Instances of this Dr. Spencer opposes it His two Parallels of the Jewish and Gentile Rites His Opinion shew'd to be unreasonable absurd and contradictious He makes the Eucharist an Imitation of a Pagan Barbarous Vsage Other Writers mention'd who have fallen into the like Notions The Ceremonial Law was prescribed the Jews because it was sutable to that Age and Disposition of the Church Particularly it agreed with them as they were Children and Minors It was serviceable to teach them something of Morality Those Ritual Observances were design'd to be Types and Representations of Greater and Higher things More especially they prefigured the Messias The Contents of the Judicial Law Some parts of it were in force before Moses's time What obligation it hath upon Christians now under the Gospel p. 240 CHAP. IX The several ways and kinds of Divine Revelation under the different Oeconomies Ordinary External Revelation was by hearing or by seeing Inward Reveâ—lâ—tion was by Dreams or Prophetick Inspiration What Prophecy was How thâ—y knew to distinguish between True Prophets and False ones The extraordinary ways of Revelation were 1. That which was vouchsaâ—ed to Moses alone The Nature of it It differ'd from other Revelations as to Degree oâ—ly 2. That from between the Cherubims 3. the Urim and Thummim These are not the same with the Teraphim They were not borrowed from Pagan Idolaters This would be a countenancing of Image-Worship The absurdity and impiety of their opinion who hold that the Urim and Thummim were of Heathen Extraction These were no other than those bare words written or engraven on the High Priest's Breastplate An Objection answer'd p. 264 CHAP. X. The Gentile Oeconomy Others besides those of the Family of Abraham were of the Church Some of these were in Palestine An enumeration of the several Opinions concerning Melchisedech He was a Canaanitish King and Priest Job's Countrey His Character His Friends Several other Pious and Religious Gentiles in other Countreys Hebrew Prophets sent to the people of other Nations Malachi speaks of True Worshippers among the Gentiles The Proselytes of the Gate The Proselytes of Righteousness Tho the Nations were generally for saken of God because of their Idolatry yet some among them professed and worshipped the True God Those places of Scripture in the Old and New Testament which set forth the peculiar Privileges of the Jewish People are not inconsistent with this No Nations were dâ—barr'd and excluded from God's Grace and Favour p. 285 CHAP. XI The Christian or Evangelical Oeconomy It agrees with the former Dispensations of Grace as to the Designation of the Messias As to the way of Salvation As to the Conditions and Qualifications of it This corroborated by the suffâ—â—ge of the Antient Fathers It differs from the Mosaick Oeconomy or Law as to the Author in some respect As to the Actual Discovery of it As to the Clearness of it As to its Spirituality As to its Extent As to several Circumstances that relate to the Conditions of Salvation which are largely enumerated As to the Motives of Obedience The Doctrine of the Socinians viz. that there were no Promises of Eternal Life under the Old Testament confuted As to the Perfection of its Pattern As to its Helps and Assistances This Query Whether Christ added any new Laws to those which were before under the Old Testament resolved in several Particulars It is proved against the Socinians that Prayer was commanded under the Law How Love is call'd a New Commandment p. 306 CHAP. XII An Answer to an Objection from Mat. 5. 17. shewing distinctly and particularly what is the Law and how Christ came to fulfil it It is held by some that Christ came to add New Precepts to the Moral Law In confutation of which Opinion it is proved that Anger is forbid by the Decalogue So is a Lustful Eye So is all Rash and Prophane Swearing So is Divorce unless in the case of Adultery So is Resisting of Evil. So is hating of our Enemies It is largely discuss'd whether it was lawful for the Israelites to hate the seven Nations whom they were commanded to destroy And whether the Command to destroy them was Absolute Objections from Deut. 13. 8 9. Psal. 139. 21. answer'd The Nature of the Two Covenants viz. of Works and of Grace fully stated The Conditions on our part How do this and live is applicable to the Covenant of Grace The Covenant made with the Israelites at the giving of the Law on Mount Sinai was the Covenant of Grace tho it seem'd to resemble the Covenant of Works The Covenant of Grace was completed and perfected by Christ's Coming and not before The Mediator the Terms the Seals of this Covenant now fully manifested It is proved that according to the Stile of Scripture the Old and New Covenant are the same Covenant of Grace p. 340 CHAP. XIII Tho we could assign no Reason why the Christian Oeconomy was so late and why our Saviour arrived no sooner in the World this is sufficient to satisfie us that it was God's pleasure it should be so But for the sake of the Inquisitive such Reasons and Considerations as these are offer'd 1. It must be remembred that Christ appear'd in the World even in the early times of the Patriarchs 2. The Benefits of Christ's Redemption were imparted to the Faithful before he actually appear'd in the flesh 3. The World was not fit to receive him sooner 4. He delay'd his Coming to make the World sensible of their Misery 5. That the Advantages of his Coming might be prized 6. It was congruous that so great a Prince should not arrive without solemn Harbingers and Heralds of his Coming 7. The necessities of Mankind call'd for him at that particular time and juncture when he came The Jewish Church grew worse and worse An enumeration of the several Sects and Factions which they were divided into viz. Essenes Pharisees Sadduces Herodians Samaritans Galilaeans 8. God proceedeth in a gradual Order and Method The most perfect things are reserved till the last p. 379 OF THE Different Dispensations OF RELIGION CHAP. I. The great Advantage of the present Vndertaking A general Distribution of the Work The State of Innocence The Folly of the Praeadamitick Opinion The solemn Consultation of the Sacred Trinity about the making of Man His Excellency What God's Image in Man is not What it is largely discours'd of The various Opinions concerning Paradise It is proved by sundry Arguments that it was in Babylon An account of its Four Rivers An Objection fully answered whereby the Author's Opinion concerning those Rivers is explain'd and establish'd The Employment of our First Parents in Paradise Besides the Law of Nature there were these positive Laws in the State of Primitive Integrity 1. That of Matrimony 2. That concerning Propagation 3. Observing the Sabbath or Seventh Day It is prov'd that Adam and Eve kept this Day 4. Abstaining from the Fruit of a certain Tree in the Garden of Eden An
History informs us that they were Persons that were under the moâ—e immediate guidance of Heaven 3. It is not unlikely that the â—oresaid Women moved their Husbands to this and that they consented to it on the account of the Promise which God had made concerning the Blessed Seed which should be of their Family they were impatient of having it fulfill'd some way or other And particularly as to Abraham God having only told him that he should have a Child but had not yet said by Sarah this good Patriarch thought it might be this way fulfill'd as an' excellent Person suggests We read that Whoredom and Adultery were now punish'd with death thus Iudah sentenc'd Thamar to be burnt Gen. 38. 24. Unless with some we shall say that this was no capital Infliction but a stigmatizing or branding with a hot Iron Incest was in those times unlawful for Reâ—ben is reprehended by his Father for defiling his Bed Gen. 49. 4. and his Birth-right was taken from him 1 Chron. 5. 1. The Law of Primogeniture now prevail'd as appears in the Instances of Esaâ— and Reuben tho by their own fault they divested themselves of that Privilege These were the several kinds of Positive Laws relating either to Religion or to Civil Affairs which were in use among the Patriarchs where by the by we may take notice how unskilful Mr. Hobbs was in the Sacred History when he saith Abraham had no other Law except that of Circumcision whereunto he was obliged but the Laws of Nature This must be added and remembred by us in the last place that the Precepts and Injunctions which were given in the foregoing Dispensation are suppos'd to be retain'd here So much concerning the Primitive State of things before the Law of Moses which was the Patriarchal Dispensation or the first Dispensation of Grace CHAP. V. The Mosaick or Jewish Dispensation seems to be Preposterous The Law of Grace was veiled for a season The Triple Law which this Oeconomy was famous for briefly display'd Four Reasons assigned why the World was so long without a Written Law The Ceremonial Law is part of this Dispensation The several things which are comprehended in it Oblations viz. of Inanimate things Sacrifices which were of Living Creatures An enumeration of those Sacrifices which were Set and Determined Others were Occasional viz. 1. Sin Offerings 2. Trespass-Offerings 3. Peace-Offerings Some Remarks about Sacrifices The several Ends and Designs of this way of Worship How the Mosaick Sacrifices are said to Expiate It is largely proved that the guilt of all kinds of Sins whatsoever was Atoned by them The Objections to the contrary are answered The Principal End of the Judaick Sacrifices was to typifie and represent the Sacrifice of Christ on the Cross. THe Second Dispensation of Grace is that which is known by the name of Iewish Mosaick or Legal Concerning which we may observe this before we go any further that though this Oeconomy in some respects was not so perfect as the Abrahamick yet it was introduced after it The Promise made to Abraham was of Justification by Faith in Christ Jesus as the Apostle who best understood it expounds it in Gal. 3. where he calls it the Covenant confirmed before of God in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Covenant whereby the Faithful were engaged to believe in Christ for Salvation But then comes Moses's Law and seems to establish Justification by the Works of it So God was pleas'd to go back as it were You will find the Apostle taking special notice of this in Gal. 3. 17 19. The Covenant that was confirm'd before of God in Christ the Law which was four hundred and thirty years after cannot disannul Wherefore then serveth the Law It was added because of Transgressions till the Seed should come c. He acquaints them here with the Reason of this strange and preposterous Transaction viz. Why Moses succeeded Abraham why the Mosaick Law came after the Covenant made and confirm'd of God in Christ. There was a necessity of it as things then were The Law was added i. e. it followed the Promise made to Abraham because of transgressions as much as to say though Iustification was then and ever to be had by that Promise to the Father of the Faithful yet the Mosaick Oâ—câ—nâ—my took place four hundred and thirty years afterwards to restrain men from Sin to shew them their Guilt and to cause them to look for a Remedy The Law was given so long after the Covenant of Grace renewed to Abraham because the infinitely Wise Disposer of all things knew that it would be serviceable in discovering Sin and Transgression and so in preparing men for the Gospel Thus it was found requisite to go back a little for the Law of Faith could not have its free course and progress till the Law of Works was as it were brought upon the stage again There seem'd to be a Representation of this when Abrahams posterity the holy Patriarch Iacob's childrâ—n went out of Canaan into Egypt out of the Promis'd Land to the house of Bondage and then return'd back to Canaan This shadowed out this Retrâ—gradâ— Dispensation The World was not fit for an higher Oeconoâ—y the Law was to do the Office of a Sâ—hoolmaster and to prepare and discipline them against Christ's Coming So it was necessary till the Sâ—â—d should come to whom the Promise was made i. e. till Christ himself should appear and till the spiritual Sâ—â—d of Abraham the Church of Christ made up of Iews and Gentilâ—s should be in the World Yet this is not so to be understood as if the Law of Grace were Null'd all the time of the Mosaick Oeconomy No it was only in some respects obscured and veil'd for a certain season Or it may be said One was superinduced upon the Other and they did in a manner take place together but in different Degrees and among different Persons Whilst the Iâ—wish Oeconomy was in being the Former One yet continued For when a New Oeconomy is introduced the preceding one is not always abolish'd but remains partly in force So here the Law of Faith or the Covenant of Grace which was made with Abraham is still on foot under the Mosaick Administration Therefore it is obâ—ervablâ— that the Law published in the Desâ—rt of Sinai and receiv'd therâ— by the people is call'd a Covenant â—xod 19. 5. And with reference to this Mâ—ses tells the Israâ—lites that the Lord their God made a Covenant with them in Horâ—â— Deut. 5. 2. which was no other than the Covenant of Grace made with Adam and confirm'd to 〈◊〉 and Abraham as hath been before shew'd but now in a more illustrious manner ratified and also enlarged and augmented and transfer'd from a Family to a Nation And this Covenant is actually and personally made good to the Iews by their being Sâ—parated â—n a more signal manner than before from the rest of the World and by their being made a
