Chaldee translate it he manifested not nor made knowne this Name They being sustained by faith in Gods Almighty power without receiving the thing promised Act 7. 5. Heb. 11. 9 10. But now their children should receive the promise and so have full knowledge and experience of Gods power and goodnesse and of the efficacie of that his Name Jehovah which therefore they sung to Isa 49. 23. 52. 6. 60. 16. Ezek. 28. 22 23 24 26. 30. 19 25 26. Exod. 19. 18 19 20. Deut. 5. 4 22. his praise upon their full deliverance from the Egyptians Exodus 15. 3. So upon performance of further promises or judgements he saith they shall know him to be Jehovah This Covenant was given with tokens of majestie and terrour for Mount Sinai was all of it on a smoake because the Lord descended upon it in fire and the smoake thereof ascended as the smoake of a fornace and all the Mountaine trembled exceedingly and the voice of the Trumpet was going and waxing strong exceedingly The Mountaines saw the Lord and trembled Hab. 3. 10. they leaped like Rammes Psal 114. 4. The earth quaked the heavens also dropped at the presence of God even Sinai it selfe at the presence of God the God of Israel Psal 68. 9. Judg. 5. 5. The mountaine burnt with fire unto the midst of heaven with darknesse clouds and thicke darknesse Deut. 4. 11. and from this it may be the Law is called fiery Deut. 33. 2. The Prophets Deut. 4. 35 36 use the like words to signifie the Majestie of God Psal 18. 9 10 12 14 97. 2 4. with clouds and smoake God often manifested his glorious presence to his people Exod. 40. 34 35. 2 Chron. 5. 24. 6. 1. 7. 1 2. Isa 6. 4. Revel 15. 8. And as Princes publish their decrees with the sound of the Trumpet So God to his ancient people revealed the pleasure of his will and gave answers unto them in thunderings and voices Joh. 12. 28. Rev. 4. 5. 6. 1. 10. 3. 8. 5. And hence it may be the two reverend Ambassadours of his voice and divine Maiestie are called the sons of thunder Mark 3. 17. This is noted as one difference betwixt the old and new Testament Ye are not come unto Heb. 12. 17 18 19 20 21 22. the Mount that might be touched and that burned with fire nor unto blacknesse and darknesse and tempest and the sound of a Trumpet and the voice of words which voice they that heard entreated that the word should not be spoken unto them any more For they could not endure that which was commanded And if so much as a beast touch the Mountaine it shall be stoned or thrust thorow with a dart And so terrible was the sight that Moses said I exceedingly feare and quake But ye are come unto Mount Sion and unto the City of the living God and the heavenly Jerusalem and to an innumerable company of Angels to the generall assembly and Church of the first-borne which are written in Heaven and to God the Judge of all and to the soules of just men made perfect It may be hereby God would testifie his anger and displeasure against sinne not as yet expiated by the bloud of the Messiah and warne the Israelites to deny themselves stand in awe of his Highnesse and cleave inseparably unto the word of his promise If any man shall thinke that Christ the second person in Trinity to be incarnate who is called the Angel of the Covenant or Messenger of the Covenant scil by whom it was sent unto Moses Mal. 3. 1. and the Angel of his presence Exod. 23. 20 21. and 33. 14. Isai 63. 9. did deliver the Law unto Moses I will not gain-say it because it is expressely said that Moses was in the Church in the wildernesse with the Angel who spake to him in the Mount Sinai Act. 7. 37. who is called Christ 1 Cor. 10. 9. And this Covenant of Grace was made in Christ the promised seed for God was not the God of Israel but in and through the promised Messiah whose person and offices are more fully described whose death and resurrection is more lively typified in this expressure of the Covenant then in either of the former Had ye beleeved Joh. 5. 46. Moses saith Christ himselfe the Author of truth you would have beleeved me For he wrote of me that is Christ was if not the sole subject yet the only scope of Moses his writings And as Moses so the Prophets that followed after him who wrote by the same Spirit and under that expression of the Covenant did speake of Christ more fully and plainly then he had done before In the first promise it was revealed that the Messiah should be the seed of the woman to Abraham it was made known that he should be of his seed but in the writings of Moses we learne that he was to be both God and man or that God was to be incarnate and to have his conversation amongst men after a more peculiar manner then in the ancient times of the world he had The promise runs thus And I will dwell amongst the children of Israel and will be their Exod. 29. 45 46. God and they shall know that I am the Lord their God that brought them forth out of the Land of Egypt that I may dwell amongst them I am the Lord their God The same promise is renewed or repeated And I will set my Tabernacle amongst you and my soule shall not abhorre Lev. 26. 11 12 13. Ezek. 37. 26 27 28. you and I will walke among you and will be your God and ye shall be my people The Chaldee translateth the first place I will settle my habitation or divine presence amongst the sonnes of Israel And where in the Hebrew it is I will dwell in the midst of the sons of Israel Onkelos and Jonathan reade it I will place my Divinity But what Divinity whether the holy Spirit or rather the Word as we reade The Word was made flesh and dwelt Joh 1. 14. amongst us when Christ took our nature upon him and came and dwelt amongst his own then was this promise punctually fulfilled Or if it be referred to the habitation of God by his Spirit amongst the spirituall seed of Abraham as we find the word often used Rom. 8. 2. 2 Cor. 6. 19. 2 Tim. 1. 14. Ephes 3. 17. Jam. 4. 5. 2 Cor. 12. then it implieth the incarnation of Christ and his dwelling amongst the Jewes because that was to goe before the plentifull habitation of the Spirit in the hearts of the faithfull And if the Evangelists words have not reference to the forecited places they do allude to a passage in the Prophet Zachary whence Zech. 2. 10 11 12. they may be interpreted Sing and rejoyce O daughter of Sion for lo I come and I will dwell in the midst of thee saith the Lord And many nations
to confirme his promises by sundry arguments some whereof we will here repeat because the ample promises of their returne and the repaire of the City and Temple doth give some light what Covenant the Lord made with them after their returne First God promiseth to deliver them because they had been beloved of him of old time I am the Lord thy God the holy One of Isai 43. 3 4 5 6. Isai 46. 3 4. Israel thy Saviour I gave Egypt for thy ransome Ethiopia and Seba for thee Since thou wast precious in my sight thou hast been honourable and I have loved thee therefore will I give men for thee and people for thy life Feare not for I am with thee I will bring thy seed from the East and gather thee from the West I will say to the North Give up and to the South Keepe not back bring my sonnes from farre and my daughters from the ends of the earth Even every one that is called by my Name for I have created him for my glory I have formed him yea I have made him Secondly The Lord hath not sold them for price or gaine therefore he might redeeme them without money Awake awake Isai 52. 1 2 3. fortem posce animum put on thy strength O Zion put on thy beautifull garments O Ierusalem the holy City for henceforth there shall no more come into thee the uncircumcised and the uncleane Shake thy selfe from the dust arise and sit down O Jerusalem loose thy selfe from the bands of thy necke O captive daughter of Zion For thus saith the Lord Ye have sold your selves for nought and ye shall be redeemed without money Thirdly By former experience he doth assure them of their future Isai 52. 4 5. return into their own place For thus saith the Lord God My people went downe aforetime into Egypt to sojourne there and the Assyrian oppressed them without cause Now therefore what have I here saith the Lord that my people is taken away for nought they that rule over them make them to howle saith the Lord and my Name continually is blasphemed Therefore my people shall know my Name therefore they shall know in that day that I am he that doth speake Behold it is I. Fourthly This shall be to the Lord for a name and glory For Isai 48. 11. and 42. 8. mine own sake even for mine own sake will I doe it for how should my Name be polluted and I will not give my glory unto another I will cause the Captivity of Iudah and the Captivity of Israel to return and will build them as at the first And I will cleanse them from all Jer. 33. 7 8 9. Ezek. 36. 22 23. their iniquity whereby they have sinned and whereby they have transgressed against me And it shall be unto me a Name of joy a praise and an honour before all the nations of the earth that shall heare all the good that I doe unto them and they shall fâ—are and tremble for all the goodnesse and for all the prosperity that I procure unto it c. Fifthly That they might not faint through the long and great calamity which went before deliverance the Prophet in the Name of the Lord setteth before them the glory and dignity of the Messiah which followed his humiliation Behold my servant shall deale prudently he shall be exalted and extolled and be very Isai 52. 13 14. high As many were astonied at thee his visage was so marred more than any man and his forme more then the sonnes of men so shall he sprinkle many nations the Kings shall shut their mouths at him for that which had not been told them shall they see and that which they had not heard shall they consider Another Prophet directing the faithfull how to behave themselves in that long and grievous Captivity scil to wait patiently for the accomplishment of the Promise because the vision would speake in its appointed season and not lie he doth unfold the Doctrine of free Justification by faith in Christ more plainely then formerly it had been expressed in the Law of Moses adding Behold his soul which is lifted up is not upright Hab. 2. 4. in him but the just shall live by his faith Whence the Apostle inferreth that we are justified by free grace and not by the works of the Law in the fight of God In the Originall Gal. 3. 11. it is The just shall live in his faith but that particle is oft very well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by a Deut. 6. 5 Mar. 12. 30. Luke 10. 27. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38. Deut. 32. 21. Hos 12. 13. Psal 78. 2. Act. 17. 28. Psal 18. 30. Matth. 17. 21. Phil. 4. 13. Of or By and it is all one whether we reade it The just shall live by of or in faith the sense being The just shall live the life of grace here and of glory hereafter in or by faith That which the Prophet speaketh in generall of all the Promises of God that the godly might certainly and constantly hold in what thing they ought to rest in the midst of all stormes and tempests and whence they may live securely in the distresses of death that the Apostle doth specially interpret of Justification and life eternall which we obtaine by faith The Prophet and Apostle both speake of a lively faith which is effectuall to bring forth good works but we obtain life eternall by faith and not by works To live here is to obtaine life or glory not to leade our life according to the Law or rule of righteousnesse as the drift of the Prophet and Exposition of the Apostle opposing the life which is by faith to that which is by the works of the Law which could not be if to live by faith had been to direct our life according to the Law Though then the righteous man must exercise himselfe in righteousnesse yet he is justified and liveth that is obtaineth life eternall by faith and not by the works of faith Now the Lord the strong Redeemer of his people according Jer. 24. 6 7. and 50. 20 34. Ezek. 20. 34 35 37. to the word of his Prophets brought back their Captivity with joy in his time appointed planted them in their own Land brought them into the bond of his Covenant and set up his Tabernacle amongst them When the Lord saith the Psalmist brought back the Captivity of Zion we were like them that dreame Psal 126. 1 2. Then was our mouth filled with laughter and our tongue with singing then said they amongst the Heathen The Lord hath done great things for them And the Prophet Zachary As for thee also by the blood Zech. 9. 11. of thy Covenant I have sent forth thy prisoners out of the pit wherein is no water By this great speciall late and new blessing the Lord did bind his Israel unto him more strongly then heretofore
