The Application of Redemption

3. For Whom.

This is the Third Particular to be considered in [ 3] 〈◊〉 the former point, viz. The Parties for whom 〈◊〉 Purchase is made: The Doctrine tells us, Christ 〈◊〉 purchased all Spiritual Good FOR HIS: 〈◊〉 we are to attend.

• 1 What is that Formalis ratio, that special respect 〈◊〉 which they come to be considered as having part in Christ's merits.
• 2 The meaning of that Particle, what it imports, to purchase FOR HIS.

To the First 〈◊〉 Answer plainly, That this Purchase [ 1] 〈◊〉 obtained, this precious blood of Christ was shed 〈◊〉 Sinners, BUT NOT AS SINNERS. Its true, Rom. 5. 6. That Christ died 〈◊〉 the ungodly: That is, When they are such, and 〈◊〉 they are such (verse. 8. While we were yet Sinners Christ died for us) but not 〈◊〉 such, That is 〈◊〉 the special respect unto which the death of Christ 〈◊〉 appropriated in a peculiar and proper manner. 〈◊〉 an old rule, A 〈◊〉 ad omne, That which agreed firstly to a thing under such a respect; agrees to all 〈◊〉 have that respect, and therefore if our Savior should die for sinners as sinners, then he should die for all sinners, and therefore for all men, because all are 〈◊〉 When our Savior professed. Matth. 9. 13. He 〈◊〉 not to call the righteous, but sinners to 〈◊〉 , i. e. there is none righteous; all men being sinners, 〈◊〉 such sinners as are secure and carnally confident 〈◊〉 their own righteousness, Christ came not to call them; Though then this respect is not to be excluded, 〈◊〉 there is something more to be added, 1 Tim. 1. 15. Christ came to save sinners, of whom I am 〈◊〉 (says Paul:) Such sinners as are, or shall be 〈◊〉 sensible of their sins in a right manner, being lost 〈◊〉 point of pardon, and grace and peace, such sinners Christ came to save.

Besides, However Christ died for none but the Elect, and none but they shall receive any benefit 〈◊〉 Christ, yet I take it, Election is not that special respect that Christ looked at in his death and sufferings, it is not low enough, it lies not level to that 〈◊〉 which Christ and his have one towards another.

But Christ died for a sinner who is of the seed of the Covenant, and shall believe, qua peccator 〈◊〉 , and therefore I do not exclude the respect of sin, 〈◊〉 require that with an Addition, Cum peccator sed 〈◊〉 crediturus, as may appear in this expression. As Adam being a common person and root of all mankind, and in their room, he sinned for himself and all his, that is, all those that were to proceed of him by natural generation, so that if there were any 〈◊〉 should not have been begotten of him, as they 〈◊〉 not of his nature, no more should they be 〈◊〉 or his fault: So it is with the second Adam, 〈◊〉 a common root suffered and obeyed for all his, 〈◊〉 is, all those that should come of him and be 〈◊〉 by spiritual generation, so that if there were any 〈◊〉 did not partake of his spirit in effectual Vocation 〈◊〉 Faith, neither should they have benefit by his 〈◊〉 , so that if the Lord should in his Election 〈◊〉 and create thousands of men 〈◊〉 in holiness, 〈◊〉 so save them by a Covenant of works in yielding 〈◊〉 obedience, they should never be partakers of 〈◊〉 death and obedience of Christ, or have the virtue 〈◊〉 applied to them though Elect.

A sinner then under the Covenant of Grace, the 〈◊〉 of the Covenant for whom he undertakes to make him selfdenying and believing, and so one of the posterity of Christ, for him Christ dies, and this I choose 〈◊〉 than that consideration of Elect as Elect, for these Reasons.

• 1. Because the merits and mediation of our Savior [ 1] seem to challenge (in Scripture) some special respect in the party to himself and put a new kind of relation and consideration upon him. Now, to be Elect, is before or without any such respect: God Electing of his, out of his mere good will and pleasure, not looking to our sin or Savior, Eph. 5. 23. Christ is the Savior of his Body, verse. 25. Christ loved the Church and gave himself for it, that is the called & believing; and this is the reason Paul and the rest of the Saints 〈◊〉 themselves into the company of Believers; He gave himself 〈◊〉 us, Tit. 2. 14. John, 17. 20. I pray not for the world, but for those that shall believe on me.
• 2. In what relation Christ looks at his as the Head [ 2] of the Covenant, in the same he looks at his in the work of Redemption and purchase, for that he performs as head. But as he is head of the Covenant, 〈◊〉 looks at his as Members called by him, and to be 〈◊〉 ted to him: Therefore in that relation he laid 〈◊〉 his life and blood for them.
• 3. By this means we may perceive a more easy passage [ 3] for the execution of God's Judgments and 〈◊〉 and a fitter way to stop the mouths of many, 〈◊〉 would fain load the truth with many absurdities: 〈◊〉

Hence men are made justly faulty and guilty 〈◊〉 their own death in not believing nor relying upon Mediator thus graciously offered in the second 〈◊〉 nant, through their own corruption and hardness 〈◊〉 heart neglecting their Savior: Though it be as impossible to believe as to fulfil the Law, yet because 〈◊〉 comes through their own original sin, whereby 〈◊〉 refuse belief in the one as obedience to the other, they are punished for both.

