WITH reſpect to the grace of the covenant: I uſe the word Grace, to ſignify freely, and ſo to exclude merit, or the deſert of the Creature, (which I underſtand to be the common acceptation of the word grace in Divinity) now there are but two ways of meriting or deſerving that I know of, which are diſtinguiſhed into Condignity and Congruity: Merit of condignity is the giving as much, or doing as much for any thing as it is worth, therefore this kind of merit never had any place in religion; for who among moſt perfect creatures, even of the celeſtial order, could give or do as much for heaven and glory as they are worth? or who among the guilty race of fallen men, can do as much for God, as to deſerve his own juſtification? or that God ſhould unveil his perfections to him, and grant him the free communications of his love and mercy, and the gratifying enjoyment of himſelf? which is but an early heaven, an earneſt upon earth, of that full inheritance above.

Merit o • congruity is only deſerving any thing in order of fitneſs or agreeableneſs; hence when God created men and angels, in knowledge, righteouſneſs, and true holineſs, capable to ſerve and honour him perfectly; it was but fit or ſuitable to diſplay his glory and perfections to them, and promiſe them the full enjoyment of himſelf in an eternal heavenly ſtate, correſpondent to their ſerving him perfectly as probationers for a time. Now this merit of congruity was the condition of the firſt covenant, but hath no place in the ſecond, or covenant of grace: for ſuch defilement, imperfection, and iniquity, cleaves to the beſt of our ſervices, as renders it intirely unſuitable, that the doers of them ſhould be juſtified or ſaved on their account: on the contrary, we deſerve eternal damnation for their in perfections: hence without ſhedding of blood is no remiſſion, and heavenly things muſt be purified. Heb ix. 22, 23. Agreeable to the ancient repreſentation of Chriſt by the high prieſt. Exo. xxviii, 38. That Aaron may bear the iniquity of the holy things, which the children of Iſrael ſhall hallow in all their holy gifts, &c. Now if every poſſible way of meriting, be excluded (as we ſee) from the covenant of grace, juſtification and ſalvation, (as to any thing we can do) muſt be freely beſtowed, as is declared, Rom. iii 24. Being juſtified freely by his grace; and vi. 23. The gift of God is eternal life. And if the gift of God is eternal life, ſurely eternal life is God's gift; and what can be more free than a gift? Suppoſe, when the ſecond covenant was made with Adam, and in him with his poſterity, they had (for the time enſuing) been rendered capable to ſerve God perfectly, ſo that it would have been congruous to give them heaven on that account, (which is far from the true ſtate of things) yet ſuch a covenant could not be a covenant of grace, but of debt, and what could compenſate for time paſs'd, and injuries done? A ſervant whoſe time and whole ability is due to his maſter, can never make up black days, or compenſate for injuries. Hence, it became infinitely reaſonable, that the new covenant ſhould exclude every kind of merit, and be founded upon another covenant, viz. that of redemption; which is a covenant to repair breaches, and demands the taking of life, ſhedding of blood, and a complete ſatisfaction for injuries done to infinite honours; which ſatisfaction, the life and blood of all mere creatures, could not make in a finite time; therefore it muſt be the blood of the ſon of God, who is conſidered as a Lamb ſlain from the foundation of the world. Rev. xiii. 8. Here God appoints himſelf another ſeed (not inſtead of Abel whom Cain ſlew, but) inſtead of Adam, whom the Devil ſlew: hence, when the ſecond covenant was made with Adam, and in him with his poſterity, as he was made a foederal or covenant father, this ſeed is ſpoken of, as one to bruiſe the ſerpent's head, whoſe blood is the foundation upon which a covenant of grace can be made with man; hence called the blood of the covenant or teſtament. Luke xxii. 20. Heb. ix. 20. Ex. xxiv. 8.

Secondly. I was to ſhew, that all men are included in this covenant: And in order to this,

1. I obſerve, that this covenant was eſtabliſhed to and with Adam; for it was made immediately after the fall, before Adam had a ſon, as appears Gen iii. 15. Now although ſome ſuppoſe, when the covenant of grace was made, all was paſs'd by but the elect; yet I have never underſtood that thoſe perſons held Adam to be paſs'd by, as a non-elect; but that it has generally been believed he was of the choſen, and was ſaved. Now it appears altogether unreaſonable to me, to ſuppoſe, that God would chooſe him who had betrayed ſo great a truſt, and done ſuch infinite injury to God and his own poſterity, and paſs by ſome of his poſterity, who had only ſinned in his repreſentation: chooſe the ruiner, and paſs'd by the ruined. Surely ſuch are not the moſt grateful repreſentations of him, who declares he has no pleaſure in the death of a ſinner!

2. It appears infinitely reaſonable to me to ſuppoſe, (that as Adam had ſuſtained ſo great a relation to his poſterity in the firſt covenant, as to be their repreſentative for life and death, heaven and hell, and had actually ruin'd them all) when God condeſcends to covenant with him again, that if it be poſſible, God will give him ſome ſuch relation to his poſterity, as ſhall let him ſee, they are not damn'd barely on his account; and nothing ſhort of making him a foederal father, could make ſuch a diſcovery to him; for as there can be but one covenant of grace, ſo if that doth not propoſe, and promiſe ſalvation to his ſeed (who are yet unborn) as well as to himſelf, he can ſee no way for their ſalvation at all: And O how gloomy and melancholy a conſideration muſt be inferred, if Adam underſtood the covenant as many do in theſe days! ſci. that the greater part of his poſterity was paſs'd by in making the covenant, reprobated, and left to periſh in a ruin that himſelf had brought upon them. Such a ſtate of things, ſeems to be hardly conſiſtent with the comfort of that good man, when we conſider the importance of his relation to his poſterity.

3. But we are ſure it was poſſible for God to make ſuch a covenant with Adam, as to confer on his poſterity foederal holineſs, or a new covenant relation of ſonſhip to God; for ſuch a form of covenanting was after exemplified with Abraham; and ſurely that form of covenanting was according to the original pattern. The form of covenanting with Abraham, we know, was, that the whole family are included; father, ſon, ſervant born in his houſe, or bought with his money of the ſtranger, Gen. xvii 12, 13. The unborn ſeed of both are included in the covenant, and if they are not dealt with as ſuch, the covenant was null and void with reſpect to them, ver. 14. Yea, the females are incovenanted with the males, (as I could abundantly prove, was it denied) tho' incapable of the formal external ratification of the covenant by circumciſion. I ſhall ſay no more at preſent, but that the females in Iſra • l were ever treated as God's covenant people; and the daughters might not marry with the uncircumciſed. Gen. xxxiv. 14. Now that God did ſo covenant with Adam, as to include all his poſterity, will appear, if we conſider a few things. 1. That we have no Hint of any covenant made with Adam's ſeed, ſci. Cain and Abel; yet they are God's covenant children; for it belongs to none but ſuch, to uſe the modes of the adminiſtration of the covenant of grace; and offerings and ſacrifices have no relation to any other covenant. We are ſure God inſtituted this ſervice, and enjoined it them either immediately himſelf, or mediately by their fathers, who alone can be ſuppoſed to be their inſtructors in this caſe, as Gen. iv. 3, 4. 2. We read nothing of any coming into the preſence of the Lord, but only of going out: Now the place of God's preſence is the church, Pſal. cxxxii. 13, 14. There is abundant proof of this in the word of God; and Cain's going out from the preſence of God, can mean nothing elſe but apoſtacy from God, and throwing off the yoke of a covenant relation to him; which Cain could not have done, had he not been a church member: and where did Cain ſuſtain ſuch a capacity, but from the terms of the covenant, the father and the child? 3. That. theſe were the terms of the covenant, will appear in Seth's family, who are all called children of God throughout their generations, until the flood, Gen. vi 2. The ſons of God ſaw the daughters of men, that they were fair; and they took them wives of the daughters of men. By ſons of God, can be underſtood no other than Seth's poſterity; and by daughters of men, Cain's; in which account we can't but know, male and female of the former, are God's children, and neither male nor female of the latter; for ſurely it was lawful for the ſons of Seth to marry. But if the daughters of Seth were not daughters of God alſo, they had none but daughters of men to marry with; which we ſee was unlawful: and conſequently, it was as unlawful, for the daughters of God, or of Seth's poſterity, to marry with the ſons of men, or of Cain's poſterity. But how came Seth's poſterity to be children of God, above Cain's? It was not their being regenerated, or their pious and virtuous living: no, it is the wickedneſs of theſe ſons of God, that is mention'd as the cauſe, why God will deſtroy men from off the earth by a flood, Gen. vi. 2, to 13, and God ſaw that the wickedneſs of man was great in the earth; while Noah only was found righteous in his generation, chap. vii. 1. "Their ſon ſhip therefore above the poſterity of Cain, could he no other than a covenant relation from their father Adam, which Cain and his poſterity had forfeited and loſt, by his going out from the preſence of the Lord God was willing Cain ſhould have his proper primogeniture, or place of firſt born; which Cain ſeemeth to ſuſpect, by the manner of God's ſpeaking to him, if thou doſt well, ſhalt thou not be accepted? and unto thee ſhall be his deſire, and thou ſhalt rule over him, Gen. iv. 7. and when Cain had ſlain leis brother, God did not excommunicate him, but brands him with going out voluntarily; Cain went out from the preſence of the Lord, Gen iv. 16.

By all which we learn, how unwilling God was, there ſhould be a generation of heathen, or uncovenanted people; and we ſee how highly God reſents that heathen race, diſclaims all relation to them, calls them ſons of men, and will even drown his own children for marrying with them. — 4. If Cain and Abel became church-members, from the very nature of the covenant, the father and his ſeed; then they being God's covenant children, their ſeed's right cannot be denied; and ſo the right of church memberſhip, and a covenant relation to God, runs to •• ed's ſeed forever; as was exemplified in Seth's poſterity: for altho' they were generally deſtroyed by the flood, yet not individually, Noah being found righteous in that generation, his ſeed's right after the flood, is as good as before: for the covenant is the ſ • m •• and God never de 〈◊〉 cov • nant rel •• ion of ſonſhip and Church member 〈…〉 of the ſeed of • d • m, until they, by their 〈…〉 as was ex-ex • mp •••• 〈…〉 infant poſterity 〈…〉 •• pen • 〈◊〉 their father's 〈…〉 the Lord in covena •• 〈…〉 do in i •• ancy, and liv • 〈…〉 God, or ••• om under his 〈…〉 Eph. ii. 4. 〈…〉 world; when they 〈◊〉 to years, they know 〈…〉 about it. Hence 〈◊〉 , that w • •• a • of Cain's going out of the preſence of the Lord, b •••• we read of 〈◊〉 coming in; for he was in, before he could go out, or come in, of himſelf, and th • •• ſt thing he can do in theſe reſpects, is to go out; a •• • o if parents had not diſinherited their children, the whoſe world muſt have been the church, God's children, and covenant people to this day; and would be ſo to the end of time, if not ſo diſinherited. After the flood God ſpake to Noah, and his ſons with him, ſaying, and I, behold, I eſtabliſh my covenant with you, and with your ſeed after you, Gen. ix. 8, 9 Here the ſeed are expreſſed, with a covenant eſtabliſhed with them, as fully as with the parents; and what comfortable encouragement, without this, could there be, to be fruitful, and multiply, and repleniſh the earth? ver. 1 and 7, or fill it, as the word repleniſh ſignifies: and God's bleſſing Noah and his ſons, with the ſubjection of beaſts, or a dominion over them, could yield but cold comfort, if their ſeed are not the bleſſed of the Lord with them; but we ſee they were: and here the whole world are the church again; and their ſeed after them, as ver. 9, are all the human creatures that ever ſhall be born.

5. If infants did not belong to the original draught of the covenant of grace, but muſt be taken in upon their own actual believing, when come to years; then their covenant relation to God, in Abraham's day, was an appendant of the Theocracy that he was under, and muſt be aboliſhed with it, and then where is our right to infant baptiſm? However, I think the caſe is out of all doubt, from the reaſons and arguments already uſed, that the covenant was made and eſtabliſhed with Adam, and his infant ſeed; and as all, male and female, are his deſcendants; ſo the covenant of grace includes all, as really as ever the covenant of works did: it is no more a reaſon, that the heathen are not in the covenant of grace, becauſe they receive no actual benefit from it, than it is, that all were not in the covenant of works, becauſe they reap no advantage. For we ſee, children can as well be bereaved of foederal holineſs, in the covenant of grace, by parents' miſconduct, as of real holineſs in the covenant of works, by the miſconduct of Adam.

Thirdly. I was to ſhew, that the covenant of grace is conditional.

But before I come directly to the point, I will premiſe a few things. 1. That a covenant muſt exiſt before it can be conditional; therefore, what God doth for man, before a covenant is made with him, cannot be obtained by any condition to be done on man's part; for conditions ſuppoſe a covenant. 2. That a covenant muſt (as it is a compact by which God and men are to conduct themſelves, by obligations) be fairly exhibited, and the terms underſtood, and ſuch as can be complied with, and are ſuitable to be complied with. 3. The covenanting parties muſt know they are parties concerned; otherwiſe the covenant is a counterfeit and, cheat. 4. A covenant muſt be ratified, or eſtabliſhed, in order to its being obligatory, on the parties concerned. The ſealing of a covenant, cannot be a condition of that covenant, becauſe it is not binding 'till it be ratified: a covenant may be owned and confirmed, and yet not one condition of it ever performed, and all the good conditionally promiſed, forfeited and loſt. There is no doubt but men are under obligations to join themſelves to the Lord in covenant, when God will covenant with them, but theſe obligations ariſe from a natural, and not foederal relation to God. 5. That God has ever choſen to treat with men under the bonds of a ſolemn covenant, ratified by oath, or viſible ſeal, of bot • ; ſee Gen. xiii. 11. Ezek. xvi 8. and Heb. vi. 17. and has ever conſidered a people in covenant with himſelf, in very happy circumſtances, in compariſon of an uncovenanted people, ſee Gen. vi. 3. My ſpirit ſhall not always ſtrive with man. Num. xxiii. 21, 23. The Lord his God is with him; there is no enchantment againſt Jacob. Duet. xxxiii. 27, 29. The eternal God is thy refuge; happy art thou O Iſrael. Mat xv. 24, 26. I am not ſent but unto the loſt ſheep of the houſe of Iſrael; it is not mete to take the children's bread, and caſt it to dogs. Luke xv. 31. Son, thou art ever with me, and all that I have is th • ne. Rom. xi. 17. And with them partakeſt of the root and fatneſs Cant. viii. 10. I am a wall, and my breaſts like towers; then was I in his eyes, as one that found favour. But as Balaam of old, ſaid, Numb. xxiii. 10. Who can count the duſt of Jacob? ſo ſay I, who can count 〈◊〉 expreſſions of kindneſs, that there are in the word of God, towards his covenant people?

I now come directly to the proof of the third thing propoſed, viz. That the covenant of grace is conditional. N • w all muſt allow, that this is the only covenant, in which life and ſalvation is propoſed, and promiſed to any of the children of men; the only covenant in which he treats with them about life and happineſs; and that it is fairly exhibited, and the terms intelligible and reaſonable; that the parties concerned are God and the viſible Church, between both the parties: Hence I query, how are God's covenant people, or the viſible church, to expect life and ſalvation? Are they promis'd abſolutely or conditionally? To which I anſwer, if they are abſolutely promis'd, all in the covenant muſt neceſſarily be ſaved; it is impoſſible to evade this concluſion, from theſe premiſes: but in order to deny the conditionality of the covenant, that I am inſiſting upon, it is denied, that any were in the covenant of grace really, but only the regenerate; others only viſibly. Now if I can prove, that all the viſible church, were really in covenant, the argument will ſtand in full force. And here I ſhall examine this diſtinction, between Reality, and Viſibility. To be viſibly in covenant, is to be in covenant, ſo as to be ſeen in covenant: but if they are not really there, they cannot be ſeen there; and viſible church-memberſhip, is a mere imaginary idea, i. e. a nothing. But do not God and men ſee the church really in covenant, i. e. the viſible church? or is it only fictitious men? who in one breath ſay, they ſee a people in covenant, and their ſeed foederally holy, and in the next they ſee nothing really. One might have thought, common ſenſe would not be turned quite out of doors, to gratify a miſtake.

If God tells me, that viſible church members, tho' unregenerate, are in the covenant of grace; I think I do well to believe, he ſaw them really there; or muſt I believe, he tells me of that which hath no reality? God ſaith, the ſons of Seth were his ſons • urely none will ſay they were regenerate; for Noah only was found righteous in that generation, Gen. vii. 1. If they were not really in the covenant of grace, they were not really his ſons; for one is as real as the other; and if they were not really in, they were really out, and are no more God's children than Cain's poſterity. To uſe the words viſible church, to diſtinguiſh it from the inviſible, or regenerate elect, is undoubtedly very proper: but to uſe them in oppoſition to a real church, is a manifeſt ſelf-contradiction: for viſible exiſtence, is real exiſtence; and the viſible church as really exiſts, as the inviſible. To ſay, the viſible church has no real exiſtence, is to make her only an imaginary, or fantaſtical church; ſhe exiſts only in fancy, but bath no more reality, than a pious man without honeſty, or heaven without holineſs: and is this chimerical church, that glorious one, that hath ſo much occupied the pen of the wiſe and learned, and godly, to defend? Let it not be told in Chriſtendom, leſt Anabaptiſtry triumph. I am very ſenſible, it has been tenderneſs for the ſupport of the grace of the new covenant, that has crowded the beſt of men, to deny unregenerate men being really in the covenant of grace; as knowing, if that was allowed, they would have a right to ſpiritual promiſes, or the promiſe of ſpiritual bleſſings; and for natural men to have a right to the promiſes of ſpiritual bleſſings, they ſuppoſed to be inconſiſtent with free grace: but this I ſhall ſhew is a miſtake, hereafter, and at preſent proceed to ſhew, that the viſible church is really in ſolemn covenant with God. And having ſpoken of Seth's unregenerate poſterity, as being owned of God for his covenant children, under the firſt diſpenſation of the covenant of grace; I ſhall next prove from Iſrael, under the ſecond diſpenſation; and full to the purpoſe is that xvith chap. and 8th ver. of Ezekiel, Yea, I ſware unto thee, and entered into a covenant with thee, ſaith the Lord God, and thou becameſt mine. This could be no other but the covenant of grace; for in relation to any other, there was never found with God a time of love ſince the fall; and by no other, was the blood or defilement of ſinners, ever to be waſhed away. The time of this covenanting, was when God called Abraham, as ver. 3, Thy birth and thy nativity is of the land of Canaan, thy father was an Amorite, and thy mother an Hittite; and before God covenanted with them, they were as helpleſs as a new-born babe: the covenanting therefore here ſpoken of, was with their father Abraham, and yet made theſe his children, ſo long after, God's children; he owns them for his; and thou becameſt mine; which is a manifeſt proof of foederal holineſs. That they were unregenerate, of whom theſe things were ſpoken at this time, is evident; for the deſign of this prophecy was, to make Jeruſalem know her abominations, ver. 2. and her vileneſs is deſcribed throughout the latter part of the chapter; I ſhall cite a few in ſtances. Ver. 20. Thou haſt taken thy ſons and daughters, whom thou haſt born unto me, and theſe haſt thou ſacrificed unto them, to be devoured thou beſt ſlain my children, and delivered them to cauſe them to paſs through the fire for them. Ver. 21. that is their images. Ver. 17. And I will judge thee as women that break wedlock, and ſhed blood, and I will give thee blood in fury and jealouſy, ver. 38. &c. From all which accounts, it is fully evident, if God may be believed, that theſe unregenerate Iſraelites, were parties with whom the covenant of grace was made and ratified; I ſware unto thee, and thou becameſt mine. To the ſame purpoſe is 2 Chron. xxxvi 15, 16 The Lord God of their fathers ſent to them, riſing up betimes, becauſe he had compaſſion on his people, and on his dwelling place. But they mocked the meſſengers, and deſpiſed his words, until the wrath of the Lord aroſe againſt his peoples, 'till there was no remedy. Alſo Iſai. v. 7. For the vineyard of the Lord of hoſts is the houſe of Iſrael, and the men of Judah his pleaſant plant: and he looked for judgment, but behold oppreſſion: for righteouſneſs, but behold a cry. See alſo chap. i. 3. My people do not conſider. Alſo Iſ. lxiii. 17, 18, 19. The tribes of thine inheritance; the people of thy holineſs; we are thine. Jer. iii. 14. Turn, O backſliding children, ſaith the Lord, for I am married unto you. L • ſtly, Rom. xi. 17. If ſ • me of the branches be broken off; which they could not, if they were not really in the covenant, neither could they if they had been regenerate. How great a multitude of texts could I cite to the ſame purpoſe? But thoſe I have cited, ſhall ſuffice in this form of proving; and I ſhall proceed to another, and ſay, 1. He that is not really in covenant, hath no right to offer ſacrifices; but unregenerate Cain had ſuch a right, therefore really in covenant. 2. They that were not really in covenant, had no right to eat the paſſover; but the unregenerate circumciſed Iſraelites, and ſtrangers that ſojourned with them, had a right to eat the paſſover; therefore really in covenant. Ex. xii. 48. No uncircumciſed perſon ſhall eat thereof. 3. No one out of the covenant of grace, had a claim to the promiſes; but the unregenerate circumciſed Jews, had ſuch a claim; therefore really in the covenant of grace Acts ii. 39 The promiſe is to you; and Rom. ix. 4 who are Iſraelites, to whom pertaineth the covenants and the promiſes. I think I have more than ſufficiently proved, that the viſible church is really in ſolemn covenant with God; and as the covenant of grace, is the covenant of promiſe, ſo 〈◊〉 and ſalvation i • promiſed to all that are i • it; therefore the argument returns, if life and ſalvation are abſolutely promiſed; all in the covenant of grace, muſt be neceſſarily ſaved; but that they are not; therefore the covenant is conditional: if there was no condition, there could be no ſuſpending term.

But more fully to evince this hypotheſis. I obſerve, unregenerate men, really in the covenant of grace, are ever treated with conditionally, under all the diſpenſations thereof, Gen. iv. 7. If thou doeſt well, ſhalt thou not be accepted? Deut. xxix. 12, read to 25. That thou ſhouldeſt enter into the covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day: that he may eſtabliſh thee to day for a people unto himſelf, and that he may be unto thee a God, as he hath ſaid unto thee, and as he hath ſworn unto thy fathers; leſt there ſhould be among you man or woman, family, or tribe, whoſe heart turneth away this day from the Lord our God; the Lord will not ſpare him; then men ſhall ſay, becauſe they have forſaken the covenant of the Lord God of their fathers, which he made with them, ver. 25. See chap. xxxii. 5, to 29. They have corrupted themſelves; a perverſe and crooked generation; for a fire is kindled in mine anger, and ſhall burn unto the loweſt hell; O that they were wiſe, that they would conſider their latter end! Iſai. xlviii. 17, 18. Thus ſaith the Lord thy Redeemer, the Holy One of Iſrael, I am the Lord thy God, which teacheth thee to profit; which leadeth thee by the way that thou ſhouldeſt go. O that thou hadſt hearkened to my commandments, then had thy peace been as a river, and thy righteouſneſs as the waves of the ſea. Luke xiii. 34. How often would I have gathered thy children together,— and ye would not! John i. 11. He came unto his own, and his own received him not. Rom. x. 21. But to Iſrael he ſaith, all day long I have ſtretched forth my bands unto a diſobedient and gain-ſaying people. Rev. ii. 21, 22. And I gave her ſpace to repent, and ſhe repented not; I will caſt her into great tribulation, except ſhe repent. And iii 18. I counſel thee to buy of me, &c. All theſe texts ſpeak of a people really in covenant with God; propoſe to them the ſalvations of the covenant of grace, and yet no other way than conditionally.

