world Ob. But where are the Elect called the world in Scripture A. In severall places as 2 Cor. 5.19 God was in Christ reconciling the world unto himselfe not imputing to them their trespasses These cannot be reprobates for he saith their sins are not imputed to them So Ro. 4. 13. for the promise that he should bee heire of the world by the world is here meant the (o) Ro. 4.16 faithfull who are the (p) Gal. 3.29 Luk. 13.16 children of Abraham so Joh. 3.17 God sent not his Son into the world to condemne the world but that the world through him might be saved they that Christ intended to save or really saves cannot be Reprobates Also in Joh. 6.33 For the bread of God is that which commeth downe from beaven and giveth life unto the world Sure Christ doth not give life to all Again Christ promiseth that his Spirit should convince the world of sin Sure this must needs be a (q) This is the judgement of most or all godly Interpreters see Ioh 17.21 which expounds it that the world may beleeve i.e. those of the world that are appointed to beleeve saving conviction and they must needs be the Elect and not Reprobates that are convinced for they are convinced of unbeleefe of their owne and Christs Righteousnesse which I think no Reprobate is convinced of So also the Apostle (r) Heb. 2.5 saith That God hath not put in subjection to the Angels the world to come whereof we speake marke that meaning by the world to come the (s) Or the heirs of salvation Chap. 1.14 Church of the New Testament which hath appointed the Angels to be Ministers unto and not to be Rulers over I might instance in other places where the word world is taken for the Elect as Psal 22.27 All the ends of the world shall remember and turne unto the Lord so the Apostle saith He was beleeved on in the world or as the Greeke will beare it (t) Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by Mat. 5.34 35. by the world So Joh. 1.29 The Lanb of God which taketh away the sins of the world this must be of the Elect and Beleevers for how doth he take away the sins of Reprobates when they are damned for them Ob. But is it not said God loved the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Yes God is said to love the world and that shewes that by the world is not meant all the world for other Scriptures say that God (u) Ps 5.5 11.5 hateth the wicked or reprobate wicked and that God (w) Mal. 1.3 Ro. 9.13 hated Esau God is not capable of loving and hating the same person for that would argue both weaknesse and change which far be it from us to think that either should be in God Ob. But doth God hate any of his creatures A. God doth not hate them as they are his creatures no not the Devils themselves for their being but not their sin is from him but as now by their fall and degenerated condition they have enmity in their natures against him it is just for him to hate them also Ob. But doth not God hate the Elect also before and untill they beleeve A. Oh no he loved them with an (a) Jer. 31.3.2 Tim. 1.9 everlasting love and this love of his was the (b) Eph. 1.4 Ro. 9.11 12 13. cause of their election Ob. Doubtlesse Christ hath taken away the sins of all for be is said to be the propitiation for the sins of the whole world 1 Joh. 2.2 A. 1. The whole world is oft-times in Scripture taken either for a great part and number of the world or for the nations of the world the Gentiles as the Apostle (c) Rom. 1.8 saith The faith of the Romans was spoken of throughout the whole world So (d) Rev. 13.3 all the world wondered after the Beast (e) Mat. 24.14 This Gospell of the Kingdome saith Christ shall be preached in all the world So the Jewes said the whole world is gone after him And the Evangelist saith (f) Luk. 2.1 All the world came to be taxed The Apostle John also saith (g) 1 Joh. 5.19 The whole world lyeth in wickednesse and the (h) Rev. 12.9 devill deceiveth the whole world The whole world in these and such places cannot be understood of all and every one in the world But Secondly That text may be expounded by another which (i) Ro. 3.25 saith That propitiation is through faith in his i.e. in Christs blood And according to these Objectors (k) Vid. A book called The fountaine of Free-grace p. 4. own opinions their sins are not done away nor they pardoned or justified till they doe believe and yet they say all the sinnes of all the world yea the sinne of unbeliefe are washed away in the bloud of Christ This is a Riddle and Paradox how they are done away and yet imputed to men how unbeleefe is washed away and yet men are damned for it Sure they must either be done away (l) Heb. 10.12 perfectly and for ever or not at all And if they be once pardoned they are so far from being imputed againe to men that the Lord (m) Heb. 8.12 saith He will not remember them any more Ob. But some are said to be purged from their old sins which shews that their sinnes were done away and yet they were blinde still A. Purging must here be taken one of these three wayes as it s taken in Scripture 1. For Justification and forgivenesse of sins as Heb. 1.3 and 10.2 Psal 79.9 and 51.7 Or 2. For true and reall Sanctification as Job 15.3 Esa 1.25 Heb. 9.25 Tit. 2.14 Or 3. For an outward and seeming sanctification as Ezek. 24.13 Lev. 12.7 Or as the Apostle (n) Heb. 9.13 speaks a purifying of the flesh If you take purging in either of the two former senses then you must either conclude that those who are truly and really justified and sanctified may be blinde i.e. miserable againe (o) Ro. ◠30 Act. 20.32 contrary to the Scriptures or else that these were not quite blinde or without the knowledge of Christ altogether but that they were Christians who could not see afareff as the Apostles expression is and so this text is understood by some that are most knowing and spirituall But this purging here may rather be understood of an outward and seeming sanctification and holinesse which the Apostle seemes to relate to in the (p) 2 Pet. 2.2 20. next Chapter If saith he after they have escaped the pollutions of the world c. they are againe intangled therein and overcome the latter end is worse with them then the begining These men had indeed a sanctification in shew and they seemed to be made holy by the bloud of Jesus and through the knowledge of him to escape the pollutions of the world but yet