Hence also that cavil is crossed whereby they 〈◊〉 load our Doctrine of special Redemption with 〈◊〉 ; In vain it is (say they) to persuade a Reprobate to believe, for if he could attain it, he is 〈◊〉 come within the compass of a person rightly qualified for Redemption, for he is not elected: Now Election is the Lord's work only, and not man's, no not in innocence, and therefore in vain to labor for it, when 〈◊〉 was and is impossible to attain it. Whereas this gloss is hence plainly confuted; For if Christ died for all that shall believe in him, whosoever shall or will believe in him, shall not spend his labor in vain: If he say, he cannot believe: Answ. The fault is his own, let him but lie under the stroke of the 〈◊〉 〈◊〉 resistance, and he shall receive it.

FOR HIS: The meaning of that Particle is 〈◊〉 [ 2] Two things.

• 1. In their room, in their stead, 2 Sam. 18. last, Would God I had died for thee: Rom. 5. 7, 8. Christ 〈◊〉 for us: we being sinners should have died and suffered ourselves; but Christ did this for us, he died in our room.
• 2. For their good: He died for us to redeem and save us, to make us partakers of that his obedience and suffering for our good and benefit: Coloss. 1. 24. I rejoice in my sufferings for you (says Paul) he suffered for their good, comfort, and encouragement: And thus Christ laid down his life for his sheep, Joh. 10. 11. that they might have life and salvation thereby. It's true in both, the second issues from the first, the first is the ground of the second.

The Reasons of the Doctrine come now to be scanned.

Christ died and merited either for his, and the faithful only; or for all indifferently. If for all; then 〈◊〉 shed his blood, suffered the pains of the first and the second death, and performed whatever was due unto Divine Justice in the behalf of the unfaithful; and such which are and shall be damned, and that in their stead as their surety; for that's the meaning of those phrases, He laid down his life for his sheep, Joh. 10. 11. He gave himself for his Church, Eph. 5. 25. that is, he suffered and performed all in their room as their surety, Heb. 7. 22. And that he must be their surety, and in their stead perform all, may appear divers ways.

• 1 For as the first Adam was a common person and head of the first Covenant, and did covenant with God for himself and his, so that what he performed or failed in, they were all subject unto the same condition, and should in the same manner partake thereof: So the Lord Christ the second Adam, he is the head of the second Covenant of Grace, and therefore engaged himself unto God the Father, as a common pledge for himself and his posterity that shall come of 〈◊〉 .
• 2 What the Lord Christ 〈◊〉 and performed that the Law exacted, and the Father required of him even when he endured the direful indignation of God the Father, and bore the sierceness of his fury seizing upon him: But the Father could neither in Equity exact these punishments, or in Justice 〈◊〉 them upon him for any desert of his own, for anything he had that was evil, or anything he did commit which 〈◊〉 contrary to his righteous Will, and holy Rule of the Law: Being wholly 〈◊〉 from all sin, he should be freed from all plagues and death, which is the 〈◊〉 of sin: where there is no 〈◊〉 , no sorrow, no 〈◊〉 can be: His punishments which he endured, and God exacted (for there was nothing done, but according to his counsel) were for sin, therefore for 〈◊〉 sins imputed to him, therefore he was surety in 〈◊〉 room, therefore if he suffereed for all, he had the 〈◊〉 of all imputed, and so was surety in the place or all.
• 3 Lastly, The necessity of this consequence 〈◊〉 appears: For whom the Lord Christ is not 〈◊〉 for them there is no salvation to be expected: for 〈◊〉 it be conceived that our Savior should willingly endure such torments, though never required of God (which is false, for he had a command to lay down his life) or, that he should have done it merely of his own pleasure, not undertaking for any, not tendering of it in any man's name or stead; he could require nothing at the hands of God the Father, and God the Father might in Justice deny him or any other any recompense; For if a man will freely give so much money out of his own liberal 〈◊〉 , though it countervail a debt due unto me, yet being tendered in no man's name, I am not bound to cancel any man's bond, or remit his debt: the Answer is, It was not paid for 〈◊〉 . It's then clear, if Christ died for all the wicked, 〈◊〉 he suffered and died as a Surety in their room and 〈◊〉 .

〈◊〉 that he did not: For if he paid all as their 〈◊〉 , then God in Justice cannot exact the payment 〈◊〉 r hands, nor inflict the plagues upon their 〈◊〉 . require two payments for one debt; to punish the 〈◊〉 and Surety for the same offense, that Justice Christ should be satisfied in the behalf of all (this 〈◊〉 beloved Son in whom I am 〈◊〉 ) and 〈◊〉 that satisfaction should again be required, Justice 〈◊〉 , yea, common sense abhors. The damned and 〈◊〉 are now paying the debt in Hell, 〈◊〉 God in Justice requires it, therefore his Justice 〈◊〉 not satisfied, therefore Christ did not satisfy for 〈◊〉 .

〈◊〉 God the Father intended the benefit and 〈◊〉 of all by the death and blood-shed of Christ, and 〈◊〉 also undertook and discharged it for that end, 〈◊〉 that seriously and thoroughly, then the Lord Jesus 〈◊〉 use those means which might be most useful and 〈◊〉 to attain it; then he would pray for them 〈◊〉 his sufferings which he did intend for their good, 〈◊〉 be made available thereunto, for that is an 〈◊〉 and ever speeding means. But Christ professeth 〈◊〉 , nor would not pray for the world, John, 17. 9. 〈◊〉 for them, I pray not for the world; and the 〈◊〉 proves it, for what Christ prays for, that he 〈◊〉 , John, 11. 22. 42. I know that thou hearest me 〈◊〉 : but this is not obtained, therefore was 〈◊〉 desired, therefore not intended by Christ, 〈◊〉 for this end our Savior did not lay down his life, undertake his sufferings: For what he suffered, that he intended, his own end was most serious in own intention; that he intended, he desired; that he 〈◊〉 , he obtained: that he obtained not, he desired not, and that he intended not, therefore for that 〈◊〉 he did not suffer.