Law required iâ— as well as the Gospel This was a new Notion to the Pharisees and Jewish Doctors and therefore on that account Christ might say this was a New Commandment 4. Altho the same Love of Neighbours was commanded under the Law that is our Duty under the Gospel yet the same Height of Love was not required then that is now therefore it is call'd a New Commandment This is intimated in that place of St. Iohn 1 Epist. Chap. 2. ver 8. A New Commandment I write â—nto you which thing is true in him and in you i. e. as I conceive this Love is elevated to its greatest height by our Saviour this exalted Charity was verified and exemplified in Christ who died for us his Eâ—emies because the darkness is past and the true Light now shineth i. e. Christianity now prevails and is in full force and among all its Laws this of Love is the most advanced and sublimated it never was at such a high pitch before there are greater degrees of it now than there ever were under the Law But still this is to be said the Precept of Love was part of the Moral Law and obliged Perâ—ons in all Dispensations and therefore is justly call'd an Old Commanâ—ment CHAP. XII An Answer to an Objection from Mat. 5. 17. shewing distinctly and particularly what is the Law and how Christ came to fulfil it It is held by some that Christ came to add New Precepts to the Moral Law In confutation of which Opinion it is proved that Anger is forbid by the Decalogue So is a Lustful Eye So is all Rash and Prophane Swearing So is Divorce unless in the case of Adultery So is Resisting of Evil. So is hating of our Enemies It is largely discuss'd whether it was lawful for the Israelites to hate the seven Nations whom they were commanded to destroy And whether the Command to destroy them was Absolute Objections from Deut. 13. 8 9. Psal. 139. 21. answer'd The Nature of the Two Covenants viz. of Works and of Grace fully stated The Conditions on our part How do this and live is applicable to the Covenant of Grace The Covenant made with the Israelites at the giving of the Law on Mount Sinai was the Covenant of Grace though it seem'd to resemble the Covenant of Works The Covenant of Grace was completed and perfected by Christ's Coming and not before The Mediator the Terms the Seals of this Covenant now fully manifested It is proved that according to the Stile of Scripture the Old and New Covenant are the same Covenant of Grace BUt our Saviour's words in Mat. 5. 17. are made use of by many to confront and as they think to confute this Doctrine They maintain that there is a far greater difference between the Precepts of the Old and New Testament than I have asserted and that Christ not only explained those Old Laws but added New Ones to them for that say they is the meaning of Christ's words in that place Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil Because these words and the rest of the Chapter which follows them are alledged with great earnestness by the Patrons of this Opinion and because they boast that they are an irrefragable Proof of what they say I will inlarge upon them and faithfully present you with the true meaning of them which you will â—ee is so far from Patronizing their Cause that it overthroweth it and layeth it in the dust To explain these words then 1st By the Law and the Prophets is meant whatever is contain'd in the Writings of Moses or of the other Prophets of the Old Testament for the whole Scripture of the Old Testament is summed up in these two the Law and the Prophets but especially what is contain'd in them concerning the Messias his Person his Undertakings and his Kingdom Now Christ was so far from destroying baffling and nulling of these that he came to fulfil them i. e. by his Coming he verified made good and accomplished whatever was foretold or promis'd concerning him in the Writings of Moses and the Prophets Thence it is that you so often read in the New Testament that such and such things came to pass that it might be fulfilled which was spoken by this or that Prophet Christ came to perform and bring into Act whatever was prophesied in those Antient Writings concerning him and here in ver 18. he assured his Disciples and Hearers that one jot or one tittle should in no wise pass from the Law till all be fulfill'd 2 ly When our Saviour saith he came not to destroy but to fulfil the Law even the Ceremonial Law may be comprehâ—nded here And that he came not to destroy this but to fulfil it is true in these two senses First this Law as far as it concern'd our Saviour was obeyed and practis'd by him that may be the meaning of fulfilling He was Circumcised the eighth day he was presented in the Temple and made his Offering there When he entred on his Ministry he exactly complied with the Mosaick Injunctions for he took not that Employment till he was thirty Years of age the very time when the Iewish Priests entâ—ed on their Function according to the Law But yet more punctually he fulfilled the Law in keeping the Passover for whereas the Iews by their Traditions had corrupted the Law concerning the Observation of this Feast and kept it not till the fifteenth day of the Month our Saviour kept it thâ— day before viz. on the fourteenth and so observed the true time which was commanded by God at first Exod. 12. Thus Christ came to fulfil even the Ceremonial Law and that with the greatest exactness On this account he saith himself it became him to fulfil all righteousness Mat. 3. 15. Secondly Christ fulfilled tâ—e Ceremonial Law as he accomplished the Types and Figures of it Most of the Iudaical Ceremonies and Rites as I have proved shadowed forth the Messias they represâ—nted some considerable thing which belonged to his Kingdom Therefore when the Messias came and did accoâ—ding to what was prefigured of him those Ceremonies and Types were fulfil'd Christ who was the Substance and Consummation of those Shâ—dows fâ—lly perfected what was before represented and signified by them 3 ly When our Saviour faith he came not to destroy the Law and the Prophets but to fulfil them it is meant also of the Moral Precepts contain'd in the Writings of Moses and the Prophets These are they which are called Commandments ver 19. and the observance of them is stiled Righteoâ—sness ver 20. and the â—ollowing verses refer as I shall shew you to the injunctions of the Dâ—caloguâ— Christ came not to destroy this Law for he never in the least countenanced the violation of it in any person But he came to fulfil it i. e. 1. To Observe and Obey it and that first in his own Person He
that Christ's words here are not oppofed to Moses's that he doth command nothing contrary to the Law but that he vindicated the Law from the false and corrupt Glosses of the Pharisees you may be convinced that Christ is here no New Legislator but an Interpreter of the Old Law that he only explaineth and cleareth it and more fully delivereth it to the World and consequently that the Precepts of the Gospel are the same in substance with the Decalogue that Christ enjoineth no New Virtue as to the kind of it that he hath made no addition of New Laws and Precepts to the Old ones unless in those respects which I have before mentioned and on the account of them it is that the Legal and Evangelical Dispensation differ so much Being now employed in shewing the Difference between the Old Dispensations before Christ and that which he introduced I cannot finish what I intend unless I particularly handle that noted Question What is the difference between the Covenant of Works and the Covenant of Grace or between the Old and New Covenant and why they are called so I have said something already which may give light to this but now I will purposely insist upon it Indeed the Discourse of the Old and New Covâ—nant might have been inserted in the beginning when I enter'd upon the General Oâ—conomy of Grace when I spoke of the first Discovery made to Adam concerning the Messâ—as but then I must have antedated some things which I have mention'd since and I must have treated of the Evangelical Dispensation long before it came in my way It is therefore pertinent and most proper to treat of the Câ—venants in this place and to shew the true difference between them We must call to mind then what I said before that God covenanted with Man 1. When he was in the State of Innocence 2. When he was fallen The former was the Covenant of Wâ—rks the latter was the Covenant of Grâ—ce As to the first it was properly a Covenant for a Covenant is a mutual Agreement betwixt Party and Party with reciprocal Obligations of each other So that Covenant was a Contract between God and Adam and in him with all Mankind wherein God promised Everlasting Life and Happiness to Man if he continued in his Obedience to him And Man having a sufficient Ability given him by God ingaged on his part to perform perfect Obedience and to persevere in all good Works without sinning whence it was call'd the Covenant of Works Upon this Agreement God gave Adam a particular Commandment as a trial of his Obedience that he should abstain from the Fruit of a certain Tree in the Garden where God had placed him But Adam soon broke this Covenant by eating the forbidden Fruit and so brought a Curse on himself and all his Posterity Hereupon the First Convenant or Covenant of Works was succeeded by a Second viz. the Covenant of Grace This is that Covenant which God made with Adam and his Posterity just after his Fall when they were in a state of Sin and Misery Christ was promised forthwith the Seed of thâ— Woman shall break the Serpent's Head Gen. 3. 15. As soon as this Promise was given and made the Covenant of Works expired then began the Covenant of Grace and so was in succeeding Generations more and more revealed till Christ came and fully revealed it This is called the Covenant of Grace as hath been said before because it proceeded from mere Grace and Favour and because a more abundant Grace and Love are discovered in this Covenant for Man's restoring than in the other for preserving him Now a Covenant being a mutual Contract and Stipulation of both Parties as hath been suggested this Covenant as well as the other was made up of something on God's part and something on ours As God is tied to Man so Man is tied to God God promised to send his Son to take our Nature and to make known to us the Will of his Father thus he is a 〈◊〉 and also to satisfy God for our Sins and by this means to redeem us from Hell and Eternal Damnation and to obtain for us forgiveness of Sins and the favour of God and Eternal Life and Blessedness Sinners are justified pardoned and restored to what they lost by 〈◊〉 they are reinstated in the Right and Privilege they had before their Apostacy This is done by Chrrist's Death thus he is our Priest he offers himself a Sacrifice for our Sins Further he inables us to discharge our Duty by sending his Holy Spirit into our Hearts he rules and governs us and so is our King This is the Covenant on God's part On ours it is to hearken diligently to our Prophet and to be desirous and ready to learn his Will to accept of rely upon and apply unto our selves the meritorious Satisfaction of our Priest and to be ruled by him as our King to submit to him and to obey his Laws which briefly are these that we acknowledg his Soveraignty over us that we believe in him and that we repent and forsake our Sins These are the Conditions of the Covenant of Grace on Man's part Or take the whole in a briefer way thus To give Ability and Power to believe and repent and perform Acts of Holiness is the New Covenant on God's part But personally to do these by virtue of the foresaid Power is the New Covenant on Man's part which yet God alone can make effectual It is said by some that Faith and Obedience are not the Conditions of this Covenant on Man's part because they are promised in the Covenant for the Condition of the Covenant must be a distinct thing from the Covenant But this is a mere Nicety for tho in the gospel-Gospel-Covenant Faith and Repentance are prâ—misâ—d i. e. God hath ingaged to give us strength to exert these Graces yet so far as they are consider'd as our Acts and coming from 〈◊〉 for God cannot be said to believe and repent they are Conditions They are promis'd by 〈◊〉 upon 〈◊〉 as all that we are to do is promis'd but since we on our part engage and promise to do them they are rightly stiled and really are Qualifications without which we shall never partake of the Divine Favour Neither do these Conditionâ— of Faith and Obedience which are required of us hinder the freeness of the Gospel-Grace as is objected for God promised pardon of Sin and Eternal Life freely and it is the same free Grace which first appointed and afterward accepteth of these Conditions It is mere Favour and Good-will that God was pleased to give Salvation and Everlasting Happiness by Christ on condition of believing and obeying him But you will say it is the Language of the Covenant of Works Do this and live whereas the Gospel saith Believe and be saved I answer The Covenant of Grace as well as the Covenant of Works requires doing and so in effect saith Do this and live But yet
Câ—nditiâ—ns and so do we because it is the Grace of God and the Satisfaction made by Christ that give us right and title to Pardon and Life and Eternal Glory But none of the Refâ—rmed Churches ever doubted whether Faith and Obedience are Conditions of the Evangelical Covenant in the sense above propounded viz. that they are such things without the performance of which we shall never obtain the Blessings promis'd to us And this is ingenuously confess'd by one who is thought by some to encline wholly to the contrary Opinion speaking of the true acception of the word Condition in this present matter he hath these express words If it be intâ—nded that these things viz. Faith and Obâ—dience tho promised in the Covenant and wrought in us by the Grace of God arâ— yeâ— Duties required of us in order to the participation and enjoyment of the full end of the Covenant it is the Truth that is asserted i. e. they are properly conditions And thus in some respect the Covenant of Grace may be said to be a Covenant of Works i. e. so far as it requires certain Conditions to be performed by us tho not in the same manner that the Covenant of Works required them for they are not to be look'd upon as a meritorious and impulsive Cause as they were then but only as an Instrument or Means in order to Eternal Happiness But otherwise as hath been said there is a vast difference between the Covenant of Works and of Grace for the tenour of the former was that our First Parents and in them all Mankind should without the least defect and transgression perform the Law which God gave them and that upon the sole account of this performance they should purchase Happiness But if they were deficient in their Duty they should perish without any hope of Mercy There was no provision of Forgiveness in case they should break God's Law there was no promise of being receiv'd into God's Favour again But the terms of the latter were that God would not be exact with us and require an Obedience void of all sin but that for the worth of Christ's sinless Obedience for the value of his perfect Righteousness we should be rewarded with Life and Bliss And this Covenant allows of hearty Repentance after we have transgress'd the Divine Law and assures us that we shall be reconciled unto God and be restored to his Favour For the sake of our Blessed Mediator our Sins and Failings shall be forgiven us if we sincerely repent of them and betake our selves to the practice of the contrary Duties This is the way and method of Salvation under this Covenant Instead of exact Righteousness i. e. wholly living without Sin God accepteth of our doing according to the utmost of our capacity and our acting with sincerity and uprightness And the defect of this personal Righteousness and Obedience is supplied by the meritorious Righteousness and Obedience of Christ Jesus Thus you see how these two Covenants differ and that they answer to the different states of Man's Innocence and of his Fall and that the Second Covenant was made because we cannot observe the strict Conditions of the First The Second Covenant or Covenant of Grace made with Adam first was a long time after that repeated to â—â—raâ—am Gen. 22. 