nox Et calcanda semel via lethi When it was told Anaxagoras that both his sons which were all he had were dead being nothing terrified therewith he answered Sciebam me genuisse mortales I knew I begat mortall creatures There are three speciall reasons why all must die 1. Because God hath so decreed it Heb. 9. 27. 2. All men are made of one mould and matter Job 4. 19. Dust thou art and unto dust shalt thou return Gen. 3. 19. 3. Because all have sinned Rom. 5. 12. Wherefore as by one man sinne entred into the world and death by sin and so death passed upon all men for that or in whom all have sinned Beza prefers that version in whom In Adam legally as they stood under his Covenant in him naturally as they bear his Image Sin brought death into the world either meritoriè as it deserves wrath or privativè as it takes away the power of the law to conferre life Rom. 6. 23. The wages of sinne is death The word in the * Originall signifies properly victuals because victuals were that which the Roman Emperours gave their souldiers as wages in recompence of their service but thence the word extends to signifie any other wages or salary whatsoever Death is then certain because no man can eschew it yet it is 3. waies uncertain 1. In regard of time no man knows when * he shall die Hezekiah only had a lease of his life 2. In regard of place * no man knows where he shall die 3. In respect of the kinde of death no man kuows what death he shall die whether a naturall or violent death Objection 1 Cor. 15. 51. We shall not all sleep but we shall all be changed Christ is said to be the judge of the quick and dead therefore all men shall not die Answer Cajetan on 2 Thes. 4. 17. gives both a succinct and sufficient answer Statutum regulare est illos autem non mori singulare est Others say that change shall be a kinde of death Secondly The misery that comes to the wicked by death Every man in an unregenerate estate lies under the fear of death 1. The Scripture thus frequently sets forth naturall men Heb. 2. 15. And deliver them who through fear of death were all their life time subject to bondage Job 18. 14. Death is called The King of terrours an ordinary hebraisme as the Lord of glory that is most glorious death hath a dominion over them Luk. 1. 79. The shadow of death that is such darknesse as strikes men with fear of death 2. All unregenerate men hate the very thoughts of death Isa. 28. 15. Lewis the 11th of France straitly charged his servants that when they saw him sick they should never dare to name that bitter word Death in his ears 3. Thoughts of death often imbitter all the comforts of this life The reasons of this truth may be these 1. Because death is contrary to nature it self and to that inseparable desire of its own preservation it being a dissolution of the whole man and a separation of two most loving companions the soul and body by vertue of that ancient curse Gen. 2. 17. Yet it is not an enemy to the godly mans person though it be to his naturall estate 1 Cor. 3. 22. Christ did maledictionem benedicere paupertatem ditare ignominiam glorificare saith Luther 2. Because they die in their sins they must themselves conflict with the terrours of death 1 Cor. 15. 55. John 8. 44. Sin in every man brings with it a secret guiltinesse which makes him fear something worse will follow after death 3. It puts an end to all the benefits and comforts of this life Son remember that in thy life time thou receivedst good things It deprives him of friends goods pleasures credit 4. It puts an end to all his hopes Job 11. ult. Their hope shall be as the giving up of the ghost 5. His conscience shall then be awakened this is the worm 6. It brings him to the barre of judgement Heb. 9. 27. He must go to God to give an account in whom he hath no interest 7. All offers of grace shall be at an end 8. It is the inlet to eternity and puts them into an unchangeable condition In the next place I shall resolve some questions about death 1. Question Whether it be lawfull to desire death We have examples of both kindes Paul desired to be dissolved but Hezekiah mourned and prayed exceedingly against it so did David Psal. 102. yet he rashly wished to die for Absolom 1 Sam. 18. 