pointeth unto him killeth corruption and converteth the soule In the Epistle to Gal. 3. 10 17. Act. 7. 53. The law was giveÌ„ ad ordinationes angeloruÌ„ Syr Ar per mandatum as Rom. 13. 2. as a son is said to doe ad nutum patris as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Num. 16. 34 or secundum juxta oâ—dinationes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Gen. 1. 21 paralell to this are Gal. 3. 19. Heb. 2. 2. The reason truth of these sayings seem to be that the Angel which appeared to Moses in the bush v. â—5 and was with him in the wildernes v. 39. did out of the midst of the Angels which did on every side coÌ„passe him about give the Law upon Mount Sinai whereof the Sanctuary was a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that decretum vigils the Galathians the Apostle opposeth the Covenant of Grace to the Law in many things as that the Law accurseth every one that continueth not in all things that are written in the booke of the Law to doe them that it was foure hundred and thirty yeares after the Covenant which was confirmed before of God in Christ c. But it is to be remembred that in those passages the Apostle disputeth against the Jewes who trusted in the workes of the Law and thought by the blood of Bulls and Goats to be purged from their sinnes or of them that joyned the Law with Christ in the matter of Justification as if Justification had been in part at least by the workes of the Law which the Apostle every where condemnes as contrary to the intent and purpose of the Lord in giving the Law The contrariety then of the Law or Old Testament even of the Law as it beareth the figurative sprinkling of the bloud of Christ and so pointeth us to him unto the new Testament or Covenant of grace is not in themselves but in the ignorance pride and hardnesse of heart of them who understood not or did pervert the right end of the Law as if it was given for Justification The Law as it opposed to Christ doth accurse every one that continueth not in all things that are written in the booke of the Law to doe them because he that trusteth in the Law is convinced by the Law to be a transgressour but the Law as given to them that be in Covenant doth reprove every transgression and convince every man of sinne who continueth not in all things that are written in the book of the Law to do them but doth not accurse the offendour in every jot or title because in Christ sin is pardoned and forgiven To the Jew who rested in the works of the Law and refused Christ the Law which was given foure hundred and thirty yeares after did make void the promise or Covenant confirmed before of God in Christ But according to the true meaning of the Law and to them that used it aright it did not make void the promise but establish it What the Apostle citeth of the Law out of Deuteronomy and noteth of the giving of the Law after the promise is for substance preached by the Prophet Jeremy at the Lords appointment when he speaketh of this Covenant of grace without all question Heare ye the words of this Covenant and speake unto the men of Judah Jer. 11. 2 3 4 5 6. and say unto them thus saith the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace saying obey my voice and doe them according to all which I command you so shall ye be my people and I will be your God That I may performe the oath which I have sworne unto your Fathers to give them a Land flowing with milke and honey as it is this day Then answered I and said so be it O Lord. Then the Lord said unto me proclaime all these words in the Cities of Judah and in the streets of Jerusalem saying Heare ye the words of this Covenant and doe them This Covenant then which God made with Israel was for substance one with that he had made before with the Patriarks that is it was a Covenant of grace and mercy though the Law to them that rested in the works thereof and perverted the right use and end of the Law was a killing letter and ministration of death CHAP. VIII A particular explication of the Covenant that God made with Israel and what Moses brought to the further expressure of the Covenant of Grace THis doubt being thus discussed we may proceed with more facility to lay open the particulars of this Covenant God of his free-grace and mercy made this Covenant with Israel upon Mount Sinai fifty daies after the Israelites were delivered out of Exod. 19. 28. Egypt as fifty daies after the deliverance of his people from the bondage of sin and Satan the same Lord proclaims his Gospel or new Covenant upon Mount Sion in Jerusalem the Metropolis or Isa 2. 2. Micha 4. 2. Gal. 4. 24. Heb. 12. 18. royall seat of Abraham or Davids seed God I say of his infinite love and undeserved mercy did make this Covenant for if he remember mercy when he performeth his Covenant then it was of meere grace that he entred into Covenant Also it is of mercy Ps 103. 17 18. Nehem. 9. 32. Hos 2. 19. that God doth troth-plight him unto any people for the promise runneth I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies But when the Lord made this Covenant he betrothed himself unto Israel And when he made this Covenant he did more fully proclaime his great name and make his mercy better knowne then formerly he had done for Exod. 14. 6 7. ought we find For he passed by before Moses and proclaimed The Lord the Lord God strong mercifull and gracious long-suffering abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity and transgression and sinne and that will by no meanes cleare the guilty visiting the iniquity of the Fathers upon the children unto the third and the fourth generation Which glorious description of Almighty God is often Numb 14. 18. Psal 86. 15. Psal 103. 8. 145. 8. Nehem. 9. 17. Jon. 4. 2. Exod. 6. 3. mentioned by Moses and the Prophets as the ground and foundation of their faith hope and comfort And whereas he had appeared to Abraham Isaac and Jacob by the Name of God Allmighty Now he was knowne to the Israelites by his Name Jehovah which Name denoteth both Gods being in himselfe and his giving of being unto that is the performance of his word and promise in which latter respect he here saith he was not knowne to the Fathers by this Name or as the Greek and
shall be joyned to the Lord in that day and shall be my people and I will dwell in the midst of them and thou shalt know that the Lord of Hosts hath sent me unto thee The Prophets describe the Psal 11. 1. Messiah to be the Sonne of David and Davids Lord The Lord said unto my Lord The Chaldee hath it The Lord said unto his Psal 110. 1. Word namely the Messiah or Christ who is the eternall Word of God by whom he made and doth conserve all things And in other places the Paraphrasts put the Word of God for God or Lord and that sometimes when the second person in Trinity is not necessarily to be understood and Isai 1. 14. my soul Targ. my word Jer. 1. 8. I am with thee Targ. my word Isai 45. 17. By the Lord. Targ. By the word of the Lord. Gen. 3. 8. The voice of the Lord. Targ The voice of the word of the Lord or the word the Lord Gen. 22 15 1â— I have sworne by my selfe Targ By my word Psal 103. 13. The Lord. Targ. The word of the Lord. Psal 16. 1. In thee Chald. In thy word Psal 103. 18. The Lord hath Targ. The word of the Lord. Gen. 31. 24. God came to Laâ—an Targ. The word came So Gen. 20. 3. Gen. 28. 15. I will be with thee Targ. my word shall be thy help Hos 1. 7. I will save them by the Lord their God Chald. I will redeeme them by the word of God their Lord. sometimes the word or promise they so render as Psal 119. 76. According to thy word unto thy servant where the Chaldee hath Memar And so Psal 130. 5. And in thy Word or promise I trust But if the second person be not ever meant by the word of God as the Paraphrast useth it yet certainly in many places it must be so understood and that this word was to be incarnate was most certainly fore-told Psalm 102. 11 26. Heb. 1. 10. For the very literall meaning of the Psalmist will enforce thus much that this place was to be meant of God not simply or absolutely but of God incarnate For the eternall duration of the God-head is not measurable by daies or yeares but the incarnation of the Sonne of God or his duration in the flesh may be accounted by number of yeares for the time past yet are his yeares as man to continue without end without any decay or diminution of that nature which he assumed And Psal 68. 19. Psal 103. 13 14 15 16 17. Tit. 3. 3 4 5 6 7. if out of any one place of the Psalmes where he doth intreat of the deliverance of the Church it doe appeare that the Messiah is true and very God by the same reason wheresoever he speaks of the deliverance of the Church God and the Messiah shall be the same But it is most certaine in sundry passages he that is God is also the Messiah And for that reason what is spoken of the mercy of God in the Psalme following may be understood not of the mercy of God absolutely or considered in the God-head only but the mercy of God to be incarnate to be made King and Judge of the earth which may be cleared by the very letter and circumstance of the text For the expected comfort whereupon this Psalmist pitcheth is this The Lord hath prepared his throne in the heavens vers 18. and his Kingdome ruleth over all And this is that Kingdom and that throne which Daniel fore-told that God long after his time would erect Da. 2. 44. To be born of God what is it but to Joh. 1. 12 13. be born of immortall seed what is that immortal seed wherof St Peter saith we are born again but the flesh and bloud of the Son of Isai 40. 6 7 â— man who is also the Son of God whose flesh is meat indeed whose bloud is drinke indeed which nouâ—isheth us not to a bodily but to 1 Pet. 1. 23 14. a spirituall and immortall life which presupposeth an immortall seed We are begotten and borne againe by the preaching of the Word as by the instrument or meanes and by the the eternall word that is by Christ himselfe as by the proper and efficient cause of our new-birth Thus much St Peters words in that place will enforce us to grant according to the letter For having before declared that the word of God by which we are borne againe doth live and endure for ever he thus concludes and this is the word which by the Gospel is preached unto you 1 Pet. 1. 25. Moses also and the Prophets did fore-tell that the Messiah or mercifull one or gracious Saint as he is called Psal 16. 10. should Psal 8. 6. Hâ—b â— 7. Psal 16. 10 Deut. 18. 15 16 17 18 19. Psal 110. 1 2 3. be made for a little time lower then Angels and after crowned with glory and honour and set over the works of the Lords hands that he should suffer death and rise againe be laid in the grave but not see corruption That he should be the great Doctour of the Church a Priest after the order of Melchisedech the King of Kings and Lord of Lords whom God would set upon his holy hill of Sion His death and resurrection Kingdome and Priesthood was prefigured by the Sacrifices and Serpent the Priest hood of Aaron and Kingdom of Israel But of these things more fully in the new Covenant This Covenant was made in Christ the promised Messiah in and through whom the faithfull obtained the blessings promised but according to the administration of this Covenant Moses was the Mediatour and herewith in this expression is embellished above the former The Law was ordained by Angels in the hand Lâ—v. 26 46. Deut. 5. 5. 27. 28. of a Mediatour Gal. 3. 19. that is by the labour and ministery of Moses which though some doâ—â—t of is yet confirmed from this that Christ reserves himselfe to be a Mediatour of a better Testament Heb. 8. 6. There is but one Mediatour true and spirituall scil Christ but Moses was a Mediatour only typicall The Mediation whereby men are truly and effectually united unto Christ cannot fall upon any person who is not endued with infinite power and vertue who is not God as well as man but the Mediation of Moses was of this use to shew what was the true manner of worshipping God but did not inspire force and power to follow it nor reconcile men to God but propound those things whence it might easily appeare that there is need of another reconciliation Moses an Israelite and part of that people with whom God made the Covenant was comprehended under the one part confederate but as he undertook the function of Mediatour imposed upon him of God he was not now simply an Israelite but a Mediatour interceding betwixt God and the people Israel that he might be a more illustrious type of Christ Moses was
