Covenant made with him they say we are predestinated and ordained to (m) Act. 13.39 2 Thes 2.13 beleeve and to (n) Eph. 2.10 Rom. 8.29 doe good works and not for beleeving and doing good workes Q If God covenanted with Christ to give salvation to some and not to all did he not then leave the rest in a state of impossibility to be saved and in a state of certainty to be damned A. I. God is not accountable to man for his actions and this is sufficient that the will of God is the (o) Rom. 9.15 18.22 supream reason of all his actions and it should satisfie us that God doth what he will and wills himselfe and his owne glory chiefly so that if mans misery tends to Gods glory it is mans duty to be silent and subject thereunto 2. Though God by this Covenant doth entaile and assure salvation upon and unto the seed of Christ yet it doth not necessarily follow that the rest are left unavoidably in a state of damnation It is true that Gods preordination presignation and promise before time declared Gods speciall favour to such as he chose and his preterition and passing by the rest shewed a lesse regard of them and dis-ingagement of God to them Obj. But the absolute electing of some doth argue the absolute reprobating of others A. God in the act of election In no moment of nature did the purpose of condemnation goe before the foresight of sin saith Dr. Twisse in the act of preterition looked upon men as fallen and not as innocent and unfallen and thereby his grace doth more eminently appear in the one and his justice is more apparently justifiable as toward men in the other Obj. But is not election the cause of salvation and reprobation the cause of damnation A. Election and Reprobation are not in any sense the causes of salvation and damnation but Christ is the proper and meritorious cause of salvation and sin the proper and meritorious cause of damnation Election and reprobation they are but precedent and precurrent acts or decrees and the causes of salvation and Damnation they come in between the decrees and the execution thereof Obj. But the Decree of reprobation puts a necessity upon men to sinne for if God hath decreed the punishment he hath decreed the cause also A. The decree puts no more necessity upon men to sinne then the secret intent and purpose of a King to put his just Law in execution makes a malefactor guilty and to suffer according to that law further who dares reply against God if he would have it so Ro. 9.20 Obj. But if a King makes a law so strict that his Subjects cannot keepe it and then punishes his Subjects for breaking it is not that King more guilty then his Subject A. But the case is not so for God when he gave the Law at first to man viz Adam he did not give him such a Law that he could not keep Q. How doth it appeare that Adam could have observed and kept that Law which God gave him in his innocent state A. I. Because the Scripture testifies of him that he was made (a) Ecl. 7.29 upright and in (b) Gen. 5 1 Gods owne likenesse viz. in knowledge holinesse and power and therefore sure he was fit and able to keep it 2. The commandement that God gave Adam to obey it was no hard commandement to be observed by such a spirituall man Ob. But Adam was no other then a meer earthly and naturall man 1 Cor. 15.47 for had he been spirituall he could not have fallen from that state A. It is true that Adams body was of the earth yet Adams soule was immediately from heaven and therefore spirituall And why might not Adam though spirituall as well as the Angels seeing they were alike without promise of upholding them and no union of spirit between them and God or Christ and but mutually good fall from that state Q. What death did Adams transgression and disobedience deserve and bring upon himselfe and his posterity A. All that the Scripture cals (a) Ro. 5.14 1 Cor. 15.21 death which is either naturall (b) Lu. 1.79 spirituall or (c) Rom. 5.2 Eph. 2.1 Iam. 1.15 Ro. 5.15.18 eternall Q. How doth it appeare that Adams sin brought eternall death A. 1. From the words of the Apostle Rom. 5.16.18 Judgement was by one to condemnation and judgement came upon all men to condemnation Now condemnation must bee understood here as in other places of Scripture for (d) Ioh. 5.24 Rom. 8.1 eternall condemnation also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in those (e) Ro. 5.16.18 two texts is alwayes in Scripture for eternall condemnation and differs from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement lastly here is judgement and condemnation together which imports both a temporall and eternall judgement 2. That condemnation which is put in opposition to eternall life must needs be eternall condemnation but this condemnation is such Rom. 5.21 Rom. 5.21 for the Apostle saith That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life 3. It must be eternall death else how and when came mankinde to be guilty of eternall death do the weake and wicked posterity of Adam by sinning now when by reason of their corrupt natures they hardly can doe otherwise deserve and come under eternall death and should Adams sinne which was against knowledge and a cleare Law have no other punishment but a naturall and temporall death Further how can death viz. eternall death Rom. 6.23 be the wages of one sinne and not of another Rom. 6.23 Ob. If Adam had not sinned hee was to enjoy but outward and temporall mercies therefore having sinned his sin could bring him under no other but temporall and outward judgements A. Adam being the (f) Lu 3.38 Son of God and after his owne likenesse doubtlesse did enjoy and was to enjoy had he not sinned the savour and love of God and communion with him which were more then meere temporall and outward mercies On the contrary the losse of these which are (g) Eph. 5.6 Mat. 25.41 two of the greatest and soarest judgements that the damned suffer for ever must needs be more then temporall and outward judgements Q Did Adam by his sinne and disobedience breake the Covenant that was made with Christ before A. No for that Covenant was not given unto Adam before his fall therefore he could not breake that which was not given him to observe Q. Was that Covenant which was made with Jesus Christ before time afterwards made with men A. Yes see Esa 55.3 Jer. 31.31 and 33.20 Eze. 16.8 20.37 Heb. 8.10 Q. Who made that Covenant with men A. God the (h) Hos 2.18 Father (i) Eze. 16.8 Jesus Christ and the (k) Heb. 10.15 16. Spirit Q. When and with whom was that Covenant before made with