If it be said, He did pray for those that 〈◊〉 him, and yet many of those were not saved, nor 〈◊〉 prayers heard, Luke, 23. 34. Father, forgive 〈◊〉 they know not what they do.

His Crucifiers were of two sorts: 1 〈◊〉 Scribes and Pharisees; most of these knew what 〈◊〉 did, for they sinned the fin against the Holy 〈◊〉 Mat. 12. 24. to 33. 2 Other poor ignorant 〈◊〉 who were swayed by the sinful example of 〈◊〉 Governors, and like the blind followed the blind 〈◊〉 they fell into the ditch, shed that blood that 〈◊〉 them; they were the cause of his death, that was 〈◊〉 means to bring them to life and happiness, 1 Cor. 〈◊〉 8. Had they known it, they would not have 〈◊〉 the Lord of Glory. Now many of those shared in 〈◊〉 blessing of our Saviors prayer, Acts, 2. 37. 〈◊〉 assuredly that you have crucified the Lord of 〈◊〉 they heard, and were pricked in their hearts, 〈◊〉 the word, and the remission of their sins, 〈◊〉 were added to the Church. They pierced the 〈◊〉 of Christ to take away his blood, Christ pierced 〈◊〉 hearts to take away their sins; Christ's prayers 〈◊〉 much more than Peters preaching; they 〈◊〉 his destruction and death, and he then wrought 〈◊〉 salvation: He sent his prayers to Heaven, 〈◊〉 forgive them, the Lord sent down his grace, and 〈◊〉 obtained the remission of Their sins.

If Christ died, and by his death merited 〈◊〉 for all, why then are not all saved? for the 〈◊〉 God is satisfied, that will not hinder their 〈◊〉 sin and Satan are subdued and vanquished by his 〈◊〉 and they cannot hinder it, Heb. 2. 15. By 〈◊〉 destroyed him that had the power of death, that 〈◊〉 the Devil, and delivered them who through the 〈◊〉 〈◊〉 death were all their lives long subject unto 〈◊〉 . Those for whom Christ died, their salvation 〈◊〉 be frustrate, nor they deprived of it; God will 〈◊〉 , sin and Satan cannot hinder it: but all are not 〈◊〉 , therefore for all salvation is not merited by the 〈◊〉 of Christ.

The old shift and pretended plea of the Papists and 〈◊〉 to put by the dint of this Argument is this; 〈◊〉 is (say they) a broad and wide difference to be 〈◊〉 between the merits of Christ, and the application 〈◊〉 , the death of Christ is sufficient, quoad 〈◊〉 , non quoad applicationem; it's available 〈◊〉 obtain salvation for all men, but that the good and 〈◊〉 which is obtained is not applied, the 〈◊〉 of that is in men's unbelief: As in a Medicine 〈◊〉 and prepared and appointed to cure, but some 〈◊〉 not take it: As a ransom to deliver, but some will 〈◊〉 receive it.

The Reply is this: That this pretence is in truth a 〈◊〉 of words, but reacheth not the main strength 〈◊〉 force of the Argument alleged, which stands still 〈◊〉 , as it shall thus appear: for I demand, If [ 1] 〈◊〉 hath fully purchased salvation, what hinders 〈◊〉 it is not applied? They will say (and they must 〈◊〉 , for they can say no other) their infidelity is that 〈◊〉 hinders, they will not trust in a Christ, or come 〈◊〉 him that they may be saved. But the sting and 〈◊〉 of the Argument prevented this cavil before it 〈◊〉 to be pleaded, so that this comes too late: for it 〈◊〉 said, 〈◊〉 Christ be a perfect Savior, and hath 〈◊〉 salvation for his, at the hand of Divine Justice, 〈◊〉 God in Justice will not hinder, Sin and Satan 〈◊〉 hinder: When the Law is satisfied, the prisoner 〈◊〉 be released; Christ came for this end, and he 〈◊〉 the end he came for, He saves his people from 〈◊〉 sins; Then from all sin original actual, then from infidelity, they are saved from that, and 〈◊〉 that cannot hinder.

Besides, if Christ be no otherwise a Savior than only [ 2] to merit so much for them, and to offer so much 〈◊〉 unto them, that they may receive it if they w ll, and refuse it if they list, then the execution of God's 〈◊〉 , our Saviors Purpose in Dying, and the Fruit and Success of his Death, is lastly resolved into the 〈◊〉 man, and merely depends thereupon; so that if 〈◊〉 men would, our Savior might have died in vain, 〈◊〉 prayed in vain, and no man ever attained 〈◊〉 thereby, if they would, and as they may (and mought according to this Doctrine of Devils) resist the 〈◊〉 of the blood of Christ and his Spirit, and their 〈◊〉 Salvation purchased for them by Christ.

So that the Seed of the Woman did not break the Serpents head, Gen. 3. 15. It was not certain that 〈◊〉 Savior should see his Seed, Isa. 53. 10. Our Savior Christ was mistaken, when he said, I have other 〈◊〉 those also I must bring, they shall 〈◊〉 my voice: they might reply, But we may choose, and Christ must 〈◊〉 us leave.

It hence follows, That our Savior Christ is not so [ 3] able to save as Adam to destroy; Its not in the Will of Adams Posterity to stop the guilt and filth of his 〈◊〉 to seize upon them to their condemnation, but the first Adam will undoubtedly pollute and condemn all those that he Covenanted for; and 〈◊〉 the second Adam cannot save ánd sanctify all that he 〈◊〉 for, contrary to the triumph of the Apostle, Rom. 5. 15. If through the offense of one, many be dead: much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many.