But that the covenant of grace can be, and is conditional, I more fully ſhall make manifeſt from Rom. iv. 13. For the promiſe that he ſhould be the heir of the world, was not to Abraham, or his ſeed, thro' the law, but thro' the righteouſneſs of faith. Now, that by the world, is in this text, to be underſtood the land of Canaan, if we conſider a few things, will appear, 1. That the land of Canaan was expreſsly given to Abraham, and his ſeed, Gen. xvii. 8. or promiſed to be given; hence in Heb. xi. 8. called the land of promiſe. 2. That the exerciſe of faith was a condition to which the land was promiſed. Heb. iii. 19. So we ſee they could not enter in, becauſe of unbelief; and the apoſtle tells us, that which is of faith, is of grace, Rom. iv. 16. And ſeeing that land was promiſed of grace, and to faith, and was a type of the heavenly reſt, or reſt in Chriſt by faith; ſo the way of obtaining it, was fit to be an example, of the way of' obtaining juſtification, or ſalvation: hence is the apoſtle's reaſoning in the ivth to the Hebrews, when he ſaith, The goſpel was preached to the Jews, in the promiſe of the land of Canaan, ver. 2. but the word preached did not profit them, not being mixed with faith in them that heard it; and ver. 6. They to whom it was firſt preached, entered not in, becauſe of unbelief; the entering not in of thoſe to whom it was firſt preach'd, means their not entering into Canaan, which was promis'd to them; for upon this the apoſtle founds all his exhortation to the Hebrews, both to fear, as in ver. 1. and to labour, leſt any man fall after the ſame example of unbelief; as in ver 11. Now the ſum of what I have here proved is this, viz that the promiſe of the land of Canaan was a gracious goſpel promiſe, and that the land was to be obtained by faith, and not by the works of the law; and ſo a fit pattern by which to prove juſtification to be of grace; and hence it is, that the apoſtle uſeth the argument to that end, Rom. iv. 13. But let the apoſtle in this text, mean what he will by the world, this we have found, viz That the land of Canaan was a world promiſed, exactly according to the apoſtle's account here, viz. that Abraham and his ſeed ſhould be heirs of it, and that, not through the law, but through the righteouſneſs of faith. Now tho' the promiſe of the land of Canaan, was a gracious goſpel promiſe, and to be obtained by faith, in oppoſition to obtaining of it by the works of the law; yet they to whom the promiſe was made, many of them, never obtained it, for want of complying with the condition; this the apoſtle proves, Heb. iii. at large, ver. 18, 19; and in chap. iv. 1, 11, proves, that thoſe to whom the promiſe is made o • entering into Chriſt's reſt, or into ſalvation by faith, may not obtain it, for not complying with the condition, to which the pomiſe is made. Let us therefore fear, leſt a promiſe being left us of entering into his reſt, any of you ſhould ſeem to come ſhort of it; let us labour therefore to enter into that reſt, leſt any man fall after the ſame example of unbelief. Nothing need be more plain than this, viz. that to fall after the ſame example of unbelief, is for thoſe to whom the promiſe is made in the covenant of grace, not to obtain the ſalvation promiſed, becauſe they do not comply with the condition, to which the promiſe is made. But laſtly, if there is no coming ſhort of things promiſed in a pure covenant of grace, for that there are no conditional ſuſpending terms; then for God ever to declare, that men with whom the new covenant was made, periſhed for want of complying with a condition; was, and is, to declare, that the covenant in which he treated with them, tho' called new, yet was the old covenant of works; which is blaſphemous once to ſuggeſt. From all which it appears, the covenant of grace is conditional.

Fourthly. I was to ſhew there muſt be life, or no covenant.

Here I obſerve, that it is the covenant of grace, reſpecting the ſalvation of periſhing men, that I a •• conſidering; and if all theſe with whom God made, and ratified this covenant, are not parties concerned, it is •• poſſible it ſhould be a covenant with them nor concern'd in it; and if they are taken into it, it is a counterfeit with reſpect to them, if life is not to be obtained. And ſeeing it is impoſſible for God to counterfeit covenants; we are ſure there is life and ſalvation for all that God ſ • th are in the covenant of grace; and as I have ſhewn, that all the ſeed of Adam were foederally holy, until they were diſinherited by breach of covenant; ſo it muſt follow, that they were all parties concerned, and that the covenant of grace contained life and ſalvation for them. Hence it is, that Moſes could call heaven and earth to record, that he had ſet before God's covenant people, lif • , Deut. xxx 19. and Jeſus could weep over Jeruſalem ſaying, How often would I have gathered thy children; and, if thou hadſt known in this thy day, the things which belong unto thy peace, Mat. xxxiii. 37. Luke xix. 42. But what hath the names grace and ſalvation, to do with a covenant, that can only ſink the greater part of theſe with whom it is made, deeper into hed? And yet this muſt re the caſe, it ſalvation in the covenant, was provided for none but ſuch as are ſaved: when Jeſurun waxed fat, forſook God, and lightly eſteemed the Rock of his SALVATION; a fire was kindled in God's anger, which ſhould burn to the lowest hell, Deut. xxxii. 15, 22. God the Rock of his SALVATION, in the new covenant, and no ſalvation for him in the new covenant; and yet for being in the new covenant, muſt be burnt in the loweſt hell. Tho' the number of the children of Iſrael be as the ſand of the ſea, a remnant ſhall be ſaved, Rom. ix. 27. If there was ſalvation in the covenant of grace, for none but this remnant; then but a remnant could be ſaved: And all except that remnant, muſt burn in the loweſt hell, for their misfortune in being the children of Iſrael, and ſo foederally holy. Such divinity cannot be true; therefore there muſt be no life, or no covenant.

Object. If life and ſalvation are in the covenant of grace for all men, without diſtinction, then Chriſt ſhed his blood for all; and ſeeing all are not ſaved, be muſt have ſhed his blood in vain; which can't be allowed.

Anſwer. You ſay, for Chriſt to ſhed his blood in vain, can't be allowed, but I ſay, for God to make a new covenant with a people reſpecting the ſalvation of their immortal ſouls, is impoſſible, if ſalvation for their immortal ſouls is not in it: Yourſelf allow in the objection, life and ſalvation can't be in the covenant for ALL, unleſs Chriſt's blood was ſhed for ALL; if God therefore extend the covenant beyond the blood of Chriſt, it is a defraud; and when God owns the wicked, unregenerate ſons of Seth for his children, made ſo by being in the covenant of grace; doth he counterfeit a covenant, and defraud Seth's children? And when God tells Jeruſalem, in order to make her know her abominations, whoſe children were, moſt of them, like to periſh in their abominations; he had entered into a covenant with them; and made them his own; yea, he had thoroughly waſhed away their blood, Ex. xvi. 9. Doth he defraud them by entering into a counterfeit covenant with them? What is become of the charitable plea for the ſpeechleſs, if this was the caſe? For this covenant was made before they were born; and yet with them, as being in the loins of Abraham their father, when God covenanted with him: For God covenanted to be a God to him, and his ſeed. Now, to waſh away the blood of a people, in a new covenant religious ſenſe, muſt mean one or more of theſe ſeveral things; either their eternal election, powerful conviction, regeneration and juſtification, or a new covenant, that made it poſſible for them to be ſaved. That they were elected, convicted, or converted, appears not at all: Therefore by waſhing away their blood, can mean nothing elſe but making ſuch a covenant with them, as tenders ſalvation poſſible and attainable. And that this covenant waſhing away of blood, is the thing intended, will fully appear, from the time in which God ſaith it w •• done, viz when the covenant was made with Abraham; then waſhed I thee, yea, thoroughly waſhed away thy blood; THEN, refers to the time of covenanting, which was before they were born; and ſo could be neither convicted nor converted: And as to their eternal election, (if they had any) it was before their father was an Amorite. From all which, if there was not life and ſalvation in the covenant, their blood could not be waſhed away in any ſenſe; and to ſpeak with reverence, he that ſaith, I entered into covenant with thee, and thou becameſt mine; and then I thoroughly waſhed away thy blood, muſt be inſincere, falſe, and fraudulent; yea muſt even have taken a falſe oath, I ſwear unto thee Now if God can be delivered from theſe blaſphemous imputations, no other way, than by concluding life and ſalvation is in the covenant of grace, made with all the viſible church, for all that are in it; and that Chriſt's blood was ſhed for them; what do men mean, to ſay, Chriſt's blood was ſhed in vain? Is it not as neceſſary Chriſt's blood ſhould be ſhed to vindicate ſincerity, truth, and honeſty; as to ſatisfy juſtice? Therefore when men ſay, Chriſt ſhed his blood in vain, if it was for them that are not ſaved; they know not what they ſay, not whereof they affirm; unleſs they could prove God never made and ratified the covenant of grace with any but thoſe that are ſaved; which I think, is impoſſible. I know men have attempted to prove the covenant of grace is made only with the regenerate, elect, or ſuch as ſhall be ſaved; and that in order (as they ſu • po ••••• ) 〈◊〉 vindicate free grace, and the efficacy of Chriſt's, blood. But in ſo doing, they have conſtantly contradicted God and themſelves, while both aſſert foederal holineſs. Thus while they ſhun Scylla, they ſplit upon Charybdis. Hence it is no covenant of grace that hath not life for ALL that are in it. From all which it fully appears, that when God made the covenant of grace with Adam, and his • eed faederally holy, he thoroughly waſhed away the blood of all of them, i. e. made it poſſible for them all to be ſaved through the blood of the redeemer, which was ſhed for them all.

Fifthly. I was to ſhew, that the holy ghoſt, a new heart, and remiſſion of ſin, are all promiſed to all the human • ace.

I have ſhewn already, that the covenant of grace is conditional; the promiſes, of conſequence, muſt be conditional alſo. Now promiſes being eſſential to a covenant, if the covenant includes all (as before proved) then the promiſes are to all; and the point would ſeem to be proved without further trouble: But ſeeing diſtinctions are to be made between temporal and ſpiritual promiſes, and ſuppoſing all will allow temporal things are conditionally promiſed to all in the covenant; therefore the point to prove is this, viz. that the things I have mentioned, are promiſed to all. This I ſhall do,

1. Thus, the covenant of grace never promiſes temporal things mainly, much leſs only; i e it was never given, or diſpenſed to any man ſhort of ſaying, either implicitly or expreſsly, believe in the Lord Jeſus Chriſt and thou ſhalt be ſaved; and if thou wilt do ſo and ſo, God will circumcise thine heart, Deut. xxx. 2, 6. Thou ſhalt return unto the Lord thy God, and ſhalt obey his voice, the Lord thy God will circumciſe thine heart. He that joineth himſelf to the Lord, to ſerve him, and taketh hold of God's covenant, hath the promiſe of being accepted, and made joyful, Iſai. lvi. 6, 7. Take away the righteouſneſs of Chriſt, the help of the ſpirit, 〈…〉 eternal life, and it is no longer •• e covenant of grace. But were not all that ever were viſibly in the covenant of grace, bound to ſeek eternal Life by it? Thoſe to whom it propoſe eternal life, it promiſes ſpiritual relief; if all the viſible church were not bound to ſeek ſpiritual life by the covenant they were under, they can never receive a double or aggravated damnation for not doing it, and it is not the covenant of grace that is diſpenſed to them, but ſome other temporary covenant. Therefore.

2. That it was the covenant of grace, in which life and ſalvation are promiſed to all that are included in it, that was diſpenſed to Adam and his ſeed, I thus farther prove; that covenant which was adminiſtred by offerings and ſacrifices, was the eternal covenant of grace, and ſuch was the covenant diſpenſed to Adam perſonally, and to all his ſeed relatively, as has been abundantly proved.

3. That covenant, the modes of the adminiſtration of which were given to repreſent the redeemer's blood, attonement, and ſatisfaction for ſin, and calls the ſinner to behold the lamb of God, that takes away the ſin of the world; muſt promiſe, as it is a covenant of promiſe, the holy ghoſt, a new heart, and remiſſion of ſin; for there is no taking away the ſin of the world without theſe things; therefore is the eternal covenant of grace; and this is the covenant that was diſpenſed to Adam and 〈◊〉 •• ed.

4. If the covenant diſpenſed in and by theſe mo ••• of adminiſtration, was not the eternal covenant of grace, it was not diſpenſed to Adam, or his ſ • ed at all; Cain was called to do well by ſome other covenant, and the modes of the adminiſtration of it, were ſigns without any thing ſignified; and ſo no man called by it, to behold the lamb of God that takes away the ſin of the world; for what it ſpeaks to one, it ſpeaks to all that are included in it.

5. The covenant diſpenſed to Adam and his ſeed was the ſame that was diſpenſed to Abraham and his ſeed; ſome of the ſeed of Adam had trodden under foot the ſon of God, and counted he blood of the covenant whereby they were ſanctified, or made federally holy, an unholy thing; according to Heb. x. 29. This miniſtered an occaſion for God to call, and covenant with Abraham, which he doth without any alteration as to the nature of the covenant; which was, that it conveyed foederal holineſs to the ſeed of the faithful, or viſible church: God diſpenſed the covenant to Abraham with ſome ceremonial difference, and added circumciſion to be a criterion of the viſible church; the better to diſtinguiſh to the world, and the church, who ſhould be the ſubjects of his peculiar favour, and the heirs of promiſe, that men might know where to go to find the foot-ſteps of the flock, and where God makes flocks to reſt at noon, Cant. i. 7, 8. And alſo to ſeal the covenant as a gracious plan; and to bring the church under more ſolemn bonds, Gal. v. 3. He that is circumciſed, is a debtor to do the whole law; and alſo to be a type of Chriſt's blood, and a ſign of heart circumciſion, both to the father, child, and ſervant. This covenant was diſpenſed to Adam and his ſeed with bloody types; but had not this ſeal, and ſignificant ſign of heart circumciſion, or regeneration; therefore the covenant was diſpenſed to Adam, and his ſeed, with ſome ceremonial diſadvantages, and indeed, the covenant was not diſpenſed with all its ceremonial advantages in Abraham's day, and ſome time after, viz. until the ark was built, the mercy ſeat, and one high-prieſt appointed to enter once a year into the moſt holy place; with the names of the twelve tribes engraven on his breaſt-plate, bearing the judgment of the children of Iſrael upon his heart before the Lord continually, Exod. xxviii. 29, 30. And many other things that might be obſerved. Now ſeeing theſe different modes of adminiſtration, did not alter the nature of the covenant, as to the ſubjects, the father and the child, not yet the promiſes to both; the difference being only in ceremonies: if I prove the holy ghoſt, a new heart and remiſſion of ſin, was promiſed to all the viſible church, made ſo by circumciſion, from Abraham's day to the coming of Chriſt, and by baptiſm to the end of time; 〈◊〉 prove the point in hand. And full to the purpoſe is Acts ii. 39. For the promiſe is unto you, and to your children. I he things here promiſed are remiſſion of ſin, and the gift of the holy ghoſt, ver. 38. which muſt include a new heart, and juſtification: But how could the apoſtle Peter ſay, theſe things w • re promiſed to the unregenerated Jews? Anſwer, for no other reaſon, than this, viz. That they were the viſible church, God's covenant people, being the • eed of Abraham▪ The promiſe is in theſe words, Gen. xvii. 7. I will establiſh my covenant between me and thee, and thy ſeed after thee, in their generations, for an everlaſting covenant; to be a God unto thee, and to thy ſeed after thee. From this, and no other foundation, doth Peter appropriate this pro • iſe to th • Jews; ſo that the apoſtle underſtood, when God promiſed to be a God to Abraham: and his ſeed, in the covenant of grace, he promiſed them the holy Ghoſt, or 〈◊〉 new heart and remiſſion of ſin; and Peter knowing theſe to be the ſeed of Abraham, with whom the covenant was made, could, without heſi • ation, ſay, the promiſe of the holy ghoſt, or a new heart, and remiſſion, or juſtification, was promiſed to them, and their children; and had it not been a general promiſe to all in the covenant, the apoſtle could not have appropriated it to theſe Iſraelites in particular, who had crucified Chriſt, ver. 36. of Acts ii. If they had been regenerated, the promiſe of the holy ghoſt, or regeneration could not be to them; and it is evident they had not received it, i. e. the gift of the holy ghoſt, from the expreſs words of the apoſtle; nay the promiſe the apoſtle refers to, was made before they were born, and extends to their children yet unborn: So that we ſee the holy ghoſt, a new heart, and remiſſion of ſin, are promiſed to all the viſible church; and hence it is that God could ſay, when he entred into covenant with Abraham, he throughly waſhed away the blood of his ſeed, ſo long after, as in the days of Ezekiel, chap, xvi. 8, 9. And the church, (when comparing herſelf with the Gentiles, or as ſhe calls her, a little ſiſter, having no breaſts) could ſay, I am a wall, and my breaſts like towers; then was • in his eyes, as one that found favour; the Church that aſſerts this of herſelf, is the whole Jewiſh, covenant people, for this reaſon; by the little ſiſter, ſhe means all the deſolate uncovenanted gentiles; and if ſhe doth not include the whole covenant people of the Jews in herſelf, the unregenerate Iſraelites, are loſt out of the world; for who are they, that don't belong to either Jew or Gentile? And were it not for the promiſes, the Jewiſh church would have been as weak and uncomly as the little ſiſter, Cant. viii. 8, 10. And hence God could ſay, of the ſon that continued in a covenant relation with himſ • lf, (while Cain and his ſucceſſors went out from the preſence of the Lord, and waſted their ſubſtance with riotous living) Son, thou art ever with me, and all that I have is thine. Luke xv. 31. By this elder ſon, undoubtedly Chriſt deſigned to ſignify the carnal Jews, who were diſpleaſed that he received ſinners, and did eat with them; as ver 2. and of whom the apoſtle ſaith, as concerning the goſpel, they are enemies for your ſake, Rom. xi. 28. And what is here ſaid of the elder ſon, viz. that all that God had was his, can't ex •• ed that promiſe, Gen. xvii. 7. to be a God unto thee, and to thy ſeed after thee, in their generations. Therefore, when the covenant is recited, and the bleſſings included are expreſs'd, as Ezek. xxxvi. 26, 27. A new heart will I give you, and a new ſpirit will I put within you, all is ſumm'd up, and I will be your God, ver. 28. God cannot exceed this. Now as this was all Iſrael's glory, that to them pertained the covenants and the promiſes of the holy ghoſt; a new heart and remiſſion of ſin: So we being grafted in amongſt them, to partake of the root and fatneſs; theſe promiſes muſt be our happy inheritance, to the end of time. See Rom ix. 4. and xi. 17.

Object. They are not all Iſrael, which are of Iſrael: Neither becauſe they are the ſeed of Abraham, are they all children; they which are the children of the fleſh, theſe 〈◊〉 not the children of God: But the children of the promiſe an counted for the ſeed. Rom. ix. 6, 7, 8.

Anſwer. By children of the fleſh, and children of promiſe, the apoſtle doth not deſign to diſtinguiſh the elect from reprobates, or the regenerate from the unregenerate; but to diſtinguiſh falſe profeſſors from true ones. Both in the, words of the objection, and in the 4th chapter of the Galatians, he ſaith, ver. 21, Tell me, ye that deſire to be under the law, do ye not hear the law? For it is written. Abraham had two ſons. Ver. 22. He of the bond woman was born after the fleſh: He of the free woman, was by promiſe, ver. 23. What the apoſtle is proving in both theſe relations, is this. viz. that ſuch as expect to obtain righteouſneſs, and juſtification, by the works of the law, are born after the fleſh; Why? Becauſe that covenant gendereth only to bondage, and obligeth God to reject them, as he did Iſhmael and Eſau: As the covenant was made with the Iſraelites, it made them all the children of promiſe; the promiſe is to you, and your children, Acts ii. 29. Eph. ii. 12. Rom. ix. 4. The ſervice of God, and the promiſes, belonged to them all by covenant, even to the whole houſe of Iſrael. Whence God takes occaſion to ſay, they were planted in a very fruitful hill, and with the choiceſt vine, Iſa. v. 1, 2. hence he looked for judgment and righteouſneſs, ver. 7. and declares, when he entered into covenant with them, he throughly waſhed away their blood; even the blood of thoſe that periſhed among them, Ex. xvi. 9, 40. But as they entered into the covenant, looking upon it to be a covenant of works, either in whole or in part; they made themſelves children of the fleſh: Therefore ſaith the apoſtle, having begun in the ſpirit, i. e. according to the covenant of grace, are ye now made perfect by the fleſh? i. e. by the covenant of works, Gal iii. 3. Theſe are the two covenants the apoſtle ſpeaks of Gal. iv. 24. tho' God had made no ſuch two covenants with them, yet they deſiring to be under the law, ver. 21. and not looking to the end of that which way aboliſhed, made the covenant, a covenant of works to themſelves; and ſo were in bondage, with their children, ver. 25, while the covenant of grace made its ſubjects free; for that it promiſed all neceſſary relief, ver. 26. The covenant of works ſaith, Caſt out the bond woman, and her ſon, ver. 30, while the covenant of grace ſets Jeruſalem above ſuch a helpleſs condition, ver. 26. As I am now handling the i • th to the Romans, and ivth to the Galatians, (in both which it is generally eſteemed, are ſome things hard to be underſtood) my reader will indulge me the liberty of being more particular, in anſwering this objection; ſeeing it is founded on theſe very difficult parts of both the chapters: And in as much as the objection is levelled againſt the viſible church, as being not all of them God's children, and Heirs of promiſe; and ſeeing that this objection is ſuppoſed to be ſtrengthened, from a great part of tie ixth to the Romans; I ſhall conſider all the parts, in which it may be ſuppoſed to receive ſupport. And here let me ſay▪

