Gen. 17.7 God unto him and unto his spirituall seed and that in him and in that (b) Gen. 22.18 seed all the Nations of the earth should be (c) Gen. 12.3 blessed Q. But who doe you meane by that seed in whom all the Nations of the earth should be blessed A. (d) Ps 72.17 Eph. 1.3 Gal. 3.14 Jesus Christ of whom Isaac was a type Q. Who were the naturall and carnall seed of Abraham A. (e) Gen. 21.13 Ishmael the son of Hagar the Egyptian and bond-woman and his wicked posterity (f) Psa 83.6 called Ishmaelites also the (g) Joh. 8.33.37 Act. 7.6 Jews in generall were the naturall seed of Abraham Ob. But was not Isaac the naturall son of Abraham also A. Yes Isaac was a naturall though ingendered rather in a (b) Gen. 17.17 18 11 12 13. miraculous then in a naturall way and a spirituall son of Abraham also Q. What were those temporall promises which God promised to Abraham and to his naturall seed in that Covenant A. That he i.e. God would (a) Gen. 17 2. 16.10 multiply him and his seed exceedingly and (b) Gen. 13.17 17.8 give unto him and his seed the land of Canaan for an everlasting possession Q. What difference was there between the spirituall and carnall seed of Abraham A. Very great difference for the (c) Gal. 4.18 one was called the children of promise the (d) Rom. 4.13 other the seed of Abraham through the Law the (e) Gal. 4.30 one the children of the free-woman or heavenly Jerusalem the (f) Gal. 4.41 other the children of the bond-woman or earthly Jerusalem the (g) Gal. 3.26 one the children of God and the (h) Joh. 8.44 other the children of the Devill Q But was not the whole Nation of the Jewes the people of God and in Covenant with him A. Yes the whole Nation of the Jewes was (i) Exo. 3 7.10-5.1 called and accounted the people of God because God (k) Deu 7.6 and 14.2 chose them above all people of the earth to be his peculiar people and they professed him and his worship more then all other people also (l) Psal 106.45 111.9 all of them were in the Covenant either truely and really or out wardly and professedly Ob. But were not all the Jewes the true people of God why else are they so oft in Scripture called holy and a holy people A. (a) Joh. 8.44 47. Rom. 9.6.8 All the Jewes were not the true people of God sci his Saints and children and they were called holy either from the (b) As Beleevers are called holy not because they are perfectly so but because holinesse which is the best part of them gives them that denomination better part of them that were holy indeed or in opposition to the Gentiles who were counted (c) Ez. 21.25 44.23 profane or else because of Gods (d) Ez. 22.8 holy Ordinances that were among them Q How did God confirme to Abraham the Covenant which he made with him A. Partly by his (e) Heb. 6 17 luk 1.73 oath and partly by the (f) Gen. 17.7 signe of Circumcision Q. Why did God confirme the Covenant with his oath A. To shew the (g) Psal 89.34 35. Esa 54.9 10. immutable and irreversible certainty of the Covenant and to (h) Esa 45.23 Heb. 6.17 extinguish and eject all doubts and unbeliefe that might arise in beleevers to hinder their joy Ob. How could God and did God sweare A. He could not sweare by any other much lesse a greater then himselfe and therefore he (i) Gen. 22.16 Amo. 8.7 sware by himselfe Ob. What was Gods usuall forme in swearing A. The usuall forme that God used in swearing was in these words as (k) Ez. 17.19 Zeph. 2.9 I live and (l) Heb. 6.14 surely noting that he sware by his very being and faithfulnesse also sometimes he sware by his (m) Am. 8.7 Excellency and sometimes by his (n) Ps 89.35 Holinesse Q. Was Circumcision a seale of the Covenant of grace which God made with Abraham A. We finde very good reason in Scripture to beleeve so as in Gen. 17.8 it is called a token Gen. 17.8 Rom. 4.11 or signe of the Covenant and in Rom. 4.11 a seale of the righteousnesse of faith i.e. the Covenant of grace that promiseth justification by faith Also that Jesus Christ was a (a) Rom. 15 8. Minister of the Circumcision for the truth of God to confirme the promises unto the Fathers meaning the truth of God by the Covenant of Truth or the (b) Gal. 3.1 Tit. 1.1 Gospel as Paul calls it or Gospel Covenant which God had made with the Fathers viz. Abraham Isaac and Jacob Now Christ is said to be a Minister of that Covenant which is called Circumcision by a figure and to declare and fulfill that Covenant whereof Circumcision was a seale Ob. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seal signifies but an exemplary note and a badge of honour and circumcision was given to Abraham onely for that end and not to confirme the Covenant A. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Seale and obsignation or such a Seale as doth confirme and so it is taken in all or most places where it is mentioned in the New Testament as 1 Cor. 9.2 and 2 Cor. 1.22 2 Tim. 2.19 Rev. 7.2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also is the Hebrew word Chotam which the Lxx. Interpreters translate often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seale and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe Ob. But if it were a signe and a Seale yet it confirmed but Abrahams owne faith A. The Lord saith in that 17 of Genesis concerning Circumcision when he did first institute it that it should be a signe between him and them or (a) Gen. 17.11 between me and you saith God And so the Apostle calls it the signe of Circumcision a (b) Ro. 4.11 Seale of the righteousnesse of Faith not of his faith onely which clearely holds forth that it was a signe and seale of the Covenant to all those with whom the Covenant was made and to whom it did belong as well as unto Abraham Ob. Well grant it to be a sign and seal of the Covenant yet it was but a sign seal of temporall things as the land of Canaan A. I have shewed before that God made but one Covenant with Abraham though it had severall parts and that the land of Canaan and other temporall things that were promised they were but the externall parts of that Covenant Now if Circumcision had beene onely a seale of the land of Canaan then what need it to have continued so long after they came to enjoy the Land And if it sealed onely temporall things then God gave them a more visible security of those temporall things then he did of spirituall things Nay if Circumcision was not a signe
CHRIST and MOSES Excellency OR Sion and Sinai's Glory BEING A Triplex Treatise distinguishing and explaining the TWO COVENANTS or the Gospel and Law AND Directing to the right understanding applying and finding of the Informing and Assuring Promises that belong to both Covenants By VAVASOR POVVELL Preacher of the Gospel in Wales Joh. 1.17 The Law was given by Moses but Grace and Truth came by Jesus Christ Gal. 3.21 Is the Law then against the Promises of God God forbid LONDON Printed by R. I. for Hannah Allen at the Crown in Popes head-Alley 1650. To the courteous and Christian READER Reader THis little Book is divided into three parts and it treats orderly of three things to wit of the Covenant of grace of the Covenant of works and of the promises belonging to both In the two first parts is handled most or all of the materiall Questions about the Gospel and Law also the Intent extent and efficacie of the death of Christ together with the Scriptures that declare the same and the Objections that are made about the universality thereof In the last Part are several things concerning the dividing understanding and applying of the Promises with an easie and speedy way how to finde all or most promises in the Bible alphabetically Though there be severall books extant some upon the Gospel and Law and others particularly upon the Promises yet I hope I may truly and without ostentation affirm that this hath the sum of most of them somwhat more then any of them especially concerning the Promises about which I have taken no smal paines where besides sever all other things there are a See pag. 260. c. forty five Rules gathered out of the Scriptures for to give light therein also the promises made to b See pag. 269. Christ personally by themselves in severall particulars and the promises made to the c As pag. 271 c. Jews whilst they were formerly a Church Likewise the promises that concern the d As Pag. 275. c. Jewes hereaster when they are called and converted and these under distinct and severall heads The third Part of this book to wit that upon the Promises may serve for a double use First as a small Concordance where you may find proofes especially those of the nature of promises for most material points in Scripture Secondly this may serve for to help you to find Promises for any thing you desire and which is to be found in the Scripture and that instantly without looking in the Table to the book for that reaches no further then the promises As for example to find Promises of faith See the word Faith in the margin of pag. 331. so of any other word Object But it may bee you will say There were severall Books extant before that did direct us to find the Promises Answ It is very true that other and far more able men then my selfe have done exceeding well herein yet to use the expression of one of them That a child upon a Gyants shoulders can see further then the Gyant So I having the help of their labours herein and of other bookes but especially by a frequent thorow and diligent search of Gods Book I have by the Lords light and Spirit seen and set down without vaine-glory be it mentioned more Promises by severall scores according to comparison and computation and in a more distinct and easie way to finde then others have to my understanding done before me Observe but these few Rules and I will leave thee to tryall 1 I doe divide the Promises into two ranks or sorts to wit informing and assuring Promises and the difference I make between them is this that the informing Promises which are upon the left side of the page doe not speake directly and patly but by way of information but the Assuring Promises speak directs and those are the chiefest Promises As for instance in the word pardon pag. 404. in the Informing Promises in Nth. 9.17 God is said to be ready to pardon But in the Assuring Promises in Jer. 33.8 God saith I will pardon all their iniquities 2Vnderstand that there are not Informing and Assuring promises under every word As for example in the word glory there are no Assuring or direct Promises So in the word finde there are no Informing Promises 3 There are severall things or heads under one word As for example under the word receive there are six distinct things so under the word save 4 Where you finde but few Promises or sometimes but one Promise under a word know that there is no more in the Bible belonging to that word as in the word Peace-makers 5 Note that severall words are of the same signification and if you find not many or several Promises in one word turn and see in another as in the word Assurance See there is know faith beleeve confident 6 Observe that sometime words that give light or testimony to a oint though they doe not sound like Pâ—mises yet they are set downe as Promiss As in the word kindnesse 7 Search for the Promises here and then read them in Gods owne Book and labour to get the Promises especially the chiefe ones and those that are of spirituall and speciall concernment by heart Loving Reader having held thee thus long in the Porch I invite thee into the house but I am sorry that this book is so big and I fear deare but not dearer by any Merchandize I have made of it but it s not so dear to thee as to me it having cost me many nights study because I would not neglect for the Printing of a thousand Books the preaching of one Sermon I intended this onely for a private yet worthy Gentleman who by many severall motions and courtesies put me on I wish him and thee as much good in reading as I had in stuching and writing it And this shall be the prayer of one of the Lords meanest Saints and in him thy servant for thy soules good V. Powell An Alphabeticall Table of the Principall things in the precedent Discourse A ABraham A High Father Pag. 38. The Spirituall Seed of Abraham who ibid. Christ the Seed of Abraham p. 39. The things promised to Abraham what ibid. Abrahams carnall Seed who p. 40. Who his spirituall ibid. The difference betwixt them ibid. Actions The end of Gods actions what p. 12. God not accomptable to men for his actions p. 14. Adam not saved by works p. 3. Adams sinne gave vent to Gods grace P. 4. Adam saved before he sin'd ibid. p. 8. Adam had a power to keep the Law p. 16. The Commandment given to Adam not hard p. 17. Adam a spiritual man ib. His Sin brought death pag. 18. All. The various acceptions of that word p. 121. Arke A Type of Christ p. 32. B BAptisme not necessary to Salvation Pag. 49. In stead of Circumcision p. 51. Believers Nothing charged upon them p. 29. Their unbelief can't frustrate Gods
fidelity p. 71. Not to question the truth of Promises 72. May think they beleeve not when they doe ibid. To beware of unbeleeving words p. 73. Satan makes advantage of such ibid. Doubting a sin p. 74. Beleevers at peace with God 82. May for a time want peace 83. God sanctifies their troubles 85. Their sins taken away by Christ 109. Vnbelief damns men but not only 111.114 is a sin against the Gospel 111. Beleevers threatned 172. Chastised 173. The kinds of their chastisements p. 173. 174. To chastise them consists with Gods Love p. 174. The end of their chastisements p. 175. 176. The Law usefull to Beleevers p. 217. 218. c. Beleevers have an excusation as well as an accusation p. 231. The desire of Beleevers is the fulfilling of Promises p. 257. Blasphemy what the word signifies 113. Paul blasphemed yet saved 114. C CHildren of God vid. Believers Christ the way to Salvation p. 4. Gods Covenant with Christ 5. Christ called David and why p. 7. Christ fitted for the work of Mediation 10. Gods gratification of him for that work ibid. Christ the Head of the Church 12. He lets out of his grace ibid. Christ destroyd the Devil 21. Christ the Author and Administer of the Covenant 22 23 24. What Christ did as Mediatour 25. Christ the Author and Mediatour of the Covenant 26. Joynt party with believers in the Covenant 27. Takes the whole matter on himselfe as principal 29. Al laid upon Christs score ibid. Christ a sufficient Redeemer 30. The Sum of the Covenant 31. Every good thing in Christ 65. Christ called a Covenant 79. The end of Christs death 99. Fulfill'd the Ceremoniall Law ibid. Made good the Prophesies of Himself 104. The Jewes saw them not fulfil'd in Christ and why 104 105. Christ fulfilled the morall Law how 106 What meant by the bloud of Christ 107. The sufferings of Christ calld the blood of Christ ib. and why 101 Christs death takes away all the sins of all beleevers 109.111 Not of those that beleeve not Ib. Not Adams sin from all 110. Christ a reconciliation 117. But not for all 119 c. Christs sufferings greater then any others 128. Died for the ungodly 144. Ceremonies not to be retain'd 100 Why left in the Bible ibid. The Apostles us'd but few p. 101. Did both teach and write against them ibid. That place cleered Acts 15.29 p. 102 103. Circumcision a Seale of the Covenant of Grace 4 44 45. A Seale of Spirituals as well as Temporals 46. The end of Circumcision 48. Did bind to keep the Law ib None thereby justified ibid. It remained during the Legall Administration 50. Was a Figure of Christ. p 51 Commandements are easie to them are spirituall p. 170. Covenant God made with man of two sorts 1. The Covenant of grace first in being p. 2. The ten Commandements a Covenant of works ibid. What God made with Adam was of the nature of such a Covenant ib. The Covenant of Salvation made with Christ p. 4 When made p. 5. Where called a Covenant p. 6. Of what nature p. 9. The parties concerned in the Covenant ibid. What Christ covenanted to doe p 11. The consequents of that Covenant ib. Gods end in making a Covenant 12 The Covenant with Christ not broken by Adam 20. The same Covenant made with Christ made with men ibid. Who made it and when 21 The Sum of the Covenant ib. Christ considered with the Covenant p. 22 Christ the Author of the Covenant idid And Mediator of the Covenant 26. Christ the Substance of the Covenant 31. The Covenant the same before and under the Law ib. The Covenant with Noah twofold 32. The Covenant with Abraham but one 35. The word Covenant how to be understood p. 36. Abraham how considered in the Covenant 37. How confirm'd to him p. 42. What manner of Covenant made with him 52. Was free ibid. Why called a free Covenant ib. 53 54 55. Without any condition 56 Nothing in men brought God into Covenant 58 God both offers and works in men to accept it ibid. But not excluding men from doing 59. The Covenant founded upon Christs merits 61. Wherein the freedome of the Covenant appeares 62 63. A full and compleat Covenant 64. Every good thing in the Covenant p. 65. An ordered Covenant ibid. And in what respect ibid. 66 A sure Covenant p. 66 67. 77 God visits for breach of Covenant 77 78. How God in Zech. is said to breake Covenant p. 79. How man in Isa is said to doe so ibid. The Iewes considered two wayes in the Covenant p. 80. How carnall believers are said to be in Covenant p. 81. The Covenant a peaceable Covenant 82. A Holy Covenant 85. Why so called ibid. 86 Men are unholy at first taking into covenant p. 86. An everlasting Covenant p. 87. God mindfull of his Covenant 88.90 To them that transgressed his Covenant ibid. Regards not carnal Covenanters 89. The Covenant a Believers Fort 90. The Covenant the same under the Old and New Testament 91 92. How called two 92 93. How a new Covenant 94 95 96 97. The new Covenant and new Testament the same 97 98. The Covenant made upon the accompt of Christ 167. The difference betwixt the Covenant of Grace and the Covenant of Works 168 c. These two Covenants were and are in force 207. Creatures God doth not hate them as such 134. D DEcrec of God puts no man upon sin p. 16. Doubting a sin 74. Duties Men not saved by them 157 158. To be done in a strict and spirituall manner 167. How the Gospel requires duties 168 169 170. Are easie to Believers 171. E ELection not the cause of salvation p. 15. The Elect called the World 131 c. God loves them 133 134. Were so before the foundation of the World 147. They deserved the curse 148. But proceeding against them stopped Ibid. Their sin put upon Christ Ibid. Are the Children of wrath 149. Yet the Children of God Ibid. They are the Children of God before they beleeve 150. They are such by foreknowledge though not by outward profession 151. Men are said to be the Children of God severall wayes Ibid. None can know that they are so till they are converted 152. But God doth Ibid. Exactor God is no Exactor 115. F FAith the gift of God p. 50. 59. Necessary to Salvation 57. Faith not before the Covenant 60. Great Faith may be where there is feare 72 Vnbeleif a sin 74. True Faith can never be lost 76. Christ gives Faith 116. Not offers it only 117. Vnbeleife Christs and the Soules great enemy 145. Free-grace Nothing but Free-grace in mens Salvation 154. The preaching of it gives no liberty to sin 177 178 179. Destroyes not the Law 181. G GOD not seen in himselfe p. 22. Spake diversly to our Fathers 34. God is said to sweare 42. Gods form in swearing 43. Cannot be partiall 166 Gospel Preaching the Gospel wherein it consists 142 143
