impressions in the heart and frame of the Creature which is apparent in the Covenant so often mentioned with the unreasonable creature and this was the manner of covenanting with our first parents in the state of Innocency but is moâ—t observable in the restored reasonable creature when God shall put his Lawes into their hearts and write them in their inward parts Jer. 31. 33. and the more perfect the creature growes the more reall shall the impression be But yet in all ages of the Church past and so to the end of the world God hath ever and ever will make expressions outward of this his Covenant with mankinde The Covenant is one thing the name of the Covenant another For the Covenant includes the whole reason of the Covenant with the circumstances but the name sometimes is attributed to some circumstances So the Covenant may be said to be the same and not the same that which is the same in substance varieth in manner and circumstances Deut. 5. 2 3. and 29. 1. and 4 31. Nor is it a thing unusuall in Scripture that this should be affirmed of one and denyed of another which is more illustrious in one then in another though it be common to both as Matth. 15. 24. Interpreters of Scripture give this rule when it seemes to deny the very essence of the thing it doth deny only some circumstance or respect Mark 9. 37. He that receiveth me doth not receive me which negation properly respects the degrees Joh. 5. 45. There is one that accuseth you even Moses that is Moses primarily and especially Gen. 45. 8. God sent me hither when God and his See Jer. 23. 7. Isai 43. 18. brethren had done it but in a divers manner CHAP. II. Of the Covenant God made with man in the state of Innocencie IT hath pleased God to deale with the reasonable creature by way of Promise and restipulation that is by way of Covenant In which God himselfe is one partie covenanting and promising and the whole reasonable creature the other restipulating and obeying The thing holden out by God is eternall life with all immediate blessings the condition on the part of the reasonable creature is free ready and willing obedience whether from nature or grace The causes why God made choice to deale with the reasonable creature in this manner are principally three First that the creature might know what to expect from the Creator into what state soever cast Secondly that the same creature might alwayes recognize and acknowledge what to retribute Thirdly Such manner of dealing suites best with the nature of the reasonable creature and his subordination to the Almighty But passing by what might be spoken of the Covenant with reasonable creatures both men and Angels we will only consider what Covenant God hath made with mankind because the knowledge thereof doth in speciall manner concerne us and in the unfolding thereof the Scripture is most plentifull We reade not the word Covenant betwixt God and man ever since the Creation both in Innocency and under the fall but we have in Scripture what may amount to as much As in Innocency God provided and proposed to Adam eternall happinesse in the present injoyments and cals for perfect obedience which appeares from Gods threatning Gen. 2. 17. For if man must die if he disobeyed it implies strongly that Gods Covenant was with him for life if he obeyed And after the fall it is most evident God was pleased to hold this course with man in all ages and conditions but with some alterations as seemed best in his infinite wisedome and best fitted the present condition of the creature In this manner hath God afforded both the prime and secondary good unto man under Covenants and seales that he might have the greater assurance so long as he walked in obedience and herein God was pleased to condescend to mans weaknesse and for the confirmation of his faith to adde Seales to his Covenants in all times to bind the bargaine The Covenant in generall may be described a mutuall compact or agreement betwixt God and man whereby God promiseth all good things specially eternall happinesse unto man upon just equall and favourable conditions and man doth promise to walk before God in all acceptable free and willing obedience expecting all good from God and happinesse in God according to his Promise for the praise and glory of his great Name The Author of the Covenant is God not God and man for God doth enter into Covenant with man not as his equall but as his Soveraigne and man is bound to accept of the conditions offered by the Lord. There can be no such equality of power and authority betwixt God and the creature as that he should indent with the most High but he must accept what the Lord is well-pleased to offer and command The Covenant is of God and that of his free grace and love for although in some Covenant the good covenanted be promised in justice and given in justice for our workes yet it was of grace that God was pleased to bind himselfe to his creature and above the desert of the creature and though the reward be of justice it is also of favour For after perfect obedience performed according to the will of God it had been no injustice in God as he made the creature of nothing so to have brought him unto nothing it was then of grace that he was pleased to make that promise and of the same grace his happinesse should have been continued The partees covenanting are God and man for God promiseth unto man upon condition and man promiseth unto God what he requireth In respect of Gods promise the Covenant is called his but in respect of the conditions it may be called mans God promiseth freely to recompence Zech. 9. 11. In the bloud of thy Covenant Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68. the good of obedience which is already due and might be exacted without promise of reward man promiseth to pay that debt of duty which he oweth unto the Lord in respect of the manifold relations wherein he stands obliged unto him The forme of the Covenant stands in a Promise and restipulation wherein the Lord though he might have required the whole To will and to nill the same things is the sure bond of all amity and friendship Now because the communion betwixt God and us is of infinite disparitie therefore his will is a Law to us and our obedience is true love to him debt of obedience without promise of reward in respect of the good things already bestowed upon the creature yet to the end that man might yeeld cheerfull and free obedience he first bound himselfe to reward the obedience of man before he bound man unto him in obedience The Subject of this Covenant in generall is man not differenced by speciall respects for as the Law was given so the Gospell is revealed to man Man in this or that speciall
fulnesse of time came And hence the Covenant of Grace is distributed into the Covenant of Promise or the New Covenant so called by way of excellency For the Foundation and Mediatour of the Covenant of Grace is our Lord Jesus Christ but either to be incarnate crucified and raised from the dead or as already Act. 4 12. Heb. 13. 8. incarnate crucified and truly raised from the dead and ascended into Heaven For there was never sin forgiven but in him alone who is the same yesterday and to day and for ever Therefore although before the Incarnation Christ was only God he was our Mediatour yet not simply as God but as the divine person who should take our flesh and in it should finish all the Mysterie of our Redemption and therefore he is called the Lambe of God slaine from the beginning of the world and the Fathers by his grace were saved even as we In the acts of Mediation three things may be considered Reconciliation by which we are accepted of God Patronage by which we have accesse unto the Father Doctrine whereby God hath made himselfe knowne unto men by a Mediatour This third act might be done before he assumed our flesh and indeed was done but the two first did require his comming in the flesh although the fruit of them was communicated to the Fathers under the Old Testament by force of the divine Promise and certainty of the thing to come with God If it be objected that the cause is before the effect and therefore the incarnation and death of Christ must goe before the communication of the fruit and benefit thereof unto the Fathers The answer is That in naturall causes the Proposition holds true but in morall causes the effect may be before the cause and so the fruit and vertue of Christs death was communicated to the Fathers before his Incarnation But although the Sonne of God before he was manifested in the flesh was our Mediatour with God to whom future things are present because he should be and therfore for his sake sinnes were remitted men did teach and learne by his Spirit the Church was governed by him yet the manner and reason of that Mediation was proposed more obscurely the force and efficacy of it was lesse and did redound to fewâ—r The Covenant of Promise then was that Covenant which God made with Adam the Fathers and all Israel in Jesus Christ to be incarnate crucified and raised from the dead And it may be described the Covenant wherby God of his meere grace and mercy in Jesus Christ to be exhibited in the fulnesse of time did promise forgivenesse of sinnes spirituall adoption and eternall life unto man in himselfe considered a most wretched and miserable sinner if he should embrace and accept this mercy promised and walke before God in sincere obedience God the Father of his meere and free grace and mercy looking upon man in Jesus Deut. 9. 5. Gal. 3. 18. Luk. 1. 54 55. Christ in whom he is reconciled is the Author and cause of this Covenant He hath hâ—lpen his servant Israel in remembance of his mercy as he spake to our Fathers to Abraham and to his seed for ever Thus saith the Lord God of Israel your Fathers dwelt on Josh 24 â— the other side of the floud in old time even Terah the Father of Abraham and the Father of Nahor and they served other gods And I took your Father Abraham from the other side of the floud and led him throughout all the Land of Canaan and multiplied his seed and gave him Isaac The condition required in this contract is the obedience of faith Remission of sinnes gratious adoption in Christ and the Inheritance of eternall life is promised to beleevers and eternall condemnation peremptorily threatned against unbeleevers Christ whom God hath exhibited in the Gospell as he was promised to the Fathers in the Scriptures of the Prophets is the object of this Covenant The end thereof is the praise of the glorious grace and mercy of God in Christ to come In this Covenant there is a mutuall compact betwixt God and man God in mercy promising and man in duty binding himself unto the Lord. It was made with man a sinner and reacheth to the faithfull and their seed as God hath promised to accept the children of beleeving parents upon due and religious tender of them made unto his Highnesse according as he hath prescribed but saving effectually it was made with them only who beleeve in him that justifieth the ungodly be the heires of salvation and walke in the steps of our Father Abraham This Covenant doth beget children to liberty doth administer the righteousnesse of faith and the inheritance by faith hope peace of conscience life in Christ and spirituall joy is the effect thereof Internally the Spirit doth seale up the truth of this Covenant in 2 Cor. 4 13. Rom. â— 4 5. Gal. 3. 18. Rom. 8. 15. Gal. 3. 14. Gen 22. 16. Luk. 1. 73. the hearts of the faithfull For when the adoption and the inheritance pertained to the Fathers under the Covenant of promise the spirit of adoption and earnest of the inheritance pertained unto them likewise Externally it was delivered and confirmed by word and oath and sealed by the Sacraments For substance also this Covenant was everlasting and unchangeable The New Testament did not abolish the former but the former was fulfilled by the latter And in all these things it doth Psal 105. 10. agree with the new Covenant which here only are but briefly named because the confirmation of them must be sought in the Chapters following And if the Covenant of Promise and the New Covenant doe thus agree in substance then it must necessarily follow That there Eph. 2. 18 19 20. and 4. 4 5. is but one Church of the Elect the same Communion of Saints one Faith one Salvation and one way of obtaining the same viz. by Faith in Christ Secondly that the Word of God was no lesse incorruptible seed Rom. 11. 17. to the Fathers and the Israelites then to us That the Fathers did eat the true flesh of Christ by faith as well as we in the times of 1 Cor. 10. 2 3. 2 Cor. 4. 13. the Gospell That they and we are partakers of the same Spirit and that the Sacraments of the Jewes did signifie and seale to them the same promises of eternall life which our Sacraments doe to us The Sacraments of the Old Testament were not types of our Sacraments as sometimes they are called by Divines but they typified the same things that ours doe For as the Covenants under which they and we lived were one for substance so are the Sacraments one in their common nature and signification Thirdly that the faithfull before Christ were saved by the free mercy of God in Christ did know God and Christ had the Heb. 11. 9. Psal 105. 15. Isai 51. 6. spirituall promise of life eternall and were
and the want of such learning was a smart rod to beate them Moses also brought in the Priest-hood as a setled ordinance for that present which for the persons were to succeed him The things which they had proper were two First to offer Sacrifices for the people and thereby to cleanse them from the breach of Ceremoniall commands put upon them by Moses to testifie their homage But the blood of those sacrifices was a tipe of Christs Heb. 9. 9. 10. 4. 9. 23. blood our true and unchangeable high Priest whereby the conscience is purged from the guilt of sinne and from all failings in the least and highest degree of morall obedience And though the carnall Jew saw it not in their sacrifices yet the spirituall which brought a right sence of sinne and fitting disposition both saw it and reached pardon in these sacrifices by faith in the blood of Christ tipified by them And hence we see in what respect the Gal. 3. 21. Heb. 8. 7. â—â— 13. Law is said to be weake and unable to give life to purge the conscience or pacifie the wrath of God because it was not the blood of Bulls or Goats but of Christ the immaculate Lamb of God who thorough the eternall Spirit offered up himselfe a sacrifice to the Father that did purge the conscience and bring in eternall redemption which was not shed but tipified under that Covenant though the spirituall seed by faith laid hold upon iâ— and were partakers of the benefits thereof Secondly It was the effect of this ordinance to offer up prayers to God for the people upon their Incense To runne into every particular in this kind were infinite The effect of this Covenant that it bringeth forth children but in some kind of bondage pressed and kept under with servitude For the heire so long as he is under Tutors and Governours differeth Gal. 4. 3 4. not from a servant though he be Lord of all The Jewes were children and heires but tutored and kept under with many Ceremoniall ordinances and observations as appendices to the Law expedient for that time and state But there is a twofold servitude one to damnation which shuts the sonnes of such disposition out of the Kingdome of Heaven which was figured by the bondage of Ismael and Hagar This the Covenant doth not beget in it selfe but in them that rejected Christ the soule of the Law and trusted in their workes to be justified thereby The other of sonnes which are held under the nourture of the Law and legall rites but rest not in them but by them are led unto Christ which abide still in the house and partake of the dignity of sons though under Tutours and this servitude is an effect of the Covenant thus administred Under this Covenant the naturall seed of Abraham bore the face of the Church and state and God had promised abundance of temporals and of spirituall a scantling But all under the outward administration of the Covenant were not in like manner partakers of the blessings promised in Covenant For some had their part in the temporall blessings only and the outward ordinances others were partakers of the spirituall blessings promised But whatsoever good thing any of them enjoyed either temporall or spirituall it was conferred upon them freely according to the Covenant of Grace and not for the dignity of their workes It is true the promise is conditionall if they obey they shall reape the good things of the Land but obedience was not a causall condition why they should inherit but consequent what they must doe when they should inherit the Land God would not that his people should live dissolutely in the promised Land but he gave them not that inheritance for their righteousnesse Certaine it is also that God did reward partiall obedience with temporall blessings as he spared some upon their temporary humiliation and fained repentance and he permitted some obstinate and rebellious to abide in the promised Land and take roote and prosper for a season but this he did of his free bounty that he might performe the Oath which he sware unto the Fathers So that herein there appeares no intexture of the Covenant of workes with the Covenant of Grace nor any moderation of the Law to the strength and power of nature for the obtaining of outward blessings But rather that God of his aboundant goodnesse is pleased freely to conferre outward blessings promised in Covenant upon some that did not cleave unto him unfainedly that he might make good his promise unto the spirituall seed which by word and oath he had confirmed unto the Fathers In this expression of the Covenant it pleased God to add unto the former another seal for confirmation of their faith sc the Passe-over which was a tipe of Exod. 12. 1 Cor. 5. 7. Christ the immaculate Lambe of God which taketh away the sinnes of the world ourtrue Passe-over who was sacrificed for us as well as a seale of their deliverance from the bondage of Egypt And the celebration of the Passeover was as a gratefull remembrance of their most powerfull and gracious deliverance from the fiery fornace and consequently of their possession of that good Land which the Lord had promised to give them so was it a testimony of their faith in the bloud of Christ whereby they were set free from the powers of darknesse and the curse of the Law and restored into spirituall liberty being made heires of the kingdome of heaven And from all this we may see wherein this expression of the Covenant doth exceed the former and wherein it differs from and fals short of the new Covenant of which in the latter end of the next Chapter CHAP. IX Of the Covenant that God made with David THis Covenant of Grace was further manifested to David to whom the Lord doth most aboundantly and familiarly make knowne the riches of his free-grace and love And is this O Lord the manner of men 2 Sam. 7. 19. Or as Junius readeth it and that after the manner of men O Lord God that is thou dealest familiarly with me as a man dealeth with man Amam idque secundum consuetudinem hominis seu hominum i ac si amicus cum amico ageret Sâ—hingler Huc adducit Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et hoc hic agendi moduâ— conveniens est filijs hominum q d. ita â—olet amicuâ— cum amico colloqui familiariter animi sui sententiam depromere Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Em. Sa. Lex hominis q d. sic mecum agiâ— ut solet hâ—mo cum amico 1 Chron. 17. 17. And thou hast provided for me according to the manner of men concerning this excellency O Lord God or thou hast provided for me this excellency according to the manner of men I see for I provide for for the Hebrews when they have not compound verbes doe use simple in their stead Pisc aspexeris me secundum
of explaining the conditions of agreement The Greek Interpreters doe frequently and almost perpetually render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testament or disposition Psal 25. 10 14. Psal 44. 17. 50. 16. 55. 20. seldome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant Isa 28. 15. which is used elsewhere Sap. 1. 16. 1 Mac. 10. 26. 2 Mac. 13. 25. 24. 26. But in the old Testament the word Berith is never read for a testamentary disposition which of the Rabbins as Drusius witnesseth is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word that signifieth to command and so to set his house in order or to make his will Isa 38. 1. Which word is yet generall and must be restrained according to the circumstances of the place Where the LXX and Theodotio translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmaechus and Aquila turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 25. 14. Nor is it a thing unusuall with classicall Authors of the Greeke tongue to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generall signification For Camerarius citeth out of Aristophan de Avibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for to make a Covenant The Papists carpe at our Interpreters because they render the word Covenant rather then Testament for they would have it to signifie a testamentary disposition But they are deceived for the signification of the word is more generall and the Apostle Heb. 9. 16. argueth not from the simple signification of the word but the circumstances of the Covenant In a Covenant and Testament both there is an ordination and disposition of things according to pleasure and the Greeke phrase in the New Testament doth follow the received Interpretation of the Septuagint although in this the Covenant of Grace is like to a Testament that it is not established but by the death of the Mediatour as of a Testator The Covenant in Scripture doth sometimes signifie an absolute Promise of God without any stipulation at all such as was the Covenant which God made with Noah presently after the Floud promising freely that he would never destroy man and beasts with an universall deluge of water any more Gen. 9. 11. And that Covenant of Peace and everlasting Covenant which Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God made with Phinehas that he and his seed after him should have the Covenant of an everlasting Priesthood Numb 25. 12 13. Of this kind is the Covenant wherein God promiseth that he will give his elect faith and perseverance to which promise no condition Jer. 33. 20. annexed can be conceived in mind which is not comprehended in the Promise it selfe Heb. 8. 10. But oftentimes in holy Writ the name Covenant is so used that in it is plainly signified a free Promise of God but with stipulation of duty from the reasonable creature which otherwise was due no promise comming betwixt and might have been Psal 50. 16. Syr. Quid tibi libris praeceptorum meorum quod assumpseris pactum meum exacted of God and ought to have been performed of the creature if God had so pleased Psal 50. 16. and 25. 10. Psal 44. 17. For a Covenant is quiddam complexum implying two things distinguished either re or ratione the one covenanting the other restipulating or accepting As also two parts covenanted First the giving of some future good Secondly the retribution of some performance The first without the second is no more then a Promise the second without the first is no lesse then a Law though the Apostle Gal. 3. 22. makes another opposition of Law and Promise nature and faith workes and Christ for that is from a divers acceptation of the Promise But when two persons upon these two parts concurre it is that we call a Covenant properly though tropically sometimes the Promise and sometimes the stipulation only is noted by the Covenant Psal 50. 5. Nehem. 1. 5. Gen. 17. 7 9. and sometimes the seale of the Covenant is called the Covenant Gen. 17. 10 11. This distinction of the Covenant depends upon a distinction of Gods love for there is a love of God towards the creature whence all the good that is in the creature doth flow and there is a love of God vouchsafed to the creature and that for those things which it hath received not of it selfe but of God as it was beloved with that first love That we may call primary or antecedent for distinction sake this secondary or consequent love From that flowes both the making and fulfilling of the Absolute Covenant on this depends the fulfilling of the Covenant whereunto a restipulation is annexed but not the making thereof For in the Absolute Covenant there is nothing in the creature that might move God either to promise or to performe what he hath promised but in the Covenant to which a stipulation is annexed God fulfils what he promised because the creature exhibits what was exacted although this that God hath entered into such a Covenant and promised so great things unto him that performed such and such obedience that wholly proceeds from the antecedent love and free pleasure of Almighty God The essance of the Covenant properly consisteth in the Promise and stipulation But the words of the Covenant containe obedience required of God and promised of them in Covenant and so by a Metonymie are called the Covenant Exod. 34. 27 28. Deut. 29. 1. Jer. 11. 2 3 4. and 34. 13 14. The Tables of the Law were the Tables of the Covenant The Covenant and Law differ as friendship and tables obligatory to friendship he that violates these is convinced to breake this Heb. 8. 1 2. and the tables of the Covenant of Law are called the Covenant or Testament and the Book of the Covenant Exod. 24. 4 7. 2 King 23. 2. A Covenant is made betwixt men of those things which either were not due before or were not thought to be due which are made firme stable and due by the very Covenant so that by the Covenant new right is acquired or caused either to one or both who Covenant betwixt themselves of any matter Therefore the Covenant of God doth contain new things great and in no wise due which of his meere pleasure God offers unto us Now where there is huge and infinite disparity there can be no assurance of this so great a gift but the certaine Word of God and the assured Promise of him who doth never lie nor change That therefore Man should enter into Covenant with God it was necessary that men should first give credit to the Word of God and then that they should hope for those things which exceed their capacity and so at last trusting in God and obeying they should obtaine the good things promised and Exod. 24. 6 7 8. therefore the words of the Covenant may well be put for the Covenant Neverthelesse in making Covenant with the creature God is not tied to verball expressions but often he contracts the Covenant in reall
consideration is the subject of the Covenant as it is divided for kinds or altered for circumstances and degrees but man is the subject of the Covenant without such particular considerations The Lord having respect to the mutability and weaknesse of mans nature was pleased as to try his obedience by Symbolicall precepts so to evidence the assurance of his faithfull promise by outward seales but when the creature shall grow to absolute perfection and unchangeablenesse such symbolicall precepts and outward seales shall cease as needlesse The good promised is eternall blessednesse with all good things that doe accompany it or belong thereunto the good required is obedience to the just and righteous Commandement of God which he as our Soveraigne Lord doth claime and call for according as he shall prescribe and appoint The end thereof is the glory of God viz. the praise of his wisedome justice and bountie And in all these things the Covenants howsoever divided in kinds or varied in degrees and circumstances doe sweetly consent and agree But seeing the Covenant is not one but manifold both in kinds and degrees we must distinguish it and weigh more diligently what doth agree to every kind and wheâ—ein they agree and wherein they differ one from another Some distinguish thus the Covenant is either of Nature or of Grace or subservient to both which is called the Old Testament Others thus the Covenant is Legall or Evangelicall of works or of grace The Covenant of workes wherein God covenanteth with man to give him eternall life upon condition of perfect obedience in his owne person The Covenant of Grace which God maketh with man promising eternall life upon condition of beleeving And this distinction is one for substance with the former and with that which may be taken from the speciall consideration of the subject with whom it was made scil the Covenant made with Adam in the state of Innocencie or with man after the Fall We reade not in Scripture the Covenant of works or of grace totidem syllabis the neerest 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 workes and the Covenant of Grace For there the Apostle is disputing about justification and by consequent eternall Salvation which is Gods part to give under a Covenant But of this hereafter The Covenant which God made with our first parents is that mutuall contract or agreement wherein God promised eternall happinesse to man upon condition of intire and perfect obedience to be performed in his owne person The Author of this Covenant was God his Creator and Soveraigne who had bestowed many and great blessings upon man furnished him with excellent abilities and enriched him with singular priviledges This Covenant God made in Justice yet so as it was of Grace likewise to make such a free promise and to bestow so great things upon man for his obedience God did in strict justice require obedience promise a reward and threaten punishment but yet as bountifull and gratious unto his creature intire and perfect if he should so continue God did in justice proportion the reward and the worke the weight of the blessing promised and the work of obedience required but yet I cannot thinke it had been injustice in God to have given lesse or not to have continued so great things to man so long as he continued his obedience No God was pleased to manifest his goodnesse to man continuing in obedience no lesse then his justice as formerly in creation he had shewed himselfe exceeding gratious to man above other visible and corporall creatures This Covenant God made with man without a Mediatour for there needed no middle person to bring man into favour and friendship with God because man did beare the image of God and had not offended nor to procure acceptance to mans service because it was pure and spotlesse God did love man being made after his Image and promised to accept of his obedience performed freely willingly intirely according to his Commandement The forme of this Covenant stood in the speciall Promise of good to be received from justice as a reward for his work Doe this and live and the exact and rigid exaction of perfect obedience in his own person without the least spot or failing for matter or manner The good that God promised was in it kind a perfect systeme of good which was to be continued so long as he continued obedient which because it might be continued in the eye of creating power for ever we call it happinesse life and everlasting happinesse But upon a supposition of Adams persisting in a state of obedience to say that God would have translated him to the state of glory in Heaven is more then any just ground will warrant because in Scripture there is no such promise And if we must not presume above what is written we may say Adam should have continued in that blessed estate in which he was created but as for his translation after some number of yeares spent on earth we reade it not In this state and condition Adams obedience should have been rewarded in justice but he could not have merited that reward Happinesse should have been conferred upon him or continued unto him for his works but they had not deserved the continuance thereof for it is impossible the creature should merit of the Creator because when he hath done all that he can he is an unprofitable servant he hath Luke 17. 10. done but his duty The obedience that God required at his hands was partly naturall to be regulated according to the Law engraven in his heart by the finger of God himselfe consisting in the true unfained and perfect love of God and of his Neighbour for the Lords sake and partly Symbolicall which stood in obedience to the Law given for his probation and triall whether he would submit to the good pleasure of God in an act of it selfe meerely indifferent because he was so commanded Though God had put many abilities and honourable priviledges upon man yet he remained his Soveraigne which by an act of restraint he was pleased to make man thus exalted to know which he did by requiring and commanding his creature to abstain from one fruit in it selfe pleasant to the eye and good for meat This was mans Homage-penny a thing before the command indifferent unto which he had a naturall inclination from which he was now to abstaine because God who had before given to man as part of his patrimony and not as reward of his obedience to this particular restraint liberty to eat of every tree of the Garden here interposed himselfe and reserved this as an Homage unto himself God in his Soveraignty set a punishment upon the breach of this Gen. 2. 16. his Commandement that man might know his inferiority and that things betwixt him and God were not as between equals The subject of this Covenant