The ſcope and deſign of the apoſtle in both theſe chapters was, to diſſuade profeſſors from an attachment to their own righteouſneſs for juſtification; or prevent them from ſuch attachments. This will appear, if we conſider, that when the apoſtle had expreſſed his moſt pathetick ſorrow, for his brethren and kinſmen according to the fleſh; to whom pertained the ſervice of God, and the promiſes: The reaſon he gives why they periſhed, was, that they ſought righteouſneſs by the works of the law, Rom. ix. 2, 4, 32. And his argument in Gal. iv. is on the ſame footing, ver. 21. tell we ye that deſire to be under the law. In order therefore to purſue his deſign, of eſtabliſhing the doctrine of juſtification by grace only, he takes notice of the different circumſtances, that the church, or particular members in it, are under, according as they adhere to the law, o • goſpel covenant. Thoſe that adhered to the law covenant, he ſaith, were children of the fleſh: Why? Becauſe no church, or member of it, could be made ſpiritual by it; there was no promiſe of the ſpirit in it: And if they would be righteous, it muſt be by their own natural ability; which the apoſtle calls, being made perfect by the fleſh, Gal. iii. 3. Thoſe that adhered to the goſpel covenant, he calls children of promiſe: Why? Not becauſe they were regenerated; for the promiſe of a new heart, or regeneration, could not be made to them who had got it already: But becauſe the goſpel covenant, had the blood of Chriſt for its foundation; and promiſed all ſpiritual relief to thoſe that adhered to it as ſuch. Now in order to eſtabliſh, promote, and illuſtrate this dictinction of covenants, and different circumſtances of perſons, according as they adhere to either covenant, the apoſtle has recourſe to two inſtances, ſci. Iſhmael and Iſaac, Eſau and Jacob; in whoſe circumſtances he finds ſomething very apt to his purpoſe. In Gal. iv. notice is only taken of Iſhmael and Iſaac, both ſons of Abraham; with whom God eſtabliſhed the covenant of grace: And tho' God promiſed to be a God to him, and his ſeed, which might ſeem as tho' Iſhmael was an heir of promiſe; yet he is not the ſeed, to whom the promiſe is made, but in Iſaac ſhall the ſeed be called, Rom. ix. 7. Now this circumſtance, the apoſtle makes an allegorical figure of two covenants; and the point of light in which he talks, is this: The promiſe being to Abraham, and his ſeed, Iſhmael being ſuch, ſeemed as tho' he was an heir; but he is not: Caſt him out; for the ſon of the bond woman ſhall not be heir, with the ſon of the free woman, Gal. iv. 30. Now, how doth this anſwer to Jeruſalem? as ver. 25. Why, as God made but one covenant with the houſe of Iſrael, or the twelve tribes; and that a covenant of promiſe: ſo it would ſeem a tho' all muſt be heirs of promiſe; but they are not: Why? They adhere to a law covenant; ſo cannot be heirs with thoſe that adhere to the goſpel, or covenant of grace: And as Agar's ſeed was rejected, in the making the covenant; ſo ſuch as adhere to a law covenant, are rejected in the execution of the covenant of grace; for this reaſon: They are the children of a bond covenant; and not of a free, or goſpel covenant; though ſuch only was the covenant God made with them. The apoſtle ſaith, this law covenant was from mount Sinai, Gal. iv. 24. and gendered to bondage; i. e. the law given at mount Sinai, in ſo terrible a manner, as to cauſe Moſes exceedingly to fear and quake, Heb. xii. 21. argued the rigour of a law covenant (though no ſuch covenant was made at that time, any more, than Agar was in fact, mount Sinai, which is ſaid Gal. iv. 25) and argued the bondage of thoſe that adhered to ſuch a law covenant. So that when we join (as the apoſtle doth) Agar and Sinai together (as they ſignify bondage and terrible) fitly repreſent the terrible bondage of thoſe that adhere to a law covenant. Hence, ſaith the apoſtle, they anſwer to Jeruſalem, which now is, and is in bondage with her children, ver. 25▪ The inhabitants of this Jeruſalem, are therefore called children of the bond woman, ver. xxxi. and are thoſe ſaid to be born after the fleſh, ver. 23. of whom it is alſo ſaid, when they followed after the law of righteouſneſs, did not attain to it, becauſe they ſought it not by faith, but by the works of the law; ſo ſtumbled at Chriſt, Rom. ix. 31, 32. who alſo were broken off from the goſpel covenant, or of grace, becauſe of unbelief, and adhering to a law covenant, chap. xi. 21. But who is the Jeruſalem above?

Anſwer. She is our mother, Gal. iv. 26. and ſeeing we are brethren, let us endeavour not to differ, but honour our mother, as the law requires: And this with truth may be ſaid to her honour, ſhe is a free woman, and placed above that Jeruſalem, that adheres to a law covenant. But is ſhe converted, or regenerated? Anſwer, No, by no means. And is this the way to honour a mother, to deny her converſion? Anſwer, I do not underſtand it a lawful way, to honour father or mother, to tell lies about them; and if you had no inclination to have her expoſed, why did you aſk me? But how do you prove ſhe is not regenerated? Poſſibly that may be matter of doubt; and in charity, we ought always to put the moſt favourable conſtruction upon the ſtates of perſons, eſpecially our mother. Anſwer, You ſeem to be conſiderable of a ſtranger to her; poſſibly you were educated abroad; therefore, I ſhall endeavour to acquaint you with her circumſtances in religion, as fully as I can: And my reaſons for believing ſhe is not regenerate, are theſe:

1. She is the church ſpoken of Iſaiah i. Sing O barren▪ for more are the children of the deſolate, than the children of the married wife. See that ſhe is the ſame, Gal. iv. 27. Obſerve, this is the gentile church, who once had been deſolate, and then called a little ſiſter, having no breaſts, Cant. viii. 8. But ſhe is ſpoken for, as ver. 8. called, as Acts ii. 39. and married, as Iſ. liv. 5. before ſhe brings forth children. The married wife, ſpoken of ver. i. was the Jewiſh church; both are ſaid to bring forth children when married: which reſpects regenerate perſons, that ſhould be born in either church: But if the goſpel church is all regenerate, ſhe cannot bear children at all, as being married; therefore ſhe is married unregenerate; and we are ſure this was the caſe with reſpect to the Jewiſh church, will fully appear Col. ii. II. in whom ye are circumciſed with the circumciſion made without hands, by the circumciſion of Chriſt. By the circumciſion mad • without hands, we muſt underſtand regeneration; and by the circumciſion of Chriſt, water baptiſm, ſee ver. 12. and in as much as the circumciſion made without hands, is done by the other, Chriſt's circumciſion muſt be firſt: and it was by water baptiſm, that the marriage covenant between God and the goſpel church, was ſolemnized and ratified: So that ſhe now remembers the reproach of her widowhood no more; for her maker is her huſband, Iſ. liv. 4, 5. Hence ſhe becomes fruitful, as being under the promiſed bleſſing of, you are juſtified by the law; ye are fallen from grace, ver. 4. having therefore clearly ſeen the apoſtle's deſign in both theſe chapters, was to diſſuade profeſſors from an attachment to their own righteouſneſs, or a law covenant: And that his diſtinction between children of the fleſh, an not to diſtinguiſh the elect from reprobates; or the regenerate from unregenerate: I would here obſerve, whoever would propoſe to himſelf, to obtain a good underſtanding of Rom. ix. muſt keep theſe things in his view. And having conſidered the words of the objection, in which was ſuppoſed a denial of the holy ghoſt, a new heart, and remiſſion o • ſin being promiſed to all the viſible church; and finding no ſuch thing in them; I now proceed to conſider whether any thing in Rom. ix. will ſupport ſuch objection.

And it is ſuppoſed to be ſupported, from ver. 11, 12, 13. For the children being not yet born, neither having done any good or evil, that the purpoſe of God, according to election might ſtand, not of works but of him that calleth, it was ſaih, the elder ſhall ſerve the younger, as it is written, Jacob have I loved, but Eſau have I hated, If theſe verſes ſupport the objection at all, they muſt be underſtood thus, viz. that God from eternity, choſe a certain number, to be heirs of eternal glory: (which no body need to deny) and that theſe only, are properly Iſrael; the Jeruſalem above; and thoſe only, with whom the covenant of grace was properly made; and ſo the only children of promiſe; but then theſe verſes, have no connection with what was ſaid about Iſaac and Iſhmael, as I have proved: and how can ſuch a conſtruction, anſwer the apoſtles' grand deſign? Which was to diſſuade profeſſors from adhering to a law covenant and attach them to the covenant of grace; for tho' ſuch deſign in the apoſtle, might have a good tendency, to diſſuade profeſſors from truſting to their own works for juſtification; yet it had as good a tendency, to make them do none, for though it was impoſſible for them to be ſaved, in adhering to a law covenant: (Caſt out the bond-woman and her ſon, for he ſhall not be heir, Gal. iv. 30. Yet, according to ſuch deſign, there was four degrees of impoſſibility; to one of poſſibility of their being ſaved, let them adhere to what covenant they would. Though the number of the children of Iſrael be as the ſand of the ſea, a remnant ſhall be ſaved, Rom. ix. 27. Who can believe this remnant exceeded a fifth part, of the viſible church of Iſrael? Yet theſe are all the elect, and if they are all to whom the promiſe is made, the church was under the above ſaid, four fold impoſſibility; and could not be a party concerned in the covenant of grace, if not of 〈◊〉 elect; and could not know they were concerned, till they were regenerated; therefore if this was the apoſtle's deſign, he is endeavouring to attach them to a covenant, in which he cannot acquaint them, that they are parties concerned; and under a four-fold improbability, that they are concerned at all; theſe motives could not be ſufficient, to anſwer the apoſtle's deſign: Hence then we muſt look for ſome other meaning, that will bear a connection with the foregoing inſtances of Iſaac, and Iſhmael, and alſo anſwer the grand deſign. And here let me ſay, the purpoſe of God according to election, Rom ix. 11. Hath a two-fold aſpect;

1. It reſpects the chooſing of Jacob, for that ſeed, with whom he, viz. God, would eſtabliſh his covenant; while Eſau is rejected; and herein they exactly agree, with the foregoing inſtance, for Iſaac was choſen for the ſame ſeed, and both are choſen before they are born; to this end Iſaac was a ſon of promiſe, before he was conceived, Gen. xviii. 10.

2. It reſpects the eternal purpoſe of God, with reſpect to the manner in which he choſe Jacob, as well as Iſaac, to be thoſe ſeeds with whom he would eſtabliſh his covenant; and the manner in which he chooſeth to ſave any ſinner. To chooſe a perſon for ſalvation, is one thing; but to choſe a way in which to ſave him, is another, though both are according to the eternal purpoſe of God. That God hath choſen a certain number for ſalvation, is certain; but the way choſen wherein to ſave them, may be a way for all to be ſaved, notwithſtanding God choſe a certain number of angels for eternal happineſs from eternity; but the way to that happineſs was a way for them all to obtain it. Now it could anſwer no end at all, as to the apoſtle's deſign, viz. to bring people to adhere to the goſpel covenant; to tell them, one out of five was. elected, and four our of five reprobated from eternity: Children of the fleſh, but not of promiſe; of the bond, but not of the free woman; though all viſibly in the ſame; yea, it muſt entirely fruſtrate his deſign; for according to that; they might adhere to the goſpel covenant, and be children of the bond woman nevertheleſs. Therefore the apoſtle hath no deſign here, to ſpeak, neither doth he, about elect, or reprobate perſons in the church, as one being a child of promiſe more than the other; but only as they are attached, to a law, or goſpel covenant; and this exactly agreeth with the other inſtance: Hence, when he ſpeaks of election, it is only with regard to Iſaac and Jacob, as certain inſtances, whereby to point out the way, in which God from eternity purpoſed to ſave ſinners; which is, not of works but of him that calleth, ver. 11. Here the apoſtle in order to promote his general and grand deſign, of bringing profeſſors to adhere to the goſpel covenant; and to ſhew that election, and juſtification is purely of grace; takes notice that Jacob was choſen to be the ſeed, (with whom God would eſtabliſh his covenant) before he was born, or had done good or evil; by which he eſtabliſheth this doctrine, viz. that man's good work ſhall have no more hand in meriting, or deſerving his own election, juſtification, and eternal happineſs, than as though he had never done any good at all, This doctrine they that adhered, or were attached to a law covenant did not believe; as appears, Rom. ix. 32. They ſought righteouſneſs by the works of the law, and Gal. v. 4. Whoſoever of you are juſtified by the law, are fallen from grace, chap. iv. 21. Tell me, ye that deſire to be under the law, &c. And not believing this doctrine, they are children of the fleſh, and of the bond-woman, for that they adhered to a bond-covenant: But no becauſe they were not elected, or regenerated; for that the apoſtle ſaith nothing about therefore the objection gains no ſupport, from theſ • verſes; for thoſe that adhered to the goſpel covenant▪ entred into it, and ratified it as ſuch, were children o • the free-woman, and of promiſe, though unregenerate. But poſſibily ſome body waits to aſk me this difficult queſtion. Why was Iſhmael and Eſau caſt out of, or rejected from the covenant, ſeeing infants belong to the Jeruſalem above, and are the children of promiſe?

Anſwer, Though I am wearied with difficult queſtions, yet I will endeavour to give ſome account of this affair. And here let us conſider what God was doing in the early ages of the world; and let me ſay, to all bodies there muſt be a head; in all families there muſt be a patriarch; in all kingdoms there muſt be a ſupreme; in all ſtates there muſt be a law giver; and to all branches there muſt be a root: Now as in Abraham's family, God eſtabliſheth a divine government, or a theocracy, he made himſelf head, king, and law giver to them, both as a church, and as a ſtate; thus he gives them laws about dividing lands, and ſettling bounds, ſee Joſh. xv. 13. read chap. xvi. and xvii. However God makes Abraham and his family, the metropolis of the nation. This was the ſovereign pleaſure of God; for he might have given this preferment, to Nahor, or Haran, Abraham's brother; but it can't be the priviledge of each of them. Here God honours Abraham with the promiſe, that Chriſt ſhould deſcend from him; makes him, as it were, his boſom friend; undertakes to give laws to him and him family; and from them ſhall laws be propagated in the world; eſpecially religious laws: To them were committed the oracles of God: Rom. iii. 2. And the law muſt go forth of Zion, and the word of the Lord from Jeruſalem. Here God makes him the father of all nations, Gen. xvii. The root of the church, Rom. xi. 17. So that if any will be members, Jews or Gentiles, they muſt take hold of Abraham's covenant, be grafted into it, and receive divine bleſſings from him patrimony, for there is the root and fatneſs.

Before Abraham's day, God made choice of no particular family, to whom he would give laws, ſo as that all the world ſhould receive the mind of God from that family only. And this was not a privilege he himſelf obtained in a covenant way; for God made no covenant before; that if he would do ſo or ſo, he would make a covenant with him, in which he ſhould be the father, firſt of the Jew, and after of the Gentile alſo. Now to make a covenant of ſalvation with a people is one thing; but to put particular preferment upon ſome perſon or perſons in that covenant, is another: And the Gentile church can never have that preferment, the Jewiſh church had; until God deſtroy Abraham's patrimony: Thou beareſt not the root, but the root thee, Rom. xi. 18. Here I am prepared to ſay; when Iſhmael and Eſau are ſpoken of as rejected, there is no appearance that the were caſt out of the covenant of grace, for that was the common priviledge of all that had a deſire to be in it; and they were in it by God's command, Gen. xvii. 10, 23. And if they are turned out, it is upon their own default; but not before Eſau was born, Rom. ix. ii. Here then when Jacob is ſpoken of, as being choſen before he was born, it hath no relation to his election for heaven, (tho' he might be one of that election too) but of his being choſen to be a father of the church, and of Chriſt: and hence in honour to him, he is called ſo, Rom. xi. 28, and ix. 5. Now, as the promiſe to Abraham, viz. that God would be a God to him, and his ſeed after him; did not bind God to confer the particular preferment of patriarch, on one of Abrabraham's, or Iſaac's children, more than the other; God, as a ſovereign, makes the diſtinction, and diſcovers he has done it in reſpect of Iſaac's children, before they are born, or have done good or evil, in theſe words, The elder ſhall ſerve the younger. This therefore, of chuſing Iſaac and Jacob, was no more done in a covenant way, than the chuſing of Abraham himſelf: For the promiſe that God would be a God to Abraham, and his ſeed, was as much in favour of one child as the other; and as to particular preferment, God, as ſovereign, could diſpoſe of it in an unconditional way; whereas a covenant always ſuppoſeth conditions. And God's chuſing Jacob, before he had done good, was an excellent argument to eſtabliſh the covenant of grace; and to bring profeſſors to adhere to it. And now I ſhall conſider, what may be ſaid further about Iſhmael and Eſau. And

1. With reſpect to Eſau, the elder ſhall ſerve the younger. This could not be before they were born; therefore reſpects after time, and means Eſau's poſterity, as well as himſelf: and all that is deſigned by it is, that Jacob, and him poſterity, ſhall be preferred; they ſhall rule with God: ſhall receive laws from God; while Eſau and his poſterity, ſhall receive God's laws from them, and a Chriſt from his brother's family, and not his own; and if he and his poſterity, will enjoy the bleſſings of their covenant relation to God, they ſhall adhere to Iſrael, for to them ſhall the mind of God be revealed, as it is written, Jacob have I loved, but Eſau have I hated. If we underſtand hated, to reſpect Eſau before he was born, it can mean no more, than prefering Jacob before him, as above ſaid; but if we join hated to the time in which he was to ſerve his brother, it may mean more; for before he ſerved his brother, he profanely ſold his birth-right, Heb. xii. 16. and ſought to ſlay his brother Jacob, and he ſaid in his heart, then will I ſlay my brother Jacob, Gen. xxvii. 41. Wh • n Iſaac was bleſſing Jacob, he thought he was bleſſing Eſau; but ſure he never thought he was rejecting Jacob from the covenant of grace: How then can the ſame bleſſing falling on Jacob, reject Eſau? But ſo great was the reſentment and prejudice conceived in Eſau, on the account of Jacob's obtaining the birth right (which as we are told, Gen. xxv. 34, he deſpiſed and profanely ſold) and his after obtaining the bleſſing; that he and his poſterity, ſcorn to be beholden to Jacob and his poſterity, for divine inſtruction; and ſo probably periſhed in their own ignorance and wickedneſs, while the • rim and thummim was with God's holy one, Deutronomy xxxiii. 8. Of Iſhmael it is ſaid by Sarah, Caſt out the bond woman, and her ſon, Gen. xxi. 10. which ſentence God confirms, ver. 12. and ſaith, in Iſaac ſhall thy ſeed be called; which can mean no otherwiſe than the preferment before conſidered. If Abraham had underſtood by caſting our his ſon, rejecting him and his poſterity, from the covenant of grace; what ſatisfaction could it have been to him, for God to tell him, he had heard his prayer, bleſſed Iſhmael, and would make of him a great n • tion, Gen. xvii▪ 20. • e might better pray for his death, before he had any poſterity to be ruined. And if Iſaac had underſtood, by the elder ſhall ſerve the younger, the rejection of Eſau, and his poſterity, from the covenant of grace, why did he circumciſe him?

When God covenants with a father, it is a time of love with all his infant offspring, as Ez. xvi. 8. Yet God as a ſovereign, may chuſe to prefer one above the other, and promiſe to do it, in the covenant, and that is to reject the other from that preferment, but not from the covenant. God purpoſed that Jacob's family ſhould grow up into a religious kingdom, Ez. xvi. 3. ſhould have the land of Canaan, ſhould build his ark and glorious houſe; ſhould have the ſpirit of prophecy, and his oracles; ſhould keep their tribes diſtinct, and bring forth his only-begotten ſon, with evidence, that this is the ſaviour of Jew and Gentile. This family ſhall be capital; and here religion ſhall be in ſtate, honour and dignity. This could not be the preferment of every family of the earth; all could not live in Canaan; one ark is all that muſt be; and one high prieſt at a time; and to give his written law and goſpel to them, is ſufficient for the whole world; tho' all the world are not made the head. God tells Iſrael, they ſhall be the head. Deut. xxviii. 13. The Lord ſhall make thee the head, and not the tail; and thou ſhalt be above only, and thou ſhalt not be beneath. Hence God ſaith, he ſuffered no man to do them wrong; yea, he reproved kings for their ſakes; ſaying touch not mine anointed, and do my prophets no harm, 1. Chron. xvi: 21, 22. But how can this preferment of Abraham, Jſaac and Jacob, exclude others from the covenant of grace? No ſurely! God would have Jeruſalem to be a praiſe in the earth, Iſai, lxii. 7, and kings to f •• her glory, Pſ. cii. 15. Declare his glory among the heathen, 1 Chron. xvi. 24. And what could this be for? but that they may come to join themſelves to ſerve the Lord, and take hold of his covenant; to be made joyful in his houſ • of prayer; which is deſigned for all people, Iſ. lvi. 6, 7. And could God put Iſhmael and Eſau into the covenant of grace, and then caſt them out, and hate them, and not allow them the privilege even of the heathen? They were in the covenant of grace by circumciſion; and if they had held to their covenant relation, and they and their poſterity had not hated and perſecuted God's choſen, wherein they confronted God, and his ſovereign diſpoſal of things; God would never have hated them, in the light of rejecting them from the covenant of grace; no, if their own wickedneſs had not debarr'd them, Iſhmaelites, and Edomites, might have come and eat of the paſſover with the Iſraelites; for he that was circumciſed, had a covenant right to do ſo, let him be of what nation he would; and being found in God's covenant way, had a right to the promiſe of the holy ghoſt, a new heart, and remiſſion of ſin. Therefore the objection obtains no ſupport from 11, 12, 13 verſes of Rom. ix. Now ſeeing the objection hath no ſupport from the chapter thus far, I proceed to conſider what more may be ſaid from the other parts of it. Ver 15. I will have mercy on whom I will have mercy. And 16. So then it is not of him that willeth, or runneth, but of God that ſheweth mercy. All the apoſtle could mean, conſiſtent with his grand deſign, in the verſes, is this, viz. That men need not expect by all the good they can do, to deſerve a reward of glory and happineſs: And this anſwered the deſign of diſſuading them from adhering to a law covenant. If he had meant to tell them, that there was no odds, they might as well believe one thing as another; or do one thing as another; or nothing, as they pleaſed, before they were regenerated; this could be no argument to perſuade them to adhere to the goſpel covenant, in order to be regenerated: Therefore, to ſhew mercy, means to deny merit; and to will, and run, means running in a law covenant; and there is no promiſe to ſuch, to be ſure: For ſuch are the children of the bond woman; and will be harden'd if they don't bring forth fruits meet for repentance; for however they they may think to ſay, they have Abraham to their father, yet •• ey have Agar to their mother; and all ſuch are enemies to Chriſt. And this concludes with ver. 17. Ver. 18 For the ſcripture ſaith unto Pharoah, even for this ſame purpoſe have I raiſed thee up, that I might ſhew 〈◊〉 power in thee. Here again is ſovereignty; as there was in chuſing Jacob to the above ſaid preferment, and rejecting Eſau from it. As God had deſigned to bring Iſrael to great honour, ſo, as a ſovereign God, he deſigned to bring them firſt into great affliction and bondage; and bring them out with a ſtretched out arm; and appoints Pharoah to be the priſon-keeper: But what is all this to the apoſtle's purpoſe? but only to ſhew, that God has a ſovereign right to do what he pleaſes, with ſuch as adhere to a law covenant: They are more related to God than heathen Pharoah; they are in the hands of juſtice; and God may harden them as he pleaſeth; for they refuſe to adhere to the covenant that hath mercy in it; and this was a good argument to bring profeſſors to adhere to a goſpel covenant. But if we turn it the other way, and ſay, thoſe that adhered to a goſpel covenant, were exactly ſo, in the hands of juſtice and ſovereignty; no argument is left to induce unregenerate profeſſors, to adhere to the goſpel covenant at all; for in or out, they are no more related to the mercy of God, than heathen Pharoah; and yet they muſt adhere to the goſpel covenant, or they cannot be regenerated at all: And if they do adhere to it unregenerate, they can't be children of promiſe, nor really in covenant, and then they muſt be children of the fleſh, and of the bond woman; and if that means reprobates, they muſt be eternally damn'd. Now what kind of jargon is this? Let the world judge.