18. and afterwards renewed and in a solemn manner confirmed to the Isrâ—â—liâ—â—s at the giving of the Law on Mâ—â—nt Sinai There was then this Covenant made between God and them God promised Life and they Obedience therefore Moses who transacted this on the Mount is said to be a Mâ—diâ—tâ—r between God and them It is said Mosâ—s took the Book of the Covenant and read it in the ears of the people Exod. 24. 7. which refers to all the words of the Lord which Moses wrote ver 4. i. e. all those Laws Precepts and Judgments which God gave to the People and which they unanimously accepted of and promis'd Obedience to But the Decalogue was the Sum of this Covenant as appears from Deut. 4. 13. God declared to you his Covenant which he commanded you to perform even ten Commandments Some hold that this Covenant made with the Israelites was the Covenant of Works the same as to the main which was made with Adam before the Fall I grant there was a kind of a going back as I have observed before a seeming reviving of the Old Covenant of Works and so the Covenant of Works was as it were after the Covenant of Grace or rather the Covenant of Grace and Works seem'd to be at the same time But this was not so in reality but only in appearance There was an Evangelical Promise to Adam and Abraham viz. that they should be justified by the Messias and there was a Promise also to the Iews that they should live i. e. be saved if they performed the Law But these two Promises were not inconsistent neither did the latter of these abrogate the former as the Apostle speaketh in Gal. 3. 17. The Covenant of Grace which was confirmed before of God in Christ the Law which was four hundred and thirty years after could not disannul that it should make the Promise or Covenant of none effect But as the Apostle subjoins The Law which look'd something like the Covenant of Works was added to it because of Transgressions until the Blessed Seed should come ver 19. The Law was to be serviceable to the Covenant of Grace and to be a Schoolmaster to bring them to Christ. Hereby they were to be convinced of Sin and of their inability to keep the Commandments And the same Law denouncing Wrath and a Curse stir'd men up to fly to Divine Mercy and to beg Forgiveness and the Assistance of the Spirit and so prepar'd them for the Gospel God gave that People Precepts about External Rites of Divine Worship and also Judicial Laws for their Commonwealth And besides these he writ in Tables the Moral Law and caused it to be promulged All which he closed with those solemn Sanctions This do and live and cursed is every one that continueth not in all things that are written Here was a very great resemblance of the Covenant of Works and the Law of Faith seemed to be laid aside Or there might seem to be two Covenants on foot together But the Design of Heaven was only this that hereby the Iews might be brought to see their great Guilt and their deplorable State that they might be sensible that they lay under Wrath and a Curse and that thence they might be provoked to look for a Remedy or when it was ofâ—eâ—ed to them to accept of it This was the Reason why they were under the Law which had some affinity with the Covenant of Works But the Covenant of Grace made with Adam soon after his Fall was not laid aside but still prevailed and no other but that Even under the Law they were not justified by Works but by Faith they obtain'd not
the House of Judah not according to the Covenant I made with their Fathers the old Mosaick Dispensation but this shall be the Covenant that I will make I will put my Law into their inward parts and write it in their heart and I will be their God and they shall be my People They shall all know me from the least of them to the greatest of them saith the Lord for I will forgive their Iâ—iquity and I will remember their sin no more by which is meant the Evangelical Dispensation or the Covenant of the Gospel which is expresly called here the New Covenant and the Covenant made with their Fathers is to be understood of the giving the Law to the Iews and consequently of the Iewish Oeconomy But this will be morefully made good from the other place the 8 th to the Hebrews from the 6 th Verse to the end where is set forth the true Nature of the Old and New Covenant as I have represented it Christ our Eternal High Priest saith the Apostle hath â—bâ—ained a more excellent Ministry by how much also â—e is the Mediator of a better Coveâ—ant which was established on better Promises ver 6. Here the Covenant of Grace under the Gospel is call'd a Better Covenant because on some accounts it is better thâ—n it was under the Law and particularly by reason of more evident and certain Promises which Christ hath added On this Consideration it is called a better Covenant tho it be the very same as to substance The Apostle proceeds Vers. 7 8. If the first Covenant had been faultless i. e. if the Legal Dispensation had not been imperfect then should no place â—ave been sought for the second i. e. there would have been no need of introducing the Evangelical Administration but finding fault with that he saith Behold the days come saith the Lord when I will make a New Covenant c. The former being found insufficient was taken away and another brought into its room tho to speak properly it was not another but the same in other Circumstances For the Covenant of Grace was under the Law but because it varied as to some respects when Christ came it is represented as a Double Covenant and accordingly the Scripture calls the former the Old Covenant and the latter the Nâ—w onâ— This Reason likewise may be given why the Covenant of Grace which was in the time of the Law is call'd the Old Covenant and the same under the Gospel is call'd the Nâ—w Covâ—nant viz. because they are so comparatively i. e. the Legal Oeconomy in respect of the Christian one is Old and this in respect of that is Nâ—w According to the different Administrations of the Covenant of Grace this Covenant is said to be Old or Nâ—w In the Old Testament the Covenant of Grace was administred by Sacrifices Puriâ—yings and many other Typical Ceremonies and Mystical Observances and this antient way of God's dealing with his People is stiled the Old Covâ—nant but in the New Testament these things were done away and so the Covenant of Grace appeared New and on that account had its denomination Thus tho the Old and New Covenant differ in the manner and way and external Administration in so much that the latter is eminently call'd the Covenant of Grace and the former in comparison of that is not the Covenant of Grace yet really they are the samâ— in substancâ— and there is no opposition between them for in both of them Free Grace and Remission of Sins through Jesus Christ are held forth to all the Faithful thereâ—ore they are but One Covenant This is the truest Notion of the Covenants tho some of the Antient Writers but more of the Moderns have mistaken this Point confounding the Covenant of Works and the Old Covenant and making them to be the same which hath been attended with very gross Errors For tho it is true the Covenant of Works may be call'd the Old Covenant because it was first yet we now confine our selves to the stile of the Holy Scriptures and are declaring what is call'd the Old Covenant in the Language of those Inspired Writers and there you will never find it is applied to the Covenant of Works but always to the Covenant of Grace under the Old Dispensations and the New Covenant always refers to that Covenant as it was renewed and made better by the Evangelical Institution And because the Covenant of Grace under Moses was dark and imperfect but when Christ came was clear and entire therefore the Apostle represents them as two distinct Covenant a First and a Second a worse and a better Thus you have the true Reason why the former Dispensation is call'd the Old Covenant and why the latter is call'd the Nâ—w and on this is grounded the vast Diffâ—râ—ncâ— between the Dâ—spâ—nsations of the Law and the Gospel But this doth not argue that there are any new Duties introduced by this means and that there is a real Addition to the former Precepts and Commands No such thing can rationally be inferred from the Distinction of the Old and New Covenant So much concerning the Particular Nature of this Evangâ—lical Dispâ—nsation and how it differs from the others which was the first thing I undertook CHAP. XIII Tho we could assign no Reason why the Christian Oeconomy was so late and why our Saviour arrived no sooner in the World this is sufficient to satisfie us that it was God's Pleasure it should be so But for the sake of the Inquisitive such Reasons and Considerations as these are offer'd 1. It must be remembred that Christ appear'd in the World even in the early times of the Patriarchs 2. The Benefits of Christ's Redemption were imparted to the Faithful before he actually appear'd in the flesh 3. The World was not fit to receive him sooner 4. He delay'd his Coming to make the World sensible of their Misery 5. That the Advantages of his Coming might be prized 6. It was congruous that so great a Prince should not arrive without solemn Harbingers and Heralds of his Coming 7. The necessities of Mankind call'd for him at that particular time and juncture when he came The Jewish Church grew worse and worse An enumeration of the several Sects and Factions which they were divided into viz. Essenes Pharisees Sadduees Herodians Samaritans Galilaeans 8. God proceedeth in a gradual Order and Method The most perfect things are reserved till the last II. I Am to acquaint you with the Reasons why the Christian Dispensation as to the actual exerting of it took not place in the World before and which is the foundation of this why Christ Iesus the Messias and Saviour blessed not Mankind with his Coming till that precise time wherein we are certified by the Evangelical Records and other Testimonies that he was born and why he came neither sooner nor later Indeed I might say here as before that we are to rest satisfied with God's managing this matter altho
and bloody ones were not so Thence these latter were disapproved of by the wisest Heathens They are â—ounded upon Divine Institution The practice of Sacrificing among the Pagans was derived to them by Tradition from the Jews or the foregoing Patriarchs Whether Sacrifices were prescribed before or after the Fall of our First Parents Concerning the Primitive Priesthood The Distinction of clean and unclean Animals was in respect of Sacrificing not Eating Gen. 4. 26. explain'd and a settled Church founded upon it Marrying with Infidels seems to bâ— prohibited under this Dispensation The Rise of Polygamy The seven Precepts said to be given to the Sons of Adam and Noah The Improbability of this Jewish Tradition evinced from several Considerations The Mistakes of Volkelius and Episcopius concerning the Antediluvian Oâ—conomy THE Third General Dispensation is that of 〈◊〉 and Recovery through the Mâ—ssiaâ— This is the most considerable State of all and the most lasting for it extends from Adam's Restauration to the end of the World Now begins the Law of grace and the Law of Faith which makes this a new Oâ—conomy Now God's Will concerning Man's Redemption and the free Pardon of Sins was discover'd Now upon the Fall of Adam and the Corruption of Mankind and the forfeiture of all Happiness Life and Immortality are bestowed anew To him that overcomâ—th it is given to eat of the Tree of life which is in the midst of the Paradise of God Deliverance here and Eternal Life hereafter are freely offerâ—d Now God treateth with Man de novo viz. by a Mediator Now there was a New Covenant made between God and Adam or rather between God and Mankind in him The sum of the Covenant was this that God on his part would shew Mercy unto Adam and his Prosterity for the sake of the Messias who was to die for their Sins and that by virtue of his Satisfaction and Merit Man should be accepted And on Man's part it was covenanted and promised by Adam that they should believe in this Messias and rely upon his Undertakings and Merits and faithfully perform all the other Conditions requir'd of them in those Laws which God publish'd to the World This Covenant of Grace succeeded in the room of the Covenant of Works made with Man in his State of Integrity for he by his Fall breaking that Covenant there was another enter'd into and it is call'd the Covenant of Grace because it is the result of the Divine Favor and Goodness for on the violation of the first Covenant Man became obnoxious to the Devine Displeasure and might justly have been left to perish in his Sin but the Divine Mercy and Philanthropy exerted themselves in favor of Mankind and graciously submitted to a nâ—w Covâ—nant through the Mediator and Sponsor Christ Iesus the Lamb slain from the Foundation of the World This is the Covâ—nant of Grace made with Mankind of which I shall speak But let me remark this by the by that tho this grand Revelation and Covenant constitute a new Oeconomy yet the Administration of the Law of Nature still remained As natural Religion was of use before in the two other Oeconomies for they were under the Law of Nature mix'd with some Revelutions so now it câ—aseth not Tho Nature is corrupted yet this Light is not extinguish'd The Law of Nature written in Man's Heart at his Creation is still necessary and useful This was imprinted on Men as they were created with rational Minds and therefore this must last always and it was made to do so for it must conduct them as they are Mâ—n i. e. as they are indued with Principles of Reason This goes through all the Particular Dispensations which I shall mention afterwards Having premised this I come to speak of the 〈◊〉 Oâ—conomy of Grace which contains in it all those Periods of Time which were from the discovery of the blessed Seed to Adam until the end of the World This one great Dispâ—nsation of Grace comprehends under it these four particular and pâ—culiar ones 1. The Patriarchal 2. The Mâ—sâ—ical or Lâ—gal 3. The Gâ—ntilâ— 4. The Christian or Evangâ—lical Dispensation 〈◊〉 I begin first with the Patriarchal Oâ—conomy which is call'd so because it prevail'd in the Time when the old Patriarchs lived Adam Nâ—ah and Abraham were the principal of them and fâ—om them this Oâ—conomy may be distinguished into three Periods viz. the Aâ—amical for though the two former Dispensations may be â—ruly call'd Adamickâ— as respecting both the innocent and â—allen State of Adam yet here I restrain the term to that particular part of God's Dispensation which was in this first Patriarch's time from his blessed Recovery till his leaving the World and it comprehends whatever things the Holy Scripture hath mention'd as proper to him and his immediate Posterity till the Flood the Noachical and the Abrahamick The first commenceth with the discovery of the Messias made to Adam and lasteth till Noah the second begins with Noah and the Confirmation of the Covenant of Grace made to him the third takes place from the renewing of it to Abraham The first Patriarchal Dispensation call'd Adamical and Antediluvian began with that signal Promise concerning the Mâ—ssias in Gen. 3. 15. I will put Enmity between thee and the Woman and between thy Seed and her Seed It shall bruise thy Head and thou shalt bruise his Heel It is true this may be meant of the natural Brood of Serpents and of all the Woman's Offspring namely there shall be a great Antipathy between those and these Who seeth not that there is a natural Enmity between the Serpent and Man The former is ready with his venomous Sting to hurt Mankind he may be said to bruise their Heel for this Creature being on the ground can more easily come at that part and iâ—jure it Therefore Man is afraid of him and fâ—eeth from him but if he hath an opportunity he crusheth him he bruiseth his Head he destroyeth him Thus the Iews generally interpret this Text viz. of the iâ—bred Antipathy between the naturâ—l Serpent and all Mankind But tho this be the literal and most obviouâ— Sense of the words yet it is not the primary one For there is another and higher meaning of them and that is this by the Serpent is meant the Devil because he enter'd into the Serpent and appeaâ—'d in that Shape when he tempted Eve and by the Seed of the Woman is meanâ— Christ who is signally said to be made of a Woman Gal. 4. 4. in contradistinction to others who are made of Man and are the Seed of Man There is an irreconcileable Enmity and Hostility between thesâ— two Christ and Satan This latter shews his Enmity in bruising the Heel of the other in persecuting him and his Followers but the former shall shew his Antipathy in bruising the others Head i. â— in utterly destroying his Power and Dominion Here then is the Promise of Christ's coming in the Flesh of the Son of God