Cor. 4.4 Devill blinded their mindes that they could not understand and beleeve 2. The Jewes did overlooke Christs state of humiliation and looked for him to come in power and great glory to deliver (e) Luk. 24.21 them out of the hands of their outward enemies which doubtlesse will bee the manner of his next comming for their conversion and restauration spoken of Mark 13.26 27. Matth. 24.30 compared with Zach. 13.10 and Rev. 1.7 Ob. But did not the Jewes know him to be the Christ and did they sinne ignorantly or knowingly and maliciously A. Without question many or most of them sinned ignorantly as (f) Tim. 1.13 Paul who was one of them said because I sinned ignorantly I obtained mercy and as the Apostle (g) 1 Cor. 2.8 else where saith If they had known him they would not have crucified the Lord of glory yet it is likely that some of the Priests and Pharisees sinned (h) Joh. 9.41 knowingly (i) Mat. 12.31 wilfully and (k) Mat. 28.11 12 13 14 15. maliciously Q. How did Christ fulfill the Morall Law or ten Commandements by his death A. He did (l) So the word fulfil is taken Ps 145.19 Ro. 13.14 satisfie and performe for men what the Law could require and exact from them and so became the (m) Ro. 10.3 end of the Law for righteousnesse or Justification to every one that beleeveth and so (n) Gal. 3.13 redeemed and freed them from the curse of the Law by being made a curse for them this I have hinted before and I handle more at large afterwards in this Treatise But I come to the second end of Christs death Remember the first was to fulfill the Scriptures Secondly The second end or reason of Christs death was to (o) Heb. 9 16. 1 Joh. 3.5 take away sinnes for as under the Law sinnes were not so much as (p) Lev. ch 4 with Heb. 9.22 typically and seemingly pardoned without shedding of the blood of those beasts and sacrifices that did signifie Christ so it was (q) Heb. 10.4 impossible that mens sinnes should be done away really and actually without the shedding of Christs owne precious (r) Heb. 13.12 blood and the offering up of his pure and perfect (s) Heb. 10.5 6 8 10 11 12 and 7.27 9.14 body Q What doe you meane by the blood of Christ A. I meane not onely nor chiefly that naturall and materiall blood which came out of Christs body when it was (t) Jch. 20.25 nailed to the Crosse or when it was (u) Joh. 19 34. pierced by the Souldiers but by Christs blood is meant his (w) Ro. 3.25 and 5 9. Mat. 27.24 death and whole sufferings Q Why then is it called the blood of Christ and not the death and sufferings of Christ A. 1. Because that the blood is the (x) Gen. 9.4 life or the (y) Lev. 17.14 life is in the blood and when the blood is shed and lost the life is gone Even so here Christs blood being as it were the fountaine of his naturall life and the pouring out of his blood being a speciall part of his sufferings Synecdoche it is put here by a figure for his whole sufferings 2. The bloud of Christ is so often mentioned by the Apostles for the whole sufferings of Christ because that most of those Epistles where there is mention made of Christs bloud as the Epistle to the Hebrewes Peters and Johns first Epistles they were written to the Jewes who were acquainted with the shedding offering and sprinkling of the bloud of the Sacrifices under the Law and it is an usuall thing with the Apostles to retaine many (z) As Sanctuary Tabernacle Altar Sacrifice Heb. 8.2 13.10.15 Old Testament-words in their writings which are to bee spiritually and not literally understood But the death of Christ and the sufferings of Christ are also frequently mentioned in the Scriptures as well as his bloud and in the same sense Q. What sins and whose sins did Christ take away by his death A. All the sins of all those whether Jewes or Gentiles that (a) Ro. 3.25 Heb. 2.15 did believe (b) Act. 13.39 doe believe or (c) Ro. 11.23 shall believe in him Q. But did not Jesus Christ take away the sins of all as well the sins of those that doe not believe d Ro. 8.33 as the sins of those that do believe A. Though I would be cautious and tender in limitting restraining or stinting the death of Christ and the efficacy of his merits or in censuring such as hold and teach universall Redemption if they doe it out of a desire and conscience to exalt Christ in the riches of his grace yet to me it appeares that Christ hath not taken away the sins of those that believe not but dye in unbeliefe and that by these Reasons Reas 1. If Christ hath taken away their sins then nothing can be laid to their charge for what can be laid to the charge of any but sin So that take away the sin and you acquit the sinner Ob. Christ hath taken away the sin of Adam from all so that his sin is not laid to the charge of any to their condemnation A. 1. If that were so then all children that dye before they act and commit sin must needs be saved Also that denies and destroyes Election But 2. If that were granted yet it would not availe you for you must hold that Christ hath taken away all the actuall sinnes of all men and not onely that virtuall sin of Adam else your Objection hath no force in it Ob. Christ hath taken away the sins of all men which they have committed against the first Covenant and those sins are no more imputed unto them neither are they damned for those sins but for their unbeliefe onely Sometimes you say that children did not sin at all in Adam and so were never guilty of that sin then you acknowledge that they were guilty A plaine contradiction but that Christ took away that guilty from all now you say that Christ tooke away all sins but unbeleif and that men are damned onely for that sin A. 1. The Scripture doth no where say that Christ tooke away some of a mans sins and not all or all his sinnes save unbeliefe or that God pardons some of a mans sins and not all No the Scripture speaks (e) Tit. 2 14. Jer 33 8 Mic 7.29 contrary 2. Men are not damned for Vnbeleefe onely but for (f) Mat 25 41 uncharitablenesse (g) Ro 1.32 coverousnesse malice hardnesse of heart c. And God saith he will give to every man (h) Ec. 12.14 2 Cor 5.10 according to his works and if unbeliefe be the only cause of condemnation then consequently all the Heathens which have not the Gospell are saved For unbeliefe is a sin against the Gospell for neither the law nor the creatures Sun Moon Starres