is man intire and perfect made after the Image of God in Righteousnesse and true holinesse furnished not only with a reasonable soule and faculties beseeming but with divine qualities breathed from the whole Trinity infused into the whole man lifting up every faculty and power above his first frame and inabling and fitting him to obey the will of God intirely willingly exactly for matter and measure Whether this was naturall or supernaturall unto the first man is a question needlesse to be disputed in this place and peradventure if the termes be rightly understood will be no great controversie Only this must be acknowledged that this was Adams excellencie above all the creatures and that in the fallen creature this quality is supernaturall Unto this mutuall Covenant God added a seale to assure the protoplast of his performance and persisting in Covenant with him and further to strengthen his obedience with the obedience of his posterity which upon his breach with God was made void This Covenant of works made with Adam should have been the same unto his whole posterity if he had continued as in all after Covenants of God they are made with Head and Root reaching unto all the branches and members issuing from them Rom. 5. 17. 1 Cor. 15. 22 47. The proportion holding in Abraham to Christ till the Covenant be rejected in after commers But this Covenant was so made with Adam the root of all mankind that if transgressed his whole posterity should be liable to the curse temporall and eternall which entred upon his fall This Covenant was a Covenant of friendship not of reconciliation being once broken it could not be repaired it promised no mercy or pardon admitted no repentance accepted no obedience but what was perfect and compleat If Adam had a thought after his breach that he might have healed the matter it was but vaine presumption and least he should rely upon a vaine confidence in eating of the tree of life God drove him out of the Garden But this Covenant was not peremptory not the last nor unchangeable Woe to all the posterity of Adam if God should deale with them according to the sentence here denounced When man had plunged himselfe into misery it pleased the Lord to reveale his abundant Grace in the Covenant of Grace of which hereafter The end of this Covenant is the demonstration of Gods wisedome bounty goodnesse and justice both rewarding and punishing and it made way for the manifestation of his rich grace and abundant free mercy brought to light in the second Covenant Three questions may be moved here not unprofitable nor impertinent 1. Why in the Covenant of nature as it is called Quest. 1 God doth not expressely require Faith but Obedience and Love And the answer is That only by consequent Faith is required and not expressely in this Covenant because there was not the least probable cause or suspition why man should doubt of Gods love for sinne had not as yet entred into the world but in the Covenant of Grace it was contrary for that is made with a conscience terrified with sinne which could be raised up by none other meanes but by the free Promise of mercy and Faith imbracing the Word of Promise freely and faithfully tendered and to be received by faith only Againe in this Covenant is considered what in exact justice man doth owe unto God but he oweth justice and Sanctity but in the Covenant of Grace what God reconciled to man in his Sonne would offer and that is bountifully offered 2. How that Faith which presupposeth exact justice in the Quest. 2 Covenant of Nature differs from that Faith which is required in the Covenant of Grace Answ Faith which the exact righteousnesse of man in the Covenant of Nature doth presuppose agreeth with faith which is required in the Covenant of Grace in this that both are of God both is a perswasion concerning the love of God both begetteâ—h in man mutuall love of God because if faith abounds love abounds languishing it languisheth and being extinct it is extinguished But they differ first in the Foundation For Faith which the Righteousnesse of nature presupposeth leaneth on the title of intire nature and therefore after the fall of Adam it hath no place for although God love the creatures in themselves yet he hates them corrupted with sinne No man therefore can perswade himselfe that he is beloved of God in the title of a creature for all have sinned nor love God as he ought But the Faith of which there is mention in the Covenant of Grace doth leane upon the Promise made in Christ Secondly when both are of God yes that faith which exact righteousnesse presupposeth is of God as they speake in Schooles per modum naturae But the Faith required in the Covenant of Grace is of God but per modum gratiae supernaturalis Thirdly the righteousnesse which the faith of nature begetteth was changeable because the faith whence it did flow did depend upon a changeable Principle of nature But the Sanctity which the Faith of the Covenant of Grace begetteth is eternall and unchangeable because it comes from an eternall and unchangeable beginning the Spirit of Grace But if the Faith and Holinesse of Adam was changeable how Object could he be secure or free from distracting feares the answer is the mind of Adam which was wholly fixed and set in the admiration and sense of Gods goodnesse could not admit of such thoughts such cogitations could not creep into it 3. Whether the Covenant of works stand on foot in the posterity Quest. 3 of Adam though not in respect of life and happinesse yet in respect of the things of this life To this some answer affirmatively because many of them from some remainders of the forementioned abilities did many good things for the good of bodies politicke wherein they lived Rom. 2. 13 14 15 16. which God retributes with good things in this life to some more to some lesse but to all some And it cannot be denied but some remainders of Gods Image or notions of good and evill are to be found amongst the Heathen and that these things in them who lived without the pale of the Church have been increased by culture of nature under Discipline by Arts and Exercises and might receive improvement by vicinity to the Church from which they might learne some things to enrich them in this trade And that God hath bestowed many and great blessings upon them pertaining to this life But it may be questioned whether these things come from the compact of workes or be gifts of bounty and Gods righteous administration for a time respiting the sentence denounced against man for breach of Covenant and vouchsafing unto him some temporall good things for the use and benefit of humane Society Yea it may be worthy consideration Whether these things be not granted unto them in Jesus Christ according to the Covenant of Grace which was made upon the very
fall by whom not only the Elect but the whole frame of nature received benefit In the Creation God raised up a great Family wherein he made Adam the head and all his posterity inhabitors the frame of Heaven and Earth his domicile the creatures his servants this Family upon the fall was broken up the present Master turned out of his imployments the children beggered the servants returning to God their Soveraigne and the whole frame of the creature under attainder God thus defeated if I may so speake sets up a second Family called the Family of Heaven and Earth wherein Jesus Christ the womans seed Gen. 3. 19. is the Head Matth. 28. 18. Ephes 1. 22. Col. 1. 19 20. stiled the second Adam Lord of all things in Heaven and Earth and that with more soveraignty and amplitude of injoyment then ever the first Adam had the whole creature being put under his feet The children of this Family are the faithfull who be the adopted Brethren Rom. 8. 15. sometimes called the seed The servants be the wicked and those of two sorts either such as attend in the Church neerer about Christs person or further off as in farme-houses for baser offices The creatures by a second ordinance from their former Master free are stated upon Christ though they beare some brands of evill from the sinne of their former Master the domicile though not so beautifull returnes to Christ So the Covenant of Grace entring upon the breaking up of the former Family investeth Christ with all as purchaser of the lost creature from revenging justice and as Lord of all things in Heaven and Earth who freely conferreth the heavenly inheritance upon the adopted sonnes and brethren and vouchsafeth earthly blessings and some spirituall common gifts to the wicked which may be called servants both those that more neerly attend his person and those that be further off But of this more hereafter CHAP. III. Of the Covenant of Grace in generall THe Covenant of Grace is that free and gracious Covenant which God of his meere mercy in Jesus Christ made with man a miserable and wretched sinner promising unto him pardon of sinne and eternall happinesse if he will return from his iniquity embrace mercy reached forth by faith unfained and walke before God in sincere faithfull and willing obedience as becomes such a creature lifted up unto such injoyment and partaker of such pretious promises This Covenant is opposite to the former in kind so that at one and the same time man cannot be under the Covenant of workes and the Covenant of grace For he cannot hope to be justified by his perfect and exact obedience that acknowledging himselfe to be a miserable and lost sinner doth expect pardon of the free mercy of God in Iesus Christ embraced by faith The condition of the Law as it was given to Adam excludes the necessity of mercy reaching to the pardon of sinne and the necessity of making a new Covenant argues the former could not give life Heb. 8. 7. He that is under grace cannot at the same time be under the law and he that waites for Salvation of meere and rich grace to be vouchsafed cannot expect it as the deserved wages of his good worke from justice and not of mercy What then may some say is the Law abolished or is it lawfull for Christians to live as they list because they be not under the Law Not so but the Law hath a double respect one as the unchangeable rule of life and manners according to which persons in Covenant ought to walke before and with the Lord and in this sense it belongs to the Covenant of grace The other as it is propounded in forme of a Covenant as if he must necessarily perish who doth neglect or breake it in the least jot or tittle and in this sense the Covenant of grace and workes are opposite The matter of Evangelicall precepts and of the Morall Law is the same but the forme of promulgation is not the same the rule is one but the Covenants differ Materialy the Law that is the matter and argument of the Law as a rule stands in force but if formally it did continue as a Covenant there could be no place for repentance nor for the promise of forgivenesse or mercy reaching to the pardon of sinne or the quickning of them that be dead in trespasses The Covenant of workes is of justice the Covenant of grace is of grace and mercy which cannot agree and take place in one and the same subject for he that tryâ—th justice perceiveth not the force of mercy è contra This might be common to both Covenants that God doth freely give reward because he was not bound unto it by any Law and that is done of grace which we are not tied unto by Law but in the Covenant of Grace he gives the reward of meere and rich grace and that to the creature which hath deserved Hell This Covenant entered immediately upon the fall and so may be called a Covenant of Reconciliation not of friendship At the very instant when God holy and true was pronouncing judgements upon the severall delinquents in the fall setting downe his sentence against the Tempter both in his instrument the Serpent and the maine Author Sathan he brings in the party who should execute the same in which execution is unfolded the Covenant of grace for the Salvation of the creature that the Serpent had destroyed that God might be knowne in wrath to remember mercy At the very fall and before judgement was pronounced upon the delinquents that were tempted the Covenant of mercy was proclaimed that by vertue of this Covenant God might prevent further waste of his creature which Sathan might haue wrought upon his new advantage in following his good successe and that the tempted might have some comfort before their judgement least they might have been swallowed up of wrath The Authour of this Covenant is God considered as a mercifull and loving Father in Iesus Christ as a Creator he strooke Covenant with Adam in his integrity as a Saviour he looked upon the poore creature plunged into sinne and misery by reason of sin The cause that moved the Lord to make this Covenant was not any worth dignity or merit in man for man never had ought which he had not received and now by his disobedience had deserved to be cast off for ever neither was the present misery into which he had cast himselfe the cause that moved the Lord to receive man into favour for the Angels more excellent by creation as miserable by their fall he hath reserved in chaines of darknesse The sole moving cause why God made this Covenant Bonitatis Dei donumest quod liberare nos voluit quod verò aliter quam tali modo liberare nos noluit pâ—ccatorum nostrorum est meritum was the love favour and mercy of the Lord. Deut. 7. 7 8. Only the Lord had a delight in thy fathers
to love them saith Moses and he chose their seed after them Deut. 10. 15. When I passed by thee and saw thee polluted in thine owne blood I said unto thee when thou wast in thy blood live Ezek. 16. 6. See Ezek. 36. 32. Luk. 1. 54 55 72 78. This Covenant was made in Christ in and through whom we are reconciled unto God for since God and man were separated by sinne no Covenant can passe betwixt them no reconciliation can be expected no pardon obtained but in and through a mediatour Sinnes were never remitted unto any man no man was ever adopted into the place and condition of a sonne by grace and adoption but in him alone who is the same yesterday to day and for ever Jesus Christ true God and true man Act. 4 12. Heb. 13. 8. The fall of our first parents was occasion of this Covenant for Actus nostrae liberationis divinam bonitatem causam habet Sed aliter actus exactio nimirum paenae per modum satisfactionis caâ—sam eam habet quae ad paenam exegendam irritat id autemest peccatum God suffered him to slip that he might manifest the riches of his mercy in mans recovery Mercy freeing man from misery possible might have taken place before transgression and have discovered it selfe in the preventing of sinne and so of misery but it seemed good unto Almighty God to suffer misery to enter upon man through sinne that he might make knowne the infinite riches of his mercy in succouring and lifting him up being fallen and plunged into a state remedilesse and desperate for ought he knew Besides we may conceive that Almighty God upon just grounds disdaining that such a base creature falne by pride should thus upon advantage of the mutability of his reasonable creature ruinate the whole frame of the Creation and trample the glory of his name under foot and withall looking upon the Chaos which sinne had brought and would further make if some speedy remedy was not provided did out of his infinite and boundlesse love to man though in the transgression and just and dreadfull indignation against Sathan give forth this gratious and free Covenant The forme of this Covenant stands in gratious and free promises of all good to be repaired restored augmented and a restipulation of such duties as will stand with free grace and mercy For the Covenant of Grace doth not exclude all conditions but such as will not stand with grace The Covenant which was made of free love when we lay wallowing in our blood and which calls for nothing at our hands but what comes from and shall be rewarded of meere grace is a Covenant of grace though it be conditionall So the pardon of sinne is given of grace and not for workes though pardon be granted only to the penitent and faith on our part a lively unfained and working faith be required to receive the promise The parties covenanting are two and so are the parts of the Covenant the one in respect of God the other in respect of man A Covenant there is betwixt God and man but no mutuall obligation of debt for such mutuall obligation is founded in some equality but there is no equality between the Creator and the creature much lesse betwixt the Lord most high and man a sinner If man had never offended God almighty who gave him his being and perfection could not have been indepted unto him but as he was pleased to recompence the good of obedience in the creature that never deserved punishment much lesse can God be indepted to the creature that hath offended who can neither endure his presence nor beare the weight of his wrath nor satisfie Justice nor deliver his soule from the thraldome of sinne The obligation of man to God is of double right and debt but it is of rich grace and abundant love that God doth bind himselfe unto man God doth promise in this Covenant to be God and Father by right of redemption and Christ to be Saviour of them that beleeve in God by him and in faith do yeild sincere uniforme willing upright and constant obedience unto his Commandements Jer. 31. 31 32 33 Deut. 31. 6. Ezek. 36. 25 26. Gen. 15. 1 4 5. Jer. 32. 40. 33. 9. Heb. 8. 10 11 12. Isa 54. 7. Hos 2. 19. The stipulation required is that we take God to be our God that is that we repent of our iniquities believe the promises of mercy and embrace them with the whole heart and yeeld love feare reverence worship and obedience unto him according to the prescript rule of his word Repentance is called for in this Covenant as it setteth forth the subject capable of Salvation by faith but is it selfe only an acknowledgement of sinne no healing of our wound or cause of our acquittance The feeling of Luke 13. 5. Act. 11. 18. 2 Cor. 7. 10. Ezek. 18. 27â— paine and sicknesse causeth a man to desire and seeke remedy but it is no remedy it selfe Hunger and thirst make a man to desire and seeke for food but a man is not fed by being hungry By repentance we know our selves we feele our sicknesse we hunger and thirst after grace but the hand which we stretch forth to receive it is faith alone without which repentance is nothing but darknesse and despaire Repentance is the condition of faith and the qualification of a person capable of Salvation but faith alone is the cause of Justification and Salvation on our part required It is a penitent and petitioning faith wherby we receive the promises of mercy but we are not justified partly by prayer partly by repentance and partly by faith but by that faith which stirreth up godly sorrow for sinne and enforceth us to pray for pardon and Salvation Faith is a necessary and lively instrument of Justification which is amongst the number of true causes not being a cause without which the thing is not done but a cause wherby it is done The cause without which a thing is not done is only present in the action and doth nothing therein But as the eye is an active instrument for seeing and the care for hearing so is faith also for justifying If it be demanded whose instrument it is It is the instrument of the Soule wrought therin by the Holy Ghost and is the free gift of God In the Covenant of workes workes were required as the cause of life and happinesse but in the Covenant of grace though repentance be necessary and must accompanie faith yet not repentance but faith only is the cause of life The cause not efficient as workes should have been if man had stood in the former Covenant but instrumentall only for it is impossible that Christ the death and blood of Christ and our faith should be together the efficient or procuring causes of Justification or Salvation When the Apostle Rom. 3. â—â— 22 28 30. Gal. 2. 16. 17. Rom. 4. 2 3. writeth that man
is not justified by workes or through workes by the Law or through the Law opposing faith and workes in the matter of Iustification but not in respect of their presence faith I say and works not faith and merits which could never be without doubt he excludes the efficiency and force of the Law and workes in justifying But the particles By and of doe not in the same sense take Iustification from the Law and workes in which they give it to faith For faith only doth behould and receive the promises of life and mercy but the Law and works respect the Commandements not the promises of meere grace When therfore Iustification and life is said to be by faith it is manifestly signified that faith receiving the promise doth receive righteousnesse and life freely promised Obedience to all Deut. 7. 1â— 10. 12. Ier. 7. 23. Lev. 19. 17 18. Luk. 10. 27 Mar. 12 30. Gods Commandements is covenanted not as the cause of life but as the qualification and effect of faith and as the way to life Faith that embraceth life is obedientiall and fruitfull in all good workes but in one sort faith is the cause of obedience and good workes and in another of Iustification and life eternall These it seeketh in the promises of the Covenant those it worketh and produceth as the cause doth the effect Faith was the efficient cause of that pretious oblation in Abell of reverence and preparing Heb. 11 4 7 c. the Arke in Noah of obedience in Abraham but it was the instrument only of their justification For it doth not justifie as it produceth good workes but as it receiveth Christ though it cannot receive Christ unlesse it brings forth good workes A disposition to good workes is necessary to justification being the qualification of an active and lively faith Good works of all sorts are necessary to our continuance in the state of justification and so to our finall absolution if God give opportunity but they are not the cause of but only a precedent qualification or condition to finall forgivenesse and eternall blisse If then when we speake of the conditions of the Covenant of grace by Condition we understand whatsoever is required on our part as precedent concomitant or subsequent to justification repentance faith and obedience are all conditions but if by Condition we understand what is required on our part as the cause of the good promised though only instrumentall faith or beliefe in the promises of free mercy is the only Condition Faith and workes are opposed in the matter of Justification and Salvation in the Covenant not that they cannot stand together in the same subject for they be inseperably united but because they cannot concurre or meete together in one the same Court to the Iustification or Absolution of Man For in the Court of Iustice according to the first Covenant either being just he is acquitted or unjust he is condemned But in the Court of Mercy if thou receive the promise of pardon which is done by a lively faith thou art acquitted and set free and accepted as just and righteous but if thou believe not thou art sent over to the Court of Justice Obedience is two-fold perfect in measure and degree this is so farre required that if it be not performed we must acknowledge our sinne in comming short And this God is pleased to exact at our hands that we might walke in humility before him strive after perfection and freely acknowledge his rich grace and mercy in accepting and rewarding the best service we can tender unto his Highnesse when in the Court of Iustice it deserveth to be rejected 2. Sincere uniforme and constant though imperfect in measure and degree and this is so necessary that without it there is no Salvation to be expected The Covenant of Grace calleth for perfection accepteth sincerity God in mercy pardoning the imperfections of our best performances If perfection was rigidly exacted no flesh could be saved if not at all commanded imperfection should not be sin nor perfection to be laboured after The faith that is lively to imbrace mercy is ever conjoyned with an unfained purpose to walke in all well pleasing and the sincere performance of all holy obedience as opportunity is offered doth ever attend that faith whereby we continually lay hold upon the promises once embraced Actuall good workes of all sorts though not perfect in degree are necessary to the continuance of actuall justification because faith can no longer lay faithfull claime to the promises of life then it doth vertually or actually leade us forward in the way to Heaven For if we say we have fellowship with God and walke in darknesse we lie and doe not the truth But if we walke in the light as he is in the light we have fellowship one with another 1 Joh. 1. 6 7. This walking in the light as he is in the light is that qualification wherby we become immediatly capable of Christs righteousnes or actuall participants of his propitiation which is the sole immediate cause of our justification taken for remission of sinnes or actuall approbation with God The truth of which Doctrine St John likewise ratifies in tearmes equivalent in the words presently following And the blood of 1 Ioh. 1. 7. Christ cleanseth us walking in the light as God is in the light from all sinne But of these things more largely in the severall degrees how this Covenant hath been revealed In this Covenant man doth promise to repent of his sinnes and repenting to cleave unto the promise of mercy made in Iesus Christ and in saith to yeeld willing cheerefull and continuall obedience In contracts amongst men one may aske more and the other bid lesse and yet they may strike agreement But it is altogether bootlesse for men to thinke of entring into Covenant with God if they be noâ— resolved to obey in all things The practise of all Gods people who ever made Covenant with his Highnesse doth expressely speake thus much when they solemnly entred into or renewed their Covenant for thus they promise Whatsoever the Lord saith that will we doe Exod 24. 3 7. The people said unto Joshua The Lord our God will we serve and his voice will we obey Josh 24. 23. And they entred into Covenant to seeke the Lord God of their Fathers with all their he art and with all thâ—eâ—r souâ—e That whosoever would not seâ—ke the Lord God of Israel should be put to death whether small or great whether man or woman 2 Chron. 15. 12 13. And the King stood by the pillar and made a Covenant before the Lord to walke after the Lord and to keepe his Commandements and his Testimonies and his statutes with all their heart and all their soule to performe the words of this Covenant that were written in this booke and all the people stood to the Covenant 2 Chron. 34. 31. 2 Kings 23. 3. They entred into a Curse and into
an Oath to walke in Gods Law which was given by Moses the Servant of God and to observe and doe all the Commandements of the Lord our God and his Iudgements and his Statutes Neh. 10. 29. And thus runneth the exhortation of Joshua to the two tribes and halfe when he sent them home Take diligent heed to doe the Commandements of the Law which Moses the servant of the Lord charged you to love the Lord your God and to walke in all his wayes and to keepe his Commandements and to cleave unto him and to serve him with all your heart and with all your soule Iosh 22. 5. Which must not so be understood as if he that did of frailty and infirmity offend in any one jot or tittle should be held a Covenant breaker for then no man should be innocent but the promise must be interpreted according as the Law or rule of obedience is given which calleth for perfection but accepteth sincerity In the Covenant of mercy we bind our selves to believe and rest upon God with the whole heart so as doubting or distrust of weaknesse and infirmity must be acknowledged a sinne but every such frailty doth not argue the person to be a transgressour of the Covenant And the same holds true of obedience But of this more largely in the particular manner how God hath been pleased to administer this Covenant Man then doth promise to serve the Lord and to cleave unto him alone which is both a debt of duty and speciall prerogative and he doth restipulate or humbly intreat that God would be mindfull of his holy Covenant or testimony that he would be his God his Portion his Protectour and rich reward These things be so linked together in the Covenant as that we must conceive the Promise of God in order of nature to goe before the Promise and obedience of man and to be the ground of faith whereby mercy promised is received The offer of mercy is made to man an unbeleever that he might come home and the promise must be conceived before we can beleeve else we should beleeve we know not what and faith should hang in the aire without any foundation but mercy offered is embraced by faith and vouchsafed to him that beleeveth Also the duty which God calleth for and man promiseth is mans duty but given of God By grace man is enabled and effectually drawne to doe what God commandeth The Covenant could not be of grace nor the good things covenanted if man by his own strength did or could performe what God requireth This Covenant was first published and made knowne by lively voice afterwards it was committed to writing the tables thereof being the holy Scripture It was made both by word and Psal 85. 4 35. Deut. 29. 12 14. Isai 54. 9. Heb. 6. 17 18. Gen. 22. 16. Luke 1. 72. Oath to demonstrate the certainty and constancy thereof and sealed by the Sacraments which on Gods part doe confirme the Promise made by him and on mans part are bils obligatory or hand-writings whereby they testifie and bind themselves to the performance of their duty For manner of administration this Covenant is divers as it pleased God in sundry manners to dispense it but for substance it is one the last unchangeable and everlasting One For Jesus Christ is the same yesterday and to day and for ever The last for it Heb. 13. 8. succeeded the Covenant of works but none shall succeed it In it God hath revealed his whole pleasure touching the Salvation of man and hath manifested his principall properties the riches of his grace wherein he delighteth to be magnified He that is not saved by the Covenant of Grace must and shall perish everlastingly Unchangeable and everlasting for therein God hath revealed himselfe in respect of the things he willeth concerning mans Salvation to be one and the same for ever There is none other relation and respect that might give occasion to another Covenant It was the pleasure of God to shew mercy to man miserable but he will not extend compassion to him that obstinately and wilfully shall contemne the riches of his grace The Covenant made with Adam in the state of Innocency is altered for our great good and comfort but this Covenant is like the Covenant of the day Isai 24. 5. Psal 111 9. and of the night it stands fast for ever and ever Though men be unfaithfull God continueth faithfull he waiteth for the conversion 1 Sam. 7. 3. Deut. 4. 31. Jer. 3. 1 2. Rom. â— 6. and 11. 1 â—9 of them that goe astray and if they returne he will receive them into favour The Lord will not utterly cast off that people whom he hath once chosen and received unto mercy And in respect of the life to come the Covenant is eternall for after this life the people effectually in Covenant shall live with the Lord Hos 13. 14. Matth. 22. 32. for ever Externally this Covenant is made with every member of the Church even with the Parents and their children so many as heare and embrace the Promises of Salvation and give and dedicate their children unto God according unto his direction for the Sacraments what are they but seales of the Covenant But savingly effectually and in speciall manner it is made only with them who are partakers of the benefits promised And as the Covenant is made outwardly or effectually so some are the people of God externally others internally and in truth For they are thâ— people of God with whom God hath contracted a Covenant and who in like manner have sworne to the words of the Covenant God stipulating and the people receiving the condition which is done two wayes for either the Covenant is made extrinsecally God by some sensible token gathering the people and the people embracing the condition in the same manner and so an externall consociation of God and the people is made or the Covenant is enâ—red after an invisible manner by the intervention of the Spirit and that with so great efficacy that the condition of the Covenant is received after an invisible manner and so an internall consociation of God and the people is made up Here it may suffice briefly to mention these things because in the sundry manners of dispensation they will come to be discussed more at large From that which hath been said two things may be gathered 1. How the Covenant made with Adam called by some Divines the Covenant of Nature agreeth and differeth from the Covenant of Grace They agree in a generall consideration of 1. The Author which is God only wise most holy our supreme and absolute Soveraigne 2. The matter of the Covenant which is a Commandement and Promise of reward 3. The persons contracting or covenanting which are God and man 4. The Subject not differenced by speciall respects for the Law was given and Gospell revealed to man 5. The forme of administration because to both Covenants is annexed
