A Treatise of the Covenant of Grace, Treatise · Chapter 6

A Treatise of the Covenant of Grace · Treatise · Chapter 6

p. 47CHAP. VI. Of the Covenant of Grace as it was made and manifeſted to Abraham.

THe Covenant made immediately upon the fall with Adam and Eve, God delivers it by accident, when he denounced judgement upon Satan, and in that whole paſſage doth not mention the name of a Covenant: but in the further manifeſtation of the Covenant of Grace to Abraham, God doth not only of purpoſe fall into it, and directly look at it, but openly declares the nature of p. 48the Covenant. Gen. 17. 7, 8. And what is more remarkeable, God would have … Moſes ſpend many Chapters in opening the ſpeciall paſſages of this grand contract betwixt God and Abraham. At the firſt breaking forth of the Covenant, it was propounded in dark and cloudie termes, not eaſie to be underſtood, and moſt things ſparingly expreſſed, and indeed rather implyed then expreſſed: In this ſecond riſe and further manifeſtation of the Covenant, we have it laid downe in a plaine and conceiveable language to all whom it concernes. Gen. 17. 7. I will eſtabliſh my Covenant between me and thee, and thy ſeed after thee in their generations for an everlaſting Covenant: and it is fully expreſſed both in reſpect of the Head and Purchaſer or Undertaker, the confederates in this Covenant, and ſubfederates, the good things promiſed, and conditions required therein. That place of Gen. 3. is ſeldome alledged in holy writ, but now and then by way of alluſion: but thoſe of the Promiſe made to Abraham and his ſeed often preſſed in the perſon of Chriſt, not only as Meritor of the Promiſe, and Satisfier of revenging wrath, nor yet as Maker of the Promiſes, nor only as Ratifier of the Promiſes by his death, nor as having the prime part in the Promiſes as man and Head, but as Treaſurer of them for the whole ſeed of Abraham. For all the Promiſes of God in him are Yea and Amen, to the glory of God by us. 2 Cor. 1. 20. And Paul, when he had to doe with the falſe Apoſtles, who would have blemiſhed this free Covenant made with Abraham, by the Covenant of the Law, Gal. 3. 15, 16, 17. he ſo inſiſteth upon it, as that in a ſort he preferreth this manifeſtation, and proveth that it was confirmed of God in Chriſt, and could not be di…anulled by the Law.

This Covenant was made in forme of a Promiſe to be performed according to the purpoſe of Election: In thy ſeed ſhall all nations of the earth be bleſſed: and in forme of a Covenant conſiſting of a free Promiſe and reſtipulation, I am God all-ſufficient, walke before me, and be thou perfect: Gen. 17. 1. And therein the inward force and vertue of the Covenant is to be diſtinguiſhed from the outward adminiſtration, as we are to ſhew hereafter.

The Head upon whom this Covenant is ſetled, both as Undertaker and Confirmer, Purchaſer and Treaſurer of all good things promiſed therein, is Jeſus Chriſt: which is more fully expreſſed p. 49and often repeated in this ſecond breaking forth of the Covenant. Gen. 17. 3, 4. and 18. 18. and 22. 18. In thy ſeed ſhall all the nations of the earth be bleſſed: which cannot be underſtood of the ſeed collectively but ſingularly, ſcil. of Chriſt, as the Apoſtle expreſſely proveth, ſaying, Now to Abraham and his ſeed was the promiſe Gal. 3. 16.Gal 3:16made, he ſaith not to the ſeeds, as ſpeaking of many, but of one who is Chriſt. But we muſt not conceive the Apoſtles argument to be taken from the Grammaticall uſe of the word-Seed: for that is often put collectively in the ſingular number: but from the quality of the bleſſings there promiſed, which could not be accompliſhed in any other but in Chriſt alone. And this is evidently holden out to be the literall ſenſe in other places. Acts 3. 24, 25. But where ſhall we find mention of the paſſion of Chriſt in this expreſſure of the Covenant unto Abraham, which in the firſt manifeſtation was clouded in the phraſe of bruiſing his heele: and is eſſentiall to the Covenant of Grace in any overture of it, as containing the price and ranſome by which all hinderances are removed, as the Apoſtle ſaith, Christ was made a curſe for us, that the bleſſing of Gal. 3. 13, …4.Gal 3:13Gal 3:4Abraham might come on the Gentiles. Some anſwer, that this is thrice put on in the paſſage of this Covenant with Abraham; firſt, in the federall confirmation by the figments with the ſmoaking fornace, and burning lamps, which paſſed between thoſe pieces, Gen. 15. 8, 9, 17. which howſoever it typified the dividing of Abrahams ſeed in Egypt with their fiery labours and ſorrowes: yet primarily the type expreſſeth the torment and rending of Chriſt Abraham his prime ſeed, and by the fornace and fiery lampe, the wrath of God that runneth betwixt, and yet did not conſume the rent and torne nature. Secondly, they conceive this perpeſſion of Chriſt was expreſſed in the bloud of the Circumciſion. Gen. 17. 10, 11. For they be of opinion, that where God commands ſhedding of bloud in any his ancient Ordinances, it doth fully reach unto the bloud of Chriſt, and his everlaſting Teſtament. The bloud which was ſhed in the ſignes ordained to ſeale the Covenant of Promiſe, what did it ſignifie but the bloud of Chriſt, whereby the Covenant was to be ſealed. Laſtly, we may find a full expreſſion of his paſſion in the reſolved ſacrifice of Iſaac, which was typicall the death of Chriſt, and the Ramme in his ſtead: wherein is ſet forth an Embleme of Gods love unto the world, in that he hath truly ſacrificed his only Sonne Chriſt to take away ſinne. Joh. 3. 16. p. 50And if ſome of theſe be not lively expreſſions, it may ſeeme toforeign in typo vertit Tremelius ex Syri interpretis foreign quae vox Hebra…è foreign eſt, & apud Evang. Matth. 13. 35. Propheta Pſal. 78. …. redditur foreign. Theod. in Epiſt. ad Hebr. 11. Gen. 17. 4.Matt 13:35Ps 78Heb 11Gen 17:4 be implyed in the very Promiſe: for how ſhould the bleſſing promiſed come upon the poſterity of Abraham, if the promiſed ſeed had not borne the curſe of the Law, and by ſuffering removed it, that mercy might be glorious in conferring righteouſneſſe and life eternall.

In the former Covenant a ſecret honour was put upon Eve, as ſhe was made (if we may ſo ſpeake) the firſt pipe whereby God conveyed the grace of his Covenant unto her poſterity, who did not degenerate into the ſeed of the Serpent. But here the Covenant is made with Abraham, who received it, not as an example only, nor as a type, but as an Ordinance leading unto the conveyance of the ſame Covenant to all the confederates. In which ſenſe it is plainly ſpoken to in the Epiſtles to the Rom. and Gal. and he called the Father of the faithfull. Rom. 4. 11, 12, 16. and they which are of the faith the children of Abraham. Gal. 3. 7. the ſeed of Abraham, Gal. 3. 29. Abraham is not the Father of the faithfull effectively, as if he ſhould be the worker of faith in all, or that men ſhould be borne faithfull of him: For ſo God only by the holy Ghoſt is the Father of the faithfull: But analogically for the grace of the Covenant given unto him on that condition and priviledge, that as Fathers transferre and paſſe over their rights and inheritance to their children: ſo he as a Father ſhould propagate the righteouſneſſe of faith and free bleſſedneſſe to all the faithfull by Doctrine, Example and Covenant. So that all who receive this Covenant from God in Chriſt, doe likewiſe by faith draw it through Abraham, to whom the promiſe was made, Gal. 3. 16.

The Subfederates are deſcribed, and by that differenced from all the world, to be Abrahams ſeed. I will eſtabliſh my Covenant between Ge…. 17. 7.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. Where theſe ſpecialties are holden out. That God will be as good a God to Abrahams ſeed, as he is to Abraham himſelfe, and that whatſoever right by the Covenant was inveſted upon Abraham, ſhould deſcend as from a Parent under this Covenant, to all his ſeed by vertue of this Covenant made with him. But we muſt diſtinguiſh Abrahams ſeed. For ſometime by the ſeed of Abraham Gen. 18. 22. Gal. 3. …6.Gen 18:22Gal 3:6is meant Chriſt, who is the prime and principall ſeed, who p. 51firſt entred the Cōvenant as Purchaſer, Maker, Confirmer, and upon whoſe perſon it was ſetled for us all by Abraham. Againe, by Abrahams ſeed are meant all that receive this Covenant from him, whether by outward adminiſtration only, or internall force and vertue alſo. In the eye of God and Scripture all beleeving Gentiles are the ſeed of Abraham, which may be called the Chriſtian ſeed. In thee ſhall all Nations of the earth be bleſſed: whichGen. …2. 3. and 18. 18. and …. 18. Rom 4. …6, 17. ver. 11.Gen 2:3Gen 18:18Rom 4:6Rom 4:17 muſt needs be underſtood of the Gentiles which ſhould beleeve, and is plainly ſo interpreted by the Apoſtle: Therefore it is by faith, that it might be by grace, to the end the promiſe might be ſure to all the ſeed, not to that only which is of the Law, but to that alſo which is of the faith of Abraham▪ who is the Father of us all; As it is written, I have made thee a Father of many Nations. That he might be the Father of them that beleeve, though they be not circumciſed, that righteouſneſſe might be imputed to them alſo. And if ye be Chriſts, then are Gal. 3. 14, 29.Gal 3:14Gal 3:29ye Abrahams ſeed, and heires by Promiſe. All beleeving Jewes and Proſelytes are comprehended under the ſeed of Abraham, and may be called the ſpirituall ſeed, in oppoſition to the carnall or naturall ſeed only. This diſtinction of Abrahams ſeed ſpirituall and naturall the Apoſtle plainly ſpecifieth; Neither becauſe they are the Rom 9. 7, 8. and 2. 28, 29.Rom 9:7Rom 9:8Rom 2:28Rom 2:29ſeed of Abraham are they all children: but in Iſaac ſhall thy ſeed be called: that is, they which are the children of the fleſh, theſe are not the children of God, but the children of the promiſe are counted for the ſeed. Beſides, all that deſcend from the loynes of Abraham, and all that were borne in his houſe, and bought with his money are countedGen. 17. 11, 12, 13.Gen 17:11Gen 17:12Gen 17:13 for the ſeed, though indeed many of them were wicked and profane. Therefore Abraham is commanded to circumciſe every man-child, both him that is borne in his houſe, or bought with money of the ſtranger, which is not of his ſeed. Thus Iſhmael, Eſau, and others were circumciſed, counted Abrahams ſeed, and under Covenant, untill they fell away, and diſcovenanted themſelves: but their poſterity are not counted for the ſeed, becauſe they utterly fell away, and departed from the faith. The whole Nation of the Jewes deſcending from Jacob, was accounted the ſeed of Abraham, untill the time of Reformation, though many amongſt them were wicked, and oft-times fell away. I know (ſaith our Saviour to the Phariſees) ye are Abrahams ſeed, but yee John 8. 37.John 8:37ſeeke to kill me, ſo did not Abraham. In reſpect of the externall adminiſtration of the Covenant they▪ were counted the ſeed: but p. 52they walked not in the ſteps of the faith of Abraham▪ and therefore indeed and truth they were not the ſeed. And the Apoſtle ſpeaking to the Jewes, who had put Chriſt to death, ſaith, Ye are the children of the Prophets, and of the Covenant, which God made with Act. 3. 25.Acts 3:25our Fathers, ſaying unto Abraham, And in thy ſeed ſhall all the Kinreds of the earth be bleſſed. Further it is to be obſerved, that in all the ſeed the Covenant reacheth to Infants borne of the ſeed under the Covenant, which was the reaſon why they muſt receive the ſeale of the Covenant at eight dayes old. Neither muſt we put off this, that Infants have only jus foederis, for they be foederati. Your children are holy, ſaith the Apoſtle, 1 Cor. 7. 14. Holy by Covenant, though by nature ſinfull. Indeed it is true they be not capable of many actuall injoyments under the Covenant, nor of actuall Faith: but through the free grace and acceptation of God, the Promiſe of forgiveneſſe, and the Kingdome of Heaven belongeth unto them. So that if any perſon come into Covenant and procreate children, that man and his iſſue are foederati, and may grow up into a further body from that beginning. From this we may ſee the true ground of all Covenants as they receive differenceLuk. 18. 9.Luke 18:9 from the parties injoying, whether perſonall, family-Covenants, or nationall. Perſonall is the cauſe of family-Covenants, as Abrahams Covenant, the ground of his Families entrance: and ſo the Covenant made with the Family the ground of nationall, as in the Families of Jacob caſt together, made all Iſrael under Covenant. And herein appeares the truth of the former diſtinction, that the Covenant is made according to internall force and efficacy, or outward adminiſtration only.

The things on Gods part promiſed under this manifeſtation to Abraham and his ſubfederates are held forth in theſe and the like expreſſions: I will make thee a great Nation, and I will bleſſe thee, Gen. 12. 2, 3.Gen 12:2Gen 12:3and make thy name great, and thou ſhalt be a bleſſing. And I will bleſſe them that bleſſe thee, and curſe him that curſeth thee: and in thee ſhall all Families of the earth be bleſſed. Ʋnto thy ſeed will I give this land. ver. 7.Lift up now thine eyes, and look from the place where thou art, Northward and Southward, and Eastward and Westward. For all the Land Gen. 18. 18. Gen. 13. 14, 15, 16.Gen 18:18Gen 13:14Gen 13:15Gen 13:16which thou ſeest, to thee will I give it, and to thy ſeed for ever. And I will make thy ſeed as the duſt of the earth; ſo that if a man can number the duſt of the earth, then ſhall thy ſeed alſo be numbred. Feare not Gen. 15. 1. ver. 5.Gen 15:1Abraham, I am thy ſhield, and thy exceeding great reward. Looke p. 53now towards Heaven, and tell the ſtarres, if thou be able to number them. And he ſaid unto him, So ſhall thy ſeed be. I am the Almighty Gen. 17. 1. 2. 3. 6. 7. 8. ver. 19.Gen 17:1Gen 17:2Gen 17:3Gen 17:6Gen 17:7Gen 17:8God: and I will make my Covenant between me and thee, and will multiply thee exceedingly, and thou ſhalt be a Father of many Nations. And I will make thee exceeding fruitfull, and I will make Nations of thee, and Kings ſhall come out of thee. And 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. And I will give unto thee, and to thy ſeed after thee, the Land wherein thou art a ſtranger, all the Land of Canaan for an everlaſting poſſeſſion, and I will be their God. By my ſelfe have I ſworne, ſaith the Gen. 22. 16, 17. and …4. 7.Gen 22:16Gen 22:17Gen 4:7Lord, for becauſe thou hast done this thing, and haſt not with-held thy Sonne, thy only Sonne, That in bleſſing I will bleſſe thee, and in multiplying I will multiply thy ſeed as the ſtarres of heaven, and as the ſand which is upon the ſea-ſhore, and thy ſeed ſhall poſſeſſe the gates of his enemies. And in thy ſeed ſhall all the Nations of the earth be bleſſed; becauſe thou haſt obeyed my voice.