in the body of his flesh (k) Col. 1.22 reconciling us to himselfe By his God-head he (l) Ioh. 17.19 sanctified and (m) Heb. 9.14 sacrificed his man-hood and by vertue of that sacrifice beleevers are (n) Heb. 10.10 purged and sanctified from their sins Q. How is Jesus Christ joynt party with beleevers in the Covenant of grace A. He is their (o) Heb 7.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that of his own accord promiseth and bindeth himselfe for another and is as liable to bide the triall of the law as the principall himselfe and the word for surety in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mingled to shew that the surety is as much ingaged as the principall himself surety bound to performe and to see performed all the duties that God requires or beleevers promise to performe or are ingaged to performe in and with relation to the Covenant Ob. Though Christ be surety for beleevers yet may not he suffer beleevers to be arrested and to answer for their owne debt as its usuall for Sureties to doe A. Oh no for when Christ first engaged and bound himselfe for those as I may call them poore bankrupts and beggerly friends of his he knew and considered that the whole burden would lye upon his back and that he and not they should be arrested for the debt Therefore he takes the whole matter upon himselfe and ownes the debt as if he were the Principall and not surety and he is contented that the Action and Suit should be entred and that the full force of the plea should be against him onely Hereupon Christ this (a) 1 Pe. 2.22 innocent yet engaged and voluntary Defendant is (b) Esa 53.8 arrested and brought to the Barre of Gods justice where he is convicted adjudged and (c) Esa 53.4 7 10. arraigned as the (d) 2 Cor. 5 21. sinfullest (e) Gal. 3.13 cursed'st and most guilty though the sinleast and blessedst and most guiltlesse man that ever lived And having suffered the utmost rigor of the (a) Gal. 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. he became under the law Law and not one ace of justice abated him nor a farthing of the debt forgiven no nor so much as one sin unaccounted or blotted out till (b) Dan. 9.24 satisfaction was first given But after a full account and perfect payment and satisfaction this Surety Christ (c) Ioh. 17.5 pleads for a dismission and discharge so gets a generall (d) Heb. 9.12 acquittance and releasment under the King of heavens hand and Seale for (e) Phil 2.8 9 himselfe and his poor (f) Is 52.12 friends Q. Were all the sins of Beleevers as well sins of omission as commission and sins after beleeving as well as sins before beleeving laia upon Christs score and accounted for by him A. Yes Jesus Christ did beare and make satisfaction as well for the sins of omission as the sins of commission as the Priest did (g) Ex. 28.38 beare the iniquity of the holy things and by offering up himself he (h) Col. 2.13 14. removed all out of the way that was against men and (i) Heb. 10.14 perfected for ever them that beleeve so that (k) Ro. 8.33 nothing can bee laid to their charge either of the evill done or of the good left undone either (l) Ac. 13.36 before or (m) 1 Jo. 1.9 2.1 2. Ps 103.3 since their beleeving Q How could Christ being but one make satisfaction for the sins of so many as are saved A. Though Christ was but one yet hee was such a one as was greater and (a) As it was said to David 2 Sam. 18 3. thou art worth ten thousand of us better than all and therefore able and sufficient to satisfie for all and to redeem all as well as he made all And though the redemption of soules was (b) ps 49.7 8 deare costly and precious yet the (c) Act. 8 33. life and (d) 1 Pet. 1.18 19. blood of such a one as Christ viz. the Son of God yea (e) Act. 20.28 God himselfe was of such an (f) 1 Cor. 6.20 infinite value and price that it did surmount and surpasse in dignity and worth all the soules in the world and his sufferings and merits were a sufficient satisfaction if intended and applied to that end for to save so many worlds of men as of men in the world Q. How doth it appeare that Christ is the summe and substance of the Covenant of grace A. He is as the Apostle saith (g) Col. 3.11 i.e. The spring fulnesse cause and rise of all mans happinesse all in all and the whole Covenant is comprehended in him therefore is he called the (h) Is 42.6 49.9 Covenant and all the promises of the Covenant they are but as so many lines in the circumference that meet as one in the Center or as the veines of Christ this Covenant that carry and conveigh his blood into all the members and parts of his body the Church For doe but follow any promise and it will like the (a) Mat. 2.1 2 Starre that did guide the Wisemen of the East guide and leade you to Christ who is the summe of all and in whom all things are (b) Eph. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or summed up gathered and do (c) Col. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all things in him subsist or stand firme consist Q Was it one and the same Covenant of grace that was in force before the Law and under the Law till the comming of Christ in the flesh A. Yes sure it was (d) ps 105.8 9 Mic 7.10 one and the same Covenant of grace which God made with all men in all generations from Adam to Christ for the promise made to (e) Gen. 3.15 Adam was renued and established as a Covenant with (f) Gen. 6.18 Noah afterwards with (g) Gen. 12.3 15.1 Abraham (b) Ge. 17.18 Isaac (i) Ps 105.10 Jacob (k) Ex. 6.4.6 Moses (l) 2 cro 21.7 David and al their (m) Gen. 9.9 17.17 with Gal. 3.16.29 Ro. 9.8 spirituall seed and posterity the true (n) Gal. 6.16 Israelites of God Objection The Covenant that God made with Noah seemes not to be the Covenant of grace but a Covenant that hee would not destroy the world againe by water as he had done before A. God made and established two Covenants with Noah the (a) Gen 6 6. one before hee went into the Arke which was the Covenant of grace the Arke it selfe being a true type of Christ and a seal of that Covenant to him the (b) Gen 9 19 other a Covenant of outward preservation as I may call it which he made with him but with all (c) Gen. 9 9 10. mankind and with every living creature (d) Gen 9 12.6 The summe of this Covenant was that
and seale of the Covenant of grace then sure it had no outward signe or visible seale to it before the comming of Christ Ob. Circumcision did binde men to keep the whole Law Gal. 5.3 and therefore sure it was a seale of a legali Covenant and not of the Covenant of grace A. 1. Circumcision was not of Moses but of the Fathers (a) Joh. 7.22 saith Christ and given foure hundred and thirty yeares before the Law or Covenant of works therefore it could not be a seale of that Covenant and of another legall Covenant unlesse it bee that made with Adam the Scripture speakes not as I apprehend 2 The Apostles meaning in those words Gal. 5.3 whosoever is circumcised is a debtor to the whole Law or bound to keepe the whole Law is this that those that would observe circumcision which was part of the Ceremoniall Law and not of the morall they were tied to observe the whole Ceremoniall law and this in effect was to deny Christ to be come in the flesh Againe suppose by the Law here he meant the Moral Law yet it doth not follow that Circumcision was part of that law Luther saith that the meaning is this that whosoever was circumcised did not performe any part of the law for what Paul spake here of circumcision he might have spoken of the whole Levitical Priesthood said thus you Jewes that do observe the Priest-hood of the Law now the everlasting Priesthood of Christ being set up and the other taken away you doe as good as renounce Christ and seek to bee justified by the Law therefore I tell you that you are bound to keep all the Law or else you cannot be justified thereby Q. What was the intent of God in giving Circumcision A. It was for to assure them that were circumcised that God was their God in (b) Gen. 17 13 Covenant and that he would performe what he had promised Also it was to put the circumcised in mind of (c) Vers 14 performing and observing the Covenant and Commandements of God though not to be justified thereby yet to certifie that they were a chosen and elect people and in Covenant with God Obj. Now you grant that circumcision did binde the circumcised to keep the whole Law A. Yes it did bind them to keep the whole law but not to that end which the false and judaizing Apostle did urge it for namely to be justified thereby Circumcision did binde the Jewes before Christ came in the flesh and dyed to keep the Law as Baptisme doth bind believers since Christ to observe the commandements of the Gospel by (a) Rom. 6.4 living in newnesse of life but neither to justifie them or us but for to shew our obedience to God And as now it would be unreasonable abusive and contrary to the first institution to urge baptisme as necessary to justification and salvation so it was then to (b) Act. 15.1.24 urge circumcision as necessary to justification and salvation Obj. Circumcision was an intollerable Yoke and burden to the Jewes and their forefathers therefore it could not be a seale of the righteousnesse of faith or of the Covenant of grace A. It is true that circumcision was a (c) Act. 15.10.24 yoke and burden to the Jewes and their forefathers so was also the whole (d) Gal. 5.1 and 4.3 Eph. 2.15 Ceremoniall Law which Paul doth slight and subvert as much as circumcision by calling it (e) Col. 2.20 worldly Rudiments and (f) Heb. 9.10 carnall Ordinances Yet it cannot be denied but that the Ceremonial Law was Gospell and part of the Covenant of grace at least an appendix to it during that administration and were (g) Heb. 9.9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antitypes or copies figures (h) Heb. 10 1-8.5 shaddowes and significant Ordinances teaching and holding out Christ and his benefits for mens justification and salvation Obj. If Circumcision had been a sign or seale of the Covenant of grace it would still have remained and not have been taken away Answ It did remaine during the (i) Heb. 9.9 legall administration and untill the (k) Heb. 9.10 time of Reformation but there was no necessity that it or any other Ceremony should survive or out-live its time appointed to wit the (l) Col. 2.14 15. death or resurrection of Christ And seeing Christ did take a (m) Ro. 9.29 Eph. 2.13 new people viz. the Gentiles into the Covenant he thought it fittest to institute new Ordinances and to apply new seales And therefore (n) Joh. 1.33 Mat 28.19 2 Cor. 11.25 26. Baptisme and the Lords Supper are both of them by Christs owne institution set up and appointed to be observed by beleevers instead of (o) Col. 2.12 Circumcision and the (p) 1 cor 5.7 Passeover Obj. If Circumcision be a Ceremonie then it must signifie somewhat that is substantiall what was it then that circumcision did signifie A. 1. Circumcision did signifie and was a figure of Christ for I Circumcision did (q) Eph. 2.11 distinguish betweene the people of God and others so (r) 1 Cor. 4.7 Gal. 3.29 doth Christ 2. Againe circumcision was tyed to Abrahams (s) Gen. 17.12 seed or those bought by him and joyned to him to shew that Christ was to be born of his (t) Gal. 3.25 26. seed and not of the uncircumcised 3. In circumcision there was (u) Ex. 4.26 shedding of blood which signified the shedding of Christs blood Lastly By circumcision the people came to be (w) Ex. 12.44 accounted clean and so to have a right to the Passeover even so by Christs blood beleevers are made (a) 1 Joh 1 7 Heb. 10.10 with 9.13 clean and have a right to (b) Joh. 6.54 Eph. 1.11 2.18 Heb. 10.19 passe from earth to heaven 2. Circumcision in the flesh did signifie the (c) Deu. 30.6 Ro. 2.29 circumcision of the heart which is called the (d) Col. 2.11 circumcision of Christ because it is he that doth circumcise the heart by cutting off and (e) Esa 4.4 Ion. 15.2 purging out the superfluity and corruption thereof Q. What manner of Covenant was that which God made with Abraham and his seede called the Covenant of grace whereof circumcision was a signe and seale A. It was a free full wel-ordered sure peaceable holy and everlasting Covenant Q. Why doe you call it a free Covenant A. First Because the foundation of it was (f) Ier. 31.3 Cant. 3.10 free-love and proceeded from (g) Mic. 7.20 meer mercy and grace for ther was nothing either in Abraham himselfe or in any of Abrahams seed Christ excepted that deserved such love grace and favour at the hand of God For when God made this Covenant first with Abraham he was both an (b) Jos 24.2 Idolater himselfe and also the son of an Idolater And why should it be made with Isaacrather then with Ishmael or what was Jacob better then
his (c) 2 Tim. 1.10 Psa 111.9 outward Ministry then afterwards (d) 2 Cor. 1.22 Eph. 1.13 reveals seals and assures it to mens soules by his Spirit Fourthly In respect of the ends of the Covenant for first and chiefly God aims at his own and at his Son his glory and next at the happinesse and salvation of his people and in these senses it may be called an ordered or well-ordered Covenant Fourthly It is a (e) 2 Sam. 23.5 sure and firm Covenant yea (f) Esa 55.3 Act. 13.34 all and every of the mercies thereof are sure and therefore called the sure mercies of David or of the beloved as the originall signifies yea as the proverb is As sure as a Rocke for it s builded and founded upon that (g) Esa 26.4 marg rocke of ages Jesus Christ This Covenant of God is like yea far more certaine then the Lawes of the Medes and Persians which were unchangeable and unalterable Marke how (h) Ps 89.34 God speakes My Covenant saith he will I not breake nor alter the thing that is gone out of my lips Obj. This Promise was made unto David who was a strong beleever and a man after Gods own bea rt but is it so sure to every ordinary beleever as it was to him A. Yes sure marke the words of the Apostle Rom. 4.16 Ro. 4.16 Therefore it is of faith that it might be by grace to the end that the promise might be sure to all the seed As well Gentiles as Jewes as well the weake as the strong seed of Abraham as well the sinfulest as the holiest of his seed Obj. Oh but David was a very zealous religious and upright man and not such a great sinner as I am A. 1. Beleeve this that thou art as neere and as deere to God as David was even as Joseph and Benjamin the youngest sons were as (a) Gen. 37.3 4 -44.29 greatly yea more beloved by Jacob then Reuben the eldest and thou Gospell beleever art one of beautifull Rachels children I mean the Church of the New Testament Christ takes the first and cheifest care of his lambs or those that are weak Joh. 21.15 This is to be understood of the visible Church and David was but a sonne of bleer-eyed Leah the Church of the Jewes and did not Christ (b) Mat. 11.11 say That he that was least in the Kingdome of heaven or in the Church of the new Testament was greater then John the Baptist 2. If thou art a greater sinner then David then thou art deerer to Christ then David for hee paide more for thee then for him As (c) Gen. 29 30. Jacob loved Rachel more than Leah because he obeyed suffered indured most for her And as the Prodigalls father (d) Lu. 15.13 23 24 30 32. rejoyced most in his lost and dead son though hee had spent his own and his fathers substance with Harlots even so thou who art the greatest sinner and didst cost Christ most art sure become dearest to him An excellent example there is for this in (a) Jer. 31.20 Jeremy Is Ephraim my deare son is he a pleasant child Or it may be read thus Ephraim my dear son he is a pleasant child for since I spake against him I do earnestly remember him still therefore my bowells sound for him and what followes I will surely have mercy upon him saith the Lord Marke here how deare and delightfull affections are joyned with tender and mercifull compassions set forth in sweet working soule-ravishing and heart-melting expressions And all to a people that had committed Idolatry against the Lord yea and but little before God spake these words unto them they had (b) Hos 5.13 departed and revolted from the Lord to put confidence in man yea they were guilty at this time and did lye under many (c) Hos 4 17-5.3.-6.8.-11.12-12.14.-13.12 great fins as Idolatry backsliding unbeleife luke-warmenesse and for God to speak at such a time to such a people in such a manner what to call an Idolater his son a Back-slider his dear sonne a diffident distrustfull unbeleever his pleasant childe oh let such a love be admired such mercy publickly proclaimed such expressions for ever recorded and remembred such a Covenant embraced and hugged and such carriage and kindnesse constantly thought on and minded and ought not such a Lord and Father to be dearly daily and sincerely loved and affected and to be chearfully duly and dutifully obeyed and honoured and his words and will stedfastly and firmely beleeved and observed for ever Obj. But here we finde Ephraims repentance v. 18. as well as his sinne were it so with me I should not doubt of Gods promise A. It is very true after the Lord had so bemoaned and pittied Ephraim and made such gracious promises to him he did repent but you do not find Ephraim repenting first See the chapter throghout but God though offended hee comes and bewailes Ephraims condition and so by his loving speeches and lovely behaviour winnes and workes Ephraim to acknowledge his sinne and shame as Ephraim himselfe confesses After that I was turned I repented and after that I was instructed I smote upon my thigh Marke here Ephraims worke is an after worke like Peters weeping after Christ had graciously looked upon him Ob. Oh but Ephraim and Peter had faith before but I finde my unbeliefe soigreat that I feare it will so provoke God as to make him with-hold from me what he promiseth in his Covenant A. 1. Doe you thinke that your (a) Rom. 3.3 unbeliefe can make or shall make the faith of God i.e. the (b) So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Mat. 23.23 Tit. 2.10 fidelity or (c) Gal. 1 23-3.2 word of God of none effect No sure God (d) Mal. 3.6 gives this reason why hee doth not breake his Covenant and utterly destroy and consume men For I saith God change not therefore ye sons of Jacob are not consumed But Secondly I tell you and charge you from God to beleeve it that though you find your self unbeleeving yet you are not to question the truth and accomplishment of Gods promises for they are sure and not grounded upon your faith but upon his owne grace and his Son his merits and therefore saith the (a) 2 Tim. 3.12 Apostle though we beleeve not yet be remaineth faithfull he cannot deny himself Thirdly You may be mistaken in your selfe and thinke you doe not beleeve when you doe beleeve and herein you may erre upon one hand as the carnall man doth on the other for he thinks he doth beleeve when he doth not beleeve and you thinke you doe not beleeve when you do beleeve As a Cheater would put off his brasse for gold so an honest man may suspect his owne gold to be brasse therefore doe not say I have no faith because I have feare for there may be not onely true
of the truth making those the meanes of salvation As God hath ordained that men should live by food and rayment yet food and rayment is not the proper cause of life but the ordinary meanes being blessed for the preservation of life Ob. If men be saved onely by grace why then doth the Lord command men to seek strive run fight work and the like A. The Lord doth not give these exhortations as if he intended that men should be saved or further their own salvation by observing and obeying them for God saith (a) Ro. 9.16 else where That it is not in him that willeth nor in him that runneth but in the Lord that sheweth mercy But these exhortations are to be considered either as belonging to unbeleevers and sinners or unto beleevers and Saints When they are spoken unto sinners then they are to be understood in the same way as the Law is to be understood yea urged upon the same ground seiâ— to shew unto men what they should doe Most exhortations do belong unto Saints because they are fittest and ablest to performe them as appears in the Epistles which were written to Sts. Rom. 1.7 1 Cor. 1.2 Eph. 1.1 Phil. 1.1 though they cannot doe it But when these exhortations are spoken unto Saints they are to be looked upon as Gospel duties which Saints are to performe not to bee justified but because they are justified not to gaine Gods love but to shew their love to him not to get and procure life but because they are already certaine and sure of life Further consider that godly exhortations are seldome or never single but commonly if not alwayes joyned with sutable promises And God doth not onely put his people upon duties but hee also * Zach. 10.12 Ioh. 14 13 14. ingages himselfe to helpe them to performe them Q. Whether doth God tender the Covenant of grace to all yea or no A. Doubtlesse God tenders the Covenant of grace or the Gospel which is the (b) Act. 20.24 same to all (c) Mat. 28.19 Tit. 2.11 Mat. 24.14 Nations and to (d) Mar. 16.15 Act. 13 10. every creature and it is the minde of God that every Messenger and Minister of his should declare and publish this Covenant to all without respect of persons Q. Have any men of themselves or naturally a will and power to receive and beleeve this Covenant of grace or the Gospel when it is tendred unto them A. No surely they have neither will nor power of themselves and unlesse it be (e) Ioh. 3.27 6.65 15.5 given them of God it is impossible any should receive or beleeve it For all men by nature are (f) Ier. 17.9 Iob 21.14 Iob. 5.40 2 Per. 2.10 desperately wilfull (g) 2 Cor. 3.5 Rom. 5.6 absolutely weake and (h) Gen. 6.5 8.21 Psal 10.4 See marg altogether wicked having neither spirituall defire nor strength neither spirituall * i e. Desires and affections Eccl. 4.17 Psal 17.5 feet to carry them to this grace nor spirituall * i. e. Power Pro. 3.27 Eccl. 9.10 hands to receive this grace when it is brought and offered unto them But as the Apostle (a) Rom. 8.7 saith The carnall minde is enmity against God it is not subject to the Law of God neither indeed can be Ob. If men have no will nor power to come to Christ and to partake of him why then doth Christ complaine that the Jewes would not come to him Joh. 5.40 A. That does not import that they had either will or power in themselves to come unto him but rather that there was an unwillingnesse or non-willingnesse in them so that it may be better called a publicke and negative will then a free will for it had no pronenesse nor tendency at all in it to come to Christ But like that (b) Mat 21.28.29 sonne who was commanded to goe to the Vineyard that answered and said I will not Ob. Why doth Christ by his Spirit invite men saying Whosoever will let him come to the water of life if they have no will Rev. 22.17 A. That is to incourage those poore soules whom he had before made willing who were afraid to come unto him or else he makes this generall invitation that so none might object and say they were not called nor invited and this agreeth with the invitation of our Saviour to the Jewes (c) Ioh. 7.37 If any man thirst saith he let him come unto me and drinke Bee sure of this that if any be willing to come unto Christ that is more then meer nature it may be truly said to such as Christ said to Simon Peter That flesh and blood hath not wrought this in them For as Christ said unto the Leper (d) Mat. 8 3 I will bee thou cleane so he must say unto men I will that you be willing And poore weak sunners had need say to Christ as Christ said to his Father (e) Mar. 14 7 Not as I will but as thou wilt Ob. But how could the Apostle say To will is present with me unlesse be had a willingnesse in him A. The Apostle did not speak or write those words as the words of an unconverted man but as his (f) Rom. 7.18 own words and that upon his own experience after his conversion Also the same Apostle doth in (g) Phil. 2.13 another place acknowledge That it is God that worketh both to will and to doe and therefore it is not in man of himselfe either to will or to doe that which is good Ob. But God gives to every man a will and makes every man willing A. First if God gives to every man a will and makes every man willing then 1. This will and willingnesse is not in themselves naturally and so it deserves not to be called mans will any longer but Gods will But 2. If God hath given this will to all and made all willing then doubtlesse he hath converted all for the chiefest part of conversion doth consist in the change of the will Secondly There is no Scripture that saith God gives a will to all or makes all willing But the Scripture speakes restrictively rather then generally in this point As (h) Psa 110.3 thy people not all shall be willing in the day of thy power So Christ (i) Joh. 5.21 saith That he quickneth whom hee will Ob. But as Christ is willing to save all so he is also to give and impart all saving gifts and graces unto all A. Christ is willing to save all and he is very free to give and very free in his gifts and graces yet notwithstanding he gives according to his good pleasure As a charitable man wishes well to all poore people yet he is free to give his charity to whom he pleaseth And as it is (k) Rev. 17.17 said in another case Its God that puts it in mens bearts to doe his will So it may be said
