Cov [...] ­nant [Believe, and thou shalt be saved] made to [...] Man Christ? Or that which is sometimes called th [...] new Covenant [I will give you a new heart, t [...] away the stony heart, forgive your iniquiti [...] was the Man Christ taken into this Covenant?

Nor was the Covenant made with him as God [...] Man, or Mediator; but rather was procured [...] him, so that in this respect, it is his Testam [...] His Testament, not made to him, but made or pr [...] ­cured by him. The New Testament in his bloo [...] Indeed if we consider Christ as Mediator, so he properly no party: if we consider him as a pa [...] in this Covenant, so he and his Father are one part and Man the other.

3. The very terms and tenor of the Covenant Grace (hinted at even now) do plainly shew w [...] whom it is made. [Believe, and thou shalt be save] which is expressed in other words and phrases und [...] the Old Testament, as Isa. 55.3. Incline your [...] and come to me; hear, and your souls shall live. [...] not this the Covenant that succeeded the Coven [...] of works [Do this, and live.] If the Covenant [...] Grace be made with Christ, then it follows wh [...] God requireth in the Covenant of Grace, is requir [...] of Christ. That he must believe, and must repe [...] and turn to God.

[Page 131]4. The benefits and blessings promised in the Covenant of Grace, are such as are proper to us men, us sinners, and are promised unto Us; not unto Christ. Will any say, that pardon, and free [...]ustification was ever promised of God to Jesus Christ? were it not blasphemy to say, that Christ had any sin to be pardoned? And though he was ac­quitted, and justified before God, yet not of free Grace; but he fully satisfied the highest demands of [...]ustice, before he received his discharge.

5. If the Covenant of Grace be betwixt God [...]nd Christ, not betwixt God and Man, then no Man [...]pon earth can be charged with breach of Covenant [...]ere, or condemned, and punish'd, as a violater of [...]e new Covenant.

Object. 1. We read Gal. 3.16. the promises were made to Christ, that Christ was the seed.

Answ. There we are to understand Christ mysti­ [...]al, not Christ personal. As Beza in his larger [...]otes, they that think Paul disputes here of the [...]erson of Christ, are in an errour, when rather he [...]eats of two people, i. e. Jews and Gentiles, [...]rought into one masse, or body of the seed of Abraham.

Object. 2. Tit. 1.2. we read of eternal life, pro­ [...]ised before the world began; But there was none [...]efore the world began, to whom this could be pro­ [...]ised, but Jesus Christ our Mediator.

Answ. 1. Some read [...], not before [...]e world began, but before ancient times. Eter­ [...]al life was promised long agoe, Calvin. See Ball of Covenant, p. 40. à [...]ltis retro seculis, for many ages [...]ast.

[Page 132]2. Otherwise by [promised] we are to under­stand appointed, or decreed; purposed it was, b [...] not promised before the world began.

3. How incongruous is it to say, Christ was M [...] ­diator from Eternity, before the world began? I [...] true, as God he is from Eternity, but not as M [...] ­diator.

4. If we could understand it no otherwise, th [...] that Eternal life was promised before the world [...] ­gan; yet it will not follow, that this was promi [...] to Christ Mediator: Dr. Kellet, Tri­can. p. 258. As one, ‘W [...] may I not say, it is an holy Tria [...] gisme of the Father,’ Son, and H [...] Ghost, sweetly consenting and concording in [...] way of Man's Salvation before Man had a being somewhat like that, Let us make man in our [...] Image, Gen. 1.26.

Object. 2. God promiseth to give Jesus Ch [...] for a Covenant, Isaiah 42.6. and 49. of Isaiah therefore the Covenant of Grace was made w [...] him.

Answer. It follows not, but rather the contra [...] if Christ was promised of God, as the great bles [...] of the Covenant, it implies the Covenant was m [...] not with Jesus Christ, but with them to wh [...] he was so promised; the Covenant of Grace i [...] Covenant concerning Christ, a Covenant of hi [...] shewing how, or upon what terms we may be [...] terested in him, and made partakers of his sa [...] benefits. How then can it be a Covenant of [...] with him? The promises are Yea, and Amen, him, 2 Cor. 1.20. not to him. Or if when [...] promised for a Covenant, we understand for a [...] ­diator of the Covenant, that implyeth still the [...] ­venant [Page 133]was not properly made with him, but be­twixt God and those who have him for their Me­diator.

Object. 4. But fallen Man was unworthy, and unmeet to enter into Covenant with God.

Answ. I do most freely grant it, I heartily yield this; yet without any prejudice to the Position I have laid down, methinks it is evident, this sets it off as a covenant of Grace indeed; that it is a cove­ [...]ant with fallen Man. O wonderful free Grace! that the Lord should make another covenant with Man after Man's violation of that covenant, made with him at first; it was not so wonderful gra­cious condescension, that God vouchsafed at first to take an innocent creature into covenant with him­self, as that after Man hath proved false to God; yet the Lord should please to treat with him again, and enter into another covenant with him. That God should make a covenant with fallen men, with sin­ful creatures. Methinks no more need to be said, to prove it a Covenant of Grace. And certainly what­ever covenant was made with Christ (as made with him) was not a covenant of Grace, but rather of Justice; and whatever we find promised to him, was but a just reward of his obedience and satisfa­ction. A reward not of Grace, but of Merit.

But that God should any more covenant with poor sinful creatures, as David sayes [Although my house be not so with God, yet he hath made with me an everlasting covenant.] O this we can never enough admire! And verily I cannot foresee any inconvenience, or ill consequence like to attend this assertion, that the covenant of Grace is made be­twixt God, and Men; (still supposing Christ to be [Page 132] [...] [Page 133] [...] [Page 134]the Mediator of it) but rather that it doth further advance, and set forth the free grace of God, an [...] lay a stronger obligation upon Men, than that opi­nion doth, which it opposeth.

Sect. 6. PROP. VI. The Covenant of Grace, having the true Na­ture of a Covenant, is not without Con­dition.

MAny (I know) deny the Covenant of grace to to have any condition, yea, make this a mai [...] point of difference betwixt the Covenant of works, and the Covenant of grace, that (as they hold) the covenant of works was conditional, whereas the Covenant of Grace is absolute. Yea, they will not stick to say, that if you suppose the Covenant of Grace conditional, you turn it into a Covenant of Works.

Yet many who deny the Term [condition] will readily yield the thing. Yea, all that have not their judgments wofully corrupted, that have not drunk in the very dreggs of Antinomianism, must grant the thing, however they take offence without cause at the term, condition. Certainly, all that have not suckt in desperate principle of Errour, must yield, [Page 135]and assert the necessity of faith, repentance, and sin­cere obedience, as without which there is no Salvati­on; which indeed is all we mean, when we say they are conditions of the Covenant, and of salvation therein promised.

Some call them qualifications disposing the sub­ject, as I grant they are: but when we are speaking of the Covenant, and what it requires, we cannot use any more apt and proper term, than the word condition. And what is the condition of a Cove­nant, but that, without which the benefit promised cannot be expected, and upon which it may.

When another promiseth this or that to you, not simply and absolutely, but upon Terms, upon such or such a Condition, this you know is a Conditional promise. And that upon which the performance of the promise is suspended, is the condition of the promise.

Now the Lord promiseth life and salvation to us, but if we believe, if we unfeignedly repent and turn to him, if we resolve and set upon a course of sincere and new obedience: and if we will not come up to these terms, he tells us plainly, there is no salvation for us, but we shall dye in our sins. Now is it not plain, that these are conditions of the Covenant, and of the promised salvation, without which men can have no interest, right, or ti­tle to what is so promised, Undoubtedly they are Conditions, whether men call them so, or no.

I am very confident, that many are prejudiced a­gainst the term condition, upon a meer mistake. As they think, the word either aimeth at the setting up of the power of Nature, or the merits of mens [Page 136]works, or both: when there is no such thing. A [...] I hope sufficiently to clear it to you, before I hav [...] done with this Subject, that this Covenants cond [...] ­tions are neither meritorious of salvation, nor to b [...] performed by the power of Nature, or of a ma [...] own free will. Certainly, the Covenant of Gra [...] knows, or admits of no such condition, as will [...] stand with the honour of free Grace, But the hono [...] of Gods free grace is not onely secured, but pr [...] ­claimed here, 1. That he would goe so low, th [...] he is pleased to accept of sincere obedience, whe [...] he might have exacted perfect obedience from [...] his creatures. 2. That he hath promised, and do [...] work the condition in his people. 3. That he ha [...] made so large and ample promise to, and doth so gl [...] ­riously reward his own grace, and workings in h [...] people.

These things premised to prevent unjust prejudic [...] I come to the proof of the proposition, that th [...] Covenant of Grace hath some condition, or it is pro­perly no covenant. A Covenant is mutuus contra [...] ­ctus per sponsionem & stipulationem; It is a mutual engagement of parties, including a promise on th [...] one part, and a stipulation, or condition to be per­formed or required on the other part, on which the promise is suspended, And this is the difference be­twixt a simple promise, and a Covenant; A promis [...] bindeth one party, to wit, him that makes it: a Co­venant bindeth both parties. Thus all Covenant doe necessarily imply, and include a condition.

It is a very weak and frivolous exception, to say we confound the Covenant of works, and the Cove­nant of Grace, if we make this conditional.

Pray observe this, the Covenant of Grace ha­ving [Page 137]a condition, it follows that it hath the Nature [...]f a covenant, hath that which is proper, and es­ [...]ential to a Covenant: but it will by no means [...]ollow, that it is of the same kind with the Cove­ [...]ant of works, unless the condition were the [...]ame

I grant indeed sometimes the word [covenant] [...] used for an absolute promise, where there is no sti­ [...]ulation: but then I say it is used improperly. As in Genesis 9.9. to ver. the 14. That which is there [...]ermed a Covenant (probably to shew its firmness [...]nd stability,) yet in strictness of speech is no more [...]han an absolute promise. Now if men will compare [...]he Covenant of Grace and the Covenant of Noah, [...]ot onely in regard of firmness, sureness, but of [...]bsoluteness too, as equally, with condition; then [...]hey must say, that to speak properly, there is but [...]ne Covenant made with man, viz. the Covenant of Works; but as for that, we call the Covenant of Grace, it is properly no more, than an absolute [...]romise, properly no Covenant.

But if the Covenant of Works, and the Cove­ [...]ant of Grace are distinct Species, they must necessa­ [...]ily each of them partake of the nature of the genus, [...]hat is, have what is essential to a Covenant in gene­ [...]al, as this is essential, even a promise with a stipula­ [...]ion or condition; in this they must both agree, or they [...]annot both be Covenants, But then the difference [...]f the conditions required in these two Covenants, [...]hat is the thing, which makes the distinction be­ [...]wixt these Covenants.

I hope now you will be able to go along with me [...]ere, that to deny the Covenant of Grace hath any [...]ondition is to deny that it is a Covenant. I hope [Page 138]Sirs, you will not deny, that there is any Cove [...] of Grace, to deny conditions.

2. What is a Condition in a Covenant, but [...] upon which the promise is suspended, which be [...] put, we may lay claim to what is promised, [...] without which we cannot claim what is promis [...] Now is it not the Covenant of Grace that [...] forth and promiseth salvation; and it is not the p [...] ­mise of salvation so suspended upon faith, repe [...] ­ance, and sincere obedience, that all who have th [...] same now mentioned may certainly expect salv [...] on, may lay claim to it, (not indeed as a thing t [...] merited by them, but onely merited by Christ [...] them, and graciously promised of God to the [...] Such, and none but such (I speak of adult perso [...] can hope to be saved. And is not that a conditio [...] the promise, and of the Salvation promised, [...] if we have it, then salvation is ours by promise: if we have it not, it is none of ours, we can cl [...] no such thing; One would think that one Text al [...] were sufficient to decide this controversie, as g [...] a controversie as it is, Rom. 10.9. If thou shalt [...] fess with thy mouth the Lord Jesus, and believe [...] thy heart, thou shalt be saved. Those with wh [...] we have to doe in this controversie, will gr [...] hope, that it is onely the Covenant of Grace wh [...] holds forth salvation, that is, happiness as att [...] ­able to man fallen. Now we see here, as evide [...] may be, salvation held forth conditionally in [...] Scripture, [If thou believest with thy heart, &c.] therefore the Covenant of Grace holds forth sa [...] tion conditionally.

3. I may argue otherwise from this clear tr [...] which I hope they would be ashamed to deny, [Page 139]That we are saved by Faith. Now if we are saved [...] Faith, we are saved by it, either as that unto which (though not for which) God hath promised salvation, [...]d thus it's apparently made a condition, upon [...]hich the promise of salvation is suspended: or [...]e we are saved by faith, without respect to Gods [...]acious Covenant and promise, which if so; then [...]ith should save of it self, by some intrinsick me­ [...], or Vertue of its own; which I hope they that [...]ny conditions in the Covenant, would not dare [...] assert. So

4. If faith, repentance, and sincere obedience, be [...]t conditions required in the Covenant of Grace, I [...]ould sain know, by what Law or Covenant they [...]e required, is it the Covenant of Works; or of [...]race, that saith, whosoever believeth shall be saved? [...] it the Covenant of Works, or of Grace, that [...]th repent that your sins may be blotted out. If [...]is be the Tenour of the Law, and Covenant of [...]orks, Then the Law, and Covenant of Works [...]veth Life: But if this be the Tenor of the Cove­ [...]nt of Grace, if men will grant that, then it is [...]ident, that the Covenant of Grace is not abso­ [...]te, but conditionall.

5. Suppose the Covenant of Grace absolute, with­ [...]nt condition, and then how is it possible for any [...]an, or woman in the world to know, they have an [...]terest in the Covenant, and the blessings thereof [...]thout extraordinary divine revelation? So there [...]uld be no such duty, as the Apostle Peter exhorts [...]ristians unto, to make their calling and Election, [...]d Salvation sure. If there be no conditions in the [...]venant, then all would seem to have an equall [...]re, or no share at all in it. If it be said, God [Page 140]did not intend it for the benefit of all alike yet [...] withstanding, it is impossible that those to whom [...] doth intend the benefits and blessings of the Co [...] nant, should know any such thing (since they are n [...] expressed by name) if there be no conditions, [...] qualifications deciphering the persons to whom the [...] special blessings do belong. Christians, take he [...] of entertaining this opinion, as you would not su [...] vert the true ground of spiritual peace, and con [...] ­lation. This opinion is very prejudiciall to all sou [...] solid, Scripture-hope, and joy.

6. We have proved before that the Covenant [...] Grace, doth partake of the Nature of a Law; the [...] fore there must needs be something required. If were all promise, it could not be a Law. We so [...] times read of Gods commanding the Covenant Psal. 111.9. He hath commaded his covenant [...] ever. Surely he doth not speak this of the Covenant of Works; for that is not the everlasting covenant the Scriptures speak of, As one observes. ‘The [...] is mention made of a covenant promised, Deut. 7.1 [...] and there is mention also of a covenant command [...] (Deut. 4.13.) not to imply two Covenants, [...] two parts of the same Covenant,’ and pray tell [...] what is the Bond of the covenant, if it layes no [...] upon man? we read, Ezek. 20.37. of the Bond [...] the Covenant; And surely (as one sayes) there is condition in that Bond.

In Psal. 25.10. to keep Gods Covenant, and [...] Testimonies, are made all one. Covenant [...] Testimonies are Synonyma's, meaning Legem [...] re sancitam. The Ark was called the Ark of [...] covenant, because there was kept the book of [...] covenant, Gods Law, which by Covenant the [...] [Page 141]were bound to observe. [All the paths of the Lord [...]re mercy and truth, unto such as keep his covenant [...]nd his Testimonies. This text cannot speak of the [...]ovenant of Works, sure. 1. Because there are [...]one, that keep that Covenant. 2. Because [...] mercy belongs to that Covenant. No mercy [...]s to be expected, upon the Terms of that Cove­ [...]ant.

Again, Psal. 103.18. To keep his covenant, and to remember his commandments to do them, are put to­gether, the latter as exegetical of the former. And [...]er. 17. the mercy of the Lord is from everlasting [...]o everlasting upon such as keep his covenant. The covenant of works cannot be intended here, The Psalmist speaks of a covenant of mercy; which is yet a covenant requiring duty. There are com­mands, as well as promises belonging to the cove­nant of grace. Commands to be observed on our part, as well as Promises to be performed on Gods part. We must remember and consider, God is a God, that enters into covenant with us; and we are his Creatures, we that are taken into covenant. And how can it seem strange that a God in covenant requires duty and subjection of his creatures. But this will be further cleared when we come to shew, what the new covenant conditions are.

7. Seventhly. If the covenant of Grace hath no condition, then none could be said either to keep it or to break it. Then none could be guilty of trans­gressing, or forsaking it. There is no thinking, that any man should keep the covenant of works. And if the covenant of Grace have no condition; then there is nothing in this covenant for men to keep. If the covenant be absolute, there can be no break­ing [Page 142]of it on mans part. If there are no conditio [...] required, there are none to be observed. If m [...] are bound to nothing in this covenant, then thou [...] they doe nothing, they cannot be said to fail in [...] thing, to transgress and break this covenant. [...] yet men are sometimes charged, Deut. 29.25. Isa. [...].5. Psal. 78.10.37. pray think a little seriously this; If you say the Covenant is absolute, then cannot be broken on mans part; then if it be b [...] ken, it should be broken by God himself. But it [...] horrid blasphemy to charge the Lord, that is fai [...] full, with breach of covenant. The objections th [...] are usually made against conditions in the Coven [...] of Grace, have been answered already in what premised. To say. that a condition here would [...] rogate, from the perfection and fullness of Christ [...] merit, or from the freeness of God's Grace in [...] stowing Covenant-blessings, hath no shew of re [...] son, unless some meritorious condition was plead [...] for. Those texts, Jer. 31.33. Heb. 8.10. wh [...] some urge; I shall speak to, under the ninth prop [...] sition.