The grand Promiſes of this Covenant are, that God would be the God of Abraham and of his ſeed, whereby is ſignified, that God would be to him, what he had revealed himſelfe to be, his King,Pſal 33. 1…. and 144 15. Pſal. 4…. 14. Hieron. in Ez. 1. Shad…ai. Sy…. Theod. foreign tranſtu…erunt, quod nos fortem, r…buſtum poſſumus dicere Iſ… … 13. 6.Ps 33:1Ps 144:15Ps 4:14Isa 13:6 and Father, his Portion and Protectour; that he would pardon his ſinne, write his Law in his heart, leade him into all truth, defend him from all evill, and in due time receive him unto glory. Happy are the people that be in ſuch a caſe: yea, bleſſed are they that have God for their God. This God is our God for ever and ever, he ſhall be our guide untill death. And this is implyed, in that the Lord expreſſed himſelfe unto Abraham to be Almighty, or All-ſufficient, the nurſe of all living things, ſtrong, and potent to doe whatſoever he will, who can bring all things to nothing, as he made all things of nothing, can give and take away, give plentifully, abundantly, asforeign Sept. foreign. Gen 49. 25. Gen. 17. 1. and 28. 3. and 35. 11. foreign. Sept. foreign.Gen 49:25Gen 17:1Gen 28:3Gen 35:11 pleaſeth himſelfe, whoſe goodneſſe doth copiouſly reach unto all his creatures. The Sept. Interpreters ſometimes expreſſe this title by the common name of God: ſometimes they omit it altogether, and for I am God Almighty, they tranſlate I am thy God: ſometimes they put for it, the God of heaven, Pſal. 91. 1. ſometimes they render it by a word that ſignifieth fit, ſufficient, ſtrong and potent. Job 31. 2. but moſt commonly Almighty, Omnipotent, able to doe all things, Job 15. 25. and 22. 25. and 23. 16. and 26. 16. and 27. 11. and paraphraſtically, who hath made p. 54all things, Job 8. 3. Sometimes they turne it heavenly, Pſal. 68▪ 15. once they retaine the Hebrew word foreign, Ezek. 10. 5. and once they uſe an expreſſion, which comes nigh to ſelfe ſufficiency and contentation, Job 29. 5. qui materia copioſus eſt valde. Butforeign. when God manifeſted himſelfe to Abraham to be God Almighty, the meaning is not ſo much to expreſſe what God is in himſelfe, as what he would be to Abraham and his poſterity: as afterwards when he ſaith he would be knowne unto them by his name Jehovah, Exod. 6. 3.Exod 6:3therby is meant that he would give being to the promiſes formerly made unto them. And in many paſſages, when the Scripture ſpeakes of the eternity of God, the abſolute eternity which reſpects God himſelfe, is not underſtood: but that wherby hePſal. 90 2. Pſal. 10…. 12, 13, 28, 29. Heb. 1. 12. Gen. 12. 2, 3. Act. 3. 25. Gen. 12. 17. Heb. 6 1…. Gal. 3. 8.Ps 90:2Ps 10:12Ps 10:13Ps 10:28Ps 10:29Heb 1:12Gen 12:2Gen 12:3Acts 3:25Gen 12:17Heb 6:1Gal 3:8 will ſhew himſelf eternall in his love and favour and rich grace towards his people. Art not thou from everlaſting, ô Lordour God, we ſhall not die. And when the promiſe was made to Abraham, that in him, or in his ſeed, all nations of the earth ſhould be bleſſed, therein was preached the Goſpell unto Abraham, that the Gentiles ſhould be turned from their ſinnes, juſtified by faith, adopted to be the Sonnes of God, made partakers of the promiſed Spirit, and receive the Inheritance purchaſed for the Saints.

Unto theſe ſpirituall bleſſings, it pleaſed God to add the promiſeVoſſ. reſp. Rav rſp. cap. 23. of many and great temporall good things, which are fully branched out in the words before cited, and may be reduced to theſe heads. 1. Protection, I am thy ſhield. The Sept. hath it, IPſal. 3. 4. & 7. 11. Pſal. 18. 3.Ps 3:4Ps 7:11Ps 18:3 will protect or ſtand betwixt the and all dangers, that may threaten, or ſeem to come nigh thee. The like promiſe is often repeated in Scripture, wherin not ſimple aid or vulgar manner of protection is ſignified, but preſent, certaine, effectuall defence, nighN…mb, 23. 10. Deut. 10. Gen. 3…. 13. Jer. 15. 8. Hoſ. 1. 10. Hab. 1. 9. Iſa. 10. 22. & 4…. 19. Jer. 33. 22. Theocrit. Joyll 15. Horat. 1 Car. Od. 2…. Sen. in Med. Ovid Triſt. Eleg. 4.Deut 10Gen 3:13Jer 15:8Hos 1:10Hab 1:9Isa 10:22Isa 4:19Jer 33:22 at hand continually, and that performed w…th great c…re and promptnes of mind. 2. Riches and honour, I will make thee great and thy name ſhall be great. 3. Multiplicity of ſeed; I will multiply thee exceedingly. There be three things in Scripture and Heathen Authours, which are uſed proverbially, to ſignify an huge and exceeding great number, the duſt of the earth, the ſands of the ſea, and ſtarres of Heaven. And all theſe are brought to reſ…mble the exceeding number into which the ſeed of Abraham ſhould breake forth, Gen. 13. 16. & 22. 17. Gen. 15. 5. 4. The Land of Canaan is promiſed as an everlaſting poſſeſſion, and therein holy Government, Church ordinances and other bleſſings attending theron: p. 55all which are ſtated upon Abraham and his naturall ſeed by Jacob, and we find verified in them.

Touching theſe bleſſings we muſt obſerve firſt, that God gave more of the temporall, leſſe of the ſpirituall to the naturall ſeed in the firſt ages: but in the latter ages more of the ſpirituall bleſſings, leſſe of the temporall and outward to the Chriſtian ſeed of the Gentiles.

Secondly many of Abrahams carnall ſeed injoyed the outward bleſſings, which reached not the ſpirituall; as infinite numbers that dwelt in the Land of Canaan, and being Iews outwardly did partake in outward priviledges beloging to the poſterity of Jacob.

Thirdly, thoſe that injoyed this outward part of Abrahams bleſſing and priviledges of the Covenant, cannot be called ſtrangers altogether from the Covenant of promiſe: for the Apoſtle confeſſeth, that the carnall Iew in his time, was not wholly brokenRom. 9. 4.Rom 9:4 off from the Covenant and the Service of God, with the promiſes: which may be ſaid of carnall Chriſtians, which live within the pale of the viſible Church, with correſpondency in ſome meaſure unto the ordinances, Theſe injoying the outward bleſſings of Abraham, are in the eye of the Scripture reputed to be within the Covenant of grace, whereof we have an apparant proofe, Deut. 29. 10. Where all are ſaid to enter this Covenant to the very hewer of wood and drawer of water, amongſt whom was the carnall, as well as ſpirituall ſeed.

Fourthly, it is to be obſerved, that the poſſeſſion of the Land of Canaan, as it was a part of their outward happineſſe, ſo it was a type of the eternall reſt, Heb. 4. 1. as ſhall be proved more at large hereafter.

It may be demanded how the Land of Canaan, which the Iſraelites poſſeſſed for a time, can be called an everlaſting poſſeſſion.

The anſwer is, that the word tranſlated everlaſting doth not ever ſignifie that which ſhall have no end, but an age, terme or continuance. It is ſpoken of the actions and vertues of God: of the time paſt or future. Of the time paſt, and ſo we reade of the bounds of ages, Pro. 22. 28. The paths of ages, Ier. 18. 15. The dayes of ages, Deut. 3…. 7. The yeares of ages, Pſal. 77. 5. The deſerts of ages, Iſai. 58. 12. Ioſhua 24. 2. I held my peace of …ld, Iſa. 42. 14. that is, long time. Of the time to come with determination certaine or uncertaine, as untill the yeare p. 56of Jubile, as long as he liveth, as long as the Law of Ceremonies is in force, or as long as the earth endureth, and ſuch like, as, He ſhall ſerve thee for ever, Deut. 15. 17. and is untill the yeare of Jubile, Lev. 25. 40, 41. he ſhall ſerve them for ever, Lev. 25. 46. that is, all the dayes of his life. He ſhall appeare before the Lord for ever, 1 Sam. 1. 2…. that is, as long as he liveth. I will praiſe the Lord for ever and ever, Pſal. 145. 1, 2. that is, as long as I ſhall have any being, Pſal, Horat. Serviet, aeternum qui pactoneſ…iat uti. 1 Sam. 1…. 13.1 Sam 1:13146. 2. So the cares of this age, Matth. 13. 22. is put for the cares of this life, Luk. 8. 14. The Covenant of the Sabbath and Circumciſion is called everlaſting, Exod. 32. 16, 17. Gen. 17. 13. that is, during the time of the Old Teſtament, or untill the time of Reformation. The earth ſtandeth for ever, Eccleſ. 1. 4. Pſal. 104. 6. that is, as long as the world ſhall endure, as long as the faſhion, tenor or forme of the world ſhall continue, 1 Cor. 7 31. The grave is called the houſe of ages, or an everlaſting houſe, Eccleſ. 12. 7. The deſolations which ſhall end in the ſpace of 70 yeares, are called everlaſting deſolations, Ier. 25. 9. And that which whiles it laſteth,Ovid. Meta. l. 1. Ad …ea perp… tuum deducite tempora carm…n. is never interrupted, is ſaid to be everlaſting, Pſal. 25. 6. Thy mercies which are everlaſting, that is, which thou alwayes uſeſt, being never interrupted. So it is a perpetuall ſpeech, which is never interrupted or broken off, though it may have an end. So that we muſt wiſely conſider what doth agree to every place, even to the appointed end, and that rather hidden in the will of God, then made knowne to men. And if we take the Land of Canaan properly and literally, it was not the everlaſting Inheritance of Iſraell abſolute, but relative, not for ever, but for a long time preſcribed of God, even untill the time of Reformation: But if we looke to the thing ſignified it is an everlaſting inheritance to the ſpirituall ſeed.

Theſe promiſes were freely made of grace, and of meere grace the bleſſings promiſed were conferred upon the ſeed. Fot Abraham Joſh. 24. 2.Josh 24:2himſelfe was an Idolater, when it pleaſed God to call him out of Ʋr of the Chaldees, and to make theſe rich promiſes unto him. And as Abrahams calling was of grace, ſo are all the promiſes made unto him when he was firſt called. The wages is due unto him Rom. 4. 4.Rom 4:4that worketh upon deſert, but the inheritance was given to Abraham by promiſe. Abraham believed God, and it was imputed to him for righteouſneſſe. Gen. 15. 6.Gen 15:6And if faith be reckoned to Abraham for righteouſneſſe, he hath not to glory before God. We reade indeed the Lord ſaid untoRom. 4. 2.Rom 4:2 p. 57Abraham, for becauſe thou haſt done this thing, and haſt not with-held Gen. 22. 16, 17Gen 22:16Gen 22:17thy Sonne, thine only Sonne, That in bleſſing I will bleſſe thee &c. But the ſame promiſe God had formerly made to Abraham, and faith in theſe promiſes was the cauſe of his obedience; therfore his obedience was not the cauſe why God gave the promiſe. An occaſion or antecedent it might be of the renewing of the promiſe at this time, but it was no cauſe of the promiſe it ſelfe, nor of the accompliſhment. For that whitout which, and before which the promiſe was, could not be a cauſe of the promiſe, or the good promiſed. Beſides, the baſis and foundation of this promiſe is Chriſt, whoſe incarnation could not be merited by Abrahams obedience. The particle becauſe, is a note of order and conſequence, ſhewing to whom the promiſe did pertaine, not of the cauſe why it was made, or the good promiſed ſhould be performed.

If it be ſaid, the good promiſed to Abraham is called a reward.Gen. 15. 1, 2.Gen 15:1Gen 15:2

The anſwer is, the word reward ſometimes doth import nothing, but an abſolute and free gift of God, though no action went before to which recompence was due: as Gen. 30. 18. Leah ſaith, God hath given me my reward, becauſe I have given my handmaid to my huſband, Pſal. 127. 4. Children are the Inheritance of the Genbrard. in Pſal. 126.Ps 126Lord, and the fruite of the wombe is his reward. There is a reward of a debt, ſuch as is due to the workeman for his labour upon deſert: and a reward of grace, ſuch as God giveth to them who labour in well-doing according to promiſe. A reward is given to the worker of free grace, but not for his worke as the procuring or deſerving cauſe. There is a relation of order and conſequence betwixt the worke and the reward, that the one goeth before and the other followeth, but not a proportion of equiparancie, priceAli… eſt compe… ſatio qu… pr… no redditur aliud. Alia qua propter unum redditur aliud. Pſal. 18. 20.Ps 18:20 or degrees, that the one ſhould match or purchaſe the other. A recompence is given to obedience, as comfort and ſolace to them that ſuffer for well-doing: but it is not given for their obedience, as wages to the labourer, or lands and poſſeſſions for the price paid in hand. Reward is ſometimes called retribution: but in Scripture not only the reward of good or evill, but ſimply good or evill done is thereby ſignified, though nothing went before to deſerve or procure it. Thou hast ſhewed this day how thou haſt dealt Gen. 50. 15. 1 Sam. 24. 18.Gen 50:151 Sam 24:18well with me. If I have rewarded evill▪ unto him that was at peace p. 58with me. The Lord hath dealt bountifully with me. He hath Pſal. 7. ….▪ Pſal. 1…. 6. Pſal. 103. 10. & 116. 7. Pſal. 114. 17. & 142. 7. Iſa. 3. 9. 2 Sam. 16. 36. Pſal. 103. 2. Judg. 9. 16. Verbum foreign quod vulgò redditur, retribuere, non ſemper ſignificat parpari referre, ſeu idem repon…re, nimirum beneficium pro beneficio, injuriam pro injuria, ſed etiam priorem con…erre in aliquem, vel bonum, hoc eſt, benefacere, &c. Kinch. ad verſ. 4 c. 3. Jo…l. Mius in Pſal. 13. 6.Ps 7Ps 1:6Ps 103:10Ps 116:7Ps 114:17Ps 142:7Isa 3:92 Sam 16:36Ps 103:2Judg 9:163 John 1:50Ps 13:6not dealt with us after our ſinnes, nor rewarded us after our iniquities. Deale bountifully with thy ſervant. And if a benefit freely vouchſafed be called a retribution, the retribution promiſed and of grace conferred upon the workers of righteouſneſſe, doth not inferre dignity or worth in the work rewarded. For when God doth performe his promiſe of meere grace, he is ſaid to retribute, not that he oweth any thing to any man, or that he can receive any that hath the reaſon of a benefit, but becauſe he doth good unto them according as of his rich grace he was pleaſed to promiſe. And if God be ſaid to render or repay a reward, thence it will not follow, that good works can merit ought at the hands of God: for the word is of farre larger ſignification, and imports no more ſometimes, but to reſtore to one, that which was his own before; as Matth. 22. 21. Render to Caeſar, the things that are Caeſars. Luk. 9. 42. It is ſaid of the child that our Saviour healed, he restored him to his father. Luk. 4. 20. He gave againe the booke to the Minister. Sometimes it is to give without reſpect to merit or deſert; as Matth. 27. 58. Pilate commanded the body to be given unto him. Acts 4. 33. With great power the Apoſtles gave teſtimony of the reſurrection of our Lord Jeſus Chriſt. Numb. 3. 3. & 36. 2. 2 Chron. 6. 23. where the Hebrew hath nothing but give, the Septuagint tranſlate it render or repay. Moreover, it ſignifieth to repay according to vow or promiſe, as is to be ſeen in many places of Scripture: Deut. 23. 21. Pſal. 22. 26. Pſal. 50. 14. & 116. 12, 17. Hoſ. 14. 2. Joh. 2. 10. Nah. 1. 15.That a company of miſcreant wretches ſhould be beloved, ſaved, and a Sonne ſhine; reaſon cannot reach it, religion doth not deſire it, nature doth not require it, juſti…e doth not exact it, only love hath done it. In brief there is a retribution of juſtice ſtrictly taken, which is according to deſert: Jud. 1. 7. Jer. 32. 18. Exod. 22. 5, 6. and there is a retribution of grace and bounty, which is of favour according to promiſe, as Ruth. 2. 12. Prov. 13. 21. and 25. 22. not to adde, that he that firſt doth good or evill, is ſaid to retribute; Pſal. 137. 8. Pſal. 35. 12. So that if God be ſaid to render or retribute according to our righteouſneſſe, it is not in reſpect of the worthineſſe of our deeds, as if they deſerved it, but of his free promiſe and rich mercy, whereby he hath bound himſelf to accept of our ſincere obedience, and graciouſly to reward it.