a restipulation 6. The end viz. the blessednesse of man and the glory of God manifested in his wisdome bounty and goodnesse 7. As Adam in the state of Innocency was made able to fulfill the Covenant made with him so is the Covenant of Grace written in the hearts of them that be heires of the Promise in Christ They differ 1. In the speciall consideration of the Authour cause and foundation of the Covenants God gave his Law to Adam as bountifull and gratious to his creature intire and perfect but in strict justice requiring obedience promising a reward and denouncing punishment But the Covenant of Grace he made as a loving Father in Jesus Christ of his meere Grace promising to receive them into favour that sincerely and unfainedly turne unto him The Creation of man and integrity of humane nature is the Foundation of the former Covenant but the Redemption of man by Christ is the Foundation of the Covenant of Grace 2. In the forme of Sanction In the Covenant of Nature there is no Mediatour but the Covenant of Grace is made in Christ in whom God hath made us accepted The Covenant of Nature was not promised before it was promulgated but the Covenant of Grace was first promised and long after promulgated and established or ratified in the bloud of his Sonne 3. In the speciall matter of the Covenants and that both in respect of the Promise and stipulation For the Covenant of Nature promised life but not righteousnesse but in the Covenant of Grace God promiseth to tread Satan under the feet and to write his Law in the hearts of them that be heires of Salvation That Covenant promiseth life to them that perfectly obey but not remission or forgivenesse of any even the least iniquity But this promiseth forgivenesse of sinnes and life eternall to the penitent sinner believing in Christ and embracing the free promise of mercy In that life eternall is promised as the reward of justice in this life and glory as the reward of free and rich grace and mercy To him that worketh the wages is of debt but to him that beleeves the reward is of Grace In that God as a Creatour doth exact his right of man pure but in this as a loving Father he doth offer himselfe to the sinner smitten with the conscience of his sinne In that life eternall and most blessed is promised but only animal to be enjoyed in Paradise or continuance in that good estate wherein he was set at first of the rich bounty of God but in the other translation out of ignominy and death into eternall happinesse and glory in Heaven In the Covenant of Nature perfect obedience is exacted so that if there be but the least failing in any jot or title and that but once a man can never be justified thereby nor can the breach be made up by any repentance But in the Covenant of Grace obedience is required repentance admitted and sincerity accepted If a man sinne and goe astray if he returne unfainedly he shall be received into favour In the Covenant of Nature obedience and workes were commanded as the cause of life and justification in the Covenant of Grace Faith is required as the instrumentall cause of Remission and Salvation obedience as the qualification of the party justified and the way leading to everlasting blessednesse The object of obedience in the Covenant of Nature was God in the Covenant of Grace God in Christ 4. They differ in the speciall consideration of the Subject The first Covenant was given to man pure perfect intire and sound able to do what God required But the Covenant following was made with man a sinner miserable and by nature the child of wrath And so that was a Covenant of friendship this of firme Reconciliation 5. In the speciall and peculiar respect of the end For the former Covenant was made for the praise of Gods wisdome goodnesse bounty and justice But the Covenant of Grace was made to declare and set forth the riches of Gods grace and mercy In it the wisdome goodnesse power and justice of God is more illustrious then in the former and the mercy long-suffering and rich grace of God is greatly magnified which did not appeare or shine forth at all in the former 6. And in their Effects and Properties For not the Covenant of Nature but of Grace doth exclude boasting By the Covenant of Nature Adam was not advanced above the condition of an honourable Servant In the Covenant of Grace man by nature the child of wrath is made the child of God by grace and adoption The Covenant of nature was neither the last nor everlasting but being first made way for a better and being broken was antiquated or disanulled to our singular comfort but the Covenant of Grace shall continue firme and immoveable for evermore The second thing to be gathered is That the Fathers before Christ ever since the fall of Adam and Christians in the times of the Gospell did live under the same Covenant for substance but not for manner of administration which is most cleare by evident Heb. 13. 8. Rev. 13. 8. Act. 4. 12. and 15. 11. Gal. 3. 29. Rom. 3. 30. Eph. 2. 12. Gen. 15. 1 and 17. 1 7. Lev. 26. 12. Exod. 3. 6. Matth. 22. 32. 2 Cor. 4. 13. Heb. 11. 6 7 8. Rom. 4. 12. Heb. 11. â— 19 23. testimonies of holy Scripture and by the very forme of the Covenant which was one before and after the comming of Christ The same God that calleth us called them to the hope of eternall life they were endued with the same spirit and lived by the same faith Their Sacraments for substance in signification agree with ours and they expected an Inheritance everlasting and undefiled Religion for substance was ever one and unchangeable and such as were truly religious walked in the same way and waited for the same heavenly Inheritance and everlasting crowne of glory The Church before Christ may be considered as an heire or as an Infant according to the substance of the Covenant or according to the manner of administration In the first respect the Church is under the Covenant or Promise and her people are called a free and willing people an heire of heavenly and spirituall blessings In the latter respect she is under the Covenant in respect of the different administration and her people are called a servile people in comparison an heire under Tutors and Governors not differing from a servant CHAP. IIII. Of the Covenant of Promise THe Covenant of Grace is either promised or promulgated Gen. 3. 15. Gen. 12. 1. and 15. 1. and established Promised to the Fathers first to Adam and afterwards to the Patriarchs and lastly to the people of Israel and that before their comming into the Land of Canaan and after Gal. 4. 4 1 Pet. 1. 20. Act. 3. 25. Gal. 3. 16. 1â— Eph. 2. 12. their returne from the Babylonish captivity Promulgated after the
that they believe in him that justifieth the ungodly and walke before him in all wel-pleasing This may be gathered because the promise of forgivenesse cannot be received but by faith and by faith it is that we overcome the world and vanquish Sathan the enemy of our soules Thus we reade that by faith the Elders obtained a good report and that by faith Heb. 11. 2 4 6 Abel offered unto God a more excellent Sacrifice then Caine by which he obtained witnesse that he was righteous and that by faith Enoch was translated that he should not see death and that Noah became heire of the righteoussnesse which is by faith which is an argument sufficient that they understood how faith was required in this Covenant or promise And seeing it is the property of faith to worke by love and to be fruitfull in all good workes of necessity if faith be commanded obedience is required though not as the cause of life yet as the way to life and the fruit of faith If we must beleeve in God we must also walke with God and worke righteousnesse To whom God gives to believe in him to them he gives to obey and doe all his Commandements as he doth to all that be effectually and internally in Covenant with his Highnesse and of whom he requireth faith in his Promise of them he exacteth obedience to his Commandement scil of all them that be outwardly in Covenant Thus we find that by faith Enoch walked with God or walked before God in all well-pleasing Heb. 11. 5. 6. Gen. 5. 22 24. And to what end is remission from sinne promised that man set free from the curse of the Law and stroke of revenging justice should wallow in profanenesse No but that he should serve God in holinesse and righteousnesse all the dayes of his life But how doth God require these things at the hand of the reasonable creature fallen unlesse he give them sufficient grace to beleeve if they will The answer is man in the state of Innocency being made after the Image of God had power both to beleeve and obey which being lost by sinne God is not bound to repaire And though he had not justifying faith because it argueth imperfection and sinne and could not loose what he had not yet by transgression he brought himselfe into such a state of bondage and wrath which could not be removed but by faith in Christ 2. When God in justice doth shut men up in ignorance and unbeliefe and with-hold from them both the graces of his Spirit and the meanes thereof his judgements are just though secret And if for the sinne of man God may justly cast off millions and not vouchsafe so much as outward meanes of Salvation unto them he may also exact faith and obedience upon promise of pardon and eternall happinesse when he doth not deliver them from thraldome and bondage spirituall whereunto they plunged themselves Was it injustice in God tâ—â—â—â—mise acceptance to Cain if he did well when as yet he was not set free from the bondage of Sathan 3. God doth deny nothing to them that be outwardly in Covenant with his Highnesse that he is bound to give either in justice or by promise so that it will be in vaine for them to plead with God for if they come short of mercy promised it is through their own wilfull neglect or contempt 4. No man is hindred from beleeving through the difficulty or unreasonablenesse of the command or through his owne simple infirmity as being willing and desirous to beleeve but not able which inability deserves pitty but his inability is of corruption and wilfulnesse he doth not beleeve because he will not he is unable because he doth not covet or desire which is inexcusable 5. His inability to beleeve is joyned with the wilfull refusall of mercy promised and voluntary pursute of some inferiour good as more to be desired then Gods favour But of this more in the next degrees of the Covenant Under this Covenant outwardly administred were comprehended both Adam and his posterity even so many as he should dedicate unto God or should accept of the Covenant untill by wilfull departure from the faith and worship of God they discovenanted themselves and their posterity As the Covenant was after made with Abraham and his seed and is now made with beleeving Parents for themselves and their children after them so was it with Adam and those that should descend from his loynes They that lived under this administration of the Covenant did offer sacrifice unto God by divine institution and appointment as is manifest in the example of Abel and Noah We reade not Quemadmodum in terris quum famuluâ— aliquid agit quod non potest nisi jussâ— Domini nâ— est stultus omnes intelligunt eum habere mandatum etiamsi non dicat Bell. de Sacr. Conf. l. 2. c. â— indeed that God gave any Commandement touching burnt offerings or sacrifices but without question what they did was done by divine prescription What a faithfull servant doth on earth which he cannot doe but by command and appointment of his Master for that if he doe it we presume he hath the Commandement of his Master although he doe not say so But Abel and Noah faithfull Servants of God offered sacrifice which they could not well doe but by the Commandement of God therefore they were so commanded though so much be not expressed All Ceremonies which signifie grace are ordained of God or they be unlawfull But the Sacrifices were Ceremonies which signified grace It is written of Abel that by faith he offered a better sacrifice then Cain and that God had respect unto Abel and his sacrifice Of the sacrifice of Noah it is said that God smelled a savour of rest but in faith the sacrifice could not have been offered if it had not been prescribed it should not have been accepted if it had not carried the stamp of God For those Sacrifices were the types of Christ and seales of propitiation and remission of sinnes in and through the bloud of Jesus which must be perscribed or they cannot be accepted These Sacrifices then were instituted of God and may well be called seales of the Covenant as they did signifie remission of sins in and through the bloud of Christ our true Priest and Sacrifice Whether God was pleased to confirme his Covenant by any other visible signes or seales in that state of the Church is more then the Scripture hath revealed One question remaineth to be discussed scil Whether this Covenant of Promise was made in Adam with all and every Infant that should afterwards be born into the world There be some that hold the affirmative part viz. That all Infants whether borne of beleeving or infidell parents are comprehended under the Covenant of Grace according to the internall efficacy though not according to the externall administration so as they be truly and effectually partakers of the benefits promised therein
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 â—4 Abraham 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. And if some of these be not lively expressions it may seeme to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in typo vertit Tremelius ex Syri interpretis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox Hebraâ—â—è 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est apud Evang. Matth. 13. 35. Propheta Psal 78. â— redditur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. in Epist ad Hebr. 11. Gen. 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 Geâ— 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. â—6 is meant Christ who is the prime and principall seed who first entred the CoÌ„venant 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 which Gen. â—2 3. and 18. 18. and â—â— 18. Rom 4. â—6 17. ver 11. 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. ye 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. seed 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 counted Gen. 17. 11 12 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. seeke to kill me so did not Abraham In respect of the externall administration of the Covenant they were counted the seed but they 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. our 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 difference Luk. 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. and 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 Vnto 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. which 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. Abraham I am thy shield and thy exceeding great reward Looke now 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. God 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 â—4 7. Lord 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. 1â— and 144 15. Psal 4â— 14. Hieron in Ez. 1. Shadâ—ai Syâ— Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtuâ—erunt quod nos fortem râ—bustum possumus dicere Isâ—â— 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 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 49. 25. Gen. 17. 1. and 28. 3. and 35. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 all things Job 8. 3. Sometimes they turne it heavenly Psal 68 15. once they retaine the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 But 〈◊〉
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. the 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. are 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 Vlpian 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. § doluâ—â—ff â—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 satisfaction 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 just 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. 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. goeth 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 that Tertul. advers Gent. Cap. 30 Ita nomen â—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 imputed 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. unto 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 imputeth 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 onely 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 rely Quae 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 the Reputare 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 and 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 buâ— a cause not meritorious or materiall but instrumentall only receiving Christ promised and offered in the word of grace For Rom. 3 22. Phil. 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. righteousnesse 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 conference Aâ— 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. 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 onely 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. Faith 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 we Rom. 3. 30. 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 â—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 bâ— it by faith they apprehended Christ â—â—â—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 brought 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. 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
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. within 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 and propitiation by the bloud of Christ under this expression the same continued for so we reade that Abraham built Gen. 12. 7. and 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 and Gal. 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. 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 â— Sacrament which might have agreed to both sexes but of his infinite wisdome he made choice of that which could have being iâ— 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. Câ—l 2. 10 11. Phil. 3. 3. And it was a seale of the Covenant and so 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 and Heb. 11. 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 our 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 CHAP. VII Of the Covenant of Grace under Moses till the returne of Israel from the Babylonish Captivity NOw we are drawing downe to Moses his time and that manifestation of the Covenant of Grace which was revealed to
the Church by his Ministery The curse of Gods revenging justice had now seized upon mankind for many generations even thousands of yeares so that now it was time for God to remember mercy in the midst of wrath and to breake out into a clearer expression of this free gratious Covenant extended to a people sprung up into a great number and to be joyned together in an outward policie The Covenant of free grace running downe in Abrahams seed was daily cast out and grew wilde as in the Ishmaelites Edomites Syrians c. therefore God was now pleased to knit the seed of Abraham together in a stronger and as I may call it a state Covenant that things might grow better and not worse The body of the people to whom the Covenant pertained was now growne populous and numerous so that either it must grow wild and come to nothing by it owne weight or else be brought under the Covenant of God into a state and nationall Church The Covenant which God made with Israel is called the Old Testament or the Law not because it was first as some suppose but because it was to wax old and to give place to the more excellent Covenant succeeding and finally to be abolished Heb. 8. 13. But here at the first we meet with a great difficulty How and whether at all the Covenant of Grace was manifested by Moses Some make the Old and New Testament as the Covenant of workes and grace opposite in substance and kind and not in degree alone and that to introduce an unsound distinction viz. of promise set against Covenant or Testament as though God conferred Grace unto the Fathers only by promise and not by Covenant leaving all that Moses puts under Covenant to be the Covenant of works and old Testament not considering that God calleth his promise of Grace to Abraham a Covenant Gen. 17. 1. being in every branch a compleat Covenant not adverting that the Apostle who knew how to speake according to the sence of the old Scriptures cals the promise made unto Abraham a Covenant or Testament Gal. 3. 17. and the Covenant of promise distinguishing the degrees of manifestation Ephes 2. 12. Neither can it be proved that ever God made the Covenant of works with the creature fallen but whensoever the Scripture speakes of Gods entring into Covenant with man fallen and plunged into sinne and for sinne deserving wrath it must be understood of the Covenant of Grace as shall be shewed hereafter Others make the Old Testament a Covenant subservient to the Covenant of Grace and describe it to be that which God made with Israel in Mount Sinai to prepare them to faith and to inflame them with a desire of the promise and Evangelicall Covenant which otherwise had languished in their minds and to restrain them from wickednesse as it were with a bit and bridle untill the time wherein God should send the Spirit of adoption into their hearts and governe them by the Law of liberty This they make to agree with the Covenant of nature in this that in both the one partie contracting is God the other man both hath a stipulation annexed and that the same in respect of the morall Law the promise is the same in generall and both leade unto Christ But to differ from it in this that the Covenant of nature was made with all men but this with the Israelites alone that was made with man created and perfect in Paradise and had no preludia this was made long after with some part of mankind sinners in Mount Sinai and had many preludia that bound to obedience due by the Law of nature this to the Ceremonies also in that the injoyment of life in Paradise was promised here in the Land of Canaan the Covenant of nature leads to Christ by accident as it shewes what man doth owe unto God and what punishment remaines if he pay not his debt of duty the old Covenant leads unto Christ by it selfe for that is the true and proper scope thereof God exacting his due of man for none other end but that the creature convicted of his imbecillity should flie to Christ The Covenant of Nature leanes upon the Creation and generall conservation the old Covenant upon the Election of Israel his deliverance out of Egypt and conservation in the Land of Canaan The Covenant of Nature was written in the heart but the old Gal. 4. 24. Covenant did beget to servitude and so did compell and restraine by force as when we leave undone what we would doe or doe what we would not for feare that is eternall this temporary written in Tables of stone The thirst after Christ which the Covenant of Nature doth stirre up in man is allayed by the application of Christ either in the Promise or in the Gospell but the thirst which the old Covenant stirred up could not be allayed but by the comming of Christ in the flesh With the Covenant of Grace it agreeth that the Author of both is God both contracted with man a sinner both doth shew sinne both restraine from sinne both leade to Christ both the Symbole of the Church both made by a Mediatour and life promised in both They differ in these that in the Covenant subservient God is considered as reproving sinne and approving righteousnesse in the Covenant of Grace as pardoning sinne and renewing man in righteousnesse the stipulation of the old Covenant is Doe this and live Gal. 3. 12. Of the New Beleeve and thou shalt not come into judgement Joh. 3. 18. The Old Testament was added to the Promise of Grace which went before Gal. 3. 16 17. and shewes sinne not primarily but by experience of humane weaknesse in keeping Covenant But the Covenant of Grace doth this primarily for it teacheth expressely that all men are sinners Rom. 3. 9 23. and that his happinesse doth consist in the remission of sinnes Rom. 4. 6. The old Covenant did restrain from sinne by compulsion Rom. 7. 23. 24. the Covenant of Grace with a free inclination of mind and soule Rom. 6. 12. The Covenant of Grace leads to Christ directly the old Covenant indirectly The old Covenant is the carnall Symbole of the Church of the Jewes the new Covenant a spirituall Symbole of the Church both of Jewes and Gentiles Moses is the Mediatour of the old Covenant Christ God and man Mediatour of the new In the old Covenant is given the spirit of bondage but the Spirit of Adoption in the new Rom. 8. 15. The old Covenant was a meane to the end the new the end it selfe The old Covenant did terrifie the consciences the new doth comfort Man a sinner fallen a sleep is the object of the old Covenant the conscience terrified with sinne the object of the new The old Covenant shewed the manner of worshipping God but gave not ability the new Covenant doth both The old Covenant was an hand-writing against us Col. 2. 14. the new an easie yoke
soft breath of God in this passage noting this that God had sufficiently thundred wrath in the former delivery and now seekes to cover it that the people might heare and obey 4. Moses must provide an Arke to cover the Tables which was not only for the safe keeping of the Tables but to cover the wrath and curse that the people should not see it which was the first vaile 5. We doe not reade that ever the Lord would have either the people or Priest to reade these words out of stone but as they were mollifyed by Moses his transcription in his bookes especially wherein Prince and people were to reade the duties of the Covenant and the promises No more tables there they are but deale not with them there is wrath at the first opening which was the reason why God smote the men of Bethshemesh with such a slaughter because they durst looke into and reade upon these tables of the Arke of the Lord 1 Sam. 6. 19. 6. We reade that God Exod. 34. 5. when Moses was standing before the Lord with his prepared tables the Lord descended and proclaimed The Lord The Lord and said The Lord God mercifull and gratious long suffering and aboundant in mercy and truth forgiving iniquity transgression and sinne Thus the Lord would take away the edge of the curse though he would write it for ends unmentioned Then the Lord upon the Mount rehearsed the Covenant of grace with Israel and causeth Moses the Mediatour to write it Exod. 34. 27. And now he had in his hand both the Covenant of works and of grace the one hid in the Arke the other open in his hand the same Commandements but the one with wrath the other lenified by God 7. When Moses came downe this appearance of God had changed the skin of his face that he was glad to put a vaile upon him for otherwise the people could not nay durst not behold him but ranne from him as at first from God when he delivered the Law upon Mount 〈◊〉 which God would have for the very same end Moses his shining face signifying the curse and wrath of God in the Law as a meere draught of the Covenant of workes which the people could not behould his vaile signifying the covering of this curse from the eyes of Israel 8. Consider that till the Law as a meeâ—e draught of natures Law was marked and thus vailed at Moses his proposition of the remedy unto these carnall Israelites in the blood of the sacrifices writ in the Ceremoniall Law it could not quiet them nor pacifie their consciences 9. Observe this one thing further that Moses in the five bookes doth so shun this rigid proposition of the Law that the Apostle when he came to deale with the false Apostles about this acceptation of the Law as standing full against the Covenant of Grace and Justification by faith could find but two testimonies in all Moses which necessarily convinced this manner of propounding the Law the one Deut. 21. 23. the other Deut. 27. 26. But because this end of the vailing of Moses his face as tending to signifie the curse of the Morall Law and the vailing of it from the eyes of carnall Israel is called into question by some of prized judgement and that from the passage of 2 Cor. 3. they spend one proposition in clearing that place to prove that it was the vailing of the Morall Law in the Curse For first say they it could not be the vailing of the blood of Christ in the Ceremonials for the Ceremonies was a sufficient vaile to hide that and to have put an other vaile had been against Gods love who would have the people spirituall to looke into it for Salvation one vaile was sufficient to hide so precious a treasure But to the Text it is plaine in the beginning of the Chapter 2 Cor. 3. 3. that the Apostle meanes the writing of the Law in their hearts namely the Commandements of the Morall Law by removing the Curse that the heart may close in with it Secondly Vers 6. The ministery of the Spirit is opposed not to the Cloud of Ceremonies but to the letter of the Law Morall for this killeth so did not the Ceremony but quickning his measure Thirdly Vers 7. The Ministery of the Gospell is opposed to that which was graven in stone which was the Morall Law only Fourthly Vers 13. Moses his vaile was put on when Moses was read and not the Ceremoniall Law alone as intending the vailing of the Curse of the Morall Law Fifthly That which beares shew is Vers 14. where the Text faith that the vaile was taken away in Christ It is true that the Ceremonies were removed in the comming of the substance but is it not as true and here meant that the curse oâ— the Law was removed by the comming of Christ and so the vaile made needlesse Gal. 3. 13. But Vers 15. the vaile yet remaines when Moses is read which cannot be the Ceremony vailing the blood of Christ for that is removed in act for the Jewes sacrifice not for want of an Altar but it is most true of the vaile of the Morall Law to cover wrath For as it was a mercy to vaile it to that people till Christ came so it is now a judgement Christ being come to shade it For it might be if seene an accidentall cause to drive them to Jesus the Sonne of Mary for a Saviour But the knot lyeth in the 18. verse But we all c. where it is thought and strongly spoken that the vaile signifieth the Ceremoniall Law It is true there is a flat opposition of Christian and Jew the one with open face beholding Christ the other not daring to see the glory of the Lord in giving the Law But all will be evident if it be shewed what is here meant by the Image of Christ which we behold with open face which is not the blood of Christ vailed in the blood of the Sacrifices but the Law of God writ in his heart promised Jer. 31. 34. as the head which is the new command of the Morall Law set up for us as a glasse which behoulding by faith we are changed into the same Image by the Spirit and now it will appeare that the whole Chapter speakes of the Morall Law Another inforcement of this distinction is from the Apostle Gal. 3. where he disputes against the Morall Law taken as a rigid draught of natures Law unto the 23. verse for otherwise the Law had been no enemy unto him as a branch of the Covenant of Grace but at the 23. verse he disputes the good ends of it as propounded with Gods moderation By the Law which we call the Morall Law Moses and Paul meane the meere draught of the Law of nature as it hath necessarily affixed eternall life to the punctuall performance or eternall curse to the disobeyers in the least title For the Law is complexum quiddam containing in it command