It hence follows, Christ hath purchased a right to all [ 4] Spiritual good, but not the Communication and Possession thereof undoubtedly to be bestowed, contrary 〈◊〉 Job. 17. 19. For their sakes I sanctify myself that 〈◊〉 also may be sanctified, Eph. 1. 3.

Lastly, How deeply injurious and dishonorable is [ 5] 〈◊〉 this to our blessed Savior? How derogatory to 〈◊〉 Wisdom to purpose that he can never accomplish? How cross to his power, that he should aim at that by 〈◊〉 Death, which either Satan or man's corruption 〈◊〉 be more able to cross than he to effect? Nay, How senseless and unreasonable is it that God's justice 〈◊〉 hinder this work, and yet sin should, when all 〈◊〉 strength that sin hath is indeed from the Law (the 〈◊〉 of sin is the Law) 1 Cor. 15. 56. from that Commission which Divine Justice puts into its 〈◊〉 ?

If Christ Merited and Purchased Redemption for All, then he Wills and intends seriously that all should 〈◊〉 saved, then he will afford the means to attain it, for 〈◊〉 end and the means (the end in intention, and the 〈◊〉 in execution) go both together, and none in 〈◊〉 sever them, much less will the Lord, who is 〈◊〉 Author of all wisdom, Rom. 10. 17. Faith comes 〈◊〉 Hearing, and Hearing by the Word of God.

But Sense and Experience of all men of all ages makes it beyond question, That God gives not the means of Salvation to All, Psal. 147. 19. He hath given his word unto Israel, he hath not dealt so with 〈◊〉 Nation: Paul makes it the privilege of 〈◊〉 Jew, to them was committed the Oracles of God, Rom. 3. 2. They alone Called, they alone in 〈◊〉 , they alone honored with all the Privileges of all God's Ordinances. Yea, the Lord neglected the 〈◊〉 condition of the Gentiles in former ages, he 〈◊〉 not after them, cared not for them, nay, they 〈◊〉 without God, without Christ, without Hope, a far off, not within the ken and call of Salvation. 〈◊〉 such is the condition of many Nations of the 〈◊〉 at this day, who have not so much as any means of 〈◊〉 granted unto them, nor any sound of the Gospel of Christ amongst them: Now, do any in 〈◊〉 prepare Physic for the good of another, and yet 〈◊〉 Patient never have it, never hear of it?

The Answer which is here made by Papists and 〈◊〉 is this, That though God doth not afford equal external means of Calling, yet he calls all, 〈◊〉 therefore they make a double kind of Calling. 1 〈◊〉 diately by the Law. 2 Immediately by the 〈◊〉 Not that the Law can cause Faith in Christ 〈◊〉 but only in way of preparation by these degrees, 〈◊〉 Lord hath left the work of the Law and the 〈◊〉 of his Image in the nature of man, and withal hath 〈◊〉 forded him so much, and so many helps out of 〈◊〉 creatures to manifest his goodness and majesty to 〈◊〉 that if he use this stock well, he out of his bounty 〈◊〉 afford him the Gospel and other saving means to 〈◊〉 him to Faith and so to Happiness, and to this 〈◊〉 that place is usually alleged, Rom. 1. 19, 20. 〈◊〉 which may be known of God is manifest in them, 〈◊〉 If they use this light of Nature well, God will 〈◊〉 them the light of Grace; when they abuse that 〈◊〉 have, its just with God to with-hold what they 〈◊〉 and to take away that he gave.

To this I Reply: The Ground of the 〈◊〉 1 False. 2 Vain.

False, Because it crosseth that Liberty which 〈◊〉 [ 1] Lord challengeth and useth in the dispensation of 〈◊〉 means of Salvation, without any respect to the 〈◊〉 use of the gifts of Nature; The Lord chose a 〈◊〉 to himself of the weakest and the worst, (Deut. 7. Deut. 9. 5. 6. The Lord set his love upon thee, 〈◊〉 〈◊〉 〈◊〉 , for thou art a stiff necked 〈◊〉 he set up a partition wall between them and 〈◊〉 merely out of his own good pleasure: whereas 〈◊〉 to this Opinion had the Gentiles used their 〈◊〉 well, they might have pulled down the partition 〈◊〉 .

2 Its contrary to that experience we have of God's 〈◊〉 in the sending of the means that many times 〈◊〉 who abuse them most they enjoy them, those who 〈◊〉 have used them 〈◊〉 they want them, Matt. 1. 21. 〈◊〉 to thee Chorazin, Woe to thee 〈◊〉 , 〈◊〉 the great works been done in Sodom ànd 〈◊〉 which have been done in thee, they would 〈◊〉 repented in sackcloth and ashes.

As its a false, so its a vain Conceit: Because no man [ 2] 〈◊〉 ever have the means of grace vouchsafed upon 〈◊〉 condition, in that no man ever did, or in truth will 〈◊〉 the Condition: for then are these Gifts used 〈◊〉 when they attain their end, they then attain their 〈◊〉 when they are used in a right order and 〈◊〉 to God and his Glory (Rom. 1. 21.) so as to 〈◊〉 God as God, but no natural man did, or ever will 〈◊〉 this.

Instruction. From the Doctrine delivered we may 〈◊〉 to Answer some Cases of Conscience which 〈◊〉 our Spiritual Estates, and Comforts.

First Case of Conscience.

Whether a man can challenge any interest in any Spiritual Good in Christ, or can bring in any proof 〈◊〉 himself of any Spiritual Good received or 〈◊〉 to him from Christ before he believe?