Christ first made A. With (l) Gen. 3.15 Adam immediately after his sin and disobedience Q. What was the summe of that Covenant as it was then revealed unto Adam A. The summe of it was concerning Christ being made flesh and of what he should doe and suffer in the flesh Q. How doth that appeare A. In these words The seed of the (m) Gen. 3.15 woman shall bruise the Serpents head c. The seed of the (n) Ier. 31.22 Gal. 4.4 woman declares that he should bee made flesh it shall bruise thy head that imports he should destroy the (o) Heb. 2.14 Mar. 1.24 Divell and his (p) 1 Ioh. 3.8 works and thou shalt bruise his heele that denotes and holds forth the death and sufferings of Christ Q. How is Christ considered with relation to the Covenant of grace A. As the Author and Administer as the Mediator as joynt party with beleevers in it and as the summe and substance of it Q. How doth it appear that Christ was the Author and Administer of the Covenant A. 1. He is called the Messenger of the Covenant or (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3.1 that Covenant and the (r) Esa 63.9 Angel of Gods presence that represented his Fathers Majesty who could not nor cannot be seen in (s) Ioh. 1.18 himselfe nor in his (t) Exo. 33.20 21. glory neither (u) 1 Ioh. 4.12 ever was but Christ as his Viceroy and great Ambassador did manage on earth the whole businesse of the Covenant and of mens salvation which was before contrived and concluded upon in heaven 2 In all or most of the places where there is mention either of making renuing or confirming the Covenant of Grace with the Fathers before the Law or afterwards under the Law you will finde that it was Jesus Christ that did act indent and doe all with men As for example to begin with Abraham the father of the faithfull in Gen. 12.1 2 3. wee reade of the Lords first appearing to Abraham Gen 12 1 2 3. and his making the promise with him Gen 17 3 4 5. then in the 17 of Gen. the 3 4 5 c. we have a second appearance of the Lord to Abraham and then the Covenant was much inlarged and confirmed again the same Lord appeared unto him in the plaines of Mamre which by several circumstances appeares to be Christ for he did eate with Abraham ver 8. and this was no created Angell as plainly appeares in vers 3.13 17 20 26 33. In like manner hee made the Covenant with (a) Gen 26 2 3 4 5. Isaac (b) Gen 28 13 3-2 24.25 29 30 Iacob (c) Ex 3 2 4 6 7 -4 4 5 Moses also he appeared to (d) Jos 5 13 14. Joshua (e) Ex 13 11-14 19 Israel (f) Iud 6 12 13 14 16. Gideon (g) Iud 13 15 to the end Manoah (h) Gen 16 7 18 -21.17 18. Hagar c. Obj. But this remaines still darke and uncertaine whether it were Jesus Christ or no. A. Consider but two other places and you shall see evidently that it was Christ and no other Jud. 2.1 And the Angel of the Lord came up from Gilgal to Bochim and said I that is the Angell or Christ made you to go up out of Egypt and have brought you unto the Land which I sware unto your fathers So in Esay 63.9 And the (i) i e. Christ vide Ex. 23 20 21. Heb 9 24 Angel of his presence saved them and in his love and in his pitty he redeemed them and he bare them and carried them all the dayes of old hence it appears that this Angell could be no other save Christ for the Father and the Spirit are never so called in Scripture and a created Angell had never that dignity and worship given him which was given that Angell Q. But was it Christ that did administer the Covenant to Adam A. It is probable if not apparent that it was Christ that did deliver that Promise or Covenant (k) Note that God did not speake those words in Gen 3 15 to Adam but to the Serpent vide v 14. before Adam if you consider Gen. 3.8 where t is said that Adam Eve heard the voice of the Lord God walking in the Garden in the cool of the day This Lord God was not God the father for he never (a) Heb. 11.27 See Diodate on Gen. 3.8 Bern. on the word Lord. appeared in any bodily shape therefore sure it was Christ the son and word of God whose goings forth have been of old from (b) Mic. 5.2 everlasting Quest What did Christ doe as the Mediatour of the Covenant of grace A. He did (c) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator signifies one that interposes himself legally between parties that are at variance to reconcile them unus qui intervenit vel interpouit jure-jurando vide Heb. 5 legally interpose and put himselfe (d) 1 Tim. 2.5 between God and men to mediate and intercede for them and so (e) Heb. 10 9 voluntarily became obedient to his fathers will and by undergoing bearing and suffering the (f) ps 88.16 wrath and (g) Gal. 3.13 curse due to men for their sins he took (h) Ioh. 1.29 away their sins (i) Col. 1.21 reconciled them to God redeemed them from the (k) Gal. 4.5 Law and delivered them from the (l) 1 The. 1.10 wrath to come Q. Was Christ the Mediatour of the Covenant of grace in all ages A. Yes sure for there was but that (m) Gal. 3.28 one true and reall Mediator who is said to be the (n) Rev. 1.30 Lamb slaine from the foundation of the world and to be the same (o) Heb. 13.8 yesterday and to day and for ever Ob. But was not Moses the Mediator of the Covenant of grace under the Law and before Christ came in the flesh A. Grant that Moses was a Mediator of the Covenant of grace though the Scripture rather sets him forth a (a) Gal. 3.19 Heb. 12.21 Mediator of the Law and Covenant of works yet he was but a (b) Deut. 5.5 Exo 34.34 Heb. 3.2 typicall Mediator and during his life as the Priests of the Law were and his mediation was onely by way of (c) Num. 14 19. Exod. 17.11 intreaty and prayer and not by way of merit and purchase Q. How could Christ bee both the Author and the Mediator of the Covenant of grace A. As God he was the (d) Gen. 17 1 2. Author of the Covenant but as God-man or God (e) Ioh. 1.14 Gal 4.4 made man the (f) Heb. 8.6 1 Tim. 2.5 Mediator of it as God considered in himselfe he was (g) Lu. 15.21 offended and willing to be (h) Ez. 16.63 pacified towards men But as God in our (i) Heb. 10.5.9 nature he was making satisfaction to his owne justice and
Gen. 17.7 God unto him and unto his spirituall seed and that in him and in that (b) Gen. 22.18 seed all the Nations of the earth should be (c) Gen. 12.3 blessed Q. But who doe you meane by that seed in whom all the Nations of the earth should be blessed A. (d) Ps 72.17 Eph. 1.3 Gal. 3.14 Jesus Christ of whom Isaac was a type Q. Who were the naturall and carnall seed of Abraham A. (e) Gen. 21.13 Ishmael the son of Hagar the Egyptian and bond-woman and his wicked posterity (f) Psa 83.6 called Ishmaelites also the (g) Joh. 8.33.37 Act. 7.6 Jews in generall were the naturall seed of Abraham Ob. But was not Isaac the naturall son of Abraham also A. Yes Isaac was a naturall though ingendered rather in a (b) Gen. 17.17 18 11 12 13. miraculous then in a naturall way and a spirituall son of Abraham also Q. What were those temporall promises which God promised to Abraham and to his naturall seed in that Covenant A. That he i.e. God would (a) Gen. 17 2. 16.10 multiply him and his seed exceedingly and (b) Gen. 13.17 17.8 give unto him and his seed the land of Canaan for an everlasting possession Q. What difference was there between the spirituall and carnall seed of Abraham A. Very great difference for the (c) Gal. 4.18 one was called the children of promise the (d) Rom. 4.13 other the seed of Abraham through the Law the (e) Gal. 4.30 one the children of the free-woman or heavenly Jerusalem the (f) Gal. 4.41 other the children of the bond-woman or earthly Jerusalem the (g) Gal. 3.26 one the children of God and the (h) Joh. 8.44 other the children of the Devill Q But was not the whole Nation of the Jewes the people of God and in Covenant with him A. Yes the whole Nation of the Jewes was (i) Exo. 3 7.10-5.1 called and accounted the people of God because God (k) Deu 7.6 and 14.2 chose them above all people of the earth to be his peculiar people and they professed him and his worship more then all other people also (l) Psal 106.45 111.9 all of them were in the Covenant either truely and really or out wardly and professedly Ob. But were not all the Jewes the true people of God why else are they so oft in Scripture called holy and a holy people A. (a) Joh. 8.44 47. Rom. 9.6.8 All the Jewes were not the true people