here when God makes men willing then they become willing and when God works power then men are inabled and not till then for no man as Christ saith (l) Ioh. 6.44 can come to him except the Father draw him And no man can have a sanctified will till the Lord (m) Iam. 1.18 by his own will begets it in him Therefore you that are willing oh blesse and praise God who hath made you so and you that are unwilling pray and wait for the day of his power in which you shall be made willing Ob. But doth not God give to every man some Talent or Talents which if a man did improve should bee increased A. 1. It s very true that God gives to (n) Mat. 25.25 every man some Talent or Talents as to some worldly and naturall Talents as Wisdome Wealth Art c. and to others spirituall Talents or (o) 1 Cor. 12 8 9 10. Gifts as to Pray Prophesie Interpret worke Miracles c. And questionlesse there is no man that improves his Talent so well as he might improve it And God may upon the non-improvement of what wee have deny us more and where he findes us faithlesse in a little it s but meet that hee should deny us much Also God may very justly damne men for not improving what he gave them and call them to an account as a Lord doth his faithlesse and unprofitable Steward Therefore the very Heathens that had but the light of Nature will be (p) Ro. 1.20 21 2.15 inexcusable at the day of judgement for not walking and acting according to (q) Ro. 2.15 that light and instinct in them though they never heard Scripturall Law nor Gospel But yet 2. Observe this that to sinne against the Law of Nature onely is enough to damne men yet the improving of the Law of Nature is not sufficient to save men For there is a (r) Ioh. 17.3 knowledge of Christ (s) Ioh. 3.36 8.24 faith on him and (t) Psal 2.12 Luk. 19.27 obedience to him required as absolutely necessary to salvation and all these they are free and Covenant gifts graces bestowed on men and given to them according to the purpose and counsell and by the free love and speciall grace of God Obj. But if God gives grace unto some and not unto others is he not partiall therein A. God is just in all his wayes and righteous in all his dealings and therefore cannot be partiall for he wrongs no man but gives to every one according as he pleaseth only to some he gives better then their deserts and this is his mercifull and gracious dealing and to others according to their deserts and this is his righteous and just dealing (u) Mat. 20.15 And is it not lawfull for him to doe what hee will with his owne This should silence and satisfie men that for God to give grace to any is to doe for them more then they could or can deserve and for God not to give grace to others is not to deal worse with them then they deserve Quest How did it stand with Gods justice to make a Covenant of grace with men A God in making the Covenant of grace at first Justice and mercy doubtlesse were typed out by the Cherubims wings that looked one towards another Ex. 25.20 had reference to the satis faction of his Justice as well as to the setting forth of his Mercy though not from the hands of men yet from the hands of Christ For God promised at first to Christ to shew mercy no otherwise then Christ promised to satisfie his justice so that upon the account of Christ God made the Covenant of grace As a man that makes and settles his estate upon his Sonnes wife and her children upon some former consideration and agreement past between him and his Son so doth God by his Covenant of grace settle upon the Church Christ's Spouse and her children the promised inheritance by vertue of the (w) Zac 6.13 Counsell and Covenant of peace which was betweene them both Quest Does the Covenant of grace or the Gospell require duties and workes A. Oh yes in a very (x) Luk 1.74 Rom 6.4 strict and (y) Ioh 4 24. 1 Tim 4.12 spirituall manner both to (z) Act 20.21 Luk 12.21 God and (a) Gal 6.10 men yea the Covenant of grace requires some duties that the Covenant of workes and the Law requires not as after I le shew but yet there is a great difference in the two Covenants requiring of duties Quest But wherein lyes the difference between the Covenant of grace and the Covenant of workes in requiring duties A. 1. The Covenant of grace or the Gospell doth not require duties and workes to justification and salvation for the Apostle (b) Rom 3. 24 28. and 46. concludes that a man is justified and saved by grace without the workes of the Law or legall duties But the Covenant of workes or the Law (c) Rom. 10.5 requires workes and legall duties to justification and salvation 2. The Covenant of grace doth not only require duties but also teacheth men where to finde (d) Eph 6.10 2 Tim. 2.1 strength to performe those duties yea promiseth as much as it (e) Ez 11.19 Heb 8.9.10 requireth But the Covenant of workes doth neither promise nor give power to doe the duties it requireth 3 The Covenant of grace doth not require duties upon paine and penalty of damnation but to (f) Ioh 14 15 15.14 expresse our love to Christ But the Covenant of works requires duties and works upon (g) Mat. 5.19 paine and penaltie of damnation 4. Though the Covenant of grace doth require dutys performances yet it does not exact upon men but where there is a sincere aime and a true desire in any it is accepted though they come very short in performance As God accepted of Davids (h) 1 K. 8.18 intent to build him an House and of Abrahams (i) Heb 11 17 resolution to offer up his Son I saack (k) Lu 21.2.3 Two miâ—es nay (l) Mat 10.42 It is not the gift but the giver not what is in the hand but what is in the heart that God looks at a cup of cold water is looked upon and accepted by God when it comes from an honest and true heart Yea this is the voice and language of the Covenant of grace that where there is first a willing mind it is accepted according to that a man hath and not according to what he hath not But the Covenant of works requires exact perfect personall and perpetuall obedience and upon the least transgression and swerving from the commandement it denounces that most dreadful unmitigable curse (m) Gal 3.10 cursed is every one that continueth not in all things that are written in the booke of the Law to doe them Do but compare both Covenants together and you will find that
come in to aggravate their sins that thereby a way might be made for him to display the banner of his grace Doubtlesse there was this gracious end and Evangelicall purpose in the promulgation and setting up of the Law and its Gods usuall way in enhanceing and advancing his love grace and mercy to lead men forth first into a state and condition of distresse and misery As he saith of Israel (b) Hosea 2.14 I will allure her into the wildernesse i.e. into a distressed and afflicted condition and there will I speak comfortably unto her Object How did the Law tend to exalt Christ seeing you said before the Law doth not at all hold forth nor teach Christ Answ Though its very true that the Law doth not directly discover and teach Christ no more then a Statute made against Treason or murther doth direct a Traitor or murtherer where and how to finde pardon or a bond that engages a man to pay a great debt upon penalty shew him where to finde usoney or a surety Yet doubtlesse accidentally the Law doth make a man seek and prize Christ even as the thundring lightning and smoake made the Children of Israell (c) Deut. 5.27 desire Moses to be a Mediator between God and them Fifthly The Law was given that it might be both a standing Covenant and a standing Testament unto the end of the world That it is a Covenant Page 2. I have hinted before and a Testament is very cleare if you consider these Scriptures Exod. 19.4.6 Deut. 4.13 Ier. 31.31 32. Heb. 8.7 8 9. Gal. 4.24 Eph. 2.12 Heb. 8.8 9. though the words in the lines be Covenants yet in the margents which is the best translations they are Testaments Quest What manner of Covenant was and is the Law Answ There be severall opinions herein and they may be reduced into these five Either 1. A Covenant of works or 2. A Covenant of grace or 3. A mix'd Covenant both of works and grace or 4. A subservient or annexed Covenant or 5. Arenewed Covenant Yet as they differ one from another so shall I differ somewhat from them all Quest But before you shew us your owne judgement herein Let us understand what they meane that hold those severall opinions distinctions Answ First they that understand it as a pure Covenant of works conceive that about the Covenant God did make it and intend it to be a Covenant that should give life upon condition of keeping and performing it personally and perfectly Secondly they that thinke it to be a Covenant of grace think that there was no Covenant of works made with men since that made within Adam in Paradice before his fall and so consequently it must be a covenant of grace Thirdly they that thinke it to be a mix'd Covenant doe looke upon it as having some grace in it as in the preface I am the Lord thy God and in the second Commandement God shewing mercy unto thousands Fourthly they that thinke it to be a subservient or annexed Covenant say that God did give it as an apendix to the Covenant of Grace which he made with Adam and renewed with Abraham Isaac and Iacob Fifthly they that make it a renewed Covenant hold that the summe of the ten Commandements was included in that command given to or agreement made with Adam and that the giving of the ten Commandements or morall Law to Israell was nothing else but a clearer and fuller delivery and discovery of that Law Q. Now what manner of Covenant is the Law and under what notion is it to be considered Ans The Law is considered two wayes either as a Covenant or else as a Testament and so relates to two distinct sorts of persons to the one in the former sense and to the other in the latter sense Q. What manner of Covenant is it A. Doubtlesse a pure Covenant of works to some men but not to all and that appeares clearely by these three following reasons 1. Reas 1. Reas Because it doth require works to justification and salvation Lev. 18.5 Ye shall therefore keepe my Statutes and my judgements saith the Lord which if a man doe he shall live in them So Rom. 10.5 Moses describeth the righteousnesse of the Law that the man which doth those things shall live by them so Gal. 3.12 Ezek. 20.11 Rom. 2.13 2. Reas Reas 2. Because it threatens damnation to those that doe not continue in doing the works and performing the conditions thereof Deut. Gal. 3.10 Deut. 27.26 Mat. 5.19 Iam. 2.10 and therefore must needs be a Covenant of works 3. Reas Reas 3. That which is directly opposite to the Covenant of grace in point of justification and salvation must needs be a Covenant of works but the Law is so see Gal. 3.18 Rom. 4.2.6 6.14 15. 11.6 Eph. 2.8 9. Object Object But doth not the Apostle say Is the Law against the promises importing strongly it was not against the Promises Gal. 2.21 Answ One thing may be said to be contrary to another either in way of (b) Mat. 12.30 enmity and opposition and inconsistencie or else in tearmes and conditions In the former of these senses the Law is not against the promises for they are both of them the will of God and consist without destroying each other or being adversaries one to another But in their tearmes and conditions they are very contrary one to another for the one requires works and the other faith which conditions are (c) See the Script in the third Reason often put in opposition one to another Secondly the meaning of that text in the Galathtans that the Law is not against the promise may be this that the Law did not nor could not hinder the promises to justifie those that did believe in Christ and in the promises As a Statute-law amongst men though it be against the justifying of a man that breaks it yet it cannot hinder a man to be justified and acquitted by a pardon of grace Luther gives this exposition of the place that the promises of God hangeth not upon the Law for his promise doth not stand upon our worthinesse neither doth our sinnes committed against the Law hinder God to performe his promises to us Object Object Sure the Law or ten Commandements could not be a Covenant of works because the Covenant of grace was given foure hundred and thirty yeares before it Answ Answ Vpon the same ground there should be no Covenant of works at all for the Covena nt of grace was ever before the Covenant of works and God did never intend the salvation of men no other way then by grace as I have in the first part of this book proved Object Object You say the Law is a Covenant of works in what sence doe you understand it to be a Coveuant of works Answ Answ The greatest doubt and kruple about the Law doth consist in this objection and upon this hinge
hath spoken them and consider in God 1 His Power that he can peform them Heb. 11.19 Rom. 4.21 2 His Faithfulnesse that he wil performe them Heb. 10.23 and 11.11 1 Thess 5.24 and his oath Luke 1.72.73 3 His Remembrance of his Promise He is ever mindfull of his Covenant Psal 111.5 See Esa 49.15 4 His Goodnesse that he will performe his word though men should neglect their duty and the condition on their part Mich. 7.20 2 Tim. 2.13 6 That you may apply the Promises understandingly consider that the whole Story of the New Testament is a bundle of Promises and a rich Treasury of Jewels and a precious Mine opened to enrich and store you with all manner of graces and blessings Therefore if you cannot remember a particular promise for every thing you would have or want yet take the honycombe I meane the Gospel into your hand and you may fill your mouth with the honey that comes out thereof I conceive that the ground of beleevers faith especially fince Christ revealed in the flesh is the history of the New Testament and wee are not to hang our soules now as they did before Christ came upon one naile and pin or upon one promise but upon the great pillars of our Faith viz. The death and Resurrection of Jesus Christ And so to conclude our justification and salvation from the whole tenor of the Gospell and New Testament as Paul did Gal. 2.20 1 Tim. 1.15 7 In the right using of the promises you are to looke upon the * Eph. 3.6 person of Christ together with his propitiation and intercession as the cause medium or means that doth entitle you to and give you an interest in and a vertue and blessing from and through the Promises 2 Cor. 1.20 Joh. 1.16 Rom. 11.36 8 You are not to rest upon the person of the Mediator Christ onely but you are to make the Father the object or as some call him the ultimate object of your faith and hope and so by him i.e. Christ to beleeve in God 1 Pet. 1.21 Object Doe you meane that we should looke upon the Father as a remote object or an object beyond Christ Answ No you are not to looke upon God the Father as an object out of Christ nor yet beyond Christ but as a distinct object from Christ As he said to his Disciples Joh. 14.1 Ye beleeve in God beleeve also in me and as the Apostle speaks distinctly of repentance towards God and faith towards our Lord Jesus Christ Looke upon the Father and Christ as Stephen did as being distinct though yet one This mystery I rather admire then undertake to reveale Having cleared this first rule or meanes for the applying of the Promises I come to the second Secondly the Promises are to be applied orderly for as God is the God of order so he will have his children and people to act and doe all orderly For the orderly applying of the Promises consider 1 That you are to apply every promise according to the intent of the Promiser and according to the nature of the Promise as the promise of Justification when you looke to be justified and the promise of Sanctification when you seek sanctification Many doe very improperly and impertinently urge the Promises of God Would it not be improper for a condemned Malefactor to beg an estate money or cloaths of his Prince before he had begged his life so is it for a man to beg more holinesse and grate before he begs pardon and forgivenesse Therefore in the first place look for Justification 2 To apply the Promises orderly is to apply the promises of grace before the promises of glory Men are not to look upon the promises of salvation before they look upon the promises of Justification adoption and Sanctification For God saves none nor will save none but those that are first justified sanctified and adopted * This is as if a woman should lay claime to a mans estate before she is married to him He first gives grace and then glory Psal 84.11 Thirdly the Promises are to bee applyed particularly as Paul said Christ loved me and gave himselfe for me and Christ came into the world to save sinners of whom I am chiefe The promises are alwayes to be particularly and singularly beleeved as (i) Joh. 11.26 Christ said to Martha Beleevest thou this And as (k) Act. 8.37 Phillip spake to the Eunuch If thou beleevest c. And the promises still run upon a particular application as (l) Act. 13.39 He that beleeveth is justified and in (m) Joh. 3.36 another place He that beleeveth shall be saved Object But the Promises are made in generall and not in particular Answ Yet generall promises may and ought to * 1 King 8.37.40 with 2 Chr. 20.8.10 be applyed in particular Fourthly the Promises are to be applied self-denyingly There is no looking upon the conditions and terms of the Law if we would look upon the Gospel and the promises thereof And when we apply to Christ we must apply our selves to him as (n) Gal. 2.17 sinners and if we looke towards his righteousnesse we must look off our owne righteousnesse Ro. 9.15 so that the soule must see nothing in selfe nor done by selfe to move God either to make or performe his promises but you must cry Grace Grace is the ground of all Fifthly the Promises are to bee applyed strongly and undoubtingly Esa 7.9 for men can never be established unlesse they beleeve confidently And of all duties beleevers are most slow and backward to beleeve the promises therefore doth Christ very often (p) Mat. 14 31. 17.20 Mar. 16 14. Lu. 24 25. Mat. 28 17. checke his Disciples for their doubting and unbeleeving And this is spoken in commendation of Abraham the father of the faithfull that he (q) Ro. 4.20 staggered not at the promise but was strong in faith giving glory to God Object But all the promises are not to be beleeved absolutely and confidently for some of them are conditionall promises Answ 1 It s true that many of the promises are conditionall as the promises that belong to the well-being of Christians which relate to their soules after they doe beleeve and are made Christians As for instance The promise of Christs manifestation to the soule and the promise of salvation these two are speciall promises that relate to the soule yet not to the being of Christians but to their well-being and the conditions of these are mentioned in those promises As If any man keep my Commandements saith Christ (r) Joh. 14 2â— I will love him and will manifest my selfe unto him and be that beleeveth on me shall never (s) Ioh. 3.16 10.28 perish but have everlasting life These are conditions of the manifestation of grace and giving of glory but not of the first working and giving of grace as I shewed before 2 There be outward promises that