By no means: It is a conceit cross to the Covenant of God, the Scriptures of Truth, the grace of God in Christ, and unto the 〈◊〉 of that plentiful and great Redemption which our Savior Christ hath wrought for his. For God never decreed any good, 〈◊〉 ver intended any good but for believing Sinners, 〈◊〉 suffered and performed all that he did only for 〈◊〉 sinners as be the seed of the Covenant, and shall be 〈◊〉 gotren of him by spiritual regeneration, 1 Pet. 1. 3, 4 He hath begotten us again to a lively hope, to an 〈◊〉 heritance immortal that fades not away, and 〈◊〉 serves us through faith unto salvation: The 〈◊〉 must be begotten and born, before he can be Heir 〈◊〉 the 〈◊〉 〈◊〉 : So here.

The Doctrine formerly delivered doth 〈◊〉 dash this Imagination and 〈◊〉 : If Christ 〈◊〉 sed all for Believers as 〈◊〉 , then they must be such 〈◊〉 fore they can challenge and take this Purchase as 〈◊〉 own, it is the Condition that Christ requires 〈◊〉 which he communicates all that saving and 〈◊〉 good. Take these Arguments for the further 〈◊〉 of this Truth.

The First is taken from 1 Joh. 5. 12. He that 〈◊〉 the Son hath life, in him are hid all the treasures 〈◊〉 Wisdom and Knowledge, yea of Grace and 〈◊〉 and therefore it is said, 〈◊〉 Father 〈◊〉 given 〈◊〉 us eternal life, and that life is in his Son, v. 11. 〈◊〉 is the Fountain of all blessings that hath them, the 〈◊〉 that communicates them; The Spirit 〈◊〉 all of God to the Saints, but the Spirit takes all 〈◊〉 the Son before he so doth, Joh. 16. 14, 15. He is 〈◊〉 accomplishment of all promises in him, they are 〈◊〉 and Amen: 2 Cor. 1. 20. All Promises, all 〈◊〉 , all Life is in Christ: Therefore He must be had 〈◊〉 they can be enjoyed. But there is no enjoying of 〈◊〉 but by Faith, 1 Joh. 12. To as many as 〈◊〉 〈◊〉 he gave power to be the Sons of God, to as many as 〈◊〉 on his name: We have him not before we 〈◊〉 him, we receive him not before we believe in 〈◊〉 upon this condition God gives his Son, John 3. 16. God so loved the World that he gave his only begotten Son, that as many as believed in him should not perish but have everlasting life: God gives him to none but such as believe, God gives Salvation by him to none but by this means: Joh. 17. 3. This is eternal life to know thee the only true God and Jesus Christ whom thou bast sent: This is the knowledge of Faith, and it is said to be life, because it is the only means to bring and derive life from God in Christ to us: So that

Those only have title to Life and Salvation who are under the compass of the Covenant of Grace: For there are but Two Covenants under which all men are, 〈◊〉 the Covenant of Works, or the Covenant of Grace: Rom. 6. 14. Sin shall not have dominion over you, because ye are not under the law, but under grace; Gal. 3. 17. the law which was 430 years after, cannot make the Covenant of God in Christ of none effect.

The Covenant of Works was, Do and live: The Covenant of Grace, Believe and live. Adam had the stock in his own hand, and might of himself by Grace received, have wrought out his own Salvation: All the fallen Sons of Adam must receive it from 〈◊〉 , because they have it not of themselves.

But (I assume) no man can be under the Covenant of Grace that is not under the Condition of Faith, for 〈◊〉 is that only which brings him into it, and estates him 〈◊〉 it; and therefore Gal. 3. 9, 20. this is made the proper difference and indeed the full description of 〈◊〉 in these estates, they which be of Faith are 〈◊〉 with faithful Abraham: They which are in 〈◊〉 Covenant of Grace are said to be such as are of 〈◊〉 of the stock and linage and generation of Faith, 〈◊〉 〈◊〉 wrought by the Spirit and Word the Soul 〈◊〉 〈◊〉 unto Christ thereby, and so hath its 〈◊〉 birch and Being by Faith, Faith giving subsistence 〈◊〉 him as he is a Christian: But verse. 10. They that 〈◊〉 of the Works of the law (that is, those that are 〈◊〉 the power of the breach of it by Adam, they) are 〈◊〉 the Curse, they act by the power of the breach 〈◊〉 the Covenant of Works, and therefore are under 〈◊〉 just judgments of God denounced against such as 〈◊〉 and die therein. Hence then I Reason,

They who are really and in truth in the state 〈◊〉 Condemnation, they cannot have any grounded evidence of their Salvation and Comfort therefrom: because these two are opposite one to another professedly contrary one against the other, and therefore can 〈◊〉 more possibly agree together, then to be darkness 〈◊〉 light, to be in Hell and Heaven together. But he 〈◊〉 is without the grace of Faith, he is Condemned already: he is now under the Sentence and Doom 〈◊〉 utter Condemnation, 〈◊〉 . 3. 18. He is cast in all 〈◊〉 Courts in Heaven and Earth, the Law condemns 〈◊〉 because he doth not Do it, the Gospel condemns 〈◊〉 because he doth not Believe it, he cannot satisfy 〈◊〉 〈◊〉 , nor yet comes up to the Condition of the 〈◊〉 : Therefore Faith is said to be counted for 〈◊〉 , Rom. 4. 9. and Rom. 3. 30. It is one God 〈◊〉 justifies the Circumcision by Faith, and the 〈◊〉 through Faith: It is the common way, 〈◊〉 indeed the only way whereby Justification is 〈◊〉 to all the Sons of men who shall ever be made 〈◊〉 thereof: This is the 〈◊〉 -going link of Paul's 〈◊〉 , Rom. 8. 30. Whom he called, them he justisied, 〈◊〉 whom he justified them he glorified: Its as 〈◊〉 to be Justified before we be Called, as it is for 〈◊〉 man to be 〈◊〉 before he be Justified: and this 〈◊〉 Calling out of World Sin and Self unto God in Christ, undoubtedly includes the Work of 〈◊〉 in it, and ever leaves spiritual and saving 〈◊〉 and qualifications upon the Soul. Hence 〈◊〉

A Second Case of Conscience.