Now I come to ver. 19. Thou wilt ſay then, why doth he find fault. The apoſtle hath all along been deſcribing the bad circumſtances of thoſe that adhere to a law covenant, as not being children of promiſe, but only in the hands of ſovereign juſtice, as the heathen: Here he ſtates an objection of thoſe that adhere to ſuch law covenant; and the who •• latter part of the chapter is deſigned to anſwer the objection. The force of the objection is this. viz. That if man's good works can merit, or deſerve nothing, at the hand of God; why doth he blame us? If doing good won't help us, we are ſure doing band cannot. Now in order to anſwer this objection; and with a view to bring unregenerate profeſſors to adhere to a goſpel covenant; he again conſiders, that ſuch as adhere to a law covenant, have no reaſon to reply againſt God, ver. 20. Why? Their circumſtances are exactly parrallel to the heathen, they are clay of the ſame lymp; a • d ver. 21, veſſels of wrath fitted for deſtruction, one as really as the other. Ver. 22, they have waſted their religious ſubſtance, (given them in the covenant of grace) 1ſt in Adam, 2d in Noah, by heatheniſh and riotous living, Luke xv. 13 ſo here you have waſted your inheritance in the covenant of grace, given you, 1ſt in Adam, 2d in Noah, 3d in Abraham, by adhering to a law covenant; you are the worſt of the two, therefore they ſhall riſe in judgment againſt you. The nativity of you both, was of the land of Canaan, Ez. xvi. 3, but God made you Iſraelites, Rom. ix. 4. and you are turned into the degenerate race of Agarenes, Gal. iv. 23. God made you of the Jeruſalem above, but you have made yourſelves mount Sinai in Arabia, ver. 25. Hence if God ſave any of either of you, it muſt be in a way of uncovenanted mercy, and ſovereign grace. He muſt call you as clay of the ſame lump with the heathen, your relation to him is no better than thei •• ; you are all children of the fleſh, are of the works of the law, and ſo under the curſe, Gal. iii. 10. and hence the bittereſt enemies to the goſpel covenant; you have delivered up, and denied, in the preſence of Pilate, God's holy ſon, Acts iii 13, 14. And altho' ſuch as adhere to a law covenant, are veſſels of wrath fitted to deſtruction, yet God was long ſuffering toward them, to ſee if they would adhere to the covenant of grace, and when they would not, was willing to ſhew his wrath, and make his power known, Rom. ix. 22, in breaking them off from the covenant altogether, ch. xi. until the latter ages of the world; and here they are, under the viſible tokens of God's power and wrath, to this day, for adhering to a law covenant. And ſeeing ſuch as adhere to a law covenant, are of the ſame lump with the heathen, God, if he call any of them to a goſpel covenant ſtate, muſt do it as much in a ſovereign way, as the calling of Abraham, the preferring of Iſaac and Jacob, or the making Egypt Iſrael's priſon, and this is what the apoſtle calls the riches of glory on the veſſels of mercy, which he hath afore prepared unto glory, Rom. ix. 23. As Iſrael were choſen in ſovereignty, to be the glory of the nations, ſo the goſpel viſible church, is the glory of our lower world, and terrible as an army with banners, Cant. vi. 4 As for the inviſible church, it can't be ſeen. But behold the glory of the Jeruſalem above, or ſhe that adheres to a goſpel covenant; and the gentiles ſhall ſee thy righteouſneſs, and all kings thy glory; thou ſhalt alſo be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God; for the Lord delighteth in thee, Is. lxii. 3, 4. I am a wall, and my breaſts like towers: Then was I in his eyes as one that found favour, Cant. viii. 10. All this is ſpoken of the goſpel viſible church, ſee Iſ. lxii. 6. Now, how great was the riches of glory, on us the gentile veſſels of mercy? that we ſhould be called, together with the remnant of the Jews, as Rom. ix. 27. to a goſpel covenant relation to God, to partake with them of the root and fatneſs, ch: xi. 17. who on the one hand were deſolate heathen, and on the other children of the bond woman, both children of the fleſh and muſt be called to a goſpel covenant ſtate in ſovereig • mercy. And this is the ſum of the apoſtle's anſwer to the objection Rom. ix. 19. taken from the 20th ver. to ver. 29. And all this appears to have nothing in it, to diſtinguiſh the eternal elect from the reprobates; or the regenerate from the unregenerate; but only to diſtinguiſh the different circumſtances of thoſe that adhere to a law, or goſpel covenant; and to bring them to adhere to the latter; and was well calculated to anſwer the grant deſign. Hence we ſee the objection obtains no ſupport from Rom. ix. or Gal. iv. therefore I ſtill conclude, the holy ghoſt, a new heart, and remiſſion of ſin, are promiſed to all the viſible church, that adheres to the covenant of grace. And now we ſee with what conſiſtency the apoſtle could raiſe his lamentation over his kinſmen, who were Iſraelites, Rom. ix. 2. whom God had planted a noble vine, wholly a right ſeed, Jer. ii. 21. when he made them children of promiſe in the covenant of grace, Rom. ix. 4 in covenanting with their father Abraham; and had conferred on them the glory of preferment, to whom pertaineth the glory, ver. ix. who now are turned into the degenerate plant, of ſtrange Agarenes; had laid their honour in the duſt, by ſeeking righteouſneſs by the works of the law, ver. 32. But if he had underſtood, all theſe children of the flesh were reprobates, by an eternal decree; and no ſalvation provided for them in the covenant of grace, his lamentation muſt have been, an impious confronting of God's decrees; and he could never ſay, the reaſon why they periſhed, was becauſe they did not ſeek righteouſneſs by faith; for if they were ſo reprobated, they muſt perish ſeek what way they will. By what has been ſaid, we learn men are under a miſtake, when they bring Rom. ix. to prove God deals with thoſe that adhere to the goſpel covenant, in the way of ſovereignty, for that is to confound the goſpel with the law. We ſee many things there ſpoken of were done in a ſovereign way, but not a word of the goſpel church in that light, only the calling her to a covenant ſtate. For God to covenant to ſave a people on certain terms or conditions, and yet to have a ſovereign right to damn them, is a ſelf contradiction in any covenant whatſoever.

But now let us take the objection, and ſee what we ſhall make of it, in the light in which it is uſed. Children of the fleſh, are not the children of God; but the children of promiſe are. Now as this objection is brought to deny, that regenerating grace is promiſed to all the viſible goſpel church; if it can anſwer that end at all, it muſt be underſtood thus: By children of the fleſh, the unregenerate or non-elect; and that no ſuch are the children of God, in the covenant of grace, and ſo not children of promiſe.

Here to prove, that the unregenerate are the children of God, in the covenant of grace, I ſhall cite but one text, out of one hundred that I could bring to that purpoſe; and that is, Ez. xvi. 8. I ſware unto thee, and entered into a covenant with thee, ſaith the Lord God, and thou becameſt mine. And that an unregenerated church, are the children of the promiſe of regeneration, appears from the nature of the thing; for that regeneration cannot be promiſed to the regenerate. 2d. From Ez. xxxvi. 26, 27, A new heart will I give you, and a new ſpirit will I put within you; and I will take away the ſtony heart out of your fleſh, and give you an heart of fleſh. This is a promiſe made to them, as being the viſible church, in covenant, and God's children, and yet unregenerate.

If by children of the fleſh, the apoſtle had a deſign to ſignify the non elect, that is as much as to ſay, they are not the children of God in the covenant of grace, and there is no proviſion made for their ſalvation in that covenant; therefore not children of promiſe.

But how is it poſſible, that this could be his meaning? Doth not God own all Seth's poſterity for his children, in the covenant of promiſe; and act upon the relation in three fold reſpects; 1ſt, his ſpirit ſtrives with them; 2d. he binds them to do the duties of the covenant of grace; that is, marry in the chriſtian church; 3d. He deſtroys them for wickedneſs that they could not have committed, if they had not been his children in covenant; i. e. marrying with thoſe out of covenant, Gen. vi. 2, 3, 13. So that they were bound to do its duties, encouraged by its promiſed bleſſings, and expoſed to its direful penalties, as being in it: And Adam, before the fall, was never more firmly in the covenant of works, a child of God, or of promiſe; yet who dare ſay, theſe were of the elect? But to ſay there was no proviſion made in the covenant of grace, for any but the elect, and that theſe are the only children of God, and of promiſe, in the covenant of grace; is to ſet the ſecret and revealed will of God a • one eternal claſh, as thus;

Sixthly I was to ſhew, the condition muſt be a poſſible condition to all, or no condition at all.

By a poſſible condition to all, I mean this, v • z. that the thing required in the covenant of grace, as a term or condition of obtaining the ſalvation promiſed in it, muſt be conſtituted in ſuch a manner, as to be poſſible for all thoſe of whom it is required, to comply with faid term; or elſe it is no condition.

This will appear thus; a covenant, as it is always a a platform, or compact of agreement, can never be ſuch, if the terms of agreement are impoſſible; for how can I agree to that with which it is impoſſible for the to agree? As for example; ſuppoſe a man would propoſe to give me 1000 l. to paſs through, or penetrate the earth to my antipodes; or to fly to the moon; could he poſſibly make ſuch a covenant with me, when I could by no means comply with the terms? It could be no more than an unreaſonable propoſal; the condition of a covenant it could not be. So, for God to promiſe, that he will he reconciled with me, and give heaven to me, if I will make to myſelf a new heart, or ſincerely embrace Chriſt by a living faith, without his aſſiſtance, or by my own natural ability, can never be the condition of a covenant; for the condition of a covenant, is that which I can agree with; the which if I will not do it, I may be guilty, but not if I cannot.

Objection. God hath not loſt his power of commanding only we of obeying.

Anſ. Can God then make a covenant of grace with you, on impoſſible terms? If ſo, you may agree on them terms, if you can; I am ſure God cannot (to ſpeak with reverece) make ſuch a covenant with me. It is impoſſible it ſhould be a covenant of grace, that hath no mercy in it; and to promiſe me heaven upon impoſſible terms, hath no mixture of mercy, on the leaſt tincture of it: And according to the tenor of the objection, (tho' it is well known to be old tenor) God could make a new covenant with devils, tho' Chriſt never take their nature upon him. What then do wiſe, learned, and pious gentlemen mean (when diſputing with thoſe that hold univerſal redemption) they ſay, The queſtion is not, whether Chriſt has paid a ranſom ſufficient for every individual of the human race; in that we are agreed on both ſides. But where is the agreement? while one party ſaith, if Chriſt hath not purchaſed a power to believe; or in other words, a ſufficiency of the ſpirit to make an effectual application of redemption, for each individual, the ranſom of Chriſt is not ſufficient for each individual. And the other party ſaith. Chriſt hath not purchaſed a ſufficiency of the ſpirit or of grace, to make ſuch effectual application of redemption, for every individual. One might have thought, ſuch agreements might bluſh, when they appear in the publick, under that character. However, I ſhall not canonize them for agreements, though the injudicious may think, they fell from heaven; becauſe they dropt from judicious, learned, and pious men; injudiciouſly I ſay.

To ſay, that Jeſus Chriſt hath paid a ranſom ſufficient for each individual of the human race, if they will ſincerely embrace him by ſaving faith, by their own natural ability; is to ſay this, viz that if men had not loſt their original ſpirituality, and diſpoſition of mind, to ſerve God ſincerely and perfectly, the ranſom of Chriſt would have been ſufficient for each individual of them; i. e. it would have been ſufficient, if no ſufficiency or ranſom had been wanting. And is it not to mock common ſenſe, to talk half an hour ſtrenuouſly about the ranſom of Chriſt, as tho' it was ſufficient for every individual of the human race; and then glory of agreement with univerſaliſts, when before the ſtory it out, you ſay the ranſom of Chriſt is not ſufficient, for every individual. I ſhall conclude this head, with ſaying if Chriſt hath not purchas'd ſufficiency of grace for each individual of the human race, to enable them ſincerely to embrace Chriſt, of whom ſincere faith is required; the terms of the covenant are impoſſible; therefore tyranny, without mercy, is in the new covenant, for all the viſible church, except the elect. And this can't conſiſt with the kind expreſſions of God to the viſible church, and thoſe that periſh out of her. Hence the condition muſt be poſſible to all.

Seventhly. I was to ſhew, That regenerating grace is promiſed, to the faith and endeavours of unregenerate men.

I have already proved, that regenerating grace is promiſed; and that it is promiſed conditionally, and not abſolutely: And alſo that it is promiſed to the church, as being unregenerate, yet adhering to a goſpel covenant; and that to a regenerate church, it can't be promiſed. Hence then, to whoſe condition can it be promiſed, but to the condition of unregenerate men? To promiſe regenerating grace, to a condition done by itſelf, muſt ſuppoſe, that the perſon to whom it is promiſed hath it, and hath it not, at the ſame time; unleſs a man can be regenerated more than once, which I ſuppoſe no perſon will aſſert. Chriſt ſpeaks of being born again once; but not a ſecond time. John iii. 3, But poſſibly it will be here aſked, where did God promiſe the grace of regeneration, to any individual unregenerate perſon or perſons, in ſuch a manner, as that we can be ſatisfied, the promiſe was made to him or them perſonally? To which I anſwer, Regenerating grace was implicitly, and by neceſſary conſequence promiſed to Cain; if thou doſt well, ſhalt thou not be accepted? The acceptation here, can mean nothing leſs, than the acceptation of his brother Abel, for God propoſeth to prefer him above Abel, thou ſhalt rule over him. And the promiſe in 2d of Acts ver. 39. and Ez. xxxvi. 26. are as expreſs and perſonal, yet conditional. But as I ſhall undertake to prove, that God hath bound himſelf to give regenerating grace, to the proper endeavour of unregenerate men: So, all that might be more ſaid to theſe texts, will be properly then conſidered▪ therefore I omit further conſideration of them at preſent▪ and ſhall proceed to ſhew, what the proper endeavour of an unregenerate man is, to which the promiſe is ſo effectually made. Now before I come directly to the point, it will be proper to inquire when and how, an unregenerate man became an heir of promiſe: And as to the time when; it was either when he actually entered as adult age into the covenant of grace by circumciſion, or baptiſm; or when he was entered by his parents, maſter, or miſtreſs in infancy, by either of thoſe ordinances: Before Abraham's day, it is moſt probable he was an heir in the covenant, by natural generation, as a deſcendant from Adam, with whom the covenant was made. As to the manner how he became an heir of promiſe; it was by faith; it was by the blood and righteouſneſs of the ſaviour Jeſus Chriſt, that the covenant became a covenant of promiſe; and it was by believing in, owning, and adhering to his righteouſneſs, and the true doctrinal profeſſion of it, that made men children of promiſe, when they entered into the covenant of grace. As to infants being children of promiſe, that was by faith alſo, but not their own actual faith. If the parent, maſter, or miſtreſs had not the true profeſſion, of being ſaved by the righteouſneſs of another, viz. the Meſſiah, or Jeſus Chriſt, they could neither ſeek their own, nor the ſalvation of others, by faith; and as God deſigned to ſave all, ſmall or great, bond or free, in the way of a gracious covenant, and as the anſwer of prayer; by faith they muſt ſeek, and ſeeking by faith, their own, and their infants' ſalvation, may be obtained: When children become able to act faith for themſelves, as is required. In Ezek. xxxvi. 37. we find, he that will have a new heart, or regeneration, muſt ſeek for it; and in Rom. ix. 32, we find it muſt be ſought by faith. Now it is for want of underſtanding this ſcripture diſtinction of faith, and the ſtreſs that God hath laid upon it, in the covenant of grace, that the chriſtian word are in ſuch confuſion about the covenant of grace, and who are in it; about the promiſes, and who are heirs of them. Thus when faith is ſpoken of as a prerequiſite to baptiſm; the Baptiſts ſay, juſtifying faith is intended, and non have right to be in the covenant of grace, by baptiſm, but ſuch as have it, and therefore the unregenerate, and infants are excluded: And then they are obliged, either to deny, that faith was required of the adult Iſraelites, as prerequiſite, to entering them into the covenant of grace by circumciſion; or the covenant being that of grace, in which they were ſo entered: For if that into which they were entered by circumciſion, was the only covenant of grace; and faith was required of all the adult, as a prerequiſite to being ſo entered; faith being required of the adult now, can be no argument, that either the unregenerate, or infants are now excluded: and hence they are obliged to confront all the ſcriptures, that ſpeak of Iſrael's glory, as being all in the covenant of grace; holineſs unto the Lord; planted wholly a right ſeed; and the blood of them all waſhed away by being in the covenant of grace, and all heirs of promiſe. See Jer. ii. 3, 21. Ex. xvi. 8, 9. Ep. ii. 12. Rom. ix. 4. thus they are in the utmoſt confuſion in ſentiments.

Now, though theſe that hold the right of the adult unregenerate, and infants to baptiſm, can ſee the confuſion of anabaptiſt ſentiments; yet when it is ſaid, that faith, which qualifies a perſon for baptiſm, or entering into the covenant of grace, makes him an heir of promiſe; this they deny, i. e. many of them. And what is this, but either to ſay, the covenant that faith qualified him to enter into, was not covenant of grace; or if it was, the faith that qualified him to enter in, did did not entitle him to the bleſſings of it. And herein will appear the confuſion of this denial: When theſe Gentlemen are diſputing with Anabaptiſts, they will lay great ſtreſs on this faith of an unregenerate man; that it qualified Iſrael to be in covenant; and qualified the Gentiles to come in; and that they were all children of promiſe, that were in the covenant by it; and that all the viſible church were in glorious circumſtances. But when they are diſputing with thoſe that hold general redemption; this faith is forgot; or it is good for nothing ; he that hrth got it, is not really in covenant; and if he ſeeks ſalvation by it, it is not ſeeking by faith, &c. Hence they confront not only their own arguments, but all the ſcriptures that ſpeak of the viſible church, in covenant by faith, as being children of promiſed, though unregenerate. Now as I ſaid, it was for want of underſtanding the ſtreſs that God puts on the faith of an unregenerate man, that has been the cauſe of much confuſion in the chriſtian world, about who are in the covenant, and heirs of promiſe. So now I will briefly ſhew ſome part of the importance of this faith.

1. By it the chriſtian church ſtood in the covenant of grace; while for the want of it, the Jewiſh church was turned out doors. Becauſe of unbelief they were broken off; thou ſtandeſt by faith, Rom. xi. 20. What tongue can expreſs the importance of this affair! the earth is not only rent and ſhaken, but heaven alſo; the children of the kingdom are caſt out, Mat. viii. 11, 12. The fruitful field turned into a barren wilderneſs; and the barren wilderneſs into a fruitful field. The wife and children rent from the boſom and bowels of a tender huſband, and compaſſionate father; crying my bowels, my bowels, I am pained at my very heart, Jer. iv. 19. My heart is turned within me, how ſhall I give thee up, Hoſ. xi. 8.

2. It was by this faith of unregenerate men, the children of Iſrael came out of Egypt, Ex. iv. 1. viii. 31. kept the paſſover; paſſed through the ſea; and the walls of Jericho fell, Heb. xi. 28, 2 • , 30. went through the wilderneſs; entered the land of Canaan; and without faith, none of theſe things could have been done, Heb. iii. 19. Ex. iv. 1. And indeed men may have faith to remove mountains, caſt out devils, and do many wonderful works in Chriſt's name, without the faith of regeneration. And as I ſaid a man is an heir of promiſe, when he is in the covenant of faith; and it is his faith, in the righteouſneſs of Chriſt profeſſedly, that makes him an heir to the promiſe of regeneration. Therefore I come now to the point, to ſhew what is the proper endeavour of an unregenerate man. And ſeeing no adult perſon, is a proper heir to the promiſe, but only as a profeſt believer in the righteouſneſs of Chriſt, as provided for the ſalvation of guilty, ſinful, and periſhing men; he is, when under the bonds of the covenant of grace, bound (as in a moſt ſolemn compact ratified) to do, 1ſt. the remoter conditions of regeneration, 2d. the direct condition; and both at the expence of an aggravated damnation: Hence it is fit he ſhould be an heir of promiſe. And as there are remote conditions, ſo there are alſo remote promiſes, of ſuper added aſſiſtance, to enable to the performance of the direct condition. I will bring the blind by a way that they knew not, I will lead them in paths that they have not known: I will make darkneſs light before them, Iſai. xlii. 16. I ſaid not unto the houſe of Jacob, ſeek ye me in vain, chap. xlv. 19. And were it not that the promiſes apprehend him, at the very ſpot, where faith, and the covenant firſt find him, the promiſe would not reach as far as the covenant, and ſalvation could not be obtain'd in a covenant way. Here then, faith and the covenant find him, 1. owning God to be the true, holy, juſt, powerful, wiſe, and merciful God. 2. Owning himſelf a ſinful, guilty, curſed, ruin'd, and periſhing creature; that hath no righteouſneſs wherewith to appear before, or be reconciled to, this holy, juſt, and powerful God. 3. Owning, God has provided a glorious, all ſufficient Saviour, for ſuch helpleſs and periſhing creatures. 4. Owning, that as he can by this proviſion, be reconciled to this holy, juſt, and gracious God, ſo it is his moſt reaſonable ſervice. 5. Owning that he is bound in the ſolemn bonds of a gracious covenant, to be reconciled, at the ſevereſt penalty. 6. Owning, God to be his God, in the new covenant; ready, as a tender father, to help his periſhing children. Now take either of theſe ſix articles from him, except the ſecond, and you take from him, faith, and the covenant of grace. The ſecond is not a goſpel article, and only enters that the offence may abound, Rom. v. 20. So that we ſee, faith, and the covenant puts a ſtock into his hand, that can't be put into the hand of a man, out of covenant; nor in covenant, without faith: Hence he that is planted in the covenant by faith, is planted a noble vine, wholly a right ſeed, Jer. ii. 21. Hence then in the ſpot where this faith, and the covenant of grace find him, and the promiſe firſt apprehends him, there is not more required of him, than he is able to do, and that which, in theſe circumſtances, he is able to do; is the proper endeavour of an unregenerate man; to which ſuper-added aſſiſtance, is directly promiſed, and regenerating grace, remotely.