c. doe teach faith in Christ as in a Mediatour Nay if unbelief doth damn men as indeed it doth but not only then it is a wonder that Christ would not take away that sin with the rest but suffer so many millions to perish for not dying for the sin or for want of giving them the grace of faith Obj. You say the Scripture doth not mention the taking away of some sins and not all doth not the Apostle say that Christ by meanes of death made redemption for the sinnes that were against the first Testament Heb. 9.15 A. The text is not sins against the first Testament but under the first Testament and the meaning of that Scripture seemes to be this that it was Christ that did make satisfaction for the sinnes of those that lived under the Law or first Testament as well as for the sins of those that lived since which the Apostle (i) Ro. 3.25 elsewhere calls sins past or if otherwise you understand this Scripture thus that Christ by his death did make satisfaction for the sins of those that did believe which they committed whilst they were under the Law or first Testament but in that text he doth not say the sins of all those that were under the first Testament Obj. But Christ saith all sinne shall be forgiven unto the sonnes of men and blasphemies mat 12.31 wherewith soever they shall blaspheme but he that blasphemeth against the Holy Ghost shall never have forgivenesse so that here is no sin unpardoned but unbeleefe A. 1. The meaning is not that al sins committed against the father and against the Son are forgiven unto men and shal not be imputed unto them but that those sins are pardonable but they that blaspheme against the holy ghost especially against knowledge Heb. 10.29 and thereby doe despite unto the spirit of grace these cannot be pardoned 1 Ioh. 5.16.17 for they sin as the Apostle speaks the sin unto death 2. Blasphemy is not unbelife though not without unbeliefe for the word signifies (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so translated Eph. 4.31 evil speaking and the Jewes blasphemed against the holy Ghost by saying that Christ cast out devils by Beelzebub when he cast them out by the spirit of God and upon this occasion Christ did (n) Mat 12.24 31. speake these words Obj. If that were the meaning then Paul could not have been saved for be blasphemed A. Though Paul blasphemed yet it was not against the holy Ghost but against the (o) Act 26.9 name of Jesus and this also hee did (p) Tim. 1.13 ignorantly Obj. But sure unbeliefe is the onely cause of damnation for Christ saith this is the condemnation Joh. 3.19 A. It is not denied but that unbeliefe is a cause of damnation yea sure a maine cause but it is not the only cause and that place you cite doth not speake at all of unbeliefe but of loving darknesse and sure ignorance is no lesse (q) 2 The 1.8 sin neither will have lesse punishment then unbeliefe for did men (r) ps 9 10. know Christ they would believe in him So much for the first Reason 2 Reason If that were true that Christ did take away the sins of all those that dye in unbeliefe then sure it will be great injustice in God to punish men for the same sins that he had punished his son for before to imprison the surety and to exact the utmost of him and then to imprison the debtour for the same debt and to keep him in perpetuall durance and torment for the same debt is a thing unheard of among just men God under the Law did require but an eye for an eye and a tooth for a tooth Ex 21.24 And sure under the Gospell he will not be more rigid as to require the life of his son and the life of a sinner for the same disobedience No no God saith that Christ shal (s) Is 53.11 see of the travell of his soul and be satisfied sure it would not satisfie Christ to dye for millions and to injoy scarce thousands or to purchase all and to enjoy but the least part Obj. Though their sins were laid on Christ and he punished for them yet they are not pardoned unlesse men beleeve A. Sure Christ would not undergoe punishment for men and suffer them to be damned for ever for want of giving them faith to beleeve it For a man that will undergoe hanging to save another from hanging will not deny if the poor prisoner be in the Goale and cannot come out vide contra Heb 9.12 10.14 to goe in and helpe him out This is to make Christs redemption but a partiall and not a perfect redemption Againe if Christ damnes men onely for not believing then he damns them either for what they cannot do or for what they can doe if you say they cannot believe then you reflect on Christ for damning them for what they cannot do if you say they can believe of themselves then you make Christ a lyar who (a) Joh 15.5 saith without him they can doe nothing Obj. But Christ offers faith to all Ans Suppose hee did so yet that is not enough for he must not onely offer faith but give faith therefore saith the Apostle when he speakes of faith and (b) Eph 2 8. Phil 1 29. that not of your selves but it is the gift of God here faith is excluded from saving as it is mans act as well as works 3 Reason If Christ hath taken away the sinnes of all then he hath reconciled all to God for nothing but sin hindred reconciliation and the Scripture saith that the (c) 2 Cor. 5.19 Ro. 11.15 world which word is not there to be taken generally for every one in the world was reconciled to God by the death of his sonne as well as their sins taken away by his death Obj. Yes Christ hath reconciled all but what then A. Then all shall be saved for the Apostle (d) Ro. 5.10 saith If when we were enemies we were reconciled to God by the death of his son how much more shall we be saved by his life (e) Col 1 20 21. In another place he saith And you that were sometimes alienated and enemies in your mindes by wicked workes yet now hath he reconciled in the body of his flesh through death but what to do Mark to present you holy and unblamcable and unreproveable in his sight Obj. Oh but the Apostle speakes in these places of beleevers but in the other of the world A. That Epistle to the Corinthians was written to beleevers as well as the other two and the emphasis and strength of the thing doth not lye in the word WORLD though afterwards I cleare that word also but in the word reconciled Consider therefore whether there be more persons reconciled then saved and whether salvation bee not as large and as sure as reconciliation for certainly