Whether the Spirit of God doth not, or may not by a special and immediate revelation, witness some spiritual good (as pardon of Sin, Adoption, Justisication) to a man before he doth Believe? Its true, a man himself cannot by discourse make it good to himself, or to another, unless he have Faith: But may not the Spirit of God witness to him without and before Faith?

The Answer is Negative: The Reasons 〈◊〉 Two.

That which is a Falsehood, and an Error, 〈◊〉 the Covenant of Grace, the Spirit of God never 〈◊〉 nor will, nor can testify that: For he is the Spirit truth, he cannot be deceived himself, he will not 〈◊〉 ceive us, he is the Spirit of God he cannot lie (1 〈◊〉 he cannot tell it, much less give approbation or 〈◊〉 〈◊〉 thereunto. But the former 〈◊〉 made appear undeniable, That it is a Falsehood and an 〈◊〉 to say any man living hath right to or can challenge 〈◊〉 spiritual good in Christ before he doth Believe: 〈◊〉 is no such thing to be found in the Word of 〈◊〉 Therefore the Spirit will never testify that.

To affirm that the Spirit should say to any 〈◊〉 that he is in a state of Grace, when he is in a state 〈◊〉 Sin, that he is justified when he is Condemned, 〈◊〉 little less than Blasphemy.

If the Spirit doth reveal a man's good Estate to 〈◊〉 it is for this purpose that he may know it, and he 〈◊〉 enable him to receive that intimation that he may discern it; else the one of these Two will follow, 〈◊〉 Spirit should reveal this for no end, if no good 〈◊〉 got by it; or else not attain his end if the party 〈◊〉 not be able to understand what it doth reveal; If 〈◊〉 former, he should not be a wise Worker; If the 〈◊〉 he was not a powerful Worker: But know and understand this Testimony the Soul cannot, by any power either of Nature, or Corruption, 1 Cor. 2. 14 The natural man receives not the things of the spirit of God, neither can he know them because they 〈◊〉 spiritually discerned: Nay, Rom. 8. 7. The 〈◊〉 of the flesh is not subject unto the law, therefore 〈◊〉 unto the Lord, nor his Spirit.

If it be beyond Nature or Corruption, then it 〈◊〉 be Grace that must help a man to discern it, and 〈◊〉 〈◊〉 must be a qualification, and the first 〈◊〉 of this k nd of saving knowledge must be an 〈◊〉 unto Faith, if not Faith itself. Fides est ex 〈◊〉 notitia. This is eternal life to know thee the 〈◊〉 true God, Joh. 17. 3.

Two Inferences from the former Cases of Conscience, thus Resolved.

These Two Cases being thus cleared, (1 That an 〈◊〉 hath no right to any spiritual Good in 〈◊〉 : And, 2 That the spirit of God doth never 〈◊〉 known this to such a Soul) Hence its clear: 〈◊〉 manner and order that men have devised to make own the mind of God to a man, and to give comfort the Soul in distress, being cross to these truths now 〈◊〉 , is an Erroneous and False way: As for 〈◊〉 , You being in distress about your Sins, and 〈◊〉 under the Spirit of Bondage, you must first lay 〈◊〉 in the bottom, lay him in the foundation, Christ 〈◊〉 first be yours, and so united to you, and your 〈◊〉 forgiven by him, before you have any Faith or 〈◊〉 qualification wrought in you; This Opinion 〈◊〉 says, That Christ may be united to the Soul, and 〈◊〉 be Justified and Adopted before he have any 〈◊〉 ; it is a dangerous Opinion, a desperate 〈◊〉 ; that I may say no worse of it. Mark what 〈◊〉 , here's the plot of all profaneness, the ground of looseness and famalism: A man may have Christ 〈◊〉 be Justified and Adopted while he is without 〈◊〉 , and therefore while he is under the power of Sins and the Spirit of God may witness this; And 〈◊〉 though a man fall into any Sin, or live in any sin 〈◊〉 it be, he may have recourse to this 〈◊〉 , this witness of the Spirit, and thats enough; If a man say, Prove it: Are you in a state of Grace? Is Christ yours? Prove it then. Prove it? (say they) that I cannot do, but the Spirit witnesses this to me: Ay, but prove this witness of the Spirit, that it is from God according to his Word: They will be forced to confess, I cannot prove it neither to myself, nor to another, only thus, I must believe it, and you must believe me: I was in trouble and distress about my Sins, and then there was a voice from Heaven, the spirit did witness to me, That Christ was mine, and my Sins were pardoned, &c. This is a Spirit of Delusion, the Devil is there; Whatever the Spirit of God says, it is that which the Scriptures say: Therefore if you have a testimony which is not to be found in the Scripture, nor can be proved and made good by the Scripture, it is the testimony of the Devil, not 〈◊〉 the Spirit of God: for the Spirit of God, and the Word of God, ever go together; therefore if you say you Have a witness of the Spirit, and the Word say, No: I will say, It is a Delusion.

Secondly; Hence it follows also: There are 〈◊〉 Promises wherein any saving good is Revealed or Evidenced to the Soul, but either they are such 〈◊〉 God promiseth to work the Condition, or suppose the Condition already wrought: either 〈◊〉 mentioning a qualification, or necessarily implying 〈◊〉 including the same, out of other places to be collected where the same is professedly handled.