That Beleevers have and shall have confidence Informing Promises Job 31.34 Eph. 3.12 Heb. 3.6 10.35 1 Joh. 3.21 and 5.14 2 Cor. 5.6 Assuring Promises Esa 30.15 Confirming Of confirming Beleevers Informing Promises Esa 35.3 Psal 105.10 Esa 44.26 1 Cor. 1.6 Gal 3.1.17 Confounded That Gods enemies and his peoples enemies shall be confounded Assuring Promises Esa 41.11 and 45.16 Psal 129 5. The godly shall not be confounded Informing Promises Psa 22.5 Es 50.7 See ashamed Assuring Promises Esa 45.17 1 Pet. 2.6 Consolation Consolation See Comfort Assuring Promises Esa 66.11 Contend God will contend with those that contend with his people Assuring Promises Esa 49.25 and 41.12 But he will not contend with his people Assuring Promises Esa 57.16 Mat. 12.19 Contrite That God doth affect a contrite heart Informing Promises Psal 34.18 and 51.17 Esa 57.15 and 66.2 Conversation To them that have holy conversations Assuring Promises Psal 50.23 Heb. 13.5 Conversion Of Conversion Assuring Promises Psal 51.13 Esa 60.5 To Converts Assuring Promises Esa 1.27 Jam. 5.20 Correct Correct God will doe it in measure Assuring Promises Jer. 30.11 and 46.8 See Chastisement Covenant Concerning the Covenant of Grace 1 That God will make it Assuring Promises Gen 17.2 Esa 55.3 and 61.8 Jer. 31.31 33. and 32.40 Ezek. 34.25 and 37.26 Hos 2.18 Heb. 8.8.10 2 That he will establish it Assuring Promises Gen. 17.7.19.21 Ezek. 16.60.62 3 Keep it Informing Promises Informing Promises Deut. 7.9.12 2 Chron. 6.14 Neh. 9.32 4 That he will remember it Informing Promises Exod. 6.5 Lev. 26.42 45. Luke 1.72 Assuring Promises Gen. 9.15 Ezek. 16.60 Cover That the Lord covers his people and their sinnes Informing Promises Esa 51.16 61.10 Rom 4.7 Covetousnesse Against Covetousnesse Informing Promises Rom. 8.35 Mat. 6.25 1 Tim. 4.8 Phil. 4.6 1 Pet 5.7 Assuring Promises Heb. 13.5 To those that hate it Assuring Promises Prov. 28.16 Counsell Gods counsell shall stand Assuring Promises Esa 46.10 Prov. 19.21 Courage To him that is couragious Assuring Promises Psal 27.14 and 31.24 Create God will create deliverance light peace and joy for his people Informing Promises Esa 4.5 and 45.7 and 57.19 and 65.17 18. Cry That God heareth and will heare the cry of the righteous Informing Promises Psal 34.15 and 40.1 Job 30.20 Psal 22.5 Assuring Promises Exod. 22.23 Crooked That God will make crooked things streight Assuring Promises Esa 40.4 Luke 3.5 D Damned That beleevers shall not be damned Assuring Promises Mark 16.16 See Condemned Darknesse That God will enlighten the darknesse of his people Informing Promises Psa 18.28 2 Cor. 4.6 Matth. 4.16 Luke 1.20 Esa 9.2 42.7 Assuring Promises Esa 42.16.51.10 Joh. 8.12 Esa 29 18. See Light Dead That God will quicken the dead Informing Promises Joh. 11.25 Rom. 4.17 Rom. 8.11 See Resurrection and Quicken Death Against death or feare of death Informing Promises Prov. 14.32 Psal 37 37. Assuring Promises Exod. 23.26 Job 2.6 Desire That the Lord will fulfill the desire of his people Informing Promises Psal 145.19 and 10.17 Assuring Promises Prov. 10.24 Dye That the penitent shall not die eternally Assuring Promises Ezek. 18.21.28 Diligent To those that are diligent in their affaires Informing Promises Prov. 10.4.12.27 Prov. 11.27 Assuring Promises Prov. 12.24.13.4 22.29 diligently To those that diligently heare the word Informing Promises Deut. 2.8 c. Es 55.2 Jer. 17.24 See heare See Followeth Diseases That God healeth all the diseases of his people Informing Promises Psal 103.3 Mat. 4.23 See Sicknesse Distressed That God helpeth and relieveth the distressed Informing Promises Esa 25.4 Psal 107.6.13.19 2 Sam. 22.2 Psal 18.6 Gen. 35.3 Doctrin That God will teach his to understand Doctrine Informing Promises Esa 28.9 Assuring Promises Esa 29.24 Joh. 7.17 Dominion That Christ and his Saints shall have dominion over the wicked Informing Promises Numb 24.19 Psal 72. Zach. 9.10 Dan. 7.27 Psal 49.14 Draw That the Lord will draw his to himselfe Informing Promises Joh. 12.32 Hos 11.4 Cant. 1.4 Joh. 6.44 See Come Dream That the godly in the dayes of the Gospell shall dreame spirituall dreames Assuring Promises Joel 2.28 Acts 2 17. Drink To those that drinke of the bloud and Spirit of Christ Assuring Promises Joh. 6.54.56 and 4.13 14. Dumb. To the Dumb. Informing Promises Mat. 12.22 Luke 1.20 Assuring Promises Esa 35.6 Ezek. 24.27 That the godly shall dwell in safety Informing Promises Psal 4.12 Assuring Promises Lev. 25.18 Deut. 33.12.28 Jer. 33.16 and 23.6.32.37 Dwell That God will dwell among his people Informing Promises Rev. 7.15 and 21.3 Assuring Promises Zach. 2.10 11. and 8.3 2 Cor. 6.16 E Easie That the knowledge and yoake of Christ is easie Informing Promises Prov. 14.16 Mat. 11.30 Eate That the godly shall eat plentifully Assuring Promises Esa 1.19 Joel 2.26 Lev. 25.12 Esa 61.6 Elect. That God will doe much for his Elect. Informing Promises Esa 45.4 Mark 13.20 Luke 18.7 Assuring Promises Esa 65.9 Matth. 24.22.31 End To those that endure to the end Assuring Promises Matth. 10.22 and 24.13 Rev. 2.26 Christ loves and confirmes his to the end Informing Promises Joh. 13.1 1 Cor. 1.8 Envy That Ephraim shall not envy Judah Assuring Promises Esa 11.13 Erre That God will instruct those that erre Assuring Promises Esa 35.8 See Teach Establish That the Lord will establish his Saints Informing Promises Psal 48.8.87.5 Esa 62.72.2 Thess 3.3 Assuring Promises Esa 2.2.54.14 Jer. 30.20 Mich. 4.1 Zach. 5.11 Estate That God will give a bountifull estate to his people Informing Promises Prov. 8.18 19. and 10.22 and 13.22 and 15.6 Assuring Promises Job 22.24 25 Psal 102.3 Jer 31.12 Mal. 3.10 Eternall That Beleevers shall have eternall life Informing Promises Heb. 5.9 and 9.15 1 Pet. 5.10 Tit. 1.2 and 3.5 1 Thess 4.17 Assuring Promises Joh. 3.15 and 10 28. Matth. 25.26 Mar. 10.30 1 Joh. 5.11.13 Dan. 12.3 Evill That God will keep his people from evill Informing Promises Gen. 48.16 Joh. 17.15 Assuring Promises Ps 121.7 2 Thes 3.3 Exactours That God will take away the Exactours and exactions of his people Assuring Promises Esa 60.17 Psal 89.22 Exalted That the Lord shall be exalted Assuring Promises Esa 2.11.17 and 5.16 and 52.13 That Christs Kingdome shall be exalted Assuring Promises Esa 2.2 Mich. 4 1. That the righteous and humble shall bee exalted Assuring Promises Psal 75.10 Esa 40.4 Matth. 23.12 Luke 14.11 and 18.14 Excelency That God will make his Church an eternall excellency Informing Promises Psal 87.3.49.5 Esa 24.23 Assuring Promises Esa 60.13.15 Expectation That the expectation of the righteous shall not be in vaine Informing Promises Psal 9.11 Prov. 23 18. and 24.14 See Hope See the word see and blinde F Face God will shew his face to his people Assuring Promises Ezek. 39.29 Rev. 22.4 Faint That God will give power to the faint Informing Promises Esa 40.29 See feeble Faith That God will give faith Informing Promises Eph. 2.8 Rom. 12.3 Col. 2.12 Phil. 1.29 Assuring Promises Mat. 12.21 Joh. 6.37 and 12.32 See the words Faith Faithful To the
144. Tendered to all 159. All receive it not Ibid. The Gospel very strictly requires duties 167. And how 168 169 170. Threatnings under the Gospel 171. Gives no liberty to sin 176. The Priviledges of the Gospel above the Law 245 246. The Gospel to be preacht before the Law and how it appeares 246 247. Objections to the contrary answered from 248 to 254. Grace God gives it and acts it 60. True Grace abides for ever 76. God gives it as he pleaseth 166. H HEathens inexcuseable by the light of nature 165. I IEwes Gods People 41. In what sense called holy 42. Considered in the Covenant under a double notion 80. How said to be cast out of Covenant 81. Their eyes were blinded 104. They finned ignorantly many knowingly some 105 106. K KNowledge legall Knowledge not enough to save men 219. L LAw The Law delivered to Moses was a Covenant of works p. 2. And part of the Covenant of grace 50. The difference between the Law and Gospel 168. c. The word Law in what sence taken 182 183. Three Lawes given to men 184. The natural Law wherein it consisted ibid. The Law written in Adams heart how it appeares 185. Lawes given to many before Moses ibid. Called possitive Lawes 186. Adam had the substance of the ten Commandements ibid. Why God gave a Law ib. The parts of the Law ib. Why the Morall Law was given 187 188. The Law discovers sin 189. But not all ibid. How that appeares ibid. The Law agravates sin 190. Restrains sin ib. 191. Is a Schoole master 191. In giving instruction 192. And correction 193. How the Law corrects ib. To whom t is a Schoole-master 194. It concernes Gentiles as well as Jewes 195 196. It keeps men under and shuts up men in sin 196 197. The Law advances Christ 198. And how 199. Is a standing Covenant and Testament to the worlds end ibid. Law what manner of Covenant 200. And the various opinions of men concerning it 200 201. The Law considered two wayes 202. The Law to some a pure Covenant of works ibid. Is not against the Promises 204. The Law a Covenant of workes 205. And how from 206. to 211. The Law where and in what sence called a Testament 211 212. The Gospel the best Testament 212. The Morall Law in force since Christ 213 214 215 216. Beleevers are free from the Law in what sence 217. The Law of what use to Beleevers 218 219 220. Hath not the force of a Covenant of works upon them 221. The Law a curb to the flesh 222. Beleevers are to look upon the Law and how from 223 to 228. Beleevers how they keep the Law 228 229. None keep the Law 229. Beleevers dead to the Law how 229 230 231 332 233. The Law hath no commanding power over a Beleever 233. Though it be so yet it gives no scope to sin 234 235. Mosaicall administration of the Law wherein it consisted 236 237. I hat administration a yoake 238. And now nulled 239 240. The differences between Law and Gospel from 240 to 245. Gods different ends in giving the Law and Gospel 240 241. None saved by the Law 242. The Doctrine of the Law conveyes not the Spirit 244. The Gospel to be preach't before the Law see Gospel When and to whom the Law is to be preached from 254 to 256. M MEdiatour what it signifies p. 25. What Christ did in that Office ibid. Christ the true Mediatour 26. Moses a typicall Mediatour ibid P PEace those in covenant at peace with God pag. 82. May for a time want peace p. 83. Preaching see Gospel Promises lead to Christ p. 31. The Promises made to Abraham of what sort p. 38. And what for matter p. 39. Very sure p. 82 Are of a sanctifying nature p. 87. The fulfilling of them the desire of Beleevers p. 257. Promises what meant by them p. 257. And how taken in Scripture p. 258. Six things to be observed concerning Promises p. 258. Rules to understand the Promises from p. 259 to 268. The Promises belong to Jesus Christ or to men Ibid. The Promises that belong to Jesus Christ p. 269 270. The Promises to men p. 271. And those Jewes or Gentiles Ibid. The Promises made to the Jewes when a Church from p. 271 to 276. The Promises peculiar to them at their next call from p. 276 to 280. The Promises that belong to the Gentiles p. 280 281. The Lord why he makes and performs Promises p. 281 282. How they are to be applyed p. 283. Considerations and Qualifications for the right applying of Promises from p. 283 to 296. The Promises how divided p. 296. How to find the Promises according to occasion p. 296 297 298. R REconciliation Christ hath reconciled some pag. 117. And saved all reconciled p. 117 118. The Word reconciled figuratively taken p. 119. Redeemer Christ sufficient to redeem all 30. grounds against universall Redemption from p. 109 to 121. Objections answered p. 124. c. Reprobation not the cause of damnation p. 15. S SAints vid. Beleivers Salvation of man agreed on before Adam sinned p. 4. No Salvation but by the Covenant of grace p. 152. Not by the Covenant of workes p. 153. Nothing but Grace in Salvation p. 154 155. Instrumentall means there may be p. 156 157. Men not saved by obeying p. 157. Christ willing to save all p. 163. Sanctification reall and seeming p. 136 173. Sin brought death p. 3. A great Sinner in great esteeme with Christ p. 68. Deerest to Christ p. 68 69. 70. All Sins taken away by Christ p. 111. As well under the Law as under the Gospel p. 112. Sin against the Holy Ghost unpardonable p. 113. Christ hath not taken away the sins of all from p. 109 to 121. Sin once pardoned is never remembred p. 136. Purging of Sinne of that phrase and how taken p. 136. Fearfull Sinners invited to Christ p. 161. Sin against the law of nature enough to damn men p. 165. God chastiseth his Children for sin p. 173 Sinners should not object against themselves p. 145. But catch at pardon p. 146. T TAlents God gives to every one some p. 164. May damn for not improvement p. 165. Toleration A generall toleration not to be granted p. 179 180. W VVIll Men have no will to come to Christ p. 160. Christ makes willing p. 161 162. Gives not this Will to all p. 162. But according to his good pleasure p. 163 164. World how taken in Scripture p. 128. to 136. The Elect called the World p. 131 to 134. Words many Words used by the godly which are not in Scripture p. 6 Works Gods workes knowne to himselfe from eternity p. 8. Man unable to doe any good worke p. 13. His work an after worke p. 71. 75. Not justified by works p. 158 206. None saved by their own doings p. 242 243. A Table of such places of Scripture as are in this Tract illustrated or explained Gen. 3.15 Pag. 21. Psal 89. v. 25.27
28 29.35 Pag. 7. Isa 24.6 Pag. 79. 63.9 Pag. 24. Daniel 12.1 Pag. 121. Zechariah 9.11 Pag. 6. 11.10 11. Pag. 79. John 5.40 Pag. 160. 6.51 Pag. 128. Acts 15.29 Pag. 102. Rom. 4.11 Pag. 43. 4.13 Pag. 132. 5.19 Pag. 121. 9.23 Pag. 151. 11.15 Pag. 130. 1 Cor. 15.22 Pag. 125. 2 Cor. 5.15 Pag. 124. 5.19 Pag. 131. Gal. 2.21 Pag. 204. 3.19 Pag. 194. 5.3 Pag. 47. 1 Tim. 1.9 Pag. 207. 2.6 Pag. 125. 2 Tim. 1.9 Pag. 5. Titus 1.2 Pag. 5. 2.11 Pag. 124 Hebrewes 2.9 Pag. 126 8.9 Pag. 89. 93. 96 9.15 Pag. 112 2 Peter 1.9 Pag. 136 2.1 Pag. 137 2.2 Pag. 134 2.20 Pag. 135 Christ and Moses Excellency OR Sion and Sinai's Glory Question HOw many Covenants did God make with men concerning their salvation (a) Gal. 4.24 Rom 9.4 Eph. 2.12 Answer Two Gal. 4.24 Rom. 9.4 Ephes 2.12 Quest How are these two Covenants called Answ The (b) Mat. 11.5 Gospell and the (c) Joh. 1.16 law or commonly the Covenant of (d) Ac. 20.32 grace and the Covenant of (e) Ro. 3.24 works Quest Why doe you place the Covenant of grace before the Covenant of workes Answ Because the Covenant of grace was in being (f) Gal. 3.17 before the Covenant of works Q. What do you mean by the Covenant of workes A. I mean the (g) Deu. 10.4 ten Commandements called the (h) Mal. 4.4 Law of Moses which was delivered upon (i) Deu. 29.1 Mount Horch or (k) Gal. 4.24 Synai unto Moses for the children of Israel Q. Doe you then take the ten Commandements for the Covenant of works A. Yea sure and they are often in Scripture called a (l) Deu. 4.13.5.23 Is 24 5. Jer. 31.32 Heb. 8.9 Covenant Q. But was not that the Covenant of works which God made with Adam in Paradise before his fall A. I deny not but that it was of the nature of a (m) Hos 6.7 Like Adam they transgressed the Covenant Covenant yet we find no more expressed but a command (n) Gen. 2.17 doe this and live with a penalty In the day thou eatest thereof thou shalt dye but there is no promise made of eternal salvation upon the keeping of it Q. But do not you conceive that God did intend to give salvation unto Adam if he had kept that command though God did not expresly promise it A. I doe conceive that Adam should have continued in that happy state he was in and should never have dyed if he had not sinned for (o) Ro. 5.12 1 Cor. 15.21 by sin came death Q. What might be the reason why God did not declare as well the promise as the command and penalty A. Though this be a secret and known perfectly onely to God himselfe yet we may judge probably by the event that God reserved and kept secret to himselfe that part of his mind which concerned Adams eternall salvation because he intended not that Adam should be saved by his works Q. How does it appear that God did not intend to save Adam by his works A. Because God had pre-ordained determined and appointed another (p) Eph. 1.3 4 5. 2 Tim 1.9 2 Thes 2 13. Rev. 13.8.17.8 way and means viz. Jesus Christ to save Adam and part of his posterity Q. If God had pre-ordained Christ as the means of mens salvation was there not then a necessity that Adam should sin A. Although God put no necessity upon Adam to sinne but left him to his free choice yet there was a necessity of bringing to light that heavenly plot and contrivement wherein lay hid the mystery of Gods counsell and the wonderment of mens salvation which could not be revealed untill Adam had sinned and so with reverence be it mentioned the Son of man gave vent unto the grace of God and the fall of naturall Adam to the exaltation of spirituall Adam Jesus Christ Q. But was there any agreement about the salvation of men before Adam sinned A. Yes there was an agreement and Covenant (q) Es 42.6.55.3 Zac. 6.13 Es 50 5 6. betweene God the father his (r) Who was then the word of God Joh. 1.1 Son Jesus Christ Q. When was that Covenant made with Jesus Christ A. (s) Tit. 1.2 2 Tim. 1.9 Before the world began Objection But is it not in the Greek from the foundation or beginning of the world meaning that the Covenant was made with Adam immediatly after his fall and not with Christ before the foundation of the world A. The Greeke will not beare it so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the words in both places before cited signifie before the foundation of the world or beginings of times for note that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it governes a Genitive Case as here it doth it signifies before as 1 Pet. 1.20 1 Cor. 4 5. 2 Tim. 4.21 so Ephes 1.4 1 Pet. 1.20 1 Cor 4.5 2 Tim. 4.21 Eph. 14. we are chosen in Christ before the foundation of the world the word before there is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if election be before the foundation of the world as sure it is then also by the same ground a Covenant or promise is made before the foundation of the world for the word proves the one as well as the other Q. But where in Scripture doe you finde that agreement if there were any made with Christ before the foundation of the world called a Covenant A. I suppose the word Covenant could not be found in Scripture in this sense and case yet if there be found words of the same signification and holding forth the truth of the thing it is sufficient for many words are used by the godly and learned which are not in Scripture as Trinity Sacrament c. now in Scripture it is called the (t) Tit. 1.2 the promise of eternall life and so is the Covenant that God made with Abraham called the (u) Gal. 3.18 19 22. promise 2. We have the word Covenant applyed in this case as in Zach. 9.11 As for thee by the bloud of thy Covenant or whose Covenant is by blood here God the Father speakes to Christ with relation to some Covenant between them both and we read of no other but this fore-spoken of Psa 89.28 Also in Psal 89.28 God the Father saith againe My Covenant shall stand fast with him i.e. with Christ if you consider 1 v. 25. he saith that he would set his hand or power in the Sea that is Christ should have power to governe the Nations 2 v. 27. he is called Gods first begotten son a title most properly given to Christ Rom. 8.29 Col. 1.15 3 v. 29. Rom. 8.29 Col. 1.15 His seed should endure for ever meaning the members of Christ which are so called in Esa 53.10 Esa 53.10 Obj. In verse 35. it is I have sworne that I will not lie unto David therefore this Covenant was
made with David and his seed i.e. Solomon and not with Christ and his seed A. Jesus Christ is called (w) Esa 22.22 Ezek. 37.24 Hos 3.5 David frequently in Scripture because he was made of the (x) Ro. 1.3 Called the branch of David Jer. 23.6 Mat. 1.1 because he sprang from Dav. seed of David according to the flesh though it be true that God made a Covenant with David and his seed or son Solomon and that this Psalme in the letter of it hath relation thereunto yet Solomons Throne did not endure for ever but was (y) Jer. 22.30 Ez. 21.16 overthrowne therefore sure this is to be applied onely to Christ and his spirituall seed according to the strict and spirituall meaning of the words Quest To what end should the Covenant of Grace be made before man stood in need of grace for till Adam had sinned there was no necessity or misery requiring grace or mercy Answ (z) Act. 15.18 Known to God are all his workes from or before the beginning of the world and hee had all things then as present and as reall before the eyes of his glory as now he hath viz. mans creation fall and recovery and in this sense there was no precedency of time in regard of any of Gods counsells or secret acts Moreover God fore-seeing that man would sinne and thereby stand in need of Grace hee prepared this sovereigne salve Christ or the promise of life and grace to be presently applied and clapped to this wounded dying man as the brazen Serpent was prepared and (a) Num. 21 8 9. set up before-hand for them that should afterwards be stung Q. What was the nature of that Covenant which God the Father made with Jesus Christ A. It was a (b) Joh. 6 39 40. Heb. 10.7 voluntary (c) Eph. 1.5 well-pleasing and (d) Es 53.10 11. mutuall act and agreement betweene the Father and his Son Jesus Christ such as a man makes with his (e) Eph. 1.9 owne minde concerning his owne children or members Q. Who were the parties concerned in this Covenant A. God the Father (f) Esa 42.1 Jesus Christ the Mediator and the (g) Gal. 3.16 called Christ 1 Cor. 12.12 Church or body of Christ for whom he was to mediate Q. What did God the Father then promise unto Christ on his part A. They were either things that did belong to the worke of his Mediatorship or things to gratifie and satisfie him for his worke of Mediation Q. What were those things that God the Father did promise Christ as belonging to the worke of his Mediation A. That he would (h) Heb. 1.9 annoynt him and (i) Esa 11.2 fill him with the Spirit above all others and (k) Heb. 10.5.10 fit him with a body to sacrifice for sins and (l) Esa 42.1 uphold and (m) Esa 42.6.50.5 strengthen him that he should not be (n) Esa 50 7 confounded nor ashamed by the things he suffered Q. What were those things which God the Father promised Jesus Christ in way of gratification and satisfaction for the worke of his mediation A. That he would (o) Esa 50.8 justifie and glorifie him (p) Joh. 17.22 24. and all (q) Esa 53.11 his seed and that he should (r) Esa 53.10 Heb. 2.7.10 see and (s) Eph 5 25 27. enjoy the travell and purchase of his soule and body and have (t) Mat. 28.18 all power in heaven and in earth given to him till all things be (u) 1 Cor. 15.28 subdued unto him and when God must bee all in all Q. What was the summe of the Covenant promised and to be performed on Christs part A. To become a (w) Heb 8.6 Mediator (x) Heb. 7.22 Surety and (y) Act. 13.23 Saviour for all those that his Father should (z) Joh. 17.11 12. give him and in the Fathers appointed time to become flesh (a) Gal. 4 4. for to (b) Mat. 11.27 manifest and (c) Joh. 17.4 glorifie his Father by (d) Jo. 6.39 revealing and (e) Joh. 15 10 keeping his will Also to (f) Luk. 24.46 suffer and (g) Hos 13.14 satisfie (h) 1 Pet. 2.24 personally and (i) He 10.14 perfectly for the sinnes of men and having (k) Jo. 14.4.19 finished his worke to bring (l) Joh. 10.18 himselfe and those (m) Joh 6.39.40 given to him by the Father unto (n) Heb. 2.10 glory Quest What followed upon the making of this Covenant betweene the Father and Jesus Christ Answ Christ being (o) Esa 42.1 elected (p) Joh. 6.27 sealed and (q) Jo. 10.36 sanctified viz. set apart to his office of Mediatorship and those (r) Joh. 6.39 given him by the Father being also (s) Eph. 1.4 v. 5. so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies elected and (t) 2 The. 2.13 sealed to obtaine adoption and salvation through Christ The Father (u) Eph. 1.22 Col. 1.18 gave Christ to be the head of that select number and body and the head of all other things for that body and so filled Christ with his (w) Col. 1.19 owne fulnesse that he should let out (x) Ioh. 1.16 grace for grace into that body and so committed them to his (y) Ioh. 17.12 Gen. 43.13.14 care charge and custody as Jacob did Benjamin to Reuben Gen. 43.13 14. having first given them his (z) 2 Tim. 1.9 grace and (a) Eph. 1.3 blessing in Christ Jesus Q What moved God the Father to make such a Covenant A. In respect of himselfe his (b) Eph. 1.5 Rev. 4.11 owne pleasure and (c) Rom. 9.23 2 Cor. 1.20 glory in respect of men (d) Ioh. 3.16 17 23. free love and (e) Rom. 11.5 grace For Gods first and maine end in all his actions is his (f) Ioh. 11.4 Eph. 1.6.12 owne glory and next making out his (g) Ier. 31.3 Eph. 2.7 goodnesse unto his creatures Q. But did not God foresee that those for whom hee covenanted with Christ would beleeve and doe good workes and was not their foreseen faith and workes the cause that moved God to make such a Covenant A. 1. No but rather God did foresee that they could not nor would not of themselves beleeve or doe good works For considering men in themselves and without Christ they were (h) Eph. 2.1.5 1 Tim. 6.5 dead in their sinnes (i) Rom. 5.8 Ioh. 15.8 without strength and having neither (k) Ioh. 6.44 Eph 2.8 will nor power neither in themselves nor of themselves either to beleeve or to (l) Phil. 2.13 2 Cor. 3.5 doe any good worke and therefore Gods grace preventeth and prepareth us before wee can bee able and worketh in us that we may be able 2. When the Scriptures speake of predestination and ordination before time to salvation which as I shewed before hath relation to Christ and that