of God sci his Saints and children and they were called holy either from the (b) As Beleevers are called holy not because they are perfectly so but because holinesse which is the best part of them gives them that denomination better part of them that were holy indeed or in opposition to the Gentiles who were counted (c) Ez. 21.25 44.23 profane or else because of Gods (d) Ez. 22.8 holy Ordinances that were among them Q How did God confirme to Abraham the Covenant which he made with him A. Partly by his (e) Heb. 6 17 luk 1.73 oath and partly by the (f) Gen. 17.7 signe of Circumcision Q. Why did God confirme the Covenant with his oath A. To shew the (g) Psal 89.34 35. Esa 54.9 10. immutable and irreversible certainty of the Covenant and to (h) Esa 45.23 Heb. 6.17 extinguish and eject all doubts and unbeliefe that might arise in beleevers to hinder their joy Ob. How could God and did God sweare A. He could not sweare by any other much lesse a greater then himselfe and therefore he (i) Gen. 22.16 Amo. 8.7 sware by himselfe Ob. What was Gods usuall forme in swearing A. The usuall forme that God used in swearing was in these words as (k) Ez. 17.19 Zeph. 2.9 I live and (l) Heb. 6.14 surely noting that he sware by his very being and faithfulnesse also sometimes he sware by his (m) Am. 8.7 Excellency and sometimes by his (n) Ps 89.35 Holinesse Q. Was Circumcision a seale of the Covenant of grace which God made with Abraham A. We finde very good reason in Scripture to beleeve so as in Gen. 17.8 it is called a token Gen. 17.8 Rom. 4.11 or signe of the Covenant and in Rom. 4.11 a seale of the righteousnesse of faith i.e. the Covenant of grace that promiseth justification by faith Also that Jesus Christ was a (a) Rom. 15 8. Minister of the Circumcision for the truth of God to confirme the promises unto the Fathers meaning the truth of God by the Covenant of Truth or the (b) Gal. 3.1 Tit. 1.1 Gospel as Paul calls it or Gospel Covenant which God had made with the Fathers viz. Abraham Isaac and Jacob Now Christ is said to be a Minister of that Covenant which is called Circumcision by a figure and to declare and fulfill that Covenant whereof Circumcision was a seale Ob. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seal signifies but an exemplary note and a badge of honour and circumcision was given to Abraham onely for that end and not to confirme the Covenant A. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Seale and obsignation or such a Seale as doth confirme and so it is taken in all or most places where it is mentioned in the New Testament as 1 Cor. 9.2 and 2 Cor. 1.22 2 Tim. 2.19 Rev. 7.2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also is the Hebrew word Chotam which the Lxx. Interpreters translate often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seale and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe Ob. But if it were a signe and a Seale yet it confirmed but Abrahams owne faith A. The Lord saith in that 17 of Genesis concerning Circumcision when he did first institute it that it should be a signe between him and them or (a) Gen. 17.11 between me and you saith God And so the Apostle calls it the signe of Circumcision a (b) Ro. 4.11 Seale of the righteousnesse of Faith not of his faith onely which clearely holds forth that it was a signe and seale of the Covenant to all those with whom the Covenant was made and to whom it did belong as well as unto Abraham Ob. Well grant it to be a sign and seal of the Covenant yet it was but a sign seal of temporall things as the land of Canaan A. I have shewed before that God made but one Covenant with Abraham though it had severall parts and that the land of Canaan and other temporall things that were promised they were but the externall parts of that Covenant Now if Circumcision had beene onely a seale of the land of Canaan then what need it to have continued so long after they came to enjoy the Land And if it sealed onely temporall things then God gave them a more visible security of those temporall things then he did of spirituall things Nay if Circumcision was not a signe
his (c) 2 Tim. 1.10 Psa 111.9 outward Ministry then afterwards (d) 2 Cor. 1.22 Eph. 1.13 reveals seals and assures it to mens soules by his Spirit Fourthly In respect of the ends of the Covenant for first and chiefly God aims at his own and at his Son his glory and next at the happinesse and salvation of his people and in these senses it may be called an ordered or well-ordered Covenant Fourthly It is a (e) 2 Sam. 23.5 sure and firm Covenant yea (f) Esa 55.3 Act. 13.34 all and every of the mercies thereof are sure and therefore called the sure mercies of David or of the beloved as the originall signifies yea as the proverb is As sure as a Rocke for it s builded and founded upon that (g) Esa 26.4 marg rocke of ages Jesus Christ This Covenant of God is like yea far more certaine then the Lawes of the Medes and Persians which were unchangeable and unalterable Marke how (h) Ps 89.34 God speakes My Covenant saith he will I not breake nor alter the thing that is gone out of my lips Obj. This Promise was made unto David who was a strong beleever and a man after Gods own bea rt but is it so sure to every ordinary beleever as it was to him A. Yes sure marke the words of the Apostle Rom. 4.16 Ro. 4.16 Therefore it is of faith that it might be by grace to the end that the promise might be sure to all the seed As well Gentiles as Jewes as well the weake as the strong seed of Abraham as well the sinfulest as the holiest of his seed Obj. Oh but David was a very zealous religious and upright man and not such a great sinner as I am A. 1. Beleeve this that thou art as neere and as deere to God as David was even as Joseph and Benjamin the youngest sons were as (a) Gen. 37.3 4 -44.29 greatly yea more beloved by Jacob then Reuben the eldest and thou Gospell beleever art one of beautifull Rachels children I mean the Church of the New Testament Christ takes the first and cheifest care of his lambs or those that are weak Joh. 21.15 This is to be understood of the visible Church and David was but a sonne of bleer-eyed Leah the Church of the Jewes and did not Christ (b) Mat. 11.11 say That he that was least in the Kingdome of heaven or in the Church of the new Testament was greater then John the Baptist 2. If thou art a greater sinner then David then thou art deerer to Christ then David for hee paide more for thee then for him As (c) Gen. 29 30. Jacob loved Rachel more than Leah because he obeyed suffered indured most for her And as the Prodigalls father (d) Lu. 15.13 23 24 30 32. rejoyced most in his lost and dead son though hee had spent his own and his fathers substance with Harlots even so thou who art the greatest sinner and didst cost Christ most art sure become dearest to him An excellent example there is for this in (a) Jer. 31.20 Jeremy Is Ephraim my deare son is he a pleasant child Or it may be read thus Ephraim my dear son he is a pleasant child for since I spake against him I do earnestly remember him still therefore my bowells sound for him and what followes I will surely have mercy upon him saith the Lord Marke here how deare and delightfull affections are joyned with tender and mercifull compassions set forth in sweet working soule-ravishing and heart-melting expressions And all to a people that had committed Idolatry against the Lord yea and but little before God spake these words unto them they had (b) Hos 5.13 departed and revolted from the Lord to put confidence in man yea they were guilty at this time and did lye under many (c) Hos 4 17-5.3.