All spiritual good (Redemption, Justification, Salvation) purchased by Christ, were intended only for them that do believe; therefore there is no Promise in the Scripture, but doth evidence this.

Sometimes you have the Covenant laid down in 〈◊〉 lump (as it were) in a brief Expression, as in a 〈◊〉 sum comprehending all the whole frame, and then 〈◊〉 several actions in their distinct order and manner 〈◊〉 God's working are to be attended and conceived, as though they had been more fully, and in the several branches set forth unto us: Take a taste of some few, Gen. 3. 5. The seed of the Woman shall break the Serpents head: The head of Satan, implies Three things, Policy, Power, and Poison: To break this head is to crush and confound all these: The Policy and and Power of Satan is overthrown in the work of vocation, when the Soul is turned from darkness to light, from the power of Satan to God: the venom and poison of Satan is taken away; partly in the 〈◊〉 and punishment which is done away in Justification, partly in the stain and pollution of sin, which is removed in Sanctification; All these Christ doth in 〈◊〉 hearts of all his, and some of these all the Saints of God must have evidence of before they can gain evidence that they are within the compass of this Covenant. Thus the Apostle John disputes, 1 Joh. 3. 3. to 5. Everyone that hath this hope purifieth himself as Christ 〈◊〉 pure: Why? For sin is the transgression of the law, and Christ was manifested to take away our sins: therefore (verse. 6.) whosoever abideth in him sinneth not: Christ came to take away sin, and therefore he that abideth in Christ cannot abide in sin; and verse. 8. The Son of God was manifested to destroy the works of the Devil.

So again, Jerem. 31. 33. I will be their God, and they shall be my people: Zach. 13. last, I will say it is my people, and they shall say thou art the Lord our God: Here again is the sum of the Covenant comprised, and all the particulars with the manner of the work included and presupposed, as the Apostle once for all expounds these and the like passages, 2 Cor. 6. 16. I will be their God and they shall be my people, wherefore come out from among 〈◊〉 , and be ye separate and touch no unclean thing, and I will receive you, and will be a father to you, and ye 〈◊〉 be my sons and daughters saith the Lord 〈◊〉 . If they touch no unclean thing, but be separate 〈◊〉 Sin, Self, and the Creature, and so come out of 〈◊〉 these in preparation, and come to him in effectual vocation, then he will be a father to them in his Christ, and make them his Children in Adoption, and then he will write his laws in their hearts, and renew them to that Holiness which in Adam they lost, and so enable them to walk in his ways. And therefore when the Lord promiseth by the 〈◊〉 Isa. 43. 25 I am he that blotteth out thy transgressions for my own names sake, and will not remember 〈◊〉 sins: that is, I do justify thee freely when I have made thee to believe by my free grace; For it cannot be conceived that the Lord would pass the Sentence of Absolution upon her while she remained in the 〈◊〉 of Unbelief: For then that of the Apostle should fail, Its one God that justifies the Jews by Faith, and the Gentiles through Faith, Rom. 3. 30. Therefore look the 20 and 21 verse. of this Chapt. (for we must not have one place justle against another) and there you shall 〈◊〉 it is said, I will do this and that for my People, my Chosen, which are Believers, and of them and unto them it is said, verse. 25. I will blot out thy sins for my own sake: The resolving of these Cases, and information of these Doubts, infers undeniably thus much, That there is no Absolute Promise that either gives or maintains assurance of our good estate, but such only wherein God engageth 〈◊〉 to work the Condition, or else doth of necessity imply it wrought.

It will be said, That the Covenant of Grace is free, and issues out of the free Mercy of God in Christ, and therefore the Lord hath not in it any respect, to anything we have or do.

Its all confessed, and yet there is no prejudice at 〈◊〉 accrues to the Cause in hand.

Free Grace is the Fountain of all: It makes the [ 1] 〈◊〉 , it works the Condition, it maintains the 〈◊〉 which is wrought: Ephes. 2. 8. By Grace 〈◊〉 ye saved, through Faith.

And though God both require and work the 〈◊〉 [ 2] (Eph. 2. 8. Faith is the Gift of God) Yet it not for our Faith, or for the worth of any Grace 〈◊〉 is in us, that we have life and salvation but by 〈◊〉 , and those, as means and ways by Grace 〈◊〉 and provided to give life. 〈◊〉 is of 〈◊〉 Grace, doth it not therefore require 〈◊〉 in 〈◊〉 Party that is Justified, nor yet suppose him to be 〈◊〉 ? The Apostle openly contradicts such a 〈◊〉 , Rom. 8. 30. Whom he called, them he justified: 〈◊〉 is also of Free Grace, and yet doth it 〈◊〉 suppose Sanctification and Holiness in the Party 〈◊〉 must possess it? Without Holiness no man shall 〈◊〉 the Lord, Heb. 12. 14. As my Glorification doth 〈◊〉 hinder the freedom of my Justification because it 〈◊〉 before it, so my Justification doth not hinder the 〈◊〉 of my Vocation because Vocation goes 〈◊〉 it, but only shows the order and manner of God's 〈◊〉 .

Third Case of Conscience.

Though a man can have no Right to any Spiritual [ 3] 〈◊〉 in Christ without Faith, and though the 〈◊〉 never witnesseth this without, or before Faith; 〈◊〉 , when Faith is there, when some gracious 〈◊〉 is wrought, may not, doth not the Spirit 〈◊〉 a man's good estate without any respect to 〈◊〉 , or any gracious Qualification existent in the 〈◊〉 ?

