if God be at peace with men he cannot damn them Obj. vide Is 53.5 Ro. 5.1 2 Col 1.20 All things in earth are said to be reconciled to God but all things in earth are not saved A. There is difference between things and persons and as all things that are figuratively said to be reconciled are not saved so none of them are damned The fourth and last Reason to omit many others that Christ hath not taken away the sins of all are the words of Christ himselfe his Prophets and Apostles As for example Christ saith This is my blood of the new Testament which is shed for many if he had intended it for all f mat 26.28 sure he would then have told it to his Disciples plainly this is shed for all (g) Joh 17.9 I pray not for the world sure he would have prayed for those that he shed his blood for (h) Joh 8.21 ye shall dye in your sinnes which if he had taken away he would not have so said (i) Joh 10.11 I lay down my life for the sheepe and for my (k) and 15.13 friends So the words of the Prophets (l) Is 53.5 The chastizement of our peace was upon him and by his (m) ver 11. stripes we are healed Hee shall justifie man for he shall beare their iniquities (n) ver 12. he bare the sins of many and made intercession for the transgressors here is plainly held forth that those for whom Christ was wounded they are healed those that he dyed for they are justified and those for whom he poured out his soule he interceded for and as another (o) Dan. 9.24 Prophet prophesied of Christ that hee should finish the transgression and make an end of sins and make reconciliation for iniquity and bring in everlasting righteousnesse And to this agree the words of the Apostles (p) Ro. 4.25 He viz. Christ dyed for our sins and rose againe for our justification (q) 2 cor 5.21 be was made sin for us that we might be made the righteousnesse of God in him So saith another Apostle (r) 1 Pet. 3.18 Christ hath once suffered the just for the unjust that he might bring us to God Hence it may bee inferred that those whose sins were imputed to Christ his righteousnesse was imputed to them and those for whom hee dyed he brought them or reconciled them to God and justified them Now that men may have Christs righteousnesse imputed to them and they reconciled to God and justified and yet be afterwards damned the Scriptures doe not prove but clean contrary as for example (s) Rom 4.6 Blessed is the man unto whom the Lord imputeth righteousnesse c. (t) Chap. 5.9 much more being now justified by his blood we shall be saved from wrath through him and (u) Cha. 8.30 whom he justified them he also glorified See further Mat. 1.21 Heb. 9.28 Rev. 5.9 Obj. Though Christ speakes there of shedding his blood for many yet by many may be meant all A. It is true the word many seems to be taken for all in two places of Scripture viz. Dan. 12.1 Rom. 5.19 and in no more as I finde yet in our Saviours language who spake plainest though in the New Testament we finde him himselfe use the word near 20 times yet never in that sense for all Obj. But in other Scriptures Christ is said to dye for all as 2 Cor. 5.15 1 Tim. 2.6 Christ gave himselfe a ransome for all A. 1. The word all is not to be alwayes taken for every one but sometimes for many as (w) Ps 118.10 All nations compassed me about All Judea and all (x) Mat 3.5 Mark 1.5 See more Zach. 8.10 Ioh 8.2 Act 2.47 Act 1.1 the Region round about Jordan are said to goe out to John and to bee baptized of him It cannot bee thought that all Nations in the World compassed the Prophet round about but many Nations or that every particular man woman and childe in Judea were baptized of John for it is (y) Luk 7.30 said expresly that the Pharisees and Lawyers were not baptized of him 2. The word All is very often taken in Scripture for all kinde as Paul (z) 1 Tim. 2.1 exhorteth that supplication prayer and intercession be made for all men that is men of all sorts and degrees as well Rulers as others (a) Act 7.22 Moses was learned in all the wisdome of the Egyptians that is in all kind of wisdome (b) Ro 14.2 One beleiveth that bee may eate all things that is all manner of things (c) Mat 4.23 Christ healed all diseases that is all manner of diseases 3 All is restrained oft in Scripture to Gods peculiar people Ioh. 12.32 saith Christ I will draw all men to me that is * Ioh 6.45 Isa 54.13 all that the father gave him They shall be all taught of God not all the world sure but all Gods people I (d) Act 2.7 will poure out my spirit upon all flesh this cannot be meant of all the wicked (e) 1 Thes 2.15 They please not God and are contrary to all men that is all good men And sometimes the word all is to bee understood of all wicked men as Christ saith (f) mat 10.22 ye shall bee hated of all men for my name