A TREATISE OF THE Covenant of GRACE WHEREIN The graduall breakings out of Gospel grace from Adam to Christ are clearly discovered the differences betwixt the old and new Testament aâ—â— laid open divers errours of Arminians and others are confuted the nature of Uprightnesse and the way of Christ in bringing the soul into Communion with himself Together with many other Points both doctrinally anâ— practically profitable are solidly handled By that faithfull servant of Jesus Christ and Ministeâ— of the Gospel JOHN BALL Published by SIMEON ASH I the Lord have called thee in righteousnesse and will hold thine hand and wâ— keep thee and give thee for a Covenant of the people for a light of the Geâ—tiles Isai 42. 6. But ye are come unto mount Sion and unto the city of the living God the heavenâ— Ierusalem and to Iesus the Mediatour of the new Covenant and to the bloud sprinkling that speaketh better things then that of Abel Heb. 12 22 â—4 The secret of the Lord is with them that fear him and he will shew the◠〈◊〉 Covenant Psal 25. 14. LONDON Printed by G. Miller for Edwaâ—d Brewster on Ludgate hill neaâ— Fleet-bridge at the Signe of the Bible 16â—â— To the Christian Reader Good READER WE doe not conceive it necessary to give credit unto the ensuing Treatise by our Testimony seeing the learned and holy works of the Reverend Authour doe abundantly praise him in the gate His Catechisme with the exposition thereof his Treatise of the life of Faith together with other Books more lately published tending to reconcile the differences of these times doe sufficiently witnesse to the world both his great abilities and Pietie And if God had been pleased to lengthen his life we believe he might have been very serviceable in seeking to reconcile our present sad differences about Church-Government because as we understand he had thorowly studied all those Controversies But seeing the Lord hath deprived us of his help in that kinde we are right glad that the Church shall have the benefit of any labours which he hath left for publike use and in speciall of this subject the Covenant of Grace so needfull and profitable And that acquaintance which we had with this faithfull servant of Iesus Christ doth incline us with all willingnesse to give our approbation of this piece although our manifold imployments have not suffered us to peruse it so exactly as otherwise we should have done We shall desire that by thy faithfull improvement hereof thy knowledge of the foederall transactions betwixt God and his people through Iesus Christ may be much augmented unto his honour and thine everlasting happinesse in him in whom we are Thy faithfull Friends EDWARD REYNOLDS DANIEL CAWDREY EDMOND CALAMY THOMAS HILL ANTHONY BURGESS To the Reader Good READER THe worthy Authour of this Treatise who was my very dear and much honoured friend bequeathed unto me as a legacie of his love this with the rest of his Manuscripts This piece he prepared for the Presse purposing the enlargement of it if the Lord had continued his life and health and I am confident it would have come abroad better polished if he having compleated it had then survayed the whole fabrick when set together Although at the first I was unsatisfied in mine own thoughts whether I should adventure the printing of it because imperfect yet upon the importunity of Friends being incouraged by the judgement of some Reverend Divines who had perused it I have now made it publike without any addition diminution or alteration The subject of the book is excellent profitable and necessary even the mystery which hath been hid from ages and from generations but now is made manifest to Col. 1. 26. the Saints That blessed Apostle who experimentally understood the utmost worth of humane learning did yet contemne it in comparison of that knowledge which is taught in this Treatise I determined not saith he to know 1 Cor. 2. 2. any thing among you among you knowing Corinthians save Jesus Christ. Yea doubtlesse I count all things but losse Phil. 3. 8. for the excellency of the knowledge of Christ Jesus my Lord. Oh how incomparably sweet and satisfying is it unto a self-studying Christian soul to be acquainted with the faithfull engagements of the Almighty Majestie unto the poor penitent siâ—ner through that Son of his loves in a Covenant of free rich everlasting grace This Covenant being transacted betwixt Christ and God here here lyes the first and most firm foundation of a Christians comfort I will give thee for a Câ—venant of the people and will Isai 49. 8. 2 Cor. 1. 10. establish the earth c. All the promises of God in him are Yea and in him Amen to the glory of God Therefore the Servants of the most High notwithstanding their own changeablenesse and unworthinesse may hold up their hearts and hopes to enjoy all Gospell-Prerogatives through him because God hath said I will make an everlasting Covenant with you even the sure mercies of David Isai 55. 1 3. The right understanding and the fruitfull improvement hereof will be seasonably supporting and solacing to Gods people in these dolefull distracted times We have through Gods mercy a glorious work the work of Church-Reformation under hand now though difficulties delayes and oppositions doe cast discouragements upon our hearts yet from hence we have heartning The mountains shall depart and the hils be removed but Isai 54. 10. 11. 12. my kindnesse shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee Oh thou afflicted and tossed with tempests and not comforted behold I will lay thy stones with faire colours and lay the foundations with Saphires c. And when bloudy oppressours prevail and prosper we may thus plead with our God Have respect unto the Covenant for the dark places Psaâ— 74. 10. of the earth are full of the habitations of cruelty For the tenour of the Covenant which God makes with Christ and his spirituall seed runs thus If they break my statutes and Psal 89. 31 32. keep not my commandments Then will I visite their transgressions with the rod and their iniquities with stripes Nevertheless my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to fail My Covenant will I not break nor alter the thing that is gone out of my lips c. And As for Zech. 9. 1â— thee also by the bloud of the Covenant I have sent forth thy prisoners out of the pit wherein is no water How pretious beyond all expressions are the treasures of Gods love in the Covenant of Promise These mines are digged up and discovered in this discourse many obscure Scriptures full of rich Gospell-Grace are here interpreted from the originall languages and by a judicious comparing of one place with another The book I believe will commend it self unto the considerate Reader and because so
fulnesse of time came And hence the Covenant of Grace is distributed into the Covenant of Promise or the New Covenant so called by way of excellency For the Foundation and Mediatour of the Covenant of Grace is our Lord Jesus Christ but either to be incarnate crucified and raised from the dead or as already Act. 4 12. Heb. 13. 8. incarnate crucified and truly raised from the dead and ascended into Heaven For there was never sin forgiven but in him alone who is the same yesterday and to day and for ever Therefore although before the Incarnation Christ was only God he was our Mediatour yet not simply as God but as the divine person who should take our flesh and in it should finish all the Mysterie of our Redemption and therefore he is called the Lambe of God slaine from the beginning of the world and the Fathers by his grace were saved even as we In the acts of Mediation three things may be considered Reconciliation by which we are accepted of God Patronage by which we have accesse unto the Father Doctrine whereby God hath made himselfe knowne unto men by a Mediatour This third act might be done before he assumed our flesh and indeed was done but the two first did require his comming in the flesh although the fruit of them was communicated to the Fathers under the Old Testament by force of the divine Promise and certainty of the thing to come with God If it be objected that the cause is before the effect and therefore the incarnation and death of Christ must goe before the communication of the fruit and benefit thereof unto the Fathers The answer is That in naturall causes the Proposition holds true but in morall causes the effect may be before the cause and so the fruit and vertue of Christs death was communicated to the Fathers before his Incarnation But although the Sonne of God before he was manifested in the flesh was our Mediatour with God to whom future things are present because he should be and therfore for his sake sinnes were remitted men did teach and learne by his Spirit the Church was governed by him yet the manner and reason of that Mediation was proposed more obscurely the force and efficacy of it was lesse and did redound to fewâ—r The Covenant of Promise then was that Covenant which God made with Adam the Fathers and all Israel in Jesus Christ to be incarnate crucified and raised from the dead And it may be described the Covenant wherby God of his meere grace and mercy in Jesus Christ to be exhibited in the fulnesse of time did promise forgivenesse of sinnes spirituall adoption and eternall life unto man in himselfe considered a most wretched and miserable sinner if he should embrace and accept this mercy promised and walke before God in sincere obedience God the Father of his meere and free grace and mercy looking upon man in Jesus Deut. 9. 5. Gal. 3. 18. Luk. 1. 54 55. Christ in whom he is reconciled is the Author and cause of this Covenant He hath hâ—lpen his servant Israel in remembance of his mercy as he spake to our Fathers to Abraham and to his seed for ever Thus saith the Lord God of Israel your Fathers dwelt on Josh 24 â— the other side of the floud in old time even Terah the Father of Abraham and the Father of Nahor and they served other gods And I took your Father Abraham from the other side of the floud and led him throughout all the Land of Canaan and multiplied his seed and gave him Isaac The condition required in this contract is the obedience of faith Remission of sinnes gratious adoption in Christ and the Inheritance of eternall life is promised to beleevers and eternall condemnation peremptorily threatned against unbeleevers Christ whom God hath exhibited in the Gospell as he was promised to the Fathers in the Scriptures of the Prophets is the object of this Covenant The end thereof is the praise of the glorious grace and mercy of God in Christ to come In this Covenant there is a mutuall compact betwixt God and man God in mercy promising and man in duty binding himself unto the Lord. It was made with man a sinner and reacheth to the faithfull and their seed as God hath promised to accept the children of beleeving parents upon due and religious tender of them made unto his Highnesse according as he hath prescribed but saving effectually it was made with them only who beleeve in him that justifieth the ungodly be the heires of salvation and walke in the steps of our Father Abraham This Covenant doth beget children to liberty doth administer the righteousnesse of faith and the inheritance by faith hope peace of conscience life in Christ and spirituall joy is the effect thereof Internally the Spirit doth seale up the truth of this Covenant in 2 Cor. 4 13. Rom. â— 4 5. Gal. 3. 