I Answer: So marvelous, secret, and unsearchable are the Dispensations of the Spirit unto the Soul 〈◊〉 as the wind blows where it 〈◊〉 , thou hearest 〈◊〉 sound of it, thou knowest not whence it comes 〈◊〉 whither it goes: So it is here; The hidden 〈◊〉 ousness of the manner of the Spirits work in the 〈◊〉 of it, is so hard to discern, that to make any approach so as to discover the way of God, and to undermine an Error entrenching thereabout, by 〈◊〉 of Reason, is more than ordinarily 〈◊〉 and therefore for our better proceeding in Answer 〈◊〉 this Question, I shall Endeavor to do these 〈◊〉 Things.

• 1 State the Question, and open it in the 〈◊〉 thereof.
• 2 Give in such Arguments as we conceive 〈◊〉 plainest Evidence with them to settle 〈◊〉 Truth.
• 3 Answer some such Objections as are of greatest weight.

For the right 〈◊〉 of the Question, in 〈◊〉 [ 1] to the Case propounded, I lay down this Conclusion The Spirit of God never gives in immediate 〈◊〉 of any right we have to, or that we are made 〈◊〉 of any benesit from Christ without respect 〈◊〉 some Qualification, gracious Disposition, or Condition in the Soul.

There are Three Particulars to be Opened for the right understanding of this Conclusion.

First, What is meant by Evidence? Answer. 〈◊〉 [ 1] light of 〈◊〉 let in on God's part, and 〈◊〉 on ours, whereby either we have, or may have, 〈◊〉 true and never failing ground of right discerning, 〈◊〉 what is so manifested and apprehended; so that Evidence 〈◊〉 ,

First, That God by his Spirit manifests his 〈◊〉 and our Good, and that we either do, or may 〈◊〉 it for our Comfort; For its the aim of the 〈◊〉 to understand this Evidence with Application 〈◊〉 the truth to our own particular estate. For we 〈◊〉 not now what the Word is in itself, or what 〈◊〉 Spirit doth in the ordinary dispensation thereof, 〈◊〉 that is light in itself, and makes all things 〈◊〉 indifferently at all times, Eph. 5. 13. but here we 〈◊〉 this Discovery and Manifestation of the Mind 〈◊〉 God as it comes home to our Particular that 〈◊〉 〈◊〉 and hearts may be settled: As Luke 24. 32. He opened the Scriptures, verse. 45. He opened their 〈◊〉 that they might understand the 〈◊〉 : and so the truth was more clear and their sight 〈◊〉 clear, 1 Cor. 2. 12. He hath given us his spirit 〈◊〉 we may know the things that are freely given to 〈◊〉 of God: 1 Joh. 5. 20. He hath given us an 〈◊〉 , that we may know that we know him.

Secondly, This right discerning on our part is not 〈◊〉 a certain knowledge, or science of that good 〈◊〉 is thus witnessed to us, but an assurance of Faith, whereby the heart embraceth it as true to it, 〈◊〉 good for it: The one of these is a help to the 〈◊〉 , sanctisied reason, or reason exercised about 〈◊〉 truths, is an instrument appointed by God in the and of his Spirit, to beget this act of Faith; for 〈◊〉 exercised about the Word and Work of the 〈◊〉 , it brings in the light of the truth as a mighty 〈◊〉 with more strength and plainness to the heart, 〈◊〉 draws out this act of divine Faith, whereby it 〈◊〉 this as a truth of God. For look what the 〈◊〉 of another man may do in the use of the Word 〈◊〉 Ordinance, that my Reason used in such a manner 〈◊〉 to God may do. But another man by the 〈◊〉 of Reason or strength of Argument out of the 〈◊〉 may convince my Conscience, nay settle and 〈◊〉 my heart, in assurance of a truth which formerly I saw not, and therefore it is said, Acts 14. 22. they confirmed the souls of the Disciples, exhorting them, &c.

True it is the Grace and Habit of Faith is presumed, and was wrought before by the 〈◊〉 power of the Spirit which raised Christ from the dead; 〈◊〉 being wrought, the truths of God under the exercise of 〈◊〉 Reason, will not only settle our judgment in knowing, but our assurance of Faith in 〈◊〉 firmly believing and embracing; for first truths 〈◊〉 to the understanding to be judged, before they be 〈◊〉 up and presented to the heart to be believed Psal. 9. 10. They that know thy name will trust in 〈◊〉 This is eternal life to know thee, Joh. 17. 3. 〈◊〉 2 Pet. 1. 3. Through the knowledge of our Lord 〈◊〉 Savior: For a blind hood-winked Faith is the 〈◊〉 of Apostates and Papists, of Deceivers and 〈◊〉 but not the Faith of God's Elect.

Secondly, This Evidence, is laid out according 〈◊〉 [ 2] its proper object according to which it looks in 〈◊〉 place, and in this Dispute: Namely, 1 Its 〈◊〉 aright to what spiritual benefit we shall have, Or, 〈◊〉 the possession or partaking of what we do enjoy 〈◊〉 Christ, and these are rather some spiritual privilege or blessings received and manifested by our 〈◊〉 tions, than the Qualifications themselves, as the 〈◊〉 terms of the Question do undeniably determine.

Hence its plain (according to the Opinion of 〈◊〉 that hold the 〈◊〉 of the Question 〈◊〉 ed) It is not touching the 〈◊〉 of Faith in 〈◊〉 Soul, because this Evidence in the Question, 〈◊〉 Faith wrought; Again, its not touching any 〈◊〉 〈◊〉 on or Qualification of Grace to be wrought in 〈◊〉 Soul, For I take 〈◊〉 to be an everlasting truth.

The 〈◊〉 never doth give, nor can there be any vidence that God will work the first Condition Grace, or the first Grace in the Soul before it be