as the first and second verses declare or all that are ransomed are ransomed by Christ as it is said All may prophesis one by one here the word all is not meant of every member in the Church 1 cor 14.31 but of all those that have the spirit of prophesie in like manner here Christ was made a ransome for all that is for all those for whom Christ intended to give his life Obj. But as in Adam all dye so in Christ shall all be made alive 1 Cor. 15.22 A. That is all shall be raised from the dead at the generall resurrection as the 21 ver plainly shewes 1 cor 15.22 opened for as by man came death so by man also came the resurrection of the dead and the maine scope of the Chapter is concerning the generall resurrection and not concerning Christs death further note that this Scripture is very impertinently urged for universall redemption for it tends to universall salvation rather then universall redemption Obj. But the Apostle saith Christ tasted death for every man Heb. 2.9 A The true meaning of that Scripture seemes to be this that Christ by the grace of God or power and goodnesse of God up holding him tasted death above any other man that is his sufferings were greater then any other mans sufferings and so the Greek may be (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for any as wel as for all Act 10.14 Ro. 3.20 1 Cor 1.29 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies above as well as for 1 Cor 4.6 Luk 16.11 and that with a genitive case 1 Cor 15 29. as it is in this text translated either above any man or (b) 2 cor 11.23 Gal. 1.14 more then any man and our Saviours words to John and James import so much for saith he can you drinke of the cup that I drinke of or be baptized with the baptisme that I am baptized with Importing that it was impossible for them or any others to bear such sufferings as hee was to beare 2. Every man is to be taken here as in other Scriptures either for many or for those that are intended as I said before in the text for instance (c) Cant. 3.8 Every man had his sword on his thigh (d) mic 4.4 Every man shall sit under his Vine Then (e) 1 Cor. 4.5 every man shall have praise of God Every man in the world had not a sword to weare nor a Vine to fit under neither shall every man have praise of God These with (f) See Ez. 33.10 Zac 3.10 Ioh 1.9 Rom. 3.4 1 Cor. 7.2.20 24. many moresuch Scriptures declare that every man is not taken for every one in the world indefinitely particularly 3. Let it be granted that Christ tasted death for every man and that all men have some benefit by the death of Christ as I believe they have their naturall lives the enjoyment of the creatures and the like which they could not have had without Christ Adam having lost all by his sin yet it doth not follow that if Christ tasted death for every man that therefore hee suffered the wrath of God for every man and the punishment due to all for their sinnes Christ might tast death for all in generall but drinke the cup of sufferings to the bottome only for his chosen seed in particular as it is said (g) mat 27.34 he tasted the vineger mingled with gall but bee would not drinke of it and may there not some mystery be held out thereby So some (h) Heb. 6.5 are said to taste of the heavenly gift and yet such were without Christ But Fourthly and lastly there is enough in the Chapter it self to clear the text and to shew both the end and extent of Christs death viz. to make reconciliation for and to sanctifie and save those whom he cals his brethren and children ver 11 12 13. Obj. You said before that Christ gave himselfe for his sheep and for his friends true But not only for them for be said that bee would give his flesh for the life of the world Joh. 6.51 A. 1. By world in that text cannot be meant all the world those that are damned as well as those that are saved for then either all the world should be saved or else Christ missed and failed to obtaine the end of his death for he said he would give his flesh for the life of the world it is not probable that Christ did intend to give it for the world and yet that the world should never have it or partake of it as one of the Universalifts saith his words are these Tho. More in his book Christ redeemed the world of mankinde satisfied Gods justice obtained a way of salvation for every man but never intended that the outward act should put every man in possession of pardon or state of Justification or Salvation This is very strange that Christ should doe that for men which he did never intend they should be the better for will a man pay anothers debt for him and yet never intend that it should be imputed to the debtor sure the debtor is no way ingaged to such a pay master 2. By the world in that text and in severall other places is meant either the Gentiles in distinction and opposition to the Jewes as clearly appeares if you compare Matth. 28.19 with Mark 16.15 In Matthew it is Goe and preach the Gospell to all Nations But in Marke it is Goe ye into all the world so Rom. 11.15 For if the casting away of them be the reconciling of the world the Apostle meanes by the word them the Jewes and by the word world the Gentiles as is most plaine in the 11. and 12. verses Through their fall saith he salvation is come to the Gentiles againe if the fall of them be the riches of the world and the diminishing of them the riches of the Gentiles so that there is nothing clearer then that by the world he meanes the Gentiles in distinction and opposition to the Jewes Also this is to bee observed that the Jewes under the Law were the (i) Ex. 12.19 Deut 23.2 onely Church and the Gentiles or other Nations were counted the world or (k) Lev. 26.33 Psal 79.1 Heathens even as now in the dayes of the Gospel beleevers are accounted the (l) Act. 2.47 1 Cor. 14.23 Church and unbeleevers the (m) Ioh. 14 17.22 and 17.9 1 Cor. 11.10.12 world 3. By the world may be meant the Elect and chosen of God among the Jewes and Gentiles both those that are actuall and reall beleevers or those whom God doth intend to bring to beleeve and these are called the world partly because by nature they do partake of the corruptions of the world and partly because they are taken out of Jewes and Gentiles but especially because they are the better part of the world as the Apostles are called the (n) Mat. 5.14 light of the