18. Rom. 8. 15. Gal. 3. 14. Gen 22. 16. Luk. 1. 73. the hearts of the faithfull For when the adoption and the inheritance pertained to the Fathers under the Covenant of promise the spirit of adoption and earnest of the inheritance pertained unto them likewise Externally it was delivered and confirmed by word and oath and sealed by the Sacraments For substance also this Covenant was everlasting and unchangeable The New Testament did not abolish the former but the former was fulfilled by the latter And in all these things it doth Psal 105. 10. agree with the new Covenant which here only are but briefly named because the confirmation of them must be sought in the Chapters following And if the Covenant of Promise and the New Covenant doe thus agree in substance then it must necessarily follow That there Eph. 2. 18 19 20. and 4. 4 5. is but one Church of the Elect the same Communion of Saints one Faith one Salvation and one way of obtaining the same viz. by Faith in Christ Secondly that the Word of God was no lesse incorruptible seed Rom. 11. 17. to the Fathers and the Israelites then to us That the Fathers did eat the true flesh of Christ by faith as well as we in the times of 1 Cor. 10. 2 3. 2 Cor. 4. 13. the Gospell That they and we are partakers of the same Spirit and that the Sacraments of the Jewes did signifie and seale to them the same promises of eternall life which our Sacraments doe to us The Sacraments of the Old Testament were not types of our Sacraments as sometimes they are called by Divines but they typified the same things that ours doe For as the Covenants under which they and we lived were one for substance so are the Sacraments one in their common nature and signification Thirdly that the faithfull before Christ were saved by the free mercy of God in Christ did know God and Christ had the Heb. 11. 9. Psal 105. 15. Isai 51. 6. spirituall promise of life eternall and were
and blessing and cursing Take command without blessing or cursing and it is no more Law with Moses take simplâ— denuâ—ciation of blessing and curse from command and then it is threatning and promise but no Law This abstract of the Law here considered from the rest of Moses his Oâ—conomy is pure Law flashing wrath upon the fallen creature and therefore called a fiery Law or fire of Law Deut. 33. 3. And for speciall cause expressed in generall by the Apostle Gal. 3. The Law that is thus abstracted was added because of transgression For first in that long course of time betwixt Adam and Moses men had forgotten what was sinne and had obliterated the very Law of nature Therefore God sets out the lively Image of it by Moses in this draught and abstract to which end all the commands saving two are propounded in the negative that so men by the Church might know the nature of sinne againe Rom. 3. 19. Secondly God propounds the Law with curse eternall to work death and to shew Gods eternall displeasure against sin Rom. 4. 15. which was usefull not only to the world and wicked in generall but specially to the stiff-necked and refractory Nation to be as a rod to scourge all their rebellions and backslidings The Law thus laced with blessings and cursings eternall abstracted from the rest of his frame makes Moses now to begin to breath blessings and no lesse then Gospel This comming from a pacified God as Exod. 33. 6 7 8. may be looked on by the fallen creature with comfort and from this consideration it is that we affirme this Covenant made with the body of Israel to be a Covenant of Grace for it is one and therefore never by Moses called Covenants Again It cannot be denied that so farre as it concerned the spirituall Iâ—raelite whom God especially eyed and for their sakes infolded the carnall in the compact it was a Covenant Thus farre for confirmation of that distinction But these distinctions seeme not to remove the doubt Not the first because it cannot be conceived how the old Covenant should as a condition of the Covenant exact perfect obedience deserving life as necessary to Salvation and yet promise pardon to the repentant believer for these two are contrary the one to the other Not the second because the Covenant that God made with the Jewes is but one and how should we conceive the Law in one and the same Covenant to be propounded as a rigid draught of prime nature and with moderation also as the Covenant of works and the Covenant of Grace likewise when the Covenant is but one and the conditions the same Besides where the Apostles doe oppose the Law and Gospel or the old and new Testament not only the Morall Law as it was given upon Mount Sinai but the whole Jewiâ—h Pedagogie or Law of Moses is understood as it is manifest in sundry passages Other things to be observed in that explication I will not insiâ—t upon at this present because they will come to be touched hereafter as we passe along The Law was never given or made positive without the Gospel neither is the Gospel now without the Law although the old Testament be usually called the Law and the new the Gospel because the Law is predominant in the one and the Gospel in the other Exod. 19. 4 5. Some Divines hold the old Testament even the Law as it was given upon Mount Sinai to be the Covenant of Grace for substance though propounded in a manner fitting to the state of that people time and condition of the Church It was so delivered as it might serve to discover sin drive the Jews to deny themselves and â—lie to the mercy of God revealed in Jesus but it was given to be a rule of life to a people in Covenant directing them how to walk before God in holinesse and righteousnesse that they might inherit the promises of grace and mercy This I take to be the truth and it may be confirmed by many and strong reasons out of the word of God As first by the contract of that spirituall marriage a little before the promulgation of the Law described in these words Yee have seene what I did unto the Egyptians and how I bare you on Eagles wings and brought you unto myselfe Now therefore if ye will obey my voice indeed and keepe my Covenant then ye shall be a peculiar treasure unto me above all people for all the earth is mine And yee shall be unto me a Kingdome of Priests and an holy Nation These are the words which thou shalt speak unto the children of Israel whereunto the Prophet Jer. 11. 2 3 4. Jeremiah hath reference saying Heare ye the words of this Covenant and speak unto the men of Judah and to the inhabitants of Jerusalem and say thou unto them thus saith the Lord Deut. 4. 13. 1 King 8. 21. 2 King 23. 2. Booke of the Covenant Ex. God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace saying obey my voice and doe them according to all which 24. 7. Deut. 4. 23. 5. 2. 9. 9. Jer. 3. 16. Hos 8. 1. Jer. 7. 23. 2 Chro. 6. 11. Ex. 34. 27 28. Eph. 2. 1 2. Rom. 5. 10 I command you so shall ye be my people and I will be your God And this without doubt is to be understood of the Decalogue as it was given upon Mount Sinai seeing Moses himselfe doth in expresse words testifie it God himselfe saith he declared unto you his Covenant which he commanded you to performe even ten words and he wrote them upon two tables of stone In these passages observe that the Law is called a Covenant as it is often els-where the Covenant of the Lord. What Covenant but of grace and mercy even that wherein God promiseth to be their God and take them to be his people if they obey his commandments For since the fall of Adam the Covenant which the Lord hath entered into with his people was ever free and gracious For when all men are sinners by nature dead in trespasses and enemies to God how can a Covenant betwixt God and man be stricken without forgivenesse of former transgressions If in the state of innocency perfect obedience should have been rewarded with life from justice now that man is fallen by transgression Chald. Paraph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 1 Pet. 2. 9. Exod. 19. 5. Onkelos Reges sacerdotes multitudo regum sacerdâ—tum Regiae potestatis est praevalere apud DeuÌ„ res illas ab illo auâ—erre quaruÌ„ nulla pridem facultas suit D SimoÌ„ log c. 10. Basil 1527. R Salâ—m R. Abrah R. David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox Segulah
called in as a Mediatour on both parts On Gods when he called him up to receive the Law and all that message which God sent unto the people on the peoples when they desired him to receive the Law and they would doe it Further never was mortall man more neer unto God to whom for this end he is said to appear face to face He called Abraham friend but Moses was Gods favourite Deut. 5 5 27. Againe no man either in love knowledge authority so neere the people which makes them idolize him unto this day Moses thus constituted a Mediatour did first as a Mediatour prevaile with God for the suspending of his justice that it should not breake out upon the people for their failing in highest degrees in morall obedience Secondly with the people he prevailed to bind them in Covenant unto God and make profession of that obedience Exod. 24. 4 5 6. which the Lord did require and call for Thirdly he was never denied any thing from God which was for the good of that people though God denied some of his requests for himself but what was needfull for the good of that people specially spirituall Deut. 9. 18 19 20 21. and 10. 10. and eternall that was procured by the bloud and mediation of Christ blessed for ever The Law was given to one Nation whom God did chuse to Ezâ—k 16. 8. Psal 147. 19 20. be his peculiar people scil Israel with whom God entred into Covenant and it became his He sheweth his Word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not knowne them Therefore they have not knowne the Judgements because God did not make them manifest unto them as we say a place is full of darknesse because the Sunne doth not enlighten it with his beames Not that God is the efficient cause of their darknesse but that he doth not hinder or remove the cause of their ignorance or he doth not shine upon them by the revelation of his Word That the earth is lightsome this it oweth to the Sunne but that it is darksome to it selfe God is the Authour of all good the cause of our faith but ignorance and infidelity are of our selves And these words He hath not dealt so doe import a meere negation and not a similitude they deny the thing it selfe and not the manner of Psal 76. 1. Rom. 3. 2. the thing alone as might be proved by many instances but this may plentifully suffice that in the whole Scripture we shall never find this phrase to note a negation of the manner of the thing but a negation of the thing it selfe So that this is the meaning of the Prophet He hath not dealt so with any Nation that is he hath not revealed his Statutes and Judgements unto them This Covenant God made not only with the Fathers whom he brought out of the Land of Egypt 〈◊〉 with their posterity Ye stand this day all of you before the Lord your God your Captaines Deut. 29. 10 11 12. of your tribes your Elders and your Officers with all the men of Israel your little ones your wives and thy stranger that is in thy campe from the hewer of thy wood unto the drawer of thy water That thou shouldest enter into Covenant which the Lord thy God maketh with thee this day Neither with you only doe I make this Covenant and this Oath ver 14 15. but with him that standeth here with us this day before the Lord our God and also with him that is not here with us this day And that it might be the better established he gave speciall charge and commandement that the words which he had spoken by Moses and the Prophets should be publikely read often inculcated and expounded unto them and that all his visitations of this people whether in mercy whilst they obeyed his voice or in judgement for their disobedience should be registred to remain Deut. 4. 