significat rem quandam aâ—ct aÌ„ charam five thesaurus fuerit â—ive res alia quâ—cunque perfect obedience cannot merit forgivenesse of sins past purchase Gods favour being justly displeased for sin and deserve everlasting life When the wicked and their best works are an abomination to the Lord it cannot be imagined that any Covenant should passe betwixt God and man a sinner wicked ungodly miserable but in and through a Mediatour It was such a Covenant whereby the spirituall seed was made a Kingdome of Priests an holy Nation and a peculiar treasure unto the Lord. The word Segullah signifies ones owne proper good which he loveth and keepes in store for himselfe for his speciall use a rare and exquisite treasure a thing desired deare and singular or proper to a man himselfe The Hebrew Logicians call their fift predicable Segullah Others interpret the word a beloved treasure a glorious thing to be desired an holy treasure a treasure which hath both magnificence splendour and ornament Eccles 2. 8. the peculiar treasure of Kings Aquila renders it substance Sym treasure or peculiar substance the Septuagint plenty of riches so as it doth import multitude or great abundance Vatablus a treasure entirely beloved 1 Chron. 29. 3. I have of mine owne proper good of gold of my proper goods of excellency that which was most deare unto me of gold most pure and refined that which is chosen and laid up in a treasury A peculiar people then is a people entirely beloved of the Lord which is proper to him the possession whereof pertaines to none other which he layeth up as it were in his treasure Exod. 19. 5. The Chaldee Paraphrast renders it ye shall be beloved before me Theodâ—t a chiefe speciall or excellent people and so Deut. 26. 18. The Paraphrast hath it he chose to himselfe Israel his beloved and in other places And so other Hebricians Segullah signifieth that they should be beloved before him as a desirable treasure which Leâ— Iudah peculium Vataâ—l ut thesaurus unicè dilectus prae cuâ—ctis populis Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abundantia abundant aâ—teÌ„ ornamenta quae sunt pretiosa itaque recondunt etiam c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 9. a King delivereth not into the hands of any of his officers but keepeth to himselfe R. Menachen in Exod. 19. Mal. 3. 17. The Greek translation turns it a people for peculiar possession Aqu. a peculiar people deare and precious which he will not part withall In the new Testament both expressions are used for Paul calleth them a peculiar people Peter a people for peculiar possession which God doth challenge as proper to himselfe Vulg. Populus acquisitionis Eph. 1. 14. This was the priviledge of the Jew which he obtained by this Covenant and it is often mentioned to the praise of Gods free-grace and love towards them Deut. 7. 6. 14. 2. 26. 18. The Lord hath chosen Jacob unto himselfe Israel for his peculiar treasure Psal 135 4. But this priviledge they could never obtain by the Covenant of works by it they could never have been a Kingdome of Priests or a peculiar people they could never have obtained the adoption or have inherited the Kingdome of Heaven These are priviledges vouchsafed of meere grace in Jesus Christ in whom we are adopted and made Kings and Priests unto God Calv. Iâ—stit lib. 2. ca. 7. Sect. 7. Rom. 9. 4. 1 Pet. 2. 9. Revel 1. 5. 5. 10. Exod. â—0 â— Secondly in the promulgation of the Law the Lord proclaims himselfe to be the God of Israel saying I am the Lord thy God which have brought thee out of the land of Egypt out of the house of bondage Some hold these words to be the affirmative part of the Commandment in which the Gospel is preached and the promises contained therin offered Others that it is a Preface to the whole Law or prefixed as a reason to perswade obedience to the first Commandment But universally all acknowledge them to be the free Covenant which promiseth pardon of sin and requireth Deut. 10. 14. faith in the Mâ—ssiah God is the God of all creatures because he made and doth conserve all but by peculiar right he is the God of his Church because he hath chosen it to be heire of his Kingdome whence the people are said to be blessed that have God for their God The Covenant of grace is expressed in these Psal 33. 12. 144. 15. words I will be thy God and thou shalt be my people Wherein God promiseth to be favourable to the iniquity of his servants and to remember their sins no more and to blesse them with all spirituall blessings in heavenly things When God then saith to Israel Jer. 31. 33. 32. 3â— Ezek â—â— 20. I am your God which brought you out of the land of Egypt doth he not propound himselfe as their King Judge ' Saviour and Redeemer Spirituall Redeemer from the bondage of sin and Satan whereof that temporall deliverance was a type And although Hemming Syntag Decal there be no expresse mention of a Mediatour in the Law yet it is included in the word of promise I am thy God From Evangelicall promises and the remembrance of them and a late type the Lord makes beginning when he gave his Law And it is further to be noted that as these words I am the Lord thy God are prefixed to the first Commandment in the Law so are they annexed Levit. 19. 4 6 11 12 16 30 31 32 37. Levit. 18. 5. to all others in sundry places of Scripture as an argument to move to sincere obedience Least the Jewes should feare as it commeth to passe in doubtfull matters they heare that the rule of life is prescribed unto them of the true and only God who is theirs by Covenant Least diffidence should make them slacke God comes familiarly and commends his gracious Covenant unto them The reason from all this is plaine that Covenant wherin the Lord promiseth or proclaimeth himselfe to be the God of Israel is the Covenant of grace which God made with Israel But in giving the Law upon Mount Sinai God promised and proclaimed himself to be the God of Israel Thirdly Christ our Saviour thus reciteth the first Commandment Heare O Israel the Lord our God is one Lord therefore Mark â—2 29. Deut. 6. 4. thou shalt love the Lord thy God with all thy heart And Moses in the explication of the Decalogue condemneth incredulity saying Deut 6. 16. Exod. 17. 7. Ye shall not tempt the Lord your God as ye tempted him in Massah for there they tempted God by incredulity Where it is most apparent that in this first Precept we are enjoyned to take God to be our God to choose him to be our portion to cleave unto him to trust in him as our only Saviour And
it can hardly be questioned whether that Covenant wherin we are bound to take God to be our Father King and Saviour be the Covenant of grace or no And by the same reason it is manifest that the Law requireth faith as well as love and obedience and doth build these upon it as a foundation It prescribeth faith in the first place and throughout namely that we acknowledge God the Law-giver to be the Lord our God the only true God and testifie that faith unto him by an universall and uniforme obedience to that whole Law and every title thereof The Law was given for this end that it might instruct us in faith which is the mother of a good conscience and of love Christ and faith is the end and soule of the Law not understood of the Jews The summe of the Law is faith or love and both these carry the same sence because though Moses Rom. 10. 4. Deut. 10. 12. Calv. on Deut. 10. 12. Rom. 14. 23. make mention of love and Paul of faith yet that love doth comprehend faith and this faith doth contain love Certainly Whatsoever is not of faith is sinne even all works though good in shew and for substance seeming agreeable to the rule of the Law if they issue not from faith they are vaine and hypocriticall if they be not quickned and enlivened by faith they are but the carkasse of a good worke And then if God command not faith in the Law in some sort why doth he command other things which without it are frivolous Our best works are unsavoury before God if they be not seasoned with faith For without Heb. 11. 6. faith it is impossible to please God Therefore the Lord in Covenant commanding the observation of his Law exacteth faith also without which the Law cannot be obeyed in an acceptable manner For when the Law is spirituall and commandeth true worship and invocation how can it be observed without faith Would the Lord have the Israelites remaining in infidelity to observe the Law Or did he ever allow man since the fall of Adam to come or have accesse unto him but only in the name of a Mediatour Or was life and salvation ever promised to man since the fall but upon condition of faith in the Messiah Indeed the condition of obedience which God requireth and man promiseth is the chiefest thing urged in the Law but free and gracious pardon wherein consisteth the happinesse of the Saints is therein promised and proclaimed They under the old Testament lightly following the letter mistooke the meaning not looking to the end of that which was to be abolished whereunto Moses had an eye under the vaile For they perceived not so well the grace intended by the legall Testament which the perfection of the morall Law whereof they could not but faile should have forced them to seeke and the imperfection of the typicall Law which made nothing perfect should have led them to find but they generally rested in the worke done as was commanded by either Law when as themselves were unable to do the one and the other was in it self as unsufficient to help them Fourthly after the giving of the Law a Covenant betwixt God and Israel was established by mutuall and willing consent Deut. 4. 31. Exod. 24. 3 4. the people promising to obey and doe whatsoever the Lord commanded In the Land of Moab Moses was commanded by the Deut. 29. 1 9. Lord to make a Covenannt with the children of Israel beside the Covenant which he made with them in Horeb. This Covenant they entred into was the same that God made with them upon Mount Sinai even the same that did containe the blessings and curses before pronounced But this Covenant was a Covenant of Grace not of works for God never commanded his people that he might set them on high above all people of the earth and that they might be an holy people unto him to avouch him to be their God by a Covenant of works Moses would Deut. 29. 12. never have exhorted the people by Oath to bind themselves unto the Lord in a Covenant of works for that had been to bind themselves unto the most dreadfull curses whereas they were to enter into this Covenant that they might prosper in all that they Deut. 29. 9. doe That Covenant is of Grace wherein the good things promised are all free and gratious but it was of grace that God promised Deut. 7. 12. 2 Chro. 6. 14. to be the God of Israel and therefore the Lord when he keepeth Covenant with Israel is said to keep the mercy which he swore unto their Fathers and when he established them for a people unto himselfe and is their God he is said to performe the Oath which he swore unto their Fathers to Abraham to Isaac and to Jacob. Deut. 29. 13. The Legall Covenant or Covenant of works cannot be renewed after it is once broken seeing it admitteth not repentance of sinne past but exacts perfect and perpetuall obedience But this Covenant made with the Israelites might be renewed after transgression did admit repentance When thou art in tribulation and Deut. 4. 30 31. all these things are come upon thee even in the latter dayes if thou turne to the Lord thy God and shalt be obedient unto his voice for the Lord thy God is a mercifull God he will not forsake thee neither destroy thee nor forget the Covenant of thy Fathers which he swore unto See Deut. 30. 1 2 3. 1 Ki. 8. 34 35. Psal 106. 45. Eze. 16. 61 6â— Deut. 30. 11 12 13 14. Rom. 10. 6 7. them And if the Covenant after transgression may be renewed it is of grace The Law which is written in the heart of the spirituall seed is part of the Covenant of grace for the righteousnesse of faith speaketh on this wise This Commandement which I command thee this day it is not hidden from thee neither is it farre off It is not in heaven that thou shouldest say Who shall goe up for us to heaven and bring it unto us that we may heare it and doe it Neither is it beyond the sea that thou shouldest say Who shall goe over the sea for us and bring it unto us that we may heare it and doe it But the word is very nigh unto thee in thy mouth and in thy heart that thou maist doe it But the Law given by Moses is engraven in the heart of the spirituall Isai 51. 7. Psal 37 31. seed or people effectually in Covenant as they are called a people in whose heart is the Law No man will deny the Covenant which God keepeth with them that love him and keepe his Commandements to be the Covenant of Grace But the Covenant which Israel entred into is that which the Lord Dan. 9 4. Nehem. 1. 5. Deut. 7. 12. keepeth with them that love him and keepe his Commandements Fifthly the godly Kings and
people of Israel repenting of their transgressions and sinnes committed against God did oftentimes Josh 24. 22 23 24 25. Judg. 10. 16. 1 Sam 7. 3 4 5. 2 Chro. 15. 12. 2 Kin. 11. 17. 2 Chro. 23 16. 2 Ki. 23. 3. Neh. 10. 30 31. 2 Chro. 34. 31. renew their Covenant binding themselves to the Lord to be his people and to walke in Gods Law which was given by Moses and to observe and doe all the Commandements of God the the Lord and his Judgements and his Statutes with all their heart and with all their soule But Jehoshaphat Josiah Nehemiah and other godly Governours who were well acquainted with their infirmities and knew themselves utterly unable to fulfill the Law would never promise punctuall and exact obedience in hope thereby to deserve eternall life or to receive it from God as the reward of their perfect service nor flatter themselves as though they could stand before the Tribunall of Gods Justice in their own Righteousnesse when upon proofe sufficient they saw that no flesh could be justified in his sight Without question they understood that God of his free grace had promised to be their God and of his undeserved and rich mercy would accept of their willing and sincere obedience though weake and imperfect in degree which is in effect that the Covenant which God made with them and they renewed was a Covenant of grace and peace the same for substance that is made with the faithfull in Christ in time of the Gospell Sixthly the Covenant that God made with Abraham was the Gen. 17. 1. Covenant of grace as it is acknowledged but the Covenant made with Abraham is for substance the same with the Covenant made with Israel upon Mount Sinai the promise is the same and the things required the same For in that God promised that he would be God all-sufficient to Abraham to blesse him with all necessary blessings for this life and the life to come In Gal. 3. 8. this he promiseth freely and of his owne meere grace and favour to be their God and make them a Kingdome of Priests and an Exod. 19. 6 7. holy nation unto himselfe In that he requireth of Abraham that he walke with or before him in integrity In this he covenanteth that they should obey his voice and keep his commandements Deu. 26. 17 18. Jer. 7. 23. Deut. 10. 12. Jer. 11 3 4. 1 Ki. 8. 25. 2 Chron. 6. 16. 2 Chr. 17. 3 6. 2 Chr. 6. 14 16. Jer. 2. 2. And what is it to walk with God or before God but to walk in his Law Seventhly when God gave his Law unto Israel upon Mount Sinai he troth-plighted that people unto himselfe and himselfe unto them and that of his meere love not of any merit in them Thus saith the Lord I remember thee the kindnesse of thy youth the love of thine espousals when thou wentest after me in the wildernesse in a Land that was not sowen Israel was holinesse unto the Lord and Ezek. 16. 8. the first fruits of his increase When I passed by thee and looked upon thee behold thy time was the time of love and I spread my skirt over thee and covered thy nakednesse yea I sware unto thee and entered into Covenant with thee saith the Lord God and thou becammest mine But if the Law were a perfect draught of the Law of nature Rainold Apol. Thes pag. 211. 1 Tim. 1. 5. Act. 15. 9. Rom. 10. 4. Gal. 3. 24. Christum vocat finem i. scopum legis quia lex sues sacrificiis ritibus c. Christum intendebat Zanch de Redem cap. 11. Thes 5. li. 1. The Decalogue written with Gods own hand upon two tables was an Epitome of all Ordinances appertaining to the Covenant exacting punctuall obedience in the least jot and title as necessary to Salvation and flashing out wrath against the least transgression without any intimation of repentance or hope of pardon the Lord did not at that time troth-plight himselfe unto them Eighthly the Law requireth faith as well as love and obedience and doth build these upon it as a foundation For the end of the Commandement is love love out of a pure heart a good conscience and faith unfained That love which the Law requireth either towards God or towards man must flow from a pure heart and faith it is that purifieth the heart Christ is the end of the Law for righteousnesse sake and the Law is a Schoole-master to bring us unto Christ But bring us unto Christ it could not if it did not point him out unto us or presuppose him as promised He is not the end of the Law if the Law did not direct to him and require faith in him He is the end of the Law as the Law leadeth and driveth us out of our selves and from all confidence in any works of the Law that by faith in Christ we might obtain righteousnesse It is not the property of a Schoole-master to beat and strike and not to direct or teach That the ceremonies of the Law did prefigure Christ direct unto him and require faith in him is a thing Exo. 34 27 28. confessed and acknowledged of all men Now the ceremonies are appendices of the Law especially of the first and second Commandements Exod. 24. 8. Heb. 9. 19 20 23. Pighâ—disp Ratisp l. 2. as they were given to the Israelites And if they require faith in the Redeemer to come how should we thinke it to be a thing passed over in silence altogether in the Law The deliverance of the children of Israel out of Egypt was a type of our spirituall deliverance from the bondage of sinne and Satan by the power of Christ as appeares by the Ceremonie and Sacrament of that corporall deliverance the Passeover which was a Joh. 19. 36. 1 Cor. 5. 7. figure of Christ our Saviour Therefore in the first Precept the Mystery of our Redemption by Christ is taught and contained That particular mercy mentioned in that Precept taught the Israelites to expect spirituall Salvation in the Messiah promised In Psal 1. 1 2. Psal 119. 1 2. Scripture they are pronounced blessed who keep the Commandements and observe the Statutes and Judgements of the Lord but withall their blessednesse is said to consist in this that God Psal 32. 1 2. imputeth not sinne unto them that their sinnes be forgiven and transgressions covered The true worshippers of God then are happy not for their works but because God is pleased to accept them in Christ and to pardon their offences This is the true sense of those promises made to or spoken of them that walk in the perfect way and doe none iniquity And if life and Salvation be promised to them that observe and keep the Statutes Judgements and Ordinances of the Lord not for the dignity of the work but through the meere grace and mercy of God pardoning transgressions and sinnes then is faith in the
of Adam by the Law of nature written in his heart Confidence in God through Christ or the Messiah was required of the Israelites by the Law published upon the Mount Adam was to performe obedience to the Lord immediately without a Mediatour being himselfe pure and innocent But the Israelites being in themselves sinnerâ— â—ould not in their own names performe service pleasing and acceptable unto the Lord. Adam knew he was beloved of the Lord so long as he continued in obedience but had no warrant to wait upon his mercy when he had broken the Covenant of works But to the Israelites God bound himselfe in Covenant upon Mount Sinai promising to be their God and take them for his people notwithstanding they were sinners in themselves which could not be without forgivenesse and this Covenant they might and did renew by repentance after transgression The Law is not to be confounded with the Gospell but the sacred and inviolable knot of the one with the other is to be maintained unlesse we shall make God contrary to himselfe The Law doth not so directly and expressely teach faith in When Paul saith Faith came by the Gospell it is to be understood of the manner of propounding vvithout the invvrappings of types that the Doctrine vvas â— taught plainly vvithout types and figures Rom. 8. 3. Christ but require obedience yet doth it leade us to Christ and more obscurely command faith in him The Gospell doth more fully reveale Christ and the grace of God in him commanding faith by name but it doth also urge presse and exact obedience Thus sweetly doe the Law and Gospell consent together But here it is to be noted that faith is commanded in the Law which exacteth every thing that is good but it is given to us not by the Law but of the holy Ghost The distinction of the Law and Gospell as they are opposed one to another is cleare and evident but as the Law was given to the Jewes it is not opposite but subordinate to the Gospell The Law in it selfe considered exacted perfection of works as the cause of life but when that was impossible to man by reason of the infirmity of his flesh it pleased the Lord to make knowne to his people by the ministery of Moses that the Law was given not to detaine men in confidence of their own works but to leade them unto Christ Whatsoever the Law teacheth whatsoever it promiseth whatsoever it commandeth alwayes it hath Christ for the scope thereof For though the Law of righteousnesse promise a reward to the keepers thereof yet after it hath shut up all men under sinne it doth substitute another righteousnesse in Christ which is received by faith not purchased by the merit of works And therefore the Apostle doth reprehend the Jewes as perverters of the true sense and meaning Rom. 10. 4 5 6 c. of the Law when they sought to be justified by their works and sheweth that Moses taught them to look for Salvation in the Messiah and seek for that righteousnesse which is by faith Whereby it is manifest that the Law was given 〈◊〉 be a manuduction unto Christ in whom we have Redemption from all things from which by the Law of Moses we could not be justified and a rule to the faithfull according to which they must frame their conversation For what word was that which Moses saith was neere even in their hearts but the Law which the Lord gave upon Mount Sinai and promised to write in the hearts of his people under the Covenant of Grace And from this ground it is not hard to answer what is further objected against this truth as If faith be commanded in the Law then being justified by faith we are justified by the works of the Law For faith is not a work of the Law nakedly and absolutely considered as it exacteth perfect obedience of man in his own person but of the Law as it was given to the Jewes to direct them unto Christ who is the soule and life of the Law And though it be commanded in the Law as it is in the Gospel or new Covenant yet it justifieth not as a part of Regeneration or an act of obedience and work of Grace by it worth or dignity but in respect of that office whereunto it is assigned of God and as it receiveth the promises of mercy It is a sâ—phisticall forme of reasoning to say Faith is commanded in the Gospell therefore if we be justified by faith we are justified by the works of grace The arguments are like and both faultie For justification by faith in Christ is opposed to justification by the works of the Law because he only is justified before God by the Law whose acts being examined by the Law are found just and righteous according to that which the Law requireth but he is justified by faith who being in himself ungodly believeth in Christ for salvation So that according to the Apostles meaning wheresoever faith be commanded he is justified by faith without the works of the Law who is acquitted from sin by the meer and rich grace of God in Jesus Christ received by faith And to seek justification by works is to rest upon our works for salvation as they that answer in all things to that righteousnesse personall which the Law requireth Justification by faith and justification by workes are opposite and so is faith and workes but faith is not opposed to one act commanded whereby the promise is received for then it should be contrary to it selfe but to works whereby the Law is fulfilled in our owne persons to workes I say not to one work because no one worke can justifie but all are necessary If it be said the Apostle doth every where oppose the Law and the Gospel or the old and new Testament The answer is from the same ground that in the Scriptures of the new Testament the Law as well Ceremoniall as Morall is opposed to faith or the Gospel and yet the Ceremonies of the Law did prefigure Christ as all men acknowledge Therefore the Apostle doth not perpetually and absolutely oppose the Law and the Covenant of grace for he teacheth expresly that faith establisheth Rom. 3. 31. the Law For he understood the force and sentence of the Law to consist in faith but because the Jews addicted to the latter of the Law did pretermit the force and life of it Paul proves the Law so taken and separated from faith to be the cause not of life but of death as that which did not only want Christ who is the soul of the Law but is opposite to him And therefore Paul doth this because the Jews faith being let passe did seek righteousnesse in the dead works of the Law and did oppose the Law to the Gospel and Christ who was the end and scope of the Law This will be more plain if we shall examin the particular passages of Scripture wherein this matter is handled
ingraven in tables of stone is one for substance so is the new and the old Testament The Law is not opposed to the Law but the writing to writing Writing in tables of stone pertained to Moses or to the Old Testament writing in the heart to Christ or the new Covenant The Law is the same but otherwise administred in the hand of Christ then in times past in the hand of Moses Moses gave the Law in tables of stone but could not give power or ability to doe what the Law required but Christ writeth the Law in the heart and inableth the faithfull in some measure to doe what he commandeth And in the same place the Lord by the Prophet sheweth that when he made this Covenant with Jer. 31. 32. the Fathers which they brake he declared himselfe to be an husband unto them or joyned himselfe in marriage unto them But God never joyned himselfe in marriage unto a people but by the Covenant of grace It may be said the Apostle sheweth the former Jer. 3. 14. Covenant to be faultie or that another Covenant was lacking But that is not mentioned to prove the Covenants to be two in substance opposite one to the other but because the first Testament did not containe the Image of the things themselves and therfore was not to be rested in as if we could be justified by Heb. 10. 1. the workes of the Law or ceremoniall observances annexed but must be used as an introduction to leade us unto Christ who is the very Image of the things themselves This first Covenant therfore could not be fulfilled or effectuall but by the bringing in of a second which was prefigured thereby For the blood of Bulls and Goats was not availeable to purge away sinne but did prefigure the blood of Christ which is effectuall to purge our consciences from dead workes The blood of Bulls and of Goats and Heb. 9. 13. 14. the ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh sc from a trespasse meerely committed against the Law of Ceremonies but the bloody sacrifice of our Lord and Saviour Christ whereof the legall Sacrifices were tipes and shadowes was alone appointed of God and is effectuall to cleanse us from all sinnes committed against the Morall Law of God and to purifie us from such dead works as not expiated by his blood would bring forth everlasting death Of necessity therfore the first Covenant because it is of grace must bring forth a second Joh. 1. 17. Joh. 5. 46. in which is fulfilled that which in the first is prefigured The Law was given by Moses and the righteousnesse of faith was taught by Moses as our Saviour testifieth Why then doth the Apostle in the words following add by way of opposition but grace and truth came by Jesus Christ The sence of the place seemes to be this That the Law prefiguring Christ and redemption in him and teaching and commanding what ougâ—â— to be done but neither giving grace to doe it not containing the substance of the thing prefigured was given by Moses but grace to doe what was commanded came from Christ in whom also the substance of what was prefigured by the Ceremonies is fulfilled But if the Law of Moses sent the Jewes to Christ and directed them how to walke believing in him but of it selfe did not give grace or truth of necessity it must make knowne Christ 2 Cor. 3. 6 7 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some bookes have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. verba viva Ar. Sermâ—nem vivum in some sort and command faith in him which is proper to the Covenant of grace The Law is a killing letter saith the Apostle and the ministration of death and condemnation But the same Law which is called a dead or killing letter is stiled a lively word or lively oracles that is such as give life The words of Paul therfore are not to be understood absolutely of the Law but as it was Act. 7 38. Lev. 18 5. Ezek. 20. 13. Neh. 9. 29. separated from Christ and the Gospell of men who did rest in the Law and sought to be justified by it whereas Christ was the end of the Law which the Jewes not perceiving they erred from the truth and perverted the true sence and scope of the Law For the ministery of Moses as it is referred to the mind and counsell of the Lord is bright and illustrious but the carnall people could not behold that brightnesse and therefore the Law is vailed to the carnall Jew that he cannot behold the light that shineth therein Even unto this day when Moses is read the vaile 2 Cor. 3. 15 16. is upon their heart Neverthelesse when it shall turne unto the Lord the vaile shall be taken away That is when Israel shall be turned unto the Lord the vaile shall be taken away that in the law it selfe they may see Christ whom now being blind by reason of their indurate mind they could not fee. For there was a double vaile drawne over their eyes the first of hatred against Christ the second of the Law it selfe in which Christ was revealed but not so clearely as in the Gospell which double vaile shall be taken Isa 25. 7. Rom. 4. 15. 3. 20. 7 9. away when they shall be converted unto Christ The Law worketh wrath and discovereth sinne yea reviveth it What the Apostle speaketh of the Law in these and other above rehearsed passages is to be understood of the whole Jewish pedagogie viz. the Law Morall and Ceremoniall as it was given by Moses And as here the Law is said to worke wrath and terrifie so Psal 19. 7 8 9. 119. 47. elsewhere it is said to cause the soule to returne to enlighten the eyes and rejoyce the heart Of necessity for the reconciliation of these sayings of the Prophet and Apostle in shew contrary it Beza in Rom. 2. 27. Calv. in 2 Cor. 3. 17. Col. 2. 13. The ceremonies are visible words preaching Christ and they preached our guile and wrath belonging unto us must be granted that the Law animated by Christ is pleasant and delightfull but as it is barely considered in opposition to Christ and to the Gospell as it exacteth perfect obedience but giveth no ability or power to performe what is required it woundeth terrifieth killeth and worketh wrath Of the Law there is a twofold use and consideration One as it is a rigid exactor of intire obedience and hand-writing against us for sinne and thus of it selfe barely considered it woundeth but healeth not it reviveth sinne but mortifieth it not The other as it pointeth to Christ in whom Salvation is to be found and directeth how to walke in all well-pleasing before the Lord and thus it is an easy yoke The Law considered without Christ woundeth killeth and reviveth sinne by reason of our Corruption But the Law considered in Christ and as it