This then, is the proper endeavour of an unregenerate man; to ſet his face Zion-ward, or in other words, towards heaven, going and weeping; this faith and covenant ſtate, hath furniſhed him for mourning: For the faith is a confeſſion, that God is holy, juſt, and powerful; and that himſelf is vile and periſhing, and can work no acceptable righteouſneſs; the covenant ſets a dying Jeſus before him, and makes grace and mercy meet, with juſtice and holineſs, before his face. Hence it is a part of his proper duty, to look about him, and ſee what he can ſee; for the view of God's holineſs and mercy; of a bleeding Chriſt; and of his own vileneſs; are proper objects to excite deep and juſt ſorrow. Repentance is the firſt proper duty in the covenant of grace, after a man is entered; for faith muſt bring him in. Chriſt's baptiſm, is a baptiſm of repentance for the remiſſion of ſins; not but that he ought to repent or ſorrow, before he enters, if it is at adult age; but when entered, if unregenerate, it is a condition of the covenant. And as he is to mourn, ſo he is earneſtly to pray, and ſeek the Lord early. Neither ſorrowing, or praying, will do alone. And how graciouſly hath God promiſed to hear the ſorrowing prayer of his own children in covenant. How gladly doth he regard their ſorrowful cry, when they cry for convicting and converting grace. I have ſurely heard Ephraim bemoaning himſelf; and ſaying, turn thou me, and I ſhall be turned. Is Ephraim my dear ſon? I he a pleaſant child? for ſince I ſpake againſt him, I do earneſtly remember him ſtill; therefore my bowels are troubled for him, I will ſurely have mercy on him, ſaith the Lord God, Jer. xxxi. 18, 19, 20. See 2 Chron. xv. 2. and Prov. viii. 17. Thoſe that ſeek me early, ſhall find me.

As it is the proper endeavour of an unregenerate man, to pray and mourn, ſo he ought to uſe the means God hath appointed for his help; ſuch as faſting, meditation, ſelf-examination, attend on all the publick means of grace; and however men have embarraſſed this affair, with not rightly underſtanding God's mind in his word; yet undoubtedly it is the duty of all in the covenant of grace, by the faith I am ſpeaking of, to draw near the Lord's table. God enjoined the Jewiſh church to uſe all the repreſentations of a dying ſaviour; and nothing can be more ſtriking, than to behold the ſymbols of his dying love, nothing that hath ſo much tendency, to cauſe us to look on Jeſus whom we have pierced, and mourn for him, Zech. xii. 10. But to proceed; it is the duty of unregenerate men, to be much in ſecret prayer; and to take care they don't quench the ſtriving of God's ſpirit. This was a ſin of the antediluvian world of God's children, Gen. vi. 3. God's ſpirit will ſtrive with God's covenant people, until he gives them up to hardneſs of heart; and then their covenant ſtate, is left to them deſolate. My ſpirit ſhall not always ſtrive with man. Ye do always reſiſt the holy ghoſt, as your fathers did, Acts vii. 51. Behold your houſe is left unto you deſolate, Matt. xxiii. 38. Alſo it is the duty of unregenerate men, to labour to be holy in all manner of coverſation, 1 Pet i. 15. He that goeth forth and weepeth, bearing precious ſeed, ſhall doubtleſs come again with rejoicing, Pſ. cxxvi. 6. And tho' it would be needleſs to tell all that unregenerate men might do, as a proper endeavour to obtain regenerating grace; yet it is proper to add; they ought by all means to take care, that they do not reſt in their moral virtues, or reformations of life: They ought to conſider that this doctrinal faith, and covenant ſtate, and reformation of life, can't juſtify them; therefore they ought to labour to obtain a deep and juſt ſenſe of their unjuſtified, and periſhing condition by nature, and their inability to help themſelves out of that condition; or to change and renew their own hearts: Hence, in ſenſe of weakneſs, and of a periſhing unjuſtified condition; they are to cry mightily to God; to make them fully acquainted with their loſt condition, and lead them to Chriſt; and enable them to receive him, and his righteouſneſs, by a living act of faith, for their eternal juſtification, and peace with God.

Now though honeſt and ſincere ſeeking, in all the above ſaid ways, are the proper endeavours of unregenerate men; and thoſe to which regenerating grace is remotely promiſed; yet they are not the direct; but the direct endeavour, is the ſoul's crying under a deep, and juſt ſenſe of an unjuſtified ſtate; preſſed down with a heavy burden of guilt; owning he deſerves no mercy at the hands of a holy God; yet pleading for mercy, for Chriſt and mercy's ſake. This endeavour is never completely finiſhed, as the condition of regeneration, until regeneration be given; but when it is given, it is given as a thing promiſed in covenant, to a groaning priſoner, appointed to death.

Now as we have found the proper and direct endeavour of an unregenerate man; the which I think no reaſonable man can deny to be ſuch: I ſhall now proceed to ſhew, that God hath bound himſelf to give regenerating grace to ſuch men by promiſe, in the covenant of grace.

Here then I ſhall ſay, as there can be but two covenants, namely, one of works, and the other of grace: So there can be but two ways of ſaving in either covenant; i. e. conditionally, or unconditionally; and a covenant, called a covenant of ſalvation, muſt ceaſe to be ſuch; if ſalvation is not promiſed, one of theſe ways. Covenants are always ſolemn, binding things when ratified. Take away bonds and obligations, and where can a covenant be found? And if men's covenants are ſolemn, becauſe of their binding obligations; how much more ſacred, and ſolemn, muſt the covenant tranſactions of Jehovah be? If the ſolemn covenant of grace is not a ſacred repoſitory, of inviolably ſtipulated terms; where is the foundation for ſacred truſt? Here then, as I have inviolably proved the covenant of grace was made in the favour of all the human race; and that all that adhered to the goſpel covenant, and ratified it as ſuch, were of the Jeruſalem above; and like Iſaac, children of promiſe; for that they ſtood by faith in the covenant of grace, Rom. xi. 20. Thou ſtandeſt by faith. So they were under the ſacred inviolable tranſactions of ſtipulation, and reſtipulation; and as I have ſhewn, the promiſe muſt apprehend them, where faith and the covenant firſt find them; otherwiſe the covenant and faith would reach farther than the promiſe; whereas the promiſe is always made to the church, when faith is their qualification. Here then, as there muſt be life and ſalvation in the covenant of grace, for all that are in it, as we have before ſeen; and as that life can be covenanted for but one of theſe two ways, viz. conditionally, or unconditionally; ſo in one of theſe ways, ſalvation muſt be certain; and what can make it certain, but the bonds of a ſacred and ſolemn covenant? Here then to ſay, God is not bound to give ſalvation neither of theſe ways, is to ſay that ſalvation is not covenanted for in that covenant, in which Adam, and all the viſible church, have ſtood by faith, before they were regenerated.

But in order to be better underſtood, I would endeavour to bring this affair into a narrower point of light; and in order to do this, it will be proper, for a ſhort ſpace, to abſtract ſome part of the argument; For while I am conſidering the viſible church, as adhering to the covenant of grace, and ſtanding in it by faith, as heirs, and the only heirs of the promiſe of regeneration, either remotely, or directly; I ſuppoſe the covenant to be conditional: So alſo, when I conſider the proper endeavour of an unregenerate man, either remotely, or directly; as entituling to the promiſe of regeneration; I ſtill ſuppoſe the covenant to be conditional: And indeed I have proved, that the covenant of grace is conditional; yet in order to reflect light on the argument in this ſpot, it is proper to conſider what muſt be the ſtate of the affair, if the covenant was unconditional: For as I am ſaying, a covenant is a ſolemn, and if a religious covenant, ſacredly ſolemn compact, of inviolable ſtipulated terms; ſo it is no hard ſaying to aſſert, that the covenanting parties are bound to abide by the ſacredly ſtipulated terms of the covenant of grace; for why? If the covenanting parties are not bound to abide by the ſtipulated terms, it ceaſeth to be a bond, or obligation; therefore ceaſeth to be a covenant. Here then it is eaſy to ſee, that if God covenanted to ſave periſhing men unconditionally, he is bound to ſave them unconditionally; and as he cannot covenant to ſave, but either conditionally or unconditionally; if be doth not covenant to ſave unconditionally, if he covenant to ſave at all, it muſt be conditionally; and then, if that condition be complied with, he is ſtill bound to ſave all that comply: I think the world may be challenged on this concluſion. Hence then, if God had covenanted to ſave unconditionally, all the race of Adam muſt be ſaved; and we have nothing to do, to limit the promiſe to the viſible church, or any condition to be done by any; for that ſuppoſeth the covenant to be conditional. And if God covenanted (as I ſaid) to ſave unconditionally, the wildeſt ſavage, or heathen in the world muſt be ſaved, as ſoon as one of the viſible church; for I have proved, that when God made the covenant with Adam, he made all his ſeed foederally holy; and by oath and covenant, waſhed away the blood of all of them; and made them his children in the new covenant; which as I proved, could mean nothing leſs than putting them into a ſalvable ſtate, or a way of ſalvation by the new covenant. Therefore as I uſed to ſay, ſeeing they are not all ſaved, ſince they are all covenanted for; facts prove they were not covenanted for, to be ſaved unconditionally; yet as there are but two ways that they can be covenanted for, ſeeing they are not covenanted for unconditionally, they muſt be covenanted for conditionally, or they can't be made foederally holy, or their blood waſhed away in any ſenſe.

Here then, 1ſt. I am reduced to the neceſſity of conſidering men covenanted with conditionally; and 2d. I am under the ſame neceſſity to conſider all the human race covenanted with conditionally; for as we have ſeen when the covenant was made with the father, it made the unborn children, God's children, both with reſpect to Adam and Abraham, as Gen. vi 2. and Ez. xvi. 8. Hence the ſeed of both are God's, by the ſacred bonds of a ſolemn new covenant tranſaction. 3. I am under the ſame neceſſity (ſince the covenant is conditional) to conſider the condition as a poſſible condition to all the ſeed of Adam; otherwiſe tyranny, and not mercy, would be in the covenant, for all that are not ſaved; and then their blood could not be waſhed away in any ſenſe; which the ſcripture declares it was; and I have fully proved under former heads.

Now as we have found, if God covenanted to ſave unconditionally, all muſt be ſaved, becauſe all were covenanted for. So on the contrary, if God covenanted to ſave conditionally; it muſt be poſſible for them all to do that condition; becauſe they were covenanted with conditionally; and as we have ſeen, it is impoſſible to make a covenant upon impoſſible terms. Here then I ſhall ſay, regeneration is ſalvation; he that is regenerated, is ſaved with an everlaſting ſalvation; he is as ſurely ſaved, as he that went to heaven twice ſeventeen hundred years ſince. Regeneration, juſtifying faith, and juſtification it ſelf, are not one before the other, in the order of time; but only in the order of nature; therefore he that is regenerated, acts ſaving faith, and is juſtified at one and the ſame individual time. Now, as regeneration is ſalvation: when God covenanted with Adam, and made all his ſeed foederally holy, made them his own ſons and daughters, and waſhed away the blood of them all, and made all that he had theirs, Son, thou art ever with me, and all that I have is thine. Luke xv 31. This of regeneration, muſt have been covenanted for, with reſpect to every individual ſon and daughter of Adam: This is but the native reſult, and moſt neceſſary conſequence, of the ſeveral things I have before inviolably proved. Hence then, as regeneration is the beginning of heaven, and as a covenant that talks of ſalvation muſt be a counterfeit; but can't be the covenant of grace, that hath not this ſalvation ſtipulated in it: So regeneration muſt be covenanted for conditionally, or unconditionally, with reſpect to all the race of Adam, for that they well all parties concerned, as we have abundantly ſeen. Now if regeneration had been covenanted for unconditionally, the ſacred and ſolemn tranſaction, muſt neceſſarily have inferr'd the ſure ſalvation of all the ſeed of Adam: And ſeeing they are not ſaved, we are ſure God covenanted with them conditionally: And we are as ſure, from all the nature and force of covenant obligations, that when that condition is complied with, God hath bound himſelf by a moſt gracious and ſolemn promiſe, to beſtow that moſt valuable, and neceſſary grace of ſalvation, regeneration. And ſeeing this grace cannot be promiſed, to any condition done by itſelf; it muſt be promiſed to the condition of an unregenerate man; and what can be more reaſonable, than for God to promiſe regenerating grace, to ſuch proper endeavour as above deſcribed. Now as this concluſion is ſo native and neceſſary from the premiſes, which have been all ſo fully proved; I think it ſuperfluous to produce more evidence at preſent; and ſhall only proceed to anſwer objections.

1ſt Objection. If things are ſo, then God is bound, and the creature free.

Anſwer. If it is ſo, it is not the firſt, nor yet the ſecond time, that God hath bound himſelf, and left the creature free; and if God make a covenant with creatures, as probationers, ten thouſand times, it will always be the caſe, unleſs God can find a way to break covenant firſt; which I don't believe he ever will.

2d. Objection. For God to be bound to ſave unregenerate men, is to deſtroy ſovereign grace.

Anſwer. What hath ſovereignty to do in a covenant that is conditional? and where is the covenant that is not ſo? Do you mean by ſovereignty, God's reſerving • o himſelf a right to refuſe to hear the prayer of a ſincere ſeeker, or that God will regenerate thoſe that never ſought? Such ſovereignty as this, is inconſiſtent with ſ • ving in a covenant way. God hath bound himſelf by promiſe in the covenant, to hear the prayer of a ſincere ſeeker in Chriſt's name, or by faith, Ezek. xxxvi. 37. Rom. ix. 32. They ſought it not by faith. And God regenerates no adult perſon without ſeeking firſt, for this I will be inquired of by the houſe of Iſrael, to do it for them.

1. Query. Was not Paul regenerated by ſovereign grace?

Anſwer. No. He was called to adhere to the gospel covenant, by ſovereign grace, becauſe he had adhered to a law covenant, and had been as dexterous a ſtickler to man's own righteouſneſs, as any ſon of Agar, of Jeruſalem below, or of the fleſh among them all: Therefore in that circumſtance he was not a ſon of promiſe, any more than heathen Pharaoh. But when he is by ſovereign grace, called to adhere to the goſpel covenant, then he ſeeks by faith, prays and faſts, and receiveth regeneration, as promiſed to the proper endeavour of an unregenerated man. For it appears not that he was regenerated, nor is it probable, till Ananias came, and he received the holy ghoſt, Acts ix. 11, 17. And how is it poſſible, any man ſhould be regenerated, before he is made ſenſible of the inſufficiency of his own righteouſneſs, and the ſufficiency of the goſpel way of ſalvation, by the merits of Chriſt? And can any man ſee the danger he is in by nature, and the encouragement the goſpel gives, and not cry to God? It cannot be. Therefore. let a man's converſion be as ſudden as the thief on the croſs, he will ſtill pray, befor • he is regenerated, and regeneration will not be given b • an act of ſovereign grace, but covenanted grace; and the one is as free grace as the other.

2. Query, Doth not God ſay, he was found of them that ſought him not? Rom. x. 20.

Anſwer. This text reſpects the Gentiles, whom God in ſovereign grace, had called to a goſpel covenant ſtate, who before their marriage with God in covenant, were both barren and deſolate, Iſ. liv. 1. But can any-body think they found God, in reſpect of regenerating their hearts in their deſolate condition? no, they muſt own the covenant of grace, before they can receive the benefits of it; they were grafted into the covenant with the Jew, before they partook of the root and fatneſs; and all the deſign of the apoſtle, is only to tell us, that the Gentiles found God in the days after Chriſt, who in former ages had not ſought him.

3. Objection. If God is bound to give regenerating grace, to the endeavours of unregenerate men, then men can boaſt.

Anſwer. I do not underſtand, that the ſcripture ſuppoſeth any room for boaſting, but when ſalvation is of the merit of works. Now what is there in the proper endeavour of an unregenerate man, that makes it meritorious? Doth the meritoriouſneſs of it ariſe from the work itſelf, or from the ſanction given it by the connection of the promiſe? If the work in itſelf is meritorious, then thoſe that oppoſe me in this ſpot, are as guilty of giving room for boaſting as myſelf: For they all ſay, a man muſt be powerfully affected with the ſenſe of an unjuſtified ſtate; preſſed down with a heavy burden of guilt; own he deſerves no mercy at the hands of a holy God; yet plead for mercy, for Chriſt's and mercy's ſake, in order to be regenerated. I ſuppoſe no perſon will ſay, this work conſidered in itſelf, can give room for boaſting; and if room for boaſting ariſeth only from the connection of the promiſe, then the work of juſtifying faith, will alſo give room for boaſt; fpr juſtofocatopm os ſurely connected with ſaving faith, by promiſe; as is allowed. Here let it be obſerved, that room for boaſting don't ariſe from the different degree, or kind of influence, by which a man acts, but from the exact conformity of the action, to the divine law. e. g. Suppoſe ſome of the angels to have continued perfect by an irreſiſtible influence, and others only by a common influence of probationers, yet they would have equally deſerved heaven: So the acting of a juſtifying faith, doth not exclude boaſting, becauſe it is done by irreſiſtible influence (for if the work done, was ſufficient for his juſtification, for he would be juſtified on the account of it, tho' it be done by ſuch influence) but becauſe it is the ſoul's acting on the righteouſneſs of Jeſus Chriſt, which is ſufficient; and therefore he cannot boaſt, becauſe his own work was no cauſe, why he was juſtified. And ſuppoſ • • e were able to act the ſame faith by a common influence, by which he might do, or not do it; yet if he doth act on the righteouſneſs of Chriſt alone for juſtification, he will be nevertheleſs juſtified; and have no room to boaſt. So that it is not the power by which the ſoul acts, let it be more or leſs, but the circumſtance that attends the action, that excludes boaſting. I dare be bold to ſay, that if a man by his own natural ability, could act the ſame individual act of faith, that a regenerate man doth, by the mighty power of God, he would be equally juſtified, and have no room to boaſt, in the ſcripture ſenſe of boaſting: For faith doth not exclude boaſting, becauſe it was wrought by the mighty power of God; but becauſe it excludes our own righteouſneſs; and applies the righteouſneſs of Chriſt, for the matter of our juſtification. And this exactly agrees with Rom. ii. 27, 28, Where is boaſting then? It is excluded. By what law? of works? Nay, but by the law of faith. Therefore we conclude, that a man is juſtified by faith, without the deeds of the law. Now to ſuppoſe that the law of faith excludes boaſting, becauſe it is wrought by the mighty power of God's ſpirit; is to ſuppoſe, that it is not the righteouſneſs of Chriſt alone, that excludes boaſting; but ſome ſanction in the act of believing, as a work that excludes boaſting. But ſurely the action, nor the ſanction of it, as a work, are the righteouſneſs of Chriſt: and the act of faith hath no other ſanction to exclude boaſting, but the bare acting on the righteouſneſs of Chriſt: And to ſuppoſe, that any ſanction in the acting of faith, ariſeth from the excellency of the influence, by which the work is done; and for that reaſon excludes boaſting; is to ſuppoſe, that to be juſtified by a goſpel law of works, will exclude boaſting: But the text is this; we are juſtified by faith, without the deeds of any law whatſoever, as a work. And to the ſame purpoſe is Eph. ii 9. not of works▪ leſt any man ſhould boaſt.

Here then we ſee, boaſting is not excluded in the acting of faith, from any excellency in the influence by which it is acted: why then ſhould the faith of an unregenerate man, by a promiſe being connected with it, give room to boaſt more than the other? they are both called faith in ſcripture; the viſible goſpel church, is ſaid to ſtand by faith, in the goſpel covenant, Rom. xi. 20. and the regenerate are ſaid to be juſtified by faith; and the apoſtle faith, that which is of faith, is of grace, Rom. iv. 16. therefore it is of faith, that if might be of grace. Surely that which is of grace, doth not admit of boaſting.

But let us conſider more diſtinctly, theſe two kinds of faith, in compariſon. The faith of an unregenerate man, with which the promiſe of regeneration is directly connected, is this, viz. 1. he believes that God is an infinitely wiſe, holy, juſt, powerful, and ſin revenging God, and is humbled, and deeply wounded and affected, with the view of the eternity, and inviolable excellency of theſe perfections. The faith of him that is regenerated, is the ſame. 2. He believes, that God has made a new covenant, and has ſent his own ſon to die the moſt ſhameful, painful, and ignominious death; to ſave periſhing ſinners: Hence he believes God is merciful and gracious. So 〈◊〉 the other. 3. He believes that he is by nature, a hard, and ſtony hearted, juſtly condemned, and periſhing ſinner. So doth the other. 4. He believes that he hath no power to change his own heart. So the other. 5. He believes if he periſh forever, he can never do any thing to deſerve the help of God's ſpirit, or his juſtification. So doth the other.

Here then he gives up hopes of ſalvation by law; and pleads in agonies and pains for a new heart, and for light and ſtrength, to lay hold of Chriſt's righteouſneſs, that he may be reconciled to God; and all is done in Chriſt's name. This of giving up life by the law, belongs to conviction; belongs to the proper endeavour of an unregenerate man. The firſt act of ſaving faith, is venturing alone on the righteouſneſs of Chriſt; and it is impoſſible to venture on the righteouſneſs of Chriſt alone, while any hopes are left by the law. Here then we may ſee the harmony between the faith of the regenerate and unregenerate. One gives up life by the law; and ſo doth the other. One pleads Chriſt's righteouſneſs alone; ſo doth the other. The faith of one is wrought by the ſpirit of God; and ſo is the other. One hath loſt all room for boaſting; and the other alſo. But herein their faith differs: One ventures his eternal all on the righteouſneſs of Chriſt, and the ſure word of faith; the other hath not light and ſtrength to do ſo. Therefore, the faith of the regenerate man, produceth mourning and rejoicing; and the faith of the other, mourning and lamentation. Now what is the ſum of all, but only this? viz. That the faith of the unregenerate man, is as real faith as the other; for as he muſt quit all dependence on the law, before he can be regenerated; when he hath ſo done, if he ſeeks at all, it muſt be by faith. To ſeek ſalvation by Chriſt alone, is as true faith, as to believe alone on Chriſt for juſtification; tho' one juſtifieth, and the other doth not. And he that quits dependence on the law, and ſeeks by faith alone, can by no means boaſt, though regenerating grace be promiſed to ſuch a ſeeker. It is this ſeeking by faith the apoſtle refers to, when he ſaith, Iſrael did not attain righteouſneſs, becauſe they ſought it not by faith, Rom. ix. 31, 32. Here we ſee, ſeeking by faith, is made a condition of obtaining; and if I cannot ſeek by faith, before I obtain regeneration, I cannot ſeek righteouſneſs by faith, until I have got it; for he that is regenerated, hath attained righteouſneſs. There are but two ways of ſeeking. viz. by the law, and by faith. The Jews were unregenerate, and if ſuch cannot ſeek by faith, they muſt ſeek exactly as they did; and why are they blamed? Why did not God regenerate them, before he required them to ſeek at all?