fidelity p. 71. Not to question the truth of Promises 72. May think they beleeve not when they doe ibid. To beware of unbeleeving words p. 73. Satan makes advantage of such ibid. Doubting a sin p. 74. Beleevers at peace with God 82. May for a time want peace 83. God sanctifies their troubles 85. Their sins taken away by Christ 109. Vnbelief damns men but not only 111.114 is a sin against the Gospel 111. Beleevers threatned 172. Chastised 173. The kinds of their chastisements p. 173. 174. To chastise them consists with Gods Love p. 174. The end of their chastisements p. 175. 176. The Law usefull to Beleevers p. 217. 218. c. Beleevers have an excusation as well as an accusation p. 231. The desire of Beleevers is the fulfilling of Promises p. 257. Blasphemy what the word signifies 113. Paul blasphemed yet saved 114. C CHildren of God vid. Believers Christ the way to Salvation p. 4. Gods Covenant with Christ 5. Christ called David and why p. 7. Christ fitted for the work of Mediation 10. Gods gratification of him for that work ibid. Christ the Head of the Church 12. He lets out of his grace ibid. Christ destroyd the Devil 21. Christ the Author and Administer of the Covenant 22 23 24. What Christ did as Mediatour 25. Christ the Author and Mediatour of the Covenant 26. Joynt party with believers in the Covenant 27. Takes the whole matter on himselfe as principal 29. Al laid upon Christs score ibid. Christ a sufficient Redeemer 30. The Sum of the Covenant 31. Every good thing in Christ 65. Christ called a Covenant 79. The end of Christs death 99. Fulfill'd the Ceremoniall Law ibid. Made good the Prophesies of Himself 104. The Jewes saw them not fulfil'd in Christ and why 104 105. Christ fulfilled the morall Law how 106 What meant by the bloud of Christ 107. The sufferings of Christ calld the blood of Christ ib. and why 101 Christs death takes away all the sins of all beleevers 109.111 Not of those that beleeve not Ib. Not Adams sin from all 110. Christ a reconciliation 117. But not for all 119 c. Christs sufferings greater then any others 128. Died for the ungodly 144. Ceremonies not to be retain'd 100 Why left in the Bible ibid. The Apostles us'd but few p. 101. Did both teach and write against them ibid. That place cleered Acts 15.29 p. 102 103. Circumcision a Seale of the Covenant of Grace 4 44 45. A Seale of Spirituals as well as Temporals 46. The end of Circumcision 48. Did bind to keep the Law ib None thereby justified ibid. It remained during the Legall Administration 50. Was a Figure of Christ. p 51 Commandements are easie to them are spirituall p. 170. Covenant God made with man of two sorts 1. The Covenant of grace first in being p. 2. The ten Commandements a Covenant of works ibid. What God made with Adam was of the nature of such a Covenant ib. The Covenant of Salvation made with Christ p. 4 When made p. 5. Where called a Covenant p. 6. Of what nature p. 9. The parties concerned in the Covenant ibid. What Christ covenanted to doe p 11. The consequents of that Covenant ib. Gods end in making a Covenant 12 The Covenant with Christ not broken by Adam 20. The same Covenant made with Christ made with men ibid. Who made it and when 21 The Sum of the Covenant ib. Christ considered with the Covenant p. 22 Christ the Author of the Covenant idid And Mediator of the Covenant 26. Christ the Substance of the Covenant 31. The Covenant the same before and under the Law ib. The Covenant with Noah twofold 32. The Covenant with Abraham but one 35. The word Covenant how to be understood p. 36. Abraham how considered in the Covenant 37. How confirm'd to him p. 42. What manner of Covenant made with him 52. Was free ibid. Why called a free Covenant ib. 53 54 55. Without any condition 56 Nothing in men brought God into Covenant 58 God both offers and works in men to accept it ibid. But not excluding men from doing 59. The Covenant founded upon Christs merits 61. Wherein the freedome of the Covenant appeares 62 63. A full and compleat Covenant 64. Every good thing in the Covenant p. 65. An ordered Covenant ibid. And in what respect ibid. 66 A sure Covenant p. 66 67. 77 God visits for breach of Covenant 77 78. How God in Zech. is said to breake Covenant p. 79. How man in Isa is said to doe so ibid. The Iewes considered two wayes in the Covenant p. 80. How carnall believers are said to be in Covenant p. 81. The Covenant a peaceable Covenant 82. A Holy Covenant 85. Why so called ibid. 86 Men are unholy at first taking into covenant p. 86. An everlasting Covenant p. 87. God mindfull of his Covenant 88.90 To them that transgressed his Covenant ibid. Regards not carnal Covenanters 89. The Covenant a Believers Fort 90. The Covenant the same under the Old and New Testament 91 92. How called two 92 93. How a new Covenant 94 95 96 97. The new Covenant and new Testament the same 97 98. The Covenant made upon the accompt of Christ 167. The difference betwixt the Covenant of Grace and the Covenant of Works 168 c. These two Covenants were and are in force 207. Creatures God doth not hate them as such 134. D DEcrec of God puts no man upon sin p. 16. Doubting a sin 74. Duties Men not saved by them 157 158. To be done in a strict and spirituall manner 167. How the Gospel requires duties 168 169 170. Are easie to Believers 171. E ELection not the cause of salvation p. 15. The Elect called the World 131 c. God loves them 133 134. Were so before the foundation of the World 147. They deserved the curse 148. But proceeding against them stopped Ibid. Their sin put upon Christ Ibid. Are the Children of wrath 149. Yet the Children of God Ibid. They are the Children of God before they beleeve 150. They are such by foreknowledge though not by outward profession 151. Men are said to be the Children of God severall wayes Ibid. None can know that they are so till they are converted 152. But God doth Ibid. Exactor God is no Exactor 115. F FAith the gift of God p. 50. 59. Necessary to Salvation 57. Faith not before the Covenant 60. Great Faith may be where there is feare 72 Vnbeleif a sin 74. True Faith can never be lost 76. Christ gives Faith 116. Not offers it only 117. Vnbeleife Christs and the Soules great enemy 145. Free-grace Nothing but Free-grace in mens Salvation 154. The preaching of it gives no liberty to sin 177 178 179. Destroyes not the Law 181. G GOD not seen in himselfe p. 22. Spake diversly to our Fathers 34. God is said to sweare 42. Gods form in swearing 43. Cannot be partiall 166 Gospel Preaching the Gospel wherein it consists 142 143