sake that is of all wicked men Hereby you see how the word All is taken variously and therefore it is to be limited and determined to persons or things according as the text will beare Obj. But you have answered nothing to the texts before cited A Now I come more particularly to answer those texts the Apostle saith that if one dyed for all then were all dead and that hedyed for all 1. This place must be meant of all those to whom the Apostle did write this 2 Cor. 5.15 opened or of all those that Christ rose again for because the Apostle joyns Christs death and his resurrection together but unto him which dyed for them and rose again Also in several otherplaces as Ro. 8.34 It is Christ that dyed yearather that is risen again so Ro. 4.25 He was delivered for our offences and rose again for our justification 2. The Apostles scope here is not to declare for whom Christ dyed but that those for whom he di'd should live to him as Paul writes * Tit. 2.11 elsewhere The grace of God which bringeth salvation hath appeared unto all men teaching them to deny ungodlines c here the Apostles end is not to shew that the grace of God hath appeared to every man in the world but that those to whom this grace had appeared it appeared for this end And this with what hath been declared before concerning the word all may serve to answer the other text in 1 Tim. 2.6 He gave himselfe a ransome for all that is clearly to be understood 1 Tim. 2.6 opened for all sorts of men
144. Tendered to all 159. All receive it not Ibid. The Gospel very strictly requires duties 167. And how 168 169 170. Threatnings under the Gospel 171. Gives no liberty to sin 176. The Priviledges of the Gospel above the Law 245 246. The Gospel to be preacht before the Law and how it appeares 246 247. Objections to the contrary answered from 248 to 254. Grace God gives it and acts it 60. True Grace abides for ever 76. God gives it as he pleaseth 166. H HEathens inexcuseable by the light of nature 165. I IEwes Gods People 41. In what sense called holy 42. Considered in the Covenant under a double notion 80. How said to be cast out of Covenant 81. Their eyes were blinded 104. They finned ignorantly many knowingly some 105 106. K KNowledge legall Knowledge not enough to save men 219. L LAw The Law delivered to Moses was a Covenant of works p. 2. And part of the Covenant of grace 50. The difference between the Law and Gospel 168. c. The word Law in what sence taken 182 183. Three Lawes given to men 184. The natural Law wherein it consisted ibid. The Law written in Adams heart how it appeares 185. Lawes given to many before Moses ibid. Called possitive Lawes 186. Adam had the substance of the ten Commandements ibid. Why God gave a Law ib. The parts of the Law ib. Why the Morall Law was given 187 188. The Law discovers sin 189. But not all ibid. How that appeares ibid. The Law agravates sin 190. Restrains sin ib. 191. Is a Schoole master 191. In giving instruction 192. And correction 193. How the Law corrects ib. To whom t is a Schoole-master 194. It concernes Gentiles as well as Jewes 195 196. It keeps men under and shuts up men in sin 196 197. The Law advances Christ 198. And how 199. Is a standing Covenant and Testament to the worlds end ibid. Law what manner of Covenant 200. And the various opinions of men concerning it 200 201. The Law considered two wayes 202. The Law to some a pure Covenant of works ibid. Is not against the Promises 204. The Law a Covenant of workes 205. And how from 206. to 211. The Law where and in what sence called a Testament 211 212. The Gospel the best Testament 212. The Morall Law in force since Christ 213 214 215 216. Beleevers are free from the Law in what sence 217. The Law of what use to Beleevers 218 219 220. Hath not the force of a Covenant of works upon them 221. The Law a curb to the flesh 222. Beleevers are to look upon the Law and how from 223 to 228. Beleevers how they keep the Law 228 229. None keep the Law 229. Beleevers dead to the Law how 229 230 231 332 233. The Law hath no commanding power over a Beleever 233. Though it be so yet it gives no scope to sin 234 235. Mosaicall administration of the Law wherein it consisted 236 237. I hat administration a yoake 238. And now nulled 239 240. The differences between Law and Gospel from 240 to 245. Gods different ends in giving the Law and Gospel 240 241. None saved by the Law 242. The Doctrine of the Law conveyes not the Spirit 244. The Gospel to be preach't before the Law see Gospel When and to whom the Law is to be preached from 254 to 256. M MEdiatour what it signifies p. 25. What Christ did in that Office ibid. Christ the true Mediatour 26. Moses a typicall Mediatour ibid P PEace those in covenant at peace with God pag. 82. May