assuming our Nature and thereby redressing the Evils which came by the Fall and by his meritorious Death making Atonement for the Sins of Men and reconciling them to the incens'd Majesty of Heaven And it is here included that even before he was incarnate the Merit of his future Suffeâ—ings and Death should in all Ages be imputed to those who believe in him and look for his Coming For he is the Lamb slain from the beginning of the World he was appointed from Eternity to redeem and save lost Mankind by the effusion of his precious Blood This is the purport of this gracious Promisâ— made to Adam in Paradise this was the fiâ—st dawning of the Gospel-Light here were the first Tidings of a Mâ—ssiaâ— Some of the Church of Româ— understand this Promise concerning the Virgin Mary the Vulgar Latin have render'd it ipsâ— she shall bruisâ— thy Head and hence it is inferr'd by Tiriâ—us and others on the place that that Pronoun refers to a Woman and that Woman is the Virgin Mary who bringing forth Christ bruised the Serpent's Head But these Men must be reminded that the Hâ—brâ—w word which we translate It is not hi but 〈◊〉 not she but 〈◊〉 However being of the Masculine Gender it must needs reâ—er to the word before which is of the same Genderâ— and that is Zâ—rang the Sâ—â—d viz. the Seed of the Woman which is Christ. The Lawâ— of Grammar forbid us to render it she and the Laws of the Christian Religion forbid us to apply it to the Virgin Mary seeing it is the proper Work of the Mâ—ssiaâ— to bruise and break the Serpent's Head i. e. to destroy Satan This Interpretation then we quit not only as it is ungrammatical but as it is profane and blasphemously derogates from the Office and Undertakings of Christ. Of him alone we ought to understand these words to him only we can with good reason apply them Thus without doubt they were understood by our First Parents and administred unspeakable Solace and Comfort to them Hence the Messiaâ— was daily expected by them and when Eve was deliver'd of her first-born Son she thought verily she had brought forth the Mâ—ssiaâ— who should bruise the Serpent's Head I have gotten â—aith she a Man from the Lord or according to the Hebrew the Man the Lord. Not only the Iewish especially the Cabalistick Doctors but some worthy Persons of the Christian Perswasion read the words thus and interpret them concerning the Blessed Seed Helvicus hath shew'd that Eth is an Article of the Accusative Casâ— and he doth it in so many Instances in Scripture that it seems to be the Hebrâ—w Idiom And besides it is a demonstrative or â—mphatick Particle and points at some Thing or Person in a signal manner So here it emphatically refers to the Mâ—ssiaâ— who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both Man and God Our Grandmother Evâ— was in hopes that she had born this God-man that Person who was to bruise Saâ—an's Head according to the Promise made to them It is not wholly improbable that 〈◊〉 also perswaded himself that his Son Noah should be the Messias and take away the Curse of the Fall and bring a Blessing with him and comfort the distressed World and give it Rest and Ease and therefore he named him Noah which signifies both Rest and Consolation There was without question a continual expectation of the Coming of this Person and of the fulâ—illing of that Promise concerning his destroying of Satan The seventy Interpreters understood that Text of the Messias which occasion'd their making the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Neuâ—er Gender as the Apostle also doth Gal. 3. 16. And all the antiâ—nt Iews understood this Promise of the blessed Seed Christ tho the Moderns do not You will find it thus applied by both the Targums And the New Testament approves of this by bearing witness that Christ is the Person who â—ruisâ—s the Serpent's Head He took Flesh and Blood that through Death he might destroy him that had the Power of Death that is the Dâ—vil Heb. 2. 14. To this purpose the Son of God was manifestâ—d that he might destroy the Works of the Devil 1 John 3. 8. and Luke 10. 18. Iohn 12. 31. and 14. 30. with many other places declare that this was he who was to bruise Satan under our feet This is the Scope of the whole Gospel and this is that Gospel which was preached by God in Paradisâ— When Adam and in him all Mankind apostaâ—ized from God and could expect nothing but the Reward of their Rebellion and therefore might have abandon'd themselves to utter Despair God reviv'd them with this Promise of the Mâ—ssias The Seed of the Woman shall bruisâ— the Sâ—rpâ—nt's Head God the Father so loved the World that he resolved to give to his Only Son to be their Redeemer who being the Eternal Wisdom and Word of God and so truly God and one in Essence with the Father was in due time to assume our Nature and become Man thereby to transact the Redemption of lost Mankind and accomplish the Designs of Grace and Mercy to undone Sinners Which tho it be not expresly on this occasion set down in the Mâ—saick History yet other passages of Sacred Scripture assure us that it was so and that the Second Persâ—n in the Sâ—cred Triniâ—y undertook to pacify the Wrath of the Deiâ—y and to reconcile Man unto God and to accomplish the New Covenant made with Adam and his Posterity even a Covenant of Grace and Mercy through his Blood Having thus shew'd the main thing in this Dispensation I must in the next place acquaint you what other considerable things made up this particular Oeconomy and Administration of the Almighty Aâ—ter this grand Revelation and Discovery made to Adam and Eve concerning the Messias to come there were several positive Precepts and Laws given to them and their Children Some reckon that as one that the Woman should be subject to the Man He shall rule over thee Gen. 3. 16. For these words they say may contain not only a Threatning but a Command Here is not only signified the Punishment consequent on the Fall that the Husband should imperiously rule over the Woman which we mention'd before but here is enjoyn'd the subjection of the latter to the former this being now become requisite in the state that Men and Women are in And tho it was a Curse to be tyrannically ruled tho a servile subjection was the Consequent of the Fall yet now it is a Duty to be freely submissive and with it goes a Blessing That also may be look'd upon as another positivâ— Law that Men should labour For tho those words In the sweat of thy face shalt thou eat Bread Gen. 3. 19. carry the nature of a Commination and Curse so far as Man's Labour is with uneasiness trouble and pain yet they may likewise be understood in the way of a
and add what he thought was left out saith not one word concerning these Fourthly These Precepts are all of them the Laws of Nature or most easily reducible to them They are Prohibitions against Injustice Blasphemy Idolatry Uncleanness Bloodshed Rapine All which are general Dictates of Nature and Reason and written in man's Mind originally Therefore it may be remembâ—red that these Precepts obtain'd not only among the Hebrews but among all Nations whatsoever It is not likely then that God did orally deliver these to the Patriarchs before the Flood for in that early time of the World it was not requisite Tho afterwards some of thesâ— Precepts were given to Noah viz. after the corruption and gross degeneracy of the People of the Old World and when a New World of Men was to be set up And tho these and the like Precepts were made up afterward into Ten Commandments and given to the Iews i. e. when the World was more corrupted and the Dictates of Reason and Morality were almost lost and when it was as necessary to rouse mens Minds and to keep Religion from decaying and when God was erecting a New Oâ—conomy and chusing a peculiar People to himself tho in these Circumstances the giving of such Precepts was necessary yet now in the Patriarchs days there was no need of delivering them they having them fresh on their minds There is no ground then for us to credit the Hebrew Doctors when they tell us that those six Precepts were deliver'd solemnly to the Sons of Adam It is only a Tradition of the Iews and of what truth and reality their Traditions generally are is known to those who are sober and unprejudiced Persons they are usually mere Fancies and Conceits Dreams and Dotages Lies and Forgeries Thus you see how it went with the World from Adam to the Flood which is reckon'd to be about sixteen hundred Years You see how the State of Religion stood what Communications the World had from God And here by the way I cannot but take notice of the groundless assertion of that Socinian Writer who declares That before the Flood there was no General Precept given to Men by God they had only some Injunctions which appertain'd to certain particular Persons and particular Affairs Nor had they any general Promise made to them he saith Episcopius is more large telling us That they lived almost 2000 Years without any Law without any Promises without any Precepts from God And he further adds That the Religion from Adam to Abraham was merely Natural and had nothing but Right Reason for its Rule and Measure All which are mistaken Notions for from what hath been deliver'd concerning this Oeconomy before the Flood it is evident that there was a Divine Prâ—cept which was general concerning Sacrifices and there was a Promise and that a general one concerning the Blessed Seed and there were other Laws and Prescriptions besides those that were founded on mere Reason for it appears that this Antediluvian Dispensation was mixt partly guided by the Light and Law of Nature partly by Revelation Religion consisted both of Natural Principles and Positive Commands These were all along interwoven with one another Thus the Old World was govern'd In which Period there were these ten Patriarchs who were all long-liv'd but one Adam was the first who when Abel was dead begat Seth whose Son was Enosh who begat Cainan and he Mahalalel and this Iared whose Son was Enoch who was translated Then Methusalaâ— the longest liver of them all Adam and he took up all the time between the Creation and the Flood then Lamech not he of that Name who was of Cain's Race and Noah was the last of the ten Antediluvian Fathers CHAP. IV. The Noachical Oeconomy The first Positive Law under it was about eating of Flesh. It is proved that this prevail'd not till after the Flood Objections against it answer'd The Testimony of Pagans to confirm it The Reason of the Prohibition The second Positive Law was concerning not eating Flesh with the Blood The Reason of it The third Positive Law was concerning not shedding of Man's Blood With the Penalty of it And the Sanction of Magistracy Servitude not introduced under this Dispensation The Longevity of the Patriarchs was common to all in those Times The Months and Years were of the same length then that they are now They were Solar not Lunar Years The Causes of the long Lives of those that lived before the Flood The Abrahamick Oeconomy With its several Steps and Advances The Nature of the Covenant made with Abraham Now the Faithful were separated and distinguish'd from the rest of the World Why they are called Hebrews The Nature and Design of Circumcision Vnder this Dispensation Altars were erected Tithes paid c. Of Polygamy and Concubines and other Vsages THE Second Patriarchal Dispensation or the Noachical Oâ—conomy began in Noah's days and lasted till Abraham Immediately after the Flood the Covenant which was made with our first Parents was renewed to Noah the Law of Grace which had been given to them was now confirmed to this eminent Person and to the â—est of Mankind in him and the â—ow in the Cloud was made a Sign of the Covenant Gen. 9. 9. It is to be believ'd that a farther discovery of the Mâ—ssias was made to Noah tho the Sacred History saith nothing of it But this is expresly recorded that this renewing and confirming of the Dispensation of Grace were accompanied with some positive Institutions and Laws which were an addition to those that were before given to Adam These are the things which make the difference between this and the former Oâ—conomy The first Positive Law was concerning â—ating of Flesh. Evâ—ry moving thing that liveth shall bâ— Meat for you Gen. 9. 3. The discrimination of Meats is taken away and Flesh is granted to be eaten and indeed there was a necessity of it at that time because the Fruits of the Earth were destroy'd by the Flood Before the Delugâ— there was not a liberty given to eat Flesh for they were limited by that Injunction in Gen. 1. 29. which appoints Herbs and Fruits to be their Meat God said Bâ—hâ—ld I have given you every Hâ—rb bearing Sâ—â—d which is upon the Face of all the Earth and every Tree in thâ— which is the Fruit of a Tree yielding Seed to you iâ— shall bâ— for Meat Here is the Lex Cibaria Man is confined as to his Diet Herbs and Fruits are appointed his Food and no other But now this Restraint is taken off by the same hand that laid it on and God permitâ— Noah and his Posterity to eat Flesh as well as Herbs But yet it is a Controversy among Writers whether eating of Flesh was granted just after the Flood and was altogether prohibited before The Hebrews generally say that the People before the Deluge fed only upon what the Earth produced and abstain'd from all living Creatures Most of the Christian Fathers hold