Well. I hope you have seen it cleared, and und [...] niably proved, that the Covenant of Grace ha [...] its Conditions. Now would you bring this tru [...] home to your hearts, and consciences; Sirs, wh [...] can you say for your selves, to evidence your rig [...] and Title to the blessings promised? Are you tru [...] believers, or not? Are you sound converts, or not Are you upright walkers, or not? Such you mu [...] be, otherwise you cannot escape the condemnatio [...] threatned, incurred by the breach of the Covena [...] of Works, or enjoy the salvation held forth, and pro­mised in the Covenant of Grace.

I may expect, that this Doctrine will not be pleasing to some. They have been called Legall Preachers, and Duty-mongers, &c. that have held, [...]nd maintained the Covenant of Grace to be condi­ [...]ional. But I have been wont still to suspect those [...]ayes and opinions, which a carnal corrupt heart na­ [...]rally complieth with. It is too probable, that [...]uch are false wayes. How pleasing is it to flesh and [...]ood, to tell sinners of an absolute Covenant, where [...]od hath promised to doe all, requiring nothing of [...]hem. Christ died to save sinners, & if you are sinners, [...]er is no more to be said or done, but he died to save [...]u; would not such doctrine please the vilest & most [...]aceless wretches. As I remember a ranting Antino­ [...]ian, that preached such Doctrine as this, about [...]ambridge, That Fornicators, adulterers, effeminate, [...]ieves, covetous, drunkards, &c. are the onely [...]ieces cut out for heaven, Though certainly, it was [...]treme blockishness, or something worse than block­ [...]hness, not to take notice, that when the Apostle yes, 1 Cor. 6.11. [such were some of you] he im­ [...]ediately addes, but ye are washed, but ye are san­tified. If this were the message, Gods ministers [...]ad to deliver, were we to tell the drunkard, the un­ [...]ean wretch, the covetous, and unjust person, go­ [...]g on to satisfie their lusts, that the promise of par­ [...]on and salvation was theirs, as much as any ones; [...]hat Christ and heaven did belong to them, as much [...] to any other; that their Right and Title, is as good [...] any ones; this could not but be welcome news [...]o them. And if this were Gospel light, I wonder [...]ow it is possible that Sinners should hate the light. [...]ndeed I connot conceive how one that loves his [...]usts, should not love such preaching. But alas [Page 144]what is it, but to sow pillows under mens arm-hole [...] This is to strengthen the hands of the wicked, th [...] he should not return from his wicked way, by pr [...] mising him life. This is to prophesie peace, but so [...] the false prophets were wont to doe. This is [...] smooth way indeed, but such as leadeth into th [...] broad way. Take heed of it. This is not buildi [...] souls towards heaven, but rather to hell, to lay foundation for security and presumption. I would fear to lay principles of despair or presumption either. As I durst not but encourage the greate [...] Sinner amongst you to leave your sins; but say, [...] the Apostle, Act. 3.19. Repent, and be converte [...] that your sins may be blotted out: So I durst not [...] courage any of you to live in sin, as if ye might co [...] ­tinue in sin, and yet hope that Gods aboundi [...] Grace would extend it self to you in the pard [...] of your sins. No, if ye live after the flesh ye sh [...] dye: but if through the Spirit, ye mortifie the dee [...] of the body ye shall live, Rom. 8.13.

Sect. 7. PROP. VII. The Condition of the Covenant of Grace is [...] performed by God or by Christ for us; [...] by us; (the Lord enabling us.)

SOme that will not hear of the Covenant of Gra [...] having any Condition, yet that they may not [...] [Page 145]thought enemies to faith, repentance, new obedi­ence, would fain salve the matter thus, Mr. Patient, Dist. of Cove­nants, p. 30, 31. ‘It is a Covenant without all condition required in the creature, but what God himself performeth.’

Now though I freely grant no man would perform the condition of the Covenant of Grace, without special grace and help from God; yet to say, It is without all condition, but what God him­self performeth, is a rash, unsound assertion. For,

First, It is self-contradiction. It is to say the Co­venant is absolute, and not absolute; without all condition, and not without all condition required in the creature.

Secondly, It is indeed blasphemous to say that God doth believe in us, repent in us, obey in us. He giveth the grace & ability, but it is man that performeth the Act. He giveth his people that special help, whereby they come to believe, repent, obey. But it is one thing for God to enable us to perform the condition, and another to perform it himself. It is below the Majesty of God to perform the condition for us; as it is above us, quite above our strength, to perform it without him.

Thirdly, If there be no condition required in the creature, but what God performeth, then the Co­venant should run thus, I the Lord do promise re­mission and salvation unto you, upon this condition that I give you an heart to believe and repent, upon condition that I perform this in, and for you. Thus God should require the condition of him­self not of us. Which is most absurd.

Fourthly, Thus men should not deserve to suffer for non-performance of the condition; it being that [Page 146]which God is to perform, and otherwise not re­quired in, or of the creature. If the Covena [...] lieth wholly on Gods part, then how are men puni [...] able for not keeping Covenant? This is eviden [...] that such as have the Gospel preached to them, a [...] do not come up to the Terms of the new Covenan [...] (do not believe, and repent,) they not onely d [...] prive themselves of the life and happiness there pro [...] ­mised, but also incurre the penalty threatned. No [...] will God punish any for unbelief, when faith w [...] not required of them; or not required, till th [...] Lord performed it in them? If that position I a [...] disproving, were true, the Gospel should new threaten condemnation for unbelief. Where Go [...] performeth this for any, that they believe, they a [...] freed from condemnation upon that account; and [...] for others, who have not this performed in them, is not required of them, God requiring no mo [...] than he performeth. By this time I hope you a [...] sensible, that it a dangerous assertion, to say, [...] requireth nothing in the Covenant of Grace, but [...] he performeth.

And so it is as false to say, that the condition of [...] Covenant is performed by Christ.

‘It is enough for us (says one) to belie [...] that Christ hath repented for us, Saltmarsh. b [...] ­lieved for us.’

But it is not required of Christ, but of us sinne [...] to repent, and believe. Jesus Christ was made [...] ­der the Law, and kept it to a tittle, fulfilled [...] righteousness, he performed the condition of t [...] [...] Covenant. The Covenant of Works, whi [...] [...] brake, Christ fulfil'd. But he was not un [...] the Gospel, nor was he concerned to perform the co [...] dition [Page 147]of the Covenant of Grace, but onely to see that his people the heirs of salvation do per­form it.

To advise souls that doubt of their Gospel sinceri­ty, to see it in Christ (as Mr. Saltmarsh does) to see it in Christ, who hath obeyed perfectly, is miserably to confound the conditions of the two Covenants, which ought to be most carefully distinguished. And it implieth thus much, as if such were troubled about what doth not at all concern them. Why should any trouble themselves about the condition of the Cove­nant of Grace, to find it in themselves, if Christ hath performed the same for them? As if souls should disquiet themselves, that they cannot see how they can satisfie Gods justice for their sins, when Christ hath done that, and it is not expected from them. If Christ hath performed the condition of the Cove­nant of Grace for us, then it belongeth not to us to perform it. It is done already to our hand. And we should not presume to take Christs work out of his hand.

And if Christ fulfilled the conditions of both Co­venants for us, then it followeth, that even as he made us without us, so he saveth us without us; con­trary to Phil. 2.12. So likewise it followeth, that all for whom Christ hath satisfied (whether they were all mankind, or all the Elect) are immediately justified, actually discharged from all sin, and con­demnation, immediately interested in the benefits and blessings of the Covenant of Grace, in a state of sal­vation, as soon as ever they are in being; there be­ing nothing required to their interest in the same, but what Christ hath done for them. So it follows, that such were never children of wrath, but alwaies [Page 148]in a state of reconciliation with God, contrary t [...] Eph. 2.3. And so again, that we are not justified b [...] faith: but before faith, and without it, contrary t [...] Rom. 5.1. And then, what should hinder, but that me [...] may be justified and saved, who never do believe contrary to Mark 16.16. He that believeth not sh [...] be damned. But that the condition of the covenant [...] Grace is not performed by Christ, but by us, appea [...] from that Proposition cleared and proved before That the Covenant of Grace is not betwixt God an [...] Christ, but betwixt God and us, or betwixt Chr [...] and us.

Sect. 8. PROP. VIII. Though we are to perform the condition of th [...] Covenant of Grace, yet we should never per­form it of our selves, without the help o [...] special Grace.

THis appears,

1. From the consideration of mans natur [...] condition: what we all are without Grace. Nat [...] rally we are without strength, Rom. 5.6. under th [...] power of Satan, Luk. 11.21, 22. blinded and le [...] by him, 2 Cor. 4.4. Eph. 2.2. unable to disce [...] spiritual things aright, 1 Cor. 2.14. Our minds a [...] [Page 149]wills at enmity against God, so ill disposed, that they cannot subject to, cannot but rebel against the Law of God, Rom. 8.7. and we all found dead in trespasses and sins, Eph. 2.1, 5. Col. 2.13.

Hillary wrote to St. Augustine of many in France, who thought, In naturâ licèt vitiatâ, residuam esse talem facultatem, quae suo conatu possit medicum quae­rere, i.e. incipere. A likely thing, that dead souls should seek to the Physitian of themselves; or that they should come upon a bare external call. Suade­la non sufficit, sed opus est medelâ. They have too slight thoughts of the corruption of mans nature, who see not special grace of absolute necessity to con­version. That corruption which hath depraved all a mans faculties, which renders man an enemy to God, and his own souls truest good, where this ill constitution of soul is become natural, it must needs be a mighty work indeed to subdue this corruption, to turn the soul from darkness to light, and from the power of Satan unto God.

2. From the Scripture expressions used, to set forth the first inward discriminating grace, that with­out which there is no believing, no repenting, or obeying aright.

The Father's drawing, Joh. 6.44. No man can come to me, except the Father draw him: and I will raise him up at the last day. Hereupon says our Amesius. ‘It would seem to be of no less power this drawing men to Christ, In Coron. Art. 4. c. 8. Sect. 5. (mihi) p. 252. than rai­sing them from the dead: otherwise Christ should attribute the lesser work to his Father, and the greater to himself.’ Sure it is, the Fathers drawing must denote some inward efficacious work, not meer Moral sua­sion. [Page 150]For all that are drawn of the Father (in th [...] sense of this Text) they come to Christ, (see ver. 45.) but all that have morall suasion do not come. Those carnal Jews, Christ was preaching unto there, ha [...] moral suasion; yet did not come, not being draw [...] of the Father. And is it not as plain, that the Fa­thers drawing determineth mans will, is not deter­mined by it? Otherwise he should not so proper­ly be said to draw men, as to be drawn: he should not lead, but follow.

It is giving a new heart, Ezek. 36.26. Does Go [...] give a new heart to all? Surely no. Therefore thi [...] intended something more, than any common help af­forded to all. All have not a new heart given them. If no more were included in it, than moral suasion then Ministers might be said to give men a new heart, when they perswade them to get their hearts renewed. But that an inward efficacious heart-changing work is intended in that expression may appear from Deut. 29.2. Yet the Lord hath not given you an heart to perceive] when as he had given them (besides their natural faculties) his word, miracles, abundance of means, fitted to work on them objectively, morally. And certainly Gods putting his Law in our inward parts, and writing it in our hearts, Ezek. 36.27. is more than bare re­vealing it, more than offering it to our understanding.

Besides the illumination of the understanding, it must needs include a renewing of the will. And there is no obeying God aright, till he give us this heart to obey. No believing in Christ, till the Lord give us an heart to believe.

Thus Faith is the gift of God. Ministers may preach the necessity of faith, may perswade to it, but cannot give it.

It is Gods taking away the heart of stone, and giving an heart of flesh, Ezek. 36.26. The stony heart of man would never yield of it self, or relent of it self.

It is called regeneration, Joh. 3.3. A being born again, born from above, born of God. And no believing till we are born of God, Joh. 1. v. 12, 13. We must be spiritually alive otherwise we cannot act spiritually. No believing without re­generation, therefore no believing without special grace. Will any say, that regeneration is no more than moral suasion? or that it is common to all? Is this their gratia sufficiens, which they would have given to all? Then if all have regene­ration, if all are born of God, it follows, all are the children of God, and all are believers; for so are all that are born of God. Methinks this i [...] plain, All are not born of God; but it is of his special grace that any are thus born again. Yet no believing without being born of God: and so no believing without special grace.

Not that we are to suppose any intervall, or di­stance of time betwixt the Act of Gods Grace, irra­diating the understanding, and renewing, rectifying the will, and the enlightned and rectified mind and wills act of closing with Christ: but that Gods Act is first in order. His drawing in order of nature be­fore mans coming.

Again, It is [...], and, [...], Eph. 1.19. [...] exceeding greatness of his power, the ener [...] [...] the might of his power, which he puts forth, [...]en­abling souls to believe. Now were it not nee [...]less, that he should put forth this extraordinary, [...] natural [Page 152]power, if men could believe of them selves, without any special grace, or help from him?

So it is called a new creation, quickning or re­surrection from the dead, Anast. Sinait. d. rect. fid. dog. l. 1. Eph. 2.5, [...] Neque enim ab alio aliquo potes recr [...] ari, praeterquam ab eo qui initio te crea­vit. To create, quicken, raise from the dead, these are special works of divine almighty power.

3. To some, which implies, that they have it not of themselves: but must have it from Him. Promisit enim quod ipse factu­rus fuerat, non quod homines; quia etsi faciant homines bona, ipse facit, ut illi faciant quae praecepit; non illt faciunt ut pse faciat, quod promisit, Aug. From the promise God hath made of giving Grace. When the Lord pro­miseth to circumcise their heart, to love him, Deu [...] 30.6. doth not this imply that a natural uncircumci­sed heart cannot love him (the uncircumcised heart cannot love God, as the uncircumcised ear cannot hearken to him, Jer. 6.10.) And that no man can circumcise his own heart, no [...] can any creature so prepare, and dispose the heart o [...] another to love God? But that this must be the work of the Lord God. [The Lord thy God will circumcise thine heart, &c.] So Ezek. 36.26. I will take away the stony heart out of your flesh. The Lord needed not to have made such promises, if sinne [...] could do the work of themselves.

4 If men may believe, and repent of them­selves, Frustra [...]n. & stultè ab alio peti­mus, q [...]od vel jam habemus, vel quod sic in nostra positum est po­testate, ut ab alio dannum, seu fa­ciendum non expecte mus. D. Ward. (Grat. Diserim.) p. 343. without the spe­cial help of Divine grace then what need they to pray to God for Grace what need they pray for that, which is in their [Page 153]own power already? As S. August. noteth of the Pelagians, ‘Destruunt etiam orationes quas facit Ecclesia, sive pro infidelibus, & doctrinae Dei resi­stentibus, ut convertantur ad Deum: sive pro fide­libus, &c.’ de haeres. c. 88.

I cannot understand how they can heartily pray for grace for themselves or others, that assert the liberty of mans will, in opposition to the special de­termining grace of God. How shall they pray to the Lord to turn them, (as Jer. 31.18.) to change their hearts, to order their steps in his word, to encline their hearts to keep his Laws, who hold that all God does is to set mans will in aequilibrio, in an equal poize, not that he ever determineth mans will so by his grace, but leaveth it free to determine it self?

And if we must hold, that God giveth to all men that are alike in their carriage, like grace, in com­mon; not to one more, to another less; then how can I pray or hope, that he should do that for me, which he will not do for every one in the world, of the like condition and capacity with me? Yea, why should men pray at all? If this be the inflexible rule of his dealings with the children of men, there would seem to be no more ground for prayer here, than that we should pray that the ordinances of heaven, and Gods Covenant with day and night might conti­nue to the end of the world, that sun and moon might still keep their course, or on the other hand pray for an alteration of the most settled course of na­ture.

Thus all our prayers for grace should signifie no more, than such a declaration as this, ‘Lord, thou hast given man freedom of will to choose, or re­fuse [Page 154]life and happiness, and such means and m [...] ­tives thou hast vouchsafed and given, the bett [...] to direct him in his choice. Now this is all that or any one can expect at thy hands, that th [...] wouldst assist my natural faculties in that genera [...] way, as thou dost assist the faculties of all me [...] notwithstanding which general help there is n [...] one of many, but chooseth death and misery befo [...] everlasting life and happiness; yet I crave [...] more, and look for no more, but that comm [...] help thou wouldst not deny to any one in [...] circumstances, and let it be left to my own will, [...] take what course it pleaseth.’ Now is this to pr [...] for converting grace, or rather is it not to declar [...] we have no need of it, or no ground to pray for in yet, This is the Result of that opinion, which se [...] up the Liberty of mans will, or power of nat [...] against the special grace of God; which wheth [...] it be not very horrid, let those that know wh [...] prayer is, and what their own hearts are, how co [...] ­rupt and ill inclined, and that know what grace [...] consider seriously of it, take advice, and speak the [...] minds.