-6.8.-11.12-12.14.-13.12 great fins as Idolatry backsliding unbeleife luke-warmenesse and for God to speak at such a time to such a people in such a manner what to call an Idolater his son a Back-slider his dear sonne a diffident distrustfull unbeleever his pleasant childe oh let such a love be admired such mercy publickly proclaimed such expressions for ever recorded and remembred such a Covenant embraced and hugged and such carriage and kindnesse constantly thought on and minded and ought not such a Lord and Father to be dearly daily and sincerely loved and affected and to be chearfully duly and dutifully obeyed and honoured and his words and will stedfastly and firmely beleeved and observed for ever Obj. But here we finde Ephraims repentance v. 18. as well as his sinne were it so with me I should not doubt of Gods promise A. It is very true after the Lord had so bemoaned and pittied Ephraim and made such gracious promises to him he did repent but you do not find Ephraim repenting first See the chapter throghout but God though offended hee comes and bewailes Ephraims condition and so by his loving speeches and lovely behaviour winnes and workes Ephraim to acknowledge his sinne and shame as Ephraim himselfe confesses After that I was turned I repented and after that I was instructed I smote upon my thigh Marke here Ephraims worke is an after worke like Peters weeping after Christ had graciously looked upon him Ob. Oh but Ephraim and Peter had faith before but I finde my unbeliefe soigreat that I feare it will so provoke God as to make him with-hold from me what he promiseth in his Covenant A. 1. Doe you thinke that your (a) Rom. 3.3 unbeliefe can make or shall make the faith of God i.e. the (b) So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Mat. 23.23 Tit. 2.10 fidelity or (c) Gal. 1 23-3.2 word of God of none effect No sure God (d) Mal. 3.6 gives this reason why hee doth not breake his Covenant and utterly destroy and consume men For I saith God change not therefore ye sons of Jacob are not consumed But Secondly I tell you and charge you from God to beleeve it that though you find your self unbeleeving yet you are not to question the truth and accomplishment of Gods promises for they are sure and not grounded upon your faith but upon his owne grace and his Son his merits and therefore saith the (a) 2 Tim. 3.12 Apostle though we beleeve not yet be remaineth faithfull he cannot deny himself Thirdly You may be mistaken in your selfe and thinke you doe not beleeve when you doe beleeve and herein you may erre upon one hand as the carnall man doth on the other for he thinks he doth beleeve when he doth not beleeve and you thinke you doe not beleeve when you do beleeve As a Cheater would put off his brasse for gold so an honest man may suspect his owne gold to be brasse therefore doe not say I have no faith because I have feare for there may be not onely true
but great faith where there is (b) Luk. 8.47 48. fear and * i. e. At Gods presence and glory and a mans owne vilenesse debility Esa 6.5 Job 40 4. trembling and it is a sure signe of faith to see your owne (c) Mar. 9.24 unbeleef and (d) Luk. 7.7 unworthinesse Fourthly Consider whether you doe not sin against God and wrong your owne soule by such unbeleeving words For if you do beleeve and say you doe not then doe you deny the worke of God in you and lie against the Spirit of God Againe suppose you doe not beleeve yet by your words you put weapons in the hands of the Devill to wound and kill your selfe for when you accuse your selfe to be an unbeleever and a Hypocrite doe you thinke that Satan will not make advantage of your sayings against you and so labour to confirm you in your unbeleef and doubts Therefore I counsel Saints to take heed what confessions they make what accusations they charge themselves with for Satan will seeke no better proofe against a man to impeach him before God then this Lord I accuse such a man to be an unbeleever and a hypocrite witnesse this owne confession if he be so why dost thou suffer him to live if he be not so why dost thou suffer him to lie Consider (a) Psal 77.8 9 10. Asaph a godly man and holy Prophet when he had but propounded these doubting questions though he concluded nothing Will the Lord cast off for ever and will he be favourable no more Is his mercy cleane gone for ever doth his promise faile for evermore c. he presently sees his sin therein and saith This is my infirmity or as it is in the (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now I have begun Hebrew this is that my sicknesse or plague he looked upon unbeleefe as the great plague sore of his soule and till God convince you of unbeleefe and that it is your sinne to give way to doubting you will continue to nourish this snake in your bosome which will sting your souls to death Ob. But though God makes the Covenant with men at first freely and though it be sure in its selfe yet afterwards there is some condition on mans part which if it bee not performed by man God is dismissed and discharged from performing his part for in a mutuall Covenant among men when one party neglects to performe the Covenant or Articles on his part the other is no longer tyed in that Covenant to the other party or to performe the conditions on his part A. This Objection supposes three things that are not true First that the Covenant of grace is partly free and partly conditionall but this hath beene before spoken of and therefore I say no more but what the (a) Esa 26.12 Prophet saith by altering the tense and person The Lord doth worke all our workes in or for us as well after beleeving as before beleeving Secondly This Objection seems to hold forth that a man may have true faith objected before as the condition of the Covenant and afterwards lose it But it s plaine otherwise that the (b) 1 Job 2.27 Spirit and (c) 1 Jo. 3.9 seed of God being once in beleevers they remaine and abide for ever in them and therefore they cannot lose their faith or any other grace totally It s true they may lose (d) Ps 51.12 2 Sam. 27.1 with Ps 3.6 degrees of faith and recover them againe and they may (e) Prov. 24.16 fall oft and be restored and (f) Hos 14 4 backslide and be recovered But God hath said (a) Jer. 32.40 I will write my Lawes in their hearts and they shall not depart from me Thirdly this Objection would make God as man and Gods Covenant like mans Covenant but neither of both is so Let God therefore be true but every man a lyar for when God makes this Covenant of grace once with any he cannot doth not nor will not breake it with them For marke how the Lord (b) Esa 54.10 speakes The mountaines shall depart and the hills shall be removed but my kindnesse shall not depart from thee neither shall the Covenant of my peace be removed So in (c) Jer. 33.20 Jeremy If you can breake my Covenant of the day and my Covenant of the night that there should not be day and night in their season then may also my Covenant be broken c. But grant Gods Covenant to be like