and that by the wonderful disposal of Heaven Whereupon the Evangelist saith This was done that the Scripture might be fulfill'd A Bâ—nâ— of him shall not be broken ver 36. Which plainly refers to this passage concerning the Paschal Lamb of the Iews that they were commanded not to break any bone of it And if according to St. Iohn that particular injunction concerning the Lamb be applicable to Christ and was fulfill'd in him there is just ground so believe that the other passages and circumstances relating to that Lamb are to be apply'd to Christ the Lamb of God and are accomplish'd in him This no man of composed thoughts can deny And whereas the Iews were to eat their Paschal Lamb with Vnleavened Bread ver 8 20. the Apostle hath told us the meaning of that for after he had said Christ our Passover iâ— sacrificed for us he immediately adds Let us therefore keep the Feast not with old Leaven neither with the Leaven of malice and wickedness but with the Vnleavened Bread of sincerity and truth The corrupt Ferment of Sin especially of Hypocrisie and Dissimulation which our Saviour also calls Leaven Luks 12. 1. futeth not with the Bread of Life which we are to eat Yea we must purge out all sin and wickedness which the same Inspired Author in the same place again calls the Old Leaven ver 7. If we would keep the Christian Passover aright we must abandon every known Vice which is fitly compared to Leaven because it spreadeth it self and soon corrupteth the Soul a little Leaven leaveneth the whole lump ver 6. Gal. 5. 9. But from what we read in Deut. 16. 3. we may gather that something besides this is shadowed out there they are bid to eat all the time of the Passover Vnleavened Bread even the Bread of affliction because they came forth out of the Land of Egypt in haste Vnleavened Bread then is the Bread of affliction but why is it call'd so I conceive it hath this name because it is such Bread as the Poor and Afflicted by reason of pressing hunger eat not staying till it be leavened This sort of Bread they were to eat And so we are taught here in what manner we are to eat the Christian Passover viz. with the Bread of affliction we must not pamper our carnal part we must not make provision for the flesh to fulfil the lusts thereof we must according to the Apostles Example keep under our bodies and bring them into subjection to our better part And this was partly signified by the eating of the Paschal Lamb with bitter herbs ver 8. The spiritual meaning whereof is that we should not indulge our selves in the pleasures of Sin that we should celebrate our Evangelical Passover with godly Contrition and Sorrow with hearty Remorse and Repentance and that with the Penitent Apostle we should weep bitterly for our Sins The Crucified Iesus is best entertain'd with a broken Heart And moreover the posture and demeanour which the Israelites were to observe in their celebrating the Passover viz. with their loins girded and with shâ—â—s on their feet and staves in their hands ver 11. which exprest their readiness to leave Egypt and to depart out of it at the first warning represent unto us our duty which is to be prepar'd to quit our sins which make us worse than Egyptian Bondslaves Christ being sacrificed and ascended we are to fit our selves to follow him we must gird up the loins of our minds we must have our feet shâ—â— with the Evangelical preparation we must be constantly in the posture of Pilgrims whose thoughts are on leaving the place where they are and we must be willing and ready to follow our Blessed Saviour which way soever he calls us This is to be remarked likewise that no Vncircumcised person was to eat of the Passover no Fâ—reigner or Stranger ver 43 44. Which acquainteth us that none but those who are admitted into Christ's Church and are True and Proper Members of it can partake of the Benefits which accrue by the death of our Lord and also that Strangers and Aliens from the Covenant of Grace and those that are Uncircumcis'd in heart receive no real Advantage by coming to the Lord's Supper they partake only of the outward Elements but are excluded from sharing in the Inward Grace and Blessing which are represented by those External Signs Thus you see the Parallel between the Iewish and Christian Passover The Paschal Lamb was a Male and without Blemish and of the First Year It was taken out of their own Fold and kill'd in the Evening and the Door-posts were sprinkled with the Blood It was roasted and then eaten whole not a bone of it was to be broken and nothing of it was to remain It was eaten with Unleavened bread and bitter herbs with loins girt and in haste it was eaten not by Strangers and Uncircumcised persons and in every one of these particulars it was Typical and Representative For tho it is true there was this general Reason why these several Observances concerning the Paschal Lamb were enjoyn'd namely because of their direct opposition to the Heathen Ceremâ—nies then in practice as you shall hear afterwards yet there was a more particular reason and distinct ground of the prescribing of these several Rites viz. because they in some manner were Types and Significations of what our Lord Christ was to do or suffer and of what is required of us in solemnizing the Gospel-Passover If any man shall despise these things and imagine them little and not worthy of the Spirit of God he may correct his prophane mistake by looking into the Epistles of St. Paul especially that to the Hebrews where he will find that the Apostle takes notice of such passages as these which relate to the Iewish Observances and by the direction of the Divine and Infallible Spirit applies them to our Lord and his Blessed Undertakings and the main things of the Gospel-Dispensation Let none then be so presumptuous and impâ—ous as to say that these are Little and Contemptible seeing they are such as the Holy Spirit was pleased to dictate Nay I might add with great reason and truth that this Mystical way of delivering the most weighty matters was heretofore used and approved of by all the Antient Sages and Men of Wisdom especially by the Egyptians whose Learning chiefly consisted in Hieroglyphicks And therefore when we see that some men who have a great esteem of the Egyptian Learning and admire it at a very high rate do yet slight and vilifie those Mysterious Representations of the greatest and most important Truths which the Old Testament presents us with we cannot but observe their wicked perversness whilst they disregard and even ridicule that very way of communicating Truth in the Holy and Inspired Scriptures which they magnifie and extol in Prophane Writers But I have not finished this Parallel yet To make it every way compleat Christ our
according to that of the Apostle That which may be known of God was manifest in them for God shew'd it unto them Rom. 1. 19. But as the Apostle there adds they held the Truth in unrighteousness and when they knew God they glorified him not as God but changed the Glory of the incorruptible God into an Image made like to corruptible Man and to Birds and fourfooted Beasts and creeping things and were filled with all unrighteousness fornication wickedness covetousness maliciousness full of envy murder and all manner of Vice and Villany But tho it was thus with the Gentiles generally yet it was not so with them All there were many that abandon'd Idolatry and profess'd the only True God There were excellent Persons even among the Heathens who were eminent for Grace and Holiness as the Examples before mention'd testifie There was a kind of a Church out of the Church Many of the Gentiles had the knowledg of 〈◊〉 and of his Covenant with Mankind for a great part of the Covenant consisted in the Moral Law which was solemnly proclaim'd on Mount Sinai and was the principal part of the Mosaick Religion but appertain'd to all Men for being the Law of Nature it had respect to the whole Race of 〈◊〉 it concern'd every Person of what Nation or Countrey soever And it might be remark'd to this purpose that at the promulgation of this Law there were present not only Israelites but Strangers and Gentiles Exod. 12. 38. Num. 11. 4. Deut. 29. 11. This intimated that the Church was not shut up within the Iewish Nation the Covenant of Grace extended farther than Iudea And thus we see this Dispensation is a Dispensation of Grace Not only as the whole Gentile World was a sharer in the common Favours and Blessings of Heaven but as some of them were actual partakers of the peculiar and saving Grace of God upon their owning the God of Israel and turning unto him Thus God excluded no sort of People from the participation of his Favour But that of St. Peter was verified God is no respector of Persons but in every Nation he that seareth God and 〈◊〉 Righteousness is accepted with him Acts 10. 34 35. And what I have said is not inconsistent with those places of Holy scripture which speak of the Iews as of a peculiar People and which exast them above all other Nations in the World What Nation saith Moses is there so great who hath God so nigh to them as the Lord our God in all things that we call upon him for As if he had said Other Nations indeed are great yea greater as to 〈◊〉 than the Iews in this they out do us but the Nation of the Iews is to be preferred to them all because God Himself dwelleth with us he is always nigh at hand and we converse familiarly with him daily whenever we inquire of him he answereth us whenever we stand in need of Direction and Assistance he goes before us as our Guide He protects and defends us He helps and delivers us Again What Nation is there so great that hath Statutes and Iudgments so righteous Where he sheweth on another account the Iews Preeminence viz. their having so exact a Law given them by God It appears not that the Gentiles had any Special Rules and Positive Laws prescribed them as the Iews had The Laws of the Old Testament were revealed only to this People and to no other Nations They were peculiar Laws and therefore the Gentiles were not under the particular Obligation of them Moses his Law never bound any but the Iews and Proselytes who made themselves Inhabitants of that Land it obliged no other Nations under Heaven For it was designed for the Jews only and not for others that is Christ being to be born amongst them God granted to them Particular and Special Favours to distinguish them from other people to Sanctifie and Consecrate them especially Therefore God separated the Israelites from the rest of the World and gave them particular Constitutions and Injunctions he shew'd his Word unto Jacob his Statutes and Iudgments unto Israel he hath not deale so with any Nation and as for his Iudgments they have not known them Psal. 147. 19 20. i. e. the Nations of the World were not govern'd by particular Laws as the Iews they were not so highly honour'd and blessed God was not pleas'd to manifest himself to them in a like degree In this regard the Psalmist saith Psal. 139. 4. The Lord hath chosen Jacob unto himself and Israel for his peculiar treasure And in this respect God saith to Israel You only have I known of all the Families of the Earth Amos 3. 2. God knew that People in a manner different from all others he convers'd with them in a more intimate way than with the rest of the World he reveal'd himself to them in a particular and special manner he govern'd and ruled that People by peculiar Laws and Sanctions and he wrought extraordinary Wonders to support and deliver them so that in comparison of the Iews God may be said not to have known the Gentiles The Apostle likewise declareth the Preference and Prerogative of the Iew above other People in answer to that question What advantage hath the Jew or what profit is there of Circumcision much every way saith he chiefly because unto them were committed the Oracles of God They had singular Discoveries and Revelations of God's Will above others which was a Sign and Assurance of the greatest Favour imaginable They had Holy Laws to make them holier than others and they carried the Sign and Mark of the Holy Covenant even on their flesh For this reason God may be said to have been the God of their Nation But whilst he shew'd more especial kindness to them he did not neglect the rest for besides that all of them lived under the Law of general Grace many of them were specially favoured and experienced the distinguishing Grace of God The Blessings of God's Church reached even to some of those that were not within the Pale of it A Divine Light was reflected from the Church to those that were not thought Members of it Some enlightning and refreshing Rays were sent out to them tho the Sun was not risen on their Horizon The Sum of all is that when God made a Covenant with Abraham and his Posterity the Israelites he did not debar other People from Saving Grace and all Spiritual Benefits There were besides Abraham's Family and the Body of the Israelites who came from Abraham other Persons in the World who knew and worship'd God in a true and right manner Some that were at a great distance from the Holy Land and were Aliens to the Commonwealth of Israel were Heirs of Eternal life Some of all Nations were virtually included in the Covenant altho not mantioned Tho they were not to enter into Canaan and Canaan could not hold them which was part of the Covenant to the