But poſſibly by boaſting, you mean this, viz. that one man can ſay to another, if you had done as I have done; you would have been ſaved as well as I. To which I anſwer, if this is your meaning, it is not the ſcripture meaning at all, in reſpect of boaſting. As I proved before; the land of Canaan was promiſed to Abrabam, and his ſeed, by free grace; and by them was to be obtained by faith, as really as ſalvation is promiſed by grace; and to be obtained by faith. Now, could not thoſe that went into the land, have ſaid to thoſe that did not; if you had done, as I have done, you might have gone in, as well as I. Did thoſe that went in, go by the faith of regeneration, or irreſiſtible grace? And could not thoſe that rebelled againſt God, and ſo periſhed in the wilderneſs; have done otherwiſe? Could thoſe therefore that went in, boaſt? If this you talk of, is the ſcripture ſenſe of boaſting, they could. But they could not; and why? becauſe neither their ſword, or bow, bought the land; tho' the uſe of both, is a term, ſine qua non, of their obtaining it. i. e. boaſting is excluded, becauſe God gave it them; and their own righteouſneſs, no more deſerved that inheritance, than it did heaven. So alſo the Gentiles, that ſtood in the goſpel covenant by faith; (tho' not the faith of regeneration; as appears Rom. xi. 20, 21) could boaſt in the light you ſpeak of; for men could adhere to the goſpel covenant, and ratify it by baptiſm, without irreſiſtible grace: And was it impoſſible for the Jews to believe Jeſus Chriſt to be the true Meſſiah, without the faith of regeneration? when he had wrought ſo many ſigns and miracles among them, to prove his miſſion. Nay, it is impoſſible they ſhould be regenerated, until they doctrinally firſt own Chriſt, and adhere to the covenant of grace. Well then, could not the Gentile ſay to the Jew, you might be in the covenant of grace, as well as I, if you would: He ſurely might, and ſpeak true too: But can the Gentile boaſt, in the ſcripture ſenſe of boaſting? No: Boaſt not againſt the branches; thou beareſt not the root, but the root thee. i. e. the covenant of grace and promiſe, into which you are grafted by faith; and from which you are broken becauſe of unbelief; ſaith nothing of your own righteouſneſs, as the cauſe of your acceptance with God: And were it not that this is the root or foundation of the covenant in which you ſtand; you would be as ſoon damn'd ſt •• ding in; as they falling out: Praying, as they blaſpheming: Hence you cannot boaſt. And what do men mean then; to tell us, that if the promiſe of regeneration, is made to the proper endeavour of an unregenerate man; he can boaſt? When the promiſe hath the ſame root, the covenant hath; and is made by thoſe that ſeek by faith, without the deeds of the law; which as we have ſeen, an unregenerate man can do; and muſt do, before he can be regenerated. Such men know not what they ſay.

4th Objection. This doctrine ſuppoſeth, an unregenerate man to have a ſaving qualification.

Anſwer. By a ſaing qualification you muſt mean this, viz. That he hath ſomething, which if rightly improved, he muſt be ſaved. Well, and is this heneſy chargeable upon no doctrine but this? Do not ſuch as ſay, Chriſt redeemed none but the elect; ſay alſo that the elect muſt be effectually called, before they are regenerated? And by that effectual, they mean an irreſiſtible call; for if it is not ſuch, the elect may pariſh nevertheleſs. Now which is the greateſt hereſy? If it is a hereſy to ſay, an unregenerate man has got a ſaving qualification; he that makes that qualification moſt effectual, muſt 〈◊〉 the greateſt heretick. The ſaving qualification in this doctrine, is no otherwiſe ſuch, than as it is 〈…〉 the connection of a moſt gracious promiſe, 〈◊〉 an eq •••• gracious covenant. And a covenant, that d • th not 〈◊〉 the perſons with whom it is made, qualifications to do the ſtipulated terms, can neither be a covenant of ſalvation, of mercy, or of juſtice. But then this qualification doth not neceſſarily infer the ſalvation of him that hath • work • any more than the promiſe of the land of Canaan, ma •• in the ſame gracious covenant, (by which the ſeed of Abraham received a ſaving qualification for that la •• and made them heirs of it) neceſſarily inferred, they ſhould be brought into the poſſeſſion of it; which they (many to whom the promiſe was made) never were; becauſe of unbelief, Heb. iii. 17, 18, 19. but the contrary doctrine neceſſarily infers, that a man is confirmed in a ſtate of ſalvation, before he has faith (as they ſay) and before he has the faith of regeneration (as I ſay) for they ſay, he doth not obtain this irreſiſtible call, by faith; but of ſovereign grace; becauſe he hath no faith that entitles him to the promiſe of ſuch a call; and I ſay, that which is not promiſed to faith, can't be obtained by faith. For a man can't believe for that for which there is no promiſe, for faith hath nothing to work upon.

Now ſurely, that which confirms a man in a ſtate of ſalvation, muſt be a ſaving qualification. An irreſiſtible call, makes heaven as ſure as irreſiſtible regeneration: And is it not an odd ſtory, that a man ſhould be confirmed in happineſs, before he is confirmed in holineſs? If any one ſhould think, this effectual calling is regeneration, then it can't be before juſtifying faith, in the order of time; unleſs regeneration be before ſuch faith, in the order of time too. If effectual calling and regeneration, are one and the ſame thing; the names are a diſtinction, without a difference; and if neither of them are before juſtifying faith in the order of time, then effectual calling is improperly uſed; for it is uſed to ſignify a call to converſion, and not converſion itſelf. It is ſuppoſed effectual calling is irreſiſtible conviction; but if it is irreſiſtible regeneration, and not before ſaving faith, in the order of time, our ideas are confuſed with a diſtinction of names, where there is no difference: For regeneration is allowed to be effectual; becauſe juſtifying faith, is neceſſarily connected with it in the order of time. If they are both before juſtifying faith in the order of time, then regeneration can mean nothing but effectual calling; and our ideas are yet confuſed with a diſtinction, but no difference: And regeneration has been improperly uſed to ſignify, that moſt excellent divine principle, that expatiates in juſtifying faith, and pure love to God and holineſs; or in other words, conforms the mind to God, to eternal acceptance. Now, that effectual calling, which is prior to faith, in the order of time, (call it regeneration, or what you will) cannot ſo conform the mind to God: And then the above-ſaid divine principle, which cannot exiſt, in the order of time, prior to juſtifying faith, wants a name, if regeneration is not the name of it.

But I ſhall criticiſe no longer, on other men's ſentiments; but proceed to communicate my own; both on effectual calling, and regeneration.

1ſt. As to an irreſiſtible call, before juſtifying faith; there is no ſuch thing. This will appear from ſeveral reaſons: 1. An irreſiſtible call confirms a man (as was ſaid before) in a ſtate of ſalvation; therefore it aſſumes the prerogative of juſtifying faith; and no man hath power to become a ſon of God, in a confirmed ſenſe, without receiving Chriſt by a juſtifying faith, John i. 12: tho' a man have all faith, ſo that he could remove mountains, 1. Cor. xiii. 2. yet if it doth not conform the mind to God, in pure love, to God and holineſs; he is nothing in a confirmed ſenſe: If men taſte the heavenly gift; and partake the holy ghoſt; taſte the powers of the world to come, (in conviction) they may fall away, and periſh for ever, Heb. vi. 4, 5, 6.

2. The concluſion, that conviction is irreſiſtible, is drawn from no premiſes that infer it. The premiſes are 1. ſcripture, 2. experience. The ſcriptures from which ſuch concluſion is inferred, are ſuch as Pſ. cx. 3. Thy people ſhall be willing in the day of thy power, and John vi 44. No man can come to me, except the father draw him. But both theſe texts reſpect regeneration; and not conviction; for it is the real coming to Chriſt, by a juſtifying act of faith • that can be here intended; and who denies a day of mighty power, being neceſſary to ſuch coming? unleſs it be ſuch as deny the mighty power of God being neceſſary to regeneration. 2. The experience, from which ſuch a concluſion is drawn, is this, viz. men that are regenerated, are firſt powerfully convicted; they are in great diſtreſs; and continue earneſt ſeekers, until they obtain regeneration; while many others, that ſeem to be as powerfully convicted as they, turn back and periſh. Hence it is concluded, that ſuch as continue ſeeking till they find, are under an irreſiſtible ſovereign influence; but the concluſion will be as well inferred, that the angels who continued perfect, were under an irreſiſtible influence; which is to deſtroy the notion of their being created probationers. Beſides, thoſe that did turn back, were once earneſt ſeekers; and who dare ſay, they could not continue ſuch? A reſiſtible power made them ſuch (is allowed) and to ſay a reſiſtible power could not continue them ſuch, is a ſelf contradiction. And if they had continued ſeeking, why ſhould they not find? Men muſt follow on to know the Lord, if they would be ſucceſsful, Hoſ vi. 3. and that we may ſee they can do, without irreſiſtible conviction; therefore (as I ſaid) the concluſion is drawn from no premiſes that inferred ſuch concluſion.

2. As to regeneration; it is nothing elſe but the power, and principle of juſtifying faith; it is that power by which the ſoul is renewed. Rom. xii. 2. ſo that it is transformed, and made to approve the good, acceptable, and perfect will of God. It is the renewing of God's image; called the waſhing of regeneration, and renewing of the Holy Ghoſt. Tit. iii. 5. alſo called by Chriſt, the New Birth, John iii. 3, Now this moſt neceſſary and excellen • grace, cannot exiſt in the order of time, prior to juſtifying faith; for that (as I ſaid) it is only the power, and principle of faith. Faith cannot act, until it exiſt; and regeneration is the power of its exiſtence. Regeneration, as it ſignifies renewing, transforming, and conforming the ſoul to God, to eternal acceptance, doth none of theſe things prior to, or abſtract from a juſtifying faith. It is therefore, only the principle of faith; but it is faith that conforms the ſoul, purifies the heart, and works pure love to God and holineſs. And as there can be no ſuch conformity, prior to the acting of faith; ſo there can be no regeneration, prior to faith, in the order of time. But

I ſhall now enquire, whether convicting and converting graces, are of different kinds; or regeneration, only a greater degree of the ſame kinds; and I am of opinion, the latter is the truth. And here I ſhall ſay, it is darkneſs in the underſtanding, ignorance and blindneſs of heart, that alienates the ſoul from God, Eph iv. 18 and by neceſſary conſequence, the reſtoring of ſpiritual light in the underſtanding, muſt reduce the ſoul to its original bias, and primitive ſuaſion; in proportion to the degree of that light. Wherein did man's original ſpiritual death (which was the death of all deaths) conſiſt, but in the privation of ſpiritual light, in the reaſonable ſoul? God veils his glorious perfections and attributes; as to their beauty and amiableneſs, harmony, and conſiſtency; and leaves the rational ſoul, deſtitute of a divine impreſs. Hence the once elevated mind, is bereaved of its original happy biaſs, and ſweet ſuaſion; God's moral image, with which it was impreſt, becomes extinct; and the deſolate ſoul commenceth bankrupt. Now all that is neceſſary, to the reſtoring the ſoul to its primitive glory, beauty, and original ſweet ſuaſion; is the unveiling the divine perfections; and re-impreſſing the human ſoul with their beauty, amiableneſs and charms. This will melt the hardeſt heart; and make the moſt ſtubborn ſinner bow. The ſoul is the ag •• t to all the religious and regular decorum of the bo ••• and reaſon is the agent of all the moral and eva •••• cal conformity, of all the powers, paſſions, and faculties of the human ſoul to God. The ſpirit of God can make no religious impreſſion on the ſoul, but in the eye of reaſon; to ſuppoſe the will is bowed, any other way, than by an impreſſion made on the underſtanding; is to ſuppoſe, a brute creature might be made religious; and is ſuch a mechanical notion of religion, as I deſire not to be concerned with; for that it makes man a machine: Now what is ſpiritual conviction, but an impreſſion of God's perfections on the ſoul; by a degree of illumination? thoſe ſo enlightened, are made partakers of the holy ghoſt, Heb. vi 4. The ſame ſpirit, that convinceth of righteouſneſs, convinceth alſo of ſin, John xvi. 8. In conviction, the ſoul is carried from one degree of illumination to another; convinced firſt of one thing, then of another; until it is fully prepared, to be enlightened with the ability and willingneſs of Chriſt to ſave; the freedom and ſatisfaction that God the father hath, in ſaving a periſhing ſoul by the righteouſneſs of his own ſon. And what is it can make the guilty diſcouraged ſoul, venture its eternal all on the faithful word of truth, and promiſe of God, but only being fairly enlightened about it? All the light that a convicted ſoul obtains, though it create great anxiety to be ſaved, yet cannot regenerate the heart, until it ariſe to ſuch a degree of clearneſs, as to enable the ſoul to venture; and whenever it ariſeth to ſuch degree, there is no ſpace of time between that and the ſoul's venturing. And hence the ſoul is regenerated by that faith, which is only produced by a greater degree of light. There was faith before, that created many changes in the mind; but this only can conform the heart to God; for while the ſoul refuſeth to venture on Chriſt alone, it can never be impreſſed with the beauty, amiableneſs, and conſiſtency of the divine perfections: All God's ways till then, are not ways of pleaſantneſs; therefore the mind cannot be conformed or regenerated. Hence it is ſaid, God who commanded the light to ſhine out darkneſs, hath ſhined in our hearts, to give the light of the knowleage of the glory of God, in the face of Jeſus Chriſt. 2 Cor iv 6 And we all with open face, beholding as in a glaſs, the glory of the Lord, are changed into the ſame image, chap. iii. 18.

If all that is meant by regeneration being a different kind of grace, to that of conviction, is only this, viz. that different graces, diſpoſitions, paſſions, and affections, are wrought in us; that is to teach the world nothing; for every one may ſee that: But how doth theſe different graces in us, prove the grace of conviction and converſion are of different kinds? A greater degree of light of the ſame kind, can make as great a difference as this. What vaſt degree of difference is made, in the paſſions, diſpoſition, and affections of men, under high or low convictions; are they therefore different graces of the ſpirit? And what is converſion, but acting by a high degree of conviction, about what is right or wrong. We know the rays of the ſun in direct lines, make vaſtly different impreſſions on all globical ſubſtances, to thoſe that are in indirect, oblique, and circular lines. Thoſe in direct lines, make it always ſummer at the equinoctial; thoſe in oblique, make it ſometimes winter, ſometimes ſummer here, i. e. hot or cold. It is not the greater diſtance of the ſun from us, that is the cauſe of the extreme cold in our northern climes in winter; but the more oblique manner of the rays ſtriking on the earth, to that of ſummer. Were the ſun at twice the diſtance at the equator, it would be hotter there than here, at the common diſtance; becauſe of the ſtraight direction of the lines: or the lines ſtriking in a direct manner, occaſion a direct reflection; while thoſe in an oblique, only glance. And how vaſtly different are the impreſſions of light on us, that are from the ſun in direct rays, to thoſe that are indirect and circular: Such as before the ſun makes its appearance in our horizon, after day break; or at ſecondhand from the moon. Thoſe rays in direct lines from the ſun, communicate heat as well as light, and conjunctly conſpire to promote every uſeful buſineſs; and inſpire the creation for vigorous action; while thoſe from the moon, leave the creation chill'd or congeal'd dull, ſtupid, and inactive. And are all theſe different paſſions, affections, and diſpoſitions, occaſioned by a different kind of light? No ſurely! but only from a greater or leſſer degree of the ſame kind Now the convictions that are prior to regeneration, are more circular, oblique, and indirect: They are by the law mainly; which is as a twoedged ſword that cuts every way; but cannot cure. There is light, but no perceptible heat, like rays of the moon. But then, as the law is in the hand of a mediator, Gal. iii. 19. It is the ſword that goes from Chriſt's mouth, Rev. i. 16. and the convictions create • by it, are the ſtriving of God's ſpirit, in the goſpel covenant. Hence they are like the day ſtar ariſing in the heart: and the day ſpring from an high viſiting. They forebode the riſing of the ſun of righteouſneſs, Mal. iv 2. Luke i. 78. 2 Pet i. 19. But when the ſun of righteouſneſs ariſeth, in diſplays of rich grace, and goſpel love; the ſtony heart diſſolves; the affections are fired with primitive beauty; and the anxious and perplexed ſoul is charmed to reſt. And yet all this is but the native reſult of greater light of the ſame kind. And what is it that renders the church triumphantly perfect? (not a different kind of grace) but greater degrees of the ſame kind. Now we ſee through a glaſs darkly; but then face to face. When he ſhall appear, we ſhall be like him: for we ſhall ſee him as he is, 1 Cor. xiii 12. 1 John iii. 2. and yet how much more graceful are theſe heavenly fires, than we?

I conceive this notion of regeneration, being a different kind of grace to that of conviction, has been the cauſe of much confuſion in the chriſtian world; and poſſibly hath ſlain its ten thouſands: For by means of this, men look upon regeneration to be ſome kind of unknown, unintelligible thing; and conclude they can do nothing towards believing in Chriſt, or changing their own hearts, until they obtain that grace of the ſpirit: Hence they wait for it, and expect ſome kind of unknown power muſt fall from heaven, much like the miraculous falling of the holy ghoſt on the day of Pentecoſt▪ Acts ii. 2, 3. And when people of this notion are converted as they ſuppoſe, they love to ſpeak of wonders, of viſions, or of voices, or of the immediate application of a text; as though the word of faith was not ſufficient to be believed, without a new revelation of it: And though many of thoſe who hold regeneration is a different kind of grace to that of conviction, don't approve of theſe extraordinary converſions; yet they take their riſe from their own extraordinary notion of regeneration. Hence alſo it is, that men are ſo much urg'd to wait for the ſpirit; and it is ſuppoſed, both by preacher and hearer, it would be preſumption to attempt to believe in Chriſt by a juſtifying faith, until they have obtained the grace of regeneration; which is a different kind of grace, to any that an unregenerate man has, as they ſuppoſe. Here I ſhall particula ••• e a number of the evils this falſe notion of regeneration • oth, both to ſaints and ſinners.

1. Sinners often loſe a very promiſing conviction by it; they wait for the ſpirit of regeneration, until their convictions die, and dwindle to nothing.

2. They conceive hard thoughts of God, as tho' he was not willing to ſave, becauſe he won't regenerate them in the way they are waiting for it▪

3. They are frighted from obeying God's commands; ſuch as, Lay hold on eternal life, 2. Tim. vi. 12. and work out your own ſalvatian, Phil. ii. 12. Theſe things they dare not attempt to do; becauſe they have not the ſpirit of regeneration (as they ſuppoſe) hence they muſt pray, and wait: This kind of waiting is much like a youth that would learn arithmetic by neglecting the ſtudy of his rules, waiting for the maſter to teach him: The maſter may be under obligations to teach him, but not in the neglect of the exerciſe of his rules. Now this notion of regeneration, won't allow the proper exerciſe; whereas the notion of conviction, being of the ſame kind of grace to that of regeneration, will; for the ſpirit of conviction the ſinner has; and if all that is neceſſary to converſion, is only greater light, then he can pray, and ſtudy the doctrine of the goſpel, ſearch after knowledge as after hid treaſure. All he wants is rightly to underſtand how he ſhall ſee Chriſt ſo, as to venture his eternal all upon him; and the God of love will never neglect aſſiſtance, in what the ſinner cannot find out by the juſt exerciſe of the rules of the goſpel. On the other hand, let him ſee ever ſo much of the way of ſalvation by Chriſt, he muſt not venture to believe, until he knows he has the ſpirit of regeneration; and that he can never know till after he has believed; therefore he is waiting for impoſſible things. If men therefore would venture on a Chriſt, they muſt believe from the ſpirit of conviction; for it is not regeneration, 'till faith make it ſo; and it is alſo not irreſiſtible, until faith qualify it as ſuch, by giving it the ſanction of inſurance: But that will be conſidered under the laſt head of doctrine.

4. This notion of regeneration gives great diſcouragement to ſinners in general, which muſt be a great embarraſment to the ſucceſs of the goſpel.

5. This notion does great injury to the ſaints.

1. It keeps them long from believing, many times; except they had ſeen ſigns they would not believe: They are like Thomas, except I ſhall ſee in his hands the print of the nails, i. e. unleſs God will make ſome extraordinary diſcovery to me, I will not believe. And though God may be merciful to their unreaſonable demands, as was the caſe with Thomas; yet they often are long neglected, and if God doth not indulge their extravagance, they are obliged to forget their diſtinction, that the grace of conviction and regeneration are of different kinds, and act upon the former, like men of ſenſe.

2. This notion hinders them much from living by faith; as they did not firſt believe, barely on the cre • i • of the goſpel, but on ſome ſign, or extraordinary diſcovery: So, when they have loſt their elevated frame, and ſweet ſence of their experience, they are as much at a loſ • how to believe as ever; and then they muſt pray and wait for a new revelation; but to try to believe when they pray, that they conclude is ſtill preſumption. Hence we ſhall hear them complaining of the hardneſs of their he • r's and of their doubts and fears; and theſe they make evidences of their humility; while they are only evidences that they live without the exerciſe of faith; and ſo they pray and wait.

3. This notion, that conviction and regeneration are different kinds of grace, holds the church in conſtant ſelf contradiction and confuſion. Saying no unregenerate man has a ſaving qualification, and then denying it, and ſaying they muſt have an effectual or irreſiſtable call Saying that the viſible church are in covenant, and bound to the duties, at the expence of the penalties, and then denying they are really in covenant. Saying the promiſe of regeneration is made to the elect; and then ſaying no unregenerate man is drawn by the mighty power of God, otherwiſe he would be an heir of promiſe; and yet ſaying they are drawn by irreſiſtible conviction; and yet not heirs of promiſe. And theſe confuſions are not reſtrained to the vulgar, but are an epidemical diſtemper.

But now let us turn the affair and ſay, convicting and regenerating graces are of one kind, and differ only in degree, and there is no need to ſay and unſay: For why? Then we can ſay an unregenerate man has a ſaving qualification by being really in covenant, and under the ſtriving of God's Spirit, and that he may be drawn by the mighty power of God, have faith, and be an heir of promiſe; and there is nothing to contradict it, for it muſt be mighty power that can effectually convince the ſoul of its own immediate danger, unworthineſs, and inſufficiency, and yet that mercy rejoiceth againſt judgment; and can diſpoſe the ſoul to quit all dependence on the law, and cry mightily to God by faith, or in Chriſt's righteouſneſs alone; though all this doth not regenerate, till faith of juſtification act, and ſo not irreſiſtible, till that act give it the ſanction of inſurance. If the graces are of one kind, and differ only in degree, t •• n conviction is really ſaving according to the degree of it; and qualifies the creature to examine and exerciſe the rules of the goſpel, in order to obtain a ſufficient degree of light, to venture his eternal all on Chriſt for juſtification; and he need never ſtay to aſk whether he has got regenerating grace; for he hath got that which is as much like it as any thing can be, till • aith of juſtification give it another name, and regenerate him by it. He need not ſtay to aſk whether he is one of the elect; for believing only can determine that affair He need not ſtay to aſk whether he has got the power of God; for if he has ſuch power to be willing to be juſtified on the acc •• et of Chriſt's righteouſneſs alone, that he might glorify God and enjoy him • ver; it is all the power he wa •• s, to do that work; and it will be regenerating grace if he act juſtifying faith; and it would not be regenerating grace if he had twice the power, without that act. He need not ſtay to aſk whether he is a child of God; for the prodigal could ſay father I have ſinned, from the federal relation he had ſuſtained in Adam, by the new covenant. And he need not ſtay to aſk whether he is one to whom regeneration is promiſed; for if he is unregenerate it can be promiſed to none but ſuch; and if he ſeek in the worthineſs of Chriſt alone, he is one of the only perſons to whom that promiſe is directly made: And ſtill the promiſe of regeneration is made to the proper endeavours of unregenerate men, which was the point to be proved.