5. Take away special Grace, deny that, an [...] you must say, believers are no way bound to prai [...] God in special, above other men. How are the [...] obliged to praise God above others, for whom [...] does no more, than he doth for others? But does n [...] this sound very harshly, that they that believe, a [...] are saved, are no more beholden to the Grace [...] God, than such are, who reject Christ and the Go [...] ­pel, and so dye and perish? yet so it must be, God give but the same help to those, which the [...] [Page 155]other had. Nec dici potest Petrum ideo accepisse majus bene­ficium quam Judas, quod habeat gratiam adjuvan­tem per modum concursus, quam Judas non habet. Nam praeterquam quod Petrus sua acceptatione se­se a Juda antecedenter discrevit ad gratiae adju­vantis cooperationem; haec ipsa gratia adjuvans aeque parata est ex eorum hypo­thesi Judae atque Petro, ac proinde hac ex parte ae­quale est beneficium cum ex aequo utrisque paretur, & offeratur, Dr. Ward [Grat. Discrim.] p. 328, 329. Yea, for as much as many that are now amned did once enjoy more [...]f the means of salvation, [...]ore common helps, more [...]f that they call sufficient [...]race, than some that are [...]ved; if there be not some [...]ecial grace vouchsafed to [...]ese, which the other had [...]ot, they should be less obli­ [...]ed unto God, which one [...]ould tremble to think of. That some do believe, when [...]thers believe not, if you [...]ny special grace, you must [...]y, it is not because God did more for the one, than [...]r the other: but because by the free act of their [...]wn will, the one did improve that grace and help [...]ouchfafed to men in common, which the other sort [...]eglected, would not improve. Thus indeed the [...]ill of man is made the direct, true, and proper [...]use of his first conversion and coming unto Christ; [...]nd the divine grace and help no more than barely an [...]ntecedent, or a faint causa sine quâ non, That [...]hich being put, yet it was altogether uncertain, [...]hether the happy effect would follow; which had [...]en in vain, and utterly lost, but that the free [...]ill of such thought good to determine the matter [...]n its side. Thus a man should owe the praise of [...]s own conversion, not so much to Gods Grace as [...] his own free will; his willing to accept of, and [...]prove that same exciting grace, which others had [...] common with him, and rejected, or resisted. [Page 156]Thus a man maketh himself to differ, even in th [...] main, that highest point of difference, true savi [...] grace. Surely common grace (which they supp [...] vouchsafed to all upon equal terms) this can [...] make the difference: therefore it must be either Go [...] special Grace, or mans free will. If you deny thes [...] mer of these, you give the praise of that to the [...] ­ter. What a graceless opinion is that (Sirs) wh [...] tendeth to make men so ungratefull to Gods grac [...] Once we find the Pharisee brought in, as givi [...] thanks to God, that he was not as the Publican. [...] if they that are converted, had not stood o [...] as well as others, but for some special grace vou [...] safed to them, which was denied to others that sta [...] out, they cannot (with understanding and serio [...] ­ness) give thanks to God for making that differen [...] which not his grace, but their own free will make.

Though some may say, They owe this to G [...] that he hath given them such liberty of will. A [...] noble, Seraph. Love p. 117. and ingenious writer speaks of Jew, that thought men owed more God, than the very Angels do; [...] this reason, that whereas God without any go [...] work of theirs, Was not that a blasphe­mous saying of Seneca, ni­gro carbone not andum, (E­pist. 53) Est aliquid quo sapiens antecedat Deum; ille naturae beneficio, non suo sapiens est. but p [...] out of his goodness confe [...] on them that blest conditi [...] they enjoy; by giving [...] a free will, by the goodn [...] of which he may glorifie [...] maker, when by abusing 'tis in his power to dishonour him, he allows [...] that highest satisfaction, and priviledge of coope [...] ­ting to his own felicity. Thus the Jew.

But here I digress a little, only in him we may [...]e our own hearts naturally, we are proud, loth [...] be beholden, would sacrifice to our own nets.

But that which I was saying, is, that it is not [...]ough for men to acknowledge themselves indebted [...]nto God, for giving them such power and freedom [...]f will; though it is true, thus it appears to be [...]iginally from God, that any do accept of Grace [...]dered. (Pelagius that was all for setting up the [...]ower of Nature, yet ad frangendam invidiam, and [...] beguile others, would call it grace.) But grant [...]at the power is from God At vero inquies, habuit a Deo id posse. At vero inquam, habuit a Deo posse & in malum ferri, idque ex vestra senientia, nempe, [...]. Er­go non aliter erit a Deo quod voluntas fertur in bonum, quam quod in malum, Camer. Defens. cap. 20. p. 277. [...]et if that be all that God [...]oth in converting a sinner, [...] give him this natural [...]ower, and some common [...]ace besides; and so does [...]ave it to a mans own will [...] strike the concluding [...]eak, it followeth, God is [...]ut the remote cause of a [...]ans conversion; and mans [...]ill the immediate cause; yea, the onely cause of [...]e difference, that one man is converted, when [...]thers remains unconverted, to whom God vouch­ [...]fed equal means and help. This is an opinion [...]erefore, that robbeth God of the praise due to his [...]ame, to give undue praise to man. Of the Co­venant. p. 24. [...]s Mr. Ball sayes well, "That man [...] believeth, this he oweth unto God, and [...] that not simply alone, but comparatively [...] in respect of others, who believe not.

6. If faith were of our selves, if we should be­ [...]eve without any special Grace, then have we some­thing [Page 158]of our own, whereof to glory. But we h [...] nothing of our own to glory of. Boasting is [...] ­terly excluded by the Law of faith, Rom. 3.27. 1 C [...] 4.7. The good use of common Grace (which [...] most abuse) is a consid [...] ­ble something Quod ergo minus est, vo­luntas accepit a Deo; ni­mirum, ut poneretur in indifferenti quadam me­dietate, ut crederet, vel non crederet; quod autem majus est, ipsumque even­tum specificat, sibi ex se praestitit voluntas ipsa, nempe, ut actu crederet. Suffrag. Britan. de 3. & 4. art. thes. 3. p. 140.. And here something which the ad [...] ­saries of special grace [...] deny, that men receive. Th [...] will grant men receive [...] posse credere; but Tò cred [...] (which is a great deal mo [...] that we use that power [...] common grace better th [...] others, this we do not [...] ­ceive, but have it of our selves, our free will. [...] yet the Apostle tells us, God worketh in us, Tò [...], to will, as well as to do.

Now I come to answer some objections again [...] special grace; and its efficiency in the work of sinners conversion.

Object. 1. Does not this overthrow the nature mans will? The will is free, and cannot be forced.

Answ. The will is not compelled, but enclin [...] and determined by grace.

Mans will (considered in his lapsed estate) is [...] morally free, not free from a vicious sinfull incl [...] ­tion. All that do not denye original sin, must gr [...] this. Now hence it follows that without a spec [...] work of Grace, turning and changing the natural be [...] and inclination of the will, a man cannot break [...] his sins, give up himself to obey God, to be [...] and governed by Jesus Christ. That a man left himself would do nothing but sin, would never le [...] [Page 159]the trade of sinning, Gen. 6.5. Every imagination of the thoughts of his heart being onely evil continual­ly. Jer. 13.23. Can the Ethiopian change his skin, &c. Now it is the work of divine grace to enlighten the mind, and renew the will, to heal it of that cor­rupt inclination, to take off that strong propension of the soul to sin, and its prejudice, perverseness, and obstinacy against God and Jesus Christ. And as this is taken off, the soul is coming on towards God, of unwilling is made willing to believe, repent, obey. And the more that the former sinfull inclina­tion, and perverse disposition is taken off, the more willing and free is the soul unto these gracious Acts.

Now if you can but distinguish betwixt the na­tural power, or faculty of the will, and the moral vicious habits and inclinations of the will, you will see clearly that Grace doth not overthrow the nature of the will or of its Acts: but onely is contrary to that evil inclination brought in by the fall. They that suppose Gods Grace goeth thus far with all, as [...]o set their wills in an equal inclination, to good as to evil, they will not deny (sure) but that with­out this grace, mans will was only enclined and de­termined unto evil. Now if when mans will was wholly, and onely enclined unto evil, the Grace of God could work thus far on it, as to bring it to an equilibrium, to an indifferency or hovering betwixt two (whereas it was only one way bent before) I say, if Grace could thus far turn the bent of the will without overthrowing the nature of the will, and intrenching on its Liberty, let any man give us a reason, why the grace of God may not goe one step further with the will, so as to encline and deter­mine [Page 160]it to good, (that the prevailing bent of th [...] will should be that way) still without infringing [...] Liberty.

I cannot see any danger, or inconvenience in gra [...] ­ing [that men have a natural power to believe a [...] obey] rightly explained. That when God co [...] ­mandeth us to believe, repent, &c. he doth [...] command what is naturally impossible, what we ha [...] no more power to do, than to cause the sun a [...] moon to stand still, or to remove mountains with [...] word. No, God hath given man those faculties, [...] powers of understanding and will, which are a [...] to obey, and receive his Commands, if they we [...] not hindered by an evil disposition, and inclinatio [...] at first contracted by the fall, and further increas [...] strengthened and rooted, by the abuse of them [...] the practice of sin, but though men have the natur [...] powers, or faculties, for want of a right constituti [...] of them, they would never produce any graci [...] Acts of themselves. A meer natural power is [...] enough here, where there is no moral power, [...] true disposition and inclination to that which is tr [...] spiritually good. And there is no such dispositi [...] or inclination without Grace. Now as men ha [...] a Natural power to believe and obey, but no true [...] ­clination thereunto without Grace, so we may [...] on the other hand, men have a natural power to rep [...] Christ and his commands, where special grace vouchsafed Note, that the Anti-Arminians grant both resistibilitatem connat [...] natural power of resisting (inseparable from the will, as it is a [...] faculty) & resistibilitatem adna [...]am, which is more than a powe [...] resisting, even a proneness to resist, arising from the depravation of will; yea, and actualem resistentiam, some actual resistance, a [...] from that vicious adnate power or proneness to resist; they only [...] actualem resistentiam vincentem, to be consistent with converting gr [...] Vid. Dr. Ward. ubi supra. p. 270, 271, 199, 303, 306., but they are otherwise inclined, th [...] [Page 161]see that in Christ and the Gospel, and have their wills so far rectified by grace, that they would not for a thousand worlds reject him. The prevailing bent of their wills now is fully, heartily, thorowly to close with, and cleave to him.

But by this which hath been said, I hope it is not hard to understand, how God by his special grace enclineth and determineth mans will after such a manner, that the will does also determine it self. That his people become willing in the day of his power, Psal. 110.3. As Mr. Ball solidly and judici­ously. ‘Repentance is the Gift of God, Of the Cove­nant, p. 344.but the Act of Man. God is the cause of willing, efficient, but not formal; the cause external and effective: but not vitally effi­cient &c.’ plainly thus, It is man that repenteth, believeth by the help of Gods Grace. And grace [...]oes so move and encline the will to believe and re­pent, as doth admirably agree with the nature of the will, According to that speech of one of the An­ [...]ients, Gratiâ Dei humanum non aufertur, sed sana­ [...]ur arbitrium: non adimitur, sed corrigitur, non [...]vacuatur sed adjuvatur. Certainly, the will ne­ [...]er Acts more freely, than when made free by Grace. I will run the way of thy Commandments, when thou shalt enlarge my heart. Draw me, and we [...]e will run after thee. Yet take this along with you, that as the influx of divine grace, is very sweet in the souls conversion, So it is very powerful [...]nd efficatious. As it doth not oppose the wills act­ing freely, So neither doth it leave the will at un­ [...]ertainty. Turn thou me and I shall be turned; for thou [...]rt the Lord my God, Jer. 31.18. Necessariò pec­ [...]at homo ante gratiam, neque tamen haec peccandi ne [Page 162]cessitas pugnat cum Naturali voluntatis libertate, [...] ­potius cum eadem pugnabit bene volendi necessitas [...] ­gratiam? (Testard. d. Nat. & grat. Sect. 25 [...] p. 211, 212.) As a Learned man observes. ‘ [...] is so ordained of God (as general Law of Nature That betwixt the object appointed, Amyrald in Thes. Salm. par. 2. de fide p. 101. Sect. 40. to certain fac [...] ­ties, and the faculties the [...] ­selves rightly constituted there should be such a ce [...] ­tain proportion Which I see Arminius sometimes grants, Orat. de Aut. & fine Theol. Sequetur intellectus di­latationem ampliatio vo­luntatis—ex nativa intel­lectus & voluntatis con­venientia, acingenita u­trique analogia. &c.,’ ‘answer ableness and consent, th [...] if they be fitly applyed [...] one another, it cannot be b [...] there should hence proce [...] a suitable operation.’ Th [...] (there is as he says) inter intellectum ac veritatem is luctabilis analogia, such an unavoidable proport [...] and sutableness betwixt the understanding and tru [...] that the understanding rightly disposed, cannot b [...] assent to truth demonstrated. And there is no [...] agreement inter bonm & appetitum, that the rat [...] ­nal appetite rightly constituted cannot but cleave good clearly apprehended, and duly presented to certainly it must be granted that the understand cannot assent to that which is false, sub ratione [...] as false; nor can the will choose that which is e [...] sub ratione mali, as evil. As I told you before, [...] incogitancy or inadvertency was the first step to [...] fall, want of a due application of the object to [...] faculty. Thus on the other hand serious consid [...] ­tion is the first step to recovery. Spiritual thi [...] spiritually discerned would produce spiritual affe [...] [Page 163] [...]ns, and put upon gracious endeavours. It is true, that there is no proportion or agreeableness betwixt [...] carnal mind and spiritual things. But it is as na­tural for the soul prepared by divine grace, freely [...]o close with Christ offered, and to submit to his Laws (as desirous in all things to be governed by [...]im;) as it is natural to carnal unregenerate men to [...]n freely, who are only that way inclined, Though grant there is a contrary corrupt inclination still re­maining in the regenerate, who are renewed and sanctified but in part, yet the prevailing bent and in­ [...]lination of the soul is towards God and Christ.

But

Object. 2. Where is the iustice of God, in re­ [...]uiring faith of men, and condemning men for un­ [...]elief, if it be so, that they have no power to be­ [...]ieve without special grace?

Answ. 1. I should fear advancing and honouring [...]ne Attribute of Gods in such a way, as would ne­ [...]essarily deny, or dishonour any other of his Attri­ [...]utes. As it is sinfull to set up and advance grace [...]fter such a manner, as is inconsistent with Gods [...]oliness, or justice. This would be but to reproach [...]ur maker. But certainly Gods justice is to be [...]leared, without the clouding or ecclipsing, with­ [...]ut the denying or diminishing of his Grace. [...]or.

2ly. Is not God just in requiring perfect obedi­ [...]nce of fallen man? And are not sinners obnoxious [...]o punishment for every sin, and act of disobedi­ [...]nce? Now Arminius will grant [...]ou, Resp. ad. 9. quest. f. 176. that a man cannot keep the Law [...]f God perfectly, secundum rigorem, [...]ut onely secundum [...]. Cor­vinus [Page 164]I think stretcheth the Lawyers saying too [...] ‘Lex aut ad obedientiam, obligat, aut [...] poenam, Censur. Anat. Arm. c. 8. Sect. 7. p. 122. that one is not obliged by [...] same Law both to punishment, and obedience.’ Which must be taken wi [...] restriction, in reference to the same act. For a La [...] may oblige to punishment for past disobedience, a [...] yet oblige to obedience for future, too; yet sayes b [...] ‘when therefore man lay under the curse, [...] was no further obliged to obedience, ibid. becaus [...] God would no longer be served by him. F [...] that God will be served of his creature,’ it is [...] favour. But as Mr. Ball sayes. ‘It is altogeth [...] undecent, Ball of the Cove­nant, p. 289. especially to the w [...] ­dom and righteousness of Go [...] that that which provokes the ex [...] ­cution, should procure the abrogation of his Law [...] That that should supplant and undermine the Law for the alone preventing whereof, the Law w [...] before established.’ The truth is, it cannot but [...] the creatures duty to serve God, and obey him [...] all that he is pleased to command. It is but rig [...] and just that God should require this of all, even [...] sinful creatures. The creatures guilt is no fair pl [...] against Gods right. It is against all reason that ma [...] disobedience should discharge him from a tye to ob [...] ­dience, that his transgressing Gods commands show [...] void Gods right of commanding. Shall the cre [...] ­tures running into rebellion, deprive God of [...] Soveraign Authority, justle him out of his Thron [...] As Corceius reasoneth well, d. foed. c. 4. Sect. 71. p. 76. si [...] lato praemio & introducto reatu p [...] ­cessaret obligatio, then it would see that man from the beginning could be bound by [...] [Page 165]Law, but what he voluntarily would accept of. For [...]f by a mans choosing to undergo the guilt and pun­ [...]shment, rather than to perform obedience, the ob­ligation be disolved, it would seem the Obligation was rather arbitrarily taken on him, as in a free con­tract betwixt a servant and his master: not that he was naturally, necessarily bound to obey God, from his very being; as he was his Creature. And be­sides it would follow (as the forementioned Author also notes) that there should be no actual sin, but onely the first sin of Adam.