As God was pleaſed freely to make theſe promiſes to Abraham, ſo alſo to confirme the ſame unto him by Oath. By my ſelfe have I ſworne ſaith the Lord. Wherein God willing more abundantly p. 59to ſhew unto the heires of Promiſe the immutability of his counſell, confirmed it by an Oath; that by two immutable things, in which it was impoſſible for God to lie, we might have ſtrong conſolation, who have fled for refuge to lay hold upon the hope ſet before us. Abraham was ſtrong in faith, yet was it not ſuperfluous or altogether needleſſe, that God of his ſuperaboundant love and mercy, ſhould adde his Oath to the former promiſe, for the further ſetling and aſſurance of his ſervant. Here that common ſaying may be of uſe, Aboundant cautelouſneſſe doth not hurt, nay, it is of great profit and behoofe. But this is to be further noted, that God had reſpect to the poſterity of Abraham. For Iſaack was preſent then, to whom the promiſes were confirmed in his father: which, when both the one and the other, ought to inculcate to their poſterity, it was a matter of no light moment, that they might holily affirme, that God hath confirmed them both by word and Oath.

In this paſſage, Abraham believed God, and it was imputed to Gen. 18. 6. Rom. 4. 3. Gal. 3. 6. Jam. 2. 23.Gen 18:6Rom 4:3Gal 3:6Jas 2:23him for righteouſneſſe, both the ſpirituall good things promiſed on Gods part in the Covenant, and the condition required on mans part, are implied. For the Apoſtle hence concludes, that Abraham was freely juſtified by grace through the redemption that is in Chriſt Jeſus: and in this is included all eternall and ſpirituall bleſſings, which doe accompany each other. For whom God doth juſtifie, them he glorifieth. In the firſt expreſſion, the thing required on our parts was obſcurely implied, and we had much to doe to find it out: but in this paſſage it lieth bare. Abraham believed, &c. This condition in Abraham, the Apoſtle fully followeth againſt the Juſticiaries of his and our times, oppoſing it to the condition of works in attaining the bleſſings of Abraham, ſtrongly proving that this faith made Abraham the friend of God, and a juſtified perſon, having nothing to glory in this kind before God, from any worke. But ſeeing this text is ſo oft alleadged and preſſed by the Apoſtles, and ſo much controverted among men, it is not amiſſe to handle the words more at large. In the Originall word for word they run thus, He beleeved the Lord, or in the Lord, and he imputed that to him righteouſneſſe. The Sptuagint render it, and the Apoſtles alleadge it thus, Abraham beleeved God, and it was imputed to him for righteouſneſſe: The word, believed, imports, he thought the words of God to be ſure, certaine, p. 60ſtable and conſtant: and ſignifieth ſuch a beliefe, as is oppoſed to fainting: as it is ſaid of Jacob; when he heard the report of his ſons that Joſeph was alive, his heart fainted, becauſe he believed not: but when he believed, his heart revived. Gen. 45. 25, 26. And David ſaith of himſelfe, I had fainted▪ unleſſe I had beleeved, Pſal. 27. 13. So that it is a lively motion of the heart or ſoule aſſenting unto, and truſting in the word of God as firme and ſtedfaſt. Now whether you reade the word following, in or upon God, as Arias and Pagnine, or God, as the Apoſtles alleadge it; it is all one: for here to believe God, as all circumſtances doe ſhew, is to put truſt and confidence in God, or with lively adherence to ſticke or cleaveJoh. 5. 24.John 5:24 unto the word of God. And he imputed, ſc. God, or he in whom Abraham believed, as the conſtruction it ſelfe and words following manifeſtly convince: or, it was imputed, as aaIſa. 22. 8. Mich. 1. 7. Ezek. 23. 47. Gen. 50. 20. 1 S…m. 18. 15. Jer. 18. 7, 8. & 49. 30. & 2… 11. Exod. 26, 1. & 39 32. Pſal. 40. 17.Isa 22:8Mic 1:7Ezek 23:47Gen 50:20Gen 50:1Jer 18:7Jer 18:8Jer 49:30Jer 2:11Exod 26:1Exod 39:32Ps 40:17active verbes amongſt the Hebrewes are expounded paſſively. The word tranſlated imputed, is of large ſignification, and imports to thinke, reckon, Rom. 6. 11. Pſal. 44. 22. Rom. 8. 36. deviſe, purpoſe, conclude, Rom. 3. 28. reſolve, plot, eſteeme, fore-ſee, reaſon, Mark. 11. 31. conſult of a matter how it may be brought to paſſe, looke unto, and take care of. But more properly to the matter in hand it is to account unto a man, or repute unto a man, or reckon unto a man any thing to be his, or to be good paiment and ſatisfaction for him in his accounts. And that we may the better conceive the meaning of it in this text, let us conſider ſome other paſſages in which it is uſed: Bloud ſhall be imputed unto that man, he hath Gen 38. 15. 1 Sam. 1. 13. Lev. 17. 4. & 25. 5…. Numb. 18. 27. 2 Sam. 19. 19, 20.Gen 38:151 Sam 1:13Lev 17:4Lev 25:5Num 18:272 Sam 19:192 Sam 19:20ſhed bloud. This your heave offering ſhall be reckoned unto you, as though it were the corne of the threſhing floore. Let not my Lord impute iniquity to me. Bleſſed is the man to whom the Lord imputeth not ſinne. Phineas stood up, and executed judgement, and ſo the plague ſtayed, and that was counted to him for righteouſneſſe. If the uncircumciſed keepe the ordinance of the Law, Pſal. 32. …. Pſal. 106. 31. Rom. 2. 26. Rom. 4. 11. & 5. 18. Rom. 9. 8. 1 Cor. 4. 1. 2 Cor. 5. 19. … Cor. 12. 6. 2 Tim. 4. 16.Ps 32Ps 106:31Rom 2:26Rom 4:11Rom 5:18Rom 9:81 Cor 4:12 Cor 5:192 Tim 4:16ſhall not his uncircumciſion be counted for circumciſion. That righteouſneſſe might be imputed to them alſo. Sinne is not imputed when there is no Law. The children of the promiſe are counted for the ſeed. Let a man ſo account of us, as of the Ministers of Chriſt. God was in Chriſt reconciling the world to himſelfe, not imputing their ſinnes unto them. I refraine, leſt any man ſhould account of me, above that he ſeeth in me. At my firſt anſwering no man aſſiſted, but all forſooke me, I pray God, that it may p. 61not be laid to their charge. Even as David alſo deſcribeth the Rom. 4. ….Rom 4bleſſedneſſe of the man, unto whom God imputeth righteouſneſſe without works. If he hath wronged thee, or oweth thee ought, put Philem. v. 18. Rom. 4. 4.Rom 4:4that on mine account. Now to him that worketh, the wages is not counted by favour, but by debt. Here it hinders nothing, that righteouſneſſe imputed ſhould ſimply note out a righteouſneſſe of grace and acceptation, whenas the word imputed joyned with others noting deſert and debt, may ſignifie the cleane contrary. For example, when it is ſaid, that God gives gifts unto the ſonnes of Pſal 68. 18. Eph. 4. 8.Ps 68:18Eph 4:8men, all underſtand a free beſtowing of good things amongſt them: but when he ſaith, he giveth them the spirit of ſlumber, Rom. 11. 8.Rom 11:8eyes that they ſhould not ſee, eares that they ſhould not heare: then albeit the word [giving] in it ſelfe promiſeth ſome grace, yet being matched with ſuch words, it hath a contrary ſignification to that which naturally it ſignifieth: when mention is ſimply of violent men, and of raveners or ſnatchers, by and by all that have judgement underſtand men of wicked life: But when it is ſaid, that the Kingdome of Heaven ſuffereth violence, and that Matth. 11. 12.Matt 11:12the violent catch it away; it is eaſie to know, that this violence and catching falleth not into the lot of the wicked. Likewiſe the word profane, ſoundeth in all mens eares ſome foule and damnable thing: but when it is ſaid, the Prieſts profane the Sabbath and Matth. 12. 5.Matt 12:5are guiltleſſe, all know that it is no word of reproach.

But to reture to the matter, to impute is either to acknowledge that which is truly in one, to be his indeed, and to attribute it to him, or elſe to attribute that to one which indeed is not his. In generall it is to tranſcribe or transferre and put over the cauſe of any thing to any one. So Ʋlpian. in lege 1. parag. Item quaeritur, de ſeparat: Sibi imputent, quo minus idoncum fide juſſorem acceperint; id eſt, aſcribant & tribuant. Item apud juriſconſult. Imputare ſignificat acceptum ſeu expenſum ferre, ut imputare ſibi debet, qui credulus fuit. Legum. 1. §. dolu…ff, …o per quem factum. To impute then is to aſcribe a matter good or evill, or the cauſe thereof to any one, which he hath, or hath not. The imputation of an evill is two-fold, juſt and due, when the evill imputed or the cauſe thereof is in the ſubject to which it is imputed: ſo ſin is imputed to him that hath committed it, and folly to him that hath not ſpoken that which is right, Job▪ 42. 8. and the debt is imputed to him that undertooke to make payment, or give p. 62ſatisfaction. Unjuſt or undeſerved, when the evill or cauſe thereof is not in the ſubject, as when a fault is imputed to an innocent, and puniſhment inflicted upon him that neither offended in his own perſon, nor undertooke to be ſurety for the offendor, 1 Sam. 1. 16. Gen. 38. 15. Plin. lib. 8. cap. 1.

The imputation of a good thing is done three wayes, by right, grace and injuſtice: becauſe law, juſtice and right is oppoſed to injuſtice and grace. But here it muſt be noted, that its one thing to ſay a man is reputed juſt, another to ſay, this or that thing is imputed for righteouſneſſe: a man is reputed juſt, but not imputed juſt; reputation is ſpoken of the concrete, imputation of the abſtract: imputation is the cauſe, reputation the effect: Imputation by debt or right is, when that which is inherent in the ſubject, or due to it, is imputed, as wages counted of debt to him that worketh. But many things due cannot be ſaid to be imputed, unleſſe the word imputation be taken improperly for giving or acknowledgement; as we ſhould improperly be ſaid to impute glory to God for to give or acknowledge. Imputation by injuſtice is, when righteouſneſſe of quality or fact is imputed to an unjuſt man, and he is acquitted contrary to law. Imputation by grace, when righteouſneſſe is imputed to them that be unjuſt in themſelves, and the guilty is acquitted, not of debt, but of grace, yet not againſt juſtice, but upon juſt and equall conſiderations. Righteouſneſſe alſo is put either for ſome one individuall righteous act, done after a manner pleaſing and acceptable unto God, which is called the righteouſneſſe of the fact, or it is put for univerſall righteouſneſſe, which is either the matter of juſtification, or at leaſt the thing required on our part to juſtification, and is called the righteouſneſſe of the perſon: which latter is here to be underſtood, as is more at large to be ſhewed hereafter. Now from all that hath been ſpoken it followeth.

1. That perfect and ſtrict righteouſneſſe of quality or work inherent, is and ought to be imputed of juſtice to the ſubject in whom it is: but by gracious eſtimation it cannot be imputed in the place or roome of righteouſneſſe inherent: for what is accounted by grace, that either is not in the ſubject, or it is not really that in the roome and ſteed whereof it is accounted.

2. Works of righteouſneſſe done in faith after a manner pleaſing and acceptable unto God, are of grace imputed to the doer for p. 63juſt and righteous actions, the imperfections that cleave unto them being freely pardoned. Not that works are able to beare the exact triall of the Law, or can ſtand as the matter of juſtification before the Lord: but that God in Chriſt is pleaſed to accept of our works as good and pleaſant, our perſons being accepted in his beloved, and the weakneſſe of our works covered by his interceſſion. Thus Phinehas his executing of judgement was imputed to him for righteouſneſſe.Pſal. 106. 31. Deue. 6. 25.Ps 106:31 And thus we reade, This ſhall be our righteouſneſſe before the Lord our God, if we take heed to keepe all thoſe Commandements. Thou ſhalt restore him the pledge, when the Sunne Deut. 24. 13.Deut 24:13goeth downe, that he may ſleepe in his raiment, and bleſſe thee, and it ſhall be righteouſneſſe unto thee before the Lord thy God.

3. Faith or beliefe may truly be imputed for or unto righteouſneſſe, as it is the ſole working inſtrument and relative action required on our part in the Covenant of grace, unto free juſtification. For by faith alone in Chriſt, through the meere grace and mercy of God, we obtaine full pardon and remiſſion of all our ſins, and ſo our works come to be acceptable in Gods ſight.

4. The righteouſneſſe of one being of grace accepted for, or imputed to another, is righteouſneſſe imputative: but this ſtands not in a bare opinion, or naked eſtimation without reality or truth, but in a reall donation and communicating of righteouſneſſe unto him, that is eſteemed juſt. True it is, righteouſneſſe imputative is not inherent in them unto whom it is imputed, as in the ſubject: but it is made theirs by right of donation.