Israelites yet they were as good as taken in as to other Clauses of it and as to the Effence and Substance of it viz. the Spiritual Mercies couched in it Thus they were comprehended in the Covenant of Life and Salvation for all of what Nation soever were Partakers of the Benefits of it upon their believing and repenting Not only Iews but Gentiles were interested in it In the full Meal and Provision which God made for his own People the Israelites some Portions some Fragments fell besides the Table which others gather'd up This is God's Administration to the Gentiles and I make it a particular and distinct Dispensation tho I see those who reckon up the different Dispensations of Religion omit this The Reason I suppose is because this Gentile Dispensation is mixed with the rest of the Dispensations Because it was concurrent with the Patriachal and Mosaical Oeconomies and was not a thing by it self they took no notice of it But notwithstanding this it is a peculiar Dispensation and a very remarkable one too as the Premises may convince us And at last our Blessed Saviour perfected this Dispensation for a little before he left the World he enjoyn'd the Apostles to go and teach all Nations Mat. 28. 19. to Evangelize the Goyim the Nations for so the Iews call'd all People besides themselves to propagate Christianity throughout the whole World And accordingly we read that when the Apostles had continued some time at Ierusalem after Christ's Ascention only some of them now and then slepping abroad to confirm the neighbouring Churches that were lately planted they issued out with one consent into several Countries where by their Travels they spread the Gospel as effectually as David and Solomon did the Hebrew Tongue the one by his numerous Conquests the other by his prosperous Fleets and Commerces so that even in St. Paul's time the Gospel was Preached to every Creature under Heaven Col. 1. 23. Thus at length the Gentile Dispensation was swallow'd up of the Evangelical one which now I will particularly speak of CHAP. XI The Christian or Evangelical Oeconomy It agrees with the former Dispensations of Grace as to the Designation of the Messias As to the way of Salvation As to the Conditions and Qualifications of it This corroborated by the suffrage of the Antient Fathers It differs from the Mosaick Oeconomy or Law as to the Author in some respect As to the Actual Discovery of it As to the Clearness of it As to its Spirituality As to its Extent As to several Circumstances that relate to the Conditions of Salvation which are largely enumerated As to the Motives of Obedience The Doctrine of the Socinians viz. that there were no Promises of Eternal Life under the Old Testament confuted As to the Perfection of its Pattern As to its Helps and Assistances This Query Whether Christ added any new Laws to those which were before under the Old Testament resolved in several Particulars It is proved against the Socinians that Prayer was commanded under the Law How Love is call'd a New Commandment THe Christian or Evangelical Dispensation is next to be treated of God having at sundry times and in divers manners spoken in times past hath now in these last days spoken unto us by his Son Heb. l. 1 2. He was pleased to reserve the utmost Completion of all the Promisâ—s made to the Patriarchs and the Iews till this time Now by Christ's coming we have the perfect Accomplishment of them all Christianity comprehends all the other Dispensations and is the Upshot of them all This is called the Revelation of the Mystery which was kepe secret since the World began but now is made manifest Rom. 16. 26 27. and the Mystery of Christ which in other ages was not made known unto the Sons of Men but is now revealed unto his holy Apostles and Prophets by the Spirit Eph. 3. 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly he that brings forth and distributes that which was before laid up This is agreeable to the Oeconomy which we are now to discourse of the great Things which were hidden and treasured up before are now brought forth and discovered and communicated to the World This is that Dispensation which brings Everlasting Righteousness with it this is the Highest and Noblest Exertment of the Covenant of Grace and all the Mercy and Pardon which former Generations found were on the sole account of this Period This Dispensation of the Messias is represented by Iohn Baptist and by Christ himself to be the most Glorious State that hath yet appeared in the World or that ever shall appear for Christianity as most perfect includes all the Laws before named and all the ways of Discovery that can be made 1. I will shew the particular Nature of this Dispensation and how it differs from the others 2. I will shew why this Evangelical Dispensation took not place in the World before 3. I must particularly and directly prove the Truth and Certainty of this Oeconomy and of the Christian Religion 4. I will discover to you the several Degrees of this Dispensation All which Particulars are of great use for the right understanding of this last Administration of Religion 1. I will display the particular Nature and Quality of this Oeconomy this new Oeconomy of the Gospel Here I will let you see 1. That as to the main it agrees with all the other Oeconomies of Grace viz. from the Restoration of Adam 2. That tho as to the main it agrees with all the foregoing Dispensations yet as to sundry particulars it differs from them First all the Dispensations agree in the main i. e. 1. The Divine Designation or Appointment of the Messias reach'd to them all This Lamb was slain from the foundation of the World Rev. 13. 8. His Sufferings and Death were decreed from all Ages Christ was crucified from the beginning even from Eternity For tho some interpret this place as if it alluded to the Murder of Abel the first holy Person that was slain and as if it took in the rest of the Martyrs in after Ages the Lamb here signifying the whole Succession of Saints who were innocent and spotless in their Lives and invincible in their Deaths and so Christ as well as others may be said to be slain from the foâ—ndation of the World because there was at First even at the Beginning of the World this Example of the Wicked's murdering the Just yet this must be look'd upon as a forced Interpretation of the words for in the stile of Scripture excepting those places where the Sense must needs be restrained and limited because of the subject matter from the foundation of the World is as much as from Eternity as is plain from Mat. 25. 34. Inherit the Kingdom prepared for you from the foundation of the World and from Ioh. 17. 24. Thou lovedst me before the foundation of the World for from the foundation or before the foundation are here
the same Or suppose this Phrase from the foundation of the World doth not denote Eternity yet it is enough for our purpose that Christ the Lamb of God was slain from the beginning of the World for from thence we may gather that it was designed and appointed to reach to all following Generations 2. The way and method of Salvation was the same under all the Dispensations of Grace for Christ instructed his Church in all Ages the Gospel was preached to them aâ— well as to us Heb. 4. 2. All the Patriarchs and Prophets and Holy Men of past ages arrived at Heaven and Happiness by the Conduct of this great Guide Iesus Christ the same yesterday 〈…〉 day and for ever are words appliable to Christ nor only as he is King and Priest but also as he is Prophet and Teacher of his Church Which Sacred Office he hath faithfully performed in all Ages and there hath been no Time since the Church was founded but he hath been the Instructer of it The Covenant of Grace was made first of all with Adam in Paradise and God hath from Age to Age renewed that Covenant to his Church and the Grace of God in Christ was common to the Antient Patriarchs and Iews with us So that from the Fall of our first Parents to the end of the World the way of Expâ—ation and of obtaining Salvation hath been is and shall be the same viz. by Christ and by his Merits The Virtue of his Death altho he actually died long after commenced with the first Promise made to Adam The Socinians oppose this and generally hold that the Godly who lived before the time of the Messias were not saved by Him they assert that they knew nothing of it and that there were other means of being saved under the Old Testament than there are under the New But this is a Doctrine deservedly exploded by all Persons who are of the Orthodox Faith and who own the True Christian Religion They all agree that the same way of Salvation hath always prevailed that all who were saved under the Old Testament were saved by Virtue of Christ's Death and Satisfaction There was Justification under the Law tho not by it or by virtue of it Those that believed with their whole hearts on God and faithfully serv'd him were justified and obtain'd Remission of their Sins and Eternal Life by that Grace which was couched in the Law i. e. promis'd in the Messias and figured and represented by the obscure Types of the Law By virtue of the Grace to be exhibited by Christ even those who were before his arrival were saved This is the Doctrine which St. Peter preach'd Acts 15. 11. We believe that through the grace of the Lord Iesus Christ we shall be saved even as They i. e. the Fathers before Christ as is clear from the foregoing verse The Holy Men then were acquainted with the Substance of this Covenant viz. the Promise of Restoration by Christ and consequently the Old Testament Saints were saved by him Thus we are told by another inspired Author that by means of Christ's Death there was Redemption for the Transgressors that were under the first Testament Heb. 9. 15. For tho the Redemption of Mankind was not actually wrought by him till he died on the Cross yet the Virtue and Benefit of it were in all Ages as the Sun spreads its light and illuminates our Region before its glorious Body appeareth above the Horizon 3. As to the Conditions and Qualifications on our part all the Dispensations of Grace were the same All substantial Duties towards God and Man are the same now that they were then Even Faith in the Messias is as antient as that Promise on which it was first founded that the Blessâ—d Seed should break the Serpents head Gen. 3. 15. They who lived before Christ's Incarnation conâ—ided in this Promised Deliverer by whose Merit they hoped to be reconciled to God Faith in Christ was a Duty under the Old Testament because there were Promises concerning the Messias then as is evident from Luke 1. 72. and what were these Promisessor but to be credited and relied upon Therefore it is recorded that Abraham Believed Rom. 4. 3. Gal. 3. 6. And our Saviour witnesseth that Abraham rejoiced to see his day and he saw it and was glad Joh. 8. 56. The Reason was because as the Apostle saith God preached the Gospel to Abraham Gal. 3. 8. and discovered the Messias to him The just lived by Faith in Habakkuk's time Hab. 2. 4. which by the Apostle is applied to the Evangelical Faith in Rom. 1. 17. Gal. 3. 11. Therefore when Socinus tells us that Faith in Christ was not comprehended in the Mosaick Covenant and when one of his Scholars confidently avers that it is a gross Error to think that the Fathers under the Old Testament believed in Christ to come and were justified by that Faith we know whence to confute these bold Men. That the Evangelical Righteousness and Justification were in the Old Testament is clear because the Apostle brings Examples of this free Justification out of the Old Testament Rom. 4. 3 6 c. That Salvation by Faith in Christ was no New thing is evident from other places as Acts 10. 43. To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sins And Rom. 3. 21 22. The righteousness of God withâ—ut the Law is manifested being witnessed by the Law and the Prophets even the righteousness of God which is by faith of Iesus Christ unto all and upon all them that believe Aâ—d St. Peter 1 Episâ— Chap. 2. ver 6. proves that Chrisâ— is the foundation whereupon all the Saints are built from Isa. 28. 16. Behold I lay in Sion a chief corner-stone elect precious and he that believeth on him shall not be confounded From all which it may be undeniably infeâ—'d that under the Law they believed in Christ for Justiâ—â—cation and that the Fathers before Christ were saved by Faith in him and in a word that all from the beginning of the World have been Justified and Saved the same way viz. for Christ's Merits and upon the Gospel-terms of Sincere Faith and Obedience and of persevering in the same unto the end Thus in respect of the Designation the Way and the Efficacy of Salvation the Evangelical Dispensation differs not from the preceding ones This the Antient Fathers speak of particularly they defend the Antiquity of Christianity and prove it to be as old as Moses yea as Adam Iustin Marâ—yr reckons Abraham and Elias but he goes too far when he reckons Heraclitus and Socrates among Christians in answer to that Objection that those were Christians only that lived within a hundred and fifty Years This Pious Father in another place argueth from the Antiquity of the Christian Religion and the Authors of it That Religion which hath the best Authors and is oldest is
there is this threefold difference between them which I request may be well weigh'd because it will be of singulaâ— use to rectify our Notions about the matter in hand and to give us a true insight into the Nature of the Covenants 1. The Covenant of Works saith Do this by thy own natural strength and power and if thou dost so thou shalt live For this is certain that in â—he First Covenant the Conditions were to be performed by Adam and Eve and us in them by a natural Strength given in the state of Innocency They were created with a sufficient Power to do what God required of them By their own Free-Will they might have stood But the Covenant of Grace saith Do this by a supernatural Assistance by that Grace which is given through Christ Jesus No Man is naturally born with an ability to do God's Will and to please him There is a new Birth whereby he is impowred to do this there is a Divine Principle superadded to his Nature and by virtue of this he believeth repenteth c. This is the first difference between the doing under the Covenant of Works and under the Covenant of Grace 2. The Covenant of Works saith Do this and for doing thou shalt live But the Covenant of Grace saith Do this and for Christ's Merits and Satisfaction thy doing shall be accepted of God for his sake thou shalt livâ— and be happy There is another Cause you see viz. the meritorious Righteousness of the Son of God which makes an infinite difference between the one and the other This we must remember that the Covenant of Grace is that whereby Man is recovered and restored to happiness by the undertakings of another whereas by virtue of the Covenant of Works a Man attain'd to Life and Happiness by his own Works and Obedience His personal Righteousness entitled him to Heaven by the tenour of the first Compact but now the terms are otherwise that which procures Liâ—e and Immortality under the Second Covenant is the Obedience of Christ. There is nothing we can do that will be acceptable for our own sakes but on the account of the Messiâ—â— the Mediator we and our Services are accepted The Covenant of Works required dâ—ing as a pâ—â—formance meriting Salvation and Bleâ—â—edness but this other Agreement exacts of us doing only as it is the appointed way and means of Salvation This renders the Difference very great and wide between the one and the other 3. The Covenant of Works â—aith Do this but be sure to do it without the least â—ailing and imperfection and thou shalt livâ— if thou dost it thus otherwise not For this Covenant made with Adâ—â— and his Posterity was upon condition of sinless Obedience as we find by the Consequence and as we can prove from the Law which was founded on the Covenant of Works Cursed is he that continueth not in 〈◊〉 things written in the Book of the Law to do them Dâ—ut 27. 