The condition of this Covenant (in the sense afore-said) is faith in the promised Messiah, which is implied in the promise, I will be thy God, and commanded in the precept built upon it, Thou shalt have me to be thy God. For God is not the God of Israel, but in and through the Mediator, neither can Israel take God to be their God, but by faith in the Messiah. In the Prophets we meet with no exhortations more common then these, Trust in the Lord, commit thy self unto the Lord, roll thy burden upon him, lean upon the Lord: but what the Prophets exhort-unto, that is commanded in this expressure of the Covenant: and trust in the Lord man a sinner cannot, unless it be in and through a Mediator. Israel is commanded to seek the Lord, and walk before him in all well-pleasing. But without 1faith it is impossible to please God. For he that cometh to God, must believe that God is, and that he is the rewarder of them that diligently seek him. We cannot seek God, nor pray unto him without faith, for to seek God is to trust in him. But all men will confess the Israelites were by Covenant bound to seek God, and pray unto him. As Gideon, Barak, Sampson, Jephthah, David and Samuel, through faith subdued Kingdoms, wrought righteousness, obtained promises, &c. So the faithful and true Israelite by faith walked with God, and became heir of the righteousness, which is by faith. As God is one who shall justify the circumcision by faith, and the uncircumcision ⟨p. 135⟩through faith: without question in the Covenant of Grace he taught the Circumcision to seek justification by faith, and not by the works of the Law. Nevertheless herein God called for, and his Israel was bound to yield obedience to all his Commandments. Strict, exact, perfect obedience the Lord doth require, so that the least failing must be acknowledged to be a sin: uniform and sincere obedience is so required, that without it there can be no Salvation. Perfect obedience is commanded, that if a man will trust in his works to be justified thereby, he must either bring that which is every way complete, or be cast in judgement. Sincere obedience, though imperfect is approved, that the imperfection of their best works being covered, and their transgressions graciously pardoned, they might be accepted by faith in Christ, who is the end of the Law, as righteous unto eternal life.
The condition of this Covenant (in the sence afore-said) is faith in the promised Messiah, which is implied in the promise, I will be thy God, and commanded in the precept built upon it, Thou shalt have me to be thy God. For God is not the God of Israel, but in and through the Mediatour, neither can Israel take God to be their God, but by faith in the Messiah. In the Prophets we meet with no exhortations more common then these, Trust in the Lord, commit thy selfe unto the Lord, rowle thy burden upon him, leane upon the Lord: but what the Prophets exhort-unto, that is commanded in this expressure of the Covenant: and trust in the Lord man a sinner cannot, unlesse it be in and through a Mediatour. Israel is commanded to seek the Lord, and walk before him in all well-pleasing. But without 1faith it is impossible to please God. For he that commeth to God, must believe that God is, and that he is the rewarder of them that diligently seeke him. We cannot seeke God, nor pray unto him without faith, for to seek God is to trust in him. But all men will confesse the Israelites were by Covenant bound to seeke God, and pray unto him. As Gideon, Barak, Sampson, Jepthah, David and Samuel, through faith subdued Kingdomes, wrought righteousnesse, obtained promises, &c. So the faithfull and true Israelite by faith walked with God, and became heire of the righteousnesse, which is by faith. As God is one who shall justifie the circumcision by faith, and the uncircumcision ⟨p. 135⟩through faith: without question in the Covenant of Grace he taught the Circumcision to seek justification by faith, and not by the works of the Law. Neverthelesse herein God called for, and his Israel was bound to yeeld obedience to all his Commandements. Strict, exact, perfect obedience the Lord doth require, so that the least failing must be acknowledged to be a sin: uniforme and sincere obedience is so required, that without it there can be no Salvation. Perfect obedience is commanded, that if a man will trust in his works to be justified thereby, he must either bring that which is every way compleat, or be cast in judgement. Sincere obedience, though imperfect is approved, that the imperfection of their best works being covered, and their transgressions graciously pardoned, they might be accepted by faith in Christ, who is the end of the Law, as righteous unto eternall life.
- 1Heb 11. 6, 7. Quod addit Apostolus, nondum venisse fidem, Gal. 3. 23. quamd•• Dei po pulus sub legis custodia detinebatur, id aliò spectat, scil. fides Apostolo eo loco est eva•ge lica fontis misericordiae Dei, Rom. 3. 29. in Christi filij Mediatoris sanguine declaratio, quam fidem [Greek or Hebrew] vocat. quippe revelationis Christi gradum excellentissimum: eadem prorsus ratione, qua Johan. aj••at spiritum, John 7. 39. Jer. 31. 33 34. & 32. 33, 34. quae comparatè tantum dicuntur, non autem absolutè, quasi haec nullo gradu jam tum contingerent.Heb 11. 6, 7. Quod addit Apostolus, nondum venisse fidem, Gal. 3. 23. quamd•• Dei po pulus sub legis custodia detinebatur, id aliò spectat, scil. fides Apostolo eo loco est eva•ge lica fontis misericordiae Dei, Rom. 3. 29. in Christi filij Mediatoris sanguine declaratio, quam fidem 〈non-Latin alphabet〉 vocat. quippe revelationis Christi gradum excellentissimum: eadem prorsus ratione, qua Johan. aj••at spiritum, John 7. 39. Jer. 31. 33 34. & 32. 33, 34. quae comparatè tantum dicuntur, non autem absolutè, quasi haec nullo gradu jam tum contingerent.