Christ first made A. With (l) Gen. 3.15 Adam immediately after his sin and disobedience Q. What was the summe of that Covenant as it was then revealed unto Adam A. The summe of it was concerning Christ being made flesh and of what he should doe and suffer in the flesh Q. How doth that appeare A. In these words The seed of the (m) Gen. 3.15 woman shall bruise the Serpents head c. The seed of the (n) Ier. 31.22 Gal. 4.4 woman declares that he should bee made flesh it shall bruise thy head that imports he should destroy the (o) Heb. 2.14 Mar. 1.24 Divell and his (p) 1 Ioh. 3.8 works and thou shalt bruise his heele that denotes and holds forth the death and sufferings of Christ Q. How is Christ considered with relation to the Covenant of grace A. As the Author and Administer as the Mediator as joynt party with beleevers in it and as the summe and substance of it Q. How doth it appear that Christ was the Author and Administer of the Covenant A. 1. He is called the Messenger of the Covenant or (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3.1 that Covenant and the (r) Esa 63.9 Angel of Gods presence that represented his Fathers Majesty who could not nor cannot be seen in (s) Ioh. 1.18 himselfe nor in his (t) Exo. 33.20 21. glory neither (u) 1 Ioh. 4.12 ever was but Christ as his Viceroy and great Ambassador did manage on earth the whole businesse of the Covenant and of mens salvation which was before contrived and concluded upon in heaven 2 In all or most of the places where there is mention either of making renuing or confirming the Covenant of Grace with the Fathers before the Law or afterwards under the Law you will finde that it was Jesus Christ that did act indent and doe all with men As for example to begin with Abraham the father of the faithfull in Gen. 12.1 2 3. wee reade of the Lords first appearing to Abraham Gen 12 1 2 3. and his making the promise with him Gen 17 3 4 5. then in the 17 of Gen. the 3 4 5 c. we have a second appearance of the Lord to Abraham and then the Covenant was much inlarged and confirmed again the same Lord appeared unto him in the plaines of Mamre which by several circumstances appeares to be Christ for he did eate with Abraham ver 8. and this was no created Angell as plainly appeares in vers 3.13 17 20 26 33. In like manner hee made the Covenant with (a) Gen 26 2 3 4 5. Isaac (b) Gen 28 13 3-2 24.25 29 30 Iacob (c) Ex 3 2 4 6 7 -4 4 5 Moses also he appeared to (d) Jos 5 13 14. Joshua (e) Ex 13 11-14 19 Israel (f) Iud 6 12 13 14 16. Gideon (g) Iud 13 15 to the end Manoah (h) Gen 16 7 18 -21.17 18. Hagar c. Obj. But this remaines still darke and uncertaine whether it were Jesus Christ or no. A. Consider but two other places and you shall see evidently that it was Christ and no other Jud. 2.1 And the Angel of the Lord came up from Gilgal to Bochim and said I that is the Angell or Christ made you to go up out of Egypt and have brought you unto the Land which I sware unto your fathers So in Esay 63.9 And the (i) i e. Christ vide Ex. 23 20 21. Heb 9 24 Angel of his presence saved them and in his love and in his pitty he redeemed them and he bare them and carried them all the dayes of old hence it appears that this Angell could be no other save Christ for the Father and the Spirit are never so called in Scripture and a created Angell had never that dignity and worship given him which was given that Angell Q. But was it Christ that did administer the Covenant to Adam A. It is probable if not apparent that it was Christ that did deliver that Promise or Covenant (k) Note that God did not speake those words in Gen 3 15 to Adam but to the Serpent vide v 14. before Adam if you consider Gen. 3.8 where t is said that Adam Eve heard the voice of the Lord God walking in the Garden in the cool of the day This Lord God was not God the father for he never (a) Heb. 11.27 See Diodate on Gen. 3.8 Bern. on the word Lord. appeared in any bodily shape therefore sure it was Christ the son and word of God whose goings forth have been of old from (b) Mic. 5.2 everlasting Quest What did Christ doe as the Mediatour of the Covenant of grace A. He did (c) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator signifies one that interposes himself legally between parties that are at variance to reconcile them unus qui intervenit vel interpouit jure-jurando vide Heb. 5 legally interpose and put himselfe (d) 1 Tim. 2.5 between God and men to mediate and intercede for them and so (e) Heb. 10 9 voluntarily became obedient to his fathers will and by undergoing bearing and suffering the (f) ps 88.16 wrath and (g) Gal. 3.13 curse due to men for their sins he took (h) Ioh. 1.29 away their sins (i) Col. 1.21 reconciled them to God redeemed them from the (k) Gal. 4.5 Law and delivered them from the (l) 1 The. 1.10 wrath to come Q. Was Christ the Mediatour of the Covenant of grace in all ages A. Yes sure for there was but that (m) Gal. 3.28 one true and reall Mediator who is said to be the (n) Rev. 1.30 Lamb slaine from the foundation of the world and to be the same (o) Heb. 13.8 yesterday and to day and for ever Ob. But was not Moses the Mediator of the Covenant of grace under the Law and before Christ came in the flesh A. Grant that Moses was a Mediator of the Covenant of grace though the Scripture rather sets him forth a (a) Gal. 3.19 Heb. 12.21 Mediator of the Law and Covenant of works yet he was but a (b) Deut. 5.5 Exo 34.34 Heb. 3.2 typicall Mediator and during his life as the Priests of the Law were and his mediation was onely by way of (c) Num. 14 19. Exod. 17.11 intreaty and prayer and not by way of merit and purchase Q. How could Christ bee both the Author and the Mediator of the Covenant of grace A. As God he was the (d) Gen. 17 1 2. Author of the Covenant but as God-man or God (e) Ioh. 1.14 Gal 4.4 made man the (f) Heb. 8.6 1 Tim. 2.5 Mediator of it as God considered in himselfe he was (g) Lu. 15.21 offended and willing to be (h) Ez. 16.63 pacified towards men But as God in our (i) Heb. 10.5.9 nature he was making satisfaction to his owne justice and
he i.e. God would never destroy the earth with the floud againe and for a seale of this Covenant he put a Bow commonly called the Rainbow in the clouds to assure all men that he will performe that Covenant Ob. But we read little or nothing at all of such a Covenant of Grace between the time of Adam and Abraham A. Suppose we did not read of the Covenant of grace betweene Adam and Abraham though I have already proved that the Covenant of grace was made with Noah yet you have heard that the covenant of grace was in force being before between God the Father and Christ and between Christ and Adam And doubtlesse though the Covenant be somewhat concealed yet it cannot be imagined that from the time of Adam til the time of the making of the Covenant with Abraham which was above (a) 208â— yeares as Mr. Lightfoâ—t computes two thousand yeares the (b) Called Gods sons Gen. 6.2 It is thought also that the Hebrews or the posterity of Heber did worship the true God once and afterwards fell to Idolatry compare Gen 11.19 and 32.5 with Josh 212. godly in those many ages and generations were under no Covenant of grace Also it s more then probable that Abel Enoch and others that were righteous and that did (c) Heb. 11.4 5. offer sacrifices unto God did apprehend the Covenant of grace and eye Christ through their sacrifices and beleeve in him for justification salvation Ob. But it s very strange that there should not be clearer footsteps of the Covenant of grace in those two thousand yeares A. No it is not strange for God spake at sundry times and in (d) Heb. 1.1 As by voice Deut. 1.6 by visiau Psal 89.19 by dreames Num. 12.6 by Angels 2 King 1.3 by 〈◊〉 and Thumâ—â—ins Num. 27.21 by Prophets Luk. 1.70 divers manners unto our Fathers and we have but little recorded thereof in the Scriptures especially before the floud As concerning the sanctifying of the Sabbath concerning the manner of offering sacrifices concerning marriages c. which things were instituted by God from the beginning though not written Moreover note this that God doth (a) Eze. 16.8 Psal 50.5 owne none for his people but those that are in (b) Either virtually or actually Covenant with him Q. How many Covenants did God make with Abraham A. God made but (c) Lev. 26 42. luk 1.71 72. Act. 3.25 Gen. 12.2 one Covenant with Abraham though he (d) Gen. 15.18 17 2. renewed it severall times with him Ob. But did not God make two Covenants with Abraham the one a spirituall and the other a temporall the one spoken off in the 12 of Genesis and the other in the 17. of Genesis A. No they are not two Covenants but one Covenant containing two parts as a Deed or Covenant among men that may hold forth and promise both a reall and personall estate for (e) Gen. 12.2 with Gen. 17.2 and chap. 12.3 with ch 17 5. ch 17.8 with ch 12.1 compare both Chapters together and you shall finde that God promiseth the same things in both Ob. But are there not two Covenants held forth in the 17. Chapter the one in the second verse the other in the 7. verse A. No for in the second verse God saith he will make his Covenant and in the seventh verse God saith he will establish his Covenant this strongly affirmes that it was but one and the same Covenant and so doth that text in Psalme the 105.8 9 10 convincingly Psal 105.8 9 10. satisfyingly and undeniably prove Ob. Yet it seems that the Israelites were under two Covenants as appeares by Rom. 9.4 and Eph. 2.12 A. 1. The word Covenant is not alwaies to be understood in a proper and strict sense for the matter of the Covenant or for the things promised in the Covenant but sometimes it is taken figuratively for the seal of the Covenant and so Circumcision which was but the seale of the Covenant is called the Covenant it selfe Gen. 17.7 Act. 7.8 2. By the two Covenants there may be meant the Covenant of grace and the Covenant of works or the promise and the Law both which were given to the Jewes and are called by the Apostle the (a) Gal. 4.24 two Covenants or 3. As some others understand by the Covenants in those places cited may be meant the Law of God and the Tables thereof called the (b) Den. 9.11 Tables of the Covenant Ob. But these Covenants are called the Covenants of promise and therefore the Law cannot be included therein A. You heard before that the Law was a Covenant and that it doth promise life upon the keeping of it is (c) Lev. 18.5 Rom. 10.5 evident but more of this afterward Q. How did God make that Covenant with Abraham and how was Abraham considered in that Covenant A. 1. God made the Covenant with Abraham as he was a (c) Gen. 17.4 Ro. 4.17 18. publicke person and the father of two sorts of people to wit (d) Rom. 4.11 12 16. all beleevers both Jewes and Gentiles and all his (e) Gen. 21.13 Mat. 3.9 naturall progeny and posterity called (f) 1 Cor. 10 18. Israel after the flesh 2. The Covenant was made with Abraham as a (g) Gen. 15.2 Rom. 4.3 particular beleever and so it is with every other beleever and Abraham himself did partake of the blessing and benefit of the Covenant rather as a private beleever then as a publicke person yet he had a higher favour and greater honour shewed him to be chosen of God to be a publicke Trustee and father of Orphane beleevers but yet beleevers are not to looke upon the Covenant made with him as (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abram high-father but as Abraham or (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abrahamon a high-father of a multitude of Nations Q. What were the promises and things contained in that Covenant which God made with Abraham A. They were either spirituall or temporall promises and things and did belong either to Abraham and his spirituall seed or to Abraham and his naturall or carnall seed Q. Who are meant by the spirituall seed of Abraham A. (c) Gal. 3.16 Jesus Christ and all those that are (d) Gal. 3.29 Christs sci that are in him and belong to him which are the (e) Rom. 4.11 16. luk 1.55 faithfull and godly in all (f) Psal 105 8. luk 1.48 Generations and (g) Gal. 3.28 Ro. 4.17 Act. 3.25 luk 19.9 13.16 Nations Q. Why is Jesus Christ called the seed of Abraham A. Partly because he took upon him the (h) Heb. 2.16 nature of the seed of Abraham but especially because he came from Abraham as concerning the flesh and is therefore called the (i) Mat. 1.1 son of Abraham Q What were those things that God did promise to Abraham and to his spirituall seed A. That he would be a (a)
Esau or wherein was the people of the Jewes to bee preferred before other people that he should enter into Covenant with them God himselfe shewes the reason thereof that it was because he (a) Rom. 9.13 Deut. 7 7 8. freely loved them and because it was his pleasure so to doe Ob. But Abraham was a Beleever and circumcised and so were Isaac Jacob and the Israelites and therefore more worthy and deserving then others A. Abraham as I said before was an Idolater and dwelling in (b) Act. 7.1.2 Caldea a land full of (c) Ezek. 23.14 Idolaters Diviners (d) Dan. 2.2 and 4.7 South sayers Sorcerers (e) Job 1.17 Robbers and Spoylers yea the most (f) Hab. 1.6 7 vile hasty bitter persecuting'st and prophanest Nation in the world Yet God out of such an ungodly generation and race cho oses and (g) Esa 51.2 calls out Abraham blesses him and enters into Covenant with him whilst he was yet (h) Rom 4.10 uncircumcised And was not Jacob Esau (i) Mal. 1.2 his brother begotten and born of the same father and mother and at the same time And were not the Jewes (k) Ezek. 16 6 7 8. polluted in their blood naked bare filthy unsavoury and unlovely when the Lord looked upon them and entred into Covenant with them Secondly It may be called a free Covenant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veethenah ber thi they are very significant Ethenah from nathan dare and berith from barah eligit because it s given unto those that partake of it Gen. 17.2 the words I will make my Covenant are in the Hebrew I will give my Covenant God saith as it were thus to Abraham Abraham I have chosen thee and thy seed and that onely out of my free love and not out of any merit or demerit in thee and I will enter into a Covenant of grace with thee yea God to assure the Gentiles that it was as free unto them as unto Abraham and the beleeving Jewes he saith twice in one (b) Esa 42 6-49.8 Prophesie that he will give Christ for a Covenant or Christ the Covenant unto them Thirdly because there is no condition required of men when God enters into Covenant with them but what he gives with and through the Covenant unto them for were there any previous precedent condition required of men as from men and not given of God it could not be free For if one man did give to another man but one pound for an estate which is worth a thousand pound it cannot be said that this estate is altogether given for there is some though an invaluable confideration given for and towards it In like manner were man tyed to give to or bring to God any thing as a condition and consideration of the Covenant it could not be altogether free nor properly called a Covenant of grace Ob. But is not faith the condition of the Covenant of grace A. If faith be a (a) Indeed faith is mentioned after the forme and manner of a condition but in truth it is the gift of God as well as life eternall Perkins on Gal. p. 157 condition of the Covenant of grace yet it is such a condition as is promised in the Covenant and freely given by God and therefore not in man nor expected from man till first bestowed on man and wrought in man by God himselfe And therefore God when he enters into Covenant with men doth not come unto them and say men I am come unto you and I am willing to make a Covenant with you if you doe beleeve then I will bee your God and you shall be my people by Covenant but he speaks absolutely positively and without any condition (b) Ier. 31.33 34. I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people and I will forgive their iniquity and remember their sin no more Marke here is no condition at all but every word free and absolute Ob. Nay Sir There is no doubt to be made of it but that faith is a condition of the Covenant of grace for there is nothing more ordinary in Scripture especially the New Testament then to make faith or beleeving a condition of Justification and Salvation as Act. 13.39 he that beleeveth is justified from all things and John 3.36 He that beleeveth on the Son hath everlasting life So that sure faith is the condition of the Covenant of grace and there is no other condition A. 1. It is true and it is not denied but that faith is necessary to Salvation and likewise to Justification in a sense which 1 intend afterwards to treat of yea I affirm as the Scriptures prove at large that no unbeleever shall be saved But that is not the question but the question is whether man must have faith in him before God enters into Covenant with him or whether unbeliefe excludes and barres God from making the Covenant with those that he intends to make it with 2. Whereas you say that faith is the onely condition of the Covenant consider seriously whether the Gospell doth not require (a) Joh. 17.3 2 Thes 1.8 knowledge (b) Lu. 13.3.5 repentance (c) Joh. 3.35 Mar. 18.3 conversion (d) Heb. 12.14 sanctification c. to be in those that are saved If so then I know no reason but that these may be called conditions of the Covenant as well as faith But sure neither these nor faith are found in men when God comes to enter Covenant with them but they are brought with the Covenant yea they are (e) Ezek. 34 25 30 31. Heb 8.11 Ezek. 36.25 26. particular members and branches of the Covenant and therefore cannot be before the Covenant Ob. But is it not Gods part to propound and offer the Covenant unto men and mens part to receive and accept of the Covenant being offered and tendred unto them by God A. It is Gods part not onely to propound and to offer the Covenant but it is his part also yea his (a) Ez. 20.37 promise to bring men into the bonds of the Covenant and to worke a (b) Psa 110.3 Phil. 2.13 willingnesse and (c) Es 40.29 Joh. 1.12 ability in men to receive what he offers and gives to (d) Mat. 12.21 Phil. 1.29 beleeve what he promises and to (e) Ro. 15.18 obey what he commands Ob. Hereby you free the creature from doing any thing at all and you lay the whole worke upon God and so man by this may sit still and doe nothing A. Although God (f) Esa 30.7 saith in another case of men it is their strength to sit still for before God puts forth himselfe to worke on and in men they can do nothing yet this doth not exclude men at all from doing But it shews that at Gods first entring into Covenant with men they are meer passives having no