mans Covenant though to speak with reverence it differs as much as God and man differ yet doth not the Apostle (d) Gal. 3.15 say though it be but a mans Covenant yet if it be confirmed no man disanulleth it And if man who is both fraile and mutable will keepe his promise and covenant how much more will God who is (e) Gen. 17.1 Alsufficient (f) Jam. 1.17 without variablenesse and (g) Tit. 1.2 cannot lie keepe his Covenant Can it be thought that that just God who (h) Ro. 1.31 hates Covenant-breaking and (i) Eze. 17.15 16 17 18. punishes Covenant-breakers will himselfe breake Covenant no no far be it from us to entertaine such a sinfull thought Ob. But God threatens the children of Israel that they should know his breach of promise Num. 14.34 A. That is they should know what it was to charge him with breach of promise withall this was but a conditionall and temporall promise see Judg. 2.1 Ob. But God threatens to deal with men even as they deal with him so that if they breake Covenant with him he may do the like with them Ezek. 16.59 A. Gods dealing here was not to breake his Covenant with them for in the next verse he saith hee will remember his Covenant and establish it with them but his dealing with them was to chastise them as he saith (a) Ps 89.31 32 33 34. else-where If they breake my Statutes and Commandements then will I visit their transgressions with a Rod and their iniquity with stripes neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile my Covenant I will not breake nor alter the thing that is gone out of my mouth Ob. Yet God saith in Zach. 11.10.11 that he did break his Covenant with them A. By this Covenant may bee meant outward happinesse that God had promised the Jewes and that conditionally or else by this Covenant as may seem by the 11. verse may be meant Jesus Christ which the poore of the flocke i. e. the elect and saithfull knew to be the word of God which was broken for their sins and this agrees with other Scriptures which call Christ a (b) Esa 42.6 Covenant and also speake of the (c) Esa 53.10 breaking of him as Esa 53. It pleased the Lord to bruise him or as the Hebrew is to (d) Dacha that same word which is
preached unto (w) Heb. 4.2 1 Pet. 4.6 Rom. 3.21 Gal. 3.8 them as is preached unto us for as I said before the Ceremoniall law was a glasse though a darke one wherein Christ was seene so they had many pure (x) Rom. 1.2 Gospell promises which they did see (y) Heb. 11.13 beleeve and imbrace and doubtlesse were heires and (z) Heb. 11.33 partakers thereof as well as we And therefore we read of the (a) Tit. 1.4 common faith and (b) Iude v. 3 common salvation so called not because it was common to every man and woman in the world but because it was the same in all ages as well before Christ as since Ob. If it bad beene the same Covenant the Apostle would not have called them two Covenants as he doth Heb. 8. A. Note that the Apostle doth not there call the Covenant of grace before Christ and the Covenant of grace since two Covenants but the Covenant of workes or the ten Commandements he calls the first Covenant which Covenant (c) Heb. 8.9 saith the Apostle the Lord made with your forefathers when he brought them out of the land of Egypt which is very plaine to bee no other then the ten (d) Ier. 31.31.32 Commandements for the Covenant of grace was made with Abraham foure hundred and thirty yeares before the Israelites were brought out of the land of Egypt therefore it could not be meant of that Covenant of necessity therefore the Apostle here by two Covenants meaneth not two Covenants of grace but the Covenant of workes and the Covenant of grace or the Law and the Gospell Q. If the Covenant of grace here spoken of be the same Covenant with that made before the Law why then doth the Apostle call it a new Covenant he might rather have called it the old Covenant then the new A. It is called a new Covenant not because it was then begun to be made for it was before of old time as (e) Eccl. 1.10 Solomon speakes in another case But it is called new 1. Because it was manifested and renewed and so is called the new Covenant as Christ is called a (f) He. 10.20 new way love a (g) 1 Ioh. 2.7 8. new Commandement the old heart a (h) Ez. 36.26 new heart the Moone a (i) Col. 2.16 new Moone Christ was the way from everlasting love a duty from the beginning the heart had a being and the Moone a forme but they are said to be new in respect of manifestation and renovation even so the Covenant of grace is now since Christ was made flesh more (k) Ro. 16.15 2 Cor. 3.11 Heb. 9.8 plainly and clearly revealed and the great and glorious mysteries that were before held forth in Ceremonies and shadows are now brought to light Gods bosome is more opened his Cabinet of Jewells unlocked his everlasting grace and mercy his eternall love and pity his unspeakable goodnesse and glory are all brought out to cleare and publicke view and his Covenant is now drawne and written in such faire and great Characters so plainly and exquisitly that they that run may read if they have but the least sparke of spirituall and heavenly light in them 2. It is called a new Covenant becauseall old things that did belong unto it are now done away as the Priests sacrifices Altar washing and divers Ordinances which were meere appendices to the Covenant and to continue no longer then till (l) Eph. 2.15 Christ his death or at furthest till his (m) Cant. 2.15 4.6 comming in the Spirit called the (n) Heb. 9.10 time of Reformation As the heavens and earth are said to be (o) Isa 65.17 new when the state of them are but altered and the Church said to be a (p) 1 Cor. 5.7 new lumpe when unprofitable and obstructing members are cast out So the Covenant is called new because of the altering and changing the administration thereof and by lopping off and casting away those troublesome shadowy branches the Ceremonies which did eclipse and darken the body of the Covenant 3. It was called a new Covenant because it was then (q) Before Christ came in the flesh beleevers had a little of the first fruits of the Gospell but the harvest thereof was reserved till after his comming Ioh. 4.35 36. perfected and compleated and as we call that a new house which is newly finished though the foundation of it and a great part of the structure were laid long before as the last Temple in Jerusalem was begun above forty yeares before it was compleated and finished so was this Covenant of grace neare foure thousand yeares between the first making of it with Adam r Ioh. 2.20 and the compleating of it by Jesus Christ Marke the word in Heb. 8.8 Behold the dayes come saith the Lord when I will make a new Covenant with the house of Israel so it is in the English but it is in the Greek (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word is translated finished Rom. 9.28 ended Math. 7.28 luk 4.13 fulfilled Mar. 13.4 and I will finish or perfect for the house of Israel and the house of Judah the new Covenant This Scripture proves that the Covenant was before begun and in the dayes of the Gospell finished also there is another excellent truth in it That God will finish this Covenant for the house of Israel and Judah sci all the Jewes at their next Call and Conversion which I shall speake of afterwards Lastly it is called a new Covenant because it