for a time want peace p. 83. Preaching see Gospel Promises lead to Christ p. 31. The Promises made to Abraham of what sort p. 38. And what for matter p. 39. Very sure p. 82 Are of a sanctifying nature p. 87. The fulfilling of them the desire of Beleevers p. 257. Promises what meant by them p. 257. And how taken in Scripture p. 258. Six things to be observed concerning Promises p. 258. Rules to understand the Promises from p. 259 to 268. The Promises belong to Jesus Christ or to men Ibid. The Promises that belong to Jesus Christ p. 269 270. The Promises to men p. 271. And those Jewes or Gentiles Ibid. The Promises made to the Jewes when a Church from p. 271 to 276. The Promises peculiar to them at their next call from p. 276 to 280. The Promises that belong to the Gentiles p. 280 281. The Lord why he makes and performs Promises p. 281 282. How they are to be applyed p. 283. Considerations and Qualifications for the right applying of Promises from p. 283 to 296. The Promises how divided p. 296. How to find the Promises according to occasion p. 296 297 298. R REconciliation Christ hath reconciled some pag. 117. And saved all reconciled p. 117 118. The Word reconciled figuratively taken p. 119. Redeemer Christ sufficient to redeem all 30. grounds against universall Redemption from p. 109 to 121. Objections answered p. 124. c. Reprobation not the cause of damnation p. 15. S SAints vid. Beleivers Salvation of man agreed on before Adam sinned p. 4. No Salvation but by the Covenant of grace p. 152. Not by the Covenant of workes p. 153. Nothing but Grace in Salvation p. 154 155. Instrumentall means there may be p. 156 157. Men not saved by obeying p. 157. Christ willing to save all p. 163. Sanctification reall and seeming p. 136 173. Sin brought death p. 3. A great Sinner in great esteeme with Christ p. 68. Deerest to Christ p. 68 69. 70. All Sins taken away by Christ p. 111. As well under the Law as under the Gospel p. 112. Sin against the Holy Ghost unpardonable p. 113. Christ hath not taken away the sins of all from p. 109 to 121. Sin once pardoned is never remembred p. 136. Purging of Sinne of that phrase and how taken p. 136. Fearfull Sinners invited to Christ p. 161. Sin against the law of nature enough to damn men p. 165. God chastiseth his Children for sin p. 173 Sinners should not object against themselves p. 145. But catch at pardon p. 146. T TAlents God gives to every one some p. 164. May damn for not improvement p. 165. Toleration A generall toleration not to be granted p. 179 180. W VVIll Men have no will to come to Christ p. 160. Christ makes willing p. 161 162. Gives not this Will to all p. 162. But according to his good pleasure p. 163 164. World how taken in Scripture p. 128. to 136. The Elect called the World p. 131 to 134. Words many Words used by the godly which are not in Scripture p. 6 Works Gods workes knowne to himselfe from eternity p. 8. Man unable to doe any good worke p. 13. His work an after worke p. 71. 75. Not justified by works p. 158 206. None saved by their own doings p. 242 243. A Table of such places of Scripture as are in this Tract illustrated or explained Gen. 3.15 Pag. 21. Psal 89. v. 25.27
Christ first made A. With (l) Gen. 3.15 Adam immediately after his sin and disobedience Q. What was the summe of that Covenant as it was then revealed unto Adam A. The summe of it was concerning Christ being made flesh and of what he should doe and suffer in the flesh Q. How doth that appeare A. In these words The seed of the (m) Gen. 3.15 woman shall bruise the Serpents head c. The seed of the (n) Ier. 31.22 Gal. 4.4 woman declares that he should bee made flesh it shall bruise thy head that imports he should destroy the (o) Heb. 2.14 Mar. 1.24 Divell and his (p) 1 Ioh. 3.8 works and thou shalt bruise his heele that denotes and holds forth the death and sufferings of Christ Q. How is Christ considered with relation to the Covenant of grace A. As the Author and Administer as the Mediator as joynt party with beleevers in it and as the summe and substance of it Q. How doth it appear that Christ was the Author and Administer of the Covenant A. 1. He is called the Messenger of the Covenant or (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3.1 that Covenant and the (r) Esa 63.9 Angel of Gods presence that represented his Fathers Majesty who could not nor cannot be seen in (s) Ioh. 1.18 himselfe nor in his (t) Exo. 33.20 21. glory neither (u) 1 Ioh. 4.12 ever was but Christ as his Viceroy and great Ambassador did manage on earth the whole businesse of the Covenant and of mens salvation which was before contrived and concluded upon in heaven 2 In all or most of the places where there is mention either of making renuing or confirming the