26. Universal and entire Obedience is absolutely required But the Covenant of Grace saith Dâ— this and though it be done on thy part imperfectly yet thou shalt live Thou shalt be accepted for the perfect and consummate Righteousness of Christ altho thy Services be mixed with weakness and sin The Difference then between the Covâ—nant of Works and that of Gracâ— is not doing or not doing keeping or not keeping the Commandments but the Difference is here the Covenant of Works requireth the keeping the Commandments without sinâ—ing whereas by the Covenant of Grace no such thing is required This is the Difference between the Covenants and thence it is manifest that the latter of them requires not only believing but acting tho it is true believing is the principal thing under the New Covenant and therefore we find this chiefly urged by our Saviour and his Apostles Faith is the main thing inculcated in the Writings of the New Testament and the contrary is that which is mostly laid to mens charge On this account it is rightly said that Believe and be sâ—vâ—â— is the Language of the Covenant of Grace but yet it is certain that doing or working is not excluded for we find in the Evangelical Writings that both Faith and good Works are made the necessary Conditions in order to Eternal Life He that believeth shall be saved Mark 16. 16. Believe on the Lord Iesus Christ and thou shalt be saved Acts 16. 31. Repent and be converted that your sins may be blotted out Acts 3. 19. Circumcision is nothing and Vncircumcision is nothing but keeping the Commandments of God â— Cor. 7. 19. Without Holiness no Man shall see the Lord Heb. 12. 14. And many other places of Scripture shew that something is required to be done by us under the New Covâ—nâ—nt Wherefore we need not be afraid to say that the Covenant of Grace is â— Law viz. on this account that it commands something to be done So that one would wonder that any Men of reason and discourse should assert and that with much confidence that the Gospel is not a Law of Faith and Repentance and that there is no Sanction there are no Precepts no Tâ—râ—atnings no Prâ—mises belonging to it as I find some have lately maintain'd notwithstanding it is stiled a Law by two Apostles Heb. 8. 6. Iames 1. 25. And we need not be afraid to say that there are Conditions propounded and to be performed under this Covenant For what is a Câ—ndition Doth not every one grant that it is such a thing required of 〈◊〉 without the performance of which we shall never obtain the thing offer'd and prâ—mis'd And is not this applicable to the present Case Are not Faith and Obedience absolutely requir'd antecedently to our enjoying the Benefits and Privileges of the New Covenant that are offer'd to us Doth not the word Condition express the manner of our partaking the Benefits of the gospel-Gospel-Covenant Doth it not signify that order and disposition of the Divine Grace which are to be seen in conferring Pardon and Happiness God hath appointed that none shall reap this Fruit of the Covenant of Grace unless they first believe and repent This is a fix'd and establish'd Order and without observing and performing of this latter we shall never have any Advantage of the former It is evident then that believing and repenting are Conditions and no Man of correct thoughts can boggle at the truth and certainty of it But perhaps it will be said the Conditionality of the Covenant of Grace was exploded by the first Reformâ—rs for Calvin and others are quoted for this that the Gospel promiseth not Eternal Life upon condition of Obedience But I answer and that with sincerity and truth that the Reformers speak thus in opposition only to the Popish Interpretâ—tion of the word Condition for those of the Church of Româ— make Faith and Good Works such a Condition as gives a right to Eternal Life and incluâ—â—s in it Merit In this sense they disclaim'd all
Salvation by their own perfect Obedience but by virtue of the perfect Righteousness of the Messias who was to come in the fulness of time It only seem'd good to the All-wise God to obscure and disguise this Covenant in part that they might be fitted for the insuing Dispensation of the Gospel and that this Dispensation might appear more bright and glorious Now it was that the Covenant of Grace most signally display'd it self By Christ's coming and by the preaching of the Gospel it was fully and amply manifested tho it had been in being ever since the Restauration of Adam Now at last the actual fulfilling of the Grand Promise of this Covenant viz. the Incarnation of Christ was accomplished He came on purpose to perfect that Covenant which had been made and renew'd before between God and Man Never till this time was there any compleat discovery of this blessed Agreement and Contract between God and us In the Writings of the New Testament alone we find this set forth Here is plainly discover'd the Mediator of this Covenant Iesus Christ the Righteous the Eternal and only begotten Son of God who vouchsafed to assume our Humane Nature to clothe himself with Flesh to converse in the World above thirty Years to instruct Mankind by his Heavenly Doctrine to confirm and establish us in it by his Divine Miracles to direct us to the practice of it by his Holy Life and Spotless Example and at length to die for us to satisfy for our Sins As the publick and most solemn Covenants which we read of in the Old Testament were made with killing and sacrificing and effusion of Blood by Divine Appointment without doubt So here the Blessed Messias who was to compleat the Covenant of Grace shed on the Cross his most precious Blood which therefore is call'd the Blood of the Covenant Again in the Scriptures of the New Testament are plainly and expresly set forth the Terms of the Covenant of Grace i. e. what God hath promised to do and what Obligations are upon us Here Christ and his Apostles and Evangelists proclaim Remission of Sins the peculiar Benefit and Privilege of the Covenant of Grace and Immortality and Eternal Life are brought to light by this Gospel and the performance of all the precious Promises which concern this Life and another is ascertainâ—d to us here And as it assureth us that God will fulfil his Promises so it urgeth upon us the performing of our Ingagements Christianity is an Obligatory Covenant and this Obligation is mutual God will discharge his part we must see that we perform the Conditions which are required on our side The Gospel acquainteth us that if our Peace and Reconciliation be not made it is our own fault wholly we will not leave our Sins and thereby we â—rustrate the Agreement and Contract of the Gospel This therefore calls upon us to undertake the Counter-part of the Covenant i. e. to be holy in all manner of Conversation to deny all Ungodliness and wordly Lusts and to live Soberly Righteously and Godlily in this present World to adorn the Gospel by a strict and circumspect walking and to bring forth much Fruit to the Glory of our Heavenly Father In the Evangelical Writings the Terms on our part which are Faith Repentance and Obâ—diâ—ncâ— are more distinctly set down than ever especially the Nature of Faith and the peculiar Virtue of it are explain'd in that manner which they were never before for that by Works and Faith we are saved but that by Faith alone we are justified is the Doctrine which St. Paul hath abundantly asserted proved and confirmed and it is establish'd by the other Apostles which shews the great discrimination between the Covenant of Works and the Covenant of Grace The Gospel tells us how we are to find real Advantage by this Covenant and Law of Grace it ascertains us that we can reap the Benefit of it only by Câ—nvâ—rsiâ—n and Râ—gâ—neration It is therefore urged and inculcated that we must be born again that we must be Nâ—â— Creatures that there must be a Renâ—vation of our Hearts and Lives Lastly Christianity informs us what are the Seals of this Covenant of Grace and accordingly let us know that by Baptism we are entred into Covenant with God and into the Church of Christ and that at the Lord's Supper we repeat and renew that Convenant Jesus the Mediator of the New Covenant instituted this Federal Ordinance and this is that Holy Supper at which he gives us his Body to eat and his Blood to drink which he assures us is the Blood of the New Covenant which is shed for the Remission of Sins Mat. 26. 28. The sum then of what hath been said is That God pitied the Miâ—ery of Mankind and was pleased to make a Second Covenant with him and his Posterity after they had broke the First This Second Covenant tho it was made with Adam presently after his Fall yet it arrived not to its height and perfection till the coming of Christ and the preaching of the Gospâ—l Christianity is the Covenant or Law of Grace in the best Edition The Answer then to that Problem How the Old and the New Covenant differ is easily resolved from the Premises for if you understand as some do but how fitly you will judg from what I shall suggest by and by by the Old Covenant the Covenant of Works and by the New one the Covenant of Grace I have plainly and distinctly set down the Particulars wherein they differ Or if you mean by the Old Covenant the Mosaical and Legal Dispensation and by the New Covenant the Dispensation of the Gospel which both are but One Covenant I have given ample Satisfaction to the Question by shewing wherein these two differ and by letting you see that the Covenant of Grace began with Mankind soon after the Fall and afterward was continued in the Mosaick Dispensation and at last was compleated by Christ's coming And here further to illustrate the Point I will clear the Acception of these Terms the Old and the New Covenant which so frequently occur in Holy Writ and I will make it evident to you that in the whole Book of the Scripâ—ures the Old Covenant is never applied to the Covenant of Works but is a part or degree of the Covenant of Grace This then we are to know that the Covenant of Grace is twofold Obscure or Manifest The first was from Adam's Restauration to our Saviour's coming the second is ever since The former is called the Old Covenant the latter the New Covenant and yet they are but one Covenant This you will find to be the stile of Sacred Scripture if you consult those two famous places the one in the Old Testament and the other in the New which treat of the Old and New Covenant The former is Iew. 31. 31. Behold the days come saith the Lord that I will make a New Covenant with the House of Israel and with
we were not able to assign a particular Reason The Wisdom and Equity of God's dealingâ— are undeniable He must be leâ—t to dispense his Benefits when he pleaseth and most certainly that is the best time which he chooseth It is the Glory of God saith the Wife Man to conceal a thing to hide the Causes and Reasons of his Actions from Men especially of the particular circumstance of Time which is not of such Concern to us as the Things themselves Therefore we ought not to be very inquisitive and scrupulous but finally to resolve all into God's good Will and Pleasure Thus when the Primitive Christians were asked in a cavilling way by the Pagans why Christ came so late they ingenuously answer'd We deny not that we are ignorant of the Reason of it we cannot see and tell God's secret Will and how he orders his Affairs He alone knoweth What is to be done and How and at what Time And again thus In an Eternal and Infinite course of Ages where there is no beginning nor end nothing can be said to be soon or late And St. Augustin's Answer to those that ask'd why Christ came not before was this Because saith he the Fulness of Time was not yet come according to the appointment of Him by whom all Times are for it was best known to him when Christ ought to come And in another place he gives the like Reason why Christ came just at that time and no other The Lord saith he who disposes all things in Measure Number and Weight knoweth when he doth any thing It may suffice then to answer that so it pleased God whose Wisdom is infinite He hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own times for so it should be rendred Tit. 1. 3. When these come he sets such and such a Dispensation on foot Tho this will not satisfie some yet it ought to pass for good Divinity with those that are wise to Sobriâ—â—y But yet tho we must not sawcily pry into the Secrets of Heaven we are permitted with modesty to enquire how far they may be discover'd to us Therefore to give satisfaction even to the Curious I will offer some Considerations wherein are contained the particular Reasons of the Datâ— of the Christian Oâ—conâ—my why Christ came not into the World till it was about four thousand Years old and why he came at that time rather than at another 1. You are to consider that tho Christ was not Born of the Virgin Mary till that very time yet he appeared long before to some of the Patriarchs and Saints under the Old Testament The Angel that appeared to Hagar was the Messiâ—â— the Son of God therefore Mâ—sâ—s calls him the Lâ—rd or Ieâ—ovab Gen. 16. 13. It was the Opinion of the Antient Fathâ—rs that this Second Person in the Glorious Trinity appear'd in human Shape to Abraham as he sat in the Plains of Mamre Gen. 18. 13 c. where he is stiled Iehovaâ— and afterwards the God of Bethel chap. 31. 21. And he appeared to Iacob in the Form of an Angel and wrestled with him he is call'd a Man in the entrance of the Story and God in the sequel of it and the Prophet Hosea speaking of him calls him God Chap. 12. 3. This is that Angel of the Covenant who appeared Num. 7. ultIreneus Tertullian St. Austin and most of the Antients hold that it was Christ who appear'd as an Armed Man and Captain of the Lord of Hosts to encourage Ioshua when he was to take Iericho Jos. 5. 13 14. And many of the Fathers were of opinion that Christ was the Conducter of the Israelites out of Egypt into the Land of Canaan who led them through the Wilderness of Arabia and descended on Mount Sinai and resided in the Tabernacle and the Temple And that of Daniel Chap. 3. 25. the Form of the fourth Person who was seen in the firy Furnace was like the Son of God is interpreted by some of the Eternal Son of God who used to visit the Patriarchs and now visibly bore the three Children company in the Flames And from several other places in the Old Testament it may be gather'd that Christ appear'd to the Holy Men in those days upon extraordinary occasions So then he appeared sooner than is imagined his Incarnation was not the first time of his Appearance in the World he actually manifested and shew'd himself before his Birth His early visiting of the Patriarchs and Prophets was a Forerunner of his more signal Appearing in the â—ulness of time when he took on him our humane Nature and convers'd with Mankind 2. If you consider that all the Benefits which accrued to Mankind by a Saviour were imparted even before Christ was made Flesh you will not think that his Appearance in the World was late He as you have heard was the Lamb slain from the beginning of the World The Covenant of Grace that he who repenteth and believeth shall be saved was made immediately after Man's Fall the Merit of the Messiâ—â— his Undertakings was valid from that very time and therefore the Promises of Mercy in Christ are contain'd tho obscurely in the Books of the Old Testament The Gospel is antient the Design of God in all Ages tended to the consummating of this which may take off our marvelling at its being no sooner It was in being long before as to the grand Efficacy and Virtue of it Have then this right Notion of the true Date of Christianity and you will not ask why Christ appeared not before 3. Perswade your selves of this that Christ would have actually appeared sooner and that in our Flesh if the World had been fit to receive him before God acteth according to the Nature of things according to the Capacities and Faculties of Mankind according to the Condition and Frame of Men. Hence his dealings with them are different and various his Administrations and Methods are not alike but they are always most sutable and agreeable to the present Circumstances When Solon was asked whether he had leâ—t the Athenians the best Laws he could he answer'd he had given them the best they were capable of This is more eminently true of the Laws and Institutions the Discoveries and Administrations which are from God the Great and Infalliable Lawgiver they are the most exactly fitted to the Capacities and Dispositions the Inclinations and Genius of the People who are to make use of them He prescribes Laws not according to what he is able to do but according to our Ability to hear and receive them Hence it is that tho True Religion be but One yet it hath had Different Discoveries and Maniâ—estations according to the Different States and Conditions of Men in the several Ages of the World This argues not any Changeableness in God but his great Wisdom and Care of his Church as a Prudent Master of a Family gives different Orders and Rules according to the diversity of