condition at all in them yet when God hath taken a man into Covenant with himself and sowne his owne seed in the field of mans heart and so sprung up light life and faith in the soule then the soule is to say as Christ said My Father worketh hitherto and I work or as the Apostle said We are co-workers together with him yet herein we must also know that it is not enough for God to tune the Instrument of the soule but he must also play thereon himselfe otherwise the Musicke cannot be melodious I meane it is not enough for God to give as they are tearmed the habits of grace or to worke grace at first in mens hearts but he must also incite exercise and act those infused or created habits And therefore it s said to be an act of Gods (a) Phil. 2.13 good pleasure and an act of his (b) Eph. 1 19-3.20 Col. 1.11 power to quicken put forth increase and act that grace he hath wrought in his Saints Ob. I grant that faith is the gift of God and that man cannot beleeve of himselfe but then God must give it to men before he enters into Covenant with them that so they may have it as a hand to take hold upon the Covenant A. Faith is not given before the Covenant but in with and through the Covenant And the Author of faith which (c) Heb. 12.2 is Christ must be present in the soule either before or at the first minute and instant of beleeving for its impossible that the effect should bee before the cause as light before the Sunne or heat before the fire or the fruit of the tree before the tree it self Faith therefore being a beam ray of Christ the Son of righteousnesse and a (a) Gal. 5.2 fruit of the Spirit of Christ it cannot possibly be in the soule before Christs spirituall presence Christ first layes himselfe a foundation and laies then or builds men upon that foundation Mat. 18.16 So then its Christ in us that brings us to Christ out of us or the Spirit of Christ leads a sinfull soule to the person merits and righteousnesse of Christ Ob. If the Covenant be altogether free then hath not Christ purchased a right for men to the Covenant and so his merits is no ground of the Covenant A. Though it be altogether free in respect of men yet as you heard before it was founded upon Christ and his merits yea doubtlesse all the (b) Gal. 4.5 Eph. 1 5-2.14 mercies and legacies of the Covenant were really purchased by him yea (c) 2 Pet. 1.1 faith it selfe which you call the condition of the Covenant And though God the Father was inclinable and propense to be at peace with and to be reconciled unto men yet his Justice put a barre to his Mercy till it had a promise of satisfaction from Christ yea till it was satisfied by him For though there was love in God to men from eternity which cannot be said to be purchased by Christ for this is not properly and strictly a legacy of the Covenant but rather the first and efficient cause thereof yet this love lay hid so in the bosome of God that Christ brought it to light and gained us the enjoyment and possession of it Fourthly this Covenant appeares to be free by the persons that are taken into it and by the time they are taken into it 1. As for the persons commonly they are the (a) 1 Cor. 1.27 28. foolishest (b) Jam. 1.5 meanest worst vilest and wretchedst that God doth choose to enter into Covenant with witnesse the (c) 1 Cor. 6.9 1.1 prophane Corinthians the (d) Act. 19.27.35 Eph. 2.11 Idolatrous Ephesians the (e) Act 17.22 superstitious Athenians the (f) Mat. 10.3 Luk. 19.2 Mat. 21 31 32. scandalous and ungodly Publicans and the (g) Joh. 4.8.39 8.3.4.11 Luk. 82. Heb. 11 31. luk 15 13.30 abominable and filthy harlots whoremongers and the like 2. Then secondly for the time God enters into Covenant with them Is it not even them when they are highest and vilest in sin as for example Paul in the (h) Act. 9.2.3 height and heat of his persecution when he was even (*) Act. 26.11 desperately mad raging raving and hastily running to hale and drag the Saints into prison also the scurrilous scoffing Jewes at that (i) Act. 2.13 37. instant were taken into Covenant the Thiefe or (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a praeda vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latca he was one that lay hid for the prey high-way Robber even at the last houre l lu 23.43 when he could not serve nor glorifie God so much as one day or houre on earth yea the whorish woman when but newly taken in the Act of Adultery was (m) Ioh. 8.4.9 10 11. pitied and tendred by Christ These and many other examples verifie that (n) Ez. 16.8 Scripture where God saith when they were in their filthinesse and nakednesse he sware unto them and entred into a Covenant with them and they became his But to come to the second property of the Covenant Secondly It is a full and compleat Covenant (a) 1 Tim. 6 17. riehly and plentifully stored with all suitable promises both for (b) 1 Tim. 4.8 this life and that which is to come like that (c) Psal 65.9 River of God which is said to be full of water or the (d) Ps 104.24 earth full of Gods riches There is in God and in his Covenant (e) Rom. 2.4 riches of goodnesse to pardon and passe by mens sinfulnesse (f) Eph. 1.7 riches of grace to cover mens nakednesse and shamefulnesse and (g) Rom. 9.23 Eph. 3.16 riches of glory to satisfie mens soules for ever Note this That a soule cannot not want the good thing but it is in Christ and the Covenant nor seeke the good thing either for soule or body but it is promised in the Covenant For the Lords promises are altogether as (h) The number of the promises by Mr. Leighs computation are about 1540. and there bee many more large as his commands and larger then his threatnings therefore soule thou canst not be in that condition whether thou beest (i) Ps 84.11 Phil. 4.19 a Saint or a Sinner but there is somewhat in the Covenant which suits with that condition and tends to answer relieve and redresse thee be it for soule body or both Thirdly It is an (k) 1 Sam. 23.5 ordered or well-ordered Covenant 1. In respect of the persons with whom it is made as first and primarily with Christ then with men as you heard before Secondly In respect of the promises and parts of the Covenant as first (a) Jer. 32.38 God becomes our God and then makes us his people and afterwards (b) Ezek. 16 8 9. washes and sanctifies us from our sins Thirdly In respect of manifestation God first reveals it by
but great faith where there is (b) Luk. 8.47 48. fear and * i. e. At Gods presence and glory and a mans owne vilenesse debility Esa 6.5 Job 40 4. trembling and it is a sure signe of faith to see your owne (c) Mar. 9.24 unbeleef and (d) Luk. 7.7 unworthinesse Fourthly Consider whether you doe not sin against God and wrong your owne soule by such unbeleeving words For if you do beleeve and say you doe not then doe you deny the worke of God in you and lie against the Spirit of God Againe suppose you doe not beleeve yet by your words you put weapons in the hands of the Devill to wound and kill your selfe for when you accuse your selfe to be an unbeleever and a Hypocrite doe you thinke that Satan will not make advantage of your sayings against you and so labour to confirm you in your unbeleef and doubts Therefore I counsel Saints to take heed what confessions they make what accusations they charge themselves with for Satan will seeke no better proofe against a man to impeach him before God then this Lord I accuse such a man to be an unbeleever and a hypocrite witnesse this owne confession if he be so why dost thou suffer him to live if he be not so why dost thou suffer him to lie Consider (a) Psal 77.8 9 10. Asaph a godly man and holy Prophet when he had but propounded these doubting questions though he concluded nothing Will the Lord cast off for ever and will he be favourable no more Is his mercy cleane gone for ever doth his promise faile for evermore c. he presently sees his sin therein and saith This is my infirmity or as it is in the (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now I have begun Hebrew this is that my sicknesse or plague he looked upon unbeleefe as the great plague sore of his soule and till God convince you of unbeleefe and that it is your sinne to give way to doubting you will continue to nourish this snake in your bosome which will sting your souls to death Ob. But though God makes the Covenant with men at first freely and though it be sure in its selfe yet afterwards there is some condition on mans part which if it bee not performed by man God is dismissed and discharged from performing his part for in a mutuall Covenant among men when one party neglects to performe the Covenant or Articles on his part the other is no longer tyed in that Covenant to the other party or to performe the conditions on his part A. This Objection supposes three things that are not true First that the Covenant of grace is partly free and partly conditionall but this hath beene before spoken of and therefore I say no more but what the (a) Esa 26.12 Prophet saith by altering the tense and person The Lord doth worke all our workes in or for us as well after beleeving as before beleeving Secondly This Objection seems to hold forth that a man may have true faith objected before as the condition of the Covenant and afterwards lose it But it s plaine otherwise that the (b) 1 Job 2.27 Spirit and (c) 1 Jo. 3.9 seed of God being once in beleevers they remaine and abide for ever in them and therefore they cannot lose their faith or any other grace totally It s true they may lose (d) Ps 51.12 2 Sam. 27.1 with Ps 3.6 degrees of faith and recover them againe and they may (e) Prov. 24.16 fall oft and be restored and (f) Hos 14 4 backslide and be recovered But God hath said (a) Jer. 32.40 I will write my Lawes in their hearts and they shall not depart from me Thirdly this Objection would make God as man and Gods Covenant like mans Covenant but neither of both is so Let God therefore be true but every man a lyar for when God makes this Covenant of grace once with any he cannot doth not nor will not breake it with them For marke how the Lord (b) Esa 54.10 speakes The mountaines shall depart and the hills shall be removed but my kindnesse shall not depart from thee neither shall the Covenant of my peace be removed So in (c) Jer. 33.20 Jeremy If you can breake my Covenant of the day and my Covenant of the night that there should not be day and night in their season then may also my Covenant be broken c. But grant Gods Covenant to be like mans Covenant though to speak with reverence it differs as much as God and man differ yet doth not the Apostle (d) Gal. 3.15 say though it be but a mans Covenant yet if it be confirmed no man disanulleth it And if man who is both fraile and mutable will keepe his promise and covenant how much more will God who is (e) Gen. 17.1 Alsufficient (f) Jam. 1.17 without variablenesse and (g) Tit. 1.2 cannot lie keepe his Covenant Can it be thought that that just God who (h) Ro. 1.31 hates Covenant-breaking and (i) Eze. 17.15 16 17 18. punishes Covenant-breakers will himselfe breake Covenant no no far be it from us to entertaine such a sinfull thought Ob. But God threatens the children of Israel that they should know his breach of promise Num. 14.34 A. That is they should know what it was to charge him with breach of promise withall this was but a conditionall and temporall promise see Judg. 2.1 Ob. But God threatens to deal with men even as they deal with him so that if they breake Covenant with him he may do the like with them Ezek. 16.59 A. Gods dealing here was not to breake his Covenant with them for in the next verse he saith hee will remember his Covenant and establish it with them but his dealing with them was to chastise them as he saith (a) Ps 89.31 32 33 34. else-where If they breake my Statutes and Commandements then will I visit their transgressions with a Rod and their iniquity with stripes neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile my Covenant I will not breake nor alter the thing that is gone out of my mouth Ob. Yet God saith in Zach. 11.10.11 that he did break his Covenant with them A. By this Covenant may bee meant outward happinesse that God had promised the Jewes and that conditionally or else by this Covenant as may seem by the 11. verse may be meant Jesus Christ which the poore of the flocke i. e. the elect and saithfull knew to be the word of God which was broken for their sins and this agrees with other Scriptures which call Christ a (b) Esa 42.6 Covenant and also speake of the (c) Esa 53.10 breaking of him as Esa 53. It pleased the Lord to bruise him or as the Hebrew is to (d) Dacha that same word which is
in Ps 94.5 breake him in pieces Ob. Yet for all this the Covenant of grace may be broken if not on Gods part yet on mans part for it is said plainely that the Israelites brake the everlasting Covenant Esa 24.6 A. By the Covenant here is meant the (e) 2 King 18.12 Law or ten Commandements which the Israelites brake as it is in the (f) Heb. 8.9 Hebrewes They continued not in my Covenant and I regarded them not saith the Lord. Ob. But did not the Lord make this Covenant with the people of the Jewes and yet for their unbeleefe they are cast out and broken of these sixteene hundred yeares A. You are to consider the Jewes (g) Rom. .2 28 29. Gal. 2.15 with Rev. 2.9 two wayes either carnall and spirituall or Jewes onely by name nature and profession or else Jewes indeed viz. the faithfull and sincere hearted people of God or for the elect Jews that are yet to be called As for the first sort of them God did never make the Covenant of grace with them neither were they ever in or under the saving part and promises thereof And as for the faithfull he never brake promise with them and for the elect Jewes that are yet to be called God will remember the Covenant made with their Fathers and will (h) Esa 59.20 Ro. 11 27 28. performe it unto them their children Ob. But how could those carnall Jewes be cast out of the Covenant if they were never in A. It s usuall in Scripture language to speake of persons not as indeed they are but as they seem to be as in Exod. 32.33 God threatens to blot their names out of the booke of life whereas indeed they were (i) Rev. 20.15 never in the booke of life unlesse by the booke of life you understand the (k) Ps 69 2â— booke of naturall life or of the (l) Deu. 29.20 life of communion with the people of God as that Scripture is to be understood but they were rather written in the (m) Jer. 17.13 Earth then in Heaven So (n) Joh. 15.2 branches are said to be in Christ when they are not really but (o) v. 6. seemingly so In this sense those carnall Jewes and carnall beleevers may be said to bee in Covenant with God and in no other sense for were they really and indeed in Covenant with him they could never bee cast out nor the Covenant broken with them For the whole word of God is very (p) Ps 9 3 5. 19.7 111.7 sure and all his promises very (q) 2 Cor. 1.20 certaine grounded upon the (r) 2 Tim. 1.19 unchangeable purpose and (s) Heb. 6.17 counsel of God so that he being altogether wise (t) Joh. 21.17 knowes how to performe and (u) Gen. 17.1 Isa 43 13. al-sufficient is able to performe (w) 1 Thes 5.24 faithfull and must performe (x) ps 145.8 gracious and mercifull and therefore will and cannot chuse but performe Nay since God hath never (y) 1 kin 8.56 Iosh 21.45 and 23.14 failed nor brok promise surely he will not do it Fiftly It is a peaceable Covenant or a (a) Is 54.10 Eze. 37.26 Covenant of peace for when God enters into this Covenant with men it is a signe hee is at (b) Ez. 16 60 61 62 63. peace with them and pacified towards them (c) Eph. 2.13 14. through Jesus Christ Also then the Lord (d) Is 57.19 speakes peace to their soules and (e) Is 33.17 Rom. 4.17 sets up peace in their consciences so that they walke with God in peace as the (f) Mal. 2.6 expression is concerning Levi and are (g) luk 1.79 led into the way of peace and their (h) Phil 4.7 Rom. 8.6 Isa 26.3 hearts and mindes are kept by that peace so that it may bee said that the children of the Covenant have (i) Is 54.13 great peace with (k) Ro. 5.1 God with the (l) Ez 34.25 Hos 2.18 Iob. 5.23 24. creatures in (m) Is 66.12 Psa 29.11 life and (n) Ps 37.37 Ier. 34.5 death Obj. But there bee many that are doubtlesse in Covenant with God and yet have neither spirituall nor worldly peace neither peace within nor peace without neither peace living nor peace dying so that it may be said of them as the expression is that they know not the way of peace and they hear rather a voice of trembling and of feare then of peace A. 1. It is true as (o) Eccl. 3.8 Solomon saith in another case that there is a time of war and a time of peace and doubtlesse many a deare and precious soule that is in Covenant and favour with God may for a time want-inward peace and till the Lord himselfe (p) Ps 85.8 speakes peace and (q) Is 45.7 makes peace the soul cannot enjoy it yet mark how graciously the Lord speaks (r) Is 27.5 Let him take hold on my strength and hee shall make peace with me and I (s) Is 57.19 create the fruit of the lips peace peace to him that is a farre off and to him that is neare c. It may be the fault of many soules to refuse to receive peace as the (t) Ps 77.2 Prophet refused to be comforted or else to ground it upon their sense and feeling and when that is gone their peace is lost whereas inward and soule-peace comes through (u) Rom 5.1 15.13 beleeving Seeing then God is the Authour and Giver of peace Christ the Prince and promiser of peace the Spirit the worker and sealer of peace and the Gospel the word and ground of peace and the Ministers the Heraulds and Messengers of peace such beleevers as want peace of conscience should strive to have the peace of God to (w) Col. 3.15 rule in their hearts and to beleeve that God will (x) Ps 29.11 Isa 26 12 blesse them with peace and to take heed if God do speake peace to them that they returne not againe to the folly of unbeleife y Ps 85.8 2. For outward peace or peace with the creatures God gives that often to his Saints according to his (z) Is 66.12 Hag 2.9 promise and when they want it yet they have peace in (a) Ioh 16.27 Christ And God so orders and sanctifies their troubles to them that they do receive no (b) Is 11.9 hurt but much (c) 2 Cor 7 4 Rom 5 3 benefit thereby Sixtly It is a holy Covenant Dan. 11.28 30. Luke 1.72 Psal 105.42 Quest Why is it called a holy Covenant A. 1. In respect of the Authour of it The most holy God who is proclaimed by the Seraphims i. e. the Angells (d) Is 6 3 Rev 4 9. it is in two Greek copies nine times holy thrice together holy holy holy And this Covenant God did (e) Ps 60 6. speake in his holinesse and (f) ps 89
35. confirme by his holinesse 2. In respect of those that are taken into Covenant who are also a (g) Dan 12 7 holy people called (h) Psa 50 5. Saints Obj. Before you said that God did take the unholy and ungodly into Covenant and now you say they are holy how can that agree A. When God doth first enter into Covenant with men he finds them unholy but as soone as the Covenant is struck with them the Lord puts his (i) Is 63 11. holy spirit in them and his holinesse in them and so they become immediately the (l) psa 63 18 people of his holinesse O. But doth not God first make men holy then enter into Covenant with them A. No But God makes the Covenant with men that they (m) lu 1 72 73 75. might be holy 3. It is called a holy Covenant because holinesse is (u) Ez 36 25 26. Ro 11 26 27. promised in it and conveyed through it unto men 4. It is called a holy Covenant in regard it (o) lev 10 3. 2 Cor 6 17 requires and (p) Tit 2 10 11. teaches holinesse and there is all the reason in the world that those that enter into union and communion with God should be holy in (q) 1 cor 3 17 heart and spirit and in (r) 1 Pet 1 15. life and conversation 5. It is called a holy Covenant because nothing works more upon men to make them holy then the Covenant of grace for the promises are of a sanctifying nature therforesaith the (s) 2 Cor. 7.1 Apostle Having these promises let us cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse And in (t) Ro. 6.15 another place saith he What shall we sinne because we are not under the Law but under Grace God forbid (u) Tit. 3.4.5 Rom. 12.1 Love Grace and Mercy leave the strongest ingagements on Saints to be holy Lastly it is an (w) Gen. 17.7 Jer. 32.40 Heb. 13 20. Rev. 16 6. It is called Berith Melek a Covenant of Salt nam sal à corruptione conservat everlasting Covenant as before you heard it was made from everlasting so it is to everlasting for God (x) Ps 105.8 remembers his Covenant for ever the word he commanded to a thousand generations Consider he that made it is the (y) Is 40.28 everlasting God the motive that moved him to make it was his (z) Jer. 31 3 everlasting love the righteousnesse upon which it was established is an (a) Dan. 9 24 everlasting righteousnesse yea all the legacies and blessings thereof are everlasting as (b) Heb. 8.12 everlasting pardon (c) Isa 54.8 everlasting kindnesse (d) Ps 100.5 everlasting mercy (e) Isa 35.10 everlasting joy and (f) 2 Thes 2.16 consolation and everlasting (g) Ioh. 3.36 life and (h) Isa 45.17 salvation Q. Did God remember and performe the Covenant of grace to beleevers in all ages A. Yea sure the Lord was (i) 2 Kin. 13 23. gracious unto them had compassion on them and respect unto them because of his Covenant as it is (k) Ps 111.5 See Exod. 6.5 Luk. 1 72. said he was or will be ever mindefull of his Covenant Ob. But then it was to such as did keep his Covenant Psal 103.18 A. Nay Though they like (l) Hos 6.7 See the margent Adam had transgressed his Covenant and (m) Eze. 16.59.60 Note v. 61 saith God not by thy Covenant i. e. the Law Jer. 31.32 See Psal 8.31 with 34. despised his oath yet neverthelesse saith he I will remember my Covenant with thee in the dayes of thy youth i. e. when God first took them to be a people and made a Covenant with Abraham and I will establish unto thee an everlasting Covenant God is so far from breaking his former Covenant with men when they sin against him that he will rather renew it yea adde and make a second to confirme it Ob. But God saith of the Israelites They continued not in my Covenant therefore I regarded them not Heb. 8.9 A. By that Covenant is to be understood the Law or Covenant of workes and by those Israelites the carnall Israelites that were under that Covenant and not under the Covenant of grace and such that are not Gods spirituall people nor under his speciall Covenant he doth not regard Heb. 8.6 7 8 9. Ps 106.43 with v. 46. Ob. It s true God said to the Israelites if their uncircumcised hearts were humbled then he would remember his Covenant with Jacob c. Lev. 26.42 A. This was to the Jews in generall and it was but the outward part of the Covenant concerning the land of Canaan Lev. 26.43 44. but yet marke the 43. and 44 verses of that Chapter They despised his Judgements and abhorred his Statutes and yet for all saith God I will not cast him away neither will I abhor them to destroy them utterly and to breake my Covenant with them for I am the Lord their God But I will for their sakes remember the Covenant of their Ancestors Here though they were very farre from performing the condition of the Covenant yet God was further from breaking his Covenant and though there was nothing in them to move God to keep his Covenant yet hee lookes on their (n) i. e. Abraham Isaac and Jasob Ancestors Q. Did the beleevers under the Law in their distresses and miseries looke upon that Covenant A. Yea sure they did (o) 2 Chron. 16.15 Neh. 9.32 look upon it and it was their (p) Dan. 9.4 Neh. 1.5 strongest fort for to flye unto and their surest Basis and foundation to depend upon and their (q) Ier. 14.21 Psa 74.20 chiefest argument with God in prayer Q Was the Covenant of grace that beleevers were under before the comming of Christ in the flesh and the Covenant of grace which beleevers are under since or now in the dayes of the Gospell one and the same Covenant A. Yes sure it was one and the same Covenant which 1. will plainely appeare if you compare the promises thereof as they are set downe in the Old Testament with the promises thereof as they are set downe in the New As for example compare Gen. 12.3 with Acts 2.15 and Gal. 3.8 and Lev. 26.12 with Heb. 8.12 and Psal 32.1 with Rom. 4.6 7. These with other instances shew it was the same Covenant 2. It must bee the same Covenant or else they under the Law had beene saved one way and wee another but it is not so for they were saved by the same (q) Deut. 33.29 Isa 33.22 Rom. 12.10 Lord as we are saved by even (r) Act. 15.10 11. Jesus Christ therefore it is said that Abraham (s) Ioh. 8.56 saw Christs day and rejoyced and that the (t) Act. 26.6.7 twelve Tribes served God with hopes to obtaine the promise 3. Yea the same Gospell and righteousnesse was