Covenant of Grace with the Fathers before the Law or afterwards under the Law you will finde that it was Jesus Christ that did act indent and doe all with men As for example to begin with Abraham the father of the faithfull in Gen. 12.1 2 3. wee reade of the Lords first appearing to Abraham Gen 12 1 2 3. and his making the promise with him Gen 17 3 4 5. then in the 17 of Gen. the 3 4 5 c. we have a second appearance of the Lord to Abraham and then the Covenant was much inlarged and confirmed again the same Lord appeared unto him in the plaines of Mamre which by several circumstances appeares to be Christ for he did eate with Abraham ver 8. and this was no created Angell as plainly appeares in vers 3.13 17 20 26 33. In like manner hee made the Covenant with (a) Gen 26 2 3 4 5. Isaac (b) Gen 28 13 3-2 24.25 29 30 Iacob (c) Ex 3 2 4 6 7 -4 4 5 Moses also he appeared to (d) Jos 5 13 14. Joshua (e) Ex 13 11-14 19 Israel (f) Iud 6 12 13 14 16. Gideon (g) Iud 13 15 to the end Manoah (h) Gen 16 7 18 -21.17 18. Hagar c. Obj. But this remaines still darke and uncertaine whether it were Jesus Christ or no. A. Consider but two other places and you shall see evidently that it was Christ and no other Jud. 2.1 And the Angel of the Lord came up from Gilgal to Bochim and said I that is the Angell or Christ made you to go up out of Egypt and have brought you unto the Land which I sware unto your fathers So in Esay 63.9 And the (i) i e. Christ vide Ex. 23 20 21. Heb 9 24 Angel of his presence saved them and in his love and in his pitty he redeemed them and he bare them and carried them all the dayes of old hence it appears that this Angell could be no other save Christ for the Father and the Spirit are never so called in Scripture and a created Angell had never that dignity and worship given him which was given that Angell Q. But was it Christ that did administer the Covenant to Adam A. It is probable if not apparent that it was Christ that did deliver that Promise or Covenant (k) Note that God did not speake those words in Gen 3 15 to Adam but to the Serpent vide v 14. before Adam if you consider Gen. 3.8 where t is said that Adam Eve heard the voice of the Lord God walking in the Garden in the cool of the day This Lord God was not God the father for he never (a) Heb. 11.27 See Diodate on Gen. 3.8 Bern. on the word Lord. appeared in any bodily shape therefore sure it was Christ the son and word of God whose goings forth have been of old from (b) Mic. 5.2 everlasting Quest What did Christ doe as the Mediatour of the Covenant of grace A. He did (c) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator signifies one that interposes himself legally between parties that are at variance to reconcile them unus qui intervenit vel interpouit jure-jurando vide Heb. 5 legally interpose and put himselfe (d) 1 Tim. 2.5 between God and men to mediate and intercede for them and so (e) Heb. 10 9 voluntarily became obedient to his fathers will and by undergoing bearing and suffering the (f) ps 88.16 wrath and (g) Gal. 3.13 curse due to men for their sins he took (h) Ioh. 1.29 away their sins (i) Col. 1.21 reconciled them to God redeemed them from the (k) Gal. 4.5 Law and delivered them from the (l) 1 The. 1.10 wrath to come Q. Was Christ the Mediatour of the Covenant of grace in all ages A. Yes sure for there was but that (m) Gal. 3.28 one true and reall Mediator who is said to be the (n) Rev. 1.30 Lamb slaine from the foundation of the world and to be the same (o) Heb. 13.8 yesterday and to day and for ever Ob. But was not Moses the Mediator of the Covenant of grace under the Law and before Christ came in the flesh A. Grant that Moses was a Mediator of the Covenant of grace though the Scripture rather sets him forth a (a) Gal. 3.19 Heb. 12.21 Mediator of the Law and Covenant of works yet he was but a (b) Deut. 5.5 Exo 34.34 Heb. 3.2 typicall Mediator and during his life as the Priests of the Law were and his mediation was onely by way of (c) Num. 14 19. Exod. 17.11 intreaty and prayer and not by way of merit and purchase Q. How could Christ bee both the Author and the Mediator of the Covenant of grace A. As God he was the (d) Gen. 17 1 2. Author of the Covenant but as God-man or God (e) Ioh. 1.14 Gal 4.4 made man the (f) Heb. 8.6 1 Tim. 2.5 Mediator of it as God considered in himselfe he was (g) Lu. 15.21 offended and willing to be (h) Ez. 16.63 pacified towards men But as God in our (i) Heb. 10.5.9 nature he was making satisfaction to his owne justice and