5. It may alſo be noted, that the word Imputation, hath reference to ſome other thing, and commonly commeth in betwixt two things, the one the thing which is imputed, the other thatTertul. adverſ. Gent. Cap. 30 Ita nomen … mendationi imputatur. Sen. ad Mart. Magno autori ſuo imputata. Tacit. 1. Hiſt. Otho. Imp. Quis mihi plurimum imputet. whereunto it is imputed, ſo that imputation hath relation unto both. And to make this manifeſt, we may conſider theſe three phraſes. The firſt is, The obedience of Christ is imputed unto juſtification, conformable to that ſaying of the Apoſtle, By the obedience of one man many are made righteous. The ſecond phraſe is, Faith is imputed unto righteouſneſſe. The third is, Righteouſneſſe is imputed unto life. The equivalent whereof we have, Rom. 4. 11. & 5. 17, 18. In the firſt phraſe imputation is betwixt Chriſts obedience, as the thing which is imputed, and juſtification as the end whereunto it is imputed, and it hath reference. In the ſecond phraſe, imputation commeth in betwixt faith, as the thing which is p. 64imputed, and righteouneſſe as the thing whereunto it is imputed. In the laſt phraſe, imputation commeth in betwixt righteouſneſſe it ſelfe as the thing imputed, and life as the end whereunto it is imputed.

This paſſage whereof we now ſpeake, is diverſly interpreted by Orthodox Divines, but all aiming at the ſame truth, and meeting in the maine, being rather ſeverall expreſſions of the ſame truth, then different interpretations. The firſt is, That faith is imputed unto righteouſneſſe, that the obedience of Chriſt apprehended by faith, may be righteouſneſſe unto the apprehender. For faith and beleeving ever implieth the poſſeſſion of Chriſt and his obedience in our hearts; and the imputation of faith unto righteouſneſſe, is the thing that makes Chriſt poſſeſſed by faith to be our righteouſneſſe. Chriſts obedience is righteouſneſſe in it ſelfe, ſo that it is neither our faith, nor Gods imputation of our faith, that makes his obedience to be righteouſneſſe: but imputation of faith to us as ours, maketh the obedience of Chriſt poſſeſſed by faith (being righteouſneſſe in it ſelfe) to be our righteouſneſſe. For as the making of that, whereby we obtaine poſſeſſion to be ours, maketh the thing poſſeſſed alſo to be ours: ſo that imputation of faith (which is a gift ſupernaturall and not within our power) maketh Chriſts obedience to be that unto us, which it is in itſelfe though it were never imputed unto us. And to confirme this expoſition, that of the Apoſtle is alleadged: With the heart man beleeveth Rom. 10 10.Rom 10:10unto righteouſneſſe, and with the mouth he confeſſeth unto ſalvation. In which ſentence, the Greeke word which is rendred [unto] cannot be rendred [for] without darkning, if not perverting the true ſence and meaning of that place. For we are ſaid to believe with the heart unto righteouſneſſe, in the ſame ſence and meaning, wherein we are ſaid to confeſſe with the mouth unto ſalvation. Neither is there any reaſon why faith ſhould be ſaid to be imputed unto righteouſneſſe in any other ſence, as concerning the word [unto] then we are ſaid to believe unto righteouſneſſe: but in all reaſon the Greeke word which we render, unto, muſt in both theſe phraſes be taken in one and the ſame ſence: that is, as we believe with the heart, to this end that we might by faith (as the only apt and meete inſtrument, and only covenient and effectuall meane to apprehend and poſſeſſe) attaine to the poſſeſſion of the righteouſneſſe of God in Chriſt: even ſo the Lord our God p. 65imputeth faith to us as our own, to this end that the righteouſneſſe which we poſſeſſe by it, may make us righteous before him, or be righteouſneſſe unto us in his ſight.

The ſecond expoſition is, that faith is graciouſly imputed, reckoned or eſteemed for righteouſneſſe, or in the place or ſteed of righteouſneſſe, becauſe the righteouſneſſe of Chriſt is imputed to none but beleevers. For thoſe ſinners onelyonly are juſtified before God, who (we ſpeake of them that live till they come to yeares of diſcretion) by a ſound and ſaving faith doe lay hold of, and relyQuae ſemper tacentur nunquam affirmantur: Quae affirmantur, dum reliqua tacentur, ſola affirmantur. upon Jeſus Chriſt, as he is ſet forth of God to be a propitiation. Hence it is, that the Covenant of Grace, in ſteed of the righteouſneſſe of the Law required to legall Juſtification, which is wanting in us by reaſon of our ſins, exacteth no other thing inherent in us, as a cauſe of Juſtification, or condition in reſpect whereof we are juſtified, but faith alone. And thus in a fit ſence it may be ſaid, that faith is of grace accounted, in ſteed of legall righteouſneſſe: not that it is the meritorious or materiall cauſe of our Juſtification, as legall righteouſneſſe ſhould have been, if Juſtification had been by the Law, nor that it is accepted for the perfect righteouſneſſe of the Law: but becauſe it is the ſole inſtrumentall or conditionall cauſe, required on our part to Juſtification, in reſpect whereof we are acquitted from our ſins. For in the Covenant of workes perfect obedience is required at our hands to Juſtification: but in theReputare ſive imputare adjuſtitiam, idem eſt, quod in juſtitiae loco numerare. Covenant of Grace nothing but faith on our parts is called for, and that not as the forme or matter of Juſtification, but the inſtrument only, whereby we receive remiſſion of ſins, and are partakers of the merits of Chriſt.

The third Expoſition is, that when faith is imputed for righteouſneſſe, it is not to be underſtood materially, as though the dignity, worth and perfection of faith made us juſt; but relatively and in reſpect of the object, that is, to us beleeving righteouſneſſe, ſc. of Chriſt is freely imputed, and by faith we receive righteouſneſſe and remiſſion of ſins freely given of God. And therefore to ſay faith juſtifieth, and faith is imputed for righteouſneſſe, are phraſes equivalent. For faith juſtifieth not by it's merit or dignity; but as an inſtrument and correlatively, that is, the merit of Chriſt apprehended and received by faith juſtifieth, not faith whereby it is apprehended and received, unleſſe it be by an improper ſpeech, wherein the act of the object, by reaſon of the neare p. 66and ſtrict connexion betwixt them, is given to the inſtrument. And with this expoſition for ſubſtance of matter agreeth theirs, that make an Hypallage in theſe words; faith is imputed unto, or for righteouſneſſe, as if the ſence was this, righteouſneſſe is imputed unto faith, or the faithfull are partakers of the righteouſneſſe of Chriſt. The thing queſtioned in theſe expoſitions is, whether the words muſt be taken tropically or properly: but the matter and ſubſtance of doctrine contained in them, is one and the ſame. For herein they all agree, that Abraham did beleeve the whole truth of God revealed, but his beleefe which was accepted for, or unto righteouſneſſe, did reſpect the promiſed ſeed. Abraham beleeved the power of God to performe whatſoever he promiſed; he beleeved whatſoever God plainly promiſed, and he beleeved what God promiſed though farre off, as the giving of the Land of Canaan: but the principall thing promiſed was, that in his ſeed all Nations of the earth ſhould be bleſſed, and belief in this promiſe was accepted for righteouſnes. All earthly promiſes made to Abraham, proceeded from the meer love and favor of God towards him, and many of them were types and figures of ſpirituall, ſo that in beleeving them, he muſt needs beleeve the promiſe of bleſſing in his ſeed, which is Chriſt. Abraham could beleeve no promiſe, but he muſt beleeve that God is the rewarder of them that diligently ſeeke him: but he cannot beleeve in God, as the rewarder of them that ſeek him, unleſſe he have an eye to the promiſed ſeed.

The righteouſneſſe here mentioned is not the ſingular righteouſneſſe of this or that act, whereby a man is ſaid to doe juſtly or righteouſly, which is called the righteouſneſſe of fact: but univerſall righteouſneſſe or the righteouſneſſe of Juſtification, whereby a man is freely acquitted from all his ſins, and accepted of God as righteous unto life, which is called righteouſneſſe of the perſon. Faith is not imputed for righteouſneſſe, in reſpect of the worth or dignity of faith either in habit or act, but in reſpect of it's office, whereunto it is ordained in the Covenant of Grace, as it doth imbrace Chriſt, and thereby we are made partakers of the merits of his free and willing, and perfect obedience to the command of Grace. Faith is accounted for righteouſneſſe in regard of the object, and is a cauſe of that Juſtification which is of grace. A cauſe, I ſay, not a bare condition without which the thing cannot be: bu… p. 67a cauſe, not meritorious or materiall, but inſtrumentall only, receiving Chriſt promiſed and offered in the word of grace. ForRom. 3 22. Phil. 3. 9.Rom 3:22Phil 3:9 howſoever our righteouſneſſe be called the righteouſneſſe of the faith of Jeſus, or by the faith of Jeſus, faith it ſelfe is never called our righteouſneſſe. We reade that Chriſt is made unto us of God 1 Cor. 1. 30. Rom. 5. 19. Rom. 10. 4.1 Cor 1:30Rom 5:19Rom 10:4righteouſneſſe, that by one mans obedience many are made righteous, that Christ is the end of the Law for righteouſneſſe to every one that believeth, that the believer is juſtified by him, and by faith in him obtaineth remiſſion of ſins. We find alſo by conferenceA… God did predeſtinate Chriſt of grace to this honour of being God in fellowſhip of perſon, and of being the Prince of out ſalvation: So God in the Covenant he did make with him, and the commandment he gave him of laying downe his life, did ſtrike it and fulfill it of grace, not requiring any thing of his Son more then duties of freeobedience, which ſhould of grace have acceptance, &c. Bain. Col. 1. 19.Col 1:19 of Scriptures, that to be juſtified by faith, and to be juſtified by Chriſt is in ſubſtance all one. And what can be the ſence of thoſe places, but this, that Chriſt is the meritorious and materiall cauſe (ſo to ſpeake) of our Juſtification, faith the condition and inſtrument, whereby we receive Chriſt made of God our righteouſneſſe. The Apoſtle making compariſon betwixt the firſt and ſecond Adam ſheweth, that as ſin commeth from Adam alone unto us all, as he in whom we have all ſinned: So from Jeſus Chriſt alone commeth righteouſneſſe to all that are in him, as from him that hath ſatisfied the juſtice of God, and performed gratefull obedience at the commandment of grace, for them all. In which compariſon faith never hath the place of our righteouſneſſe, but anſwers in our participation of righteouſneſſe in Chriſt, to that which is the ground of our being partakers in the ſin of Adam. For, as we were one with Adam, and in reſpect of orignall and nature were in him, and one with him, and ſo by being in him and one with him, did all in him and with him tranſgreſſe the commandment of God: even ſo, in reſpect of faith, whereby onelyonly we are united unto Chriſt, and ſpiritually made one with him, and ingrafted into him, we all in him did ſatisfie the juſtice of God, or are made partakers of the fruit and benefit of his ſatisfaction. Thus our union with Chriſt and meanes thereof, is alwaies to be diſtinguiſhed from our communion with him, in the participation of his righteouſneſſe, as the fruit thereof. Like as our being in Adam, and one with him, is to be diſtinguiſhed from the fruit thereof, which is communion with him in the participation of his tranſgreſſion. If faith be only the hand whereby we put on Chriſt both as a juſtifier and ſanctifier, then it is not the garment of righteouſneſſe, wherewith we are cloathed. But it is only the hand whereby we put on Chriſt as a garment, Gal. 3. 27. Rom. 13. 13, 14. p. 68Faith juſtifieth as it imbraceth the righteouſneſſe of God. But Chriſt only is the righteouſneſſe of God, allowed and ordained of God to be our righteouſneſſe. In the third to the Romans and elſewhere, oft we meet with this phraſe, We are juſtified by faith: Now in the fifth Chapter of that Epiſtle, verſ. 17. it is ſaid, that we ſhall raigne in life through Jeſus Chriſt, and verſe 19. that by his obedience we ſhall be made righteous. What in the firſt place is called Juſtification and Salvation by faith, that in the other is called making righteous and raigning in life through Chriſt and him believed on. And ſo we reade, that of faith, and by faith, and through faith we are juſtified; but we never reade for faith weRom. 3. 30. & 5. 1.Rom 3:30Rom 5:1 are juſtified, Act. 3. 16. Firſt, Peter ſaith, His name hath made this man ſound, through faith in his name: And then, the faith which is by him, hath given to him this dispoſition of body. Is it not plain here, that …aith hath healed him, is as much as his name, or Chriſt believed on hath healed him: the one phraſe expounding the other. Chriſt brought in everlaſting righteouſneſſe into the world, Dan. 9. 24. But faith was in the world before the comming of Chriſt in the fleſh, Heb. 11. 2. And the Spirit of God in Scripture evidently diſtinguiſheth betwixt faith, and Chriſt apprehended by faith: ſaying, The Fathers who believed, received not the promiſe; that is, Chriſt the matter of the promiſe, and conſequently of righteouſneſſe. Faith they had received: but the promiſe they had not received: becauſe Chriſt (in whom their bleſſedneſſe was promiſed) was not exhibited in their daies. For all b… it by faith they apprehended Chriſt …cified to come, and the righteouſneſſe, which he was to bring unto the world at his comming: yet that righteouſneſſe in the ſubſtance and matter of it, was never brought into the world. So that the very deſigning of a preciſe time for the bringing in of our righteouſneſſe into the world, declareth that that righteouſneſſe materiall, is to be diſtinguiſhed from faith, which was in the world in all ages before it was brought in. For faith was in the world, and did apprehend righteouſneſſe, which was to be brought into the world, long before it came, as well as now long after that righteouſneſſe performed, it can lay hold upon it to juſtification. For the faith of Gods children before the day of Chriſt, and the faith of Gods children now after the day of Chriſt did never, nor yet doth apprehend any other righteouſneſſe, but that which in that day was p. 69brought into the world. For it is as eaſie to faith to apprehend righteouſneſſe to come, as it is to lay hold on righteouſneſſe paſt or by-gone: like as our faith apprehendeth many things, yet to come, as our glorification.

Vorstius and his followers expound this Text in this ſence,Rom. 3. 28. Gal. 2. 16. Rom. 4. 5.Rom 3:28Gal 2:16Rom 4:5 Faith, that is, repentance, converſion and new obedience is accounted for righteouſneſſe, that is, in the place or ſtead of legall righteouſneſſe or exact obedience, though it be not ſo indeed. And ſo they freely confeſſe, Juſtification by works, which the Apoſtle ſaith, is by faith without the works of the Law. But that they might not ſeeme directly to croſſe the Apoſtle, they ſay, we are not juſtified by the works of the Law, that is, exact and every way perfect, whereunto wages is due by debt; but by works of grace, graciouſly eſteemed for righteouſneſſe, when in the rigour of the Law it is not exact and perfect righteouſneſſe.