The Eighth and laſt thing under the head of he covenant was to ſhew, That influences to change the heart, are the purchaſe of Chriſt. And,

1. If the bereaving and depriving the ſoul of a divine and ſpiritual life, or God's moral image, was a penalty of the firſt covenant; than Chriſt in reſtoring that life and image, muſt anſwer the penal demand, and take away that curſe by the atonement he makes. The former is true, ſo the latter. The major appears, Gen. ii. 17. In the day thou eateſt thereof, thou ſhalt ſurely die. The bereavement of ſpiritual life, or God's moral image, was inſtantaneous on rebellion; then our firſt parents knew moral and penal evil experimentally; and moral good by the want of it; as we know not how to make a juſt eſtimate of health, until we are bereaved of it: And though temporal and eternal death are included in the threatning; yet theſe are but conſequent on the other, and have in them no moral, but only natural and penal evil; but the other, though it be inflicted as a moſt juſt penalty; yet the cruel venom of a • ps is in it. This death is the reſult, not of infuſion, but bereavement or privation; God veils his glory, and love to God and holineſs expire. The minor appears in this; God's glory cannot be unveil'd but in the face of Chriſt, 2 Cor. iv. 6. In turning to the Lord Chriſt, the veil is taken away, chap. iii. 16. As a divide ſpiritual communication was impeded by the curſe; Chriſt became a curſe for us, to purchaſe communication, Gal. iii. 13, 14.

2. The • oly Ghoſt, by which the ſouls of m • n are to be enlightned, is ſent only in Chriſt's name, John xiv. 6. as Chriſt came that men ſhould not walk in darkneſs, but have the light of ſpiritual life; ſo it is he that muſt enlighten every man; and of his fulneſs all we muſt receive, John i. 9, 16. Grace and truth came by Jeſus Chriſt, ver. 17.

3. The ſpirit, is called the ſpirit of Chriſt, Rom viii. 9 Gal. iv 6. For that very reaſon, viz. that Chriſt hath purchaſed it; for otherwiſe it is the ſpirit of God.

4. If heart circumciſion, was not purchaſed by Chriſt, why was it ſignified by the type of Chriſt's blood, circumciſion in the fleſh?

Secondly, I was to ſhew, That the decrees of election, and reprobation are certain and definite.

Many things might be ſaid touching the DECREES; many have been the controverſies about them; I believe there have been many injurious thoughts on all ſides; but my deſign is not to concern myſelf any farther with other men's thoughts, than as they may lie as objections to my own; and ſhall proceed to communicate my own freely.

Here then I ſhall ſay ſomething concerning the nature, cauſe and manner of God's decrees: for though we are not able to comprehend all the counſels of Jehovah, or ſee into the reaſons of all his determinations and conduct; yet according as reaſon and revelation hath furniſhed us, we may ſpeak with ſafety.

1. With reſpect to the nature of a decree of God; it is the ſi • ed determination of the unchangeable God, who is the ſupreme agent that doth all things after the counſel of his own will, Eph i 11. What men or angels decree is uncertain as to the event; but not ſo with reſpect to God' decrees; they are like himſelf unchangeable. To ſuppoſe a decree of God can be chang'd, is to ſuppoſe either the decree is found to be wrong, or God was not able to effect the thing • e purpoſed; either of which is blaſphemy For the Lord of h • ſts hath purpoſed, and who ſhall diſannul it? And his hand is ſtretched out, and who ſhall turn it back? Iſa. xiv. 14, 27

2. The cauſe of decrees is this, viz God who ſees all things from eternity to eternity that are, ſhall be, or poſſibly can be, by one infinite view of his all comprehenſible wiſdom and knowledge, cannot be an idle ſpectator. But as he is able to cauſe, to permit, or to prevent, he muſt determine and decree ſomething, with reſpect to every thing that comes to paſs; either that he will cauſe it, or permit it, or prevent it, or permit it to be prevented. Our rational minds furniſh us with theſe dictates, viz. That if we could ſee all that will be done in the next century, or age of the world, had it in our own power to cauſe, or prevent; if we had wiſdom ſufficient at preſent, to be abſolutely determined which would be beſt; we could do no leſs at preſent, than decree either to cauſe, permit, prevent, or permit to be prevented, every thing that reſpects the next century; and then all things in that century would be decreed by us now; in ſome ſenſe or other

3. The manner in which God decrees things is this.

1. That they have no influence, either on his own, or any creature's conduct. God's decrees are only indications, or expreſſions of the certainty of events; but no cauſe either of the events themſelves, or of their certainty. This concluſion will appear inviolable in all; e. g. God from eternity decreed to create the world, but doth that decree influence God? i. e. doth God create the world becauſe he hath bound himſelf by a decree to create it? Why did he decree to do it? he ſurely ſaw ſome ſufficient reaſon, or he would never decree it: And that reaſon which is ſufficient to diſpoſe God to decree it, muſt be the reaſon of the certainty why he will do it; to found the reaſon of God's creating on one thing, and the certainty on another, is to ſuppoſe that when God ſaw ſufficient reaſon to create the world, it was not certain that he will do it, until he hath bound himſelf by a decree, i. e. that reaſon which infinite wiſdom ſaw ſufficient for the creating the world, is not ſufficient to diſpoſe God certainly to do it; therefore leſt he ſhould neglect doing that which he ſees ſufficient reaſon for, he decrees he will do it, and that makes it certain he will do it. Surely when God ſaw ſufficient reaſon, to diſpoſe him to decree the creation of the world; that ſame reaſon was ſufficient, to diſpoſe him certainly to do it; therefore the decree has no influence in the creating, or the certainty of it. If it is objected, God could not ſee the creation as a certainty prior to the decree? It is anſwered, God ſaw ſufficient reaſon for creating, prior to the decree; and if God ſaw ſufficient reaſon for creating, prior to the decree; that reaſon muſt be ſufficient to diſpoſe him certainly to create; and God's ſeeing the creation a certainty, is not the reſult of the decree, but the reſult of infinite wiſdom, ſeeing ſufficient reaſon for creating; and God ſeeing ſufficient reaſon to diſpoſe him certainly to create, is the reaſon why he decrees certainly to do it.

Two things ought here to be conſidered; 1. When I ſay, God ſaw ſufficient reaſon to diſpoſe him certainly to create the world, before he decreed to do it; it muſt not be underſtood, one thing before another in the order of time, but only in the order of nature; for there is no before or after with God, in the order of Time, with reſpect to ſeeing ſufficient reaſon for doing a thing, and purpoſing or decreeing to do it. 2. When I ſay, the decree of God is not the reaſon, neither of God's doing a thing, or of the certainty of his doing it; it muſt not be underſtood as tho' when God ſaw ſufficient reaſon to do a thing, a decree is not connected with it; for what God ſees ſufficient reaſon for doing, he muſt purpoſe 〈◊〉 decree to do, at the ſame time: And if he doth not decree to do a thing; it is evident he did not ſee ſufficient reaſon for the doing of it; though at the ſame time, the decree is not the reaſon of doing, or of the certainty of it; but only the ſufficiency of the reaſon, upon which he decreed certainly to do it.

When we purpoſe or decree to do a thing, we always have ſome (as we think) ſufficient reaſon for ſuch purpoſe, or decree. Now is this decree the reaſon why we will certainly do it? No, for if we ſee ſufficient reaſon to do otherwiſe, we will alter the purpoſe or decree: And the reaſon why God will not alter his purpoſes or decrees, is this, viz. he can never ſee a more ſufficient reaſon for his conduct, than he ſaw at firſt; for if he could, he would ſurely alter his decrees: That decree that binds to do that which there is not ſufficient reaſon for, muſt be dreadful, like the decrees of the Medes and Perſians, Eſt. viii. 8, 11. I need not multiply examples, for this is parallel to all caſes, in which it can be ſuppoſed a decree can influence God's doing a thing, or the certainty of it.

That God's decrees have no influence on the conduct of creatures, I ſhall ſhew when I come to ſhew what God hath decreed in reſpect of them, and at preſent add a word on the manner of decreeing.

2. The manner in which God decrees, is according to his infinite preſcience, or fore knowledge: He doth not barely decree a thing becauſe he fore knew it; but becauſe the thing decreed, is right to be decreed; and God muſt know it is right, before he can decree it; therefore for • knowledge is abſolutely neceſſary to a decree, though not the cauſe of it. e. g. God from eternity ſaw a number of the angles would rebel, and bring ruin upon themſelves; and he e •• are two things decreed in reſpect of them; 1. • o permit their rebellion; 2. to inflict their ruin, and God could have decreed neither of theſe things, if they had not been right; and God muſt know them to be right, before he can decree them; though their being right is the cauſe why he doth it; and as their b •• ng right, is the cauſe why they are decreed, ſo it is the cauſe why one is permitted, and the other inflicted; and n •• the decree the cauſe at all: And the decree has no influence, either as to the permiting, or inflicting.

I come now directly to ſhew, how God hath decreed with reſpect to men. And by a decree of election, I mean a number of the human race, were choſen from eternity, for everlaſting happineſs; and that the number is certain and definite.

By a decree of reprobation, I mean that all except the elect were predeſtinated to everlaſting deſtruction, from the fame eternity: But then no man or woman need be terrified with this repreſentation of God's decrees; for I ſhall ſhew that theſe decrees, are in no ſenſe the cauſe why one is ſaved, or the other damned: Or in other words, they have no kind of influence, and men are all as •• ee to be ſaved, as thought there was no decree of reprobation: And the elect as free to be damned, as though there was no election, as to all that that decree ſhall ever do towards their ſalvation. As I ſaid before, the cauſe why God decrees things, is only that he cannot be an idle ſpectator, but muſt decree ſomething with reſpect to all events; either, that he will cauſe, or permit, or prevent, or permit to be prevented. And as I ſhewed under the manner of God's decreeing, that his decrees have no influence on himſelf; ſo there is no reaſon why he cauſeth, permitteth, preventeth, or permitteth any thing to be prevented. I ſhall now proceed to reconcile theſe definite and fixed decrees, with the covenant of grace: And here I ſhall ſay, the decrees of God can never be ſo deſigned by him, as to oppoſe, claſh with, or embarras the covenant of grace. I ſhall therefore now ſhew, when and how decrees, do theſe things.

1. Decrees oppoſe the covenant of grace, when they forbid the making of it: And what I ſhall now ſay, let the world conſider: If God had reprobated, by an eternal decree of predeſtination, all the ſeed of Adam, except thoſe that ſhall be ſaved, in and for Adam's ſin and rebellion, without any regard to their rejecting of, or rebeling againſt Chriſt, or a ſalvation provided for them in the new covenant; then God can never make a new covenant with them, after that ſin and rebellion: It is impoſſible for God to covenant about the pardoning, and blotting out of ſin and tranſgreſſion, it he hath bound himſelf by an eternal decree, that he will never pardon their ſins, or blot out their tranſgreſſions • uch a circumſtance of a decree, utterly forbids a covenant of grace, and ſalvation, ever being made after that ſin is committed, on which final damnation is ſealed. Hell from beneath muſt enlarge herſelf, Iſ. v. 14, and xiv. 9. before ſhe can deny this ſelf-evident truth. And how abundantly evident, have I made it appear, that God did make the covenant of grace, with the reprobate ſeed of Adam: and downwards, and damns them for ſin they could not have committed, if they had not been in the new covenant. Gen. vi. If I had not come and ſpoken unto them, they had not had ſin: But now they have no cloak for their ſin. John xv. 12. Thus ſaith the Lord thy redeemer, the holy one of Iſrael, I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way that thou ſhouldeſt go. O that thou hadſt hearkened to my commandments, then had thy peace been as a river, and thy righteouſneſs as the waves of the ſea, Iſ. xlviii. 17.18. Go, and cry in the ears of Jeruſalem, ſaying, thus ſaith the Lord, I remember thee, the kindneſs of thy • ou •• , the love of thine eſpouſals, when thou wenteſt after me in the wilderneſs; Iſrael was holineſs unto the Lord, and the firſt fruits of his increaſe; what imquity have your fathers found in me, that they are gone far from me; turn, O back ſliding children, for I am married unto you, Jer. • i 2, 3, 5. and iii. 14. For of old time I have broken 〈◊〉 yoke, and burſt thy bands, chap. ii. 20. Come now and let us reaſon together, ſaith the Lord, thought your ſins be as ſcralet, they ſhall be as white as ſnow, though they be red like crimſon, they ſhall be as wool, Iſ. i 18 Hear O heavens, and give ear O earth, for the Lord hath ſpoken, I have nouriſhed and brought up children, and they have rebelled againſt me. The ox knoweth his owner, and the aſs his maſter's crib; but Iſrael doth not know, my people do not conſider, ver. 2.3. For when I ſhall have brought them into the land which I ſware unto their fathers, then will they turn unto other gods, and provoke me, and break my covenant. Deut. xxxi. 20. For the Lord's portion is his people, Jacob is the lot of his inheritance, ch xxxii. 9. He kept him as the apple of his eye, ver. 10 But Jacob lightly eſteemed the rock of his ſalvation, ver. 15. though the eternal God was his refuge, and happy was the people in ſuch a caſe, ch. xxxiii. 27 29. Pſ. cxliv. 15. What could have been done more to my vineyard? Iſ. v. 4. Laſt of all he ſent unto them his ſon, ſaying they will reverence my ſon, Mat. xxi. 37. but when he came to his own, his own received him not, John i. 14. Therefore the children of the kingdom of heaven, or of the kingdom of the covenant of grace, are caſt out, Mat. viii. 11, 12, Becauſe of unbelief they were broken off from their own olive tree, or own covenant ſtate, Rom. xi. 20, 24. Whoever therefore ſhall deny, that the covenant of grace was made with all the ſeed of Adam, for that they were all made foederally holy in him, and the blood of them all waſhed away, as we have abundantly ſeen; however his ſoul may attain heaven; yet, while he continues obſtinate in that denial, he may never expect to enter into the good land of promiſe, the general peace and tranquility of the viſible church, becauſe he ſpeaks unadviſedly with his lips; and he may expect to die in the wilderneſs, of the groaning, bleeding, contrariety, confuſion, and diſcord of the viſible church: And the wood, hay and ſtubble, of his low and contracted ſoul, will be burnt up, 1. Cor. iii. 12, 15.

For the ſake of the we • k who do not eaſily ſee a concluſion from the premiſes, what I have here proved is this, viz. that the covenant of grace was made with the reprobate ſeed of Adam, as really as with the elect; and that it could not have been made with them, if they had not been predeſtinated to final ruin, in the fall of Adam: therefore, they are predeſtinated to ruin, no otherwiſe, then as they reject the blood of the covenant of grace, with which they are ſanctified, or made covenantly holy, Heb, x. 29. So that they might all have been ſaved, notwithſtanding all, that the decree of reprobation ever did to hinder it.

2. A decree oppoſeth the covenant of grace, when it hath influence on human actions: A man cannot be regenerated, or powerfully convicted, without powerful aſſiſtance from the ſpirit of God: And if that aſſiſtance is to be obtained by decrees, and to by the terms of a covenant, the whole notion of covenanted ſalvation, is overthrown. e. g. When God covenanted with angels; if the elect among them had by a decree of predeſtination to happineſs, been kept from rebellion, they are not ſaved by a covenant at all; and its nonſenſe to talk of a covenant with reſpect to them; for the decree influenceth all their ſtanding, and governs their conduct. On the other hand, if the decree of reprobation takes away the power of ſtanding from reprobate angels, that decree muſt influence their fall, and neceſſarily infers their damnation, do the beſt they can. So, if the help of the ſpirit is witheld from the non-elect of the ſeed of Adam, in the covenant of grace, the covenant is oppoſed and claſhed with; for the covenant ſaith, If thou wilt do ſo, and ſo, the Lord thy God will circumciſe thine heart; and the decree ſaith, God will not do it, do what you poſſibly can; and the decree governs the whole conduct of the ruined creature: And to talk of waſhing away their blood by a covenant, hath nothing in it. • ence we ſee, that decrees muſt have no influence, neither ſecret nor reveal'd. And here we ſee, how impertinently the peace of God's Zion has been exhauſted, in the veins of needleſs controverſy about God's decrees; for that they neither help the elect, nor hurt the reprobate; they neither influence God, angel, or men.

3. Decrees oppoſe a covenant, when they don't allow men to be probationers, for a covenant always doth, and if the decrees of God have any influence in the determining man's conduct, they put the elect into a ſtate of inſurance from eternity; and the reprobates are ſealed to damnation; and a covenant is uſeleſs for either of them. If it be replied, God has decreed to ſave the elect in a covenant way; it is anſwered, that is true; but it could not be true, if men were ſaved becauſe they are elected: God, as I have ſaid, decrees every thing that comes to paſs; yet I have alſo ſaid, and prov'd, decrees have no influence, and nothing comes to paſs becauſe it is decreed; for if it doth, that is not to ſave in a covenant way, as we have ſeen. If God has decreed to ſave in a covenant way; and yet ſaves by ſovereign grace, and abſolute decrees; then he has decreed to ſave in an impoſſible way; for that way of ſaving is inconſiſtent with a covenant; or at leaſt, he doth not ſave in the way he has decreed to ſave; and to ſave in two ways, directly contrary, is impoſſible.

1ſt Objection, Is not God a ſovereign, can't he decree to ſave whom he pleaſeth?

Anſwer, God is a ſovereign, and if he had made the covenant of grace, with but one of the children of Adam; and decreed all but that one to ſinal damnation; bis throne had been eternally guiltleſs. But bleſſed, and forever bleſſed be his holy name, he has done otherwiſe; he has made the covenant with the whole human race, in their 〈◊〉 father Adam; and when this glorious covenant of rich grace (in which he has magnified his mercy infinitely, is made; Adam, and his ſeed are taken out of the hands of ſovereignty; to be dealt with in a gracious covenant way; and are conſidered no otherwiſe in the hands of ſovereignty, than as they forfeit the bleſſings of the covenant; either by going out from the preſence of the Lord, as Cain, and commencing heathen idolaters, and •• aſting their covenant inheritance in riotous living, like profane Eſau, who for a morſel of meat ſold his birthright, Heb xii. 16. or as the Jews, turning the pure covenant of grace into a law covenant, and adhering to their own moral virtues, and ceremonial cleanneſſes, for juſtification and ſalvation; and ſo commencing children of the bond woman; but not children of promiſe. And here indeed, both are in the hands of ſovereign mercy, ever to be called again, to a gracious covenant relation to God; or in the hands of penal juſtice, to be finally left to periſh, without God in the world, Eph. ii. 12. But if God call them again to a covenant ſtate, they are grafted in to partake of the root and fatneſs of a gracious covenant diſpenſation; and are again taken from the hands of that penal juſtice, and ſovereign mercy, to be ſaved in the way of rich, free, and covenanted mercy, as children of promiſe And here God's decrees have nothing to do with ſovereignty; for if they are ſaved, it is in the way of covenanted, and not ſovereign mercy; and if they are damn'd, it is in the way of penal, and not ſovereign juſtice. When ſhall we obtain, to underſtand God's gracious covenant way on earth; that we may no longer, put a ſtumbling block in the way of the blind? Levit xix. 14.

2d Objection, If the decrees have no influence, Chriſt died at uncertainty.

Anſwer, That is ſurely a miſtake; were not the elect angels, a certain definite number from eternity? and yet we are ſure, the decrees of God muſt have no influence, either to cauſe one to ſtand, or the other to fall; for if they have, one cannot ſtand, and the other cannot fall: therefore they are not probationers, and under no covenant diſpenſation. But all the angels were under a covenant diſpenſation; and not under the influence of decrees; and yet the elect a certain definite number; So all the ſeed of Adam, were under the diſpenſation of the covenant of grace; and not under the influence of decrees; muſt have a fair trial as probationers (as well as angels) and yet the elect are a certain definite number; and Chriſt died at no uncertainty.

Query, Doth not the ſcripture ſpeak of ſome believing, becauſe they were ordained to eternal life? Acts xiii. 48. Anſwer, No; it is ſaid, as many as were ordained to eternal life believed; yet that could not be the cauſe, and it is not ſaid to be the cauſe: As many angles as were ordained to ſtand, ſtood, when others fell; though we are ſure all had power to ſtand; and their being elect, could not be the cauſe why they ſtood, for all were probationers, and muſt be at liberty to fall.

3d Objection, It is ſaid thoſe that are given to Chriſt, ſhall come to him, John vi. 37. All that the father giveth me, ſhall come to me: therefore thoſe that are given to Chriſt, in the decree of election, ſhall come.

Anſwer, There is nothing ſaid about the decree of election, in this text, either expreſſed, or implied. If there had been any deſign to tell us of the gift of God from eternity, in the decree of election, the words muſt have been in a paſt tenſe, hath given; whereas they rather carry a future tenſe; all that the father ſhall give to me, ſhall come to me; the time of giving refers to the time of coming; or the time of coming, to the time of giving rather: Therefore they reſpect the grace of regeneration; and the power of God to make the ſoul willing, and able to act juſtifying faith; and it is ſuch coming only, that can inſure the not being caſt out; and it is ſurely ſuch actual giving, at the time of the ſoul's coming, that is here intended: As appears from ver. 44, and 65, no man can come unto me, except the father which hath ſent me, draw him, and I will raiſe him up at the laſt day. Therefore ſaid I unto you, that no man can come unto me, except it were given to him of my father. The ſcope and deſign of Chriſt here was, to convince the Jews, that he was Chriſt, and the only ſaviour, the ſent of God;as the living father hath ſent me, ver. 57. And the need they had of the power of God to change and renew thei • hearts; but he doth not in the leaſt inſinuate, that ſuch power to regenerate their hearts, ſhould be obtained abſolutely, and unconditionally, becauſe it was decreed; for that would have been to excuſe, rather than reprove the Jews for not believing on him; but labours to bring them firſt to own him doctrinally: and we are ſure no man will ever be given to Chriſt, by the mighty power of regeneration, until he firſt own Chriſt doctrinally; for till then, he can never aſk in Chriſt's name; and yet ſeek he muſt, or his heart ſhall never be renewed, Ez. xxxvi. 26, 37. and he muſt ſeek by faith in Chriſt, or it can never be done, Rom. ix. 32. hence he tells them, he is the true bread which came down from heaven; and when they aſk what they ſhall do, that they may work the works of God; he anſwers, this is the work of God, that ye believe on him whom he hath ſent, John vi. 28, 29, 32. And that the giving here, means the actual giving in time, by the faith of regeneration, will fully appear from verſe 39. This is the father's will which hath ſent me, that of all which he hath given me, I ſhould loſe nothing, but ſhould raiſe it up again at the laſt day. Which proves only, that ſuch as believe in Chriſt by a juſtifying faith, ſhall perſevere; ſhall die in Chriſt; and that theſe Chriſt will bring with him, in the reſurrection, 1. Theſ. iv. 14. and that they were given by the faith of regeneration, that he ſhould give eternal life, to as many as God had ſo given to him, John xvii. 2. but if Chriſt had deſigned, to tell them of a gift in election from eternity, and that all ſo given, ſhall come, for that reaſon abſolutely, and unconditionally; then all arguments are loſt to perſwade the Jews to believe on him doctrinally, in order to be regenerated; for if they are of the elect, there is no danger of being ſaved; and if of the reprobate, there is no poſſibility of being ſaved; for that God by an eternal decree, hath bound himſelf never to give that gift, to any but the elect. And O! how ſorrowful is it, that men ſhould put ſuch unkind conſtructions, on the kind intentions of our kind Emmanuel; who came to ſeek and to ſave, the loſt ſheep of the houſe of Iſrael; even thoſe that never received him, Mat. xv. 24. John i. 11. and thereby caſt a ſtumbling block in the way of the blind: And make the painful preaching of Chriſt, to bring unregenerate people to adhere to the goſpel covenant in order to be ſaved, uſeleſs and vain.