144. Tendered to all 159. All receive it not Ibid. The Gospel very strictly requires duties 167. And how 168 169 170. Threatnings under the Gospel 171. Gives no liberty to sin 176. The Priviledges of the Gospel above the Law 245 246. The Gospel to be preacht before the Law and how it appeares 246 247. Objections to the contrary answered from 248 to 254. Grace God gives it and acts it 60. True Grace abides for ever 76. God gives it as he pleaseth 166. H HEathens inexcuseable by the light of nature 165. I IEwes Gods People 41. In what sense called holy 42. Considered in the Covenant under a double notion 80. How said to be cast out of Covenant 81. Their eyes were blinded 104. They finned ignorantly many knowingly some 105 106. K KNowledge legall Knowledge not enough to save men 219. L LAw The Law delivered to Moses was a Covenant of works p. 2. And part of the Covenant of grace 50. The difference between the Law and Gospel 168. c. The word Law in what sence taken 182 183. Three Lawes given to men 184. The natural Law wherein it consisted ibid. The Law written in Adams heart how it appeares 185. Lawes given to many before Moses ibid. Called possitive Lawes 186. Adam had the substance of the ten Commandements ibid. Why God gave a Law ib. The parts of the Law ib. Why the Morall Law was given 187 188. The Law discovers sin 189. But not all ibid. How that appeares ibid. The Law agravates sin 190. Restrains sin ib. 191. Is a Schoole master 191. In giving instruction 192. And correction 193. How the Law corrects ib. To whom t is a Schoole-master 194. It concernes Gentiles as well as Jewes 195 196. It keeps men under and shuts up men in sin 196 197. The Law advances Christ 198. And how 199. Is a standing Covenant and Testament to the worlds end ibid. Law what manner of Covenant 200. And the various opinions of men concerning it 200 201. The Law considered two wayes 202. The Law to some a pure Covenant of works ibid. Is not against the Promises 204. The Law a Covenant of workes 205. And how from 206. to 211. The Law where and in what sence called a Testament 211 212. The Gospel the best Testament 212. The Morall Law in force since Christ 213 214 215 216. Beleevers are free from the Law in what sence 217. The Law of what use to Beleevers 218 219 220. Hath not the force of a Covenant of works upon them 221. The Law a curb to the flesh 222. Beleevers are to look upon the Law and how from 223 to 228. Beleevers how they keep the Law 228 229. None keep the Law 229. Beleevers dead to the Law how 229 230 231 332 233. The Law hath no commanding power over a Beleever 233. Though it be so yet it gives no scope to sin 234 235. Mosaicall administration of the Law wherein it consisted 236 237. I hat administration a yoake 238. And now nulled 239 240. The differences between Law and Gospel from 240 to 245. Gods different ends in giving the Law and Gospel 240 241. None saved by the Law 242. The Doctrine of the Law conveyes not the Spirit 244. The Gospel to be preach't before the Law see Gospel When and to whom the Law is to be preached from 254 to 256. M MEdiatour what it signifies p. 25. What Christ did in that Office ibid. Christ the true Mediatour 26. Moses a typicall Mediatour ibid P PEace those in covenant at peace with God pag. 82. May for a time want peace p. 83. Preaching see Gospel Promises lead to Christ p. 31. The Promises made to Abraham of what sort p. 38. And what for matter p. 39. Very sure p. 82 Are of a sanctifying nature p. 87. The fulfilling of them the desire of Beleevers p. 257. Promises what meant by them p. 257. And how taken in Scripture p. 258. Six things to be observed concerning Promises p. 258. Rules to understand the Promises from p. 259 to 268. The Promises belong to Jesus Christ or to men Ibid. The Promises that belong to Jesus Christ p. 269 270. The Promises to men p. 271. And those Jewes or Gentiles Ibid. The Promises made to the Jewes when a Church from p. 271 to 276. The Promises peculiar to them at their next call from p. 276 to 280. The Promises that belong to the Gentiles p. 280 281. The Lord why he makes and performs Promises p. 281 282. How they are to be applyed p. 283. Considerations and Qualifications for the right applying of Promises from p. 283 to 296. The Promises how divided p. 296. How to find the Promises according to occasion p. 296 297 298. R REconciliation Christ hath reconciled some pag. 117. And saved all reconciled p. 117 118. The Word reconciled figuratively taken p. 119. Redeemer Christ sufficient to redeem all 30. grounds against universall Redemption from p. 109 to 121. Objections answered p. 124. c. Reprobation not the cause of damnation p. 15. S SAints vid. Beleivers Salvation of man agreed on before Adam sinned p. 4. No Salvation but by the Covenant of grace p. 152. Not by the Covenant of workes p. 153. Nothing but Grace in Salvation p. 154 155. Instrumentall means there may be p. 156 157. Men not saved by obeying p. 157. Christ willing to save all p. 163. Sanctification reall and seeming p. 136 173. Sin brought death p. 3. A great Sinner in great esteeme with Christ p. 68. Deerest to Christ p. 68 69. 70. All Sins taken away by Christ p. 111. As well under the Law as under the Gospel p. 112. Sin against the Holy Ghost unpardonable p. 113. Christ hath not taken away the sins of all from p. 109 to 121. Sin once pardoned is never remembred p. 136. Purging of Sinne of that phrase and how taken p. 136. Fearfull Sinners invited to Christ p. 161. Sin against the law of nature enough to damn men p. 165. God chastiseth his Children for sin p. 173 Sinners should not object against themselves p. 145. But catch at pardon p. 146. T TAlents God gives to every one some p. 164. May damn for not improvement p. 165. Toleration A generall toleration not to be granted p. 179 180. W VVIll Men have no will to come to Christ p. 160. Christ makes willing p. 161 162. Gives not this Will to all p. 162. But according to his good pleasure p. 163 164. World how taken in Scripture p. 128. to 136. The Elect called the World p. 131 to 134. Words many Words used by the godly which are not in Scripture p. 6 Works Gods workes knowne to himselfe from eternity p. 8. Man unable to doe any good worke p. 13. His work an after worke p. 71. 75. Not justified by works p. 158 206. None saved by their own doings p. 242 243. A Table of such places of Scripture as are in this Tract illustrated or explained Gen. 3.15 Pag. 21. Psal 89. v. 25.27