be thinke themselves of their evill doings confesse their iniquities and turne unto the Lord. The frequent and earnest exhortations of the Prophets made to backsliding and rebellious Israel that she should acknowledge her wickednesse and returne unto the Lord is a full Commentary of that which Jer. 3. 7 22. 4. 1 2. Ezek 18. 27 28 Ezek. 18 31 32. 33. 11 13. God required of them in this Covenant in case they should turne away from the holy Commandment The Lord protesteth by his Prophet Ezekiel that he hath no pleasure in the death of him that dieth but rather that he should repent and live and the same for substance he made knowne to Israel in the Covenant which he stroke with them sc that if they transgresse and goe astray he doth admit will accept and approve nay command their unfained repentance and comming home unto the Lord that they might live This question Why will ye die ye house of Israel is put forth to the people in Covenant and not indifferently to all and every man living It is manifestly spoken of the house of Israel whom God had spared notwithstanding their manifold and great provocations to whom he not only gave space of repentance but used meanes to bring them to repentance by sending Prophets unto them to admonish them of their sins to denounce the judgements of God against them for their impenitency and earnestly to exhort them to cast away their transgressions that they might live God then doth approve and command the returne of his people that have gone astray he waiteth for their amendment useth meanes to bring them to the knowledge of themselves is not wanting to them in any thing that in justice or promise he ought to doe for them but yet it is not his will effectually to bring every man to repentance whom he doth command to repent The Commandment of God shews what is our duty but not what God will worke in every man the commandment lieth upon them that be obstinate and rebellious but they have not grace to will their conversion or amendment Neverthelesse we must not thinke either that God doth dissemble or that he is the authour of mans impenitency for mans corruption pravity and wilfulnesse is the cause of his going on in evill and his impotency is not a meere infirmity which he doth bewaile but a stubbornesse which he doth foster and cherish by all means 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 Heb 11. 6 7. Quod addit Apostolus nondum venisse fidem Gal. 3. 23. quamdâ—â— Dei po pulus sub legis custodia detinebatur id aliò spectat scil fides Apostolo eo loco est evaâ—ge lica fontis misericordiae Dei Rom. 3. 29. in Christi filij Mediatoris sanguine declaratio quam fidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat quippe revelationis Christi gradum excellentissimum eadem prorsus ratione qua Johan ajâ—â—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 faith 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 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 This distinction was formerly propounded but now is more largely to be confirmed The Law requires perfect and exact obedience for secret faults even thoughts arising from corrupt nature before they attained Rom. 7. 7. full consent are therein condemned and he that trusteth in his works if he continue not in every thing that is written in the Gal. 3. 10. book of the Law to doe them he is accursed But to them that be in Covenant the Law was given with such moderation that sincere obedience was accepted of them though attended with Psal 19. 12 13. many imperfections as is cleare by that of the Psalmist who can understand his errours cleanse thou me from secret faults keep back thy servant also from presumptuous sinnes let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression The godly Governours and people of Israel were well acquainted with the meaning of the Law and what obedience should be accepted at their hands And when 2 Kin. 23. 3. 2 Chro. 15. 12 13 14. Neh. 10. 29 30 31. they promised and bound themselves by Oath to walk in all the Statutes Judgements and Ordinances of the Lord or of the Law of Moses they did neither pervert the sense of the Law nor promise punctually to fulfill the Law in every jot and title Therefore they understood the tenour of the Law as it was given unto them to admit of upright unfained and true obedience the imperfection
his power kept them by faith unto Salvation Though the house of David lost the Kingdome and government in Israel yet God preserved his posterity untill Christ came in whom the throne of David was established for ever for this was absolutely promised But the temporall glory of Davids house and the peace of Israel was changed because they changed the ordinances neglected the charge and brake the Commandements of God If his sonnes forsake my Law and walke not in my Psal 89. 31 32 judgements If they prophane my statutes and keep not my Commandements Then will I visit his transgressions with the rod and his sin with scourges If ye turne away and forsake my statutes and my Commandements 2 Chron. 7. 19 20 21 22. which I have set before you and shall goe and serve other gods and worship them Then will I pluck them up out of my Land which I have given them and this House which I have sanctified for my Name will I cast out of my sight and will make it to be a Proverbe and a common talke among all people And this House which is most high shall be an astonishment to every one that passeth by it so that he shall say Why hath the Lord done thus to this Land and to this House And they shall answer Because they forsooke the Lord God of their Fathers which brought them out of the Land of Egypt and have taken Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hould on other gods and have worshipped them and served them therefore hath he brought all this evill upon them Davids heart was not perfect with the Lord in the matter of Vriah and for that cause the sword of God never departed from his house When Solomâ—n waxed old and gave his heart to pleasure his outlandish wives inticed him to Idolatry and the Lord rent ten tribes from the house of David In after times the house of David fell away more and more the Priests neglected the charge of God and the people grew prophane obstinate impenitent and then the Lord abhorred his people was wroth with his heritage and gave his glory unto the enemies hand Jerusalem was laid wast and desolate the Temple burnt with fire the Princes led captive and made tributary the aged were despised the young men made slaves and bond men maidens dâ—floured and children dashed against the walles They were slaine with the sword burnt up with famine languished through oppression misery and sorrow had in contempt and derision daily but there was none to pittie or comfort them Neverthelesse the promise of God was firme and sure to all the seed in respect of the things absolutely promised for the infidelity of man cannot make the faith of God of none effect Hence we learne two things are to be considered in the Covenant 1. The persons in Covenant according to the externall administration or according to the effectuall purpose and internall administration 2. The good things promised not only temporall but spirituall For they are either such as are absolutely necessary to salvation or such as concerne the welfare of a Christian his peace joy chearfull and constant walking with God without offence and such like To the first sort the promises of the Covenant are made sincerely but conditionally If they doe well they shall be accepted if they consent and obey they shall inherit the good things of the Land To the other being effectually called all other promises are made absolutely or at least shall absolutely be made good because God will give them to doe what he requireth Effectuall calling is not of him that willeth nor of him that runneth but of God that sheweth mercy It is wrought freely effectually certainly but when where and as the Lord will not conditionally nor according to promise to this or that person God promiseth he will preserve his Church and uphold the seed of David but to this or that person God hath not promised that he shall be brought home or gathered to the flock The Covenant made presupposeth man called and taking hold of the Covenant it doth not promise that he shall be effectually wrought upon and powerfully drawne to lay hould upon the promise Faith is the gift of God which he giveth as he pleaseth but to the believer he assureth all other necessary good things with continuance in faith according to his free Covenant Of good things spirituall there be two sorts as was said some absolutely necessary as faith repentance pardon of sinne perseverance eternall life and these are all most certainly promised and assuredly conferred And though Justification and eternall life be conditionall promised unto and so bestowed upon the unfained beleever yet may they be called absolute because God giveth to the man in Covenant every thing necessary to Salvation Other things are good in themselves and profitable as joy and chearfulnesse of heart deliverance from scandalous and reproachfull evils wounding conscience and grieving the Spirit And these are not promised nor evermore bestowed upon the faithfull David may be an instance hereof He was not preserved from sinne-wasting conscience and staining the soul but was recovered from the danger thereof To repent of the sinne and to be pardoned of free grace was necessary to Salvation God therefore vouchsafed this sure mercy unto him To be kept from falling was not of that necessity God therefore suffered him to fall to cure pride of heart make him know himself and magnifie the riches of his grace in his recovery This is evident from this that in the Covenant as the Lord promised mercy which he performed so he threatned judgement and destruction against them that did disobey if they persisted obstinate and would not returne And therefore both in shewing mercy and inflicting punishment the Lord dealt according to promise Sometimes when the house of David sinned the Lord spared them but then he gave them hearts to humble themselves and so the judgement was prevented Thus saith the Lord Ye have forsaken me therefore have I also left you in the 2 Chron. 12. 5 6 7 8. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hands of Shishak Then the Princes of Israel and the King humbled themselves and said The Lord is just And when the Lord saw that they humbled themselves the word of the Lord came to Shemaiah saying They have humbled themselves therefore I will not destroy them but I will send them deliverance shortly and my wrath shall not be poured out upon Jerusalem by the hand of Shishak Neverthelesse they shall be his servants so shall they know my service and the service of the vers 12. Kings of the earth And because he humbled himself the wrath of the Lord turned from him that he would not destroy him altogether And also in Judah the things prospered Sometimes the Lord poured his wrath upon Judah and Jerusalem according as he threatned but he let them goe on in the stubbornnesse of their hearts
grace and love of God is the sole cause of what the Lord hath promised in this new Covenant and doth give according to promise And though the old and new Covenant be of the same nature and from the same fountaine yet the new Covenant is preferred above the old as farre as Sunne-light before Torch light in this that God who makes the Covenant hath more fully manifested the riches of his grace and superaboundant love in Jesus Christ the brightnesse of his glory and engraven forme of his person to the federates of the new Testament In the old Covenant the Lord had made it knowne that he was mercifull and gracious slow to anger aboundant in goodnesse But in the new Covenant he doth most familiarly reveale himself to be the God and Father of our Lord Jesus and in him the Father of the faithfull which most sweet and pleasant name doth breathe out unspeakable love and tendernesse Again though the ancient federates had some knowledge of Gods Attributes as an introduction to the Covenant of Grace yet they never knew that transcendency of Gods love which is brought to light in the new mentioned in these and such like passages of Scripture Behold what manner of love the Father hath 1 Joh. â— 1. bestowed upon us that we should be called the Sonnes of God God so loved the world that he gave his only begotten Sonne that whosoever Joh. 3. 16. beleeveth in him should not perish but have everlasting life He spared Rom. 8. 3â— not his own Sonne but delivered him up for us all how shall he not with him freely give us all things Who will have all men to be saved and to come unto the knowledge of the truth For there is one God 1 Tim. â— 4 5. and one Mediatour betweene God and man the man Christ Jesus They that seek to stretch this speech of the Apostle to the furthest doe yet confesse it is spoken of the times of the Gospell and that appeareth evidently by the reason of the Apostle confirming that saying that God will that all men be saved from this that God is the God of all men by Covenant and Christ the Mediatour of all men in Covenant and by the Gospell the Word of truth the saving truth of God was brought unto all in Covenant Besides in the old Testament the Doctrine of the Trinity of persons in the unity of the God head was more obscurely taught but in the new Testament we are clearely and most comfortably assured that the Father Son and holy Ghost do sweetly conspire to perfect the Salvation of the Faithfull and confirme unto them the promises of the Covenant There be three that beare record in 1 Joh. 5. 7. Heaven the Father the Word and the holy Ghost and these three are one Goe ye therefore and teach all Nations baptizing them into the Matth. â—8 19. Name of the Father and of the Sonne and of the holy Ghost If in the mouth of two or three witnesses every word must stand why should a Christian question or doubt of the promises of mercy made in the Covenant assured unto him by the Father Sonne and holy Ghost God the Father promiseth that in his only begotten Sonne he will be a mercifull Father to all Believers that he will give him to them for a Redeemer accept his satisfaction for them give them his Spirit and bestow upon them righteousnesse and salvation The Sonne doth promise that he will be Redeemer of the faithfull by doctrine merit and efficacy that he will deliver them from the power of Satan bring them into perpetuall favour with God wash them from all the filthinesse of their sins and be unto them as he is made of the Father Wisedome Righteousnesse Sanctification and Redemption The holy Ghost doth promise that being redeemed by the bloud of Christ by the presence of his grace he will cleanse them from all inherent sinne and repaire the Image of God in them leade them into all truth and holinesse inable them to cry Abba Father seale them for the Lords and abide with them by his grace and comfort as an earnest of the inheritance untill the redemption of the purchased possession This Covenant was stricken with all Nations or the world in opposition to the Jewish Nation for now the promise made Gal. 3. 8. to Abraham was fulfilled In thee shall all Nations of the earth be blessed now the prophecies touching the calling of the Gentiles Isai 44. 6 and bringing them to the Sheep-fold of Christ were accomplished now the Apostles were sent forth to preach the Gospell to Matth. 28. 19. Mar. 16. 13. Rom. 1. 16. Col. 1. 6 23. Act 10. 45. every creature and God gave such a blessing unto the Word that by their preaching a great part of the habitable world was converted unto the faith Now upon the Gentiles was powred out also the gift of the holy Ghost Christ having broken down the partition wall betwixt Jew and Gentile and abolished in his flesh the enmity even the Eph. 2. 14 15. law of Commandements contained in Ordinances for to make in himselfe of twaine one new man so making peace The Covenant of promise was first made with Adam and his posterity not with him as the common parent of all mankind and so with every man that should come of his loines howsoever in all generations but with Adam as a beleever and his posterity untill by wilfull departure from the faith they should discovenant themselves and those that did proceed from them In like manner it was made with the Patriarchs with Noah and his posterity then with Abraham and his family afterwards with one selected Nation but under the Gospell all Nations are brought into the bond of the Covenant All nations I say but not every one in every nation nor every nation in all periods of that time For many nations have lived we know for a long time in infidelity without the Gospell without God in the world aliens from the Common-wealth of Isâ—ael and strangers from the Covenant of Grace And we find the Apostles to make a manifest 2 Cor. 6. 14 17. difference betwixt the people of God and unbelievers so that all in their dayes were not admitted into Covenant though the Gospell was preached unto them For they that be in Covenant are in phrase of Scripture the people of God that is such with whom God hath contracted Covenant and who in like manner have sworne unto the words of the Covenant God stipulating and they accepting the condition God as an absolute Soveraigne hath right and authority over all men but in a certaine and peculiar reason they are called his people who receive his Commandement and acknowledge him to be their Lord and Saviour And these be of two sorts for God doth make his Covenant with some externally calling them by his Word and sealing them by his Sacraments and they by profession of faith
and receiving of the Sacraments oblige themselves to the condition required and thus all members of the visible Church be in Covenant With others God doth make his Covenant effectually writing his Law in their hearts by his holy Spirit and they freely and from the heart give up themselves unto the Lord in all things to be ruled and guided by him And thus God hath contracted Covenant with the faithfull only The first sort are the people of Rom. 2. 28. God outwardly or openly having all things externall and pertaining to the outward administration The second are the people of God inward or in secret whom certainly and distinctly the Lord only knoweth Experience hath confirmed it that in the dayes of the Gospell the Church of Christ hath sometimes been shut up within narrower bounds and limits sometimes it hath spread it selfe over the face of the earth more gloriously and so much was plentifully foretold in the Scriptures that such as lived in the times of that great apostasie and falling from the faith might not be offended at it What the state of Gods Church shall be in these latter dayes time will manifest more certainly then we can yet define but some Divines are of opinion that the bounds thereof shall extend further and the glory thereof be greater then ever heretofore And this is not improbable for when the Apoc. 11. 15. seventh Angel sounded there were great voices in heaven saying The Kingdomes of this world are become the Kingdomes of our Lord and of his Christ and he shall raigne for ever and ever which accordeth with that of Daniel Behold one like the Son of man came with the Dan. 7. 13 14. clouds of heaven and came to the Ancient of dayes and they brought him neere before him And there was given unto him dominion and glory and a Kingdome that all people nations and languages should serve him his dominion is an everlasting dominion which shall not passe away and his kingdome that which shall not be destroyed CHAP. II. Christ the Mediatour of the New Testament for whom he died and rose againe CHrist Jesus incarnate is the Mediatour of the new Testament a reall Mediatour a fit middle person betwixt God and man a Mediatour and Testatour both who hath confirmed the Testament with his bloud But seeing the Covenant is made in Christ and Christ died in some sort for them that be under the Covenant it will not be out of place first to shew for whom Christ died and rose again and then how Christ is the Mediatour of the New Testament and what is the exaltation and Prerogative of the new above the old Covenant in that respect Touching the first there be two main opinions of Divines The first sort hold that he died for all and every man with a purpose to save But in the explication of their Tenent they adde Corvin in Mol. cap. 28. Sect. 1. 4. 20. 1. That Christ died for all men considered in the comman lapse or fall but not as obstinate impenitent or unbelievers Christ died not say they for Cain and Judas as such or as they should perish nor for Abell and Peter as faithfull in respect of the impetration of Salvation but without difference for them considered Resp ad Epist Minist Walak pag. 51. Armin. Worst part Secunda necess Resp Synod declar sent remonst circa Art Sect. de morte Christi Thomson diatr. cap. 4. Corvin in Mol. cap. 27. Sect. 4. cap. 12. Sect. 25 26 27. in the common state and condition of the fall and sin 2. That Christ died for all men in respect of the impetration of Salvation but the application thereof is proper to believers 3. That Christ died not to bring all or any man actually to Salvation and make them partakers of righteousnesse and life but to purchase salvabilitie and reconciliation so farre as that God might and would salvajustitia deale with them upon termes of a better Covenant which might well stand allthough it should be applied to no man no man should be reconciled or saved by Christ God should have no Church on earth or Saint be crowned with glory in heaven 4. That Christ hath purchased salvabilitie for all men but faith and regeneration he hath merited for none because God is bound to give that which Christ hath merited of him although it be not desired or craved Exam. Censur Cap. 8. pag. 95. Cap. 7. pag. 87 Respons ad specul 11. 107. Other poâ—itions they hold which â—ang not together nor agree Exam. Cens with that which hath been mentioned as that God neither would nor could by right condemne any man for the sinne of Adam and that Originall sinne so called is properly neither sinne nor punishment And then if Christ died for mankind in the common lapse he died for them that never had sinned nor deserved punishment Againe they teach that all Infants whether of believing Corvin in Mol. cap. â—8 Sect. 13 14. or Infidell parents dying without actuall sinnes committed in their owne person are restord into the favour of God regenerated and saved and that because God hath taken all mankind into the grace of reconciliation and entred into a Covenant of grace Arm. Resp ad ad Art 13 14. with Adam and all his posterity But then Christ died for all mankind in respect of impetration and application both and by his death hath actually reconciled all mankinde unto God merited actuall regeneration for them and purchased Salvation if after they be possessors of these spirituall blessings they doe not fall from them and shake them off by impenitency and infidelity For Adam and Eve excepted mankind cannot be considered in the Armin in Perk. pag. 4. common lapse but as infants only Further they affirme that Infants have refused grace in their parents grandfathers ancestors by which act they have deserved to be forsaken of God which how it can stand with their generall position or that last mentioned I cannot conceive Lastly they teach that Christ died for the impenitent and unbelievers for thus they reason If Christ died for all whom he came to save and came to save unbelievers as his words are I came not to judge but to save then he died for unbelievers How they accord these things I cannot finde but if we take things as they lay them downe it will plainely follow that Christ died for all mankind in respect of impetration only and that he died for them in respect of impetration and application both that he hath not actually reconciled them unto God and that he hath purchased actuall reconciliation that he died not for the impenitent or unbelievers in respect of impetration and that in respect of impetration only he died only for such And all this can hardly be reconciled with that they have in their Script Synod declar sent Rem circa Art 2 Gratia haec impetrata est peccatâ—ribus quatenus in communi
lapsus peccati statu alijsque peccatis excepta sola impenitentia considerantur c. Sicut fidelibus quatalibus fructus impetratae gratiae proprié obtingit ita infidelibus rebellibus qua talibus gratia impetrata non est c. pag. 312. The second sort of Divines distinguish the sufficiency and efficiency of Christs death In respect of the worth and greatnesse of the price he died for all men because it was sufficient for the redemption of every man in the world if they did repent and believe and God might without impeachment of justice have offered Salvation to every man in the world upon that condition if it had been his pleasure In the efficiency as every man or any man hath fruit by the death of Christ so Christ died for him But this is not of one kind some fruit is common to every man for as Christ is Lord of all things in heaven and earth even the earthly blessings which infidels injoy may be tearmed fruits of Christs death Others proper to the members of the visible Church and common to them as to be called by the word injoy the Ordinances of grace live under the Covenant partake of some graces that come from Christ which through their fault be not saving and in this sence Christ died for all that be under the Covenant But other fruits of Christs death according to the will of God and intention of Christ as Mediatour be peculiar to the sheep of Christ his brethren them that be given unto him of the Father as faith unfained regeneration pardon of sinne adoption c. and so they hold Christ died efficiently for his people only in this sence namely so as to bring them effectually to faith grace and glory Now let us come to examine what the Scriptures teach in this particular The Apostle writeth expressely that by the grace of Heb. 2. 9. God Christ tasted of death for all men or distributively for every man Some referre this to the sufficiency of Christs death but all men cannot be referred to man-kinde considered in the common masse or lapse for the words must be understood of the death of Christ as it was suffered in time and not as it was decreed of God and of men considered as at that time But at what time Christ suffered mankind could not be considered as in the transgression of our first Parents The Jewes were of opinion that Christ the Messiah was promised a Saviour to them only How to impetrate Salvation No but to be applied as in Covenant Now to beate downe their pride the Apostle saith Christ tasted of death for all sc both Jew and Gentile who stood in relation by virtue of the Covenant as the Jewes did So that the Apostle speakes of the application of Christs death which is not absolutely common to all and every man in the world and by every man is meant every man who heareth receiveth and is partaker of the fruit and benefit of Christs death offered in the word of reconciliation every man who is under the new Covenant as it is propounded of God in the Gospell and accepted of them But every man under the new Covenant as he is under the Covenant is partaker of the fruit benefit of Christs death That the passage is to be understood of them that apply and possesse the fruit of his death is manifest by divers reasons from the verses precedent and subsequent The world to come verse 5. may well be that all or every man for whom Christ tasted death but that world to come is that happy age which the Prophets did foretell should begin at the comming of Christ whose accomplishment or fulfilling we expect as yet Beza an not in Heb. 2. 5. Corvin in Mal. cap. 29. § 1. Heb. 2. 10 11. 13 Isa 53. 10. Heb. 2. 16. They for whom Christ died are in the same Chapter described to be one that is of the same nature and spirituall condition with Christ to be his brethren such as trust in God the children of God given unto Jesus Christ the generation or posterity of Christ as the Prophet speaketh whom Christ tooke by the hand and lifted up from their fall the seed of Abraham But these things agree to them only that possesse the fruits and benefits of Christ for whom he died by way of application If the maintainers of universall redemption consider their owne grounds it will be hard to fit this Text to their purpose or rather from them the former exposition may be confirmed For either by all men they must understand mankind in the common lapse as fallen in Adam and then Christ by his death hath restored them into the favour of God they stand actually reconciled they be regenerated and if they die before by actuall sinne committed in their owne person they fall from that estate are undoubtedly saved or they must understand all men considered as obstinate impenitent rebellious unbelievers And then Christ died for all and every man as obstinate impenitent and unbelievers which I cannot find that any of them hath or dare affirme or by all men they must understand all beleevers who apply and possesse the benefits of Christs death which is that we affirme They say how truly I dispute not his dominion over all men that they are bound to obey him and live unto him is grounded upon his dying for every one But if that be granted is it not necessary that his death should be applied to every one in some sort at least made knowne unto them in the word of life For men are bound to obey and live unto Christ as they will grant not because he hath impetrated righteousnesse and salvabilitie but because he hath entred into Covenant with them made knowne unto them the way of life imparted unto them his blessings and they have accepted of the condition and received him to be their Saviour And these words By the grace of God I should thinke import more to them then that velleity or common mercy or generall affection of doing good which Armin. and Corvin make naturall and as they teach God beareth towards them that he hateth Corvin in Molin cap. 29. Sect. 2. which was the cause why he gave Christ to die for all men even that free grace and love whereby he quickens them that were dead in trespasses and saveth them that believe Ephes 2. 5. As for the particle All or every one examples are usuall in Scripture where it is used with fit limitation though neither all precisely nor the most part be signified and that confessed by all sides But what need paralell places to prove it may be when the circumstances of the text shew it must be limited and they that most presse universall redemption are enforced to acknowledge a limitation in this matter It is objected that the holy Ghost speaketh generally in the beginning of the Chapter What is man But how to frame any Heb.