10. and 6. 6 7 8. Psal 78. 6 7 8. upon record as so many ruled cases and presidents and published and rehearsed unto their children that they might learne to set their hope in God and not forget his Commandements But this Covenant was so made with the Jewes that if any stranger amongst them or neere adjoyning Heathen did turne unto the Lord he was not to be excluded When a stranger shall sojourne Exod. 12. 48. Deut. 23. 15 16. with thee and will keep the Passeover to the Lord let all his males be circumcised and then let him come neere and keep it and he shall be as one that is borne in the Land for no uncircumcised person shall eate thereof The good things promised in this Covenant are temporall or spirituall but the temporall as types of spirituall First God promised to give them the Land of Canaan for their inheritance and therein length of dayes riches and honour victory over their enemies protection and peace If ye shall diligently keep all these Deut. 11. 22 23 24 25. and 1. 8 39. Commandements which I command you to doe them to love the Lord your God to walk in all his wayes and to cleave unto him Then will the Lord drive out all these nations from before you and ye shall possesse greater nations and mightier then your selves Every place Deut. 4. 1 38. and 6. 18 19. whereon the soles of your feet shall tread shall be yours from the wildernesse and Lebanon from the river the river Euphrates even unto the utmost sea shall your coasts be There shall no man be able to stand before you for the Lord your God shall lay the feare of you and the dread of you upon all the Land that ye shall tread upon as he hath said Thou shalt keep therefore his Statutes and his Commandements which I command thee this day that it may goe well with thee and with Deut. 4. 40. thy children after thee and that thou maist prolong thy dayes upon the earth which the Lord thy God giveth thee for ever And it shall be and â— 33. and 6. 3. when the Lord thy God shall have brought thee into the Land which he sware unto thy Fathers to Abraham to Isaac and to Jacob to give Deut. 6. 10 11. thee great and goodly Cities which thou buildedst not and houses full of all good things which thou filledst not and wels digged which thou diggedst not Vine-yards and Olive-trees which thou plantedst not c. Wherefore it shall come to passe if ye hearken unto these judgements and keep and doe them That the Lord thy God shall keep unto Deut. 7 12 13 14 15. thee the Covenant and the mercy which he sware unto thy Fathers And he will love thee and blesse thee and multiply thee he will also blesse the fruit of thy wombe and the fruit of thy Land thy Corne and thy Wine and thine oile
the increase of thy kine and the flocks of thy sheep in the Land which he sware unto thy fathers to give thee Thou shalt be blessed above all people and there shall not be male or female barren amongst you or among your cattell And the Lord will take away from thee all sicknesse and will put none of the evill diseases of Egypt which thou knowest upon thee but will lay them upon all them that hate thee The Lord thy God bringeth thee into a good Land a Land Deut. 8. 7 8 9. 11. 14 15. of brookes of water of fountaines and depths that spring out of the vallies and hils a Land of wheat and barley and Vines and Fig-trees and Pomegranates a Land of Oile Olive and Honey A Land wherein thou shalt eat bread without scarcenesse thou shalt not lacke any thing in it a land whose stones are iron and out of whose hils thou maist digge brasse The Lord hath vouched thee this day to be his peculiar Deut. 26. 18 19. people as he hath promised thee and that thou shouldest keep all his Commandements And to make thee high above all nations which he hath made in praise and in name and in honour and that thou maiest be Deut. 28. 1 2 c. an holy people unto the Lord thy God as he hath spoken Secondly The Lord promised to chuse a place to cause his name to dwell there and set his Tabernacle amongst them and walke with them But when you goe over Jordane and dwell in the Land Lev. 26 4 5 6 7 8 9 11. Deut. 12. 10 11 12. 16. 6. which the Lord your God giveth you to inherit when he giveth you rest from all your enemies round about so that ye dwell in safety Then shall there be a place which the Lord your God shall choose to cause his name to dwell there thither shall ye bring all that I command you And I Lev. 26. 10 12. will set my Tabernacle amongst you and my soule shall not abhorre you And I will walke among you and will be your God and ye shall be my people For the Lord hath chosen Sion he hath desired it for his habitation Psal 132. 13. 14. This is my rest for ever here will I dwell for I have desired it Thirdly Free forgivenesse of sinnes is likewise promised in this Covenant This is implyed in that he promiseth to be their God for if he be theirs he will be favourable to their iniquities and remember their sinnes no more And so much is expressed when upon repentance and turning unto him he hath proclaimed himselfe ready to receive them into favour If from thence Deut. 4. 29 30. thou shalt seeke the Lord thy God thou shalt find him if thou seeke him with all thine heart and with all thy soule And it shall come to Deut. 30. 1 2 3. passe when all these things shall come upon thee the blessing and the curse which I have set before thee and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee And shalt returne unto the Lord thy God and shalt obey his voice according to all that I command thee this day thou and thy children That then the Lord thy God will turne thy Captivity and have compassion upon thee and will returne and gather thee from all nations When thy people Israel be smitten downe before the enemy because they have sinned 1 King 8. 33 34. Man as capable of Justification is â— sinner as be actually receiveth Justification a Believer against thee and shall turne againe unto thee and confesse thy Name and pray and make supplication unto thee in this house Then heare thou in heaven and forgive the sinne of thy people Israel and bring them againe unto the Land Moreover the Lord made himselfe knowne to be the God that pardoneth iniquity transgression and sinne when he gave this Covenant unto his people But of this before Fourthly Eternall life is promised in the Covenant for God is not the God of the dead but of the living and therefore the faithfull Jewes which have God for their God doe live still not Math. 22. 32. Math. 19. 17. Luk. 10. 25 28. in earth but in heaven The life which is promised to them that keepe the Law is eternall but in this Covenant life is promised to them that keepe the Commandements Not only long Psal 34. 12 13. life and good dayes in the Land of Canaan but eternall life is assured by the promise to them that keepe Covenant as eternall death and destruction is comprehended under the curse denounced against them that breake the Covenant Expresse mention of Gal. 3. 13. the King some of Heaven perhaps is not found in the Old Testament but eternall life is comprehended under the termes of life and blessing as eternall death under the tearmes of death and the Curse Eternall life in heaven eternall death in hell the Law noteth though it doe not expressely name them Which things unlesse they had been commonly knowne in the dayes of our Saviour the penitent Thiefe about to die had not thought of a Kingdome nor the Lord promised Paradice to him when he asked a place in the Kingdome of the Mâ—ssiah But all these promises were made of freâ— grace and of free love accomplished Speake not thou in thine heart after that the Lord Deut. 9. 4 5. thy God hath cast them out from before thee saying For my righteousnesse the Lord hath brought me in to possesse this Land but for the wickednesse of these nations the Lord doth drive them out from before thee Not for the righteousnesse or for the uprightnesse of thine heart doest thou goe to possesse their Land but for the wickednesse of these Nations the Lord thy God doth drive them out from before thee and that he may performe the word which the Lord sware unto thy Fathers Abraham Vers 6. Isâ—â—k and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good Land to possesse it for thy righteousnes for thou art a stiffe-necked people True it is the promises runne upon this condition If ye obey my voice and doe my Commandments But conditions are of two sorts antecedent or consequent Antecedent when the condition is the cause of the thing promised or given as in all civill contracts of Justice where one thing is given for another Consequent when the condition is annexed to the promise as a qualification in the Subject or an adjunct that must attend the thing promised And in this latter sence obedience to the Commandments was a condition of the promise not a cause why the thing promised was vouchsafed but a qualification in the subject capable or a consequence of such great mercy freely conferred Of them that slip aside and transgresse the Covenant God calleth for and commandeth repentance that is it is his will and command that they
be thinke themselves of their evill doings confesse their iniquities and turne unto the Lord. The frequent and earnest exhortations of the Prophets made to backsliding and rebellious Israel that she should acknowledge her wickednesse and returne unto the Lord is a full Commentary of that which Jer. 3. 7 22. 4. 1 2. Ezek 18. 27 28 Ezek. 18 31 32. 33. 11 13. God required of them in this Covenant in case they should turne away from the holy Commandment The Lord protesteth by his Prophet Ezekiel that he hath no pleasure in the death of him that dieth but rather that he should repent and live and the same for substance he made knowne to Israel in the Covenant which he stroke with them sc that if they transgresse and goe astray he doth admit will accept and approve nay command their unfained repentance and comming home unto the Lord that they might live This question Why will ye die ye house of Israel is put forth to the people in Covenant and not indifferently to all and every man living It is manifestly spoken of the house of Israel whom God had spared notwithstanding their manifold and great provocations to whom he not only gave space of repentance but used meanes to bring them to repentance by sending Prophets unto them to admonish them of their sins to denounce the judgements of God against them for their impenitency and earnestly to exhort them to cast away their transgressions that they might live God then doth approve and command the returne of his people that have gone astray he waiteth for their amendment useth meanes to bring them to the knowledge of themselves is not wanting to them in any thing that in justice or promise he ought to doe for them but yet it is not his will effectually to bring every man to repentance whom he doth command to repent The Commandment of God shews what is our duty but not what God will worke in every man the commandment lieth upon them that be obstinate and rebellious but they have not grace to will their conversion or amendment Neverthelesse we must not thinke either that God doth dissemble or that he is the authour of mans impenitency for mans corruption pravity and wilfulnesse is the cause of his going on in evill and his impotency is not a meere infirmity which he doth bewaile but a stubbornesse which he doth foster and cherish by all means The condition of this Covenant in the sence afore-said is faith in the promised Messiah which is implied in the promise I will be thy God and commanded in the precept built upon it Thou shalt have me to be thy God For God is not the God of Israel but in and through the Mediatour neither can Israel take God to be their God but by faith in the Messiah In the Prophets we meet with no exhortations more common then these Trust in the Lord commit thy selfe unto the Lord rowle thy burden upon him leane upon the Lord but what the Prophets exhort-unto that is commanded in this expressure of the Covenant and trust in the Lord man a sinner cannot unlesse it be in and through a Mediatour Israel is commanded to seek the Lord and walk before him in all well-pleasing But without Heb 11. 