in the body of his flesh (k) Col. 1.22 reconciling us to himselfe By his God-head he (l) Ioh. 17.19 sanctified and (m) Heb. 9.14 sacrificed his man-hood and by vertue of that sacrifice beleevers are (n) Heb. 10.10 purged and sanctified from their sins Q. How is Jesus Christ joynt party with beleevers in the Covenant of grace A. He is their (o) Heb 7.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that of his own accord promiseth and bindeth himselfe for another and is as liable to bide the triall of the law as the principall himselfe and the word for surety in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mingled to shew that the surety is as much ingaged as the principall himself surety bound to performe and to see performed all the duties that God requires or beleevers promise to performe or are ingaged to performe in and with relation to the Covenant Ob. Though Christ be surety for beleevers yet may not he suffer beleevers to be arrested and to answer for their owne debt as its usuall for Sureties to doe A. Oh no for when Christ first engaged and bound himselfe for those as I may call them poore bankrupts and beggerly friends of his he knew and considered that the whole burden would lye upon his back and that he and not they should be arrested for the debt Therefore he takes the whole matter upon himselfe and ownes the debt as if he were the Principall and not surety and he is contented that the Action and Suit should be entred and that the full force of the plea should be against him onely Hereupon Christ this (a) 1 Pe. 2.22 innocent yet engaged and voluntary Defendant is (b) Esa 53.8 arrested and brought to the Barre of Gods justice where he is convicted adjudged and (c) Esa 53.4 7 10. arraigned as the (d) 2 Cor. 5 21. sinfullest (e) Gal. 3.13 cursed'st and most guilty though the sinleast and blessedst and most guiltlesse man that ever lived And having suffered the utmost rigor of the (a) Gal. 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. he became under the law Law and not one ace of justice abated him nor a farthing of the debt forgiven no nor so much as one sin unaccounted or blotted out till (b) Dan. 9.24 satisfaction was first given But after a full account and perfect payment and satisfaction this Surety Christ (c) Ioh. 17.5 pleads for a dismission and discharge so gets a generall (d) Heb. 9.12 acquittance and releasment under the King of heavens hand and Seale for (e) Phil 2.8 9 himselfe and his poor (f) Is 52.12 friends Q. Were all the sins of Beleevers as well sins of omission as commission and sins after beleeving as well as sins before beleeving laia upon Christs score and accounted for by him A. Yes Jesus Christ did beare and make satisfaction as well for the sins of omission as the sins of commission as the Priest did (g) Ex. 28.38 beare the iniquity of the holy things and by offering up himself he (h) Col. 2.13 14. removed all out of the way that was against men and (i) Heb. 10.14 perfected for ever them that beleeve so that (k) Ro. 8.33 nothing can bee laid to their charge either of the evill done or of the good left undone either (l) Ac. 13.36 before or (m) 1 Jo. 1.9 2.1 2. Ps 103.3 since their beleeving Q How could Christ being but one make satisfaction for the sins of so many as are saved A. Though Christ was but one yet hee was such a one as was greater and (a) As it was said to David 2 Sam. 18 3. thou art worth ten thousand of us better than all and therefore able and sufficient to satisfie for all and to redeem all as well as he made all And though the redemption of soules was (b) ps 49.7 8 deare costly and precious yet the (c) Act. 8 33. life and (d) 1 Pet. 1.18 19. blood of such a one as Christ viz. the Son of God yea (e) Act. 20.28 God himselfe was of such an (f) 1 Cor. 6.20 infinite value and price that it did surmount and surpasse in dignity and worth all the soules in the world and his sufferings and merits were a sufficient satisfaction if intended and applied to that end for to save so many worlds of men as of men in the world Q. How doth it appeare that Christ is the summe and substance of the Covenant of grace A. He is as the Apostle saith (g) Col. 3.11 i.e. The spring fulnesse cause and rise of all mans happinesse all in all and the whole Covenant is comprehended in him therefore is he called the (h) Is 42.6 49.9 Covenant and all the promises of the Covenant they are but as so many lines in the circumference that meet as one in the Center or as the veines of Christ this Covenant that carry and conveigh his blood into all the members and parts of his body the Church For doe but follow any promise and it will like the (a) Mat. 2.1 2 Starre that did guide the Wisemen of the East guide and leade you to Christ who is the summe of all and in whom all things are (b) Eph. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or summed up gathered and do (c) Col. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all things in him subsist or stand firme consist Q Was it one and the same Covenant of grace that was in force before the Law and under the Law till the comming of Christ in the flesh A. Yes sure it was (d) ps 105.8 9 Mic 7.10 one and the same Covenant of grace which God made with all men in all generations from Adam to Christ for the promise made to (e) Gen. 3.15 Adam was renued and established as a Covenant with (f) Gen. 6.18 Noah afterwards with (g) Gen. 12.3 15.1 Abraham (b) Ge. 17.18 Isaac (i) Ps 105.10 Jacob (k) Ex. 6.4.6 Moses (l) 2 cro 21.7 David and al their (m) Gen. 9.9 17.17 with Gal. 3.16.29 Ro. 9.8 spirituall seed and posterity the true (n) Gal. 6.16 Israelites of God Objection The Covenant that God made with Noah seemes not to be the Covenant of grace but a Covenant that hee would not destroy the world againe by water as he had done before A. God made and established two Covenants with Noah the (a) Gen 6 6. one before hee went into the Arke which was the Covenant of grace the Arke it selfe being a true type of Christ and a seal of that Covenant to him the (b) Gen 9 19 other a Covenant of outward preservation as I may call it which he made with him but with all (c) Gen. 9 9 10. mankind and with every living creature (d) Gen 9 12.6 The summe of this Covenant was that
the Covenant of grace requires but (n) Mat. 11.29 easie duties and performances but the Covenant of workes requires irksome toylsome and chargeable duties and performances Obj. Doe you call plucking out the right eye cutting off the right hand denying our selves taking up the crosse daily c. but easie duties A. 1. As Solomon (o) Pro. 14.6 1 Iob. 5.3 saith To him that bath understanding knowledge is easie so to them that are spirituall the Commandements of God are (p) Ro 7.22 easie and not grievous For it is somewhat (q) Cor. 5.14 11.8 naturall to a regenerate man to obey God as it is to a wife or a childe to obey the husband or father 2. The duties commanded in the Covenant of grace are easie to beleevers because Christ performes them in and for them As the Apostle (r) Gal. 2.20 said It is Christ that liveth in me (s) Phil. 4.13 Againe saith he I can doe all things through Christ that strengtheneth me The weight lyes more heavy upon the shoulders of Christ then upon mens shoulders Christus jubet juvat litera jubetur spiritu donatur as the care of providing for the family is more upon the father then upon the children and the husbandman is as much and more concerned in the fruitfulnesse of his field then his servant though the servant works also Q. But doth not the Covenant of grace also threaten Beleevers that are under it if they be disobedient and commit sin A. Yea sure there bee threatnings that doe belong to the Covenant of grace or the Gospel and these threatnings concerne those Beleevers that are under it but yet they are not such threatnings as are the threatnings of the Law viz. threatnings of damnation Q. What then are those threatnings of the Covenant of grace that concerne beleevers A. God (t) Psa 89.31 32. 2 Sam. 7.14 saith concerning beleevers That if they breake his Statutes and keep not his Commandements he will visit their transgressions with a rod and their iniquities with stripes Ob. Doth the Lord then chastise his owne children for their sins A. 1. Though most commonly Gods indulgence u Num. 23 21. Exo. 34.6 affection and tendernesse to his children be so great that he passes by millions of failings in them without (w) Iam. 1.5 so much as upbraiding or reproving them much lesse correcting or chastising them And though at other times God does correct them but not (x) Iob 1.8 at all for their sinnes as he did Job but to (y) Joh. 9.3 glorifie himself and to make them (z) Heb. 12.10 partakers of his holinesse yet 2. Without doubt God doth sometimes chastise his children for their sinnes as he did the Corinthians for their unworthy and unholy partaking of the Lords Supper For the Apostle saith For this cause many are weake and sickly among you and many are fallen asleep So Christ threatned the Churches of (a) Rev. 2.16 Pergamus (b) v. 20.22 Thiatyra and (c) Chap. 3.16 Laodicea Ob. But what wayes and kindes doth the Lord use to chastise his children A. 1. Sometimes in their souls by (d) Psal 51.8 9.10 11. withdrawing or witholding the sweet presence and powerfull working of his gracious and free Spirit whereby their soules are filled with sorrow trouble and terrour insomuch that they oft cry out like the (e) Psal 77.9 Prophet Hath God forgotten to be gracious hath hee in anger shut up his tender mercies 2. Sometimes the Lord chastiseth his children in their bodies with (f) Psal 38.7 8. sicknesse and weaknesses as you heard before of the Corinthians 3. Sometimes the Lord chastises them in their children friends and estates as he did (g) 2 Sam. 12 14 15. David (h) 1 Sam. 3 12.4.13 Eli and others 4. Sometimes the children of God may be (i) 2 Thes 3.14 suspended and excommunicated out of the society of Saints cast out of the Church and delivered unto Satan as the (k) 1 Cor. 5.5 incestuous person was who notwithstanding doubtlesse was a (l) 2 Cor. 2.6 7 8. true beleever Ob. How doth it consist with Gods love that he should correct and chastise his children A. Oh consider that Gods chastisements are but fatherly Remembrances and speciall signes of his love As the Apostle saith Whom the Lord loveth he (m) Heb. 12.