2. 6. reason from those words to disprove the former limitation I see not For this word man designes the nature of man in generall but with relation to the person of Christ and is spoken of the nature of man as to be united to the person of Christ and alleadged by the Apostle to prove that the world to come is put in subjection unto him as man And if it be extended further then to Christ as man it must be restrained unto the faithfull to whom that which followeth may be applied by communication and fellowship with Christ Againe it is objected that Christs dominion over all is grounded on his death but if that be granted it is not necessary his death should be simply for all men For the Apostle speaks of Heb. 2. 6 7. Phil. 2. 9. Joh. 3. 35. Mat. 11. 27. Christs dominion not only over all men but over all things the Angels themselves not excepted but it was not requisite Christ should die for all things even for the Angels as they themselves confesse His power extendeth it selfe unto all creatures to whom he can command obedience at his pleasure and unlesse they performe it inflict punishment For he is made Lord of the world and all power is given unto him in heaven and earth Christ hath Soveraignty over all things and doth rule over all men the faithfull to life the unfaithfull to death Corvin in Molin cap. 12. § 26. This dominion of Christ stands well with reason is consonant to the Scripture but was not purchased by his death simply for them Lastly It will be said the Apostle threatneth punishment for not receiving or retaining Christ and exhorteth to care of it which argueth generall purchase or else such exhortations and threatnings would be without force Touching the thing it selfe it is freely acknowledged that the sufficiencie of Christs death and greatnesse of the price was such that God might salva justitia not only invite all man-kind to come unto Christ but also bring them unto faith and salvation by him if it had seemed good unto him in his infinite wisdome and the efficiencie of it so great that God doth seriously invite many that live in the visible Church to come unto Christ and bestow many spirituall gifts and graces upon them by their own fault unavaleable to whom he doth not give grace to repent and believe unfainedly But exhortations and threatnings argue not that generall purchase in question For the obstinate and rebellious they whose eyes are closed and hearts hardened least seeing they should see or hearing they should heare and be converted even they are exhorted to repent and threatned for their impenitencie but I have not found that the purchase was made absolutely for all such as such For some rebellious I can beleeve that Christ hath purchased not salvabilitie alone but faith regeneration pardon and salvation because it is written of Christ That he is ascended on high and hath led Psal 68. 18. Atque etiam rebelles captivâ—â— duxisti ut habitent eum Iâ—h Deo captivity captive and hath received gifts for men yea for the rebellious also that the Lord God might dwell among them or as Piscator renders it thou hast led captive the rebellious that they might dwell with the Lord God But the maintainers of universall redemption have not undertaken as yet to proove generall purchase for all and every obstinate rebellious and treacherous revolter from the Lord. In this place the objection is more vaine for the Apostle might well speake of the application and possession of the fruits of Christs death when he exhorteth them that had heard and received the word of truth to retaine and keepe that which they had heard Exhortations and threatnings both are usefull to them who have not received the truth for God is pleased by such means to worke what he doth exhort men unto and to them who have received the truth and doe possesse the benefits of Christs death that they might continue and persevere And may we not argue more probably that seeing they are exhorted to take heed to the things they had heard therefore salvation had been preached unto them and in some sort received by them God so Joh. 3. 16 17. loved the world as we reade in the Evangelist that he gave his only begotten sonne that whosoever believeth in him should not perish but have everlasting life For God sent not his Sonne into the world to condemn the world but that the world through him Joh. 1 â— 47. might be saved And I came not to judge the world but to save the world Here the motive from which the gift of Christ is derived is The particle Who is not ever distributive of the subject to which it is attributed See Revâ—l 2. 25 26. 2 Cor. 5. 15. common love The word World cannot be taken for the elect only for then it will be as if it had bin said God so loved the elect that he gave his only Sonne that whosoever of them believed in him should not perish The world that Christ came to save was that world into which he came and that comprehended both beleevers and unbelievers and in the same place it is divided into them that shall be saved and them that shall be damned and there should be no force of reasoning in the latter place if the world did not comprehend unbelievers under it Thus these passages are urged for universall redemption But the principall texts speake plainly Isa 54. 5. Deâ—â— totius terrae vocabitur Vt 1 Joh. 2. 2. Joh. 4. 42 Rupert Tuit in Joh. Mundum â—anè quem dilexit Deus humanum genus accipimâ—â— id est vivos mortuos mortuos scil qui venturum in fide expect averint vivos qui in illum sive ex Iudaeis five ex Gentibus credituri erant of the daies of grace when God sent his Sonne into the world and when according to the prophesies and promises made before the Gentiles were to be called to the faith added to the Church and received into Covenant And the world is taken communiter indefinitè for the world as it is opposed to the Jewish Nation alone not universaliter pro singulis for every man in the world of what time or age soever or of this time in speciall The sence then is In the fulnesse of time God manifested so great love unto the world of Jew and Gentile not of the Jew alone That he gave his only begotten Sonne and in the Ministery of the Gospel seriously invited them to beleeve and entered into Covenant to bestow life and happinesse upon condition of their unfained faith on Jesus Christ As God loved Israel whom he chose to be his peculiar people under the old Testament so in the times of grace he extended his love to the world of Jew and Gentile And as amongst the Jews God manifested so much love to the body of that Nation as to enter
into Covenant with them and vouchsafe unto them the meanes of grace but unto some he shewed more speciall love so as to call them effectually and make them heires of salvation In like manner in the last times or daies of the new Testament God manifested so much love to the world as it is opposed to the Jewish Nation as that in the ministery of the Gospell he entreated them to be reconciled and entered into a Covenant of peace with them but unto some he bare and manifested more peculiar love in that he called them effectually and made them heires of life Neverthelesse when these Texts be expounded of the daies of grace or times of the new Testament we must not conceive that all men now called Gentiles were in former ages of the Church utterly cast off and shut out of Covenant or that the gift of Christ to Jew and Gentile is so restrained to the daies of grace as that he was not given to the faithfull whether Jew or Gentile in all ages but that the transcendent love of God in giving his Sonne to die and in him receiving the world of Jew and Gentile into the new Covenant is peculiar specially after the distinction of Jew and Gentile to the times of the Gospel This might easily be confirmed both for the substance of matter and the sence of these passages out of their writings that be the stiffest maintainers of the point in hand See Vorst Parasc cap. 4. 7. Corv. in Mol. cap. 31. § 33. Exam. censur cap. 8. Vorst de Deo not ad disput 1. Now then let us compare their position and those texts together and see whether they consent or dissent one from another First The love wherewith God so loved man fallen as to give his Sonne to die I speake according to their opinion is common to all men an incompleate will and affection whereby God loved them as men or a volition and intention of being reconciled But the love mentioned in this text is a love speciall to some ages and some men not common to every man in all ages It was a speciall love whereby the Lord loved the Jewes as his peculiar treasure above all Nations of the earth in the time of the Law Deut. 7 6. 10. 14. 26. 6. 32. 8. 2 Sam. 7. 23. 1 King 8. 53. Psal 33. 12. 100. 3. 143. 5. And it is a speciall love not common to all ages much lesse to every man in every age whereby the Lord hath loved the world of the Gentiles in the daies of the Gospell to take them for his people And this love is true love though many pervert the grace of God to their owne destruction Secondly The world for which Christ died was man-kind considered as fallen in Adam for unbeliefe followeth the death of Christ cannot be precedent to it But here the world comprehends unbeleevers and impenitent in respect of their present state and not such only as may fall into unbelief and impenitencie even such impenitent and obstinate as the Scripture saith could not believe Joh. 12. 39. Thirdly The world for which Christ died as they teach doth comprehend every particular man of what estate or condition soever in what age of the world soever But the world in the text doth not comprehend all men of all ages nor every man of any age yet passed but the world as it is set against the Jewish Nation only not comprehending every particular man of the Jewes or Gentiles but so many and so considered as they give reason of that opposition Looke in what respects God is said to have chosen the Jewes to be his peculiar people in the time of the Law but now in times of the Gospell to love the world in opposition to that peculiar favour at that time manifested to them alone in that sence is the world of Jew and Gentile to be understood and so many comprehended under it Fourthly They say Christ died for the world in respect of impetration or acquisition of righteousnesse not of the application of his death But this world which God so loved was called by the Gospell and did enter into Covenant with God and God with them The world which Christ came to save was a world in Covenant and whereunto he preached peace and so the death of Christ was applied unto them by the word and Sacraments and received by them in respect of faith temporary and profession For when God enters into Covenant with a people and they accept the conditions and give up their names unto God they doe in a sort apply the death of Christ unto themselves and possesse some fruits and benefits thereof And therefore either these passages must be interpreted of Gods giving Christ to die for the world in a speciall manner or from them it may undeniably be concluded that he died not for all man-kind For that which in speciall love was given in peculiar manner to the world of Jew and Gentile in the times of the new Testament that is not the effect of common love given to all and every man in all ages but God of his speciall love to the world of Jew and Gentile in the daies of the new Testament gave Christ to die for them therefore of common love he did not give him to die for all man-kind of every age and condition And seeing God loved some and but some according to the true sence of these places so as to give Christ to die that whosoever believeth in him should not perish c. Yea some considered for the present in the state of impenitency unbelief and obstinacy and it may be given up unto a reprobate sence Deut. 9. 9. 32 28. whereas he cast off many Nations in former ages much more particular persons who never proceeded so farre continued so long Josh 24. 2. Psal 100 3. Isa 43. 8. 65. 1. Ezek. 16 3. in these sins as this world had done must we not of necessity acknowledge some free election or choice according to the good pleasure of God Certainly it cannot be concluded hence that Christ did equally lay down his life for all men without exception to purchase for them actuall reconciliation on Gods part It is here objected that this world doth comprehend many impenitent Synod deâ—ens sent Remonst circ Art 2 pag. 301. and unbelievers that shall not be saved and if Christ died for one that shall not be saved it followeth à pari that he died for all And it is true as many be externally in Covenant and have all out ward things common with the faithfull who be not true members of Jesus Christ so also this world opposed to the Jewish Nation called of God and admitted into Covenant doth comprehend many which in deed and truth be not lively members of Jesus Christ In like manner many indeed wicked men and ungodly living in the visible Church and under the externall Covenant are called the chosen
Gentiles in the place of the Jewes and is to be understood of the world opposed to the Jewish Nation That world concerning whom the Lord had spoken before to Abraham saying In thy seed shall all the Nations of Gen. 12. 3. and 18. 18. Psal 2. 8. and 22. 27 28. Isai 11. 9 10. Psal 72. 11. the earth be blessed That world which the Prophets foretold should be added to the Church and given to the Messiah This world I say which God hath promised to blesse and adde to the Kingdome of the Messiah he hath reconciled unto himselfe to wit as they are blessed in Abrahams seed actually and effectually This is the Priviledge of the New Testament that God was Synod ubi supra Illi hoc loco per vocem Mundi intelligantur ad quos sermo reconciliationis pertinet in Christ reconciling the world unto himselfe as is most apparent in the words next following and hath committed unto us the word of reconciliation and by the sentence it self God was in Christ But what is proper to the times of the New Testament cannot be attributed to every man in the world even those that sate in darknesse and the shadow of death before the light did shine upon them The reconciliation here mentioned is actuall effectuall particular reconciliation purchased by Christ published by the Apostles to the world of Jew and Gentiles and received Meritum Christi subordinatur gratiae dilectionis generali ex ea enim fluit ordinatio hujus medii c. non enim ut vellet nostri misereri fecit Christus sed ut salva justitia nostri misereri posset Stegma pag. 54. Rom. 5. 9 10. by them in the Covenant of grace For it is explained by the non-imputation or remission of sinnes at least as one part or branch of reconciliation which is a transient act conferred in time and inferreth a change of state and condition in the partie justified or reconciled and of other reconciliation betwixt God and man the Scripture speaketh not And it is to be observed that the Apostle saith not Christ hath purchased that God is reconcileable or actually reconciled on his part as if before he were irreconcileable but God was in Christ reconciling the world unto himself where the world is the subject or matter of reconciliation which is changed in respect of state or condition now received into actuall favour whereas heretofore it lay under wrath In another place the Apostle puts reconciliation by the death of the Sonne of God and justification by Christs bloud for the same where justification cannot be taken for possibility of justification but for actuall justification by faith in the bloud of Christ wherewith Salvation is joyned whereby we are acquitted from the guilt and punishment of sinne and so the justified or reconciled are opposed to sinners ungodly and enemies In respect of vers 6 8. our antecedent state we were enemies when In Scriptura ut saepè res dicitur quod paulò antè fuit ut coeci vident surdi aâ—diunt claudi ambulant Matth. 11. 5. esurientes qui prius miserè victitabant in solo sterili â—sal 107. 36. Joh. 9. 17. leprosus qui jam mundus est Matth. 26 6. Virgo quae jam nupta Matth. 10. 35. baculus qui est serpens Exod. 7. 11. publicanus qui est Christi discipulus Matth. 10. 3. discipulum Christi qui eum reliquit Joh. 6. 66 Sic contra saepè in sacris literis res describitur qualis â—utura est non qualis nunc est Ephes 5. 20. Ita Christi oves dicuntur qui tunc adhuc erant lupi Joh. 10. 16. Dei filii qui tum aâ—huc erant filii diaboli Joh. 11. 52. Tarn exercit l. 2. Job 3. 2. 561. reconciled to God by the death of his Son but by reconciliation we are received into grace and of enemies made friends and sons In these passages we cannot find reconciliation put for reconcileablenesse nor predicated of all the world nor all the enemies of God nor in any other Scripture For though all were enemies before reconciliation yet all enemies are not reconciled but they that be converted to the faith Thus we are taught in the word of truth to distinguish the state of the Gentiles living in their infidelity without God from the state of the Gentiles reconciled But now in Christ Jesus ye who sometimes were farre off are made nigh by the bloud of Christ c. And that he might reconcile both unto God in one body by the crosse having slaine the enmity thereby Eph. 2. 13 16. And you that were sometimes alienated and enemies in your minds by wicked works yet now are reconciled Col. 1. 21. Now scil the Messiah being exhibited they are reconciled and their sins pardoned the promise of mercy pertaining to them as well as to the Jewes when formerly abalienati à foedere promissionum they were not reconciled And when in the precedent verse he saith that it pleased the Father by him scil Christ to reconcile all things unto himselfe whether they be things in heaven or things in earth he speaks of actuall reconciliation not reconcileablenesse and all things must be limited as that signification of the word and scope of the place doth necessarily require The sentence is diversly interpreted some think it not absurd to extend it simply to all things without exception but especially to reasonable creatures Angels and men Others think it must necessarily be restrained to creatures of a certaine kind and interpret it of Angels and men reconciled one to another who were formerly separated by mans disobedience Others restraine it to the faithfull in heaven and earth and expound it of Vorst in Col. 1. 20. Sch Eph. 1. 10. the Church and men in Covenant who are received into favour and reconciled by the death of Christ laid hold on by faith But to interpret it simply of all men penitent impenitent believers infidels obstinate separated from God by their evill works is directly contrary to the Text and hath scarce a second Author No man is to be excluded from seeking the benefit of reconciliation but from the benefit it self the Apostle excludes them that be not in Covenant and in the state of grace to whom only this spirituall blessing doth pertaine And in the same manner this and the like words are to be limited in other places Eph. 1. 10. Rom. 11. 32. And this they must not deny if they would be at one with themselves for they say all men are under a new Covenant and received into favour and that pardon of sin is promised unto all that shall continue in that Covenant and not transgresse against it Arm. respon ad Art 13 14. so that to consummate happinesse there is need of continuance only in the state which evermore hath effectuall communication conjoyned And restitution into the state of grace and actuall reconciliation if they be not one thing they
be inseparable And this doth take away the objection which they raise from the words following And hath committed vers 19 20 unto us the word of reconciliation Now therefore we beseech you we pray you in Christs stead be ye reconciled to God For not to say the Apostle speakes to the Corinthians at that time beleevers and in the state of persons reconciled hath not God committed the word of reconciliation to the Ministers who are to beseech mankind actually restored into grace and admitted into the new Covenant to be reconciled The word of reconciliation is of use both to them that be not restored into grace that they might be called and to them that be reconciled that they might continue and be builded forward That passage of the Apostle 1 Joh. 2. 1 2. If any man sinne we have an Advocate with the Father Jesus Christ the righteous And he is the propitiation for our sinne and not for ours only but also for the sinnes of the whole world is like to the former as all men confesse and hath the same answer For as Christ is our Advocate by office to plead our cause and defend us against the accusation of all our enemies so is he our propitiation But Christ is not the Advocate of every man simply but of his people And as he is the propitiation of the beleeving Jewes so he is of the whole world 1 Joh 4. 10. but he is the propitiation of the beleeving Jewes in that God is propitious unto them in Christ and not propitiable or reconcileable only He is their propitiation through faith in his bloud Rom. 3. 25. by whom their sinnes are covered not coverable and Cyril in Ioh. â— 11. cap. 19. Aug. tract 87. in Iob. Autor de vocat Gent. l. 2. c. 1. Euseb Hist l. 4. c. 15. Estius in 1 Ioâ— 2. 2. expiated and done away not expiable only Therefore the Apostle speakes of the application of Christs death and by the whole world man-kind in common considered as under the fall cannot be understood but the whole world of the Gentiles now called to the faith and admitted into Covenant Thus Vorstius himself though in his common places upon this Chapter he would understand these words as if Christ sufficiently and efficiently quantum in se was the propitiation for the sinnes of all mankind yet in his paraphrase he giveth this sence of the Text Where fore let Vorst in 1 John 2. 2. him consider that the Lord Jesus is the propitiation for our sins as who hath purchased full remission of them all for us And not only for us who at this time embrace his doctrine but for all men of the whole world as many as by faith receive or appehend the blessing of the Gospell offered unto them In this sence the world is taken as they themselves confesse Rom. 11. 12 15. Their fall is Scrip. Syn. pag. 307 308. See Chemnit Har. Evang. cap. 8. Quod gaudium erit omni populo the riches of the world and their casting off the reconciliation of the world that is of the Gentiles converted to the faith which did make a great part of the world and before conversion were worldly and profane men The rejection of the Jewes was an occasion by which the Gentiles hitherto without that gratious communication was made rich and being converted to the faith did returne into favour with God And the same argument they bring out of the former Text to confute the distinction of Christs death effectually for some sufficiently for all because then the adversative particle doth loose his emphasis if the Apostles words be thus understood Christ died effectually for us and not only so but sufficiently for the sinnes of the whole world doth confirme the other interpretation for the adversative should loose it weight if the sentence be thus resolved Christ is our propitiation by faith in whom God is actually reconciled and not only so but he is reconcileable to the whole world that lieth not in infidelity The maintainers of universall redemption thinke it may strongly be proved by this reason All men are bound to beleeve in Christ but Christ died for all men that are bound to believe in him which some propound in this forme Every man is bound to beleeve that Christ died for him but whatsoever a man is bound to beleeve that is true therefore he died for every man But if by beleeving in Christ they understand nothing but bare assenting to this proposition that Christ died for all men and for me as a man for the impetration of righteousnesse quantum in se or to purchase the grace of the Father and pardon of sinnes no man is bound to beleeve it because it is not revealed in Scripture much lesse made knowne to every man in the world by meanes sufficient Every man called whether he hearken to God calling or not is bound to beleeve that Christ is offered unto him as a Saviour so as if he beleeve he shall be saved but that Christ died for him in particular for the impetration of righteousnesse and for every particular man in the world that he is not bound to beleeve because it is not found in Scripture nor can he beleeve it according to their grounds that urge this argument neither can such perswasion be the ground of justifying faith I say every man in the world good or bad cannot beleeve it as they teach For either they be considered as in the common Masse as all Infants and then they be actually restored into grace or as impenitent and unbeleevers fallen from the Covenant themselves or as Arminius addeth in their parents and then Christ died not for them as such If they be admitted into Covenant and continue therein Script Rem advers coll Hag. art 2. Christ died for them in respect of application if they be fallen from that state by impenitency obstinacy rebellion Christ died not for them as such If they be cast off and not so much as outwardly called how can they beleeve that Christ died for them specially when by transgression they have departed from that Covenant and fallen from that state unto which they say they were admitted Neither can this perswasion be the ground of faith justifying for many ungodly men are perswaded that Christ died for all mankind that neither will nor can nor ought as such to beleeve in Christ or rest upon him for Salvation and many beleeve it not that beleeve truly in Christ and know they beleeve and that they ought to beleeve If by beleeving in Christ be meant faith justifying the proposition may be granted with two limitations First that under this terme they be not comprehended who never heard of Christ or had possible at least probable meanes to come to the knowledge of Christ or were admitted into Covenant So Vorstius seemes to limitit unlesse saith he Christ had died for all that are called in vaine should they all
be commanded to beleeve in him The Authours of the Synod cap de Election A Law not given or when it cannot be understood See Synod de fens sent pag. 33â— Non repugnat c doth not bind Whosoever is bound to beleeve in Christ must have the rule of new life which is the Covenant which was purchased by the blood of the Mediatour as they dispute And then he which is not in Covenant nor ever had the rule of new life how should he be bound to beleeve in Christ The second caution is that he that goeth on in an evill way and maketh a pastime of sinne is not called immediately to beleeve in Christ nor hath received grace sufficient as such a man to rest upon him for Salvation Before they will or can come unto Christ it must be otherwise with them they must be prepared of God who draweth men to Christ but first as they say drawes them to mind their soules seriously A wicked man living within the pale of the Church is bound to beleeve as to repent and cease from his evill way for the neglect of one duty doth not exempt a man Synodal ubi Supr arg 30. Arm. priv disp de fide from another but so long as he goeth on in an evill course he cannot lay hould on the promises of mercy nor embrace Christ as his only Saviour The hungry thirsty and burdened not they which wallow in iniquity are invited to come unto Christ that they might be eased and refreshed They are called to beleeve in Christ for pardon not that they are already the children of God and restored into favour A thirsty and weary man as such can no more beleeve that he is the child of God then a wounded man as wounded can that he is cured or the man stung with the fiery Serpent that he was healed before he looked up to the brasen Serpent Thirst is opposed to water and weatinesse to refreshing A man must believe before he can be in the state of grace and know he doth beleeve before he can beleeve that he is the child of God neither of which can be affirmed of the weary as simply such Thus then I grant all men are bound to beleeve in Christ but thence it will not follow that Christ died for all men equally to purchase for them actuall reconciliation on Gods part and with full and compleate will and purpose quantum in se to save them but only that Christ died for them as an all-sufficient and efficient Saviour so that in the Covenant of grace salvation might be and is tendered unto them upon condition of true repentance and faith unfained For they to whom the Gospell is preached and by whom it is professed are bound to beleeve what is offered in the Gospell as it is offered there in viz. if they hunger and thirst deny themselves and be wearie of their sinnes But it is one thing to deny our workes and relie upon the free mercy of God in Christ another to beleeve that Christ died for our redemption in particular Whosoever is bound to beleeve hath Christ as an all-sufficient and efficient Saviour in and through whom Salvation might be obtained and undoubtedly shall be obtained by him if he renounce his owne works and flie to the sole mercy of God in Christ as the object of faith in order of nature before either the act of faith or proposall of the commandement to beleeve He hath also the rule of new life and is admitted into the Covenant according to the externall administration wherein Christ is offered as a sufficient and efficient Mediatour so that pardon of sin adoption and eternall happinesse shall redound to all and every one by his death if they doe believe and as a Mediatour by merit and saving efficacy to reconcile them actually unto God that be in Covenant effectually The word of truth is the foundation of faith in nature before it true as it is promised not made true by faith but that faith cannot be given to the promise unlesse the thing promised be truly existent and made good before faith is strange in Divinity One thing is true because it is promised another because it is fore-told another because it is simply declared Those things which are true as related those things have been whether we believe them or not and those things which are fore-told as true those in like manner shall come to passe whether we believe or believe not But those things which are true as promised it is not necessary that they be unlesse we believe For the narration and Arm. priâ— disp thes 43. prediction is absolute but the promise conditionall requiring faith in the hearer There is this mutuall respect betwixt the promise and stipulation that the promise is as an argument which God useth that he might obtaine of man what he requireth and the performance of the thing required is a condition without which man cannot obtaine the promise of God But leaving further dispute of this matter faith in Christ and the commandment to believe in him hath a subject word true in it selfe not made true by faith whereupon it is builded as true firme and certaine as any ground of faith in Christ can be desired or conceived There is one act of faith whereby we believe that sins are pardonable this is builded upon this ground that Christ is an all-sufficient and efficient Saviour in whose name Salvation is freely offered by faith to be received There is another act of faith whereby we rest upon Christ for salvation this is grounded upon these and Mat. 11. 28. Isa 55. 1. such like promises Come unto me all yâ— that labour and be heavie laden and I will refresh you Hoe every one that thirsteth come ye to the waters Let him that is a thirst come unto me and drinke There is a third whereby we believe that our sins are already pardoned and this is grounded upon these and such like He that believeth shall be saved It is objected if Christ died not for all men then a man may doubt whether he should believe or no But that scruple is not removed by the contrary perswasion that Christ died for all mankind in the common lapse for so Christ died for many men that neither can nor ought as such to believe and he that questioneth whether he should believe doth it in respect of former transgressions abuse of grace neglect of the meanes and conscience of his owne unworthinesse in which case it affords small comfort and lesse resolution to informe him that Christ died for all men as sinners but not as impenitent or unbelievers But the direct way and course to comfort the distressed and doubting soule in that perplexity is to informe him that his sins are pardonable because in Christ forgivenesse is offered unto him that he is particularly called being hungry thirstie burdened finding himselfe destitute both of grace and comfort to come unto Christ