6 7. Quod addit Apostolus nondum venisse fidem Gal. 3. 23. quamdâ—â— Dei po pulus sub legis custodia detinebatur id aliò spectat scil fides Apostolo eo loco est evaâ—ge lica fontis misericordiae Dei Rom. 3. 29. in Christi filij Mediatoris sanguine declaratio quam fidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat quippe revelationis Christi gradum excellentissimum eadem prorsus ratione qua Johan ajâ—â—at spiritum John 7. 39. Jer. 31. 33 34. 32. 33 34. quae comparatè tantum dicuntur non autem absolutè quasi haec nullo gradu jam tum contingerent faith it is impossible to please God For he that commeth to God must believe that God is and that he is the rewarder of them that diligently seeke him We cannot seeke God nor pray unto him without faith for to seek God is to trust in him But all men will confesse the Israelites were by Covenant bound to seeke God and pray unto him As Gideon Barak Sampson Jepthah David and Samuel through faith subdued Kingdomes wrought righteousnesse obtained promises c. So the faithfull and true Israelite by faith walked with God and became heire of the righteousnesse which is by faith As God is one who shall justifie the circumcision by faith and the uncircumcision through faith without question in the Covenant of Grace he taught the Circumcision to seek justification by faith and not by the works of the Law Neverthelesse herein God called for and his Israel was bound to yeeld obedience to all his Commandements Strict exact perfect obedience the Lord doth require so that the least failing must be acknowledged to be a sin uniforme and sincere obedience is so required that without it there can be no Salvation Perfect obedience is commanded that if a man will trust in his works to be justified thereby he must either bring that which is every way compleat or be cast in judgement Sincere obedience though imperfect is approved that the imperfection of their best works being covered and their transgressions graciously pardoned they might be accepted by faith in Christ who is the end of the Law as righteous unto eternall life This distinction was formerly propounded but now is more largely to be confirmed The Law requires perfect and exact obedience for secret faults even thoughts arising from corrupt nature before they attained Rom. 7. 7. full consent are therein condemned and he that trusteth in his works if he continue not in every thing that is written in the Gal. 3. 10. book of the Law to doe them he is accursed But to them that be in Covenant the Law was given with such moderation that sincere obedience was accepted of them though attended with Psal 19. 12 13. many imperfections as is cleare by that of the Psalmist who can understand his errours cleanse thou me from secret faults keep back thy servant also from presumptuous sinnes let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression The godly Governours and people of Israel were well acquainted with the meaning of the Law and what obedience should be accepted at their hands And when 2 Kin. 23. 3. 2 Chro. 15. 12 13 14. Neh. 10. 29 30 31. they promised and bound themselves by Oath to walk in all the Statutes Judgements and Ordinances of the Lord or of the Law of Moses they did neither pervert the sense of the Law nor promise punctually to fulfill the Law in every jot and title Therefore they understood the tenour of the Law as it was given unto them to admit of upright unfained and true obedience the imperfection
rationem hominis i humanam quoad hanc excellentiam Engl. according to the manner of high degree or great dignity Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Authour of this Covenant is the Lord Hab. 1. 12. Deut. 34. 4. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 18. 30 37. Isa 26. 4. 1 Sam. 2. 2. Psal 18. 32. 28. 1. 2 Sam. 2â— 2 32. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Sam. 23. 3. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 22. 47. Isa 30. 29. The rocke of Israel Psal 8â— 26. The rock of Salvation Sept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the God of Israel the God that hath bound himselfe in Covenant unto Israel who doth watch over them walk in the midst amongst them is their shield and buckler and strong Tower of defence The rocke of Israel the everlasting rocke that is the mighty stable and immutable foundation and defence of the faithfull who flie unto him and trust in him So God is called the Rock of their Salvation Deut. 32. 15. Psalm 95. 1. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rocke of their strength Psal 62. 7 8. Psal 31. 3. Isa 17. 10. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 71. 3. Psal 31. 3. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rock of my heart Psal 72. 26. Sept. the God of my heart and besides him there is none other Isa 44. 8. a rock of refuge or affiance Psal 94. 22. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 18. 3. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rock and Redeemer are put together Psalm 19. 15. Rocke and Salvation Psal 62. 7. This Covenant was made in Christ and Christ is more clearly manifested in this breaking forth of the Covenant then in any of the former As first that he was God and man in one person the Son of David who should come of his loynes and yet Davids Psal 110. 1. Mat. 22. 42 45. Act. 2. 34. Lord. The Lord said unto my Lord sit thou on my right hand untill I make thine enemies my foot-stoole Then in respect of his humiliation and glorification his sufferings and exaltation Thou wilt not leave my soul in grave nor suffer thine holy one to Psal 16. 10. Act. 2. 26 27. 13. 36 37. Psa 8. 6. 22. 1 Heb. 2. 7 9. Psal 110. 1. see corruption Thou hast made him for a little inferiour to the Angels sc as concerning his sufferings Thou hast crowned him with glory and honour Sit thou on my right hand untill I make thine enemies thy foot-stoole Also in respect of his offices that he should be both King and Priest a King to rule and governe his elect to bridle and subdue his enemies I will declare the decree Psal 2. 5 6 7. Heb. 1. 5. Act. 13. 32 33. Psal 110. 2. the Lord hath said unto me thou art my Son I will set my King upon my holy hill of Syon Rule thou in the midst of thine enemies A Priest after the order of Melchisedech confirmed by oath annointed with the oyle of gladnesse The Lord hath sworn and will Psal 110. 4. Heb. 5. 8. 7. 1â— Ps 45. 7. not repent thou art a Priest for ever after the order of Melchisedech God even thy God hath annointed thee with the oyle of gladness above thy fellows that is above all Christians who are thy fellows consorts and partners in the annointing To offer up himselfe once for all a sweet smelling Sacrifice unto the Father for the sins of his people Sacrifice and burnt-offering thou Psal 40. 7 8. Exod. 21. 6. wouldst not have but mine eare hast thou boared or digged open that is thou hast made me obedient to thy voice or mine eare hast thou boared as thy servant for ever The Septuagint to make the sence plainer say but a body hast thou fitted to me or prepared me meaning that his body was ordained and fitted to be a Sacrifice for the sins of the world when other legall Sacrifices Heb. 10. 5 10. were refused as unprofitable Loe I come or am come scil into the world to give my self a Sacrifice for sin In the volume Heb. 10 10. Joh. 6. 38. Psal 2. 8. or role of thy booke it is written of me that I should doe thy will by the which will we are sanctified even by the offering of the body of Jesus once In respect of his kingdome power glory dignity dominion and rule or government Aske of me and I will Psal 72. 8 11. givethee the Heathen for thine inheritance and the uttermost Psal 89. 30 37 38. parts of the earth for thy possession He shall have dominion from Sea to Sea and from the River unto the ends of the Land All Kings shall worship him all Nations shall doe him service His seed shall be for ever and his throne as the Sun before me As the Moon it shall be established for ever And as a faithfull witnesse Isa 53. 10. Heb. 2. 13. Ps 22. 23. in heaven His seed will I establish for ever that is Christians borne of God which are called Christs seed and children as Christ is called the everlasting Father Thou hast ascended up on high Isa 9. 6. Psa 68. 18. Eph. 4. 8 9. thou hast led captivity captive thou hast taken gifts for men that is thou hast given and distributed gifts among men which are the Ministers of the Gospell given for the good of the Church Ps 89. 34 35 36. 2 Sam. 7. 28. Thou hast told this goodnesse unto thy servant Psal 89. 24. My truth also and my mercie shall be with him Ps 132. 11. The Lord sware unto David in truth Ps 22. 1. This Covenant the Lord made of his rich mercy and grace which he confirmed by Oath My mercy I will not make frustrate from with him nor deale falsly against my faithfullnesse I will not profane my Covenant nor alter that which is gone out of my lips Once have I sworne by my holinesse if I lie unto David Once have I sworne as God spake once Psal 62. 11. that is unchangeably for an oath cannot be revoked there is no danger of inconstancy David himselfe was a type and did beare the person of Christ and many things spoken of David were more properly fulfilled in Christ the person typified then in David as My God my God why hast thou forsakâ—n me They parted my Mat. 27. 46. Psal 22. 18 19. Joh. 19. 2â— 24. Ps 41. 9. Joh. 13. 18. Ps 69. 21. Job 29. 28 2â— garments among them and for my coat they cast lots They pierced my hands and my feet He that eat bread at my table hath lift up the heel against me The things promised in this Covenant particularly above those that were mentioned in the former breakings forth thereof are 1. That God would be with him whethersoever he went and 2 Sam. 7. 9. Psal 89. 22 23. make his way prosperous and cut off all his enemies
garment may seem somewhat straight nothing easie to weare but he that is accustomed to goe girded shall find such ease in it such comfort by it that he can never be well without it never at ease untill it be put on Truth of heart is blessed of God with increase of grace This is it which maketh the least portion of grace to thrive in the hands of Gods children Their faithfulnesse in a little brings them to be Luk. 19. 17. owners of a great deale and to be rulers over much This brought such a plentifull blessing upon the small beginnings of Nathaniel to whom Christ because of his truth in the inward affections promised an enlarged measure of enlightning and that he should see greater things This brought such a comfortable encrease upon the dimme knowledge of the Eunuch and Cornelius they worshipped Joh. 1. 47 50. God in truth of heart according to the measure of understanding they had received and in them the promise was accomplished To him that hath shall be given and he shall have in aboundance they were led further into that great mysterie of godlinesse an Evangelist being sent of God to the one and both an Angell and an Apostle to the other A true hearted Christian is carefull to get charie to keepe and warie to husband what grace hee hath received and how should hee not then encrease from one measure to another Not that a second grace is given for the right use of the first but that the condition of grace is such that one drawes another and for a first given a latter is freely bestowed also in which continuation of grace the right use of grace proceeding from it is contained Sincerity is strengthened of God to be a meanes of comfort to a mans soule in his greatest distresses When Hezekiah was arrested with the sentence of death by the mouth of the Prophet here was his comfort and that which imboldened him to looke death in the face with more courage O Lord thou knowest or remember Isa 38. 3. Jâ—r 12. 