Thirdly, To come closer to the objection, I would not say simply, that a man hath no power to believe, but no will to believe, without special grace, posse cre­dere naturae est hominum; velle credere gratiae est fideli­um. Or thus, we must distinguish of power (as was [...]inted in the Answer to the former objection) power [...]s either Physical, i.e. Natural; or Ethical, moral. That in Joh. 6.44. No man can come to me, may be well explained by that, John 5.40. ye will not come [...]o me, ye cannot come, because ye will not: ye will not come, without special grace draw and encline you to it: But if mens wills were to it, they should not be kept off for want of power. Did ever any thing hinder any soul's coming unto Christ that was truly willing to come.

But (you will say) sinners cannot will to come to Christ, but I would ask you again, why can they not will to come to him? If they have Christ held forth, and hear the Gospel inviting sinners to him; what is it but a wicked perverse disposition, and in­clination of will, that keepeth them from him, as [Page 166]Mr. Of the Cove­nant, p. 244. Ball sayes well ‘He that refuse [...] to come, refuseth not through inab [...] ­lity, as unable, though willing and desirous to i [...] ­brace it, but willingly preferring some base inferi [...] good before it. And again, That man be­lieveth, p. 245. this he oweth unto God, and th [...] not simply alone, but comparatively in respe [...] of others who believe not: but that man ref [...] ­seth the promises of mercy, this is of himself, n [...] of simple or Natural infirmity which might pre­cure pity, but of his own perverseness and low to some inferior good, &c. (you may see more i [...] him to this purpose, p. 343.’

Object. 3. Do you not make God as one th [...] mocketh, in the tenders of his grace, offering mercy to sinners on such terms, and conditions, as they cannot attain to without special grace which i [...] vouchsafed but to a few of many.

Answ. No. God do's not mock sinners but is a [...] serious as may be, telling them on what terms he wi [...] be gracious to them. That if they will come i [...] they shall find mercy; otherwise not.

Thus the Covenant of Grace holdeth forth a pos [...] ­bility of Salvation to sinners, condemned by th [...] Law and Covenant of works, and is there no grac [...] in this? Again, here the Lord requires less, than i [...] strict justice he might require, less than the law o [...] works, (which all men naturally are under) doth ex­act. And is there no grace in that?

And what he requires, he hath absolute [...] promised to work in some. And is wont to work i [...] his people by the calls, invitations, promises, &c. [...] his word and Gospel. His grace and spirit concur­ring, and is there no grace herein.

But let God be true, and every man a liar. Is He not beforehand with sinners? Did he mock the world, when he gave his Son to be the Saviour of [...]ll, and every one that would believe in him? Does [...]e mock men, in calling, and perswading them to Christ in the Gospel? should any one of them be re­ [...]ected, if they came? yea, does he not ordinarily concurre with the word and outward means, in some sort to prepare men for converting grace? And can it be proved, that ever he deserted any one in the way to conversion, till provoked by their neglect of him, and rejecting of his grace offered? As one of the Antients, Qui & priusquam deseratur, neminem deserit, & multos desertores sepe convertit. Does he not complain of sinners, Because when he called they refused, Prov. 1.24. Now what an unjust, and unworthy thing is it, for any to charge God, as if he dealt not cordially with us in the offers of his grace, when he denys special grace to none, but such as have first neglected to improve common grace.

And certainly, men may as soon perswade be­lievers out of their senses, to conceit the Sun is a dark spot, that snow is black, and fire cold, and honey bitter, As that God in the Covenant of Grace doth meerly pretend and make show of grace and mercy to sinners: but that in very deed he only mocks them.

O that sinners would try, whether God is not seri­ous. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord and he will have mercy upon him, and to our God for be will abundantly pardon, Isa. 55.7. As I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live, Ezek. 33.11. O sinners will you trie, whe­ther [Page 168]the Lord be not serious, O that you could b [...] perswaded to try! you would never repent of th [...] repentance, Turn to the Lord and you would the resolve, (by the help of his grace) never to tu [...] away from him more.

If now you will say, Alas, we cannot turn. [...] must tell you from God, then you cannot live. A [...] it is as if a malefactor taken and reprehended shoul [...] say, I cannot leave this course of mine, I canno [...] leave my trade of thieving, robbing. A moral can­not, that is indeed a will-not. It is very true, tha [...] the [...] velle, the moral power is not vouchsafed to al [...] God doth not work in every one [to will] yet h [...] vouchsafeth means for the removall of impotency natural; So they that have Gospel-calls, have [...] posse si velint. They might come if they would. A [...] the hindrance is in themselves, in their perver [...] wills. As Mr. Ball (p. 343.) ‘The invitation is no [...] so hard, that a man cannot fulfill it, if he would but such as if man would, he could not but exe­cute.’ Now will you say God is not serious, whe [...] he calleth you? But one day it will appear, tha [...] you only were guilty in this respect, that yo [...] would not be perswaded seriously to attend to God [...] most serious offers, indeed sinners will not be seri­ous, but tempt Christ, mock God most shamefully and yet think to excuse themselves by charging Go [...] foolishly, as if he mocked them, and dealt not truly and sincerely with them.

But seeing the reason why men do not turn t [...] God, is not that the thing required is unreasonable (what can be more reasonable, than that a sinner wh [...] deservs to be for ever damned should judge and con­demn himself, acknowledge and turn from his ini­quities, [Page 169]and most heartily and gladly lay hold on, and embrace Mercy and a Pardon offered, prising it a­bove any thing in the World.) Since it is thus, God does not require any unreasonable thing of men, but the true direct and proper cause of their standing off, is the unreasonable wickedness and per­versness of their own wills: It is evident that men are in all the fault, that they do not turn to God, and that their Destruction is of themselves.

And though God takes hold of some by his Grace, and Spirit (as the Angel took hold of Lot, who o­therwise had perished in Sodom) thus the Lord by his special Grace prevents some (whom he hath Elected unto Life) that they should not run upon Eternal Ruine, with the generality of the World; yet this is a most free Dispensation of his rich Grace. And had the Lord done no more for these chosen Ves­sels, than for the basest Potsheards of the Earth, yet they could not justly have blamed him, as any way behind-hand with them: Had he left all Man­kind to perish in their Sins, God had been Righte­ous and the whole World without Excuse.

One thing more, They Argue thus, what is it, but to Mock men, for the Lord to Invite and Call on them to come, who (he knows) will not come without Special Grace, which yet he gives not to the far greater part of men Invited. They might as well Argue thus against Divine Presci­ence: Num, obsecro te, non novit certo qui parituri, qui Minus? Deus igitur etiam vestro judicio fue­rit Hypocrita qui vocat quos scit non parituros. Non potuit Deus hanc contumaciam emollire, & penitus abolere? Deus igitur vo­ [...]is quidem arbitris, Tyrannus. Camero. Defens. c. 16. p. 273. If God certainly fore­sees who will not come in up­on the Gospel-Call, why does [Page 170]he once Invite them? Are not all Gospel Calls vain to such, as he knows will never hearken them, and worse than in vain (because the Agg [...] ­vation of their Sin and Condemnation?) Will th [...] say, that those gracious Calls will further cle [...] Gods Justice in the Condemnation of such ungra [...] ­ful, sinful wretches as despised them, that thus the will be left the more without Excuse? So we [...] say the same.

Object. 4. Do you not evidently make God Respecter of Persons, if he gives that special Gra [...] to some, which he denies to others every [...] equal to the former.

Answ. I think that it is a good a [...] necessary Distinction here to Disti [...] ­guish between a Benefactor and Judge, Vid. Cameron. Defens. c. 15. p. 227, 228, 229, 230. or Rector. Consider God [...] Rector, and Judge, and so he is [...] respecter of persons, he gives one Law to all, la [...] down the same Rule for all; he commandeth all m [...] every where to Repent. And according to the sa [...] Law he Judgeth, 1 Pet. 1.17. VVho without [...] ­spect of persons Judgeth. God is an Impartial Jud [...] In matters of Judgment it is a fault to respect Pe [...] ­sons, and this cannot be charged upon God, [...] dispenseth both gracious Rewards, and just Punis [...] ­ments, according to those certain, known Rules la [...] down in his VVord; he giveth Reward unto [...] Servants the Prophets, and to the Saints, and the [...] that fear his Name, small and great, Rev. 11.1 [...] So in that Text, Acts 10.34. God is no respect [...] of persons, but in every Nation he that feareth hi [...] and worketh Righteousness is accepted of hi [...] He that Believeth (of what Rank or Condition so [...] ­ver) [Page 171]shall be saved. On the other hand, he that Be­lieveth not (be he who he will, how High or Rich, or Great soever) shall be Damned; God will Judge righteous Judgment, and render to every one according to his work. Tribulation and Auguish upon every Soul of man that doth evil, that obeyeth unrighteousness, Rom. 2.5, 6, 9.

But then secondly, Consider God in those special Acts of Grace and Bounty wherein he is not to be looked on as Judge, but as a Free-Doner, or Bene­factor only: And who can say, that here he may not respect some, more than others? As a Benefa­ctor may dispense his Favours where he pleaseth. May not God do what he will with his own? In­deed what is any mans by promise, he will not [...]lien, or take away. He hath promised Pardon and Salvation to every true Believer, and will be as good as his word. Every true Believer shall have them; and none but such may expect them. But [...]s for the working of Faith, and giving of the Con­dition to which Heaven and Happiness is promised, [...]e hath not so bound up himself. But it is certain, [...]e does that for some, which he denies to do for o­thers, their Equals, or Betters. Here he will have mercy on whom he will have mercy, see Rom. 9.11.13, 14, 15, 16. Mat. 11.25, [...]6.

Object. 5. What is that special Graces you tell as of you know not what.

Answ. 1. I have proved undeniably that there is such a thing. Now because we have not an Accu­ [...]ate Knowledg of it, shall we there­ [...]ore not acknowledg it? Motum hunc senti­unt pii, modum ig­norant. Camero. Defens. p. 90. Gods ways we read, Rom. 11. ult.) are past [...]nding out. As the ways of his [Page 172]Judgments, so the wayes of his Grace, Thou va [...] man, that wouldest know, how the new Cre [...] ­ture, the babe of Grace, is first formed in the hear [...] or thou wilt not believe it to be a work [...] grace, but the meer product of a liberum Arbi [...] um, the pure conception, and motion of a mans o [...] mind and will; Let me ask thee dost thou know wh [...] is the way of the Spirit, or how the bones doe gr [...] in the womb of her that is with child; so neithe [...] knowest thou this wonderfull work of God.

Secondly, Though we cannot define it, yet that i [...] is a supernatural working, but congruous and sui [...] able to the nature and faculties of the rational cre [...] ture, we are not to doubt. It is a sweet drawing, [...] a powerful and most surely, and prevalent persw [...] ding of the soul to Christ. It is divine teaching that is, teaching to purpose, Gods giving an he [...] to perceive; every one thus taught of God, cann [...] but learn, That divine light which strikes the u [...] derstanding, and breaks in upon the soul in the wo [...] of conversion, it necessarily, infallibly, irresistably produceth a new apprehension of things, where [...] the soul was blind before, now it sees clearly: It w [...] in a state of darkness before, but is now light in th [...] Lord. This illumination of the mind is the found [...] ­tion-work of the souls renovation and sanctificatio [...] Powerfull and thorow conviction the beginning [...] conversion. All sides are agreed that the Lord can a [...] does oft shine in upon the understanding with th [...] clear manifestation of the truth, and of the chief [...] good, and of the onely and necessary means cond [...] cing to the enjoyment of it, that the understandi [...] is necessarily captivated by it, cannot but give i [...] [Page 173]full Assent. That to believe the contrary were to believe a lye and falsity under the Notion of a lye, and falsity, which is impossible.

Now this may give us to understand the way and method of Gods grace so far as it is necessary for us to know it, scil. that he drawes with the bands of a man, deales with man as a reasonable creature, worketh upon the will by the understanding first en­lightned. And thus we may see how the word com­mands, calls, exhortations, promises of the word, are means of conversion, That the demonstration of the spirit is the improveing of Scripture Arguments driving them to an head; [...] b.e. [...], utego quidem certe illum locum accipio, Came­ro Defens. p. 90. the urging and fastening of saving Truths on the mind, applying them so close and home, as no creature can do. And we must needs think, there is a great difference betwixt the discovery of truth by the meer light of natural Reason; and the eviden­cing of it by the demonstration of the Spirit, as there is a difference of seeing things by the dim light of a candle and of seeing them in the clear light of the Sun: Though there is a common illumination of the Spirit, yet there is also a special illumination. It is true the common illumination leaves men but almost perswaded to be Christians; but the special illuminati­on causeth thorow sound conversion. As the mind and understanding is never thus spiritually enlightned, but the heart is touched, the will rectified. As the soul at first was corrupted by the understanding, so by the way of the understanding it is renewed.

Thus I hope you have seen this last Proposition of the necessity of special grace cleared. I cannot pass [Page 174]from this point, without hin [...]ing what special use [...] to be made of it.

First, It should make Christians very humble an [...] very thankful. O sirs, it would become the best [...] you all to have very low thoughts of your selves, be exceeding high thoughts of God, and his free, an [...] powerfull distinguishing grace.

For my own part: I can say, ever since I came [...] understand any thing to purpose in Religion, an [...] Christiany, I could not but have a suspition, th [...] those opinions were not right, that tend to set up th [...] power of man, and lessen the grace of God in th [...] work of his conversion, and Salvation. And when first met with that of Grevinch [...]'s I make my self to differ, Quis se discernit? in promptu ca usa est. E­go me ipsum discerno. I cou [...] not entertain it but with abho [...] ­rence, As still it seems to me [...] very impudent, arrogant and graceless speech What he adds does not at all qualifie it, I think.

Quum enim Deo, ad prae determinationi divinae resi [...] ere possem, non restiti tamen, at qui in enim quid in li [...] at mihi tanquam de meo gloriam? Quod enim potui D [...] quidem miserentis est, quod autem volui, quum poss [...] nolle, id meae potestatis est. He should have said nu [...] virtuis. q. d. That I have a power to be good, th [...] is of God: but that I am better than another this i [...] of my self

He would onely acknowledge, that God gav [...] him the power, but that he had a will to use it a righ [...] this he had of himself and might glory of it, as his ow [...] Such men may seem to give the first fruits to God but clearly rob him of his Tenths. The first frui [...] under the Law might be one of sixty. The Tithe [...] must be one of Ten. They devide unhandsomly, [Page 175]and take the greater share to themselves, and what is most Praise-worthy, giving God the Lesser share; whereas indeed the whole work of Conversion is his, the will of man never inclining to God, till inclined by his Grace.

O Christians! be very sensible of the strength of Natural Corruption, and of the Freeness, and Pow­er of Gods renewing Grace. Indeed a right sense of the one would help you to a clear discerning of the other, and a due Apprehension of both would tend to make you more humble and thankful. As the state of Jerusalem is described, Ezek. 16.3. &c. Such is thy Estate by Nature, so Poor, Miserable, and Helpless wert thou, O Christian, thy Birth and thy Nativity as that of the cursed Canaanites, thy Father as an Amorite, thy Mother as an Hittite, and thou all polluted in thy own Blood: Yet when it was thus, the Lord passed by thee, and looked with Compassion on thee, and said to thee, When thou wast in thy blood, Live; yea, he said unto thee, When thou wast in thy blood, Live: He passed by thee and behold thy Time was the time of Love, and he spread his Skirt over thee, and covered thy Na­kedness: Yea, he sware unto thee, and entered in­to a Covenant with thee, and thou becamest his.

Art thou Implanted into Christ? When thou wast a wild Olive-Tree, didst thou Ingraft thy self into the good Olive-Tree? Certainly, this is every whit as strange, as for an evil Tree to bring forth good Fruit. Boast not, Christian, thou bearest not the Root, but the Root thee.

Art thou a Child of God? Quis credat parieti si se dicat parturire radium, quem suscepit per fenestram? Aut si glorientur nubes, quod imbres genuerint, quis non irrideat? Bernard in Cant. Ser. 13. It [Page 176]was his Spirit and Power that Regenerated and hi [...] Grace that Adopted thee. How hadst thou thy Ne [...] Birth; certainly not of the will of the flesh, nor [...] the will of man, but thou wast Born of God, Jo [...] 1.13. Born of the Spirit, John 3.5. Art thou new Creature? Who made thee so? Surely tho [...] wilt not say, or think, that thou art thine own Cre [...] ­ture: If a man of his own will, without the spe­cial Grace of God did Convert and change himse [...] then should he be his own Creature. But the Ap [...] ­stle hath taught us otherwise, Ephes. 2.10. We [...] Gods Workmanship, Created in Christ Jesus. T [...] make a new Creature is the Work of God, not [...] any meer Creature. And to think what a chang [...] Divine Grace hath made in you that are Renewe [...] what a difference from your selves, from what yo [...] were before, and what a difference from others it should not puff you up with any high Thoughts [...] your selves, but lift you up in praise and thankf [...] ­ness to God. I admire free and special Grace, th [...] hath made such a difference betwixt you and othe [...] where it found none. This is the Lords doing, a [...] ought to be Marvellous in our eyes.