33. The Israelites offended this way Would God we had died in Egypt and would God we had died with our brethren Elisha Job and Jonah were to blame this way O that I had never been born said Job O that I had died so soon as I was born O that I might die out of hand for these are the three parts of his desperate words It is often in the mouths of wicked people would I were dead and I would I were out of the world If they were to die indeed they would be loath enough to it Like the man in the fable who being wearied with his burden of sticks lay down and called for death but when death came indeed to take him and said What shall I doe man thou calledst me I pray thee said he help me up with my burden of sticks To answer this question we must distinguish 1. Of desire there is Desiderium carnale spirituale heroscum a carnall spirituall and heroicall desire If this desire ariseth 1. From diffidence of Gods help and succour 2. From impatience under crosses Or 3. From shunning of those labours and pains which are to be endured for Gods glory and the Churches good it is very sinfull but if it arise from a holy desire to injoy the presence of Christ and to be freed from sin it may be lawfull Secondly We must distinguish of the manner in desiring which is either absolute or conditionate if it be a conditionate one with submission to Gods will as long as the Church hath need of him it may be lawfull Domine si adhuc populo tuo sim necessarius nâ—llum recuso laborem 2. Question Whether a godly man may fear to die Answer He may 1. For some sin that he is not enough humbled for 2. For want of the clear evidence of pardon and assurance of interest in Christ 3. Question Whether may one pray against a sudden and violent death Answer A violent and sudden death chiefly by some immediate hand of God is tedious to mans nature The Apostles themselves in a tempest made bold to waken Christ with some what a reproving speech Master carest thou not that we perish Christ told Peter foretelling a violent death that he should be led to it as to that which he would not meaning
to accept of Christ upon his own terms Hos. 2. 18. 2. If sin have not dominion over us Rom. 6. 12. 3. If the Lord put his laws into our minde and write them in our hearts Heb. 8. 8. * It is an allusion to the two Tables of the Law They were first written by the finger of God and then put into the Ark so God first writes the Law in our hearts and then puts it in our mindes The writing of the Law in the heart signifies 1. Similitudinem a conformity an inward principle and disposition in the heart answerable to the doctrine in the book 2. Permanentiam continuance it is not a flitting but a binding principle Litera scripta manet All the errours almost of these times may be confuted from the doctrine of the covenant Heb. 8. 9 10 11 12. 1. Merit and supererogation of works Satisfaction given to justice must be commensurate to that justice which it must satisfie infinite 2. The Popish and Arminian doctrine of Free-will Can man work in a way of grace so as to determine and make it effectuall before he have grace a principle of working Can a man receive grace offered without a speciall work of grace stirring and exciting him I will write my laws in their hearts the promise then written in the heart is the foundation of all our faith and the precept of all our obedience 3. For in vocation of Saints Christ is the Mediatour of the new Covenant He is touched with our infirmities and yet cloathed with majesty to his Father he gives his merit for us from his Father he gives his Spirit to us 4. That Arminian doctrine of universall grace and redemption that Christ should die intentionally for all Where ever the merit of Christs death goes there goes his Spirit the price and power of his death are equal all have not the Spirit of Christ therefore not his merit The Socinians deny the satisfaction of Christs death justice must have satisfaction Christ they say came into the world to be an example and give us a patern of vertue as the Pelagians say we have Adams sin by imputation They deny all infused habits of grace and would only have moral perswasions The Antinomians also are hence confuted there must needs be a work of grace in a man else the death of Christ will be ineffectuall then some principle of grace must be put into us The old rule may stand still though there be a new principle put into the heart because the holines of God is not varied The Anabaptists the covenant is with the house of Israel and Gods children born in the covenant are of the house of Israel Some say men are miserable two waies by Adams fall 1. As we stand under his covenant and so come short of conformity to the Law which requires perfect personal and perpetuall obedience 2. As we bear his image life and eternall salvation is offered on impossible terms therefore say they in conversion there is required a double change 1. Morall which is the change of a mans covenant 2. Physical the change of a mans image So that as a mans covenant is such is his state if under the first covenant he is in a state of sin of bondage and death if he be under the second covenant he is in a state of grace of liberty and life because he is no longer a son of the bond-woman but of the free-woman A man in Christ is freed from the Law as a covenant in these respects 1. For justification Gal. 2. 