3. now for herein I dare appeale to thy Majestie that I have walked before thee in truth He had done many worthy things in the abolishment of Idolatry and in the restitution of the true worship but in none of these simply tooke he content but in the sincerity of his heart and affection in performing of them So Paul in the midst of all his sorrowes this is his rejoycing not simply that he had preached that he had planted Churches wrought miracles converted sinners made Satan to fall downe from Heaven like lightening but that in simplicity and godly sincerity he had his conversation in the world 2 Cor. 1. 12. This puts a kind of heroicall spirit and Lyon-like boldnesse into the children of God in the greatest tryalls Hereupon Paul 1 Cor. 4. 3. was resolute not to passe for mans judgement Faith depends upon the meere grace of God and his free promise but the truer any mans heart is unto God the more bold and confident is he of the Lords support and comfort which alone adds undaunted courage in all temptations The service of a sound Christian is very acceptable to God be Jer. 5 3. 2 Chron. 30. 18 19 20. Joh. 4. 23 24. Col. 3. 22. Ephes 6. 5 8. Rom. 12 8. Psal 145. 18. Deut. 4. 7. it in outward shew never so meane and simple Are not thine eyes saith Jeremie upon the truth If servants be obedient to their Masters in singlenesse of heart they shall receive their reward of the Lord. A cup of cold water given to a Prophet in singlenesse of heart shall not be forgotten The Lord is nigh to all that call upon him in truth he will heare their prayers answer their desires guard and protect their persons Not the most eloquent prayer and best set forth in words but the supplication that is breathed from an honest and true heart finds best acceptation Many actions otherwise fervent enough for want of this sincerity are but froth and vanish then when we stand most in need of comfort but the meanest worke performed in truth of heart shall not go unrewarded As in the naturall body the case of the sound finger is better then of the blindish eye so in the family of God it is more comfort to be a faithfull doore-keeper then an unfaithfull steward A faithfull man shall abound in blessings that is he that dealeth Prov. 28. 20. sincerely and truly with men and is not willing to deceive any in word or deed carrying himself in all holy simplicity towards God as he liveth honestly amongst his Neighbours and that not in one thing but in all and is therefore in the Originall Text called a man of faithfulnesse he shall abound in blessings of all sorts with plenty so farre as is expedient with good estimation with kind friends with spirituall graces c. The more sincerity the more affinity with God for truth is a neere tie and hath an uniting power in it The true and sound Psal 73. 27 28. Christian is the Lords neere neighbour so much the neerer as the wicked are farre off for God will draw nigh to them that draw nigh unto him in truth God is the God of truth Psal 31. 5. Jam. 4. 7. Jer. 30. 21. Christ is truth Joh. 14. 6. the spirit is the spirit of truth Joh. 14. 17. Truth is one speciall branch of that Image of God according Ephes 23 24. 2 Cor 3. 18. to which man was made And the greater measure of truth in the inward parts the more are we to speake with the Apostle changed into the Image of God And the more we resemble God and have communion with him the more is our affinity with him Satan ever did and still opposeth sincerity by persecutions opprobries and reproaches as of pride hypocrisie dissimulation specially when God afflicteth his people Job 2. 6 9. But the more Satan opposeth truth and simplicity the more should we be in love with it for Satan would not loade it with disgraces if it were not excellent Satan labours to foist in the leaven of hypocrisie in our daily course that by little and little he might pick the good seed of righteousnesse out of our hearts but our care must be to disappoint him Here our resistance is to hold us to our owne and pray to God to rebuke him And here to prevent mistaking we must distinguish the degrees of soundnesse and simplicity and the nature of it In nature the soundnes of the godly is true but in degree weake and imperfect and therfore now and then through frailtie and weakenesse in the performance of good duties they looke more at man then at God and propound indirect meanes when they should eye his glory only But as we say of other sinnes so of hypocrisy it is either raigning or not In the hearts of true Christians there may be hypocrisie but not raigning hypocrisie
that they perish by our fault who when they have entered into the way of salvation being offended with our actions begin to turne from the same And in loc com upon the other place although Christ will suffer none of his to perish yet indeed they are said to drive weake Christians into destruction who doe rashly offend them because to wit offences of themselves doe tend to their destruction to whom they are objected Lastly It is objected that the Covenant in Christ is generall Joh. 3 16. 6. 30. without respect of others As the Covenant is generall so is the fruit and application of Christs death in and through whom the Covenant is made that is proffered of God and accepted of man As all and every man is called into Covenant liveth under the Ordinances of grace is partaker of the fruits of the Spirit and applieth the death of Christ so Christ died and rose againe for him But this manner of Christs death pertaineth to the event act or application which they confesse is not common to all men and is manifest in this that God entred not into Covenant with every Nation at all times neither under the Law nor in times of the Gospell scil Act and with the Nations he passed by and which as the Scripture saith were without God God expressely declared himselfe in the time wherein the distinction of Jew and Gentile tooke place that he would accept of strangers as well as any if they should love and feare his name Isa 56. 7. But the Covenant at that time was not made with all Nations as it was with the Jews not made known unto all the Gentiles they did not enjoy means sufficient to come to the knowledge of the truth That the promises of mercy did at all times belong to them that fulfilled the condition is needlesse to be proved but that the Covenant was made with every man or that meanes sufficient or grace to receive the promises was granted to every man at all times in all ages if they would is that which no Scripture testifieth And that passage of the Prophet which promiseth the acceptance of the stranger if he repent and turne unto the Lord is manifestly spoken of the times of the new Testament when the partition wall was broken downe as the verses following doe convince In the daies of grace the Covenant was more generall then in former times it had been but God hath not erected his Tabernacle nor walked amongst all Nations in every age of these last times as experience teacheth How then is the Covenant generall respecting every man Peradventure they mean no more but this that every man that will be saved must be saved by it and whosoever doth believe be he bond or free Jew or Gentile male or female rich or poore he shall be saved though the Covenant was never made with most Nations of the world nor accepted by them nor they had means to come to the knowledge of it much lesse grace to performe the conditions and then to grant the Covenant is generall will availe them nothing There is no force in this argument the Covenant of grace is made with some none being exluded if they repent and believe therefore Christ died for every man rather we may strongly Rom. 1. 16. Col. 1. 23. Act. 17. 30. Tit. 2. 14. Luk. 24. 47. argue Christ died not for every man because God is not the God of all by Covenant But the invitation is generall scil in the daies of grace and to them that heare it and the promise universall to every believer we adde the invitation is serious shewing what God is well pleased with and doth approve in us scil that which he perswadeth with arguments in themselves forcible to move and incite and what he will performe if we make good the condition We adde that the party invited is passively capable of the invitation that no man of what state or condition soever is hindred or kept backe from comming to Christ by any cause efficient or deficient out of man himselfe which doth either constraine or necessitate his not comming and he that refuseth to come refuseth not through inability as unable though unwilling and desirous to imbrace it but willingly preferring some base inferiour good before it But this argueth only the sufficiency of Christs death that all men should be saved if they did believe and the efficiency thereof that the members of the visible Church should be invited seriously and those that be effectually called should inherit the promise It will be said to what purpose are they called and invited if they be as unable to come as a dead man is to arise and walke True it is every man is of himselfe unable by nature to come unto Christ and God doth enable whom he please but this inability is not from any impossibility that is without man himselfe either in respect of the thing commanded or any externall cause or bruite necessity and disposition but from his voluntary perversenesse which is most blame-worthy The comparison may be admitted if rightly interpreted otherwise it is captious for sinne is the death of the soule not physicall but morall Man by sin locseth not the faculty of understanding and willing but of understanding and willing aright as in duty he is bound the object being propounded and revealed with fit and convenient light It is not therefore all one to invite a sinner to forsake the errour of his way and call upon a dead man to arise out of the grave The Lord who doth whatsoever he will in heaven above and in earth beneath in his deepe and unsearchable counsell never absolutely intended to make every man actually and effectually partakers of the benefit promised for if he had so purposed it it should have taken effect neverthelesse the invitation is serious shewing what we ought to doe and God doth approve and desire on our parts and the purpose of God to give faith to whom he please and not to all men is no cause of any mans unbeliefe either efficient or deficient For that man believeth this he oweth unto God and that not simply alone but comparatively in respect of others who believe not but that man refuseth the promises of mercy this is of himselfe not of simple or naturall infirmity which might procure pity but of his owne perversenesse and love to some inferiour good different from the good proposed or contrary to it and aversenesse from the circumstances and conditions of the object proposed They aske what signe doth God shew of desire or approvall that men should believe when he gives them not power so to doe This that he commandeth intreateth perswadeth them to repent and believe waiteth with long-suffering and patience for their amendment promiseth mercy if they will returne convinceth them of their wilfulnesse and though he change not their hearts by the effectuall worke of his Spirit is wanting to them in nothing which in