But firſt we reade, that God hath ſet forth Christ to be a propitiation Rom. 3. 24, 25.Rom 3:24Rom 3:25by faith in his bloud, that by the faith of Jeſus, we might receive remiſſion of ſinnes: but we find not, that he hath ordained Chriſt to be a propitation through works, that by works we ſhould be ſaved. And if God have not taught any ſuch manner of Juſtification, it is not for us to receive it. We reade of two waies of Juſtification, by faith and works: but of a third manner by faith and works, both as joynt cauſes or con-cauſes, we find nothing in Scripture.

Secondly, By the doctrine of faith we are bound to acknowledge and confeſſe that Chriſt Jeſus by his eternall Prieſt-hood, is not only the ſole meritorious cauſe of all grace or righteouſneſſe inherent, requiſite to finall abſolution: but theſe preſuppoſed in the party to be abſolved, he is likewiſe the ſole immediate cauſe of finall abſolution or juſtification. Without obſervation in ſome meaſure to all the Commandments of God, we cannot enter into the kingdome of heaven: but we enter not for the obedience we have performed. To what uſe then doth our inherent righteouſneſſe or obſervance of Gods commandements ſerve us? If it hath been ſincere and …fained, though imperfect, yet the faith that brought it forth will make a ſincere and faithfull plea for mercy in the day of tryall, in which he that hath been an hearer only, and no doer of the Law, or hath done in part, what God would have done, but not ſincerely, nor faithfully, ſhall not be heard. Our imperfect p. 70obedience then is not the immediate cauſe of our abſolution, but the obedience and righteouſneſſe of Chriſt. By the immediate and next cauſe we underſtand ſuch a cauſe as is neceſſarily accompanied by the effect, and without whoſe participation the effect never doth, nor can be-fall any: ſuch a cauſe as whoſoever is partaker of, is by participation of it, forth-with abſolved; ſuch a cauſe as who ſo can probably hope to be partaker of, he may upon the ſame degrees of probability hope for finall abſolution; ſuch a cauſe, as who ſo doubts or feares, leaſt he ſhall never be partaker of in this life, muſt upon the ſame termes doubt or deſpaire of his abſolution or ſalvation. But if workes be accounted for the exact righteouſneſſe of the Law unto us, not the obedience of Chriſt received by faith, but the works of holineſſe in us, are the abſolute cauſe of remiſſion of ſins and acceptance unto life. And what elſe doe the words ſound, as they be interpreted, but, that as exact obedience to the Law, ſhould have been the matter or cauſe of Juſtification from juſtice, ſo ſincere obedience by the eſtimation of grace, is the matter of Juſtification by grace. They will ſay, I know, faith and workes are onelyonly the condition without which remiſſion cannot be obtained: but faith is not a bare condition, without which the thing cannot be, (for that is no cauſe at all) but an inſtrumentall cauſe: and workes, if they be any cauſe of Juſtification, inſtrumentall they cannot be, but the matter whereupon, and for which we are juſtified or accounted righteous. Workes doe not embrace Chriſt, but if cauſes of Juſtification, they muſt challenge to themſelves: and therefore how faith and workes ſhould be conjoyned as con-cauſes in Juſtification it is impoſſible to conceive, ſeeing the one, that is, faith attributes allIn eo q…od ſolvimus eſt aliqu… …atio meriti. to the free-grace of God; the other, that is, workes, challenge to themſelves: the one will aſpire no higher, but to be the inſtrumentall cauſe of free remiſſion: the other can ſit no lower, but to be the matter of Juſtification, if any cauſe at all. For if works be accounted to us in the roome or place of exact obedience in free Juſtification, doe they not ſupply the place? are they not advanced to the dignity of works compleate and perfect in Juſtification from juſtice?

3. If faith with workes be accepted for righteouſneſſe to Juſtification, then faith juſtifieth not as it imbraceth the promiſes of mercy, and by it we partake in the merits of Chriſts death and p. 71obedience, but as it doth give aſſent to the truth of the Goſpell, and adhere and ſticke to the Commandements: for in that ſenſe it is an act or exerciſe commanded in the Goſpell, and not only as it doth receive Chriſt and the promiſe of forgiveneſſe. But in Scripture every where faith in Chriſt, in the Lord Jeſus, or theGal. 3. 13. 1 Pet. 2. 24.Gal 3:131 Pet 2:24 bloud of Chriſt is ſaid to juſtifie, not faith in other promiſes, threatnings, or Commandements.

4. How can it be proved, that in the matter of Juſtification the Apoſtle doth oppoſe faith to workes exactly perfect and compleat only, and not to the workes of grace done according to the preſcription of the Law, as it was given to the Jewes to be a rule how people in Covenant ought to walke. To him that worketh Rom. 4. 4▪Rom 4:4(ſaith he) the wages is of debt: but he that worketh is not only perfectly juſt, but he that is mercenarie, that is, to him that worketh for his reward, as if the reward ſhould be given him for his worke. For thus the Apoſtle argues, When wages is given to an hireling or mercenary, it is of debt. But Juſtification or life is not given of debt, but of grace. Therefore it is not given to him that worketh, or to the mercenary. Properly God oweth nothing to him that fulfilleth the Law either exactly or ſincerely, when they doe nothing but their duty, and there is no proportion betwixt God and them: but becauſe they ſeeke righteouſneſſe and life by workes, if God ſhould retribute to them a reward, he ſhould be thought to doe it, as it were of debt.

The Law was given to be a rule of direction to them that be in Covenant: and workes of the Law are workes done according to that preſcription: which the Apoſtle here excludes from being any cauſe of Juſtification, though he that walkes according to this Law, being not an hearer, but a doer of the Law, is bleſſed in his deed. But of this more at large in the next Chapter.

5. Conſider the oppoſition which the Apoſtle makes betwixt his owne righteouſneſſe, which is of the Law, and the righteouſneſſePhil. 3. 9.Phil 3:9 which is of God by faith. I count all things (ſaith he) but as d…ng, that I might winne Chriſt, and be found in him, not having mine owne righteouſneſſe, which is of the Law, but that which is through the faith of Chriſt, the righteouſneſſe which is of God by faith. If then the righteouſneſſe of God through faith be the matter whereupon, or for which we are juſtified, we are not juſtified p. 72by workes: but the righteouſneſſe of God through faith is the matter whereupon we are juſtified. Chriſt is the end of the Rom. 10. 4.Rom 10:4Law for righteouſneſſe to everyone that beleeveth. We are made the righteouſneſſe of God in him. The righteouſneſſe of the Law is not2 Cor. 5. 19.2 Cor 5:19 here put for workes done exactly by the ſtrength of nature; but for workes done according to the preſcription of the Law, according to which people in Covenant ought to walke, to whom God hath promiſed, that if they keep his Commandements, they ſhall be unto him a peculiar people, ch…ſen generation, and royall prieſthood.Exod. 19. 5. Non juſtificatur homo partim juſtitia partiali, & imperfect â inb…rente, partim accepti latione imperfecti properfecto.Exod 19:5 By the righteouſneſſe of God to underſtand remiſſion of ſinnes and regeneration; by faith, faith and workes, and by the righteouſneſſe of the Law, workes done by the ſtrength of nature, is rather to offer violence unto, then to interpret this Text of Scripture. And by the ſame reaſon the Popiſh Gloſſes upon this Text are confuted as falſe and vaine. Bellarmine would make the ſenſe this, Faith is imputed for righteouſneſſe, that is, faith is juſtice, by which Abraham was juſtified. For if Abraham was juſtified by workes, he hath whereof to glory in himſelfe. But with God he hath Rom. 4. 2.Rom 4:2not whereof to glory. To him that worketh not, faith is imputed for righteouſneſſe, therefore faith is not the righteouſneſſe of the Law. The Queſtion there diſputed is not by what worke Abraham was juſtified: but after he had done many and great works, in the manner of Juſtification, he preſented himſelfe before the throne of grace, not only ſub forma pa…peris, but which is more of an ungodly man, to receive abſolution from the hand of grace by a true and lively faith. And faith is accounted for righteouſneſſe by gracious acceptation: but what is accounted by free favour, that is not truly and really the thing it is accounted for inherent in us. It will be ſaid, Faith was not reputed to Abraham for righteouſneſſe, after that he excelled with many vertues having embraced Chriſt: But the holy Ghoſt rather teſtifies, although the excellency of Abrahams vertue was great, whereby he had increaſed by long perſeverance, yet he was not otherwiſe accepted as righteous unto life, but becauſe by faith he received grace offered in the promiſe. The faith of Abraham was great and excellent for degree and meaſure, but it was not accepted for righteouſneſſe in regard it was ſtrong and eminent: but becauſe it laid hold upon the promiſed feed. The faith of Abraham was eminent, but not perfect, and juſtified him not abſolutely as an excellent p. 73vertue, but relatively as it received the promiſe of mercy, not as if Abraham was thereby made perfect by inherent holineſſe, for then Abraham had whereof to glory in himſelfe, but as in himſelfe a ſinner and ungodly he obtained free and full remiſſion of the meere grace and favour of God. So that we may conclude from this paſſage of holy writ, that Abraham was juſtified by faith alone: but this his faith though alone in the act of Juſtification, no other grace coworking with it, was not alone in exiſtence, did not lie dead in him as a dormant and idle quality. Saving faith is lively and operative, attended with every other grace of the Spirit, ſetting them upon their worke, animating and quickning them thereto, and regulating them therein. It ſtirres up ſorrow for ſinne, and purpoſe of amendment; it raiſeth the ſoule earneſtly to long after, and heartily to crave mercy: it comes to Chriſt as an humble, poore, penitent petitioner for forgiveneſſe: but that which is done by faith ſtirring up ſorrow, and working by prayer, is not done partly by faith, partly by ſorrow, and partly by prayers, but by that faith which doth enforce to pray. For faith leaneth upon the promiſe, and no promiſe is made, the condition of prayer being ſhut forth. Aske, and it ſhall be given you, Mark 11. 24. Therefore our Saviour Chriſt being intreated of many that he would heale them, attributeth all the force of their prayers to faith, Thy faith hath ſaved thee. And ſo by what faith Abraham embraced the promiſe, by the ſame he offered up his Son Iſaac. Workes then (or a purpoſe to walke with God) juſtifie asJam. 2. 22, 23.Jas 2:22Jas 2:23 the paſſive qualification of the ſubject capable of Juſtification, or as the qualification of that faith that juſtifieth; or as they teſtifie or give proofe that faith is lively: but faith alone juſtifieth, as it embraceth the promiſe of free forgiveneſſe in Jeſus Chriſt. Abrahams faith was accepted for righteouſneſſe, but Abraham himſelfeGen. 17. 1.Gen 17:1 is commanded to walke before God, and to be perfect. There be divers phraſ…s in the Scripture of the Old Teſtament, expreſſing the ſame thing for ſubſtance: as to walke before God. Gen. 17. 1.foreign LXX foreign Sept. foreign. and 24. 40. and 48. 15. 1 Kin. 3. 6. Sept. foreign. Pſal. 116. 9. Iſai. 38. 3. Pſal. 56. 14. 1 King. 9. 4. to walke with God. Gen. 5. 22. and 6. 9. Mal. 2. 6. Mic. 6. 8. to walke after God. foreign LXX. foreign.2 King. 23. 3. Hoſ. 11. 10. to walke in the name of God. Zech. 10. 12. to walke in the wayes of God. 1 King. 3. 14. Deut. 10. 12, 13, 14. wholly to follow after the Lord. i. e. to exhibite full obedience to the p. 74Lord. Numb. 32. 12. Deut. 1. 36. Joſh. 14. 14. to ſtand in the ſight of foreignGod. 1 King. 17. 1. to walke in the light of the Lord. Iſai. 2. 5. to walke in equity, Iſai. 57. 2. to walke in truth, in judgement and uprightneſſe. 1 King. 2. 4. and 3. 6. 2 King. 20. 6. The two firſt phraſes of walking with God and before God, the Sept. Interpreters doe moſt commonly render, to pleaſe God; thoughforeign. now and then they retaine the phraſe of walking with or before God, or walking after God: and the Apoſtle ſeemes to have reſpectIſai. 38. 3.Isa 38:3 unto their tranſlation, when he doth ſo alleadge it, Heb. 11. 5. For he is reported to have pleaſed God. In the New Teſtament there be Phraſes that import the ſame thing for ſubſtance: as to walke in the truth. 2 Joh. 4. to walke in all the Commandements, Statutes and Ordinances of the Lord. Luke 1. 6. to walke worthy the Lord, that is, as becomes the ſonnes of God. 1 Theſſ. 2. 12. Eph. 4. 2. and to pleaſe him in all things. Col. 1. 10. to walke in Chriſt. Col. 2. 6. that is to doe all after the rule and command of Chriſt, verſ. 6. and ſet before our eyes his glory, as the white we ſhoot at in all affaires great and ſmall. To walke with or before God then is to commit our ſelves wholly to his care and divine protection both in life and all our actions, and aſſuredly to perſwade our ſelves that he is the preſent and juſt beholder of all thoughts, words and actions; to reverence him as ever preſent and beholding all things; to be ready at his beck and command, ſtudiouſly, readily, chearefully to receive his Commandements, and at all times reverently to demeane and carry our ſelves before him: to turne our eyes and fix all our ſenſes upon the Lord, and to attribute what good ſoever we enjoy, to the Lord alone. In briefe, to walke before God, is from a true and ſincere heart to beleeve, thinke and doe whatſoever God preſcribeth, and that in ſuch manner as he preſcribeth; to attend upon the pure worſhip of God, and to live holily, juſtly, unblameably: as they are ſaid to be juſt before God, who are truly and ſincerely juſt or ſuch as be righteous by way of eminencyLuke 1. 6. Luke 1. 15.Luke 1:6Luke 1:15 in compariſon of others: what is done ſincerely, and elegantly, is ſaid to be done before the Lord. 1 Theſſ. 1. 3. Luk. 1. 57. 1 Theſſ. 3. 13. Thus Abraham was commanded, and by the grace of God enabled to walke with or before God. Gen. 24. 40. and 48. 15. But ſometimes in a p…culiar ſenſe, to walke with God is to miniſter before God. 1 Sam. 2. 32, 33. and to walke before the face of God is to be underſtood in the ſame manner: the Metaphor being taken p. 75as it ſeemes from two friends, who well agree betwixt themſelves, and willingly take their journeyes together being at one, and in good agreement. And to goe before the Lord is ſpoken of John the Baptist in a peculiar ſenſe, Luke 1. 17. noting thatforeign. he went before him as an harbinger to prepare the way for the Lord, as Kings and Princes have ſome that goe before them, whom when we ſee, preſently we conceive the King himſelfe is not farre abſent.