was confirmed in a new manner even by the (t) Dan. 9.2 death of Jesus Christ and by his (u) He. 10 15 Gal. 5.5 Spirit also by new Ordinances to wit (w) 1 Pet. 3.21 Baptisme doth save us i e. seals salvation to us as Noahs Ark and his temporall deliverance were signs of Christ eternall salvation Baptisme and the (x) 1 Cor. 11 24.26 Lords Supper Q. Is the new Covenant and the new Testament one and the same A. Yes they are (y) Berith in Hebrew Diathcke in Greck signifies both a Covenant and Testament Testamentum quasi Tesles mentis the witnesse of the mind one and the same and the Covenant or Testament of Christ is but the will of Christ onely since the death of Christ it may more fitly and properly be called a Testament then a Covenant being a Testament is the last will of one and therein men use to bequeath all their Le gacies and dispose of all that they have to give Also in Covenants there bee many Ifs and Conditions but in a Testament all bequeathed Legacies are absolute Lastly What is made before unto men by Covenant is afterwards strongly unchangeably and unalterably confirmed and assured by a mans last Will and Testament Even so the Covenant of grace was converted if I may so terme it into a Testament by Christ and all his Legacies put into this Testament
they were still blinde and unholy as the (q) Luk. 8.13.15 stony ground is said to beleeve yet it was never good ground So Judas seemed to be a true Christian and beleever but (r) Ioh. 6.64 never was so really and indeed Ob. But the false Teachers who brought in damnable heresies are said to deny the Lord that bought them How could be have bought them unlesse he bad dyed for them A. 1. This word them may have reserence to the people as well as to the false Teachers Marke the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declare a distinction of persons There were false Prophets also among the people even as there shall be false Teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them viz. the people and bring upon them selves viz. the false Teachers swist destruction But Secondly If it be understood of the false Teachers themselves then the meaning may be this that they seemed in regard of outward profession to be such as Christ had bought And the Scriptures speak oft of things not onely as they are but as they seem to be Heb. 15.2 As Christ saith Every branch in mee that beareth not fruit be taketh away c these could not bee reall and true branches in Christ which did not beare fruit for Christ saith immediately afterwards (t) ver 5. he that abideth in me and I in him the same bringeth forth much fruit so then these were but seeming branches of Christ for he further saith If any man abide not in me he is cast forth as a branch he casteth away none but such as did not abide in him as our Saviour elsewhere saith (u) Mat 15.13 every plant which his heavenly Father hath not planted should be rooted up So many are said to be (u) Ioh 6.66 Christs Disciples and yet to leave him and to follow him no more and many are said to (w) Luk. 8.13 beleeve and yet to fall away had these been true Disciples and Beleevers they would never have left Christ and falne away but these were like those of whom the Apostle John (x) 1 Ioh. 2.19 writes they went out from among us saith he because they were not of us for had they been of us they would no doubt have continued with us There be many more instances of this nature As Christ saith from him that hath not shall be taken away even that which he hath so it is in (y) Mar 4 25 Marke but (z) Luk 8.18 Luke relating the same story saith that whosoever hath not from him shall be taken away that which hee seemeth to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Greeke is that which he (a) So the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is transtated Lu 10.36 12.40 51. 13.1 Jo. 5.39 45 thinketh to have So Ahaz is (b) 2 Chro. 28 23. said to sacrifice to the gods of Damascus who smote him these were no Gods but Idols but hee thought them to be gods indeed In like manner these false Teachers might be as Paul speakes somewhat in shew and in appearance As we see by woefull experience in our days that many who seem to be true Christians do now deny Christboth in word and practice and like the true Teachers of Christ and so esteemed of by the people as if Christ had dyed for them yea doubtlesse they might judge so of themselves Thirdly the Apostle Jude who wrote to the same people (c) Jude v. 4. saith that these false Teachers denied the onely Lord God and our Lord Jesus Christ And that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord in Peter is usually given unto the (d) Lu 2.28 29. Act. 4.24 with 27 father and signifies rather a (e) 1 Tim. 6.1 2 2.2.21.1 Pet 2 18. Master and Ruler then a Lord and Saviour And so the meaning may be this that these false Teachers did deny God and Christ who had freed them from outward corruption for the word bought is taken for (f) Rev 14.3 outward redemption and in that fense g Jude 4 5. the Apostle Jude seemes to carry it for he paralels this with the deliverance of the children of Israel out of Egypt Obj. If Christ hath not dyed for the sinnes of all how can the Gospell be preached and tendred to all A. The true and right way of preaching and tendering the Gospell unto all is not by telling every man that Christ dyed for him But the preaching of the Gospell consists 1. In proclaiming publishing and maintaining those things which are now set downe in the history of the (a) Called the kingdom of God Iu 4.43 9 21 Mat 10.7 New Testament (b) Act 5.41 â—8 2.12 28.23 â— Ti. 3.16 concerning Christ As that he is the (c) Ioh 3.35 Son of God the true Christ and the (d) Act 2.20 36. 17.3 promised Messias Also concerning his (e) Luk 1.35 flu 2.10 11 conception (f) Lu 2.10 11 birth (g) Mat 3.11 baptisme (h) Act 2.22 23 24 10 38 39 40. miracles his workes and his walking his death returrection ascention and comming to judgement And how all the promises made unto the Fathers concerning him are (i) Act 13.32 33. Luk 1 54 55. fulfilled unto us their children 2. To preach the Gospell is to set forth the greatnesse and freenesse of the (k) Ioh 3.16 Rom 5.8 Fathers love and Christs love in all that was done and suffered by Christ for the justification and salvation of sinners 3. To preach the Gospell is to (l) Mar. 16.15 Col 1.23 tell all persons indefinitely and generally without limitation or exception this glad tydings and good newes that though they have broken the Law in every point and brought themselves under the curies thereof so that they come short of the glory of God and cannot thereby possibly be saved yet if they come to Christ (m) This is called a preaching of repentance and forgivenes of sinnes throught Christs name Lu 24.47 Ac 13.38 and beleeve in him and repent and turne from their sins they shall receive forgivenesse offins and everlasting life 4. To preach the Gospell is to declare the free and gracious promises of Gods Covenant made to finners as sinners viz. that he i.e. God will (n) Heb. 8.10 put his Laws into their mind and write them in their hearts that hee will be to them a God and they shall be to him a people That he (o) Ez 36.26 27. will give them a new heart and take the stony heart cut of their flesh c. And that he will put his spirit within them and cause them to walke in his Statutes This was the practise of (p) Ioh 6.45 Mat 12.21 Jesus Christ himselfe and of his (q) Act 2 17 13.47 Apostles in their preaching to incourage sinners to