all men unto justification of life Rom. 5. 18. Who is he that condemneth It is Christ that died yea rather that is risen againe Rom. 8. 34. I am come that they might have life and that thâ—y might have it more aboundantly Joh. 10. 10. In this was manifested the love of God towards us because that God sent his only begotten Sonne into the world that we might live through him 1 Joh. 4. 9. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Heb. 10. 10. For by one offering he hath perfected for ever them that are sanctified vers 14. The passages of Scripture are plentifull which testifie application to be the end of Christs death for he died to establish and ratifie the everlasting Covenant of grace Heb. 9. 15 16 17. to abolish him that had the power of death that is the devill Heb. 2. 14 15. conquer death 2 Tim. 1. 10. destroy and kill sinne Rom. 6. 10. sanctifie his people through the truth Joh. 17. 19. give life unto the world Joh. 6. 33. redeeme us from the curse of the Law Gal. 3. 13. and from all iniquity Tit. 2. 14. obtaine eternall redemption Heb. 9. 12. that we might be made the righteousnesse of God in him 2 Cor. 5. 21. that he might deliver us from this present evill world Gal. 1. 4. that being dead unto sinne and alive unto God Rom. 6. 4 5 6. we might not live to our selves but unto him which died for us and rose againe 2 Cor. 5. 15. and that we might receive the adoption of sonnes Gal. 4. 5. And it is absurd to reason it selfe that Christ by the decree of God should purchase that for men which is not given unto them that he should acquire what they obtaine not that by divine imputation Christ should die for every man when the merits of Christ be not communicated unto them that the promised seed should be given to Abraham no blessing or multiplication following If Christ have purchased a new Covenant faith redemption reconciliation for every man without question they are or shall be delivered from the condemnation and dominion of sinne the Spirit is given or shall be given to abide with them they arâ— or shall be renewed after the Image of God If Christ be a King he hath a Kingdome subjects and territories wherein he doth exercise his regall power He is a King not only in personall right or to punish enemies but a King to feed and rule a people God hath given his Sonne the uttermost parts of the earth for his possession and shall men with-hold it Shall God give men unto Christ and shall they detaine themselves from him If Christ came to destroy the workes of the devill that is sinne as the Apostle shewes 1 Joh. 3. 8. Joh. 8. 41 44. and to deliver men from the feare of death and the devill shall we not thinke that Satan is cast downe and death abolished Christ is a Saviour as in merit so in efficacy else should his purchase be in vaine the end of his comming into the world be uncertaine his purpose in laying downe his life be frustrate and Christ should merit by the appointment of God what God doth not give therfore the impetration of righteousnesse must not be plucked from the application nor doth the giving of benefits purchased by the death of Christ depend upon the pleasure of men any more then the acquisition doth Betwixt the purchase and application of Christs death faith comes between but that faith is merited by the death of Christ and for Christ vouchsafed to them for whom he died Tit. 3. 6. Ephes 1. 3. Phil. 1. 29. Ephes 6. 23. Some have answered that all men are the sheep of Christ as the dispersed torne and devoured of evill pastors and beasts of the field and the seduced and destroyed are acknowledged to be sheep Jer. 23. 1 2. Ezek. 34. 5 6. But the Prophets speake only of the people of the Jewes which at that time was distinct from the Gentiles as the flock and inheritance of the Lord so that hence nothing can be gathered but that they who live in Christs Church and fold are his people and sheep of his pasture Againe the Scripture speakes of the sheep of Christ two wayes according to vocation or according to election According to vocation they are sheep who externally pertaine to the number of Gods people and the Church according to election Jer. 23. 3. Rom. 9. 27. Ezek. 34. 5 6. many sheep are without many wolves within and many sheep within many wolves without Although there be a distinction betwixt the merit of Christ by his obedience even to death and his intercession yet one of them cannot be separated from the other for he maketh intercession for them to his Father for whom he hath merited reconciliation by his death and we cannot thinke he should lay downe his life for them for whom he would not pray If we looke unto the signification of the words Mediatour and Intercessor note the same thing and if Christ have put himselfe betwixt the wrath of God and man to obtaine reconciliation by making satisfaction to offended justice can it be thought he will not request that for the virtue of his sacrifice they for whom he hath satisfied might be accepted of the Father If we looke to these two functions of Mediation suffering death and making intercession they are conjoyned in Scripture It is Christ that Rom. 8. 34. died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us If any man sinne we have 1 Joh. 2. 1 2. an Advocate with the Father Iesus Christ the righteous and he is the propitiation for our our sinnes Christ is our Advocate if he be our propitiation if we will receive the testimony of the Apostle and not separate things that God hath conjoyned Incredible it is that Christ out of his incredible love should vouchsafe to lay downe his life for them as well as others for whom the time of his passion being at hand he would not power out a prayer How these two be conjoyned in the intention of our Saviour sc to pray Joh. 17. 19. for men and to offer himselfe a Sacrifice for them may appeare by the words of our Saviour himselfe for these I sanctifie my selfe that is for these am I prepared to offer my selfe that they might be sanctified by the truth for these that is them for whom he prayed And if Christ had intended to offer up himselfe an holy and propitiatory sacrifice for the sinnes of all and every man he would rather have prayed his Father to accept his sacrifice for all men then professe that he prayed not for all men For whom Christ hath offered up himselfe a Sacrifice to put away sinne for them doth he appeare before God in heaven and if he doth appeare before Heb.
condition But the prayer of Christ is certaine and not suspended They for whom Christ prayed doe not love the world but that they love not the world is an effect of Christs prayers not a condition required in them that he might pray for them Some prayers raciâ—ly include a condition in him for whom we pray as if we pray God to give eternall life to a sinner we presuppose faith and repentance because without faith and repentance life cannot be given nor desired but some prayers presuppose no condition in him for whom we pray as when we pray God to give faith or repentance to any man Now the Intercession and request which Christ maketh for the faithfull doth presuppose no condition for he prayeth not simply that life might simply be given to the faithfull but that they might be kept from evill and if they be kept from evill they must persevere in the faith for to fall from the faith is the greatest evill Neither can it be said that Christ prayeth for them that would persevere but he prayeth that they should persevere for the object of the thing for which we pray must be distinct from the thing it selfe prayed for No man would pray for men to persevere if they doe persevere but rather that they might persevere which otherwise would not Yet they reply Christ prayeth that his Apostles might be kept from evill as he had kept Judas Joh. 17. 12. Belike then Peter had no greater assurance of his recovery nor the rest of the Apostles of their perseverance in the faith then Judas had Judas was given to Christ in respect of his office and ministery but not as an heire of Salvation or as the faithfull are said to be given The particle translated But in that clause But the child of perdition is not ever an exceptive but an adversative in many places as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 16. Knowing that a man is not justified by the workes of the Law but by the faith of Jesus Christ Matth. 12. 4. Which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawfull for him to eat neither for them that were with him but only for the Priests See Gal. 1. 7. 1 Cor. 7. 17. Rev. 9. 4. and 21. 27. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 1. 2 4. Gen. 18. 15. the Hebrew particle im lo and ki im which the Septuagint turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 22. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24. 38. Isai 59. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 5. 17. is used adversatively And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriac Interpreter useth is now and then put for an exceptive in which sense usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followeth it but without it it is most commonly an adversative For the Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro nobis unicus interpellat in coelo praestat cum patre quod postularat à Patre quia Mediator est Creator Mediator ut poscat Creator ut tribuat Smaragd in Act. Apost cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is the same with the Hebrew Im lo. And so in this place Judas is opposed to them that were given unto Christ and not excepted from that number as if he had been given also We may therefore conclude that our Saviour prayed for the certaine perseverance of them that were given unto him or that they might be kept from evill and that he was heard in that which he desired Fourthly Christ being advanced at the right hand of his Father doth exercise his Kingly office both for the comfort of his chosen and the bridling and repressing of his and their enemies This is noted by his sitting at the right hand of the Father which was foretold by the Prophets The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy foot-stoole See Deod in Psal 110. 1. Psal 110. 1. Act. 2. 34. Matth. 22. 43 44. Luk. 20. 42. and by our Saviour himself Ye shall see the Sonne of man sitting on the right hand of power Mark 14. 62. And accordingly it was accomplished This man after he had offered one sacrifice for sinnes for ever sate downe on the right hand of God Heb. 10. 12. Thus Christ is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand at the right hand of God Act. 7. 56. to be at the right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hand of God Rom. 8. 34. 1 Pet. 3. 22. to sit at the right hand of God Mark 16. 19 to sit on the right hand of the power of God Luk. 22. 69. and to sit downe on the right hand of the Majestie on high Heb. 1. 3. The right and left hand are proper differences of corporall positions but figuratively the right hand is put for power strength counsell work aide love and fidelity as Psal 26. 10. Their right hand is full of bribes Psal 144. 8. 11. Their right hand is a right hand of falshood that is either confidence in their own power will deceive themselves or they will deceive others to whom they promise succour and assistance 1 Sam 14 19. Is not the hand of Ioah with thee in all this Gal. 2. 9. They gave to me and Barnabas the right hands of fellowship And being applyed to God it notes his power strength aide Majestie glory soveraignty and divine authority Psal 44. 3. Thy right hand and Isai 48. 13. right hand to span the heavens thine arme and the light of thy countenance because thou hadst a favour unto them Psal 77. 10. This is mine infirmity but I will remember the yeares of the right hand of the most High where we find Gods hand that is his power opposed to the infirmity of his servant My infirmity and weake faith made me apt to sinke under the sense of Gods displeasure but when I called to mind the experiences of Gods former power in like distresses I recollected my spirits and was refreshed again Psal 89. 13. Strong is thy hand and high is thy right hand Psal 20. 6. He will heare him from his holy heaven with the saving strength of his right hand Psal 21. 8. Thy right hand shall find out those that hate thee Psal 118. 16. The right hand of the Lord is exalted the right hand of the Lord doth valiantly Psal 17. 7. Shew thy marvellous kindnesse O thou that savest by thy right hand them which put their trust in thee Psal 48. 10. Thy right hand is full of righteousnesse Psal 138. 7. Thy right hand shall save me Psal 139. 10. Even there shall thy hand leade me and thy right hand shall hold me Hab. 2. 16. The cup of the Lords right hand shall be turned unto thee And God strengtheneth and helpeth and upholdeth his people by the right hand of his righteousnesse Isai 41. 10. that is by his power and faithfull promises which in their weaknesse strengthens them in their fear and