In the old Teſtament there be two words tranſlated perfect, and they be much of the ſame uſe; The firſt noteth that perfection to which nothing is wanting: the other that which is compleat, abſolute. The force of this word ſeemes to containe in it an heape of perfection: but they are put promiſcuouſly one for theLXX foreign Sept. foreign. other; as Joſh. 10. 13. foreign a whole or perfect day is rendered by the Chaldee Paraphraſt foreign: Lev. 23. 15. Septem Sabbatha. foreign: the Chaldee Paraphraſt. foreign. TheyLXX. foreign. Aq. foreign. Sym. foreign. LXX. foreign. are ſundry wayes tranſlated by the Seventy; as ſimple or plaine. Gen. 25. 27. Jacob was a perfect man, that is, ſimple, without deceit; blameleſſe, or without reprehenſion. Gen. 17. 1. Be thou perfect. LXX. blameleſſe. Job 1. 7, 8. and 12. 4. and 9. 20. without ſpot. Pſal. 15. 2. Pſal. 119. 1, 80. Lev. 1. 3. Pſal. 18. 24. to which foreign Gr. foreign is oppoſed. Cant. 4. 7. Pro. 9. 7. Ezek. 43. 22. and 45. 18.foreign. innocent, without mulct or puniſhment. Pſal. 18. 25. Juſt or righteous: Prov. 28. 18. Joſh. 24. 14. 1 King. 9. 4. Prov. 11. 1. whole or intire. Ezek. 15. 5. Deut. 27. 6. Joſh. 8. 31. holy or godly. Amos 5. 10. Prov. 2. 21. Prov. 29. 10. Prov. 10. 29. Innocent, without fault or malice. Pſal. 84. 12. Job 8. 20. Pſal. 37. 37. Pſal. 101. 2. Prov. 13. 6. pure. Gen. 20. 5, 6. ſingle or ſincere. Prov. 10. 9. 2 Sam. 15. 11. true. Deut. 32. 4. Prov. 28. 6. Iſai. 38. 3. Deut. 25 15. perfect. Deut. 18. 13. Cant. 5. 2. 1 King. 8. 61. and 11. 4. and 15. 3, 14. and full. 2 King. 20. 3. 1 Chron. 29 9. and 2 Chron. 16. 9. and 19. 9. and 25. 2. 2 Chron. 15. 17. In the New Teſtament there be three words uſually tranſlated perfect. The firſt ſignifieth, that which doth conſiſt of all its parts or members, which are required to any worke, ſo that nothing is wanting, nor ſuperfluous: the Metaphor being taken from even or equall numbers, which may be divided into equall parts. 2 Tim. 3. 15, 16, 17. And the compound word ſignifieth …o amend, or repaire and ſet in joynt a part looſe, or ſlipped aſide. Matth. 4 21. Mark 1. 19. Gal. 6. 1. to faſhion p. 76fitly and in comely order or proportion. Heb. 10. 5. and 11. 3. Rom. 9. 22. to fulfill or furniſh. Act. 21. 5. Luke 6. 40. and to perfect and joyne or bind faſt together. 1 Cor. 1. 10. 2 Cor. 13. 11. 1 Theſſ. 3. 10. 1 Pet. 5. 10. Epheſ. 4. 11, 12. The LXX. uſe this word to give the ſignification of two others that ſignifie to uphold or underprop and make equall, Pſal. 17. 5. Pſal. 18. 34. Theforeign ſecond ſignifieth whole or intire. 1 Theſſ. 5. 23. Iames 1. 4. The third perfect, Epheſ. 4. 12. Iames 1. 4, 5. 1 Ioh. 4. 17, 18. But all theſe in uſe import the ſame thing for ſubſtance. A thing is ſaid to be perfect three wayes. 1. That is perfect which is intire in all integrall parts, firmely knit together, faculties and functions;Animalia naſcuntur foreign. Ariſt. Hiſt. Ani. l. 7. ca. 8. Pſal. 139. 16. Lev. 22. 21. Mal. 1. 14. Exod. 12. 5.Ps 139:16Lev 22:21Mal 1:14Exod 12:5 when there is in all the parts of Sanctification ſomething: as lively creatures are brought forth perfect, Infants compleat in all their parts and members are perfect. In this ſenſe perfect is oppoſed to that which is divided, imperfect, maimed; as an Embryon not yet faſhioned in the wombe is oppoſed to a perfect Infant; Phariſaicall love as partiall, lame and maimed, extending it ſelfe to them that loved them only, is oppoſed to perfect love, which ſtretcheth it ſelfe to friend and foe. Matth. 5. 47, 48. an intire heart is oppoſed to an heart and an heart, a double heart that makes a major part againſt it ſelfe. 1 Chron. 12. 33, 38. For inforeign. that which is intire, all things doe mutually anſwer one another, doe conſpire into one: that is not intire which diſſents from it ſelfe, is not one and whole, or in which there is diviſion and diſagreement. Thus Chriſtians ſanctified by the Spirit of grace in every power of the ſoule, the ſeeds of all vertues being ingrafted1 Theſſ. 5. 23. 1 Chron. 2… 9.1 Thess 5:231 Chr 2:9 in them, and firmely compact and knit together, ſo that freely, willingly, and upon adviſed deliberation they cleave unto the Lord, and without partiality or willing neglect move to all duties of Piety, Juſtice and Mercy, are ſaid to be perfect, though they be not freed from manifold infirmities, no grace of the Spirit in them be come to perfect growth. An intire, holy, blameleſſe converſation, directed according to the will of God in every place, ſtate, and condition of life, is ſaid to be perfect. Bleſſed are the perfect in the way. Pſal. 119. 1. Keepe thy ſervant from preſumptuous ſinnes, then ſhall I be perfect. Pſal. 19. 13. I was alſo perfect before him, and I kept my ſelfe from mine iniquity. Pſal. 18. 23. It is recorded of Aſa, that his heart was perfect with the Lord all his dayes, though in the ſame booke many infirmities are noted in him. p. 771 King. 15. 14. 2 Chron. 15. 17. Thus Noah, Gen. 6. 6. Joh 1. 1. Hezekiah, 2 King. 20. 3. are ſaid to be perfect. David to walke in his integrity, Pſal. 26. 1. yet theſe examples muſt not be referred to the ſecond degree of perfection. The body is intire, when all parts are ſo knit together, that each is preſerved, and fit for his office: the ſoule is intire, when all the parts of righteouſneſſe are rivetted together amongſt themſelves, and in the whole: the converſation is intire, when no office of life is neglected, no precept careleſſely forgotten or ſleighted; when no occaſions or occurrences can remove men from their holy purpoſes undertaken according to Gods word. This perfect man is ſet as oppoſite to theJam 1. 6.Jas 1:6 unſtable, double minded, perverſe, froward and reſtleſſe, who are off and on, turned upſide downe with every contrary wind, dividedHe that can be contented to be naught in any thing, is naught in every thing. and at odds with themſelves; who loppe and ſtraiten the Commandements as will beſt ſtand with their occaſions, take and leave at pleaſure, reſt in the externall acts of piety or juſtice, or cleane depart from Gods Commandements. The integrity of the upright ſhall guide him, but the perverſeneſſe of tranſgreſſors ſhall destroy them, Prov. 11. 3. If I ſay I am perfect, mine own mouth ſhall prove me perverſe, Job 9. 20, 21, 22, Who ſo walketh intirely ſhall be ſafe, but he that is perverſe in his double wayes ſhall fall in one, Prov. 28. 18. So it is noted of Abijam, that his heart was not perfect with the Lord his God, 1 King. 15. 3. of Amaziah, Ʋzziah, Jotham, they did that which was right in the ſight of the Lord, but not with perfect hearts, 2 Chron. 25. 2. & 26. 4. & 27. 2. 2 King. 14. 3. & 15. 3. and of Solomon, that when he was old, his wives turned away his heart after other gods, and his heart was not perfect with the Lord, as was the heart of David his father, 1 King. 11. 4.

2. That is ſaid to be perfect, which hath obtained an high degree of perfection, not ſimply, but in compariſon of that which is beneath: when a man is ſo habituated in his courſe, that he hath attained a facility and conſtancy in well doing. Children new borne are perfect, that is, intire: but when they be come to ripe age, they are perfect in compariſon of thēſelvs as new born babes. But every growth argueth not comparitive perfection, but that only which is ſo great, that it may ſeeme to introduce a new forme: or when by long practice a man is ſo habituated in his courſe, that he hath attained a facility and conſtancy in well doing. Children are more p. 76duplicate page p. 77duplicate page p. 78perfect then Infants new borne, and Striplings then Children: but they are not ſaid to be perfect, becauſe the growth is but ſmall: but when they are come to ripe age, although as age encreaſeth much may be added, they may be called perfect, becauſe thenforeign. they have attained as it were a new forme. So to be perfect and abſolute, the Philoſopher doth attribute to men of ripe age. Ariſt. Hiſt. Ani. l. 2. cap. 1. de part. Animal. lib. 4. cap. 10. Strong meate (ſaith the Apoſtle) belongeth to them that are perfect, or of full age. Heb. 5. 14. thoſe that have left the Rudiments of ChriſtianHeb. 6. 1, …. Eph. 4. 11, 12, 13.Heb 6:1Eph 4:11Eph 4:12Eph 4:13 Religion are called perfect, perfect in reſpect of them that be babes in underſtanding, and ſtand in need of milke. 1 Cor. 14. 20. The Law makes nothing perfect. Heb. 7. 19. becauſe it was a rudiment only which was delivered to children, ſo that he that is ſeaſoned with the knowledge of the Goſpell, is perfect in reſpect of them that be inſtructed only in the Law. We speake wiſdome amongſt them that are perfect. 1. Cor. 2. 6. here ſome underſtand men, and by perfect they underſtand all Chriſtians in generall, who are perfect in reſpect of them that knew not the Goſpell: Others them that in ſpeciall had made greater progreſſe in the faith: others underſtand the word things or ſomewhat, that this ſence ſhould be, that this wiſedome doth conſiſt in perfect things. But however this text be interpreted, the Apoſtle elſewhere manifeſtly confirmeth this point, ſhewing that ſome were perfect in compariſon of others, who had not yet attained to perfection. Here it muſt be remembred, that howſoever the word perfect be referred to knowledge in the myſteries of Religion in the writings of the Apoſtles, yet it is not ſeldome referred to practice and manners. In the firſt reference, they are ſaid to be perfect, who have obtained an high degree of knowledge in heavenly and divine myſteries: In the ſecond, they that teach in deed and fact that they have learned what they profeſſe. Let patience have its perfect work, Jam. 1. 4. that is, let it ſhew its ſincerity and conſtancy in works, that not in words and geſtures, but in deed and truth it be approved; that it cannot be overcome in the greateſt evils, but doth hould out and remaine invincible. He that can bridle his tongue, is a perfect man indeed, Jam. 3. 2. that is, he is not one that is in exerciſe to learne, which is the meane to perfection, but hath learned indeed what he profeſſeth. He calleth that perfect which is performed in truth and deed, and is not counterfet: and ſo …in is ſaid to be finiſhed, p. 79when it is committed, Jam. 1. 15. and every ſound, ſolid, operative grace, is called a perfect gift, Jam. 1. 17. and ſincere, unfained love, is ſaid to be perfect love, 1 Joh. 4. 18. Christ was made perfect through ſufferings, Heb. 2. 10. as he learned obedience by the things which he ſuffered, Heb. 5. 8. for there is an experimentall learning. And to this purpoſe belongs that ſpeech of our Saviours upon the croſſe, It is finiſhed: for hereby was ſignified, that he had fulfilled all things, which he was to doe upon earth, Luk. 13. 32. and they that ſhed their bloud for Chriſts ſake and for the Goſpels are ſaid to be perfected. Thus the patient are called perfect, becauſe patience is a document of a mind moſt exerciſed in piety and godlineſſe. So the power of God is perfected in our weakeneſſe, 2 Cor. 12. 9. for the vertue of Chriſt is not perfected in weakeneſſe as in the ſubject, not by infirmity as by the effect: but when it ſheweth it ſelfe in the greateſt and principall things. The power of God is not encreaſed, nor diminiſhed: but then it is ſaid to be perfected, when in the judgement of man it doth that which is moſt hard and difficult. For we live and die in God, and this is of the power of God: but when in the greateſt ſtreights, and even in death it ſelfe we live and breathe, the power of God doth after a ſpeciall manner ſhew forth it ſelfe, and is perfected in us, that is, doth ſhew it ſelfe to be exceeding great, which cannot be conquered or overcome. In the ſame manner as the Apoſtle ſaith, Fath is perfected by works, Jam. 2. 21. not that works doe perfect faith, but that faith whileſt it brings forth good works, doth manifeſt how perfect it is: it borroweth not force from workes, but in works doth declare what force it hath. Thus the graces of the Spirit are perfected, whileſt by the effects it is made manifeſt how perfect they are.Pſal. 19. 7. Mat. 5. 48. Pſal 18. 30. Heb. 12. 23.Ps 19:7Matt 5:48Ps 18:30Heb 12:23

3. That is perfect, which is every way abſolute and compleate, to which nothing is wanting, nothing ſuperfluous: and ſo the ſoules of the juſt are made perfect in Heaven. In the firſt degree perfection is neceſſary to ſalvation, without which we cannot be partakers of the eternall inheritance: in the ſecond and third degree it is to be ſtriven after, though the latter cannot be obtained in this life. The greateſt meaſure of perfection attaineable in this preſent life, is an imperfect perfection: but that imperfection is ſin; and therefore though we come ſhort, we muſt ſtrive forward towards perfection, that we might be perfect hereafter.

p. 80Integrity is neceſſary, becauſe the moſt holy God will never give himſelfe to be poſſeſſed and enjoyed to a ſpirituall adultreſſe, who doth affect any other lover more, or beſides him. A womanRev. 14. 3, 4.Rev 14:3Rev 14:4 may have many friends, but one as an Husband: Conjugall love of it own nature, is of that kind, that it muſt be of one, and cannot be communicated to many. If God be wholly ours, we muſt be wholly his. And if we joyne ought with God, or take in ought with him, we doe not, we cannot cleave to him alone. When there are two objects upon which the heart is ſet, it is divided: and men of divided hearts, can have no fellowſhip or communion with him. We cannot ſerve God, unleſſe we ſerve him intirely: he cannot be our Maſter, if we have any other. Matth. 6. 24. God heares them that pray with their whole heart. Jer. 29. 12, 13. is found of them that ſeeke him with their whole heart. Pſal. 119. 2. Deut. 4. 29, 30. takes pleaſure in them that be intire in their way. Prov. 11. 20. and accepts their work. Deut. 33. 11. If a Chriſtian be not intire, he can never be perfect in degree: for what is defective in parts, can never be made up by any growth. He can never come to be a perfect man in Jeſus Ceriſt, and every way compleate, in whom the work of grace is imperfect and maimed in the parts eſſentiall or integrall. If a plant be imperfect, it will never be a perfect tree: If a Child be borne maimed or imperfect, no growth of parts received can reſtore what is defective in nature: If a Chriſtian be ſanctified in mind only, or in ſome affection only, and not in every part, no growth in what he hath obtained, can ever make his ſanctification perfect and compleate. Integrity is the qualification of a ſubject capable of finall pardon, and eternall bleſſedneſſe through grace. Remiſſion of ſins is received by faith, but faith that embraceth pardon, doth unite and knit the ſoule inſeparably to God, and to the word of his grace, it ſeaſoneth every affection, and ſtirreth them up to their proper functions according as the word directeth. Bleſſed is the man whoſe iniquity is forgiven, and whoſe ſin is covered: Bleſſed is the man to whom the Lord imputeth no ſin, and in whoſe ſpirit there is no guile.