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifies as wel instruction as correction so the Hebrew word musar signifies Prov. 3.12 chasteneth and scourgeth every son whom he receiveth The Lord corrects his owne children to shew his care of them and also because they are not to be * 1 Cor. 11.32 Jer. 30.11 condemned with the world therefore they should not set light by his correction as the (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.5 phrase is God oftentimes leaves the wicked and ungodly (o) Iob 21.9 unpunished And it s one of the greatest judgements for God to give a man his full (p) Hos 4.17 Pro. 14.14 As Abraham its probable suffered Ishmael to persecute Isaac because Ishmael was to depart and Isaac to abide So doth God suffer the wicked to persecute his children God called Ephraim his deare son when he was under chastisement Ier. 31.28 scope in sinne and its a signe that God cares not for such a man that hee leaves uncorrected And in this God deales as men use to doe viz. to have a stricter eye and hand upon their children then upon strangers because they intend that their children shall abide in the house and enjoy a fathers portion but that strangers shall be cast out Ob. But how can God correct his children for their sinnes seeing Christ hath made satisfaction for them A. Be confident of this that God doth not chastise his children because he is unsatisfied for their sinnes or dissatisfied with their persons For he hath said that he hath found a ransome and that he is (q) Mat. 3.17 and 17.5 well-pleased in Christ and doth much delight in them through him and that their sinnes are not (r) Rom. 4.6 imputed unto them As a naturall father doth not scourge his children Saints should account it a great honour to have God lay his hands upon them As some formerly accounted it an honour to be killed by the hands of Hercules or Aeneas because hee is unreconciled to them or because that should make satisfaction for their faults but because that way may prove advantageous to his children for the time to come So saith the Apostle The Lord corrects his children that they may be partakers of his holinesse And the Prophet (s) Esa 27.9 saith By this shall the iniquity of Jacob be purged Q. Doth the Covenant of grace or the Gospel give any liberty to sinne or any incouragement for men to continue therein A. Oh no but it doth (t) Tit. 2.11 teach and should teach all men to deny all
ungodlinesse worldly and wicked lusts (u) Rom 6.1 14 15. What shall we continue in sinne that grace may abound God forbid He that sinnes against the grace and Gospell of Christ declares hee hath no grace yea such a one makes himselfe tenne times more gracelesse then if hee had never heard the Gospel Ob. But there be many that say your preaching of free grace doth give liberty and many take liberty thereby to sin A. 1. The preaching of free grace doth not give liberty to sin for then Christs preaching and his Apostles preaching did give liberty to sinne For none ever preached grace so (w) Lu. 4.22 Mat. 9.13 Lu. 15.1 2 and 1 Cor. 15.3 Ubi pater familias est largus ibi dispensator non debet esse avarus freely to sinfull men as they did And shall the Master be so free-hearted and full-handed and the servant nigard of what is not his owne but his Masters 2. Suppose some doe abuse the grace and Gospel of God must not therefore this Grace and Gospel be preached Was the Manna to bee withheld from the many thousands of Israel that wanted it because some scornfull men (x) Num. 11.6 slighted it or because some unbeleeving men abused it Shall water be kept from the thirsty because mad men drowne themselves therein or shall wine be denied to the sad and sorrowfull because it makes some unsober The Gospel is and must be Though accidentally the (y) 2 Cor. 2.16 savor of death to some as well as the savour of life to others As a sick man whose stomach is weake and ill when he hath eaten meat becomes ficker so a sinfull man when hee hath heard the Gospel may become more sinfull yet as the cause of the sick mans ilnesse was not the meat but for want of stomach and strength to digest