in which he freely and absolutely conveyes all his estate riches benefits blessings and merits to be divided distributed and disposed among his poore friends the children of men that beleeve in him And that this Testament might bee of force Christ the Testator dyes otherwise the Testament (z) Heb. 8.16 17. could not bee of force and the holy Spirit is (a) Joh. 16.13.14 appointed by Christ as Executor to see this his will performed Q. Was there no necessity for Christ to dye save onely to confirme the Covenant A. Yes there were many other ends and reasons of Christ his death Q. What are they A. First To (b) Lu. 24.44 fulfill the Scriptures viz. the Ceremonies (c) Mat 26.56 Prophesies and (d) Mat. 5.17 Commandements or morall Law and that this was a maine end of Christs death it clearly appeares by our Saviours (e) Mat 26.54 owne words when Peter would have defended him with the sword but how then saith Christ to him shall the Scriptures be fullfilled (f) Lu. 24.44 Ioh. 19.36 again all things saith he must be fullfilled that are written in the Law of Moses in the Prophets and in the Psalmes concerning me Q. How did Christ by his death fullfill the Ceremoniall Law A. The Ceremonial Law which confisted in types and shadowes as in slaying and offering of sacrifices in shedding of blood when Christ who was the (g) Ich. 1.7 truth here is put in opposition to ceremonies truth and substance of them suffered they were expired finished executed in which sense the word fulfilled is (h) Act. 13.25 Rev. 15.8 taken yea the whole bulke and body of that law with all that belonged thereunto was as I have hinted before so absolutly and perfectly (i) Eph. 2.15 the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies destroyed taken away and (k) Col. 2.14 nailed to Christs crosse that those Ceremonies were afterwards to bee looked upon in respect of observance as if they never had been at all and no more to be (l) Col. 2.20.21 22. by ordinances is meant the ceremonies Heb. 9.1.20 used then if they had never beene commanded by God Obj. If they were so done away by the death of Christ why had they not beene put out of the Bible A. They are not left in the bible that men may retaine and use those Ceremonies now in Gospel dayes as Prelaticall and Demi-Jewish-Priests did and stil do maintaine viz. a materiall Temple or Church therefore Temple or Church-worship Altars therefore offerings and sacrifices Piests therefore Tythes and Oblation but they are left that Jewes and Gentiles may compare the Type with the Antitype that they might beleeve Likewise to shew the great difference between the administration of the Law which the Jewes were under and the administration of the Gospell which the Gentiles are now under and that wee Gentiles may praise God for our freedome from such Obj. If they were done away by the death of Christ why then did the Apostles after his death use any of them A. 1. The Apostles did use but very few of them and that very seldome and but for a short time neither then to allow of them or confirme them but partly because that the Jewith people were not as yet (n) Ac 13.45 46 47. rejected nor unchurched and partly because of their (o) 1 cor 9.20 21 22. weaknesse hoping thereby to win them But wee do not find that the Apostles did ever do this among the Gentiles as I remember but once that (p) ga 2.12.13 Peter did conforme out of feare and dissimulation and then Paul reproves him (q) v. 11. 14. publickly and that justly too for it 2. The Apostles did both (r) Act 15.6 7 10 12 19 20. joyntly and (s) Ac 17 24 7.48 severally (t) Ac 21.21 teach and (u) Ac 21.25 write against the observation of those Ceremonies making the (w) 2 cor 11 14. with Gal 6 12. Phil 3.2 teachers thereof false and the (x) Gal 5 2. 4 9 11. observers thereof faith lesse Obj. Nay the Apostles were so farre from taking away all the Ceremonies that at a publicke Assembly they rather establish some of them Act 15.29 as blood and things strangled and things offered to Idols they do prohibite to be eaten which things were Ceremoniall and prohibited in that Law A. 1. You are to understand that the Church of Antioch and some other Churches to whom the Apostles wrote and sent their decrees consisted both of Jewes and Gentiles and so were guilty of giving offence each to other as some by Fornication others by eating things offered to Idols things strangled and blood The Apostles for the reconciling of them each to other and likewise to subdue sinne amongst them joyn eating of things offered to Idols things strangled and blood being now but things indifferent with Fornication which was absolutely evill that so both parties without upbraiding each other might close in love and eschew sin Note also that in three Greek copies there is this added at the end of the (e) Staphanus Greek Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b. 1 so after the word fornication in the 20 verse 20 verse that whatsoever ye would not have done to you do ye not to others 2. Those decrees concerning meate offered to Idols things strangled and blood did not then binde their consciences For doubtlesse they might have eaten thereof without sin in case they did not offend others by eating much lesse doth it binde Christians now Therefore be not scrupulous in this but read the (f) Ro 14 14 1 Cor 8 8. 1 Tim 4.5 Act 10 14 15. These Scriptures shew that all things edible may be eaten now in Gospell days without sin Scriptures that are sufficient to resolve you herein Q. How did Christ fullfill the Prophesies by his death A. He (z) So the word is taken in Psal 20.4 1 Kin. 2.27 made good those Prophesies that foretold his death as for example compare Zach. 11.12 with Matth. 27.3 and Esa 50.6 with Matth. 26.67 and Psal 69.21 with Matth. 27.34 Esa 53.12 with 22.37 and Psa 22.18 and Mat. 27.35 These and severall other paralleld Scriptures doe plainly shew that Christs sufferings were a true and lively exposition of the Prophets and that the words of the Prophets without variation or contradiction were true in him Q But how could it possibly be that the Jewes who knew all these Prophesies did not see them fulfilled in Christ A. Doubtlesse that (a) 2 Thes 2.10.11 Scripture was verified in them Because they received not the love of the truth that they might be saved God sent them strong delusions that they should believe a lye they partly (b) Mar. 13.15 shut their eyes against the truth and partly (c) Joh. 12.40 Esa 6.8 God blinded their eyes and hardened their hearts and partly the (d) 2