God will paſſe by the imperfections which he eſpieth in the beſt ſervice of his children, when once he ſeeth their hearts to be intire and perfect towards him. Hypocriſie drowneth many excellent graces, and cauſeth God to take no notice of them: but integrity is ſo well pleaſing to his Majeſty, that if it be not ſhaken, he will p. 81not ſee many other infirmities. This is the chalenge againſt the Church of Sardis, I have not found thy works perfect before God. Rev. 3. ….Rev 3David had many imperfections, and did often ſtep aſide in the way, but he is not accuſed to breake the whole Law in any thing, ſave in the matter of Ʋriah, 1 King. 15. 5. The Holy Ghoſt hath noted ſundry defects in Aſa, but addeth this of him by way of concluſion, yet his heart was perfect towards the Lord all his dayes, 1 King. 15. 14. Contrarily in Jehu, after a large deſcription of many excellent things, it is obſerved, But Jehu regarded not to walke in the Law of the Lord with all his heart; and ſo his ſervice in deſtroying Ahabs houſe (rewarded with a temporall bleſſing2 King. 10. 31. Hoſe 1. 4. 2 Chron. 30. 15, 19.2 Kgs 10:31Hos 1:42 Chr 30:152 Chr 30:19 to the fourth generation) was reckoned murder. Hezekiah is bould to pray in behalfe of them that came unprepared to the Paſſeover, The good Lord be mercifull unto him that prepareth his heart to ſeeke the Lord God, though he be not cleanſed according to the purification of the Sanctuary. An Husband will beare with many aberrations in the behaviour of his Wife, ſo long as he is perſwaded of the intireneſſe of her heart towards him: and ſo dealeth the Lord with them that feare before him with all their hearts. Great is the excellency, many the priviledges of the intire and perfect man. Better is the poore that walketh in his integrity, Prov. 28. 6. & 19. 1. Pſal. 1 19. 1. Cauſall bleſſedneſſe is the pardon of ſin; but perfection is bleſſedneſſe in order to the execution and fullneſſe thereof. The perfect man is actually bleſſed: but the cauſe of bleſſedneſſe is the free mercy of God. Pſal. 119. 80. Job. 8. 20. Pſa. 37. 18, 19. 2 Chron. 16. 9.Prov 28:6Prov 19:1Ps 1:19Ps 1:1Ps 119:80Job 8:20Ps 37:18Ps 37:192 Chr 16:9then he that is perverſe in his wayes, turning away now on this ſide, now on that, though he be rich. Integrity advanceth the poore man above the wealthy, and yeeldeth him more ſound comfort and profit both, then all the riches in the world can. They are bleſſed that walke in the perfect way: Not they that walke in the way of the Miniſtery, or of the Magiſtracy, but indefinitely they which walke in any way allowable by the word, with a perfect heart, be it never ſo meane or ſimple, they are bleſſed. Bleſſed are the undefiled in the way, whatſoever it be, be it to be the ſcowrer of Channels, drudge in a Kitchen, or to ſerve in the Gallies.

More particularly. The perfect ſhall not be confounded. Let my heart be intire in thy ſtatutes, that I be not aſhamed. For God will not cast away the perfect man, neither will he take the wicked by the hand. He may ſeeme to neglect, but he doth not forget them that follow after righteouſneſſe: he is thought to favour, but he doth abhorre the workers of iniquity. The eyes of the Lord runne to and fro throughout the whole earth, to ſhew himſelfe p. 82strong in the behalfe of them, whoſe heart is perfect towards him: Pſal. 18. 25.Ps 18:25Howſoever they may be weake in themſelves, in him they ſhall be victorious: his power ſhall be perfected in their weakeneſſe. ForPſal. 37. 18.Ps 37:18 as it is in the Pſalme, With the perfect man, thou wilt ſhew thy ſelfe perfect: thou wilt not faile him in his need. This is the nature of God, that he frameth himſelfe to the diſpoſitions of men, good to the good, hard to the ſtubborne, intire to the perfect that waite upon him. The Lord knoweth the dayes of the perfect, and their inheritance ſhall be for ever: that is, he ſeeth to what evils they lie open, what help they need, and ordereth all events to theirProv. 28. 16. & 10 9, 29.Prov 28:16Prov 10:9Prov 10:29 ſpeciall good. He that walketh in his integrity is ſafe: no danger can overtake or meete a man in that way; becauſe he is under the ſhadow and protection of divine providence. Righteouſneſſe preſerves him that is intire in the way, but wickedneſſe overthroweth the ſinner, Prov. 13. 6. & 11. 5, 6. Let integrity and uprightneſſe preſerve me, Pſal. 25. 21. Integrity is a guard, that doth continually keep watch and ward; and doth not only leade men to a good way, and tell them what is their duty, and fit to be performed; but maketh the way paſſible for them, and them proſperous in it. An intire heart, is a channell or Barke in which the graces of the Spirit are contained, and faith doth ſwimme above all ſtormes and tempeſts: but a mind void of all integrity, is full of ſliſters and chincks, that if the moſt holy liquour of piety be offered, it is powred in and out together and at once. This is the nature of integrity, that by it the ſoule is intire in it ſelfe, and hath a ſpirituall continuity, which may be ſhadowed forth by the ſimilitude of things corporall: and therefore ſo long as integrity is preſerved, the heart is apt to containe and keep ſafe the graces of the Spirit: if it be cracked grace would be loſt, ſhould not God make up the breaches of it. A ſoule deſtitute of grace, is ſtarke dead; an heart without integrity, not well compacted, is next to death or deſtruction; as a ſhip full of holes, or a body unlooſed or diſſolved. An heart well compact and knit faſt together in the Lord (as is the intire) isProv. 10. 29.Prov 10:29 valiant and couragious in all dangers, trials, temptations. It is not put out of countenance with ſlanderous tongues, nor ſhaken with feare of troubles. Though mine adverſary ſhould write a booke againſt me, would I not take it upon my ſhoulder, and bind it as a crowne unto me, ſaith Job? The hypocrite in peace and ſecurity may ſeeme ſtrong and valarous: but let God by ſome affliction p. 83drag him out, as it were by the eares from his lurking hole, and convent him before his tribunall, and thou ſhalt not ſee any thing more abject and heartleſſe. Then is that of the Prophet verified, The ſinners in Sion are afraid, a feare is come among the hypocrites. Iſa. 33. 14, 15.Isa 33:14Isa 33:15Who among us ſhall dwell with the devouring fire? Who among us ſhall dwell with the everlaſting burning? But the entire heart, even in this caſe, holds out confident and couragious. And no marvell, for every man that walketh in his integrity hath the priviledge of a treble guard, the guard of Gods protection, of the good Angels, and of a good conſcience, for his defence againſt all adverſary power. Mark the perfect man, and behold the upright, Pſ. 37. 37. Pſ. 37. 40. Pſ. 91. 11.Ps 37:37Ps 37:40Ps 91:11for the end of that man is peace: for the Lord ſhall helpe and deliver him, he ſhall deliver him from the wicked, and ſave him, becauſe he trusteth in him. The Lord will defend the perfect, and he hath given his Angels charge over them, to beare them in their hands, and keepe them in their waies: In which reſpect they may ſay with the Prophet, how many ſoever riſe up againſt us, they be more and ſtronger that be with us, then they that riſe up againſt us. Moreover, they are bleſſed of God with a good conſcience, which is as a ſtrong Caſtle, againſt which no batteries of the enemy can prevaile; he is a moſt valiant Champion, who will not be daunted with any proud on-ſet of the Adverſary, which he knoweth to be weake, and of no ſtrength. As there is nothing more baſe, or ſooner abaſhed then a corrupt conſcience, deſtitute of integrity: So nothing more bold and hardy then a good and perfect conſcience. David in the midſt of all his reproaches had the face to profeſſe the name of God before Kings and Princes, without ever being blankedPſ. 119. 23.Ps 119:23 at their preſence. And ſhall a man ſo guarded, regard the enmity of any? fear the threatnings of any, though never ſo mighty? be diſmayed at any hard condition that he is fallen into for the preſent? No, he will not be afraid for any evill tidings, for his heart is fixed and truſteth in the Lord.

Integrity addeth to the glory of our good actions, even ſuch as are but of the lower ſort. There is not the meaneſt duty whatſoever, which integrity will not ſet a faire gloſſe upon, that in ſome reſpects it ſhall be matchable even to workes farre greater in their owne nature. A poore labouring man that lives by his hands, having performed holy obedience to God therin with an entire heart, may have as much comfort on his death-bed, as the beſt Miniſter p. 84or Magiſtrate, whoſe ſervice in it ſelfe is farre more honourable: yea, if his integrity be greater, his comfort alſo ſhall be greater. For God regards not ſo much the matter, as the forme of obedience: nor ſo much the thing done, as the affection wherewith we doe it. Wiſe men regard more the mind of the giver, then the value of the gift. When we firſt give our hearts wholly and entirely to God, then is our ſervice, how ſmall ſoever, very acceptable unto his Majeſty. It is not the greatneſſe or multitude of thoſe good workes which we have done, but the good diſpoſition of an honeſt and entire heart in the doing of them, that doth bring comfort, as the internall qualification of that faith, which makes a ſound plea for mercy before the throne of grace. An halting heart daſheth the acceptance of the moſt glorious worke: an entire heart addeth weight to the baſeſt ſervice. The widdowes mite was little in worth, had not her good heart raiſed it's price. In value it came farre ſhort of the ſuperfluities that the rich men caſt into the treaſury; but her heart was better, and ſo her gift greater then theirs. When Hezekiah had received the ſentence of death, what was his comfort? even this, the conſcience of his integrity. O Lord remember how I have walked before thee in truth and with Iſa. 38. 3.Isa 38:3a perfect heart. This was his refuge, though the good workes he had done were in regard of his calling of the higheſt note, the reſtoring of the true worſhip of God, the purging of the defiled Temple and Prieſt-hood; yet he did not comfort himſelfe in theſe ſo worthy workes, but in the perfection of his heart, knowing well that the worke it ſelfe, though never ſo glorious, is of no eſteeme, if the heart be rotten, perverſe or halting. The entire in Prov. 11. 20.Prov 11:20heart are the Lords delight, greatly beloved of him for the preſent, and ſhall more fully ſee, feele and enjoy the comfort and happineſſe of his favour in time to come. The Lord God will Pſ. 84. 11. Iſa. 60. 19.Ps 84:11Isa 60:19with-hold no good from them that walke in integrity: for he is both their Sunne and Shield, he will give grace and glory. As the Sunne doth illuſtrate, cheriſh and quicken all things with its heate and light: So doth the Lord viſit the entire, and refreſh them by his Spirit, yea, and as a Shield protect them from all evill. The Prov. 2. 21. Prov. 28. 10. Prov. 20. 7.Prov 2:21Prov 28:10Prov 20:7perfect ſhall remaine in the Land for ever and leave their inheritance unto their children. Who ſo cauſeth the righteous to goe astray in an evill way, he ſhall fall himſelfe into his owne pit: but the entire ſhall have good things in poſſeſſion, and their children after them ſhall be bleſſed.

p. 85The effect and token of integrity is a ſetled, wel-adviſed and deliberate deſire, reſolution, will and endeavour to be enformed, what is good and acceptable in the ſight of God, and to direct his wayes at all times, and in all places according to rule of righteouſneſſe: for he aimes at one marke, and pitcheth upon the right object.Prov. 20. 7.Prov 20:7 The juſt man walketh in his integrity. It is the commendation of David, that he did that which was right in the ſight of 1 King. 15. 5.1 Kgs 15:5God, and turned not aſide from any thing that was commanded all the daies of his life.

The fruits of this reſolution are theſe and ſuch like;

Firſt, there is no ſin though never ſo deare, precious or profitable, which a perfect Chriſtian would not willingly eſpy out and judge in himſelfe, I will declare mine iniquity, I will be ſorrie for Pſal. 38. 18.Ps 38:18my ſinne.

Secondly, it workes a diſlike of ſinne in all, even in thoſe which be moſt neare and deare unto us.

Thirdly, It is joyned with a continuall care to preſerve himſelfe1 Ki. 15. 13, 14. Pſ. 18. 23. 2 Sam. 22. 24.Ps 18:232 Sam 22:24 innocent from all ſin, eſpecially his particular and formerly beloved tranſgreſſions. I was perfect before him, and I kept my ſelfe from mine iniquity.

Fourthly, In all conditions he will looke to himſelfe, that he be not carried away with unbridled paſſions. In regard of ſeverall ſtates, men are ſubject to be tranſported with diverſe affections, as with pride, pleaſure, ſecurity in proſperity, impatience, fretting, diſcontent in adverſity. Wherefore the entire Chriſtian doth ever look to his heart, that it be not diſtempered with theſe things.

Fifthly, If the heart be entire with God, it will admit his wordProv. 2…. 29. Pſal. 119. 24. Pſal. …8. 22. 2 Sam. 22. 23.Prov 2:29Ps 119:24Ps 8:222 Sam 22:23 for direction in all things. Thy teſtimonies are my delight and my Counſellours, that is, they governe my mind and heart, of them I take advice. All thy judgements were before me: and I did not put away thy Statutes from me.

Sixthly, They that are entire are ſaid to have fulfilled after theIſa. 14. 8, 9, 14.Isa 14:8Isa 14:9Isa 14:14 Lord, that is, fully or entirely to have followed him, Deut. 1. 36. Numb. 14. 24.

Seventhly, The perfect man putteth away froward and perverſe ſpeeches. The poore that walketh in his integrity is oppoſedNumb. 32. 1….Num 32:1 to him that is perverſe in his lips, that ſpeaketh froward things.

p. 86Eighthly, His care is to keep himſelf unſpotted of the world,Prov. 19. 1. Amos 5. 10.Prov 19:1Amos 5:10 doing that which is honeſt, pure, praiſe-worthy in the ſight of God and man. This note the Prophet David giveth; for having ſaid, Bleſſed are the undefiled in the way, he teacheth us to diſcernPſal. 119. 1, 3.Ps 119:1Ps 119:3 them by this effect, ſurely they doe no iniquity.

Ninthly, He will receive evill at the hands of God thankfully, as well as good, and bleſſe his name, when he croſſeth his deſires,Job 2. 9, 10.Job 2:9Job 2:10 and taketh from him what he delights in, as well as when he granteth the deſire of his heart in outward bleſſings.

Tenthly, An entire heart is ready prepared to ſerve God, to part with any thing be it never ſo deare for Chriſt, and to ſuffer any1 Chron …. 19 Mark 10. 21. Mat. 19. 21.Mark 10:21Matt 19:21 thing be it never ſo hard for Chriſts ſake.