the Covenant of grace requires but (n) Mat. 11.29 easie duties and performances but the Covenant of workes requires irksome toylsome and chargeable duties and performances Obj. Doe you call plucking out the right eye cutting off the right hand denying our selves taking up the crosse daily c. but easie duties A. 1. As Solomon (o) Pro. 14.6 1 Iob. 5.3 saith To him that bath understanding knowledge is easie so to them that are spirituall the Commandements of God are (p) Ro 7.22 easie and not grievous For it is somewhat (q) Cor. 5.14 11.8 naturall to a regenerate man to obey God as it is to a wife or a childe to obey the husband or father 2. The duties commanded in the Covenant of grace are easie to beleevers because Christ performes them in and for them As the Apostle (r) Gal. 2.20 said It is Christ that liveth in me (s) Phil. 4.13 Againe saith he I can doe all things through Christ that strengtheneth me The weight lyes more heavy upon the shoulders of Christ then upon mens shoulders Christus jubet juvat litera jubetur spiritu donatur as the care of providing for the family is more upon the father then upon the children and the husbandman is as much and more concerned in the fruitfulnesse of his field then his servant though the servant works also Q. But doth not the Covenant of grace also threaten Beleevers that are under it if they be disobedient and commit sin A. Yea sure there bee threatnings that doe belong to the Covenant of grace or the Gospel and these threatnings concerne those Beleevers that are under it but yet they are not such threatnings as are the threatnings of the Law viz. threatnings of damnation Q. What then are those threatnings of the Covenant of grace that concerne beleevers A. God (t) Psa 89.31 32. 2 Sam. 7.14 saith concerning beleevers That if they breake his Statutes and keep not his Commandements he will visit their transgressions with a rod and their iniquities with stripes Ob. Doth the Lord then chastise his owne children for their sins A. 1. Though most commonly Gods indulgence u Num. 23 21. Exo. 34.6 affection and tendernesse to his children be so great that he passes by millions of failings in them without (w) Iam. 1.5 so much as upbraiding or reproving them much lesse correcting or chastising them And though at other times God does correct them but not (x) Iob 1.8 at all for their sinnes as he did Job but to (y) Joh. 9.3 glorifie himself and to make them (z) Heb. 12.10 partakers of his holinesse yet 2. Without doubt God doth sometimes chastise his children for their sinnes as he did the Corinthians for their unworthy and unholy partaking of the Lords Supper For the Apostle saith For this cause many are weake and sickly among you and many are fallen asleep So Christ threatned the Churches of (a) Rev. 2.16 Pergamus (b) v. 20.22 Thiatyra and (c) Chap. 3.16 Laodicea Ob. But what wayes and kindes doth the Lord use to chastise his children A. 1. Sometimes in their souls by (d) Psal 51.8 9.10 11. withdrawing or witholding the sweet presence and powerfull working of his gracious and free Spirit whereby their soules are filled with sorrow trouble and terrour insomuch that they oft cry out like the (e) Psal 77.9 Prophet Hath God forgotten to be gracious hath hee in anger shut up his tender mercies 2. Sometimes the Lord chastiseth his children in their bodies with (f) Psal 38.7 8. sicknesse and weaknesses as you heard before of the Corinthians 3. Sometimes the Lord chastises them in their children friends and estates as he did (g) 2 Sam. 12 14 15. David (h) 1 Sam. 3 12.4.13 Eli and others 4. Sometimes the children of God may be (i) 2 Thes 3.14 suspended and excommunicated out of the society of Saints cast out of the Church and delivered unto Satan as the (k) 1 Cor. 5.5 incestuous person was who notwithstanding doubtlesse was a (l) 2 Cor. 2.6 7 8. true beleever Ob. How doth it consist with Gods love that he should correct and chastise his children A. Oh consider that Gods chastisements are but fatherly Remembrances and speciall signes of his love As the Apostle saith Whom the Lord loveth he (m) Heb. 12.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifies as wel instruction as correction so the Hebrew word musar signifies Prov. 3.12 chasteneth and scourgeth every son whom he receiveth The Lord corrects his owne children to shew his care of them and also because they are not to be * 1 Cor. 11.32 Jer. 30.11 condemned with the world therefore they should not set light by his correction as the (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.5 phrase is God oftentimes leaves the wicked and ungodly (o) Iob 21.9 unpunished And it s one of the greatest judgements for God to give a man his full (p) Hos 4.17 Pro. 14.14 As Abraham its probable suffered Ishmael to persecute Isaac because Ishmael was to depart and Isaac to abide So doth God suffer the wicked to persecute his children God called Ephraim his deare son when he was under chastisement Ier. 31.28 scope in sinne and its a signe that God cares not for such a man that hee leaves uncorrected And in this God deales as men use to doe viz. to have a stricter eye and hand upon their children then upon strangers because they intend that their children shall abide in the house and enjoy a fathers portion but that strangers shall be cast out Ob. But how can God correct his children for their sinnes seeing Christ hath made satisfaction for them A. Be confident of this that God doth not chastise his children because he is unsatisfied for their sinnes or dissatisfied with their persons For he hath said that he hath found a ransome and that he is (q) Mat. 3.17 and 17.5 well-pleased in Christ and doth much delight in them through him and that their sinnes are not (r) Rom. 4.6 imputed unto them As a naturall father doth not scourge his children Saints should account it a great honour to have God lay his hands upon them As some formerly accounted it an honour to be killed by the hands of Hercules or Aeneas because hee is unreconciled to them or because that should make satisfaction for their faults but because that way may prove advantageous to his children for the time to come So saith the Apostle The Lord corrects his children that they may be partakers of his holinesse And the Prophet (s) Esa 27.9 saith By this shall the iniquity of Jacob be purged Q. Doth the Covenant of grace or the Gospel give any liberty to sinne or any incouragement for men to continue therein A. Oh no but it doth (t) Tit. 2.11 teach and should teach all men to deny all