21. in respect of condemnation Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 5. 23. against such persons not works there is no law 2. He is freed from the Law in respect of irritation there is a power in it to stir up the lusts of men Ro. 6. 14. For ye are not under the law as a covenant whether we understand it of its condemning or irritating power but under grace 3. In respect of coaction the law causeth him not to do duties or forbear sins out of fear of the curse of it Gal. 5. 18. Ye are not under the Law viz. constraining 1 Tim. 1. 9. A godly man is perfectly freed from the Law as a covenant in respect of justification and condemnation he is freed by degrees from the irritation and coaction of the Law al those that are out of Christ are under the law for justification condemnation irritation and coaction The covenant of grace is the same for substance now to us since Christ was exhibited and to them before he was exhibited but the manner of administration of it is different because it is 1. Now clearer things were declared then in types and shadows heaven was typed out by the land of Canaan we have things plainly manifested 2 Cor. 3. 12. in this respect it is called a better testament or covenant Heb. 7. 22. not in substance but in the manner of revealing and they are said to be better promises Heb. 18. 6. 2. Of greater extent Then in Iudah was God known now to all Nations 3. Abundance of the Spirit is poured out now some few men then had a great deal of grace but * generally now men partake of abundant more grace * both for knowledge and holinesse CHAP. VI 2. Of the Promises CHristians have many and great Promises 2 Cor. 7. 1. 2 Pet. 1. 4. whereby are given to us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} great and precious promises 1. God makes them they are the Promises of a great God Great persons make great promises 2. They are made to Gods people his elect a King will not bestow mean things upon his Favourites Reasons Why God makes great Promises to his people 1. Hereby God sets forth his love to them Tit. 1. 2. 2. That we might have ground for our faith and hope here in this world we are in a state of expectation Heb. 11. 39 40. 3. That hereby he might support them in their many troubles Gen. 15. 1. Heb. 10. 35 36. This is a mercifull administration of the Lord Adam had all his good things in possession he soon lost them by the Promises they are as certain as if we had them already 1 Pet. 1. 3. The Promises are sure and certain God hath confirmed them 1. By the Sacraments 2. By oath the strongest confirmation that may be Heb. 6. 17 18. The faith of Gods people is built upon two pillars his power and faithfulnesse resembled by those two pillars 1 King 7. 21. Boâ—â— in it is strength Jachin he will establish 1. Gods power that is often given as a prop to uphold our faith in his Promises Mat. 22. 21 29. Rom. 4. 20. 11. 23. 2. His faithfulnesse Heb. 10. 23. 1 Pet. 4. 19. When Gods Promises come to be fulfilled to his people they finde twice as much in them as they expected 1
Covenant of grace 3. A mixt Covenant consisting of nature and grace Others make these three Covenants 1. Foedus natura the Covenant of nature made with Adam 2. Foedus gratiae the Covenant of grace made to us in Christ 3. Foedus subserviens a preparing Covenant to make way for the advancement of the Covenant of grace in Christ Others say there were never any but two Covenants made with man one Legall the other Evangelicall of works or grace the first in innocency the other after the fall Foedus operum when it was first made with man was foedus amicitiae God and man were then friends foedus gratiae is foedus reconciliationis inter iâ—imicos 1. The Covenant of works wherein God Covenanteth with man to give him eternall life upon condition of perfect obedience in his own person 2. The Covenant of grace which God maketh with man promising eternall life upon condition of beleeving We reade not in Scripture the Covenant of works and of grace totideâ— syllabis the nearest we come to it is Rom. 3. 27. the law of works opposed to the law of faith which holds out as much as the Covenant of works and the Covenant of grace The Covenant of works was 1. That Covenant wherein God was the authour and the ground of it was Gods free grace it was reciprocall betwixt him and Adam We call not the second Covenant a Covenant of grace because there was no grace in the first Covenant but in opposition to the condition of the first Covenant which was works and because greater grace is manifested in it then the first 2. It was the same Covenant under which the best of the creatures the Angels now stand and injoy their happinesse and Adam should have been happy by observing this Covenant if he had stood Christ was made under this Covenant 3. The promises of this Covenant were very glorious 1. For naturall life in the body there was perfection without defect beauty without deformity labour without wearinesse 2. For spirituall life Adam should not have had terrours in his conscience sorrow fear shame 3. For death he should have been translated without dissolution The Faederati were God and Adam together with all his posterity God made a Covenant with Adam as a publick person which represented all mankinde The reasons of it may be these 1. From the imputation of Adams sin to all mankinde Rom. 5. 