Secondly, You that are under the Influence [...] Gods special Grace, let it appear more in your live [...] you should carry it as a peculiar People indeed. Wh [...] singular thing do you? What do you more th [...] others? If the Lord hath done that for thee, whi [...] he doth for few in the world, does but for a few comparison; he expects that thou shouldst do m [...] for him. Thou shouldst carry it so as few in the w [...] do. O that you would not think it enough wi [...] your Tongues to own, and plead for special Grac [...] but that your Lives might be a good proof of i [...] [Page 177]Christians, Experimental Philosophy takes with ma­ny now of late: O that more were for Experimental Divinity, Experimental Christianity! And so for this Point of special Grace, I wish that you and I could give the world Experiments upon it, clearly to con­vince them, that there must be such a thing indeed. O! let others see the Grace of God among us. As was seen there, Acts 11.23. Let the world see that in you, (Christians) which corrupt Nature, which Flesh and Blood would never produce. If you have known and felt the Influence of special Grace, I beseech you, let it appear, that you have not re­ceived this Grace in vain. Let it appear in your more singular Piety, exemplary Strictness, Holi­ness, Humility, Self-denial, Mortification, Con­tempt of the world, extraordinary Fruitfulness in good Works.

Thirdly, They that are yet short of Grace may see, whither they are to go for it: Faith and Re­pentance, (those better things that accompany Sal­vation) are not of our selves: No, they are the Gifts of God, and of his special Grace.

Sinner, How is it? Art thou convinced of the Necessity of Faith, Repentance, Holiness, without which thou canst have no true Hope of Future Hap­piness? And dost thou see thy self short of these; and so still under Condemnation, being Sentenced by the Law and Covenant of Works, and not co­ming up to the Terms of the Gospel and Covenant of Grace (the only way to get freed from Condemna­tion?) And art thou sensible, not only of thy com­ing short of what the Covenant of Grace requires; but of thy own Insufficiency to attain to it, as of thy self? Dost thou see a wretched Indisposition, [Page 178]and Aversness to thy Duty, a Cross and Crooked perverse Inclination to what would Ruine thee? Yet do not dispaire, there is hope in Israel concern­ing this thing. And if thou art sensible of thy own wretchedness, and canst be perswaded to apply thy self to God, the God of a [...]l Grace, there is hope concerning thee: That God who hath been oft found of them that seek him not, if now thou wouldst seek and sue to him, it may be hoped, he would not deny to be found of thee, see Isaiah 65.1. Mat. 25.27. He that had but one Talent is blamed and condemned, that he went not with it to the Ex­changer, that is, says one, to the Promiser, wh [...] might have furnished him with a Forreign supply Seek to God in the use of means: None will deny but it is in thy power, to use the means, where God is wont to work Grace. It's good being in th [...] way as Jesus, passeth by. That Grace which is n [...] in thy power to command, yet thou hast encourag [...] ­ment to Beg; in as much as it is promised to some and for any thing thou knowest, to thee among th [...] rest; and this brings me to another Proposition.

Sect. 9. PROP. IX. God hath Promised to some that Grace, where­by they shall perform the Condition of the Covenant.

THat which some, not only School-men, but other sound Divines of our own, call the [...]irst Grace, who have taught me to call it so some­ [...]imes, meaning thereby the first Inward-Special-Discriminating Grace. Though I see the Term is [...] allowed by others. As a Learned man noteth, [...] There is before it, 1. The first Universal Grace, which gave the world a Saviour. 2. The Funda­mental Grace of Impetration by Christ. 3. The Grace of the New Covenant, or Testament made. 4. Common applying Grace, Preaching, &c. with Divine concurse. 5. Inward common Grace, an effect of the former, (of which see Suffrage [...]ritan. de 3. & 4. Art. de anteced. ad conv. Sect. p. 100.) which I do not deny.

But see Jer. 31.33. Heb. 8.10. Ezek 36. [...]6, [...]7. Concerning which Scriptures, it is true, there [...]th been much Dispute.

1. Some would have Jer. 31.33, (which is ci­ [...]d Heb. 8.10.) to be the only proper Gospel-Covenant, [Page 180]or New Covenant. And so make thi [...] a special Note of difference betwixt the Covena [...] of Works, Marrow of Mod. div. p. 118. & 119. and the New Covenan [...] that ‘In the second Covenant God i [...] on both sides.’

‘In the Covenant of Grace not [...] Condition to be performed on ma [...] part. No, there is no more for him to do, b [...] only to know and believe, that Christ hath d [...] all for him.’

This is downright Antinomianism: And obser [...] he plainly contradicts himself: First, saying, [In [...] Covenant of Grace there is no condition to be perf [...] ­med on mans part.] And then presently unsaying [...] again, [No, there is no more for him to do, b [...] only to Know and Believe, that Christ hath done [...] for him.] Where he seemeth to grant Faith to required of man, only he giveth an unsound D [...] ­scription of it.

But does not Gods taking away the stony heart, [...] giving a new heart, imply his giving Faith and [...] pentance? And his causing some to walk in his S [...] ­tutes, imply his enabling them to yield sincere O [...] ­dience? And what Laws are meant, which the L [...] doth promise to write in the Heart? Are they [...] the same Laws, which were written in Table [...] Stone? And to what end doth God promise to this for some, but that he might be their God, [...] they be his People? Thereby shewing what is quired of those, who would have him for t [...] God, and would be his People. Certainly, th [...] is no Condition required of us in the Covena [...] Grace, which is not here implied; where this also Expressed, that God himself hath underta [...] [Page 181]for some, to vouchsafe that Grace to them, where­by they shall certainly perform the said Conditi­ons.

As Dr. Preston, of the New Covenant, p. 389. speaking of Repentance, he saith, It is part of the Covenant both on Gods part, and on ours. The condition required of us in the Covenant, is Doing [...]f this, the Action. But the Ability whereby we perform that which is required, is part of the Co­ [...]enant on Gods part.

Therefore if any ask,

Quest. Whether these Scriptures do not contain [...]he substance of the Covenant of Grace?

Answ. Yea, as Gen. 2.17. containeth the Co­ [...]enant of Works, where some part of it is expres­ [...]ed, and the rest included and implied. Or as Isa. [...]8.6, 7. containeth a true Fast, that is, under­ [...]anding what was taken for granted. Or as Faith [...] defined in John 8.24. and 11.27. where it is set [...]rth as an Assent to this Proposition, [that Jesus is [...]e Christ, he that should come, &c.] Supposing what was taken for granted, and expressing what [...]as then most questioned.

The truth is, the Jews were a self-confident peo­ [...]le generally; confident of their own Ability to [...]eep the Law (not understanding the extent of the [...]aw) as they were confident of their own Righte­ [...]asness, if they kept the Letter of the Law. They [...]ere not come to see, and say, as Isa. 45.24. Sure­ [...] in the Lord have I righteousness and strength. If [...]ey were but Righteous according to the Letter [...]f the Law, they thought that enough. They [...]nerally rested in outward circumcision. They [...]ought it enough to offer the Ritual Sacrifices, not [Page 182]regarding to offer unto God that more pleasing Spi­ritual Sacrifice of an humble, broken, obedient hea [...] And thus they brake the Covenant, which yet th [...] gloried in. Therefore the Lord declares, that [...] days should come, when there should be a clea [...] Discovery of the Nature, true intent and meani [...] of his Covenant, that he was not a Jew, who [...] one outwardly, nor was that Circumcision, whi [...] was outward in the Flesh, &c. (as Rom. 2.28, 2 [...]) And shews here that there should be more abund [...] Grace given out, where they should perform w [...] the Lord required in his Covenant, that as they [...] the Law written in Tables of Stone before, so th [...] should have it written in their Hearts. And this called a New Covenant here, as the Command [...] Love one another is called a New Commandme [...] though it was given of old; being now more [...] striously set forth and commended to us, by the [...] ­stance of Christs Love to us. So had the L [...] promised before of old to Circumcise their Hea [...] Deut. 30.6. which is the same in sence with th [...] promise of Writing his Law in their hearts: B [...] though it was promised of old, yet it is here sp [...] ­ken of, as a New Covenant; because it was to [...] Communicated to more, and in a larger Meas [...] under the Gospel. As it might well seem New, [...] like being never seen before.

But is it not fairly Implyed here, that they th [...] would have God for their God indeed, must ha [...] new Hearts, must be new Creatures, must wa [...] in his Statutes, must lead new Lives? which b [...] cause none would attain to of themselves, and y [...] God will have a people in the world, therefore [...] undertakes to prepare them for himself, and to wo [...] [Page 183]that in them, which else-where he plainly requireth of them. And therefore we must conclude, it is a Wresting of these Scriptures, for any hence to Ar­gue, that the Covenant of Grace is absolute, which evidently supposes Conditions. And by the like Reasoning one may conclude, that Justification, and Remission of sins is promised absolutely, from Isa. 43.25. I, even I am he, that blotteth out thy Transgressions for mine own sake, and will not re­member thy sins. Here Pardon of sin is promised, and no condition expressed; yet they are very great­ly mistaken, who have hereupon ranked this among absolute Promises. 'Tis a most free and gracious promise, yet not an absolute promise. There is a condition always understood, which other Scriptures clearly express. Surely, we may not exclude Christs satisfaction, and say that God pardoneth sinners without any respect at all had to that, because there is not any mention of it here; neither may we exclude Faith, Repentance from being Conditions of Pardon, because not expressed here.

I hope these things considered it will appear, that Jer. 31.33. Heb. 8.10. will not prove the Covenant of Grace absolute.

2. Some, yea and those men of singular worth and eminency, will not allow this of God's giving a new heart, &c. to be so much as a promise; be­cause quoad nos without any determinate object: none can claim by it, or plead interest in it till such time as it be fulfilled. Yet methinks it is sufficient, that it is a signification, or declaration of Gods pur­pose to bestow such grace upon the Elect, that his truth and faithfullness are engaged to bestow it on them, though the Lord only knoweth who they are.

When the Lord promised unto Abraham, to b [...] his God, and the God of his seed, was not here a pro­mise to the seed of Abraham, when yet God ha [...] the determining of the object? The Lord had se [...] down which of his seed they were, that should have him for their God. As Abraham had other sons be­sides Isaac; yet God restrained the promise to hi [...] seed by Isaac, Rom. 9.7. As afterwards it was re­strained to the posterity of Jacob, was not Esau Ia­cobs brother? And yet that the purpose of God ac­cording to Election might stand, it was said; [Iac [...] have I loved, but Esau have I hated,] Rom. 9 11, 12, 13. So when God promised, Gen. 13.15. to giv [...] the land of Canaan to the seed of Abraham, yet sti [...] he had the determining of it, unto which of his see [...] he would give it. They were of Abrahams see [...] whose carcases fell in the wilderness.

Again, when God promised unto David, that [...] would set up his seed after him, 2 Sam. 7.12. shal [...] we say, this was no promise to his seed, because th [...] individual person was not directly determined, be cause it was not said expressely whether the eldest, or the youngest, or which of his sons it was, tha [...] should succeed David in the throne?

Again, though the elect unregenerate cannot lay claim to the promise under consideration, as intend­ed in it, any more than others; yet certainly Jesus Christ may claim for them. As, if a friend hath pro­mised to settle an estate upon your child, though the child may not be in a capacity to plead the promise, yet you can plead it for him.

Again, when that which some call the first grace is given unto any one according to that word [I will write my Law in their hearts] may we not th [...] [Page 185]claim an interest in the same, for continuance in grace and perseverance? And should we not look upon it as a promise now? And if it be acknow­ledged a promise, when it is fulfilled, it seems some­thing strange, it should not be so before. Promises are promises before they are made good and accom­ [...]lished, And not because they are accomplished.

Methinks this is plain, that [I will write my Laws in their hearts] is more than a bare declaration of Gods work, what his work is about the conditions of the Covenant of grace, what God can do. I say more than a declaration, that without his Grace those con­ditions cannot be performed. Is it not clearly a re­velation of his gracious purpose, and pleasure, sig­nifying not onely what he alone can do. but more directly what he will do for some [I will] doth more directly refer to the purpose, than to the power of God. Now though as this is a discovery of Gods purpose, so far it agrees with a prophecy or pre­ [...]iction; yet as it is a discovery of Gods purpose of working grace, of bestowing good upon some of his Creatures; in this respect it is more than simply [...] prediction, it hath the nature of a promise.

3. Some are troubled to know whither to re­duce the promise of this first, special, inward, discri­minating grace.

Here methinks it were very strange, should we wholly exclude such promises from having any rela­tion to, or connexion with the Covenant of Grace, which do so clearly evidence it to be a Covenant of Grace indeed. What a wonderfull expression of his grace is this, that God engageth to work the condi­tions in his people! He did never undertake thus for [...] under the Covenant of Works.

Now First, Supposing that Covenant betw [...] God the Father and his Son Christ, God-man, [...] Mediatour; and it is clearly reducible to that Co­venant. Many Divines suppose (and I shall not op­pose) a foederal transaction betwixt the Father [...] the Son, called the Covenant of Redemption, where in God the Father is conceived to have given a ce [...] ­tain number of Elect ones to Christ the Son, to [...] brought on infallibly to grace here, and glory her [...] ­after; upon condition, and in consideration, th [...] he would redeem and satisfie for them: on the othe [...] hand, Christ is supposed to accept of these term [...] being willing to make his Soul an offering for [...] that he might see his seed and bring many sons [...] glory. According to this hypothesis, the promise [...] the first grace should refer to Gods engagement a [...] promise to his Son Christ. And though it be an d [...] ­solute promise in respect of these, in whom the fir [...] grace is wrought; (no condition being required i [...] the Elect unregenerate, to interest them in it) yet i [...] respect of Christ it was conditional; he being [...] give himself a ransome for them, and so to purchas [...] grace and glory for them.

2ly. Others distinguish betwixt an absolute Cove­nant, and the conditional Covenant. The absolu [...] Covenant they make to be this in Jer. 31. Heb. 8. [...] which we are now speaking. The conditional C [...] ­venant, the proper Gospel-Covenant, [Believe [...] thou shalt be saved] But though we may grant it a [...] absolute promise, it cannot be a Covenant if abs [...] ­lute.

3. Of Attrib. the se­cond part. p. 86. Dr. Preston distinguisheth betwi [...] a single Covenant and a double Cove­nant. [Page 187]A single Covenant, such as God makes with visible Church-members, viz. ‘If you will believe, repent, walk in my wayes, you shall be saved: where if men break the condition,’ God is free, he is bound no further. But then there is a double Co­venant, into which the Elect are taken, which is to this effect, ‘If you will believe, and repent, you shall be saved; and that this my Covenant may not be made void, and of none affect to you, I will give you an heart to repent, &c.’

And this he holdeth is the everlasting Covenant that cannot be broken, which hath sure mercies for all those who are included in it.

But Mr. Rutherford would rather have it called the Covenant by a Metonymie [This is the Covenant that I will make] that is, these are choise effects, fruits and blessings of the Covenant, which I shall by my effectual and mighty Grace work in them. Rutherf. of the Covenant, p. 347. Again,

4. Mr. Rutherford distinguisheth (but more darkly) of the Covenant, considering it, in abstra­cto, vel in concreto. 1. In the Abstract, as holding forth the way of saving sinners, that is, if they be­lieve: Containing only the will of precept. 2. In the concrete, as the Lord carries on the Covenant commensurably to his decree of Election. So the Lord promiseth to the Elect, not onely forgiveness and life, provided they believe; but also a new heart and grace to believe. Thus including his will of pur­pose. And the same Writer again distinguisheth, and sayes, the Covenant may be taken two wayes, either 1. As declared, Rutherf. of the Covenant, p. 340.343. ac­cording to the approving will of God: [Page 188]Or 2. as fulfilled, according to Gods Decree of [...] ­lection, and will of purpose. Thus I have give [...] others thoughts of it: or,

5. Why may we not say that the promise [...] working grace in some, belongeth to the Covena [...] of Grace, considered as a Testament, rather than [...] a Covenant? Amas. Coron. p. 296. So Burroughs Gospel-wor­ship p. 270. Tota dispositio (s [...] deris scil.) testamentariam h [...] rationem, &c.

Here all is promised, not only pardon, and S [...] vation upon Repenting, Believing, but the Co [...] ­dition, an Heart to repent, and heart to believe and perseverance in the same is likewise promis [...] Though considered formally as a Covenaut, it speak [...] only on this wise: If you Believe, Repent, y [...] shall be saved; yet as a Testament, it hath this su [...] ther to say. ‘And as for such as are given to Chri [...] of the Father, you shall have his Grace and Spiri [...] to turn your hearts against your sins, and incli [...] then towards the Lord Jesus.’

6. Add, that these absolute promises are a pr [...] ­per means to bring men within the Bond of the Co­venant, and lead men a good step towards the ob­taining of what the Covenant of Grace promiseth Here is set forth the spiritual Excellency of th [...] Blessings promised in the Covenant of Grace, a [...] the way how they may be attained and come by [...] What is here promised absolutely, would m [...] way for all that good and happiness, which is prom [...] ­sed upon such conditions. As they that look no [...] after this Grace promised, they that care not though they miss and fall short of this; care not to frustra [...] to themselves the Covenant of Grace, to all its [...] ving intents and purposes. Miss of this Grace, [Page 189] [...]nd you miss of all subsequent Benefits and Bles­sings, which depend on it.

4. The last thing I shall speak to, concerning these Promises, is, what use may be made thereof, though no Unregenerate person can possibly say that [...]e is there intended. Now to the Question.

Quest. What use can Unregenerate men make of [...]hese Promises, who know not that they are intend­ed in them?