preached unto (w) Heb. 4.2 1 Pet. 4.6 Rom. 3.21 Gal. 3.8 them as is preached unto us for as I said before the Ceremoniall law was a glasse though a darke one wherein Christ was seene so they had many pure (x) Rom. 1.2 Gospell promises which they did see (y) Heb. 11.13 beleeve and imbrace and doubtlesse were heires and (z) Heb. 11.33 partakers thereof as well as we And therefore we read of the (a) Tit. 1.4 common faith and (b) Iude v. 3 common salvation so called not because it was common to every man and woman in the world but because it was the same in all ages as well before Christ as since Ob. If it bad beene the same Covenant the Apostle would not have called them two Covenants as he doth Heb. 8. A. Note that the Apostle doth not there call the Covenant of grace before Christ and the Covenant of grace since two Covenants but the Covenant of workes or the ten Commandements he calls the first Covenant which Covenant (c) Heb. 8.9 saith the Apostle the Lord made with your forefathers when he brought them out of the land of Egypt which is very plaine to bee no other then the ten (d) Ier. 31.31.32 Commandements for the Covenant of grace was made with Abraham foure hundred and thirty yeares before the Israelites were brought out of the land of Egypt therefore it could not be meant of that Covenant of necessity therefore the Apostle here by two Covenants meaneth not two Covenants of grace but the Covenant of workes and the Covenant of grace or the Law and the Gospell Q. If the Covenant of grace here spoken of be the same Covenant with that made before the Law why then doth the Apostle call it a new Covenant he might rather have called it the old Covenant then the new A. It is called a new Covenant not because it was then begun to be made for it was before of old time as (e) Eccl. 1.10 Solomon speakes in another case But it is called new 1. Because it was manifested and renewed and so is called the new Covenant as Christ is called a (f) He. 10.20 new way love a (g) 1 Ioh. 2.7 8. new Commandement the old heart a (h) Ez. 36.26 new heart the Moone a (i) Col. 2.16 new Moone Christ was the way from everlasting love a duty from the beginning the heart had a being and the Moone a forme but they are said to be new in respect of manifestation and renovation even so the Covenant of grace is now since Christ was made flesh more (k) Ro. 16.15 2 Cor. 3.11 Heb. 9.8 plainly and clearly revealed and the great and glorious mysteries that were before held forth in Ceremonies and shadows are now brought to light Gods bosome is more opened his Cabinet of Jewells unlocked his everlasting grace and mercy his eternall love and pity his unspeakable goodnesse and glory are all brought out to cleare and publicke view and his Covenant is now drawne and written in such faire and great Characters so plainly and exquisitly that they that run may read if they have but the least sparke of spirituall and heavenly light in them 2. It is called a new Covenant becauseall old things that did belong unto it are now done away as the Priests sacrifices Altar washing and divers Ordinances which were meere appendices to the Covenant and to continue no longer then till (l) Eph. 2.15 Christ his death or at furthest till his (m) Cant. 2.15 4.6 comming in the Spirit called the (n) Heb. 9.10 time of Reformation As the heavens and earth are said to be (o) Isa 65.17 new when the state of them are but altered and the Church said to be a (p) 1 Cor. 5.7 new lumpe when unprofitable and obstructing members are cast out So the Covenant is called new because of the altering and changing the administration thereof and by lopping off and casting away those troublesome shadowy branches the Ceremonies which did eclipse and darken the body of the Covenant 3. It was called a new Covenant because it was then (q) Before Christ came in the flesh beleevers had a little of the first fruits of the Gospell but the harvest thereof was reserved till after his comming Ioh. 4.35 36. perfected and compleated and as we call that a new house which is newly finished though the foundation of it and a great part of the structure were laid long before as the last Temple in Jerusalem was begun above forty yeares before it was compleated and finished so was this Covenant of grace neare foure thousand yeares between the first making of it with Adam r Ioh. 2.20 and the compleating of it by Jesus Christ Marke the word in Heb. 8.8 Behold the dayes come saith the Lord when I will make a new Covenant with the house of Israel so it is in the English but it is in the Greek (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word is translated finished Rom. 9.28 ended Math. 7.28 luk 4.13 fulfilled Mar. 13.4 and I will finish or perfect for the house of Israel and the house of Judah the new Covenant This Scripture proves that the Covenant was before begun and in the dayes of the Gospell finished also there is another excellent truth in it That God will finish this Covenant for the house of Israel and Judah sci all the Jewes at their next Call and Conversion which I shall speake of afterwards Lastly it is called a new Covenant because it was confirmed in a new manner even by the (t) Dan. 9.2 death of Jesus Christ and by his (u) He. 10 15 Gal. 5.5 Spirit also by new Ordinances to wit (w) 1 Pet. 3.21 Baptisme doth save us i e. seals salvation to us as Noahs Ark and his temporall deliverance were signs of Christ eternall salvation Baptisme and the (x) 1 Cor. 11 24.26 Lords Supper Q. Is the new Covenant and the new Testament one and the same A. Yes they are (y) Berith in Hebrew Diathcke in Greck signifies both a Covenant and Testament Testamentum quasi Tesles mentis the witnesse of the mind one and the same and the Covenant or Testament of Christ is but the will of Christ onely since the death of Christ it may more fitly and properly be called a Testament then a Covenant being a Testament is the last will of one and therein men use to bequeath all their Le gacies and dispose of all that they have to give Also in Covenants there bee many Ifs and Conditions but in a Testament all bequeathed Legacies are absolute Lastly What is made before unto men by Covenant is afterwards strongly unchangeably and unalterably confirmed and assured by a mans last Will and Testament Even so the Covenant of grace was converted if I may so terme it into a Testament by Christ and all his Legacies put into this Testament
beleeve and turne 5. To preach the Gospell is to open and apply all those great and glorious (r) Eph 3 8. Col 2 2â— mysteries concerning the Father Sonne and Spirit and concerning the Saints happy estate in grace and glory As also how they are to live by faith To teach duties to God and men in a gospel way is to preach the Gospel Re 15.19 with Ac. 20 27. through love in obedience and conformity to their Father and Lord and to perform all duties towards their brethren and those without or the world according to what is written in the Scriptures Obj. But men will have cause to doubt and to be discouraged from beleeving unlesse that they hear that Christ dyed for every man A. It is sufficient to tell men in generall tearms that Christ dyed for sinners for the ungodly for enemies for the rebellious for the world yea for all and every man that will beleeve in him Here is a door wide and open enough Those that preach that Christ died for every man yet preach that none shall be saved but those that beleeve and those that doe not speake so particularly but generally that Christ dyed for simiers yet preach that all that doe beleeve shall be saved which in effect is one and the same and a way free and large enough for any man be he what he will to come in For the word Sinner comprehends all kinde of Sinners what soever And may not a Sinner from hence argue thus If Christ hath dyed for Sinners for the ungodly c. then why not for me for I am a sinner and one that 's ungodly Ob. Oh but the Sinner may say true Sir Christ dyed for sinners and for the ungodly but if he dyed not for all sinners I may be one of those for whom he did not dye A. 1. A Sinner should not object so for he doth but debarre himselfe thereby from partaking of the grace of Christ tendred to him and such an objection is to be looked on as a temptation or arising from the soules grand sinne and Christs great enemy unbeliefe But put the case one should so object yet this is a sufficient ground to resolve him that if he doth beleeve he shall have a part in the death of Christ and be saved Prisoners adjudged to die and having pardons tendred to them doe not question whether those pardons were intended and granted for all in their condition but they upon the first sight and hearing thereof strive and grapple hard to catch hold upon such a pardon even so sinners when pardon of sinnes and salvation is tendred and preached to them they should like Jacob strive to have the blessing or like the women that strove for the childe they should cry It is my pardon My pardon and not Is it for me Is it for me 2. The same objection might have been made by the Jewes when Christ said That (t) Mat. 22.14 many were called but few chosen and that (u) Mat. 7.13 14. many did goe in at the wide gate and few at the narrow also that (w) Luk. 13.24 many should seeke to enter in and should not be able that be (x) Joh. 17.9 prayed nor for the world c. The like objection may be also now made against many expressions in the Apostles writings As that some (y) Eph. 1.4 Were chosen in Christ before the foundation of the world and others (z) Iud. v. 4. ordained of old to condemnation Q. Whether were the Heires of salvation or the Elect alwayes under the Covenant of grace A. As elect and considered in Christ they were doubtlesse before the foundation of the world and ever since under the Covenant of grace For the Covenant which God made with Christ before the foundation of the world was a Covenant of grace and this Covenant as I shewed before was made with him as he was a Mediatour for and in the behalfe of the heires of salvation And therefore doth the Apostle say That (a) Tit. 1.2 God promised eternall life and (b) 2 Tim. 1.9 gave his grace unto such before the world began Obj. But did not they as well as others sin in Adam and therby ring themselves under the Covenant of workes A. It s true they did (c) Ro 5 12 16 18. sin in Adam and so did deserve to come under the Covenant of works and the curses thereof as well as the damned themselves But yet Gods former Covenant and act of grace made with Christ concerning them stayed and stopped legall proceedings and execution against them And instead of bringing them to a judiciall tryall according to their deserts their sin was transferred and put upon the account of Christ As when the children of a King breake the Statute of their King and Father deserve to be punished as well as any other Subjects yet their faults are remitted and they pardoned upon that ground of relation betweene him and them so that they never come under actually the penalty and execution of that Statute-law which they break Obj. But the Elect by nature and before they doe beleeve are the children of wrath and not the children of God Eph. 2.2 A. 1. It is true that the Elect are the children of wrath by nature as well as others till they doe beleeve But withall it is as true that they are the children of God by grace As Christ was a son of Gods love and an object of his delight in (d) In the confideration of a Sonne Mat 17 5 Joh 3 35 one consideration so hee was both an object and a subject if I may so say of his (e) Ps 88 16 Mat 26.46 wrath in (f) In the consideration of a Surety 2 Cor. 5 21. Gal 3 13 another sense and consideration 2. There is a dstinction and difference to bee made between the state and the persons of men it is undeniably true that the state of nature is a state of wrath but yet the persons in that state I meane the Elect may bee and are persons of love As Absaloms rebellion against his father David was an Act deserving punishment and his state a state of wrath yet his person was still (g) 2 Sam. 18 33. 19.4 affected and loved by David Obj. But it doth not appeare that the Elect are the children of God before they do beleeve A. Yes the Scriptures prove it As for example the (h) By this Prodigall was meant the Gentiles called Publicans and sinners Luke 15.1 Prodigal was a son whilst yet dead and his father so ownes him For this my (i) Luk. 15.24 son saith he was dead and is alive And againe speaking to his eldest son this thy (k) v. 32. brother was dead and is alive So these words applyed to Christ (l) Heb. 2.13 Behold I and the children which God hath given me these Children were the Elect that Christ suffered for and presented
to his Father That (m) Ioh. 11.52 Prophesie was also true though spoken by a false man that he i.e. Christ should gather together in one all the children of God that were scattered abroad Hereby you see that all the Elect are accounted and termed the children of God as well those uncalled as those that are already called Ob. But the Lord saith of the Gentiles that he will (n) Ro. 9.23 call them his people which were not his people which plainly shewes that God did not account them to be his people before they were called A. The meaning is that they were not his people by outward profession as the Jewes were but doubtlesse they were his people by (o) Ro. 11.2 fore knowledge and (p) Eph. 1.4 15. 1 Pet. 1.2 election as our Saviour said of the same people Other sheep I have which are not of this fold Here marke he ownes them to be his Sheep though they were not as yet brought into the same sold Ob. But the Apostle saith that we are all the children of God by (q) Gal. 3.26 faith in Christ Jesus so that untill we doe beleeve we are not his children A. Men may be said to be the children of God severall wayes as by (r) So are all Angels all men Iob 1.6 2.1 Mal. 2 10. Creation by (s) Eph. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having sealed us unto the adoption See Rom. 9.4 Election and Adoption and by (t) Gal. 3.26 Faith and (u) Jam. 1.18 Ioh. 3.3 Mat. 18.3 Regeneration In the latter of these senses men are not the children of God till they doe receive the Spirit and beleeve yet (w) Gal. 4.6 because they are children God gives his Spirit unto them It is (x) 1 Joh 3.24 Rom. 8.16 impossible that any should know themselves to be Gods children till they are converted and do really and actually beleeve Yet doubtlesse God may and doth know them to be his children long before and if none could be Gods children save onely by faith how then are those saved Infants who doe not actually beleeve for ought we can gather from Scripture the children of God Q. Can men be saved any other way but by the Covenant of Grace A. No sure for men must bee saved either by the Covenant of grace or by the Covenant of works for there be but those two wayes and the Apostle saith That (a) Gal. 2.16 no man is justified by the workes of the Law So (b) Ro. 3.28 elsewhere he saith That a man is justified by faith without the deeds of the Law and that (c) Rom. 4.6 righteousnesse is imputed without works If then a man cannot be justified and saved by the Covenant of workes and there be no other way but the Covenant of grace of necessity men must bee saved that way and by that Covenant or not at all Ob. But why cannot men be saved by the Covenant of works A. Because the Covenant of workes requires to salvation that which no man can perform viz. (d) Ro. 10.6 personall (e) Gal. 3.10 perfect and (f) Jam. 2.10 perpetuall obedience Ob. But may not men be saved partly by the Covenant of works and partly by the Covenant of grace A. No for if it is of grace then it is no more of workes otherwise grace is no more grace but if it be of works then it is no more grace So that it is inconsistent to grace to have workes joyned and added unto it in the point of justification and salvation Rom. 11.6 Q. Are men then saved onely by grace A. Oh yes onely and altogether by grace for the whole way and path of salvation is paved with the grace of God the Father and the grace of Jesus Christ the grace of love the grace of good will the grace of mercy and the grace of Christ his merits and obedience So that from everlasting to everlasting from the first minute of time that God intended mens salvation to the last moment of Eternity if I may so expresse it there was nothing and there will be nothing but grace in mens salvation (g) Ro. 11.5 their predestination and election their (h) 2 Tim. 1.9 Gal. 1.15 calling and vocation their (i) Ro. 3.24 Tit. 3.7 redemption and justification their (k) Ro. 9.26 adoption and (l) Ezek. 36 25 26. sanctification their (m) Ro. 5.2 confirmation and consolation their (n) 2 Cor. 12 9. preservation and supportation their (o) Ro. 5.17 perseverance and (p) Tit. 3.5 glorification flowes all from free grace (q) Eph. 1.7 and 2.7 riches and exceeding riches of grace Nothing moved God to will mens salvation but his good Pleasure nothing perswaded God to send his Son Jesus Christ God gives all to men does all for men and works all in men freely Hos 14.4 Ro. 8.32 Rev. 21 6. 22.18 Esa 26.12 55.1 2. to worke mens redemption but his meere and dear love Observe here is nothing of self-will nothing of self-righteousnesse nothing of selfe-power neither fore-seene faith nor fore-seen workes no qualifications nor conditions no preparations nor performances no duties nor deserts of men having so much as avoice the least hand or place in their salvation The first and the last stone yea all the materialls in this glorious building of mens salvation is hewne out of the Quarry of Gods unspeakable Grace Oh soule consider how the God of grace owned thee how the Lord of grace bought thee how the Word of grace called thee how the Herbe of grace healed thee and how the Spirit of grace wrought in thee and sealed thee yea when thou didst slight and reject grace then like Hester thou didst obtaine grace above thousands cry therefore Grace Grace and say I had perished and been damned for ever had it not beene for Gods grace for where my sinne did abound his grace did abound much more and when I was exceedingly gracelesse the Lord was more abundantly and exceedingly gracious Ob. If men are saved onely by grace how then is it said that (a) Luk. 7.50 faith (b) Ro. 8.24 hope the (c) 1 Co. 15.2 Gospel and (d) 1 Pet. 3.21 Baptisme do save men A. I. Faith hope the Gospel and Baptisme are all (e) Eph. 2.8 2 The. 2.16 1 Cor. 2.12 fruits and effects of Gods grace and given freely unto men and so included in grace and therefore to be saved by any of these is to be saved by grace for these are of grace But Secondly Faith hope the Gospel Baptisme c. are considered as the instrumentall meanes of mens salvation As the Apostle (f) 2 The. 2.13 saith That God hath chosen men to salvation through sanctification of the Spirit and beliefe of the truth Marke he doth not say for sanctification and beliefe of the truth as making those the causes of mens salvation but through sanctification and beliefe