12. In whom or for as much as all have sinned they sinned not all in themselves therefore in Adam see vers. 14. In him all died 1 Cor. 15. 47. 2. Those on whom the curse of the Covenant comes they are under the bond and precept of the Covenant all mankinde is directly under the curse of the Covenant Rom. 8. 20. 21. Gal. 3. 13. Adam did consent to it and understood the terms of the Covenant for God dealt with him in a rationall way and expected from him a reasonable service Either he knew the tenour of the Covenant or else he broke it out of ignorance but the first sin could not be a sin of ignorance he knew whatsoever was necessary to know in a way of duty God dealt with Adam not only in a way of sovereignty but in a way of Covenant God did this for divers reasons 1. For the speciall manifestation of his free grace 2. That it might be the greater obligation to Adam to obey God made a promise and he gave his consent 3. To sweeten his authority to man Deut. 6. 24. 4. To encourage man to obedience Heb. 12. 2. 5. That this might be a ground to Adam to exercise His faith in beleeving whatsoever God had revealed or should reveal 2. His love 1 John 4. 19. 3. His hope 6. To leave man inexcusable if he sin that a clear way might be made for Gods justification and mans conviction Objection God is a free Agent how can it stand with his honour and absolute liberty to be bound to the creature Answer In a strict sense 1. God cannot be said to be bound but promittendo sâ— fecit debitorem saith Austins and he is rather bound to himself and his own faithfulnesse then the creature Objection How can it stand with Gods justice to involve Adams posterity in a Covenant which themselves never consented to Answer It is not an injustice among men for parents to conclude their children their acts binde them and their heirs 2. God hath reserved to himself a liberty to visit the sins not only of the first but immediate parents on their children Gen. 9. 22. 1 Thes. 2. 26. The Sodomites children were punisht with their parents 3. Adam was our parent there was the will of the nature which was enough to inwrap them in originall sin the sin of the nature 4. This Covenant was made with Adam and his posterity out of free grace therefore all his posterity was bound by way of thankfulnesse to consent 5. They ought to rejoice in Adams exaltation being so advanced and to agree to the Covenant made with him 6. God made the best choice for them in the first Adam as he did in the second in so doing seeing he made him so perfect The first Covenant consists of three parts Gal. 3. 10 11 12. 1. The precept that continueth not in all things 2. The promise live the man that doth them shall live 3. The curse in case of transgression cursed in every one The precept requires perfect and personall obedience The condition of the Covenant on mans part was 1. Perfect obedience 1. The commandment then did and still doth as it refers to the first Covenant call for perfect obedience Lev. 18. 5. Rom. 10. 5. Gal. 3. 12. Ezek 20. 25. 2. Because there is a curse denounced against the least transgression Gal 3. 10. One sinne and that but in thought broke the Angels Covenant Rom. 5. 17. 3. Gods holinesse is such that he requires from the creature perfect obedience Job 4. 18. Heb. 1. 13. 4. There are two things in the law 1. The principall part of it the precept 2. The accidentall the curse man is bound to the precept jure creatoris to the curse jure judicis 5. He gave us a perfect ability to obey in our creation Ephes. 4. 22 23. Eccles. 7. ult. 6. He requires perfect obedience in Christ Rom. 8. 4. 2. Personall obedience 1. There is a perfect obedience to the law required of every particular man Gal. 3. 10. 2. The curse is denounced against the person the soul that sins shall die 3. This was required of Christ our surety Gal. 4. 4. 4. It was required for the acceptation of our persons and salvation of our souls 5. The righteousnesse of the first Covenant might easily be lost by transgression Dan 9. 23. CHAP. V. Of the Covenant of grace AFter man by his fall had broken the first Covenant God our of his free grace did enter into a better and second Covenant 1. All the persons in