Answ. I shall premise two or three things, and then shew of what use they are,

1. The promise of a new Heart, &c. is an ab­solute promise. I have told you so again and again, and will now spend a little time to clear it. When God promiseth to give a new heart, he promiseth this absolutely. This must either be promised ab­solutely, or not at all. Gratia prima, quae preveni­ [...]s, item (que) operans dici solet, omnimoda est gratuita.— Omnes actus, & dispositiones nostras praevenit & an­ [...]it,—ut pote quae ex Deo tantum, non etiam ex nobis [...]endet. Alting. Elenet. p. 800. Or else we must [...]old with the Semi-Pelagians, Initium â nobis, in­ [...]rementum â Deo, If there be no true spiritual good in a man, till the Lord works it, how can we possibly imagine any condition required to his [...]giving this Grace, except we would have Gods own Act, the condition of his further Actings. Non de nostrae voluntatis potestate, sed de sua prae­distinatione promisit, promisit enim quod Ipse factu­ [...]s fuerat, non quod Homines. Quia etsi faciunt [...]omines bona quae pertinent ad colendum Deum, ipse [...]it ut illi faciant quae praecepit, non illi faciunt ut [...]se faciat quod promisit. Aug. de praedest. Apud Bedam ad Rom. 4. f. 20. H.

Certainly, here the preparation of the heart [...] of the Lord. The heart of stone would never pre­pare it self for Mollifying Grace. They that would make the promise conditionall thus, I will tak [...] away the stony heart, if you do not put a Bar, woul [...] make just nothing of it. As if God should say, [...] take away the stony heart, if you do not put a ston [...] heart in my way; I'le do it, when it is done to [...] hands. The work shall be properly yours; yet [...] will have the praise. Do not they wrong our gra­cious God, who would put such a sence on his gra­cious Promise, as if he promised no more, than [...] take away the heart of stone, and give a new heart if we put no Bar; Alas, it is plain, he must give [...] new heart, before we shall cease putting the Bar [...] a stony, and rebellious heart in his way.

And what sence is this, I'le write my Law in your heart, if you have it in your heart to keep my Law [...] If you have a will to obey, I'le give you a will [...] obey. I'le Circumcise your heart to love me, [...] you put not the Bar of an Uncircumcised heart [...] my way. That is as if Divine Grace only made such willing, as it first found not unwilling.

As our Divines, who were present at the Syn [...] ­of Dort, Promissiones Dei aliae sunt de fine, alia [...] mediis ad finem; promissiones de fine, v. 9. de sal [...] sunt conditionatae [crede, & salvaberis] Esto fide [...] ad mortem (seu persevera) & dabo tibi coron [...] vitae.] Cum autem nemo par sit conditionibus pr [...] standis, Deus quo (que) promissiones fecit liberrimas & absolutas de dandis ipsis conditionibus; quas ipse [...] nobis efficit, ut per ipsas, tanquam per media, possi [...] ad finem pertingere. Deut. 30.6. That is, The pro­mises [Page 191]of God are some of them con­ [...]rning the end, Suffrag. Britan. de▪ 5. Art. thes. he­terodox. 1. pag. 222.223. some concerning the [...]ans (necessary in order) to the [...]d. Promises of the end, as of sal­ [...]ation are conditional. Believe and [...]u shalt be saved. Be thou faithful unto death (or [...]ersevere) and I will give thee a crown of life. But [...]hen none is able to perform the condition, God al­ [...]hath made most free and absolute promises of giving [...]e conditions themselves, which he worketh in us, [...]hat by them, as by the means, we might attain to [...]e end, Deut. 30.6. The Lord thy God will circum­ [...]se thine heart, &c.

Object. But none have ground to hope that God [...]ould work Grace in them, who will not attend on [...]e means of Grace, and will not seek and sue to [...]im for Grace. Then are not these Conditions?

Answ. I confess, attendance on the Word and [...]rayer, &c. are necessary, which Natural men must be called unto: Being 1. Part of the Crea­ [...]ures Duty. Some of that Homage all men owe [...] God. 2. The ordinary way and method, where­ [...] God works upon the souls of his Elect. And [...]pon the former account, to neglect the means ap­ [...]ears to be a Contempt of God: As upon the latter [...]t apppears to be a tempting of him.

And yet that these are not conditions of Gods [...]estowing the first Grace is very evident, For, 1. [...]f this was Conditio cum quâ, God should never [...]eny his Grace to them that attend on the Outward [...]eans, use Prayer, &c. 2. If it was Conditio sine [...]uâ non, he should never vouchsafe Converting Grace to any, who do not wait on the means. Now [...]oth these are false. Sometimes God is found even [Page 192]of them that seek him not. Though this must [...] be acknowledged the ordinary Method and wa [...] wherein Gods Grace is bestowed; that they th [...] come to the Means, &c. are not so far from [...] Kingdom of God, as others, who are Despisers [...] the Word, and neglect Prayer, &c. Yet som [...] times the Lord goes out of his ordinary way, as [...] see in the Apostle Pauls conversion. The Lord [...] with him, when he was Runing away from hi [...] or rather running furiously upon him.

2. God having absolutely promised this Gra [...] it shall certainly be conferred on all those, who [...] intended in the Promise. Otherwise God sho [...] change his mind, or his word should fail. There [...] no saying here, that men may put a Bar. If G [...] should fail of performing what he hath absolute [...] promised; then where were his Power, or Tru [...] or Immutability?

And therefore I cannot but wonder, that [...] should deny the special Grace of God determi [...] mans will in Conversion. Mark the consequence [...] it. If when the Lord hath done all, which [...] cerneth him to do, to convert a sinner, it still [...] pends upon the sinners free will to determine [...] business, Quod hic converta­tur, ille non, est ex libertate volunta­tis. Jo. Arnold. whether to turn to G [...] or not; and it may be, that t [...] Persons have equal preve [...] Grace, and the one turns to C [...] and the other does not, wil [...] not follow, that God promiseth to do more, that [...] can perform? Which I hope they would drea [...] say, and abhor as blasphemous.

And yet I can see no way in the world to av [...] the Consequence, admitting their Doctri [...] [Page 193] Positis omnibus operationibus gratiae, Vid. Suffrag. Bri­tan. de 3. & 4. Art. Thes. Heterodox. 3. p. 139. quibus Deus in conversione nostrâ [...]uti posset, manet tamen conversio [...]ita in nostrâ potestate liberâ, ut pos­simus non converti, hoc est nos met ipsos convertere, [...]aut non convertere. Joan. Arnold. apud pelt. har.

Were it thus indeed, that when God hath done all he can to convert a sinner; hath done as much for me, or thee, this way, as ever he doeth, or can do for any; yet he must ask our leave to make his Grace Efficacious and Converting, and if we please, all he can do this way, shall be to no purpose, the work shall not be done; I dread to say what would [...]ollow hereupon. How could he either promise, or predict this concerning any, that they should [...]urn to him?

This way which many are so taken with, most certainly leadeth to one of these strange conclusions. Either, 1. That men may have a new heart given [...]hem, and Gods Law written there, and yet not turn [...]o God, or be in a state of Grace; Or, 2. That [...]otwithstanding God hath promised concerning some [...]hat he would give them a new heart, and put his [...]aw in their inward parts; yet it might so fall out [...]nd happen, that not one in the world should ever [...]ave this new heart given, or the Law of God In­ [...]raven in him.

And whereas they will not allow the new heart [...]romised to the Elect, as a Fruit of Electing love, [...]ut rather make it a ground of Election, make [...]lection to depend on it; how Inconsistant is their Method with Gods Method, with the Scripture-Method? John 6.37. All that the Father giveth me [...]ll come unto me. John 10.26. Ye believe not, [Page 194]because ye are not of my sheep. My sheep hear my Voice and follow me.

Observe hence, The sheep of Christ are they, that are given him of the Father. And they tha [...] are given him of the Father are his sheep. These are Reciprocal terms. Again, all that are the sheep of Christ, that are given to Christ, shall come t [...] him, shall believe in him. Again, these only d [...] come to him, none but these come on to Faith in him [...] Again, men are not given to Christ, or his sheep by coming to him, or because they believe in him [...] But because they are his sheep, given to him of the Father, therefore they shall come, therefore the [...] shall hear his Voice, and follow him. Neque ov [...] dicuntur, quam Deus previdit credituros, nam & her oratio nimium dilata esset, vos non creditis, q [...] Deus non previdit vos credituros, nam contra, De [...] praevidit non credituros, quia non sunt credituri.

3. Therefore the Elect are the Persons direct [...] and fully intended in this promise of Gods giving [...] new heart, and it is sure to be fulfilled and ma [...] good to them.

4. Yet they can no more lay claim to this pro­mise, as made for them, than others may do, wh [...] they are Unregenerate. And the reason is plain, be­cause while they are Ʋnregenerate, they cann [...] know that they are of the number of Gods Elect.

These things premised, I shall briefly declare [...] use of these absolute promises, in these followin [...] Conclnsions.

1. They are of use to all alike for Convictio [...] As implying mans Insufficiency to perform his d [...] here of himself, in regard of his moral, inseper [...] indisposedness, and aversness thereunto. No [...] tural [Page 195]man can amend his own heart, or make it new. Was the Law in our hand, there had been no need for God to promise, that he would give a new heart.

2. These promises are of like use to all for dire­ction. As shewing, whither, and to whom we must go for Grace, when sensible of our desperate corrupt estate hy Nature. Our only way is to re­pair to the God of all grace. As Ephraim did, Jer. 31.18. Turn thou me, and I shall be turned. Tanta est ejus misericordia, ut sit primus in Conversione, & adjutorio nostro, juxta illud. Thren. 5.21. Est ta­ [...]en ultimus in desertione, &c. Tena in Heb. p. 640. b.

3. They are of like use to all for general Encou­ [...]agement. They hold forth the same general En­couragement to others, as to the Elect unregene­rate, They are so proposed, that as none are ex­pressed, none are expressably excluded. As no un­regenerate person can positively conclude, that the Lord hath this Grace in store for Him, intended for Him in particular; so none have ground utterly to despaire, unless they were sure, it could not be.

The promise of giving, or working Grace is so contrived and proposed, that it leaveth men without excuse, who do not seriously, and in good earnest seek to God for it,

There is no laying the blame on Gods Decree, that the Lord never intended to give you Grace, and therefore it would have been but in vain, for you to have applied your selves to him. Certainly, here is enough to stop your mouths.

1. That God hath Commanded you to use the means for the obtaining of Grace. As one observes: to Gods bare Command is a sufficient encouragement [Page 196] ‘to him that obeyeth it, to hope, that it shall not be in vain. Especially when God denieth no man the grace to believe, but those that by abuse of former helps do (sensu Evangelico) deserve that denial.’

2. That God hath promised to give his saving, sanctifying Grace to some. This is some more en­couragement to seek special and saving Grace in the use and improvement of Common, Preparatory Grace.

God has promised absolutely to bestow his Grace on some; and you were never told the contrary, but that he might have this Blessing in store for you. And therefore it is manifest, if you look not out, if you cry not to God for it, you will be most justly condemned for your gross negligence and careless­ness, yea, for a plain contempt of his Grace, in not putting forth your selves to the utmost of your power, to obtain it.

As you are Creatures, it is your duty to attend to the Will of God revealed, and to carry it sutably thereunto. And here, in the case before us, should we not take notice of the least gracious Hints, he gives us, and improve them to the furthest?

This is plain, men are not put to a stand in world­ly matters, they will not demur upon it, whether they shall Labour in their Callings, or no; because they know not, whether God hath Decreed to Bles [...] and prosper them. Why then do any frame suc [...] an Objection against themselves, to take them o [...] from looking out for saving Grace, which is of in­conceivably greater concernment to us to look after, than any thing in the world besides.

And, as an able Pen expresseth it: ‘Though God [Page 197]have not flatly engaged himself to Unbelievers, Mr. Baxt. Di­rect. for getting peace. p. 62. so as to give them a certainty of hearing their Prayers, and giving them true Grace, on the improvement of their Naturals; yet he hath not only appointed this and other means to get Grace, but also given them half promises, or strong pro­babilities of speeding.— For as he appointeth not any vain means to man, so no man can name that man, who did improve his Naturals to the utmost, and sought God in Prayer so far as a Na­tural man may do, who yet missed of Grace, and was rejected. This is the true mean (says he) between Pelagianism, and Antinomianism in this point.’

And any of you, that begin to feel sin a burden, and are sadly perplexed in spirit, seeing your selves born down with the strength and prevalency of your Corruptions, and Temptations together; yet be not utterly discouraged. Consider what Grace the Lord hath promised, he would vouchsafe to some, without any thing in them foregoing, as a condi­tion, or meet qualification. And is there not ground of hope concerning thee, if now thou hast a heart to look out after his Grace?

Certainly, there are many exceeding hot in their pursuit after worldly things, and yet lose their La­bour quite, have their designs frustrated, and miss of their expectations. But can you tell of any one Soul, that hath sincerely, and in good earnest sought for Grace, and yet been disappointed? Many seek it remisly, and heartlesly, and miss of it; but the more diligent and earnest we are here, the more ground to hope, we shall obtain it.

Now to close this Discourse. You have heard of our Misery by the Breach of the Covenant of works; of our Insufficiency of our selves to perform the condition of the Covenant of Grace, from whence alone is our remedy: Now let your want, and need of Grace, engage you to a serious and diligent at­tendance on the means of Grace, and quicken you in good earnest to apply your selves to the Throne of Grace for it.

Object. ‘But if the promise of work­ing the first Grace be absolute, Friendly De­bate. p. 45. it's more than needs, nay, than is good: For we ought to have no respect to these things, but to the Freeness of the Promise.’

Answ. This which I call you to, is no more than needeth, in other respects; though it is not any thing an Unregenerate man can do, that will give him a Title to the Promise, neither is there any Me­rit of Congruity in this. Yet it is the Duty of men Unregenerate, which they are all tied and bound to, though God is not tied and bound to them upon it, so much as by promise. But there is more hopes of your Conversion, if you are in the way, where­in God is oft pleased to meet with sinners, and to bring them home to himself. More hopes, He will be found of those that seek, than of those that do not seek him. Though God worketh Grace, without any Merit in, or any Condition required of, the Crea­ture; yet not without means. Therefore they that use the means, are nearer to the obtaining of Grace, than those that neglect the means.

Sect. 10. PROP. X. That Grace whereby the Elect performeth the Condition of the Covenant, was purchased by Christ for them.

THey that go the high Arminian way, hold that Christ Died for all, and every one alike; that is, that by his Death he Impetrated Remission and Salvation for all men, if they Believe: Not that he purchased that Grace for any, whereby they shall certainly Believe. And so with them, [Fieri potest at impetratio sarta tecta maneat, suisque numeris perfecta constet, etiamsi increduli omnes manentes nulli forte essent, qui fructum ejus impetrarionis ob­incredulitatem suam propriam perceperent. v. Pelt. Hac. p. 131. Notwithstanding all that Christ hath procured by his Death, it might so fall out yet, that not one in the world should be saved.

Now these, howsoever they may seem to enlarge the extent of Christs death, yet they really enervate the merit, and weaken the efficacy of his death. If this be all that Christ impetrated by his death, that God might salvâ justitiâ, with safety to his justice, and honour, make a new Covenant with fallen man, come upon new terms with him, and save him, if he believeth, and sincerely obeyeth; I say if this was all, then Christ might attain his end in dying, and the [Page 200]death of Christ might have its full effect, and yet not one soul saved by it. Now what a faint cause [...] salvation must that needs be, which being put, ye [...] it doth not follow, that any one in the world sha [...] certainly be saved? yet thus it must be, if the death of Christ, extendeth not further, than to make th [...] a truth, that [whosoever believeth, shall be saved] without purchasing for any the grace whereby they shall believe.

And as much as they think, that their way tend­eth most to the honour of Christ our Saviour, yet i [...] truth it tendeth to his great dishonour. For so they would make Christ a Saviour, Nomine non re, a t [...] ­tular Saviour, purchasing a Salvation for all, without any full and certain intention of applying it to any. To say that he would be a Saviour as well, though [...] not one should be saved by his death; is not this to mock Christ, as they mocked him who put on him a scarlet Robe, and put a reed in his hand, and said, Hail King of the Jews? And thus they that believe and are saved, should not owe one jot more to the me­rit of his death, than they who perish, and are dam­ned; now is not this a wrong to Christ? If Christ in dying, had not an eye to the salvation of one more than of another: but had respect to all alike, impetrated for all alike; if he merited no more for the Elect than he did for Reprobates; then the one are no more bound to him, for his Love in dying, tha [...] the other. Which I wonder how a true believer should hear with patience, and without abhor­rency.

Though I confess, they that go the middle way, do not (that I can find) so rob Christs death of its vertue and efficacy, or deny its proper causal in­fluence [Page 201]into our salvation, holding, that Christ dyed for all so far, as to procure a conditional pardon for them; and this Law of Grace, that whosoever be­lieveth shall be saved: but withall, that in dying he had a further aim, a special eye of respect towards the Elect, to procure their certain performing of the condition, and so their salvation infallibly. That he died not onely that men might be salvable, Sed ut reapse & certissimé semen ex sanguine videret, that those who were given him of the Father, might be certainly redeemed, actu­ally saved by him Christus Mori­endo genuit. Me­diâ morte suâ no­bis contulit vitam gratiae, Joh. 12.24.