the Covenant of grace requires but (n) Mat. 11.29 easie duties and performances but the Covenant of workes requires irksome toylsome and chargeable duties and performances Obj. Doe you call plucking out the right eye cutting off the right hand denying our selves taking up the crosse daily c. but easie duties A. 1. As Solomon (o) Pro. 14.6 1 Iob. 5.3 saith To him that bath understanding knowledge is easie so to them that are spirituall the Commandements of God are (p) Ro 7.22 easie and not grievous For it is somewhat (q) Cor. 5.14 11.8 naturall to a regenerate man to obey God as it is to a wife or a childe to obey the husband or father 2. The duties commanded in the Covenant of grace are easie to beleevers because Christ performes them in and for them As the Apostle (r) Gal. 2.20 said It is Christ that liveth in me (s) Phil. 4.13 Againe saith he I can doe all things through Christ that strengtheneth me The weight lyes more heavy upon the shoulders of Christ then upon mens shoulders Christus jubet juvat litera jubetur spiritu donatur as the care of providing for the family is more upon the father then upon the children and the husbandman is as much and more concerned in the fruitfulnesse of his field then his servant though the servant works also Q. But doth not the Covenant of grace also threaten Beleevers that are under it if they be disobedient and commit sin A. Yea sure there bee threatnings that doe belong to the Covenant of grace or the Gospel and these threatnings concerne those Beleevers that are under it but yet they are not such threatnings as are the threatnings of the Law viz. threatnings of damnation Q. What then are those threatnings of the Covenant of grace that concerne beleevers A. God (t) Psa 89.31 32. 2 Sam. 7.14 saith concerning beleevers That if they breake his Statutes and keep not his Commandements he will visit their transgressions with a rod and their iniquities with stripes Ob. Doth the Lord then chastise his owne children for their sins A. 1. Though most commonly Gods indulgence u Num. 23 21. Exo. 34.6 affection and tendernesse to his children be so great that he passes by millions of failings in them without (w) Iam. 1.5 so much as upbraiding or reproving them much lesse correcting or chastising them And though at other times God does correct them but not (x) Iob 1.8 at all for their sinnes as he did Job but to (y) Joh. 9.3 glorifie himself and to make them (z) Heb. 12.10 partakers of his holinesse yet 2. Without doubt God doth sometimes chastise his children for their sinnes as he did the Corinthians for their unworthy and unholy partaking of the Lords Supper For the Apostle saith For this cause many are weake and sickly among you and many are fallen asleep So Christ threatned the Churches of (a) Rev. 2.16 Pergamus (b) v. 20.22 Thiatyra and (c) Chap. 3.16 Laodicea Ob. But what wayes and kindes doth the Lord use to chastise his children A. 1. Sometimes in their souls by (d) Psal 51.8 9.10 11. withdrawing or witholding the sweet presence and powerfull working of his gracious and free Spirit whereby their soules are filled with sorrow trouble and terrour insomuch that they oft cry out like the (e) Psal 77.9 Prophet Hath God forgotten to be gracious hath hee in anger shut up his tender mercies 2. Sometimes the Lord chastiseth his children in their bodies with (f) Psal 38.7 8. sicknesse and weaknesses as you heard before of the Corinthians 3. Sometimes the Lord chastises them in their children friends and estates as he did (g) 2 Sam. 12 14 15. David (h) 1 Sam. 3 12.4.13 Eli and others 4. Sometimes the children of God may be (i) 2 Thes 3.14 suspended and excommunicated out of the society of Saints cast out of the Church and delivered unto Satan as the (k) 1 Cor. 5.5 incestuous person was who notwithstanding doubtlesse was a (l) 2 Cor. 2.6 7 8. true beleever Ob. How doth it consist with Gods love that he should correct and chastise his children A. Oh consider that Gods chastisements are but fatherly Remembrances and speciall signes of his love As the Apostle saith Whom the Lord loveth he (m) Heb. 12.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifies as wel instruction as correction so the Hebrew word musar signifies Prov. 3.12 chasteneth and scourgeth every son whom he receiveth The Lord corrects his owne children to shew his care of them and also because they are not to be * 1 Cor. 11.32 Jer. 30.11 condemned with the world therefore they should not set light by his correction as the (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.5 phrase is God oftentimes leaves the wicked and ungodly (o) Iob 21.9 unpunished And it s one of the greatest judgements for God to give a man his full (p) Hos 4.17 Pro. 14.14 As Abraham its probable suffered Ishmael to persecute Isaac because Ishmael was to depart and Isaac to abide So doth God suffer the wicked to persecute his children God called Ephraim his deare son when he was under chastisement Ier. 31.28 scope in sinne and its a signe that God cares not for such a man that hee leaves uncorrected And in this God deales as men use to doe viz. to have a stricter eye and hand upon their children then upon strangers because they intend that their children shall abide in the house and enjoy a fathers portion but that strangers shall be cast out Ob. But how can God correct his children for their sinnes seeing Christ hath made satisfaction for them A. Be confident of this that God doth not chastise his children because he is unsatisfied for their sinnes or dissatisfied with their persons For he hath said that he hath found a ransome and that he is (q) Mat. 3.17 and 17.5 well-pleased in Christ and doth much delight in them through him and that their sinnes are not (r) Rom. 4.6 imputed unto them As a naturall father doth not scourge his children Saints should account it a great honour to have God lay his hands upon them As some formerly accounted it an honour to be killed by the hands of Hercules or Aeneas because hee is unreconciled to them or because that should make satisfaction for their faults but because that way may prove advantageous to his children for the time to come So saith the Apostle The Lord corrects his children that they may be partakers of his holinesse And the Prophet (s) Esa 27.9 saith By this shall the iniquity of Jacob be purged Q. Doth the Covenant of grace or the Gospel give any liberty to sinne or any incouragement for men to continue therein A. Oh no but it doth (t) Tit. 2.11 teach and should teach all men to deny all
chiefly doth the dore of entrance into the right understanding of the Law and Gospell and whole weight of the Controversie concerning this Subject hang. Therefore I will plainly though briefly declare what I apprehend to be the truth herein which is this God did not give the Law or ten Commandements intentionally and with purpose that any should be saved thereby For he knew that none after the fall could possibly keep and observe the same Also he did fully intend and purpose to save all such as should be saved and that he had ordained to salvation by Jesus Christ through the Covenant of grace without the works of the Law as is clear in 2 Tim. 1.59 10. Tit. 1.2 Rom. 3.24 25. Object Object But then you will say how is it a Covenant of works Answ Answ It s a Covenant of works occasionally and accidentally only othose that are not related to comprehended in or made partakers of the Covenant of grace And in that sence I conceive those words are to be understood in the 1 Timo. 1.9 Knowing this that the Law is not (d) it signifies is not put or put over them made for a righteous man but for the lawlesse and disobedient c. that is the Law was not intended nor ordained I meane as a Covenant for a justified man that walks obediently but for an unjustified man that walks disobediently Consider this that from the begining of the world there were two Covenants in force and being and all the world were under one of those two Covenants and still are and will be to wit under the Covenant of works or the Covenant of Grace And herein is the mystery great that many unbelieving and ungodly men that shall be damned were under the outward administration of the Covenant of grace but not really and actually under it so as to be saved by it also the elect and believers were under the outward administration of the Covenant of works yet not so as to perish or be damned thereby Object Object But I doe not well understand how the Law is occasionally and accidentally a Covenant of works therefore explaine what you meane thereby Answ Answ 1. I meane that God did not directly give the law unto any to be saved by it or say unto any Loe here is my Law which I have prescriscribed and assign'd as a way and meanes for you to be saved and I intend your salvation this way and by this meanes and I will deale with you upon this tearme and condition keepe my Law and observe my commandements and you shall be saved Yet secondly consider that God deales with those who are Iusticiaries and that looke to be justified by the works of the Law and refuse to accept of justification and falvation by Christ and the Covenant of grace under the Covenant of works As the (e) Mat. 19 15 17 18. man in the Gospel who would by doing have eternal life Christ sent him to the Law not that Christ did inrend that he should be saved by the Law but because the man himselfe was conceited that he should be saved that way and resolved that he would not be saved any other way As when Paul (f) Acts 25.11.12 appeal'd unto Cesar Festus answered him unto Caesar shalt thou goe So when a man appeales to the Law or Covenant of works God saith to him seeing thou hast appeal'd unto the law to the law thou shalt goe But as Agrippa (g) Acts 26.32 said of Paul this man might have been set at liberty if he had not appealed unto Caesar So may it be said unto that man that appeales to the Law if he had not appealed to it he might have been set at Liberty by Christ and the Covenant of grace Thus you fee the Law is not a Covenant of works to those that are saved nor ever was intended for that end But on the other side it is a Covenant of works to those that are damned and this is occasioned by themselves So that in oriefe it is thus all that perish and loose their soules stand upon their owne justification and in so doing God is necessitated to speake with reverence to put them upon the tryall of the Law and to say unto them thus You that have refused to submit unto my Gospell and to accept forgivenesse and salvation through my Sonne upon the tearme of believing and have put your selves upon my Law and your owne workes you shall be tryed thereby and in case you can bring such a righteousnesse as my Law requires h Oh but who can doe this See Rom. 3.20 and that you can worke the conditions thereof I will pardon and discharge you from all your sinnes and you shall be saved But if you cannot as it is impossible to fulfill the Law in every point then shall the Law have the full force of a Covenant of workes over you and you must be judged (i) Rom. 2.12 Jam. 2.12 according to the Law and (k) Rev. 20.12 13. 2 Cor. 5.10 according to your workes and must undergoe all the curses and plagues denounced in the Law against the Transgressors of it Quest Having shewed how the Law is a Covenant and in what sence it is a Covenant of workes now declare where it is called a Testament and in what sence it is so called Ans First that it is called a Testament these following Scriptures doe plainely declare Gal. 4. 24. Eph. 2.12 Heb. 8.8 9. and 9.4.15.17 Rev. 11.19 Though in some of these places it be read in our Bibles Covenant yet in the last translation as you shall finde in the margent it is Testament and so the word doth most properly signifie Secondly It is called a Testament because it is the will of Jesus Christ which he hath left and established for his owne Disciples and believers as well as others But here is the difference the Law is stablished by Christ as an absolute Covenant of works to those that believe not as he saith (l) Mat. 5.18 That not one jot or one tittle shall in no wise passe from the law till all be fulfilled i. e. fulfilled by them that were Pharisees to whom he spake this But the Law is established only and meerely Testament to believers to declare what he would have them yield obedience in love and not upon condition of salvation nor upon penalty of damnation (m) Joh. 14.15 If ye love me saith he to his Disciples keep my Commandements (n) Joh. 15.14 And yee are my friends if ye doe whatsoever I command you Object Object But is not the Gospell the Testament and will of Christ rather then the Law Answ Answ Both [o] Joh. 6.39 Gospell and [p] Rom. 12.2 Law are his will and [q] Mat. 22.37 38 39. instituted by him the one as well the other and both to continue in force one as long as another Yet this is very true that
the Gospell is the chiefest part of Christ's will and the best Testament because it is stablished upon [r] Heb. 8.6 better promises as afterwards I shali shew Quest Is the Law or ten Commandements morall and doth it remaine in force now in the dayes of the new Testament and since Christ as well as before Answ Yes doubtlesse Answ the Law is morall and doth continue in force as well since Christ as before but yet there is some difference in the administration of it since Christs comming and the administration of it before his comming Quest How is it proved that the Law remaines in force since Christs time Reas 1. To prove the continuance of the Law now in the dayes of the Gospell Reas 1. Because Christ hath not taken it away for he saith [r] Mat. 5.17 He came not to destroy the Law but to fulfill it and these words Christ speakes to the Iewes who had a prejudice against him as thinking he did intend to destroy the Law But Christ bids them that they should not thinke that he came to destroy it But rather as in another place he exhorts them to [Å¿] Mal. 4.4 to remember the Law of Moses the servant of the Lord. Object Object But then Christ had not fulfilled the Law which since he hath done and therefore is called the end of the Law Rom. 10.4 Answ Doubtlesse Christs fulfilling the Law Answ did not tend to the utter and perfect destroying of the Law Note that Christ is not called absolutely the end of the Law but the end of Law for righteousnesse and that not to all but to those that doe believe Rom. 10.4 Reas 2. and to the taking of it away that it should continue no longer but his fulfilling the Law was to satisfie the Law for the sinnes of those that did and should believe And Christ was the end of the Law for righteousnesse or as it was a Covenant of works and that not to all but to every one that believeth as the Apostle saith in that place Reas 2. Another Reason to prove the continuance or morality of the Law is that the [*] See 1 Joh. 2.4 Apostles did approve of and establish the Law As for example saith Paul The Law is [t] Rom. 7.12.14 holy just good and spirituall if it be [u] 1 Tim. 1.8 lawfully used And in another place he take away that suspicion that some had of him or an objection that they might make against him that he did overthrow the Law totally [u] Rom. 3.31 Doe we then saith he make voyd the law through faith God forbid yea we establish the law It is as if he had said you Romans doe not mistake and misjudge me about the Law neither thinke you that by my preaching and tendring the Covenant of grace unto sinners so freely or my care in bringing believers from under the Law and the Menaces threatnings and curses thereof I doe intend to destroy and nullifie the Law oh noe I am so farre from destroying the Law hereby that I doe rather confirme it according to the intent and purpose of God in giving and instituting it Reas 3. Reas 3. Because the Apostles did cite and urge the Law both for the doing of good and against the committing of evill When the Apostle Paul teaches the Church of Corinth how she was bound to maintaine her Ministers he urges the Law for it [w] 1 Cor. 9.9 Say I these things as a man or saith not the Law the same also See Eph. 6.1 1 Cor. 14.21 for it is written in the Law of Moses thou shalt not muzzle the Oxe that treadeth out the corn So Iames saith [x] Jam. 2.8 If ye fulfill the royall Law ye doe well Againe [y] Jam. 2.9.11 Iames and [z] 1 Joh. 3.4 Iohn agree in this that whoever commits sinne kills or the like transgresseth and breaketh the Law Reas 4. Reas 4. Because men are blamed and condemned for breaking and transgressing the Law Thou that makest thy boast of the Law through breaking the Law dishonourest thou God Rom. 2.23 and that by Law here is meant the morall Law appeares evidently in ver 21.22 See also Rom. 12.19 Many more Reasons I might alleadge for to prove the morality and continuance of the morall-law in the dayes of the Gospell but these are sufficient Object Object Though the MORALL LAW doth continue in the dayes of the Gospell yet it concernes not believers neither doth it belong unto them for they are free from it and dead to it under it as the Scripture frequently speakes Answ Though it be a blessed truth and worth our understanding and knowlege that believers are free from the Law Answ dead to the Law and not under the Law yet in receiving this truth we must have a care that we doe not entertaine an errour with it Therefore I will discover according to the Light I have in what sence this is true and in what sence it is not and how the morall-law doth concerne beleevers and how it doth not and that I may make it the plainer appeare I will state it in these three Questions Quest 1. Of what uses and concernment is the morall-law unto believers Quest 2. How and in what sences are believers free from the law dead to the law and delivered from the Law To answer the first Question Quest Of what uses and concernment is the morall unto believers Ans 1. Answ It doth discover unto them what manner of God their God is for as his Law is that comes from him such he himselfe is His Law as you heard before is holy and just and good so is God himselfe [a] Joh. 24.19 1 Sam. 6.20 a holy God whose nature is [b] Heb. 1.9 Hab. 1.13 utterly against sinne and whose eyes cannot behold iniquity a just [c] Esa 45.24 God who will not justifie nor acquit the [d] Exod. 24.7 guilty without satisfaction for sinne and yet a good God [e] Luk. 18.19 who hath made his son [f] 2 Cor. 5.21 to be sinne for sinners and a [g] Gal. 3.13 curse for those that were under the curses of the Law Oh! let believers looke upon the Law of God that they may consider what manner of God their God is Object Object It is not a legall knowledge of God or a knowledge of him by the law that is enough for believers to have but they must know him a reconoiled God to them and as a Father and this knowledge the Gospell onely teacheth Answ It s very true that a legall knowledge of God is not enough to save men Answ and that it is the Gospell that doth discover God as a reconciled God and Father Yet doubtlesse believers when they have a Gospell-knowledge of God are not excluded nor prohibited from a legali knowledge of him As the children of a King or Emperour know their
Answ and had all the Law of God written within him yet he looked upon the letter of the word and did make use of that as a weapon against Satan in that great combat of [b] Mat. 4.4.7 temptation and shall not wee that have the Law but imperfectly written in our hearts neglect the letter and wherefore was the word written Was it not for our [c] Rom. 15.4 learning Let us therfore as David or rather Christ personated and prophecied by him say [d] Psal 40.8 thy word is within my heart and yet make his outward word our [e] Ps 119.24 Object Counsellours as he did Obj. But the Apostle Peter saith that they did well to looke unto the word of Prophecie or the Scriptures untill the day dawne and the Day-starre did arise in their hearts but no longer Answ He doth not say Answ and no longer and the word VNTILL is often taken in Scripture for the space of time how long soever for ever See 2 Sam. 6.23 Psal 110. 1. Heb. 10.16 Obj. But how would you have believers looke upon the Law in their hearts and also upon the writ Object ten and verball Law Answ The Law of love written in the hearts of believers is the principle ground motive and agent that puts them a doing as the Apostle said 2 Cor. 5.14 See Joh. 14.23.24 the love of Christ eonstraineth us yet the outward letter is a good book in the hand of the Spirit to teach and guide believers what to doe and how to doe Fifthly Believers are to look upon the Law and the righteousnesse thereof fulfilled by them or in them as the Apostle testifies [f] Rom. 10.4 That the righteousnesse of the law might be fulfilled in us who walke not after the flesh but after the Spirit And another Apostle saith [g] 1 Joh. 3.22 We keep his Commandements and doe those things that are pleasing in his sight So it is said of those Saints that did not submit to Antichrist [h] Rev. 14.12 that they kept the commandements of God Sixthly That the law cannot judge them neither ought they to judge it Believers are to looke upon the Law as dead to them and they to it as Paul said of the world [i] Gal. 6.14 I am crucified to the world and the world to me So may a believer say I am dead to the law and the law to me Object Object But how doe believers keep the Commandements or the law Answ Answ They keepe it in their head [i] Rom. 8.4 10.4 Jesus Christ for what he did or does as Mediator it is reckoned and accounted to believers as well as their sins were reckoned and imputed unto him in this sence believers are to looke upon the law as if it had never been broken but performed by them in every tittle Secondly believers keep the law when they live in love towards God and men for [k] Rom. 13.10 love is the fnlfilling of the law And the more any abound and grow in love the more actually and personally they doe performe the Law l 1 Tim. 1.5 For the end of the Commandement is love out of a pure heart c. Thirdly believers doe keep the law in that they doe not transgresse the law willingly but as Paul [m] Rom. 7.19 said the evill which I would not that I doe The will is the great tunewheele of the soule and makes a thing in a manner good or evill for where the will is wanting in a good duty that duty is not rightly performed nor cannot be accepted againe where the will is present the Lord accepts that the power be wanting 2 Cor. 8.12 Object Object But doe any keepe the law perfectly in their owne persons Answ No doubtlesse Answ for in many things we offend all and if we say we have no sinne we deceive our selves and the truth is not in us Jam. 3.2 1 Joh. 1.10 Quest How and in what sences are believers said to be dead to the law free from the law as the Scriptures speake Gal. 2.19 Rom. Rom. 8.2 Answ Two wayes and in two sences either in respect of the Authority or else in respect of the Mosaicall administration of it Quest How in respect of the authority of it are they dead to it and freed from it How believers are dead to the law and free from the law Answ Fist As it is a Iudge the law hath no power to condemne them for what the law [n] Rom. 3.19 Certaiainly the law can say nothing in way of threatning or curse to a believer saith it saith to them that are under the law And a believer being justified cannot be againe condemned for the Apostle concludes that strongly in the eighth to the Romans the first verse There is no condemnation to them that are in Christ Iesus Therefore certainly the curses and maledictions of the law are ro more to believers then penall-statutes unto persons that are fully acquitted and discharged by a legall tryall Secondly believers are dead to the law and free from the law as it is an Accuser The law hath the property of an Accuser For Christ told the Jews [p] Joh. 5.45 There is one that will accuse you even Moses in whom you trust That is the law of Moses on which they did rest and depend [q] Rom. 8.33 But this law hath no power to accuse those that believe therefore doth the Apostle challenge all at once saying Who shall lay any thing to the charge of Gods elect you know it is the office of an Accuser to bring in a charge so it s the office of the law to charge those that are under it Object Object But are not believers sometimes charged and accused by the Law Answ Yes Answ the law doth sometimes especially upon the breaking of it accuse men if they will listen to it but it is such an accusation as was against Christ and against Paul that could not be proved Now believers have an [r] Rom. 2.15 excusation as well as an accusation Å¿ 1 Joh. 5.10 and a witnesse within them to justifie them from this accusation and when the law doth this ill office in the Conscience then appeale from the Court of Conscience to the Court of Christ and plead that Act of indemnity viz. the Covenant of grace and the composition of Christ which he hath paid for you and you shall have a discharge from the law and the law shall have a charge to sequester your peace and comfort no more Thirdly Believers are dead to the law and free from the law as it is a Lord for believers are not under tenants holding their spirituall and eternall estate by a lease from the law as a substitute of Christ Christ is the soules immediate Landlord or rather Soule lord And though the law may be Christs Solicitor and Steward yet it is not authorised by Christ to raigne