But ſuppoſe the giving here, to be the gift of election from eternity, and all ſuch ſhall come; there is no perſon (that I know of) diſputes, but the elect ſhall ſurely come to Chriſt; for it was upon the certain fore-knowledge of that, they were elected: According as he hath choſen us in him, before the foundation of the world, Ep. i 4. But what is it that makes it certain, the elect ſhall come to Chriſt? Anſwer, Fore-knowledge of their coming, will ſurely make it certain; for God can never foreſee a thing, that will never be; he may foreſee things that would be, if they were not prevented, but then he cannot foreſee them, as having a being, which he foreſees will be prevented from being: Therefore, whatever God foreſees as a real being, is a certainty; and as God from eternity foreſaw the elect would come to Chriſt; ſo he decreed their ſalvation; and all things that God hath decreed, ſhall ſurely come to paſs. But I ſuppoſe a certainty ariſing only from fore-knowledge, will hardly give ſatisfaction here, the decree muſt influence their coming, and then they cannot help coming. If the decree doth not influence their coming, there can be no other certainty than that which ariſeth from fore knowledge: And if the decree doth not influence their coming, there is nothing in the objection: Therefore let us now inquire whether, the certainty of the elect's coming to Chriſt, ariſeth from fore knowledge only, or from the influence of a decree. I know a decree cannot be ſeparated from fore knowledge; but then, it is one thing for God to fore-ſee a thing, and decree it; and another for God to decree ſo, that the decree ſhall produce, or influence the event decreed. God fore-ſaw the fall of Adam, and of angels, and decreed both; but what dreadful work do we make, if we ſuppoſe thoſe decrees had any influence, in producing theſe direful events: And yet theſe events, being foreſeen and decreed, are as certain, as it is that the elect f •• ll come to Chriſt: And how hath God decreed they ſhall come? Is it in the way of a covena •• ? Anſ. Yes, Deut. xxix. 12. that thou ſhouldeſt enter into the covenant with the Lord thy God. ver. 13. that he may eſtabliſh thee to day, for a people unto himſelf. Iſ. lvi. 6. and take hold of my covenant, Rom. xi. 17. and with them partakeſt of the root and fatneſs. 2. Is it decreed, they ſhall do the conditions of a covenant? Anſwer, Yes, Deut. xxx. 2, 6. If thou ſhalt obey his voice, according to all that I command thee; the Lord thy God will circumciſe thine heart. to love the Lord thy God with all thine heart and ſoul. Ez. xxxvi. 26, 37, A new heart will I give you, and a new ſpirit will I put within you; yet for this will I be inquired of by the houſe of Iſrael, to do it for them. Heb. iv. 11. Let us labour therefore to enter into that reſt, leſt any man fall after the ſame example of unbelief. 3. Is it decreed they ſhall act the faith of regeneration, by the mighty power of God? Anſwer, Yes. John vi. 44. No man can come unto me, except the father which hath ſent me, draw him. Eph. i. 19. Who believe, according to the working of his mighty power. 4. Is it decreed they ſhall do the condition of the covenant, to which ſuch mighty power, or regenerating grace is promiſed, by irreſiſtible conviction? Anſwer, No, 〈◊〉 vii. 51. Ye do always reſiſt the holy ghoſt; as your ſathers did. Gen. vi. 3, My ſpirit ſhall not always ſtrive with man, Heb. vi. 4, 5, 6, for it is impoſſible for thoſe, who were once enlightened, and were made partakers of the holy ghoſt; if they ſhall fall away, to renew them again to repentance. So that if Chriſt had intended the gift of God from eternity, which is not at all the caſe; yet there could be no other certainty for the elect's coming to him, than what ariſeth from fore-knowledge; for God never decreed that the elect ſhould be ſaved, without firſt adhering to the goſpel covenant: And he never decreed, that they ſhould have irreſiſtible grace, in order that they ſhould doctrinally adhere to it; for men can adhere to the goſpel covenant without it; therefore it ſtill appears, the decrees have no influence: And the objection hath nothing in it.

4. Objection, Chriſt ſaith to the Jews, you believe not, becauſe ye are not of my ſheep. John x. 26. which can have no other meaning, but that they were not of the elect, for the following reaſons: People are called ſheep in ſcripture, but in three reſpects. 1. Such as believe by a juſtifying faith, are called ſheep, ver. 27, 28, My ſheep hear my voice, and they ſhall never periſh; but Chriſt could not mean, they did not believe becauſe they were not of theſe ſheep, for that would have been to ſay, they believe not, becauſe they believe not, which could not be good ſenſe. 2. All God's covenant people, are call'd ſheep, Pſ. xxv. 7, and c. 3. Mat. x. 6. And Chriſt could not mean they were not of his ſheep, as not being of the ſeed of Abraham, and God's covenant people; for they are all call'd Chriſt's own, in a covenant ſenſe, John i. 11. therefore, by not being of his ſheep, he muſt deſign to tell us, they were not of the elect.

Anſwer, I ſuppoſe Chriſt did not deſign to tell us, more or leſs, than he deſigned to tell them; and if he deſigned to tell them, they were not of the elect, he as fully deſigned to tell them, they were reprobates; and the reaſon why they did not believe, was, they were predeſtinated to damnation; and not being of the elect, he had nothing to do with them. But if this was his deſign, we may juſtly wonder. Indeed there were many things wonderful in Chriſt, his perſon, name, counſels, and miraculous conduct, compoſe a moſt extenſive ſcene of wonders: But then his wonderfulneſs did not conſiſt in inconſiſtency, and injudiciouſneſs; and who under heaven can tell, what end he could propoſe, in telling God's covenant people, they were reprobates; for whom there was no proviſion made in the covenant of grace; and that he had nothing to do with them, for they were not his ſheep, and he was not ſent to be their ſhepherd: And then cry O Jeruſalem, Jeruſalem, thou that killeſt the prophets, how often would I have gathered thy children together, and ye would not. i. e. How often would I have gathered reprobates, when I had no commiſſion to do ſo. And then behold the city, and weep over it, ſaying, if thou hadſt known in this thy day, the things which belong to thy peace; when they neither had a day of grace; or any thing belonging to their peace; and it was impoſſible they ſhould know they had. But ſurely every man of ſenſe muſt ſay, if Chriſt had once told them they were reprobates, and he had no commiſſion to be their ſhepherd, for they were not of his ſheep; he could not conſiſtent with himſelf, ever after ſuch declaration, urge theſe reprobates, to believe on him for ſalvation. But this he doth with the moſt powerful arguments (conſiſtent or inconſiſtent) John x. 37, 38, If I do not the works of my father, believe me not. But if I do, though ye believe not me, believe the works: That ye may know and believe that the father is in me, and I in him. Hence then we muſt look for ſome other diſtinction of ſheep, then either being regenerate, or of the elect, or barely being the ſeed of Abraham, and ſo God's covenant people. And the true diſtinction, is that which is made Rom. ix. and Gal. iv. Such as turn the goſpel covenant into a law covenant, Chriſt cannot be their ſhepherd, nor they his ſheep, be they of the ſeed of Abraham as they will; they are children of the bond-woman, and not of promiſe; for while they imagine their own moral virtues, and ceremonial waſhings ſhall juſtify and ſave them; they muſt ſtumble at Chriſt; but cannot follow him, as their ſhepherd; and he cannot feed them, as his ſheep. And when beyond all diſpute this was Chriſt's meaning, we ſee with what propriety Chriſt could tell theſe that were not of his ſheep; of a day that belonged to their peace; and weep over them, for ruining themſelves in adhering to a law covenant; and urge them with the moſt powerful arguments, to believe on him, as the ſaviour that God had ſent into the world: That ye may know and believe, that I am in the father, and the father in me, John x. 38. And here we ſee, how ſorrowfully this text, for many ages, has been rack'd and tortured, to make it ſpeak a ſenſe, that makes Chriſt's conduct nonſenſe. And ſtill we ſee, decrees have no influence, and do no way embarras the covenant of grace; though the number of elect and reprobate, are certain and definite; any more than the decrees of God, with reſpect to angels, embarraſſed their convenant ſtate.

3. I was to ſhew, that efficacious grace is neceſſary to regeneration, and juſtification; from which none can fall.

As to the grace of regeneration, and the efficacy of it, I have ſufficiently diſcourſed, under the 7th heard upon the covenant; therefore I ſhall proceed to ſay ſomething of the perſeverance of the ſaints. And the reaſon why the ſaints cannot fall from grace, is this, viz. a juſtifying faith inſures all that have it, in a ſtate of ſalvation. He that is juſtified, ſhall not come into condemnation; he hath everlaſting life, and is paſſed from death unto life, John v. 24. he that believeth on the ſon, hath everlaſting life. John iii. 36. They ſhall never periſh, John x. 28. A juſtifying faith, puts thoſe that have it, beyond a ſtate of probation. To be on trial for any thing, ſuppoſeth always the thing uncertain, and not inſured. The ſaints are upon tryal for growth in grace, and increaſing fitneſs for the heavenly world. And this growth, as to the greater or leſs degree of it, will be according as men improve in ordinary caſes. How much knowledge a ſaint ſhall have in this world, is uncertain; or how great his faith, love to God and holineſs, to the ſaints, his meekneſs, patience, and temperance ſhall be, is uncertain. A degree of every grace is certain, to every ſaint: He is therefore a probationer, only for a greater degree; but a greater juſtification, a ſaint cannot obtain, than he hath at firſt; for it is perfect. God may pardon the ſins of the ſaints every day; and they have need of it, for in many things they offend, James iii. 2. And there is not a a juſt man upon earth, that doth good, and ſinneth not, Eccl vii. 20. But it is one thing to pardon the ſins and imperfections of a ſaint, and another to juſtify his ſtate. Men are inſured in a ſtate of ſalvation, when ever they come into the poſſeſſion of the righteouſneſs of Chriſt. Adam's righteouſneſs would have inſured all his poſterity, if he had continued perfect, whenever they became heirs of it, and that would have been by natural generation. Men are made heirs of Chriſt's righteouſneſs, by the faith of regeneration. And tho' Adam's ſeed would have been bound to be holy, yet not as probationers; for they would have been inſured. So the ſaints are under the higheſt obligations to be holy in all manner of converſation and godlineſs, 2 Pet. iii. 11. But then, they are not probationers to obtain a right and title to the eternal inheritance of heaven, for that is made ſure on the acting of the faith of juſtification; and this is the only reaſon why a ſaint cannot fall from grace. Satan may deſire to have them, and ſift them as wheat; but Chriſt will always pray for them, that their faith fail not, Luke xxii. 31. Chriſt prays they may be kept from the evil of the world, John xvii. 15. and it will ſurely be done.

Fourthly and laſtly, I was to ſhew, that a poſſibility of ſailing, is always neceſſary to a ſtate of probation, for regeneration, juſtification, eternal life, or any thing elſe.

I have already conſidered, that ſuch as act a juſtifying faith, are at the ſame inſtant juſtified, and therefore not probationers for juſtification, after ſuch act. And that regenerating grace, is before that act, in the order of nature; and alſo that eternal life, is neceſſarily connected with the ſame juſtifying act of faith; ſo that heaven with all the glory of the heavenly ſtate, is inſured, and confirmed in the favour of ſuch perſon or perſons. And if perſons are upon trial, as probationers for things, they are already in poſſeſſion of, and are influenced and confirmed to them; we have loſt all in the ideas of a probationary ſtate; and muſt conſider the angels yet as probationers, for they are as much bound to their good behaviour, as the ſaints. Here then we ſee, if men are ever probationers for regeneration, juſtification, or eternal life, it muſt be before they act the faith of regeneration. And we alſo ſee, that all perſons that ſay, men are not probationers in the covenant of grace, for life and happineſs, until they act the faith of regeneration, implicitly ſay, they are not probationers for life and happineſs at all. To be a probationer in a covenant, includes theſe ſeveral things. 1. The thing for which a man is a probationer, muſt be covenanted for: For however God may give things not covenanted for, he that obtains them, doth not obtain them as a probationer in covenant. To obtain things as a probationer in covenant, is to have them covenanted for, on certain terms or conditions; for if there are no conditions, there can be no trial, and a ſtate of probation, is always a ſtate of trial. 2. To be a probationer for a thing, is to have it ſo covenanted for, that it is poſſible to obtained it; a ſentiment contrary to this, is madneſs. 3. To be a probationer, is to have the thing ſo covenanted for, as that it is not certain, it ſhall be obtained 〈◊〉 If the thing covenanted for, is certain to be obtained, it is inſured, and he for whom it was covenanted, is no probationer. Take away either of theſe things, and you deſtroy the notion of probation.

1. Hence then we ſee, if men are ever probationers for life and ſalvation, it is before they are regenerated; for regeneration conforms the ſoul to God, in acts of juſtifying faith, and holy love; and is the beginning of heaven; and inſures the full fruition of it.

2. Hence then we ſee, if men are ever probationers for life and ſalvation, it muſt be covenanted for, before they obtain that life and ſalvation; therefore it muſt be covenanted for, before they are regenerated, for a man is not upon trial, for life and ſalvation, after he is regenerated, more than the angels in heaven; for one is us much confirmed in ſalvation as the other.

3. We hence ſee, if men are ever probationers for life and ſalvation, it muſt be, when it is poſſible for them to obtain it, or not obtain it; therefore, they muſt be probationers, before they are regenerated: For after they are regenerated, they are inſured, and cannot periſh; and conſequently not probationers.

4. We hence ſee, if men can be probationers no where, but where the ſalvation covenanted for, may be obtained, or not obtained; (upon the truth of which, the world may be chalenged) then a poſſibility of failing is always neceſſary to a ſtate of probation for any thing; be it what it will: And this was the point to be proved.

5. We hence ſee, if regenerating grace inſures ſalvation to them that have it (which I hope no thinking, underſtanding chriſtian will deny) then God can covenant about life and ſalvation, with no people as probationers for it, but the unregenerate: For as we have ſeen, the regenerate cannot be probationers for it, becauſe they are inſured in it; and a certainty of obtaining the ſalvation covenanted for, or an impoſſibility of obtaining it, either of them deſtroy the notion of a probationary ſtate.

6. We hence ſee, if God makes the covenant of grace with none but the regenerate, or ſuch as act a juſtifying faith, and not until they are regenerated, or act that act; then he ſaves none as probationers: For that act inſures; and if the covenant is not made before a juſtifying act of faith; it is not made until the ſinner is ſaved: And it is not made until he is put beyond a ſtate of probation: For from the original of that act, it is impoſſible but he muſt be ſaved; and if the covenant cannot be made with unregenerate men, becauſe they have not regeneration, and the firſt act of juſtifying faith; then that faith muſt be firſt; at leaſt in the order of nature; and they cannot be probationers, in the order of nature, much leſs in the order of time, before that act: Therefore they cannot be ſaved as probationers at all. If it be replied, faith is a condition of the covenant, and men are upon trial whether they will act a juſtifying act of faith, and when they will act a juſtifying act of faith; and when they do it, they are ſaved as probationers. It is anſwered, if the covenant is not made with him that is ſaved, before he act a juſtifying faith; faith, which is the gift of God, was given to him before he was in covenant; and what God gives to men out of covenant, is not given to them as probationers; for they are probationers no otherwiſe, than as being in covenant.

7. We hence ſee, a man cannot be a probationer out of covenant, or in covenant if he is inſured, or confirmed in a ſtate of ſalvation; or if ſalvation is not ſo covenanted for, as that it is poſſible to obtain it. Hence then, God can covenant with no perſon or perſons, as probationers for life and ſalvation, but the unregenerate: And theſe cannot be probationers, if they are confirmed in ſalvation, as being elect; or ſealed under a decree of predeſtination to periſh, as reprobates. Thoſe only can be probationers in the covenant of grace, for whom ſalvation is poſſible, but not infallible.

8. We hence ſee, if God has not covenanted with unregenerate men, and that ſo it is poſſible for them, either to be ſaved or not ſaved; he has not covenanted to ſave men at all as probationers: And ſuch a concluſion, is to deſtroy the nature of all covenants; and turn them into an abſolute promiſe, of unconditional ſalvation: Tho' the covenant of works, and of grace, are diſtinct ſpecies, they muſt neceſſarily each of them, partake of the nature of the genus: i. e. have what is eſſential to a covenant in general; and this is eſſential; even a promiſe with ſtipulation, or condition: In this they muſt both agree, or they cannot both be covenants.

9. We hence ſee, if men are not ſaved as probationers they are not ſaved by a covenant ſtate at all; but we are ſure God ſaves none, but according to a covenant: And the terms of ſalvation by Chriſt, are the terms of a well ordered covenant. It would be a piece of the grandeſt ſuperfluity, to produce ſcriptural evidence for this; for the word of God is full of it.

10. We hence ſee the reaſon why God covenanted with unregenerate men, about life and ſalvation; viz. that he deſigned to ſave men in a covenant way, and as probationers; which could not be, if they were ſaved before be covenanted with them: If the angels had been confirmed in a ſtate of ſalvation before they were covenanted with, they could never have been ſaved as probationers, or in a covenant way: The covenant muſt be made before that confirmation, not only in the order of nature, but alſo of time; for they muſt have time after the covenant is made, to do either good or evil; for if they are not in the covenant, they cannot be probationers by it; and if they are confirmed; and can do nothing but good, neither are they probationers. So if God will ſave men as probationers, the covenant of grace muſt be made with them, before a juſtifying act of faith, not only in the order of nature, but alſo of time: For before they can be probationers, they muſt be in covenant; and if, they are not there, before a juſtifying act of faith, even in the order of time; they cannot be probationers: for an act of faith conforms the heart to God; and they cannot chooſe evil, ſo as to come into condemnation; therefore, if they are not in covenant before regeneration, in the order of time; they have no time to do any thing but believe: And they never ſaw a time, after they were in covenant, that they could do that, for which they could periſh: And ſo could not come into covenant as probationers. And if they could not come into it as probationers; we are ſure they could not be probationers, when there. i. e. If God could not make the covenant with them as probationers, becauſe they were confirmed in a ſtate of ſalvation; they could not obtain ſalvation as probationers, after the covenant was made; for the ſame reaſon.

11th, We hence ſee, there is no way to deny the covenant of grace, being made with unregenerate men, without denying alſo, that God deſigned to ſave men in a covenant way, and as probationers: And where is the man ſo hardy as to aſſert ſuch a thing?

12th, We here learn, the true properties of a probationer; which are theſe; viz. 1. A real being in covenant, or under a ratifying covenant tranſaction. 2. So in covenant, as that it is poſſible, either to be ſayed, or loſt. Hence then, whoever aſſerts conviction, or regeneration, prior to a juſtifying act of faith, in the order of time, are irreſiſtible; aſſerts alſo, thoſe that have ſuch conviction, or regeneration, are put beyond a ſtate of probation, before a juſtifying act of faith, even in the order of time; for he that is under an irreſiſtible influence, to do good; it is impoſſible but he muſt be ſaved; and if he receive Chriſt by a juſtifying act of faith; he doth not receive him as a probationer: but as one confirmed in ſalvations, for he could do nothing elſe: But was like the angles able only to do good. And how not only unreaſonable, is ſuch a concluſion, but unſcriptural alſo? So that, the true ſtate of things is this; no grace of the ſpirit is irreſiſtible, in its own nature; and no otherwiſe confirms a final perſeverance, than as it receives a ſanction of inſurance, by a juſtifying act of faith; And final perſeverance, is promiſed to none but ſuch as act a juſtifying act of faith: It is therefore the righteouſneſs of Chriſt, that i • fers perſeverance; and not the virtue of any grace of the ſpirit.

13th, We hence learn, when God made the covenant with Adam, and in him, with all his ſeed, for that they were all made foederally holy; they were all made probationers; and is muſt be poſſible for them all to be ſaved; which cannot be, if the promiſe is not made to them, at probationers: And if the promiſe is made to them as probationers, it muſt be made to ſomething they can do, or not do: Therefore, it they are ſaved as probationers; the promiſe muſt be, to the endeavour of an unregenerate man; for he only is a probationer, that can chooſe a refuſe; which is not the caſe of a regenerate man.

14 We hence ſee, the reaſon, and force, of all the pleas and expoſtulations of ancient, and indulgent heaven; ſaying, O that Iſrael had hearkened unto me, then had thy peace been as a river, If. xlviii. 18. How ſhall I give thee up Ephraim? How ſhall I deliver thee Iſrael? mine heart is turned within me, and my repentings are kindled together, Hoſ. xi. 8. &c.

15th. We hence ſee, the unreaſonableneſs of all ſuch, as would once think of a univerſal redemption, and ſalvation in the covenant of grace, and yet deny their children a privilege in it: If God had not made the covenant with the father and his ſeed; it would have been impoſſible to prove general redemption; for it is this only can make it general: Infants, cannot make a covenant with God perſonally, and often die before they are able to do it; therefore God covenants with them relatively, and expreſſes his covenant care of them, before they are able to care for themſelves; and herein appears his univerſal mercy, grace, and love. What ſhall we render unto the Lord, for all his benefits; let us take the cup of ſalvation, call upon his name, and render unto him the ſacrifices of praiſe, Pſ. cxvi. 12, 13.

16th and laſtly, We hence ſee, the unreaſonableneſs of all ſuch, as ſay, unregenerate men, have no right to enter into covenant with God; for as we ſee, none but ſuch can be probationers: A new heart, and a new ſpirit, are the promiſed ſalvation of the new covenant: And how can they be promiſed, to a man out of covenant; or in covenant, if he has got them already? He only can be a probationer for them, that is in co them; for if God give regenerating grace, to a man out of covenant, it is not covenant, but ſovereign mercy: And it is covenant mercy, that makes ſalvation for walls and bulwarks, Iſ. xxvi. 1. and compacts Jeruſalem as a city; and he that prays for her peace, ought to join himſelf to the Lord, and take hold of this covenant, Pſ. cxxii. 3, 6. Iſ. lvi. 6.