Now while so much is granted us, we will freely grant, that the death of Christ is a satisfaction a­bundantly sufficient for all the sinners in the world: [...]here needeth no other satisfaction to be added, to make it availe to the redemption and salvation of more. God is so well pleased with the Sacrifice of his Son, that for his sake he is ready to be reconciled unto any that come to God by him. And no sin­ner perisheth for this cause, that the satisfaction of Christ was insufficient, or not of so large extent, as [...]o reach him: but through his own default, falling short of what is required to our having Actual benefit by Christs Satisfaction. The blood of Christ [...]s sufficient to cleanse every one of us from all our [...]ins: onely they deprive themselves of the saving benefit of his death, they render it ineffectual as to themselves, who trample it under foot. The most Soveraign remedy does the Patient no good, not be­ing applyed and made use of.

But notwithstanding, sinners dye, not because [...]here is no remedy for them, no possibility of Sal­vation, [Page 202]but because they doe not apply themselv [...] to the Physitian, nor seek to be saved in that w [...] wherein alone they can be saved; yet Christ died [...] alike for the salvation of all. Christ laid down [...] life for his sheep, with another manner of inte [...] on, than he laid down his life for the world. He [...] so the Saviour of his body the Church, as he is [...] the Saviour of the world.

That he laid down his life for his sheep, not one [...] to purchase remission, and salvation for them co [...] ­tionally (scil.) if they believe: but to procure [...] ­mission, and salvation for them most certainly [...] infallibly, and so to procure the working of the [...] ­dition of salvation in them, to me seemeth plain [...] clear, from plentifull testimony of Scriptu [...] Isa. 53.10. When thou shalt make his soul an offer [...] for sin, he shall see his seed. As sure as Christ [...] made an offering for sin, so sure it is, that he shall [...] his seed, as a fruit of his death, This is contrary [...] what some teach, that Christ might have his de [...] in dying, and his death attain its end, and have [...] full effect, though what Christ did impetrate sho [...] not come to be applyed to any soul in the work [...] ▪ Now if it were so, how should Christ see his see [...] ▪ And no doubt, but Christ merited so much, th [...] his labour should not be in vain, nor his strength [...] spent for nought, and in vain: but that Israel sho [...] be gathered by him, gathered to him, and that [...] should be for a light for the Gentiles, and for sal [...] ­tion to the ends of the earth, Isa. 49.4, 5, 6. [...] he saith, Joh. 12.32. And I, if I be lifted up from th [...] earth will draw all men unto me; where by lifting [...] from the earth, we are to understand, not his Asce [...] ­sion, but his Crucifixion (as is evident from ver. 3 [...] [Page 203] [...]o the drawing of sinners unto Christ, even of all [...]at are drawn is made a fruit, and consequent of his [...]ath.

Tit. 2.14. Who gave himself for us, that he might [...]deem us from all iniquity, and purifie unto himself [...] peculiar people, zealous of good works. He died, [...]t onely that all who turn from iniquity, might [...]e redeemed from wrath to come, but also to re­ [...]eem his people from iniquity, and so from wrath [...] come. Therefor his Name was called Jesus, be­ [...]use he was to save his people from their sins. He [...]as to destroy the works of the devil: and did spoil [...]rincipalities and powers, triumphing over them [...] his cross, when his heel was bruised, (when he [...]ffered in his humanity the lowest part of him,) [...]en he brake the Serpents head.

He died, not onely to purchase happiness for his [...]eople in the end, but also to procure holiness for [...]em, as the way and means, necessarily conducing to [...]t end. He gave himself (as we hear before) [...] Purifie to himself a peculiar people, Zealous, [...]c. He is made unto us Sanctification, as well as [...]ighteousness, 1 Cor. 1.31. He gave himself for [...]e Church, that he might Sanctifie it, Ephes. 5. [...]5, 26. We owe it unto Christ that any of us are [...]anctified, as well as that we are justified. Christ [...]ed his Blood, for his people to wash in, and be [...]an. As from his side pierced, there came forth [...]ood and Water, John 19.34. This shadows [...]t the Virtue and Efficacy of his Death, his shed­ [...]ng of his most pure, and precious Blood, being [...]t only for the Expiating of Guilt and purifying [...] the Conscience; but also for cleansing the heart, [...]phes. 1.4. Elected in Christ to be holy. That seem­eth [Page 204]to intimate, that it is only in and through Ch [...] that any come to be Sanctified. And though [...] are not Elected for Christ, yet we are renewed [...] sanctified, and so may be said to be Elected [...] Holiness through and for him. That God ne [...] intended to bestow saving, sanctifying Grace on a [...] of us, but upon the account of Christ, see 2 T [...] 1.9. The holy calling is given in Christ Jesus, a [...] Grace given in Christ Jesus, see Tit. 3.56. Ch [...] is the Author both of Salvation begun, and of S [...] ­vation perfected, consummate. All Spiritual b [...] ­sings are in, and from Christ. Blessed with [...] Spiritual blessings in Christ. Ephes. 1.3. Is [...] Faith a Spiritual blessing? Is not [...] pentance a Spiritual blessing? then they are de [...] only through Christ. He is the Author and Fin [...] ­er of Faith, Heb. 12.2. He is the procurer of [...] That Faith is given to any, it is given on the be [...] of Christ, or for Christ, Phil. 1. [...]. So Repentance is from Christ; [...]. fr [...] Christ, as a Saviour: Repentance is aswel f [...] him, as Remission of sins, Acts 5.31. By him [...] are brought into a state of Grace, Rom. 5.2. A [...] when he led Captivity Captive, he received G [...] for men, yea, for the Rebellious also, that the Lo [...] God might dwell among them, Psal 68.19. (to wh [...] the Apostle Peter seemeth to allude, Acts 2.33. And we read of Christs sending the Spirit, John [...].26. The Comforter, whom I will send unto y [...] from the Father. And John 14.26. He is sent [...] Christs Name.

And may we pray for the Spirit in Christs Na [...] may we pray for Grace, ask Faith in Christs Na [...] ▪ If so, would not it imply, it was purchased by Chri [...] for some?

Whatsoever we ask, we should ask in the Name [...]f Christ, we must ask in his Name, if we would receive, John 14.13. and Chap. 16.23. Now what [...] it to ask in the Name of Christ, if it be not to [...]ead, insist, and depend on the Worthiness, and [...]erit of Christ, with allowance from him, for the [...]taining of what we want, and desire? When [...]e ask in his Name, we eye him in his Mediatory [...]ndertaking. As he is the Son of God, and very [...]od, equal with his Father, so we pray to him, [...]d he properly answers Prayer. But as he is Me­ [...]atour, so we put up our Prayers not to him, but [...] God through him; I say we pray to him as God. We do not pray in his Name: as Mediator, we ray not to him, but pray in his Name. Now if we [...]ay pray for Grace in the Name of Christ Media­ [...]r, that Argues it is a thing merited by him.

Object. It was purchased, but conditionally; that [...], if men resist not Gods Call, and thus put a Bar [...] his Grace.

Answ. Will any say so? That is to say, Christ [...]th purchased the Grace for men, whereby they [...]all believe, upon condition they shall be dispo­ [...]d to believe of themselves. They that do not re­ [...]t Gods Call, obey it: And they that obey Gods [...] all to believe, do believe. Thus if Christ should [...]ve purchased Faith for us only Conditionally, if [...]e do not resist Gods Call; the meaning were, and it [...]ould come to no more but this, he [...]th purchased Grace for us, Vid. Thes. Sal­mur. par. 4. p. 142. sect. 14. where­ [...] we should come to Believe, if we [...]elieve.

Again, may we suppose, that Christ Inter­ [...]deth on the behalf of any? as Psal. 2.8. Ask of [Page 206]me, and I will give thee the Heathen for thine [...] heritance. John 17.17. Sanctifie them through [...] truth. Ver. 19, 20. For their sakes I sanctifie [...] self, that they also might be sanctified through [...] Truth. Neither pray I for these alone, but for th [...] also which shall believe on me through their w [...] Luke 22.32. I have prayed for thee (Pete [...] that thy faith fail not. Now if these are things [...] which Christ intercedeth, they are things Meri [...] by him. Christs Intercession is like an Advoca [...] pleading, who hath Law and Right on his side, [...] like a Beggars craving, Heb. 9.24. Is not [...] Appearance in Heaven a continual real Plea [...] for his people? How? As a presenting to his [...] ­thers view and remembrance, what he had done [...] suffered upon Earth, for the Redemption and Sa [...] ­vation of his People. Has not his Blood a Voi [...] Yea, a louder Voice than the blood of Abel; [...] it speaketh better things, Heb. 12.24. If Chri [...] Intercession be nothing else, but a pleading of [...] Merits, then what he Intercedeth for, he Meri [...] Those Divines that are for Christs Interceding [...] Heaven by an Express and open Representation his will to the Father: Yet make his Death [...] ground of his Intercession. That Christ ferve [...] and immoveably willeth and desireth this and [...] of the Father, for the sake, and Virtue of [...] Death, and Sacrifice. So that if he Intercede [...] the Conversion of any, he Merited their con [...] ­sion; if he Intercede for the sanctification of [...] and for their Confirmation in Grace to the end, th [...] their Faith may not fail, he Merited so much for the [...].

And so no doubt, that Jesus Christ, the Etern [...] and only begotten Son of God, who was One [Page 207]Essence, and Equal in Power and Glory with the [...]ather, that he should take Mans nature on him, [...]nd give his Life a Ransome for many; even he who was worth Ten Thousand Worlds of such as we are, [...]hat he out of his Zeal for the Honour of God, to [...]ear and satisfie his Justice, and to make way for the [...]lorious Manifestation of his Grace and Mercy, and [...]lso out of Love and Compassion towards poor pe­ [...]ishing Creatures, (such Love as was stronger than Death;) I say, that he upon such principles and [...]onsiderations, should so willingly Die for sinners, [...]nd bear the wrath of God, which sin deserved, to [...]ake way for sinners Reconciliation unto God, and [...]heir Eternal salvation: This was such a worthy [...]ndertaking, and so highly well pleasing unto God, [...]s deserved indeed, that his Labour and Sufferings should not be in vain, as to the Actual Redemption [...]nd certain Salvation of some. Nor is it to be ima­ [...]ined, that Christ would lay down his Life meerly [...]o make men salvable, but that he had good assu­ [...]ance, that it should be to the certain salvation of [...]any, that his Blood should not be as Water spilt [...]pon the ground. Can we think that he would [...]ave Died upon such Terms, as it should be pos­ [...]ble for men to be saved by him; and yet contin­ [...]ent and doubtful, whether any one in the world [...]hould be saved? It is not a meer possibility of Re­ [...]emption, but Actual redemption, that the Saints [...]n Heaven praise and extol him for, Rev. 5.9.12. Worthy is the Lamb that was slain, to receive Power, [...]nd Honour, and Glory: For thou wast slain, and [...]ast redeemed us to God by thy Blood, out of every Kindred, and Tongue, and People, and Nation.

And if Christ did not (in dying for them) intend [Page 208]their certain Actual Redemption, he only intend [...] a lesser kindness, to wit, what was extended to th [...] that perish, in common with them: but the [...] greater kindness happens to them besides his Inte [...] ­tion, which they might probably enough have [...] sed of, for any thing that Christ did peculiarly [...] them; and which the other might as well have go [...] away withal.

Hence says one, ‘Methinks an Arminian [...] hardly bear a part with the Redeemed in that T [...] ­umphant Song, while he thinks in his heart, [...] is no more beholden to the Lamb [...] his Redemption, Lyford sensûs Exerc. p. 278, 279. than Cain, or J [...] ­das, and the Damned crue.’

One thing more I pray take not [...] of. He that could satisfie for others, could as w [...] Merit for others. It was as much, to satisfie [...] our sins, as to merit and purchase saving Grace [...] us: It was as easie for the Lord Jesus Christ to p [...] ­chase that Grace for the Elect, whereby they shou [...] Infallibly be brought on to Faith, and so to Sal [...] ­tion; as to purchase Remission and Salvation [...] men, upon condition that they believe. And m [...] thinks, it was necessary to make him a comple [...] and perfect Saviour, that he should do the One, [...] well as the other. And they would seem not [...] consult the Honour of our Redeemer so much a [...] they ought, that make his Death a Satisfacti [...] for sin, but deny it to be Meritorious of Grace. [...] was a Meritorious satisfaction. As it was satisf [...] ­ctory for sin; so it was Meritorious of that savi [...] Grace, without which his people could have ha [...] no benefit by his Death, as a satisfaction. As [...] was satisfactory, it was to Exempt and Delive [...] [Page 209]us from the great evil and misery, we were Ob­noxious unto; as it was Meritorious, it procured that Good and Happiness, we want. Thus Christs Death was not only to redeem us from the Curse due to sin, but to redeem us unto God. His Blood was not only to pay our Debts, but to purchase a new Stock, and a surer Estate for his People, than that we had lost.

Since the writing of these Notes, I met with one, J. H. Middle Way of Elect. and Redempt. p. 29. quite of ano­ther perswasion, who holdeth that the Merit, or purchase of Christs Death, or the Price he laid down for our Redemp­tion, was not offered to the Father, to procure of him, that he should give Faith, and Repentance to any; but that he should give Remission to those that repent, &c. For which he Argues modestly thus, 1. ‘The holding otherwise makes Christs Redemption a double thing.’ Answ. And so the Scripture seems to make it. Teaching in some places, that he gave himself a Ransome for All, for the whole World, and tasted Death for every man: And in other places, that he laid down his Life for his Sheep, for those whom the Father had given him, that he gave himself for the Church. 2. ‘It goes quite against the hair to reason, that Christ should procure the be­nefit upon condition, and not otherwise; and yet that he should procure also the performance. To what purpose do we make such a labour about,’ as this? Answ. It is no more against the hair, then that Christ should have the Elect especially [...]in his Eyes; or then it is against the hair, that [...]he should deliver them from wrath to come, by sa­ [...]ving them from their sins. It was no Labour about, when Christ died with a special intention of redeem­ing [Page 210]the Elect effectually, and of being the Autho [...] of certain Actual Salvation to them, to take in, and intend the necessary means leading thereunto 3. ‘Then there is nothing in mans salvation but [...] purchase, and we shall be beholden to Christ fo [...] all, and to God for nothing.’ Answ. We a [...] never the less beholden to God, for that he ga [...] his son Jesus Christ to be our Saviour, and to do a [...] this for us. Surely, the Father is to be acknow­ledged, and praised for all that Christ has done i [...] order to our salvation, see John 6.38.39.40. an [...] Chap. 17.4. Christ came into the world, to do [...] Fathers will, and finish the work, that his Fathe [...] gave him to do. And are we not beholden to Go [...] for the pardon of sin? which this Writer grants, [...] have been purchased by Christs Death for tho [...] that Repent, and Believe. And Heaven, I hope, is Gods Gift, notwithstanding Christs purchase 4. ‘The Death and Redemption of Christ is fo [...] All, for every man, &c.’ Answ. What w [...] said in answer to his first Reason, will take off wha [...] he says here. There was a general, and lesser be [...] nefit extended to the world by Christs Death, agai [...] there was a special and greater benefit intended to th [...] Elect by it. The latter contains the former, no [...] vice versâ: In regard of the former, he is the Sa­viour of the World, in regard of the latter, th [...] Saviour of his Body only. p. 30. ‘Gods sending his Son is one thing, and his sending his Spirit [...] other.’ Answ. Yet the sending of his Son wa [...] to make way for sending of his Spirit. And th [...] Spirit is sent in Christs Name, with what it impli­eth, I have shewn before. Ibid. ‘Let it be tr [...] on the one hand that Christ by his Redemption, [Page 211]hath indeed procured no more for Paul and Peter, than for Judas and the Reprobate.’ Answ. But that is scarce true, when Paul says, Gal. 2.20. Who loved me, and gave himself for me. I cannot think, he meant no more, than so as he loved and gave himself for all the Reprobates in the world. This would not keep up the Honour of his Redemp­tion to the height, as he there pretends.

Pag. 31. ‘It is true, we come in the Name of Christ, to ask his Spirit and Grace; that is, we ask it through Christs Merits.’ A fair concessi­on, (which one would think was no less than giving away his cause: But he distinguisheth here.) ‘There is the Merits of his Person,’ as well as the Merits of his Death. Answ. That there was any Merit in his Death, it was from the Worthiness of his Per­son. But why could not Christ have procured our Reconciliation to God, and Salvation, by the Me­rits of his Person, as well as the effectual Vocati­on? And thus would not this Writer make Christs Death and Oblation, as he insinuates, that others make some part of his Mediatorship, more than needs.

Pag. 33, 34. ‘I must offer moreover, If Christ had purchased Faith and Repentance for some, which all have not, the Reprobate might here have some­thing to say, &c.’ Answ. No more to say, than a­gainst Gods Decree of Election, which yet he maintains. Will he allow the Reprobate to say, That the reason why he repented not, as the Elect did, is because God had decreed to give Repen­tance to one of them, and not to the other. Ac­cording to his Reasoning here, in regard of Gods decree of Election (which he holds with us) Christs Purchase and Redemption should as well be a [Page 212] mock to the Reprobate. But as God hath intended and promised, and Christ hath purchased Faith and Repentance for the Elect, so that they come certain­ly to believe and repent; they owe it unto Gods Grace, and Christs purchase. And as for others that fall short of Grace here, and so of Salvation hereafter, it is through their own fault. God, and Christ have done enough to leave them all without Excuse.