Eleventhly, He that walketh in his integrity will deale conſcionably at home and abroad, in all duties of his generall and particularPſ. 101. 1, 2. Joh. 2. 8. 2 Chron. 28. 9.Ps 101:12 Chr 28:9 vocation towards all men. I will walke in the midſt of mine houſe in the integrity of mine heart. I will ſet no evill thing before mine eyes.

Laſtly, He preſſeth towards the marke, and aimes at an higher degree of holineſſe, Phil. 3. 13, 14, 15. One thing I doe, I forget that which is behind, and endeavour hard forward towards the marke, 2 Cor. 7. 1.

Integrity is the gift of God, infuſed into the heart by the holy Ghoſt; but in this reſpect we may not neglect the meanes ordained of God for the attainment and preſervation of it. God and none but he did place David in the hill Syon, and give Gideon victory over the Midia…ites, as they both well kn…w, and firmely beleeved: but their beleef did not emaſculate their minds, or tie their hands from uſing ſuch ſtrength and valour, as they had.

Firſt, Care muſt be had to furniſh the mind with the affectionate knowledge of God in Chriſt Jeſus. And thou Solomon my ſonne, know thou the God of thy Fathers, and ſerve him with a perfect 1 Chron. 28. 9.1 Chr 28:9heart. The knowledge of God begets in us a ſimilitude of God. When we come to underſtand what he is to us, we are made to him what he requireth. As when ſound knowledge entereth, it ſtampeth the Image of God upon the heart: for it aſſimulates the mind to the object ſeen and diſcerned.

2. All holy meanes muſt be uſed to incorporate the word into the heart, that it may ſeaſon every affection, and beare mild univerſall Soveraignty over us. For the heart is tranſ-formed throughout p. 87into the nature of the word, and every power of ſoul is brought into ſubjection by an unfained, ſoveraigne, well-rooted faith, it is entire in parts, though imperfect in degrees. Herein all diligence and paines muſt be taken by preparation, hearing, meditation, and obſervation of all unexpected occaſions of griefe, ſorrow, feare, joy, or ſuch like, to bring the word into the affections, that it may ſweeten their diſpoſition, and governe their motion.

3. In all endeavours we muſt include prayer to God in the name of Chriſt, as a chiefe aſſociate: for God ordinarily lets in ſanctifying grace at the ſame gate, at which honeſt hearted prayers goe out.

4. The fourth meanes is, for a man alwayes to poſſeſſe his heart with the apprehenſion of Gods preſence, and ſo to keepe it in his feare continually; to walke with God, as being in his eye, and ſeeing him that is inviſible. This remembrance of Gods all-ſeeing preſence, will make men ſtudy to approve themſelves before God in all their courſes, and to ſticke unto him with their whole hearts. Could the eye of a jealous husband prie into every privy corner of his wives heart, ſhe would be afraid to hide any ſtrange lover in her ſecret affection. If but a man, nay if but a child could looke into our hearts, we durſt not deale doubly and deceitfully. What? God ſeeth us, and ſhall we dare to dally with him? Shall I give him part of my heart, and reſerve another part for the world, for pleaſure, for ſin? How ſhould not God find this out? for he ſearcheth the heart and reynes, and underſtandeth the ſecret cogitations of every ſoul.

5. Another meanes is diligently to review all works of obedience, and our affections in the doing of them: and to obſerve what diſcomfort and trouble follows the maimed and defective performance of good duties. And withall when we take our ſelves tardy, in an holy in…gnation to take revenge of our ſelves, judging and condemning our ſelves before God. The very thinking of the after reckonings we muſt come unto, when we have done our work, will make us take heed how we doe it. The remembrance of the loſſe and puniſhment they ſhall ſuſtaine, whoſe works are not perfect before the Lord, will ſtirre up reſpect to every Commandment. For who is there that uſeth for all his actions, at the dayes end to call himſelfe to a ſevere examination, as the hard p. 88Maſter doth his ſervants, that muſt not needs in the very midſt of his actions, reaſon thus within himſelfe; anone all this which now I doe, muſt very narrowly be looked over, and if the reaſon why I doe it, my affections in doing, the worke it ſelfe be maimed, halt or ſuffer defect in the parts thereof, I ſhall ſmart for it. O the wrings and ſecret pinches which mine owne guilty heart will give me; yea, the ſentence which by Covenant I am tyed to paſſe upon my ſelf, in caſe my heart be partiall to the Lord, and my work deformed? If my worke be not perfect, ſhall I not looſe all my labour, and be rejected with it?

Laſtly, It is good to meditate ſeriouſly on the joyes of heaven, and the rich recompence of reward reſerved for them that cleave unto the Lord with their whole hearts. If the happineſſe of Saints hereafter doe rightly affect, and be ſoundly beleeved, a man will be contented to part with all that he hath to purchaſe that treaſure. Whatſoever he hath laid next his heart, he will abandon it with deteſtation, rather then deprive himſelf of that eternall inheritance, which God hath prepared.

To ſtirre up himſelfe to ſtrive after perfection more and more, a Chriſtian muſt firſt ſhame himſelf for his halting, and make it odious; ah, the diviſion of my heart, the maimedneſſe of my ſervice is ſo apparant, that I cannot conceale it from my conſcience. I have lodged ſinne, vanity, pleaſure, the world in the cloſet of my heart, which ſhould have been kept entire for the Lord. My purpoſes for good have been weake, my reſolutions variable, ofttimes by occurrences and occaſions I have been drawn aſide. In holy performances I have ſerved mine onw corrupt affections, and doing what is right, not done it with a perfect heart. Mine affection to good hath been partiall, baſe, deformed; In the greateſt matters I have been remiſſe, preciſe in leſſer: zealous in one, careleſſe in another: ready to run according to inclination, not looking to the direction of the truth. I have ſometimes been forward to heare, not ſo carefull to meditate, and make the word mine own; eager and fiery againſt ſome particular notorious offences, but not vigilant to bridle raſh anger, boyſterous paſſions and indiſcreet and idle ſpeeches. My love to the children of God hath neither been pure, nor univerſall: I have been apt to admire ſome, diſ-eſteem others according as they carry themſelves towards me, and fit me in my humour. If he be a curſed deceiver, p. 89that having a male in his flock, doth offer that which is halt and lame to the Lord: how juſtly might I be confounded, who have wickedly departed from my God, and ſet my affections upon things of no value? Will an husband accept of divided love in his wife? will a Prince regard or take in good part, that which is lame, blind or ſick, for a preſent from his Subject? O Lord, I have dealt exceeding fooliſhly in tendering ſuch ſpotted ſervice unto thy Highneſſe.

Secondly, He muſt reſolve to keepe himſelfe more entirely toPſal. 119. 69. 1 King. 8. 48.Ps 119:691 Kgs 8:48 the commandments of God for the time to come. I have wickedly departed from my God, but now I will returne, and keepe his Commandments with my whole heart. What can I tender untoThey are bleſſed who have attained ſome perfection in the exerciſe of holines. Every apprentice deemes him happie, who hath the perfect skill of that trade wherein he is exerciſed. 1 King. 8. …9. It is a great ſhame to leape from pale to ſprig, and with the moone to change our beliefs. Thou art aſhamed to be accounted an inconſtant man.1 Kgs 8:9 his Majeſty, leſſe then my ſelfe? How can I for ſhame intreat his favour, unleſſe I cleave unto him with a perfect heart? Can I deſire God to be wholly mine, unleſſe I be wholly his? Can I be ſo impudent as to intreat God to love me with a prime and conjugall love, and give me leave to love ſinne which he abhorreth, to love other things above or equall with his Highneſſe? Can I looke to be married unto Chriſt in mercy, truth and compaſſion, if my heart doe not affect him above all, and other things in and through him alone? The Lord is a great King, his ſervice muſt be without ſpot or blemiſh. His eye ſearcheth the heart, and perfectly underſtandeth all ſecret motions a farre off, and will give to every one as he knoweth his heart, and according to his wayes. Men of place looke to have their pleaſure done in all things by ſuch as attend upon them: and ſhall I preſume to call my ſelfe the ſervant of the living God, when I doe his pleaſure in part only and by halves. My obedience cannot be perfect in degree ſo long as I live here, but through the grace of God it ſhall be univerſall, and that I might attaine abſolute perfection in heaven, I will ſtrive after it in this life. O Lord, I have covenanted to ſticke unto thy teſtimonies, and by thy grace I will keepe thy precepts all the dayes of my life, unto thee therfore do I flie for ſtrength, ſupport, acceptance. Create in me, O God, a cleane heart, renew a right (conſtant) ſpirit Pſ. 119. 68. Pſ. 51. 10. 1 Kin. 8. 58. Pſ. 119. 8.Ps 119:68Ps 51:101 Kgs 8:58Ps 119:8within me; Establiſh me with thy grace, that I never fall from my integrity. I will keepe thy ſtatutes, O forſake me not utterly.

In the former overture of the Covenant by Gods appointment they offered ſacrifice, which was a type of Chriſt, and ſeale of remiſſion p. 90and propitiation by the bloud of Chriſt, under this expreſſion the ſame continued: for ſo we reade, that Abraham builtGen. 12. 7. and 22. 9.Gen 12:7Gen 22:9 Altars unto the Lord, and offered ſacrifice. But unto this, it pleaſed God to adde other aſſurances whereby he bound himſelfe to performe the promiſes which he freely made of his grace, and did eſtabliſh the faith of Abraham and his poſterity. This Covenant God confirmed by federall ſignes in the ſegments and fiery lamp. Gen. 15. and then by ſacramentall ſignes, as by Circumciſion. Gen. 17. which was a ſeale of promiſe on Gods part, and an homage or fealtie in Abraham and his ſeed binding them unto the ſervice which God required under the Covenant of grace: andGal. 5. 3. In as much as Circumciſion was the ſigne or ſolemne ceremony of this mutuall league between God and Abraham, and Abrahams ſeed, it is neceſſarily implyed (by the tenour of the ſame mutuall Covenant) that God ſhould ſubſcribe or ſeale the league after the ſame manner, and to receive the fame ſigne of Circumciſion in his fleſh, which Abraham and his ſeed had done. Rom. 4. 11. Rom. 2. 28, 29.Gal 5:3Rom 4:11Rom 2:28Rom 2:29 therefore the Apoſtle put this upon them that will uſe Circumciſion after Chriſt, that they are bound to keep the whole Law, not becauſe Circumciſion for the outward act was commanded in the Law, but becauſe it was that homage penny, which tyed them to punctuall obedience. We may conceive, that God by this Commandement might now prove Abrahams obedience therein, impoſing a thing abhorrent to nature, which could not be before ſinne, becauſe it doth preſuppoſe ſinne and puniſhment: And it was a notable pledge of his faith, for if he could believe God in ſo dangerous and fearefull an execution, they might beleeve him in any other command or promiſe under the Covenant. Circumciſion was not without the ſhedding of bloud, becauſe the Covenant was not yet eſtabliſhed in the bloud of the Meſſiah, and that might leade the faithfull to the bloud of Chriſt, as aſſuring the purging away of ſinne by the ſame. God could have inſtituted … Sacrament which might have agreed to both ſexes, but of his infinite wiſdome, he made choice of that which could have being i… the males only: but the female was accounted as circumciſed in the male: and therefore faithfull women were the daughters of Abraham, Luke 13. 16. and the common promiſe, that God would be the God of Abraham and his ſeed, did pertaine to each ſex of his poſterity. Circumciſion was a ſeale of the righteouſneſſe which is by faith, that which is purchaſed by Chriſt, and embraced by faith: It was alſo a ſigne of the Circumciſion of the heart by the Spirit of Chriſt, without which the rite did commend no man to God. Deut. 10. 16. which Circumciſion of the heart is promiſed of God as his grace. Deut. 30. 6. and is fulfilled in Chriſt,Jer. 4. 4.Jer 4:4 C…l. 2. 10, 11. Phil. 3. 3. And it was a ſeale of the Covenant, and p. 91ſo of all the promiſes made therein concerning things temporall to the ſeed and poſterity of Abraham, as they ſtood in reference to the Covenant of Grace. All that were outwardly circumciſed, were not partakers of the ſpirituall bleſſings promiſed, yet was not Circumciſion altogether unprofitable unto them: but as they were within the Covenant, ſo did Circumciſion ſeale unto them the bleſſings of the Covenant. If they were externally in Covenant only and by profeſſion, it confirmed the promiſes of the earthly Canaan and ſome other outward things whereof they were partakers: If they were internally and effectually in Covenant, it confirmed the higheſt bleſſings unto them, which they obtained by faith. It appeares then, that all are not in Covenant after one manner, nor doe all that be in Covenant, equally partake of the ſame bleſſings: they that be outwardly in Covenant partake the outward and baſeſt part of the Covenant, they that be truly in Covenant obtaine the bigheſt: but what bleſſings ſoever they enjoy, they are given according to the Covenant of Grace, and not of workes, given of free bounty to them that yeeld but partiall and fained obedience, and not merited by their works. But of this more at large in the next Chapter.

From all this it followeth, Firſt, that all the faithfull are of the ſame faith with Abraham. The Father and the Sonnes ſpirituall be of the ſame beliefe: as they doe partake of the ſame ſpirituall priviledges. It is one God that juſtifieth the circumciſion and the uncircumciſion, and it is the ſame faith whereby the Promiſes of mercy are embraced. Zaccheus is called the ſon of Abraham, and he beleeved in Chriſt as did Abraham.

2. Not only Promiſes of temporall good things, but of ſpirituall and eternall were made to the Patriarks in the Covenant of Grace, and ſought and obtained by them. They looked for a City whoſe builder and maker the Lord is. Remiſſion of ſinnes andHeb. 11. 11, 12.Heb 11:11Heb 11:12 life everlaſting was preached in the Covenant, ſealed in the Sacrament, and typified by the Land of Canaan. To conceit the Fathers to be an aſſembly of bruite beaſts, which looked to be fed with earthly bleſſings alone, is highly to diſhonour them, and leſſen the grace and mercy of God towards them.

3. Sacramentall phraſes, wherein the name of the thing ſignified is given to the ſigne, are ancient and familiar; as Circumciſion is called the Covenant, and the rocke Chriſt. Why then ſhould p. 92our Adverſaries ſtumble at this, that in the Sacrament of the Supper, The Bread is called the body of Chriſt.

4. In this expreſſion of the Covenant, the ſpirituall good things promiſed therein are limited to Abraham and to his ſeed. But all Infants whatſoever are not comprehended under the ſeed of Abraham. To ſay many thouſand thouſands are excluded from the ſeales and outward adminiſtration of the Covenant, when yet every one is partaker of the good promiſed in the Covenant, is to ſpeake of our ſelves, and not according to the Word of God. We will not tie the grace of God to outward meanes: but ordinarily we cannot affirme they pertaine to the Covenant of Grace, and obtaine the higheſt bleſſings promiſed therein, whom God doth not vouchſafe ſo much as outwardly to receive into Covenant.