Family or Houshold as it were all the Inhabitants of the World who were scatter'd and divided before are now brought under one Head and Governour one Supreme Catholick Ruler as St. Chrysostom expounds the place All Nations divided before by false ways are now united in Christ the Way and the Truth He brings all the Severals into One and makes up a full Church Militant and Triumphant whereas before there was a dispersion Thus Heaven and Earth are happily joined Again the Greek word sometimes signifies to restore or repair and accordingly is rendred by the Vulgar Latin and then the meaning of the Apostle is that all things in Heaven and Earth are restored and renewed by Christ and his Coming There is a happy Restauration of Man's Nature by the Incarnation of the Blessed Iesus the former State of Integrity is now renewed and Man is in a far better Condition than he was at first And as for Angels their State also is much amended they are now confirmed in their Integrity and Happiness Thus according to Theodoret's Interpretation of the place the things in Heaven and on Earth are Restored Renewed Reformed by the Evangelical Dispensation But there is a third and that the most probable Interpretation of the words which is this and the Margin in our English Translation takes notice of it that in the Dispensation of the fulness of Time or the Dispensation of the Gospel God was pleased to sum up all things in Christ. Which may refer to Arithmetical Computation or bringing all Numbers into One and so here is signified that all the former Dispensations being cast up and briefly collected are reduced to this of the Gospel This is the Sum total Christ is all and in all Col. 3. 11. Or it may refer as St. Ierom on the place thinks to the way of Orators and Pleaders who in the close of their Speeches and Declamations briefly repeat and recapitulate all the foregoing particulars and represent the whole Cause in short In like manner what had been spun out and prolonged in divers foregoing Dispensations is now under the Gospel briefly gather'd and summ'd up in Christ Jesus This is the time wherein God hath made an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath drawn into one all that went before He hath finished the account for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred or the Work and cut it short in Righteousness bâ—cause a short Account or Work will the Lord make upon the Earth Rom. 9. 28. which as you will â—ee by consulting the Context and the place in Isaiah from whence it is taken is meant of the Gospel This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that abbreviated word or short Account or because a word and a thing or work are frequently convertible among the Hebrews whence this is borrow'd short work which God hath made upon the Earth The Law was tedious with its multiplicity of Observances but Christ comes in a compendious way and requires none of those long Undertakings which Moses exacted This saith one of the Fathers is the short word that is here meant the brief words of Faith Believe in the Lord Iesus Christ and thou shalt be saved is the concise way of the Gospel This comprises the greatest things in short Christ the Incarnate Son of God is the Sum and Substance of all the Old Testament and of all the different Oeconomies from the beginning of the World The Evangelical Dispensation is the Recapitulation of all the preceding ones All is to be shut up with this nothing more is to be expected this being the Upshot and Conclusion of all the Administrations that are upon Earth I might argue likewise from the Gospel's being call'd the New Testament for the Greek Word signifies both a Covenant and a Testament Sometimes even when it is rendred a Covenant in the Margin it is translated a Testament But by the very import and scope of the Text we are forc'd to render it a Testament in some places as in Heb. 9. 16 17. The Chriâ—tian Institution and the New Covenant of Grace therein contained are the Will and â—estament of our Saviour wherein he hath set down what he would have done after his death â—or that is the true notion of a Testament Christ the Testator died and bequeathed us the Gospel this his Last Will must stand and that only therefore no other is to be looked for Moreover I might argue from this that the time of the Gospel is call'd the last Time I grant that sometimes the last Day and last Times and the end of the World are understood of the Day of Judgment and particularly the last Day is applied no less than four times in the 6 th Chapter of St. Iohn to the time of the last Resurrection or the Day of Judgment Some modern Writers understand the last Times and the end of the World of Christ's coming to destroy Ierusalem and it is certain they may in some places be understood so But for the most part they are taken otherwise and those Learned Mâ—n who defend the contrary shew too plainly their Prejudice and Partiality in asserting a Notion which they have once taken up But nothing is more evident than this that the last Times and the last Days which latter is different from the last Day in the singular Number are generally meant of the Gospel Dispâ—â—sation which is last of all This I prove from such places as these both in the Old and New Testament Isai. 2. 2. It shall come to pass in the last days that the Mount of the Lord's House shall be establiâ—â—ed on the top of the Mountains and so in Mic. 4. 1. where by the Consent of all Interpreters the last Days signiâ—ie the time of Christ's Coming the Appeaâ—ing of Christianity in the World and in other Prophets this is express'd after the same manner The Apostles use the same way of speaking and all the time from Christ's Coming to the Day of Judgment is call'd by them the last Time and the last Days as in 2. Tim. 3. 1. Heb. 1. 2. 1 Pet. 1. 5 20. 1. Pet. 3. 3. 1 Iohn 2. 18. and in other places the Time of the exhibitâ—ng of Chriâ—â— in the flesh or of the Reign of the Messias iâ— thus express'd It is also call'd the end of the World by the Author of the Epistle to the Hebrews who saith Christ appear'd in the end of the World to put away sin Heb. 9. 26. This Consummation of Ages as according to the Greek it may be most fitly rendred this Close or Shutting up of the former Dispensations especially of the Iewish one is call'd by the same Holy Writer the World to come Heb. 2. 5. And the very Iewish Writers fre-frequently give this Denomination to the time of the Messias This according to Daniel is the time of sealing up the Vision and Propâ—ecy Dan. 9. 24. i. e. of ratifying and verifying all the Visions and Prophecies
peculiar People and taken into Grace and Favour There was a Distinction made between God's Servants and others under the Abrahamick Period but now it is more Visible and Remarkable now the Iewish State properly commenceth now these People are molded into a new Commonwealth and God is their peculiar Governour The Church of God was first united into One Politick Body or Society and grew to be National in Moses's time Now the Church in the Wilderness as 't is call'd by St. Stephen Acts 7. 38. became a Distinct Body of men known by the name of Israelites This Oeconomy is famous for the Delivering of a Threefold Law Moral Ceremonial Iudicial Tho Moral Ecclesiastical Civil may be a better Division of those Laws for some that are reckon'd among the Ceremonial and Typical Laws as Tithes and First-fruits are not such and some of those call'd Iudicial deserve not that name But the Usual Partition shall serve and by the Moral Law we understand those Precepts and Commands by the observance of which men are madereally Good and Virtuous The Ceremonial Law is the Iews Canon Law and directs them in their external Behaviour in Religious Worship and tells them what Rites and Usages they must observe By the Iudicial Law we understand the Civil Law of the Iewish Nation as Ius Civile is taken for the Particular Law of every single State This contains those Constitutions and Orders which respect Publick Justice and acquaints men what is Right and Equitable in their Dealings and Commerce with one another The first of these are such Precepts and Prohibitions as are good in themselves The Second are indifferent in their own Nature but are so far good as they are commanded by a Positive Law of God The third sort are of a mixt Nature being partly in their own nature good and partly indifferent This Triple Law is thought by the Iewish Writers to be comprised in those three words Commandments Statutes Iudgments Deut. 6. 1. Mitzoth Praecepta are said to be the Ten Commandments the Moral Law Chukkim Statuta are thought to be those Rites and Ceremonies that respect God's Worship as Circumcision c. Mishaphattim Iudicia are suppos'd to be all those Politick Constitutions that concern humane Society But it is not certain that by these three words are meant those three distinct kinds of Laws for these are mention'd in Gen. 26. 5. before there was this formal Distinction of Laws And in Deut. 11. 1. you will find these words transposed which intimates that those are too nice who understand them in the former manner for 't is not likely that the Commandments i. e. the Moral Law would be set in the last place Wherefore I think it more probable that this diversity of words is used only to signifie the whole body of Precepts of what nature soever that was given to the Iews But this is unquestionable that the Decâ—logue is the chief and most eminent part of these Laws and the rest are bâ—t Appendages and Supplements to it The Ceromâ—â—ial Injunctions are annex'd to the Precepts of the first Table and those that are Iudicial to them of the Second The former are Particular Instances of the Duty which was required of the Iewish people towardâ— God the lattâ—r of their Duty towards their Neighbours The Hebrew Doctors divide all the Commandments of the Law into 248 〈◊〉 and 365 Negative and both 〈◊〉 into Twelve Houses as they call them and under each House more or less Commandments The â—â—mplete Sum is 613 which they say is according to the number of the â—etterâ— in the 〈◊〉 in which all the Law is virtually and reductively comprised These Ten Words as they are called in the Hebrew and those other Iudicial and Ceremonial Laws which you may find set down from the 20 th Chap. of Exodus to the end of the Pentateuch began to be deliver'd on Mount Sinai three months after the Israelites came out of Egypt Exod. 19. 1. Moses was forty days or six weeks in the Mount or rather if you conâ—ult the â—â—â—tory you will find that he was twice or thrice on the Mount so long a time or a very considerable time and then it was that he receiv'd these Divine Laws First I will speak concerning the Moral Law comprised in the Ten Commandments I call the whâ—lâ— Decalogue the Moral Law although the Observation of the Seventh Day appâ—inted in the Fourth Commandment be not strictly Moral but because the Devoting some Certain Time to God's Service is Moral and is contain'd in that Commâ—ndment therefore I reckon it part of the Moral Law You meet with several particular Laws relating to Moral Duties scatter'd up and down in the four last Books of Moses but these Ten Words as they are call'd are a Summary Account of all those Laws and Rules which are more spâ—cially and particularly set down This Law of Morality and Natural Reason was in all the former Dispensations but that which makes it Peculiar in is this that this Law which before was Written in mens Hearts is now Ingraven on Stone If I should say that there were no Lettâ—rs at all before these which God used on Mount Sinai If I should aâ—sert that they had no Books or Writings before the 〈◊〉 but that the Characters of the Law were the first that ever were in the World and consequently that now God taught men to write I do not see how why man can disprove me But this we are sure of that from Adam to Moses which is above 2000 years there was no Written Word of God to direct the World The Church was without Scriptures God's Will which was communicated to them by Revelation was continued and kept up by Tradition If it be demanded why God suffer'd the World to live so long without a written Law and what was the Reason of the writing of the Law at last I answer 1. The long Lives of the Patriarchs as hath been intimated before were one main Reason why there was no Written Law for so long a time There was a College and Society of many Seniors living many hundred years together with one another Adam lived with Seth 800 years with Enes 695 with Cainan 605 with Mahalaleel 535 with Iared 470 with Methuselah 243 with Lamech 56. Or we may instance in Pious Shem who was both before and after the Flood he lived with Methuselah 97 years with Lamâ—ch 92 with Noah 447 with Arphaxad Sala and Heber about 430 with Peleg and Regu about 239 with Serug 230 with Nabor 149 with Terah 205 with Abraham 150 with Isaac 50. These therefore could conâ—er Notes with great ease they could inform themselves truly concerning the Faith and Religion and Practice of the First Man they could instruct one another concerning theiâ— Duty and the indispensible necessity of it Or take it more briefly thuâ— Adam lived to converse with Methuselah Methuselah lived to see and know Shem Shem lived till Iacob was born so that these