Other things I pass by, being spoken to before.

Now this Proposition, that Christ is the purcha­ser of Grace, may be of good use. As

(1.) This speaks encouragement to poor destres­sed souls, who have a deep sense both of their own weakness and unworthiness. Though thou art ne­ver so unworthy of Grace, yet Jesus Christ is wor­thy, for whose sake it may be freely Imparted to thee. Grant, that thou art unworthy, that he should own thee; yet surely he hath deserved to have a people in the world, that should own him indeed, believe on him and submit to him. He is worthy to have a people to serve and Honour him. And he hath taught us to pray, [Thy Kingdom come,] though we are unworthy to be Translated into his Kingdom. He is worthy to be our Ruler, though we are unworthy to be acknowledged by him, as his Loyal Subjects. He that hath Fought for us, Died for us, is worthy to be our Head, though we are unworthy to be his Members. Well, here is Encouragement for such as begin to enquire after him, only they fear, they should have no part in him, sear that they shall be rejected of him: Ra­ther if thou canst not be satisfied without Christ and his Grace, it is a sign, the Lord hath begun with [Page 213]thee, to bring thee over to himself. It is to be ho­ped thou art part of Christs purchase, which he will not lose. Converts are the Travel of his soul. And he is abundantly satisfied, to see this Fruit of his sorrows. When souls become willing to bow to his Scepter. It is the day of Christs Power, Psal. 110.3. It is the day of Christs glorious Con­quest, and Triumph; it is as a Coronation day to Christ, Cant. 3.11. The day of the gladness of his Heart. Let the thoughts of thy former unworthy carriage and disposition be humble, but not discou­rage thee. Remember, that he hath received Gists for men, yea, for the Rebellious also, that the Lord God may dwell among them. He hath sub­dued many a rebellious Creature by his Grace, and made them Loyal Subjects. And if now thou art lamenting after him, it is to be hoped, he is at work with thee.

Object. But they are so very few in comparison, that ever attain to an Interest in Christ, and saving Grace, that I know not how to hope, it should be ever so well with me.

Answ. If they were never so few, yet while there are any, and so long as the thing is possible, thou art to seek it above all things in the world: And if thou must die and perish, yet thou shouldst resolve to die and perish in pursuit after Christ, and Grace. If any place of Profit or Honour be to be dis­posed of, many will presently put in for it, will make Friends, and employ their Wit and Interest to obtain it; many will seek, though but one can go away with it: But here all that seek Christ and Grace aright, are in the way to find him.

(2.) You that are partaking of Christs purchase, [Page 214]that have received some Grace of his Fulness; re­member where you had it, and be, 1. Humble. 2. Thankful. 3. Watchful.

1. Be Humble, you may not say, my hand hath got me this wealth: Now I live, saith the Apostle, yet not I, but Christ liveth in me.

2. Be Thankful, O how thankful should you be for Christ, and how thankful to him? What praise is due to him, who hath loved us, and washed us from our sins in his own Blood, and sanctified us?

3. Be Watchful, to preserve Grace. Remem­ber what it cost: As David said of the water of the Well of Bethlehem, Is it not the blood of the men, that went in Jeopardy of their Lives? O precious Faith, which cost the precious Blood of Christ, to purchase it! when you are careless of maintaining and preserving Grace received, would not this Ar­gue, that you have very low thoughts of the pur­chase of Christs Blood? Did he not think it too much, to shed his Blood, to procure Grace and Peace for thee: And dost thou think any pains too much to preserve thine? Does not that deserve to be cherished with our Prayers and Tears, which cost the Blood of Christ, to procure it for us?

Sect. 11. PROP. XI. There is nothing required in the Covenant of Grace, or that the People of God can per­form, which can Merit at Gods Hand, but what the Lord promiseth upon such or such condition, is as much of Grace, as if it were bestowed without any Condition.

INdeed a Learned man observes, that according to Distributive-Governing-Justice, so Adam might have been said to Merit, doing all that could equally be required of him; that is, keeping the Law of Innocency. Yea, understanding Merit, or worthiness, as nothing else but a Moral aptitude for the reward; the Fathers are not to be condem­ned, that speak of [the Merit of good Works] mean­ing only according to the Distributive, Governing, Paternal Justice of God in the Law of Grace. But according to the terms of Commutative Justice (which giveth one thing for another, as in Buying and Selling) no Creature can possibly Merit at Gods hand, (vid. Mr. Baxt, Christian Directory, p. 129. sect. 3.1.2, 4. And Preface to Mr. Allain's Dis­course, [Page 216]&c. p. 10, 11.) Merit in this last sence [...] would utterly exclude, and deny Gods Benignity, and Mercy. As Beza in Luke 17.10. Sed & ipse [...] Leg is contextus omnem merendi dignitatem excludi [...] Nihil nisi prorsus gratuitam benignitatem promitten [...] ipsam observantibus: Cum ipsum quoque legale pa­ctum non aliunde quam à mera Dei benignitate pro­ficiscatur.

But further to cut off occasion from our Adversa­ries here. We grant the Obedience which the Faith­ful perform by the help of Gods Grace, is not to be reckoned among their sins. For coming from [...] right principle, and being directed to a right end, [...] hath what is Essential to an Action Morrally-good; though not coming up to that degree of perfection, which the Law in its Rigour doth require, it is not perfectly good. But this Imperfection is but gra­dual, and not such as specifieth in an evil action, for the kind of it.

Again, The faithful are worthy, [...], Rev. 3.4. God accounts them worthy, in his righteous Judg­ment, accounts them worthy of his Kingdom. But how worthy? Surely not in such a sence as would Derogate and take off from his Free-Grace, and Christs Merits. They are not worthy absolutely, considered strictly in themselves: But worthy for Christs sake, and worthy comparatively. Of the two, the Saints are more worthy than sinners. They are rewardable, being in that state, and capacity, to which the reward is graciously promised. And as there is some conveniency betwixt the Seed, and the Fruit, or Crop; betwixt holding out in the Conflict, and wearing the Triumphal Crown; be­twixt running out the Race, and bearing away [Page 217]the Prize; betwixt the Means, and the End; so betwixt the Obedience of the Faithful, and promi­sed Happiness. We may grant, they have Digni­tatem non-repugnantiae, & dignitatem condecentiae. (As Mr. Fenner.) They are not contrarily Affected, and Enclined, but in some measure disposed and made meet for Heaven. Though they have not Dig­ [...]itatem equivalentiae: They can do no service pro­portionable to such a reward, Rom. 8.17. So they are not worthy in strict Justice, without any thing of Grace or Favour shewn them; only it is worthy of God to reward them, not according to their slen­der service, but according to his own Bounty and Munificence.

Note, 1. It is of special Grace, Vid. Maldonat in John 15.16. col­lat. cum Gerhard. Har. c. 177. p. 1025. a pr. that any do perform the Conditi­on. And therefore the Creature cannot thus Merit any thing at Gods hand; but rather the contra­ry, upon this account God merits the greatest Love, and highest praises from such of his Creatures. In­deed they are hereby most deeply indebted to him, Deo autem nunquid dicimus, redde mihi quia dedi tibi? Quid dedimus Deo, quando totum quod sumus, & quod habemus boni, ab illo habe­mus? Nihil ergo ei dedi­mus. Aug. Cùm duo sint ad se invicem relata, meri­tum & debitum, profecto meritum est solius Dei, de­bitum vero Hominis est: li­cet adversarii haec inver­tant, Doceant (que) debitum esse Dei meritum vero Ho­minis. Rolloc. as they cannot but acknowledg to Eternity, Ephes. 2.8. By Grace ye are saved through Faith, and that not of your selves; it is the Gift of God. Nonne hoc modo & li­herum Arbitrium, & bonae intentiones, & preparationes fictitiae & meritae, & satis­factiones conticescant oppor­tet. Calo.

This Faith upon which Salvation is promised, [...] the Gift of his Grace, Phil. 1.29. [...]; there­fore Salvation, cannot but be of Grace too. When the Condition is of Grace; the benefit promised [...] not but be of Grace. How should that Merit [...] us, which is the free Gift of God, which he ( [...] special Grace) was pleased to bestow on us?

2. (As we have heard also) Christ hath purcha­sed saving sanctifying Grace for all those, who a [...] tain to it as well as Salvation thereupon. And hence it follows, that there is no proper Merit [...] in Christ. We are to thank Christ, both that [...] have Faith (any of us) and that Salvation is sun [...] to them that believe. And one says well: ‘How far is the performance of the con­dition from Meriting the thing pro­mised, Great. prapit. p. 198. when Christ Died for th [...] end, that God might justifie and save them th [...] perform it.’ Be thou faithful unto death, say [...] Christ, and I will give thee a Crown of Life. An [...] how impossible is it, that our being faithful un [...] death should Merit the Crown of Life from Christ, since it was he that purchased our Faith and Perse­verance? Surely Christ is before-hand with us here; nor can we come ever even with him.

How absurd is it to say, that Christ hath Merite [...] this for us, that our works should Merit? The [...] instead of being saved by Christ, we should rather be our own Saviours. So we might say, to the works of our own hands, (dipt in Christs Blood) ye are our Saviours. And what needed Christ to have Merited Heaven for us, if we were to merit it by our own works? see Gal. 2. ult. It is called the Purchased possession, in regard of what Christ [Page 219]hath done; not that we could purchase it by any [...]ing, we can do. And if it was purchased by Christ [...]r the Faithful, then surely there is no need, that [...]ey should purchase it anew. If they must merit [...]eaven, this would deny Christs having merited it [...]r them: I say, this were a denial of the merit of Christ, or a denial of Gods Justice in not giving [...]eaven to them, when it was purchased for them, [...]ccept they will purchase it over again. Or else [...]ey must think, that God is behind-hand with [...]em, if Christ hath Merited Heaven for them, and [...]ey merit Heaven themselves; one Heaven should [...]t be enough. What enemies are they to the [...]race of God, how hard would they make him, [...] take a double price for the same Possession?

Yea, the Opinion of mens merits would make [...]esus Christ the Redeemer indebted to his redeemed [...]es. O prodigious absurdity. Is it not plain that [...] hath power to give eternal life, that he gives [...]ernal life, Joh. 17.2. And would it not be a strange [...]ingling of heaven and earth, (horrible confusion) [...] a believer to come to Christ, and demand of him, [...]rd give me the life and happiness, which I have [...]rited at thy thy hands? Rather is it not he, that [...]erited for his people, and so hath it put into his [...]ds to give them?

Object. But if salvation was purchased by Christ, [...] believers, will it not follow, that it is not of [...]eace?

Answ. No: it is given for no merits of theirs; [...]ough for the merits of Christ. Indeed it is of [...]stice to Christ, because he hath merited salvation [...] believers: but of grace to them, because they [...]uld no way merit it. But if one supposeth any [Page 220]merit in them; he therein denyeth, and directly [...] poseth that of the Apostle Paul, That they are sa [...] by grace. If of grace, then not of their own [...] rit; If of their own merit, then not of grace.

3. How utterly impossible it is, and there [...] incredible, that the most eminent Saint should [...] heaven, who must (with Iacob,) acknowledge [...] self less than the least of mercies, and for the ve [...] least of his sins deserving no less than hell? Tho [...] his sins are pardoned, that he is not bound over [...] hell and condemnation; yet the reatus simplex [...] maineth, that we must say of such a pardoned sin­ner; if God should deal with him according to [...] deserts, he could look for nothing but hell.

If a believing, repenting sinner, if the most hum [...] mortified sinner in the world should merit forgi [...] life and happiness; then their must be more g [...] ness, necessarily supposed in his faith, repentance obedience, than there is evil in his sins: But there more evil in one sin, than there is good in them perfect obedience of any creature. And if the was more good in a Saints obedience, than evil his sins; then what need had such of the satisfacting of Christ; Then Christ dyed in vain for them w [...] might have satisfied for themselves.

Again, while the sins of a believer do in the own Nature deserve hell, if he could merit hea [...] on the other hand by his obedience, then it would [...] low, that the same person, at the same time sho [...] deserve both to be pardoned, and to be condemne [...] should both deserve heaven and hell, so the penite should be saved, but the sinner damned.

4. How impossible is it that the condition of [...] [Page 221]Covenant of Grace should be meritorious, when this [...]ever necessarily included, indispensible required, is part of the condition, that we do utterly renounce [...]ur own righteousness, disclaim all self-merit, [...]elf-worthiness, that we see our misery and despe­ [...]ate lost estate without the free grace of God in Christ, that we freely acknowledg our iniquity, and [...]deservings at Gods hand, and put no confidence [...] the flesh. Yea we should be ashamed, and con­ [...]ounded in our selves, even when the Lord is pacifi­ [...]d towards us. And Jesus Christ hath told us: Eve­ [...]y one that exalteth himself, shall be abased, and he [...]hat humbleth himself, Theologi Reformati me­ritò vocem meriti re­pudiant, quia sonat aliquid superbum. Le Blank Theses. Quomodo fides justificet, Sect. 57. p. 22. shall be [...]xalted. And hath taught us, when we have done what is com­ [...]anded, to say, (i. e. to believe [...]d acknowledg seriously) that [...]e are unprofitable servants, [...]nd deserve not so much as [...]hanks from our Lord and master. Luk. 17.9, 10.

And could men doe all, the Co­ [...]enant of Grace requires, Si quis devotus, si quis solicitus, si quis spiritu fervens, cave­at sibi ne suis fidat maritis, ne suis in nitatur operibus, alioqui nec hujus­cemodi quidem a­nimum intrat gra­tia. Bernard. In Annum Dom. ser. 3. the Co­ [...]enant of Grace requires, that is [...]epent of sins past, turn from sin, [...]d set upon a strict course of obe­ [...]ience for time to come, &c. [...]nd onely fail in this one point of saclaiming self-righteousness, and [...]elf-merit, to abide by the merit [...]d righteousness of Christ alone, [...]procure their acceptation with God, and salvation; I say, could men do all, that [...]e Covenant of Grace requires, besides this: but [...] stead of denying, and going out of themselves, [...]ould relye and depend on their own righteousness [Page 222]as meritorious of the favour of God, &c. they wo [...] find this but a smoother and cleanlier way to hell [...] know not how better to express it, than in the wo [...] of a late Writer. ‘As Works every way per [...] and meritorious (supposing their were any [...] would in themselves hinder pardon by Chr [...] death, being essentially (in their own Natures) [...] consistent; so a mans conceiting his works me [...] ­rious, is by Gods Law of Grace, excluded [...] any interest in this propitiation, for he hath [...] it a part of the Condition, that men be sensible their unworthiness and undone estate with Christ and pardon.’ Thus let men go never so [...] do never so much, yet an opinion of merit were nough to spoil all they doe, and enough to de [...] them utterly of all saving benefit by the Cove [...] of Grace, they not coming up to the condition o [...] To stand upon our own worthiness, is to fall [...] Grace, Gal. 5.4.

5. To hold the best works of the most grace souls meritorious, is to deny the Covenant of Gr [...] A Covenant of Grace it cannot be, if it requ [...] and insists upon meritorious works. Grace and [...] are [...] inconsistent. Though Grace will [...] well enough with Christs merit, yet not with [...] merit of Saints (as I shewd before.) If Salvation [...] by meritorious Works of our own, then not of G [...] If it be of Grace, then not by Meritorious w [...] of our own. And to talk of meriting Ratione [...] ti: Si opera merentur vitam Aeternam ex pacto & ordi­natione Dei; non merentur eam inerinsecasua dignita­te. Alting. Elenct. p. 801. By virtue of Gods [...] venant and Promise, W [...] is it, but clearly to sub [...] the thing they would word [...] blish? What is it but to [...] [Page 223]upon their own Swords, to contradict, and confute themselves? That good works are not meritorious of deaven and Happiness of themselves, but only the Lord hath promised Life and Happiness in that way, (let them talk what they will,) this is a plain [...]roof, that they merit not at all by way of Condig­ity, or in respect of Commutative Justice; but [...] is of Gods free Grace to promise such a reward, [...]ndeserved.

Indeed the Popish Doctors Hobble miserably in [...]heir Disputes about the Merit of mens works. [...]ome of them teaching, that good works Merit by [...]irtue of Christs Merits; others, by virtue of Gods [...]romise, and compact. Some holding that they me­ [...]it ex justitia, of strict Justice; others, that they [...]erit ex gratitudine, as if God was bound, at least [...] a way of Gratitude to reward them so. Direct­ [...] contrary to Luke 17.9, 10. But no wonder that [...]hese Babel-builders have their Language thus con­ [...]onfounded.

I know the word [Merit] hath sometimes been [...]ed very improperly to signifie no more, than sim­ [...]ly to obtain. As in the speech of Cain, [mine Ini­ [...]ity is greater, (according to the Vulg. Lat.) [...]am ut veniam merear. See more in Bishop Mortons Appeal for Protestants, l. 2. c. 2. sect. 3, 4. & Antidot. contra me­rita. c. 3. sect. 3.] When [...]thing is more abhorrent from [...]eason; than that sin, any sin [...]ould deserve, or merit forgive­ [...]ss. What? Both deserve par­ [...]on, and deserve punishment? what [...]n be a plainer contradiction? Doth the same [...]ountain send forth sweet water and bitter, salt wa­ [...]r and fresh?