borne and lived in Covenant every man had actually applyed the death of Christ unto himselfe every man had enjoyed all the Ordinances of God yea there had been no impenitent person I might adde properly no sinner but Adam and Eve Then they could not say Christ came to save the world under which infidels must be comprehended or that he prayed for his persecutours and unbeleevers nor that he came to save his people from their sinnes for if this charge had been obeyed there had been no Infidell nor persecutour nor sinner amongst his people but only our first Parents And by the same evasion they may hold that Christ died for all and every man when he died for no man living or that ever lived but Adam only But this is nothing to prove that since many Nations have neglected their charge and being fallen from God have received from him a Bill of divorce a commandement hath been given notwithstanding unto his servants in all ages to publish the doctrine of salvation unto every creature amongst all Nations Adam and Noah were in Covenant is there the same reason of them and their posterity continuing in the faith that there is of them that be strangers to the Covenant shut up in darknesse and never heard the sound of the Gospell for many generations together It seemeth sufficient to Princes say they to publish their Lawes in some places at some times though they concerne all are for their good and take hold of them if they be not observed leaving it to Parents to teach their children and every one to enquire for his own good In this comparison there be divers things unlike divers that cannot befitted to the purpose unlesse it be in a sense contrary For they say Lawes once sufficiently published bind and stand in force though unknowne or scarcely possible to be known by some particular men now living in some remote parts of the dominions And the plaine direct reddition is That God having made a Covenant of grace with Adam and his posterity all and every man is bound to beleeve in Christ and walke in obedience though he be ignorant of his duty never received ability to do it never had meanes possible to come to the knowledge of Christ yea though he be cast off and left to the hardnesse of his heart God hath commanded Parents to teach their children Who doubts of that But the question is whether God hath vouchsafed sufficient means of grace to every man which is not hereby proved because God when he gave his Covenant injoyned Parents to teach their children We grant the Lord is wanting in nothing which either he promised or in his eternall wisdome and justice saw meet to be done and that such as be deprived of the means of grace be justly deprived But we say as experience confirmeth that sufficient meanes of grace hath not been afforded to every man living since the fall of Adam In the comparison there be many things unlike For common-wealth are one body politick in which it is held sufficient to publish Lawes in some knowne places and at some times granting space and meanes that all may learne them if they will But we speake of such as never were so much as in the outward society of the Church nor adjoyning to them that never heard of the Covenant of grace they nor many of their Ancestours nor of a people or society professing the true Religion So that whereas the reason is of the meanes of supernaturall knowledge vouchsafed to them that never heard of the Covenant or lived nigh unto them that enjoyed the word of reconciliation the comâ—arison is of men in Covenant who cannot want possiblâ— meanes â—o know the main and fundamentall points of the Covenant Old Lawes they say not in use yet in force scarce possible to be knowne do bind But the question is of many doctrines in use which must necessarily be known or a man cannot be in the number of the faitfull so much as in externall society There is not a prohibition to preach or write to any say they unlesse it was to punish some speciall sinne as when Christ saith Cast not pearles before swine or some others were to be served first as Christ said to the woman of Canaan I am not sent but to the lost sheepe of the house of Israel and Paul Act. 13. It was needfull that the Gospell should be first preached unto you And it was thus when the Spirit forbade Paul to goe into one place and commanded him to goe into another We might aske unto which of the two cases they will referre that of our Saviour Into the way of the Samaritanes enter ye not Matth. 10. 5. and Tarry ye at Jerusalem untill ye be endued with power from on High Luke 24. 49. during which time and before the Apostles could disperse themselves many millions might depart this life who never enjoyed meanes sufficient to bring them to the knowledge of God in Christ And if God have charged his servants not to cast pearles before swine and prohibited them for a time to preach the Word of the Kingdome to some people and in some places because it is his pleasure to serve others first why should we not likewise think that God in justice hath deprived many nations and people of all possible meanes whereby they should come to the knowledge of the truth Let us see how well this fitteth the matter in hand The meanes of grace be unlimited but in two cases there was a prohibition to write and what is this but in plain termes to confesse that the meanes of grace in all ages and times in respect of all places and persons have not been unlimited Besides when no man must take this office of preaching upon him but he that is called thereunto of God and no man can shew that he hath beene called to preach the Gospell to every creature why may not this be called a prohibition The last refuge is That any man might have had the Word using that little well that God gave How should he have had it By ordinary meanes or extraordinary revelation Some are bold to affirme he should have had it after an extraordinary manner Others speake of I know not what possibility by traffique and the like both sorts utter strange things and it is reason we should require better proofes then bare affirmations To him that hath shall be given is a proverbiall speech whereby our Saviour signifieth that they who be enlightened by the Gospell and use well the supernaturall gifts they have received shall be enriched with an happy encrease And that the contemners of the Gospell and grace bestowed upon them shall have that taken from them which they seemed to have But that men unregenerate can of themselves use their naturall gifts in an acceptable manner or that God will bestow supernaturall upon them that use their naturall gifts minus male as Arminius speakes is neither found in the
Temporaries Math. 13. 21. And then concludes to take away the shew of repugnancy which seemes to be betwixt this and the former places We must hold that Christ in act and very deed is the redeemer of the faithfull as long as they be such although in power yea and in will he be the Saviour of the whole world To let passe other things which pertaine not to this question it is plaine the Apostle speakes of them for whom Christ died in act event or application in which sence they confesse he died not for all men but the faithfull only as such And as these false teachers were called into the Covenant accepted the condition beleeved in Christ for a time rejoyced in him and brought forth some fruite so we confesse they were bought by the blood of Christ because all these were fruits of Christs death whereof they were made partakers As in the Parable the Lord is said to remit to his servant a thousand Talents when he desired him sc inchoately or upon condition which Math. 18. 25. was not confirmed because he did not forgive his fellow servant so the false Prophets are bought by the blood of Christ sc in a sort as they beleeved in Christ but not sincerely and unfainedly We Heb. 6. 5 6 7. reade of some Apostates that they had been enlightened and tasted of the heavenly gift and been partakers of the holy Spirit who afterwards did revolt from the faith To these men their sinnes were remitted in a sort in this world and in a sort they were bought by the blood of Christ but inchoately only and as they tasted the word of life Had they eaten the word of life that is had they soundly and truly beleeved in Christ they had received perfect and consummate remission of sinnes both in this world 2 Pet. 2. 22. Vt generalis vox acquirere pro emere Act. 7. 16. cum Gen. 25. 10. sic specialis emere pro acquirere vicissim usurpatur Apo. 3. 18. 2 Sam. 7. 23. Psal 26. 11. and in the world to come they had been perfectly redeemed and reconciled unto God but because they did not eate tasted only they received not perfect remission they were not perfectly redeemed To this taste answereth the Sowe that is washed and returneth againe to the wallowing in the mire washed and so redeemed washed with remission of sinnes and so redeemed from sinne inchoately but because she returneth to the filth of sinne that remission is confirmed neither in the houre of death nor at the day of Judgement The false Prophets were bought as they beleeved Had they beleeved effectually with a soveraigne well-rooted Luk. 21. 28. Rom. 8. 23. Heb. 11. 35. Empti dincuntar hâ—e ut alibi lâ—quitur scriptura Exod. 15. 16. Deut. 32. 6. acqui siti uenepe quod illos Deuâ— in familiam suam adsciâ—erit See Kimedont de Redemp huÌ„ gen cap. 9. pag. 206. affiance they had been bought saving-effectually as they beleeved superficially so they were bought in act and event but not unto Salvation The purchase of redemption goeth before faith is not made by faith but applied only but it is most assured if men beleeve unfainedly they are redeemed effectually if they beleeve not they are not redeemed for them that be cast off as aliens we doe not reade that redemption was purchased This interpretation will not seeme new nor strained to them that shall weigh the circumstances of the Text not to them that urge it when they shall consider it is their owne It agreeth well with the scope of the Apostle which is to shew the fearefull condition of such false teachers because they in life denied the Lord that had called them into Covenant which they had accepted whom they had embraced by faith by whom they were delivered from the pollutions of the world in whom if they had beleeved unfainedly without question they should have been saved and whom wilfully not of frailty they had denied And is not this a good argumeÌ„t to prove that by their wilfull departure they had brought upon themselves swift damnation If they were never the neerer heaven by ought Christ had done the fault was their owne for life was truly promised unto them whereof they deprived themselves not because they could not doe otherwise but because they would not receive it or having received it in part they voluntarily fell off What though God never purposed to make them actuall partakers of the saving benefits of Christs death By his commandement he bound them to beleeve by promise he assured them of Salvation if they did beleeve he bestowed upon them many spirituall gifts the fruits of Christs death and if they fell away God was no cause efficient or deficient of their revolt And doth not all this conclude their sinne to be out of measure sinfull in denying the Lord that bought them The other places Rom. 14. and 1 Cor. 8. receive the same answer for they speake of weake bretheren for whom Christ died who were beleevers or as beleevers for whom Christ died in respect of application And then this argument doth not hang handsomly together Christ died for beleevers in respect of application therefore he died for all men to impetrate righteousnesse If they reason thus he died for some in respect of application that may perish therefore he died for all men in respect of impetration it hangs but loosely for they themselves will say Christ died for the faithfull only in respect of application and not for all men whatsoever we are to thinke of the condition of the faithfull whether they shall stand or may perish Amongst themselves some that maintaine generall redemption by the death of Christ doe yet hold that no lively member of Jesus Christ can perish or fall away And I can hardly see how their positions will hang together if they doe not grant that though some believers may fall and perish yet others cannot But as concerning the weake bretheren such as be true believers it is possible they should be grievously shaken by offences and temptations yea destroyed as farre as lies in the authours of scandall and temptation and their own frailty but in respect of the decree and unchangeable love of God and the intercession of Jesus Christ they shall not utterly perish but if they be tempted they shall be supported or if they fall God will raise them up againe The Apostles exhortation then is forcible that they should not offend their weake brother for this was as much as lies in them to destroy him for whom Christ died Perditio est â—orbi ac vulâ—u neris non mortis Vorst in Rom. 14. 15. Thus Vorstius paraphraseth the text offend not him with thy meat I pray thee and as much as in thee is destroy him for whom Christ died And in his loc com upon that Chapter although the elect cannot perish the unchangeable decree of God withstanding yet it is not said in vaine
justice or promise he is bound to give specially when their impenitency is not from lack of grace but from perversenesse If this satisfie them not let them answer themselves how God doth will the repentance of them that be cast off and left to the hardnesse of their hearts How he doth will desire and approve the conversion of such as he hath blinded and hardened for their sins even when they are so blinded and hardened as of Gen. 4. 7. 1 Joh. 3. 12. Mat. 13. 15. Caine who was of the wicked one and slew his brother because God had respect unto his sacrifice and of the Jews whose eyes were closed and hearts hardened that they should not convert How is it imaginable say they that impossible should be the object of Gods desire or approvall The answer is given already impossible in it selfe or in respect of the unreasonablenesse of the thing commanded is not the object of Gods desire approvall or commandment but an impossible thing to us in respect of ouâ— perversenesse may be and is the object of Gods commandment and so of his approvall and desire as he doth will and desire what he doth command Doth not God exact of the Gentiles given up to the vanity of their minds that they should seeke him in the way wherein he will be found if they would be saved when they have not meanes sufficient to bring them to the knowledge of the truth nor grace to believe Doth not the Lord command approve and desire the conversion of many obstinate impenitent persons living in the Church who have and doe abuse the meanes of grace whom for their former and present contempt he doth Isa 6. 9. blind and harden whose condemnation is aggravated by this that they have and doe live under great and good teaching Doth not the Law exact perfection of them who are under the Law when it is impossible by reason of the infirmity of the flesh Is not the rebellion of the flesh repugnant to the Law of God from which it is impossibe to be freed in this life In the Covenant of grace perfection of faith and obedience is commanded otherwise imperfection should not be a sinne but that is impossible to man whilest he carries about this body of sin And if impossible be not the object of Gods will in this sence he that by custome in evill hath contracted an habit that he cannot but sin should not offend and he that is carried with most violence of mind unto evill should be least evill They demand further how could God approve that such should repent and believe as doe not these things from him and by the power of his grace who therefore might glory as he would have no creature to doe 1 Cor. 1. 30. And it is a most sure thing God would have no creature to glory in himselfe and most true that faith will not cannot glory in any thing but in the Lord and therefore we acknowledge that God of his grace hath chosen some men to faith and holinesse as in justice he purposed to leave and forsake others for their sin For if God decreed not to give men faith and repentance he is not the authour of them For God doth nothing in time but what he decreed to doe before all time To exclude boasting it sufficeth not to say that God gives grace whereby we might believe if we will specially if we use our naturall gifts well for that makes ability to believe only to be of God and that in part procured by our selves but faith and repentance to be from the free use of our owne will whereby we are distinguished from others which believe not to whom God wished as well and who received as much grace from God perhaps more See Groven dissert de elect fid praevis But leaving that matter for the time to the objection the answer is plaine that as God commandeth wicked men to repent and believe so he testifieth what he doth desire and approve but with-holding the internall and effectuall working of his Spirit they will not repent through their perversenesse As it is a duty which God requireth so it is approved but without his grace it cannot be performed It is a certaine truth if the wicked doe repent unfainedly they shall be accepted but repentance is the gift of God which without his grace cannot be wrought As God commandeth repentance so he doth approve it but he approves not that men should glory in themselves because if they returne as he commands it is by his grace God testified to Cain what he approved Gen. 4 7. when Cain had not grace at that time to doe what God required nor did the Lord approve that he should glory in himself as if he could repent by his own power It may be asked to what end doth God invite and perswade wicked men to repent and believe if he give them not grace to believe if they will The latter part of that question must be explained for if this be the meaning that many men through their own default be left of God without grace sufficient to bring them to life eternall it is that experience it selfe confirmeth in many Infidels who have departed this life before they had means to come to the knowledge of Jesus Christ And if God may deny to some both meanes and grace sufficient to bring them to life eternall he may justly with-hold the graces of his Spirit from them that be called and invited in the Ministery of the word when grace is freely given and both the one and other be deprived through their owne default But if the meaning of that latter clause be that though wicked men should seek and truly desire grace yet God doth violently with-hold it from them then it is most false and implies a contradiction as if men without the grace of God could truly desire grace Now the end of this invitation may be considered according to the meanes and invitation it selfe and the will Duplex animi despositio ad fidem poenitentiam una fine qua non scil ut audiaâ—us Evâ—ngelium formaliâ— altera of God exacting of man what is good and acceptable and what in duty he oweth unto God and in this respect the salvation of the party invited is the end of the invitation or it may be considered according to the will of God whereby he doth not only ordaine and approve meanes to such an end but will so bring to passe that the effect shall follow or hereby he not only commands them to believe and others to further their salvation but willeth effectually to bring them to salvation and draw them unto him by the powerfull operation of his Spirit so he doth not will the salvation of all that be called As men are called to repent that they might live and God doth in calling them a vow it is his desire they would repent that they might live so the end of the
invitation is life and salvation This is manifest in that the Lord doth earnestly againe and againe call upon impenitent and obstinate sinners to repent and believe protesting that he desires not their death but rather that they should repent and live when yet in his just and dreadfull judgement he hardeneth their hearts for their perversenesse and rebellion that they cannot repent But in respect of the good pleasure of God not to give them grace to repent and believe which of his rich mercy he gives to others who have abused what they received no lesse perhaps more then they the end is to manifest his justice in them for the contempt of his grace For what God doth command intreat perswade and promise that he doth will as he doth command in â—reat perswade and promise it But as God doth justly denie that grace to one which of his free love he vouchsafeth unto another so he willeth to manifest his justice in the one sort and the riches of his grace in the other Lastly Some object that they that are invited must either have Christ he not dying for them or misse of Christ though they repented whereof the former would argue mutability that Christ should die for men and not die for them and the latter would be a breach of promise A conceit not much unlike drove Socinus to denie the prescience of God because whencesoever this prescience commeth it is altogether certaine and from that is necessarily gathered an antecedent necessity of all things which are done Socin Praelect cap. 8. And in the same forme and manner a man may reason from the prescience of God if God approve the repentance and faith of them whom he doth certainly foreknow to have no portion or benefit by the death of Christ then either if they repent they shall have no benefit which is contrary to his promise or if they have benefit then is God deceived neither of which can be admitted without blasphemie And the answer to both these cavils is one that certaine it is Christ died for them that believe and whosoever believeth in him truly and unfainedly shall have benefit by his death but we need not we cannot say Christ died for them for whom he died not or that God is changeable For it is as sure and true that they will not repent and believe for whom Christ died not The connexion is good if the reprobate doe repent and believe unfainedly they shall be partakers of the benefits of Christs death but the simple Propositions are both false the reprobates doe repent and they are partakers of the saving benefits of Christs death Carnall reasonings have brought forth strange monsters in Divinity and in this particular not a few It is good for us to acknowledge the wisdome justice goodnesse mercy and truth of God in all his wayes though we cannot wade into the depth of his counsels If men give themselves leave to reason thus against the protestations of the Lord why doth he intreat and perswade them to returne why doth he complaine that they will not come unto him if he give them not grace to come if they will if he doe not enable them Might they not plead as well against the fore-knowledge of God in the same manner if God certainly fore-know that men will not returne upon such invitation why doth he intreat againe and againe sending his Prophets early and calling upon them when by the refusall of such mercy they aggravate their sin and encrease their judgement Sure amongst men such a course would be accounted idle unlesse it was done for a further end One answer will suffice to both Objections but when shall we make an end if we give way to our ignorant and blind imaginations Now let us come to the second opinion which is that Christ died and by his death satisfied the justice of God for all that have believed doe believe or shall believe that they and they only are partakers of the saving benefits of Christs death The death and redemption of Christ they deny not to be sufficient for the salvation See Malder antisynod p. 23 24 Tapper in schol Lovan Art 6. Fr. Sonn l. 3. demonst Relig. Christ cap. 19. Heb. 13. 20. Zach. 9. 11. Mat. 26. 26. and 20. 28. Mar. 14. 24. Isa 53. 12. Luk. 22. 20 Heb. 9. 28. of all men nor that it is effectuall in many particulars to some that believe not sincerely but that if the will of God or the event be considered in respect of saving benefits it was peculiar to the faithfull For Christ the Mediatour of the Covenant of grace died for them only that be comprehended in the Covenant of grace His bloud is the bloud of the everlasting Covenant of the Covenant that God of his grace hath stricken with his Church and was shed for them that have been are and shall be called into that Covenant This is my bloud of the new Testament which is shed for many for remission of sinnes For many both Jews and Gentiles of which the Church was to be gathered Luke hath it which is shed for you and so it was shed for them and for many of the same spirituall estate and condition with them for many under the same Covenant The word many is used for all sometime Rom. 5. 15 16 19. but here it is used rather to distinguish them that be in Covenant from them that be cast off and them to whom remission of sins purchased by the bloud of Christ Heb. 2. 10 13. is sealed in the Sacrament from them to whom it is applyed The remission of sinne here spoken of is not put for remissiblenesse but actuall remission granted and received for remission in act and application whereof all are not partakers If all be taken for the common sort and poore of the people which yet may be questioned and cannot be proved by any passage of Scripture or shew of reason and our Saviour used that phrase to testifie his aboundant love and humility in that he shed his bloud for the poore and inferiour ranks of men in this world it makes nothing against the former interpretation For not many mighty not many noble but the poore and base of this world are called and admitted into 1 Cor. 1. 21. Covenant But the faithfull only be effectually in Covenant they that be in Covenant according to the outward administration doe professe the faith and in some degree are conformable in respect of conversation they that be truely and effectually in Covenant doe soundly and unfainedly beleeve When the Scripture speakes of them that be out of Covenant it saith they are not knowne of God neither doe they know God that is they are not regarded of God neither Isai 55. 5. Exod. 4. 10. Exod. 5. 1. Jer. 10. 20. Isai 63. 8. Hos 1. 10. Tit. 2 14. Col 1. 21. Gal. 4. 26. Rom. 4. 16. doe they regard him when of them that live in Covenant it stileth
all men unto justification of life Rom. 5. 18. Who is he that condemneth It is Christ that died yea rather that is risen againe Rom. 8. 34. I am come that they might have life and that thâ—y might have it more aboundantly Joh. 10. 10. In this was manifested the love of God towards us because that God sent his only begotten Sonne into the world that we might live through him 1 Joh. 4. 9. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Heb. 10. 10. For by one offering he hath perfected for ever them that are sanctified vers 14. The passages of Scripture are plentifull which testifie application to be the end of Christs death for he died to establish and ratifie the everlasting Covenant of grace Heb. 9. 15 16 17. to abolish him that had the power of death that is the devill Heb. 2. 14 15. conquer death 2 Tim. 1. 10. destroy and kill sinne Rom. 6. 10. sanctifie his people through the truth Joh. 17. 19. give life unto the world Joh. 6. 33. redeeme us from the curse of the Law Gal. 3. 13. and from all iniquity Tit. 2. 14. obtaine eternall redemption Heb. 9. 12. that we might be made the righteousnesse of God in him 2 Cor. 5. 21. that he might deliver us from this present evill world Gal. 1. 4. that being dead unto sinne and alive unto God Rom. 6. 4 5 6. we might not live to our selves but unto him which died for us and rose againe 2 Cor. 5. 15. and that we might receive the adoption of sonnes Gal. 4. 5. And it is absurd to reason it selfe that Christ by the decree of God should purchase that for men which is not given unto them that he should acquire what they obtaine not that by divine imputation Christ should die for every man when the merits of Christ be not communicated unto them that the promised seed should be given to Abraham no blessing or multiplication following If Christ have purchased a new Covenant faith redemption reconciliation for every man without question they are or shall be delivered from the condemnation and dominion of sinne the Spirit is given or shall be given to abide with them they arâ— or shall be renewed after the Image of God If Christ be a King he hath a Kingdome subjects and territories wherein he doth exercise his regall power He is a King not only in personall right or to punish enemies but a King to feed and rule a people God hath given his Sonne the uttermost parts of the earth for his possession and shall men with-hold it Shall God give men unto Christ and shall they detaine themselves from him If Christ came to destroy the workes of the devill that is sinne as the Apostle shewes 1 Joh. 3. 8. Joh. 8. 41 44. and to deliver men from the feare of death and the devill shall we not thinke that Satan is cast downe and death abolished Christ is a Saviour as in merit so in efficacy else should his purchase be in vaine the end of his comming into the world be uncertaine his purpose in laying downe his life be frustrate and Christ should merit by the appointment of God what God doth not give therfore the impetration of righteousnesse must not be plucked from the application nor doth the giving of benefits purchased by the death of Christ depend upon the pleasure of men any more then the acquisition doth Betwixt the purchase and application of Christs death faith comes between but that faith is merited by the death of Christ and for Christ vouchsafed to them for whom he died Tit. 3. 6. Ephes 1. 3. Phil. 1. 29. Ephes 6. 23. Some have answered that all men are the sheep of Christ as the dispersed torne and devoured of evill pastors and beasts of the field and the seduced and destroyed are acknowledged to be sheep Jer. 23. 1 2. Ezek. 34. 5 6. But the Prophets speake only of the people of the Jewes which at that time was distinct from the Gentiles as the flock and inheritance of the Lord so that hence nothing can be gathered but that they who live in Christs Church and fold are his people and sheep of his pasture Againe the Scripture speakes of the sheep of Christ two wayes according to vocation or according to election According to vocation they are sheep who externally pertaine to the number of Gods people and the Church according to election Jer. 23. 3. Rom. 9. 27. Ezek. 34. 5 6. many sheep are without many wolves within and many sheep within many wolves without Although there be a distinction betwixt the merit of Christ by his obedience even to death and his intercession yet one of them cannot be separated from the other for he maketh intercession for them to his Father for whom he hath merited reconciliation by his death and we cannot thinke he should lay downe his life for them for whom he would not pray If we looke unto the signification of the words Mediatour and Intercessor note the same thing and if Christ have put himselfe betwixt the wrath of God and man to obtaine reconciliation by making satisfaction to offended justice can it be thought he will not request that for the virtue of his sacrifice they for whom he hath satisfied might be accepted of the Father If we looke to these two functions of Mediation suffering death and making intercession they are conjoyned in Scripture It is Christ that Rom. 8. 34. died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us If any man sinne we have 1 Joh. 2. 1 2. an Advocate with the Father Iesus Christ the righteous and he is the propitiation for our our sinnes Christ is our Advocate if he be our propitiation if we will receive the testimony of the Apostle and not separate things that God hath conjoyned Incredible it is that Christ out of his incredible love should vouchsafe to lay downe his life for them as well as others for whom the time of his passion being at hand he would not power out a prayer How these two be conjoyned in the intention of our Saviour sc to pray Joh. 17. 19. for men and to offer himselfe a Sacrifice for them may appeare by the words of our Saviour himselfe for these I sanctifie my selfe that is for these am I prepared to offer my selfe that they might be sanctified by the truth for these that is them for whom he prayed And if Christ had intended to offer up himselfe an holy and propitiatory sacrifice for the sinnes of all and every man he would rather have prayed his Father to accept his sacrifice for all men then professe that he prayed not for all men For whom Christ hath offered up himselfe a Sacrifice to put away sinne for them doth he appeare before God in heaven and if he doth appeare before Heb.