if God be at peace with men he cannot damn them Obj. vide Is 53.5 Ro. 5.1 2 Col 1.20 All things in earth are said to be reconciled to God but all things in earth are not saved A. There is difference between things and persons and as all things that are figuratively said to be reconciled are not saved so none of them are damned The fourth and last Reason to omit many others that Christ hath not taken away the sins of all are the words of Christ himselfe his Prophets and Apostles As for example Christ saith This is my blood of the new Testament which is shed for many if he had intended it for all f mat 26.28 sure he would then have told it to his Disciples plainly this is shed for all (g) Joh 17.9 I pray not for the world sure he would have prayed for those that he shed his blood for (h) Joh 8.21 ye shall dye in your sinnes which if he had taken away he would not have so said (i) Joh 10.11 I lay down my life for the sheepe and for my (k) and 15.13 friends So the words of the Prophets (l) Is 53.5 The chastizement of our peace was upon him and by his (m) ver 11. stripes we are healed Hee shall justifie man for he shall beare their iniquities (n) ver 12. he bare the sins of many and made intercession for the transgressors here is plainly held forth that those for whom Christ was wounded they are healed those that he dyed for they are justified and those for whom he poured out his soule he interceded for and as another (o) Dan. 9.24 Prophet prophesied of Christ that hee should finish the transgression and make an end of sins and make reconciliation for iniquity and bring in everlasting righteousnesse And to this agree the words of the Apostles (p) Ro. 4.25 He viz. Christ dyed for our sins and rose againe for our justification (q) 2 cor 5.21 be was made sin for us that we might be made the righteousnesse of God in him So saith another Apostle (r) 1 Pet. 3.18 Christ hath once suffered the just for the unjust that he might bring us to God Hence it may bee inferred that those whose sins were imputed to Christ his righteousnesse was imputed to them and those for whom hee dyed he brought them or reconciled them to God and justified them Now that men may have Christs righteousnesse imputed to them and they reconciled to God and justified and yet be afterwards damned the Scriptures doe not prove but clean contrary as for example (s) Rom 4.6 Blessed is the man unto whom the Lord imputeth righteousnesse c. (t) Chap. 5.9 much more being now justified by his blood we shall be saved from wrath through him and (u) Cha. 8.30 whom he justified them he also glorified See further Mat. 1.21 Heb. 9.28 Rev. 5.9 Obj. Though Christ speakes there of shedding his blood for many yet by many may be meant all A. It is true the word many seems to be taken for all in two places of Scripture viz. Dan. 12.1 Rom. 5.19 and in no more as I finde yet in our Saviours language who spake plainest though in the New Testament we finde him himselfe use the word near 20 times yet never in that sense for all Obj. But in other Scriptures Christ is said to dye for all as 2 Cor. 5.15 1 Tim. 2.6 Christ gave himselfe a ransome for all A. 1. The word all is not to be alwayes taken for every one but sometimes for many as (w) Ps 118.10 All nations compassed me about All Judea and all (x) Mat 3.5 Mark 1.5 See more Zach. 8.10 Ioh 8.2 Act 2.47 Act 1.1 the Region round about Jordan are said to goe out to John and to bee baptized of him It cannot bee thought that all Nations in the World compassed the Prophet round about but many Nations or that every particular man woman and childe in Judea were baptized of John for it is (y) Luk 7.30 said expresly that the Pharisees and Lawyers were not baptized of him 2. The word All is very often taken in Scripture for all kinde as Paul (z) 1 Tim. 2.1 exhorteth that supplication prayer and intercession be made for all men that is men of all sorts and degrees as well Rulers as others (a) Act 7.22 Moses was learned in all the wisdome of the Egyptians that is in all kind of wisdome (b) Ro 14.2 One beleiveth that bee may eate all things that is all manner of things (c) Mat 4.23 Christ healed all diseases that is all manner of diseases 3 All is restrained oft in Scripture to Gods peculiar people Ioh. 12.32 saith Christ I will draw all men to me that is * Ioh 6.45 Isa 54.13 all that the father gave him They shall be all taught of God not all the world sure but all Gods people I (d) Act 2.7 will poure out my spirit upon all flesh this cannot be meant of all the wicked (e) 1 Thes 2.15 They please not God and are contrary to all men that is all good men And sometimes the word all is to bee understood of all wicked men as Christ saith (f) mat 10.22 ye shall bee hated of all men for my name sake that is of all wicked men Hereby you see how the word All is taken variously and therefore it is to be limited and determined to persons or things according as the text will beare Obj. But you have answered nothing to the texts before cited A Now I come more particularly to answer those texts the Apostle saith that if one dyed for all then were all dead and that hedyed for all 1. This place must be meant of all those to whom the Apostle did write this 2 Cor. 5.15 opened or of all those that Christ rose again for because the Apostle joyns Christs death and his resurrection together but unto him which dyed for them and rose again Also in several otherplaces as Ro. 8.34 It is Christ that dyed yearather that is risen again so Ro. 4.25 He was delivered for our offences and rose again for our justification 2. The Apostles scope here is not to declare for whom Christ dyed but that those for whom he di'd should live to him as Paul writes * Tit. 2.11 elsewhere The grace of God which bringeth salvation hath appeared unto all men teaching them to deny ungodlines c here the Apostles end is not to shew that the grace of God hath appeared to every man in the world but that those to whom this grace had appeared it appeared for this end And this with what hath been declared before concerning the word all may serve to answer the other text in 1 Tim. 2.6 He gave himselfe a ransome for all that is clearly to be understood 1 Tim. 2.6 opened for all sorts of men