it so for want of faith to beleeve and power to obey the Gospel men become worse by it 3. Consider this that there were in the Apostles dayes many wanton loose carnall and ungodly Professors that did (z) Jud. v. 4. turne the grace of our Lord Jesus Christ into lasciviousnesse and thereby did cause the true wayes and servants of God to be evill spoken of So there may be and doubtlesse are many in these dayes that tread in the steps of those ungodly men as the Spirit (a) Rev. 2.14 speakes of some who held the doctrine of Balaam many hundreds of years after Balaams death yet the Churches and Saints of Christ doe utterly hate and abhorre the vile and wicked practices of such men and they refuse to have any fellowship with such that they may bee ashamed and doubtlesse shame sorrow (b) Rom. 3.8 2 Pet. 2.3 and damnation will befall such men as make Gods grace a stirrup for to help them up into the saddle of sin Ob. But it is no wonder that these men doe abuse the grace of God seeing there is a generall tolleration granted them A. The Churches and Saints of Christ doe not hold nor grant a Generall Tolleration witnesse the severall books which are (c) As Mr. Tho. Goodwins Sermon before the Parl. called The Interest c. So M. Borroughs heart division Also many others extant This is therefore the opinion of the Churches that though they are tender in censuring and judging such as differ from them in matters of Discipline and Government or other Circumstantialls Yet they doe not nor cannot approve of or maintaine either the principles or practices of Hereticks nor of Schismaticks truly so called Much lesse can they joyne with such men for they deny them fellowship yea such as deny the head Christ and walk ungodlily they excommunicate and cast out of the Churches according to the (d) Tit. 3.10 1 Tim. 1.19 20. 1 Cor. 5.5 Mat. 10.16 17. The Churches of Saints called Independents are neither for toleration of heresie nor any grosse iniquity Scripture and then leave them to the Civill Magistrate And what can or would Presbyterians doe more unlesse they would have the power of the Magistrate into their hands Therefore let them not father that falshood upon Independents so called that they are for a Tolleration of all Sects and Opinions whereas they plead onely for such as are truely consciencious not at all for those that are carnal and corrupt Objection But yet these Freegratians or those that preach Free-grace doe altogether neglect the Law in their preaching nay they doe utterly reject and destroy the Law and this is the cause why so many doe run into errours and wickednesse in these dayes A. As it was in the dayes of Christ and his Apostles so is it now for then they (e) Mat 5.17 thought especially the Pharisees that Christ did intend to destroy the Law So they said of Stephen that he (f) Act. 6.13 spake blasphemous words against the Law Also of Paul that he (g) Act. 18 13 taught men to worship contrary to the Law and that he taught (h) Act. 21.28 against the Law Wherefore having in some measure cleared the Gospel and Covenant of works being the first part of this Book I now come to vindicate and cleare the Law or the Covenant of works which is the second part of the Booke The second Part of this Treatise Wherein Most of the materiall Questions concerning the LAW are briefly handled and cleared Question HOW is the word Law to bee understood and in what sence is it taken in the Scriptures Answer 1 It is taken for the whole Word and revealed Will of God As Psal 19.7 The Law of God is perfect converting the soule so Jam. 1.25 Whosoever looketh into the perfect Law of Liberty c. here and in (a) See more Psal 37.31 and 119.1 70. Pro. 6.23 28.9 severall other places by the Law is meant the Word of God in generall Then 2 By the Law sometimes is meant all the bookes of the Old Testament as John 10.34 Is it not written in your Law I said ye are gods so John 15.25 This saith Christ is come to passe that the word might be fulfilled which is written in their Law 3 The Law is taken also more restrictively for the five bookes of Moses as Mat. 11.13 Iohn 1 45. and 12.34 Gal. 3.21 and so comprehending the Ceremonial and Judiciall Lawes as well as the Morall Law see 1 Cor. 9.18 Gal. 5.3 Ex. 21.1 4 By the Law is meant the Morall Law called in Scripture the Tenne Words or usually by us the * Deu. 4.14 10.4 Ten Commondements or Decalogue and in this sense it may be applyed either to the (b) Rom. 3.21 Gal. 3.10 11 12 Deut 33.4 Joh. 1.17 whole Ten Commandements or to (c) Rom 13.8 one Table or to (d) Rom 7.7 one particular Commandement thereof Quest How many Lawes did God give unto men Answ Three the Naturall Law or the Law of Nature the Mosaicall Law or the Law of Moses and the Evangelicall Law