5. Psal 103. 8. Isai 55. 7. Ier. 9. 24. and 31. 20. Luke 6. 36. Rom. 2. 4. And if the Lord should utterly destroy all men there should be no Religion upon earth as man should everlastingly loose the fruition of God so he should likewise loose the voluntary service and subjection of his creature Iohn 15. 8. Ezek. 33. 11. For these reasons God purposed not utterly to cast man off and poure upon him deserved vengeance but withall he purposed not to let sinne goe unrevenged and that for these reasons First because of his great hatred thereunto He is of purer eyes then to behold evill he cannot looke on iniquity Hab. 1. 13. it provoketh abhorrency in him Psal 5. 6. Zach. 8. 17. Rev. 3. 16. Amos 5. 21 22. Isa 1. 13 14. And what is more convenient then to testifie how much sinne is displeasing unto him which is done most conveniently by punishment Exod 32. 10 11. Numb 11. 1. 16. 22. Joh. 3. 36. Impunity hath this in it that it makes that sinnes be lâ—sse esteemed as feare of punishment is a ready way to keepe men in awe They that have written of the relaxation of Proxima sunt idem ac tantundem Lawes doe note that those relaxations are best to which some commutation or recompence is annexed because by that meanes the authority of the Law is preserved and obedience given to that reason which was the cause of the Law And hence we may gather a second reason why God would not pardon sinne without satisfaction sc his truth and the Law which he had established against sinne which he will in no wise abolish one jot or title shall in no wise passe from the Law till all be fulfilled Matth. 5. 18. For it is altogether undecent especially to the wisedome and righteousnesse of God that that which provoketh the execution should procure the abrogation of his Lawes that that should supplant and undermine the Law for the alone preventing whereof the Law was before established Also God will have men alwayes to tremble before him and by his terror to be perswaded from sinning 2 Cor. 5. 10 11. and therefore he reserveth to himselfe entire the punishment of sin that men might alwayes feare before him Matth. 10. 28. Luk. 12. 4. The omission of punishment after the publication of the Law doth detract somewhat from the authority of the Law with the subjects God therefore willing to shew mercy to the creature fallen and with all to maintaine the authority of his Law tooke such a course as might best manifest his clemency and severity his hatred of sin care to stablish the Law and tender compassion towards them that had gone astray And hereby the love of God towards them that are spared is the more illustrious that he spared them who rather then he would not punish sinne would give his only begotten Sonne to die for sinne It is objected againe that God doth freely remit and pardon sinne therefore he willed not that Christ should make satisfaction because free remission will not stand with satisfaction And most sure it is that God is favourable to our iniquities Ier. 31. 34. but God hath set forth Christ to be a propitiation through faith in his bloud Rom. 3. 25. Act. 10. 43. Luk. 1. 68 69 70. There is a twofold paiment of debt one of the thing altogether Remissio est absoluta in qua Creditor sibi satisfieri noÌ„ vult conditionata in qua Debitor obligatione debiti solvitur at satisfactione aliunde interveniente Stegma p. 505. Noxa sequitar caput Gen. 2. 17. the same which was in obligation and this ipso facto freeth from punishment whether it be paid by the debtour himselfe or by the surety Another of a thing not altogether the same which is in the obligation so that some act of the Creditour or Governor must come unto it which is called remission in which case deliverance doth not follow ipso facto upon the satisfaction And of this kind is the satisfaction of Christ for in the rigour of the Law the delinquent himselfe is in person to suffer the penalty denounced Every man shall be are his owne burthen Gal. 6. 5. In the day that thou eatest thereof thou shalt die the death So that the Law in the rigour thereof doth not admit of any commutation or substitution of one for another And therefore that another person suffering may procure a discharge to the person guilty and be valid to free him the will consent and mercy of him to whom the infliction of the punishment belongeth must concurre which in respect of the debtour is remission and his over-ruling power Qui solvit hoc velle debet ut debitor liberetur Rom. 3 24. Tit. 2. 14. Manet nihil ominus gratuita Dei gratia 1. Ratione decreti gratuiti 2. Ratione doni gratuiti 3. Ratione acceptationis gratuitae quod tale consiliam invenit quod tale medium dedit quod satisfactionem talem acceptavit Col 2. 13. 3. 13. Eph. 4. 31. See Act. 25. 11 16. 2 Cor. 2 7 10. must dispence though not with the substance of the Lawes demands yet with the manner of execution which in respect of the Law is called relaxation Remission therefore is not repugnant to antecedent satisfaction but only to that paiment of the thing due which ipso facto doth deliver and set free It may be added that of grace Christ was ordained to be our surety that at the commandment of grace he made satisfaction and that his mind and will in satisfying was that grace might justly glorifie her selfe in pardoning offences and not that pardon should be given of justice And so the satisfaction of Christ is full and perfect and our pardon is every way free and gracious And seeing every one may impose a Law to the act depending upon his own free will and pleasure he that prayeth for another and he that admitteth the paiment of one thing for another may covenant that remission shall follow presently or after a certaine time purely or upon condition And this was the will and pleasure of Christ making satisfaction and of God admitting satisfaction and this the Covenant that God should pardon sin not presently in the very time of Christs passion but when man is turned unto God by true faith in Christ humbly intreating pardon To forgive sin is not opposite to thâ— accepting of that satisfaction which is freely admitted when it might be refused and to which he upon whom the benefit undue is conferred doth conferre nothing It is further objected that Christ satisfied not justice fully but by divine acceptilation only because he suffered but for a time whereas we deserved to die eternally Sundry answers are made to this doubt Some say his suffering for a time was more then if all man-kind had suffered eternally in respect of the excellency of his person But the worth and excellency of his person was neither to
likewise in his calling to the participation of the Covenant For though this Vocation be every way free gracious and absolute as the Spirit worketh where he listeth yet in the Gospel which is the instrument of Vocation it pleaseth God to propound both the condition which he requireth and the promise which he hath made The promise as an argument to move us the rather to give our selves unto Christ and to doe what is required The prescription of what he requireth as that condition without which we cannot obtaine and by which most certainly we shall obtaine what good is promised Effectuall Vocation on Gods part is the powerfull invitation and assured drawing of the weary and thirsty soule unto Christ that in him it might finde refreshing and comfort The answer on our part is a free and willing comming unto Mat. 11. 28 29. Joh. 6. 44. and 6. 35 37. Christ that in him we might be satisfied the embracing of Jesus Christ and lodging him in our bosome And therefore that which first of all receiveth that Vocation is faith whereby we believe that if a man performe the condition he shall possesse the promise if he come unto Christ he shall be satisfied but if he performe not the thing required he shall not enjoy the promise he shall not be satisfied if he drinke not the water of life And not only so but he shall continue poore naked blinde miserable captive a prisoner an alien from the Covenant and without God in the world nay he shall be punished with contrary evils according to the nature of the Covenant divine where there is no promise without a commination contrary to it This faith is grounded upon the free and gracious Covenant whereby God is pleased to binde himselfe first unto us before he binde us unto himselfe that his promise might be apprehended as the ground of our faith upon which we should firmely beleeve And upon the Isai 55. 1 2. Joh. 7. 37. Rev. 22. 17. free and gracious invitation of Christ generally made to all and every poore thirsty languishing faintie soule parched with the sense of wrath and withered for lack of the sap or fruit of grace to come unto him for ease and sweet refreshing to the contentation and satisfying of their soules to come and drink of the waters of life freely Where let it be observed that Thirst and Drinesse in phrase of Scripture doth note the want of good things as Isai 29. 8. Psal 42. 1. Isai 32. 2. and 55. 1. Psal 143. 6. on the contrary absolute good whereby the desire of soule and body may be satisfied is usually compared to waters To thirst is from a totall defect of the Spirit of Grace or a defect of the whole Spirit of Grace tormenting the soule to desire it And so not to thirst for ever and the graces of the Spirit to remaine Joh. 4. 14. and 7. 38. in us for ever or that water to be in us a fountain of water springing up to life eternall is one and the same In Heathen authors to thirst is exceedingly to desire but for the most part that desire comes from some tormenting want Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Cyrus willing to declare his ardent desire of doing good to others saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Sitio aliis gratificari In which signification it is used by the Latines also Cic. pro Planc Deinde sitientem me virtutis tuae deserüisti Apud Horat. Sitis argenti Apud Juvenal Sitis famae Apud Claudian Sitis praedâ— And the opposition that is betwixt thirst and water will evidence the same For water if we respect the use which it affordeth to the earth and to bodies doth make fruitfull barren fields purifie things polluted qâ—ench or water them that are drie and sweetly refresh them that boyle with heat And therefore if water metaphorically signifie comfort and refreshing wherewith the soul is recreated and rejoyced Thirst which is opposite to water doth denote a soul dried up with grief spent with the heat of Gods indignation and tormented with the vexing or molesting want of grace and consolation To be weary and heavie laden is to be faint or tired under some burden labour Deut. 25. 18. â— Sam. 17. 2. and 23. 10. Psal 6. 7. See there journey disease or work But tirednesse and fainting wearinesse and trouble are no parts of health or â—ase no more then the sight feeling or knowledge of the disease is any part of the cure wearinesse and fainting is neither part degree nor preparative to refreshing if in it self considered And here the doubt touching the precedency of faith and repentance may easily be determined For if faith be taken largely or generally for a beliefe of the promise if we repent and receive it then faith is before repentance for there can be no turning without hope of pardon nor comming home by hearty sorrow without some expectation of mercy Thus the Exhortations run Turn unto the Lord for he is mercifull and gracious Repent for the Kingdome of God is at hand But if faith be taken more strictly for that faith or beliefe whereby we receive embrace or rest upon the promise of God in Christ Jesus for pardon and forgivenesse then repentance goeth before pardon for no remission is promised to Mark â— 4. Luke 24. 47. be enjoyed but upon condition of repentance and if the penitent only be immediately capable of pardon then pardon is received by a penitentiall faith If repentance be necessary to Justification of necessity it must goe before justifying faith because faith and justification are immediately coupled together It is impossible to come unto Christ without repentance but to come unto Christ is to embrace or receive him soundly and effectually to the refreshing of the soul Comming unto Christ is a lively motion of the soul wherein arising from sin it draweth nigh or approacheth unto Christ that in him it might be satisfied The motion is one but the points are two For in drawing nigh unto Christ the soul ariseth from sin which may be called repentance Of the signification of the word I will move no question at this time but take repentance for a comming unto Christ by true godly sorrow from whom we had formerly departed by sin and wickednesse to the extreme hazard of our souls The Author of repentance is God in Jesus Christ Repentance 2 Tim. 2. 25. Jer. 31. 18. is the gift of God but the act of man It is man that repenteth and not God but it is God that giveth repentance inableth and moveth man to repent Regeneration is the act of God repentance the act of man In subject they both agree for he that is Ezek. 36. 25. regenerate doth also repent and so on the contrary but in their formall consideration and peculiar nature they are distinct Christ also as Mediatour is the principall cause of repentance for him hath God exalted to give repentance
Covenant how they differ viz. eight wayes p. 32. Christ more darkly revealed in the Covenant of promise and why ib. Covenant of promise when it began and how long it continued 36. The degrees of it ib. the parts of it 43. who contained under it 45. the Covenant of promise whether made in Adam with every infant that should be born into the world p 46. Covenant of grace as manifested to Abraham p. 47. what peculiarly to be observed therein ib. the grand promises of it 53. the temporall promises 54. Covenants personall family-Covenants and nationall p. 52. Covenant with Abraham how confirmed p. 90. All are not in Covenant in one manner p. 91. Covenant of grace under Moses till the return out of the Captivity p. 92. Covenant of works whether made with man fallen 93. Obscurity among Divines in differencing the old Covenant and new 95. Covenant made with Israel particularly explicated and what Moses brought to the further expressure of the Covenant of grace 122. Gods Covenant with David 143. c. In this Covenant Christ more cleerly manifested then before 144. The things promised in this Covenant 146 147. The condition of it 149. The execution of this Covenant 150 151. c. In this Covenant some things promised absolutely some conditionally 152 153. Two things to be considered in this Covenant 154. Covenant made with Israel after the Babylonish Captivity 156. c. The promises of this Covenant 158 159. c. In what sense this Covenant may be called new 161. Wherein this Covenant exceeded the former which God made when he brought them out of Egypt 161 162 163. Of the new Covenant or Testament and how God hath revealed himself therein 194. See New Testament D DOubting what the right course to take with him that doubts whether he should beleeve because of his former transgressions 226 Dead to what purpose invitations made to them that are dead in sins 244 Death inflicted on none but sinners or him that beareth the person of a sinner 276 Debt a two-fold paying of a debt 290 Decree of God to punish sin the reason of it 276 E ELect are in grace with God in respect of Ordination and appointment though after brought into grace by Christ by actuall collation and communication 292 Examination of our selves necessary p. 87. a meanes to attain and preserve uprightnesse 188 Exhortations to all import not a generall purchase of salvation for all 208 209. they are usefull both to them that have received the truth and to them that have not 209. to what purpose exhortations and invitations are to perswade men to believe that have no power 247 Externall blessings more esteemed of under the Covenant of promise and why p. 34 F FAith why not expressely required in the Covenant of nature p. 12. Faith which the righteousnesse of nature presupposeth how it differs from the faith required in the Covenant of grace p. 12. Faith the alone cause on our part required of justification and salvation 18. In what sense it is imputed for righteousnesse 63. Three divers opinions of orthodox Divines about the imputation of Faith 64. 65 66 Faith hath not the place of our righteousnesse but doth answer in our participation of Christ to that which is the ground of our being partakers of Adams sinne 67 68. Though faith be commanded in the law it followeth not that being justified by faith we are justified by the works of the law 114. Faith whether that Christ as be died to impetrate remission of sin for me in particular be the object of justifying faith 227. Faith justifying is not without an apprehension of mercy in Christ to be obtained but implyeth not an apprehension of mercy in the pardon of sin already obtained 227 Faithfull all of the same faith with Abraham 91 Father though the same work be done by Father and Son yet a difference in the manner of working 268 Fathers before Christ and Christians in the time of the Gospell under the same Covenant for substance 26 Fellowes how the faithfull are called Christs fellowes 311 Fellowship with the Saints a signe means of uprightnesse 188 Fulnesse of grace of two sorts 311 G GIving doth not alwayes import an act of grace p. 61 Gospell why meet that the promise should goe before it 32. Grace bestowed more plentifully under the Gospell how to be understood 35. Gospell in what sense called everlasting 37. How faith is said to come by the Gospell seeing it was commanded in the law 113. The law as given to the Jewes not opposite to the Gospell ib. Gospell strictly taken or the new Testament when it took its beginning 197 198. Good that the intellectuall nature is capable of is double 313 Graces how given by the hand of the Apostles how by Christ 320 Guile of our spirits how to finde it out 187. c. how to take up our selves for it 192 H HAnd right hand what it signifieth in Scripture 303 Head how Christ is the head to his body 318 Heart a double heart what 185. signes of a good heart ibid. Heathens some remainders of Gods Image in them and many temporall blessings vouchsafed them whence it coÌ„meth to passe 13 Heaven The fathers that died before Christ had not that perfect state in heaven that now they have we are presently possessed of and in heaven they did expect their redeemer 35 36. The Kingdome of Heaven not expressely mentioned in the old Testament 132 Heavenly things wrapt up under earthly in the old Testament 33 Humane nature of Christ most highly exalted 305. Christ as man hath a prerogative above every creature 214. He is set above all principality and power and dominion and what signified hereby 214. He hath a power above every creature 215. The man Christ is King of heaven and earth 216. yet this power is not infinite simply ibid. Humanity of Christ whether to be adored 321 I IEhovah what it denoteth 123 Jewes why made a nationall Church 92. they had a double vail â—ver their eyes 120. An illustrious type of election in them 33 Incarnation of Christ whether necessary to goe before its effects and benefits 28. Incarnation of Christ the day of his coronation and espousals 294 Impute what it signifieth in Scripture 60 61. Imputation of a good thing three wayes 62. Imputation and reputation how differ ib. Certain corollaries about imputation See Faith 62 Infants holy by Covenant 52 Integrity see Vprightnesse the necessity of it 80 81 82 83. It sets a faire glosse upon the meanest actions 83. The effects and fruits of it 85. Meanes to attain it 86 87 88. How a Christian is to stir up himself to attain Integrity 88 89 c. Impotency of man such that he can neither move to any thing of himselfe that is good nor manage grace when vouchsafed 199. Impossible how that which is impossible may be an object of Gods desire and approbation 245. Innocent whether an Innocent person ought to suffer
for a nocent the question largely handled 284 285 c. It is not universally against equity for one to suffer the punishment of anothers sinne ib. That an innocent person may justly suffer for a nocent what is required 286. Intercession of Christ whether well distinguished into general and speciall 258. Intercession of Christ what it is 296. It is generall and particular heavenly and glorious 297. It is founded upon his satisfactory merits ibid. It implyeth three things 298. It is not reciprocall ibid. The benefits of it to the Church ibid. and 299. How the faithfull come to be subject to evil and misery Christ interceding for them ibid. Whether Christ prayeth for the absolute perseverance of beleevers or only upon condition 301. Invitations of God mans perversenesse only the cause why he answereth them not 343. Israel why called Iesurun 180. Judgement whether the will follow it 333 334. 335. the act of Judgement two-fold ibid. Justice of God cleered in requiring that of man fallen which he hath no power to doe 44. Justification cannot be by faith and workes as concauses â—o Justification is by faith alone not by that faith which is alone 73. K KIngs why specially to be prayed for 231. Kingdome of Christ he entreth alwayes on it by conquest 323. yet useth no compulsion 324. men are gathered into this Kingdome by vocation ibid. Knowledge of God begets in us a similitude of God 86. Christ saveth not as cleerely known but as sincerely acknowledged 33. L LAW called fiery why 101. and 124 The Law as given upon mount Sinai was a Covenant of grace proved at large 102 103 110. The Law never given without the Gospell nor the Gospell without the Law 102. The Law requireth faith as well as love and obedience 105. 106. c. The Law to be expounded according to the sense the prophets give of it 110. In the Law frequent mention of the Messiah 111. Faith in Christ commanded in the Law though more obscurely 113. Law and Gospell in what respects opposed 115 116 117 118 119 120 c. Law a double use of it 120. How it is said that the Law entred that sinne might abound 139. Whether the Law be abolished to them that are under the Covenant of grace p. 15. Learning of Christ what 334. Limbus patrum no such thing p. 30. yet the fathers before Christ had not that perfect state which now they have and we are presently possessed of p 35. Love of God toward the creature a double distinction of it 4. M MAny sometimes put for all 250. Mediatour the necessity of one 264. What an one the Mediatour must be ib. Why the second person was Mediatour rather then the first or third 266. According to which nature Christ was Mediatour ib. A Mediatour what 270. Whether Christ a Mediatour to himselfe ib. whether if Christ be a Mediatour according to his divine nature all the three persons be not Mediatours 271. Mediation of Christ three things to be considered in the acts of it p 28. How Christ hath performed the office of mediatioÌ„ 271. Meanes not vouchsafed to all and therefore neither the rest of the effects of Christs death 233. Measure what to doe a thing in Measure 310. Ministery of the Jewes and the end of it 138. Misery in man the occasion but no cause of Gods mercy towards him Messiah the times of the Messiah times of greater light 331. Moon a fit resemblance of the Church 147. Moses whether the Covenant of grace were manifested by him 93. The shining of his face what it signifyed 94. How and in what sense he was a mediatour 127 128 165. N NAtural gifts whether they may be so used that God will bestow supernaturall 237. Negations in Scripture imply not alwayes an absolute denyall p. 5 New what it signifieth in Scripture 194. A new song what ib. A new commandment what 195. New man what ib. New Testament abolisheth not the former but the former was fulfilled by the latter 29. Covenant of grace in what respect called a new Covenant or TestameÌ„t 195. Why it is called a Covenant and why a Testament 196. New Covenant when properly it began 196. New Testament published on a solemn day in the Assembly almost of all nations 197. New Testament the nature of it stands in three things 198. A description of it ib. The authority of it reason why God made it 199. New Covenant preferred much before the old though both of the same nature and from the same fountain 200. The promises in it assured by Father Son and holy Ghost 201. was stricken with all nations in opposition to the Jewes ib. made with some externally others internally 202 203. The prerogative of the new Covenant above the old 293 294 c. O OAth when the Saints bound themselves by oath to walk in all the statutes of the law what they meant 135. why God confirmed his promise to Abraham by oath 58 Obedience under what notion required in the Covenant 19. It is two-fold perfect and sincere 20. Obedience perfect is commanded though not rigidly exacted and why 21. It is in vain to think of entring into Covenant if not resolved to obey in all things ib. Obscurity in the knowledge of Christ under the Covenant of promise and the degrees of it and reasons p. 32 Old Testament what 92. difference betwixt the old Testament and new Old Testament abolished by the death of Christ in right not in act 196 P PAsseover when and to what purpose instituted 142 Peculiar people who 103 The Pedagogy of the Jewes illustrated largely by comparison of a Schoolmasters dealing with his Scholars 138 139 140. Perfection what it imports in Scripture phrase 75. A thing is said to be perfect three wayes 76 77 78 79. Prayers not to be made for all men 231. Christs praying for those that crucified him was of private duty not out of his office of Mediatour 259. some prayers suppose a condition in him for whom we pray some none 301 Personall union the end of it 269 To prepare the heart to seek God what 179 Preparations whether the spirit makes us come to God immediately or by some preparations going before 336. Nine conclusions concerning such preparations 337. c. This preparation is neither saving grace nor a thing betwixt nature and grace 339 Priesthood the end and use of it 138 141 R REading God may work by it when that preaching is not slighted 327 Reconciliation imports no change in God 293 Redemption universall redemption the controversie concerning it largely discussed 204. thorow the chapter and objections answered The deliverance we obtain by Christ is called Redemption and was made by the paying of a price 279 Religion for substance ever one and unchangeable 27 Remission of sin though certain yet lesse felt in the old Testament 35. Remission what 290. It is not repugnant to antecedent satisfaction ibid. Repentance how called for in the Covenant of grace 18. Necessary and
Serpent and his seed which worke and labour of love is typified in the blood of the Sacrifices executed in his crosse and passion The devill and all his instruments the Scribes and Pharisees and Romanes whom Christ calleth the children of the devill laboured mightily to bring him to the crosse supposing they had gotten full conquest when he was The very fight it selfe was triumph while the Devill â—an with all his might against Christ he killed himselfe Angry Bees stinging once make themselves drones forever So Satan laid in the grave but when they hoped to have vanquished him the Kingdome of darknesse was utterly overthrowne Sathan sin and death were conquered and taken captive and whatsoever might be brought against us was taken away as the least bill or scroale Col. 2. 14 15. 1 Ioh. 3. 8. 1 Pet. 3. 18. Christ was wounded in the heele but by the power of his divine nature he soon recovered of his wound being put to death concerning the flesh he was quickned by the Spirit and liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. But by the wound he received he wounded his enemies irrecoverably he bruised the head of the Serpent which wound is deadly He spoyled principalities and powers and made a shew of them openly And it is not improbable that in reference to this promise that Christ by his death should conquer and subdue the enemies of our Salvation he is said to be the Lamb slaine from the foundation of the world Rev. 13. 8. For what can we understand by that phrase from the foundation of the world but froÌ„ the beginning which cannot note eternity which is without beginning for then from the beginning should be as much as before all beginning or without beginning But seeing the death of Christ to vanquish and subdue the enemies of our soule is published in this ancient and famous promise ever renowned in the Church of God in reference to it it may be said that he was slaine from the foundation of the world These words doe containe a manifest distinction betwixt the seed of the woman and the seed of the Serpent and a promise of assured victory to the seed of the woman over Sathan and all spirituall enemies to be administred according to the decree of God So we reade that the names of some are written in the booke of life from the foundation of the world Rev. 17. 8. that God hath saved some and called them with an holy calling not according to their workes but according to his owne purpose and grace which was given them in Iesus Christ before the times of the ages 2 Tim. 1. 9. that God hath from the beginning chosen some to Salvation through sanctification of the Spirit and beliefe of the truth 2 Thes 2. 13. In all which passages that choosing writing and calling is to be understood which is taught in this famous promise whereunto they seeme to be referred For the phrase is from the beginning or the beginning doth sometimes note the time of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the constitution of the Iewish Church and its policie presently from the going out of Egypt as Psal 74. 2. Remember the Congregation which thou hast purchased of old LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also the beginning of the dispensation of the Gospell preached of Christ himselfe for then a new manner of revelation of the Doctrine of the Gospell was brought in Luk. 1. 2. Also from the beginning is as much as from the beginning of the world from the foundation of the world or at least little after the beginning of the world Ioh. 8. 44. the devill is said to be a murderer from the beginning and to sinne from the beginning 1 Ioh. 3. 8. The word beginning absolutely and precisely put is taken one of these wayes but with an addition or restraint from the circumstances of the Text it imports some other beginning as of the preaching of the Gospell to this or that place or people or the like as Phil. 4. 15. 1 Ioh. 2. 7 8 23 24. But this phrase from the beginning never imports from eternity in any passage of Scripture and it is somewhat strange to interpret the beginning of duration by eternity which is essentially and absolutely without beginning of duration Now when the Apostle saith God hath chosen the Thessalonians from the beginning what can we understand thereby but God hath manifested some outward declaration of their election according to this famous promise made to Adam and Eve that the seed of the woman should breake the Serpents head Some would referre it to the time that the Gospell was preached amongst them or to the time of their effectuall calling but the word beginning precisely and absolutely put is never so taken neither can it be said that the Thessalonians were chosen as soon as the Gospell was first preached unto them for it may well be that it was often preached unto them before they believed nor from the beginning of their effectuall calling if as they would have it the faithfull persevering not simply the faithfull be the object of Gods Election Of the other Texts alleadged the same may be said unto which the foresaid answer can in no sort be fitted so that we may conclude in all the fore cited passages there is an apparant allusion to this grand ancient promise of mercy prclaimed immediately upon the fall setting forth a manifest difference betwixt the seed of the woman and the seed of the Serpent according to the election of God Besides in these words is implyed a Covenant consisting of a promise and stipulation made not internally alone with the heires of promise but externally administred offered unto and accepted of all the members of the Church viz. of Adam and Eve and all their posterity that were dedicated to God by them or did accept or receive the promise of mercy If no Covenant had been made there could have been no Church nor pleasing service tendered unto God If this Covenant had not been externally administred no unregenerate man could have been in the Church nor have communion in the ordinances of Religion But by vertue of this Covenant Cain as well as Abell offered Sacrifice unto God as a member of the Church and after his Sacrifice was rejected he heares from God If thou dâ— Gen. 4. â— 4. well shalt thou not be accepted which is a promise of the Covenant that tooke place after the fall for the former Covenant made no mention of mercy to be vouchsafed to the delinquent upon repentance nor of acceptance after transgression Of this Covenant there be two parts first a promise 2. a stipulation The promise is that God will pardon the sinnes of them that repent unfainedly and believe in his mercy which he doth truly promise to all in Covenant and effectually bestow upon them that be heires of the promise 2. The stipulation is
must accompany faith yet no cause of salvation 19 Revelation a double cleernesse of revelation 33 Reward how taken in Scripture 57 Right or upright by what words expressed in the originall 177 Righteousnesse diversly taken 62. Righteousnesse imputative is not putative 63. Righteousnesse of the fact and of the person 66 S SAcraments of the old Testament no types of the Sacraments of the new 30. Sacraments of the old and new Testament how they differ 35 Satan Gods indignation against him some cause of the Covenant of grace 17 Sacramentall phrases wherein the thing signified is given to the signe are ancient and familiar 91 Sacrifices what typified by the bloud of them 40. the fathers before the law that offered them had commandment from God for them 45. sin expiated in them by substitution 279 Satisfaction why God would not pardon sin without it 288 289. How free remission stands with satisfaction ib. How it could be necessary for those which were beloved of God 292. The word satisfaction not to be found in Scripture but the thing is 272. whether God could not have pardoned sin without satisfaction 273 274 c. Seed how variously taken in Scripture 36 Segullah what it imports 103 Serpents head how bruised by Christ and his members 39 40 Servitude double 141 Sheep of Christ spoken of two wayes in Scripture 257 Sin the discovery of it sweetens mercy and hence the law was more fully discovered by Christ then it had been afore 272. Though it hath an outward disagreement such as may be in a creature from the Creatour yet it hath no inward positive repugnancy to Gods nature such as is betwixt fire and water 275. Three things to be considered in sinne 291 Sincerity and Truth and Vprightnesse It is a comfort to a man in his greatest distresse 172. It puts an heroic all spirit into the people of God ib. The service of the sound Christian is acceptable ib. The degrees and nature of soundnesse or sincerity ib. c. The effects of a sincere heart 174. Nine signes of sincerity 174 175 c. Sit To sit what it imports in Scripture and what it is to sit at the right hand of God 303 304. Christs sitting at the right hand of God what 305. The place where he sits 308. Six things implyed in Christs sitting at the right hand of God 310. 321 Socinus the ground why he denied the prescience of God 248 Spirit The plentifull powring of it deferred till the glorification of Christ 330 Spirituall good things of two sorts 155 Sufferings of Christ two things to be considered in them viz. the substance and circumstances for substance they were what the law required but for the circumstances they were more 281. His sufferings were beyond measure grievous 281. punishments of sin of two sorts and which of them Christ suffered 282 T TAught of God what it meanes 332 Temporall blessings in a greater measure and spirituall in a lesse given to the naturall seed in the first ages 55 Testament old and new in what accidents they differ being for substance the same 163 164 165 c. Of Truth and uprightnesse 166. Truth what it imports ib. It presup poseth five things 167 168 169. Truth compared by the Apostle to a girdle in what respects 169 170 171 c. Time may be served 178 Trinity the doctrine of it obscure in the Old Testament 201. V VNion and communion with Christ how distinguished 43. Union severall sorts of union conjunction of one person with another 286. Union of the two natures in Christ cannot cause the humane to partake the properties of the divine 308. Vocation by it men are called into Christs kingdome It is free not depending upon any precedent condition persons called to fellowship with Christ who 324. The subiect or matter of vocatiō what 325. How men are said to be worthy of their Vocation or calling ib. and 326. It is partly externall and partly internall ib. Sometime it is wrought by the ministry of private persons 326. The instrument of Vocation 327. Internall Vocation how wrought 332. Vorstius confuted who saith that faith and repentance and new obedience is accounted for righteousnesse 69. Uprightnes necessary 80 81 82 83. See Integrity Uprightnes of heart and life 179 180. An upright heart is fixed in regard of the obiect 180. The effects of Uprightnes 183 184 185 c. The meanes whereby it may be attayned and strengthened 186 187. W TO Walk before God what 73 74. To walk in Chr. what 74. Wicked men what benefit they have by Christ 13 14. Will whether the efficacy of grace depend upon the liberty of the Will 340. They that are given to Christ comefreely yet necessarily 342. How men are said to sanctify and purge themselves 342. God determineth the Will to will and doe by his grace 343. Works and faith cannot be joyned as con-causes in justification 70. What Works be opposed to faith in justification 137. Word a morall instrument of conversion 328. It is not only preparatory as if there were another Word suggested by the spirit which might be called cōsummatory 329. Word signifieth the second person in many places of the old Testament 125 126. World to come what 207. world that Christ come to save what 210. Whether the whole world be reconciled to God by Christ 216 217. c. world is usually taken for men in the world indefinitely not every man in the world nor yet the greatest part 261.