in time and in order before the Law Object But how doth it appeare that the Gospel is to be preached before the Law Answ 1. By the practice of Christ and his Apostles who preached the Gospel first As for example our Saviour he pronounced [k] Mat. 5.3 to 12. See Mat. 4.23 Mat. 1.4 nine blessings of the Gospel in his Sermon on the Mount before he spake one word of the Law So Paul [l] 1 Cor. 15.3 when he came to the Corinthians he delivered unto them first of all that which he also received how that Jesus Christ dyed for their sinnes according to the Scriptures which was plaine and pure Gospel So Paul and Silas upon the first question propounded unto them by the Keeper of the Prison they exhort [m] Acts 16.31 and teach him to beleeve in the Lord Jesus And this was also the constant practice of the Apostles where-ever they came Gredere facere 2. Because that beleeving is to be taught before doing for [n] Heb. 11 6. without faith it is impossible to please God And that the preaching of the Law doth not teach men to beleeve i. e. in Christ as a Mediator I have shewed before Perkins on Gal. 3.11 See Gall. 2.20 for as that worthy man Mr. Perkins saith The Gospel requires faith in Christ the Mediator God-Man and this faith the Law never knew 3. Because that the Gospel is the word that doth inlighten and beget men againe 2 Cor. 4.3 4. 2 Tim. 1.10 1 Cor. 4.15 And to what end is it to teach any thing of duty unto men before they have either light or life to perform the same Observe what and how our Saviour spake to the sinfull woman thy sinnes are forgiven therefore sinne no more here was more Gospel then Law Many more reasons might be given but to answer some Objections that are brought against this truth Object But the Lord taught Adam and Eve in Paradice the Law before he did deliver the Promise unto them Gen. 3.11 13.16 Ergo the Law should be preach'd before the Gospel Answ For God to ask Adam hast thou eaten of the tree c. and Eve What is this that thou hast done is not at all to preach the Law Withall before he threatens Adam or Eve for their disobedience he declares the promise of Christ see v. 15 16 17. But put the case this had been a preaching of the Law to them yet this was an extraordinary manner of speaking and not an ordinary way and therefore the Argument is not good for by the same reason we may say that the Gospel must now be accompanied with miracles because Christs preaching and his Apostles was so 2. Object You say the Apostles preached the Gospel first but it is evident to the contrary for they discovered unto men their sins as Peter said Acts 2. Ye have crucified the Lord of Glory Answ 1. I have proved before that the Apostles did preach the Gospel before the Law and it is evident that Peter in that second of the Acts before he spake of the Jewes crucifying Christ did preach the free and blessed Gospel as concerning the powring out of the Spirit v. 17. and being saved by calling upon the name of the Lord v. 21. And those words of Peter spoken to the Jewes v. 36. which you have crucified were not cheifly intended by him to declare to them their sin but his aime and scope was to prove that that Jesus whom they had crucified was risen from the dead and was both Lord and Christ For mark the text Let all the house of Israel saith he know assuredly that God made that same Jesus both Lord and Christ But what if it were granted that this was Law yet what is this one occasionall word in a whole Sermon is no ground to preach whole Sermons yea many Sermons of the Law to fit men for Christ as too many doe Object But how can men come to see the want and need of Christ if the Law be not first preached unto them Answ The Scripture doth not command Ministers to shew men the need of Christ first but rather to shew the love of God in giving Christ and to shew and set forth the [o] John 3.1 Rom. 5.9 riches of Christs grace to sinners in generall and it is supposed that all men doe looke upon themselves as sinners and acknowledge themselves to be sinners although they have not such a particular and sensible conviction thereof Object But doth not Christ say that the whole need not the Physitian but they that are sick importing that they must first know their sins and be sick with the sence thereof Answ I have in a printed Sermon elsewhere answered that Objection and cleared that and such Scriptures yet observe this that our Saviour doth not intend there So that blessed Gospel Preacher Mr. Bridges expounds the place sinners that did see themselves lost but those that were so also the gentile Sinners with the Jewes so called and accounted Object But is it not the first worke of the Spirit to convince men of sin John 16.8 Answ by sinne in that place is meant the sinne of unbeliefe as our Saviour expounds it of sinne saith he because they beleeved not on me v. 9. and this sinne is not convinced by the Law as I have before declared For that which doth not command faith cannot discover that sin which is contrary to it even unbeliefe Object But repentance is the doctrine of the Law and this was the first thing that was taught by the Apostles and is also mentioned as the first principle or first thing to be taught Answ Though repentance be sometimes placed before beleeving and set down as the first principle in Heb. 6. Yet understand what this word repentance signifies this word in the Greek signifies as much as alter or change your mindes and being spoken to the Iewes doubtlesse is meant as much as this have other thoughts of Christ then you have and beleeve his Gospel and doe no more conceive of him as you have done as not to be the true Christ And Mr. Perkins on Gal. 3.11 in answer to an Objection saith Indeed the Law doth not teach true repentance neither is it any cause of it but onely anoccasion the Gospel only prescribes repentance and the practice thereof And when the Apostle cals it a principle yet he also there cals it a principle of the doctrine of Christ including it in the Gospel and doubtlesse a meere legall repentance is no way available to salvation Object If the Law be not to be preached first when and to whom is the Law to be preached Answ 1. The Law is to be preached after the Gospel and unto justiciaries or such as doe justifie themselves as the Jewes did and that thinke by misunderstanding the Law that they keep the Law and worke the righteousnesse that the Law requireth Thus Christ did preach the Law Matth. 5. And thus
7.9 Dan 9.4 Exod 20.6 1 Cor 2.9 10. Jam 1.12 and 2.5 Assuring Promises Psal 91.14 Pro 8.17 Rom 8.25 To those that love their brethren Informing Promises John 13.35 1 Joh 2.10 and 3.14 and 4.12 Loving kindnesse That the Lord doth exercise loving kindnesse to his people Informing Promises Jer. 7.24 and. 31.3 and 32.18 Esa 63.7 Psal 42.8 and 48.9 and 103.4 Assuring Promises Psal 89.33 Hos 2.19 Low The Lord doth regard and exalt those that are low Informing Promises Psal 138.6 Luk 1.48 52. Ezek 21.26 Prov 3.34 Lust See Sinne. M Magnifie God will magnifie his Servants Informing Promises Job 7.17 Josh 4.14 1 Chron 29.25 2 Chron. 1.1 and 32.23 Assuring Promises Ioh 3.7 His Law Informing Promises Esa 42.21 See Exalt Make. See these speciall places that speake of severall things which God will make Informing Promises Esa 45.7 and 4. 8 15. Hab 3.19 Assuring Promises Esa 13.15 and 41.15 18. and 42.16 and 43.19 and 51.4 and 54.3 and 60.15 17. Hos 2.18 Mich 4.4 7 13 Zeph 3.20 and 5.13 Hag 2.23 Rev 3.9 12. and 21.5 See Nation People Man See Righteous Married Informing Promises See Berrothing also Jer 3.14 Esa 54.1 Assuring Promises Esa 62.4 5. Master Informing Promises See Eph 6.9 Col 4.1 Measure That God will correct his children in measure Assuring Promises Jer 30.11 and 46.28 See Correct Meare That God gives meate to men and beasts Informing Promises Job 36.31 Psal 78.25 and 11.5 and 145.15 Ezek 16.19 Hos 11.4 See Foode Mediatour That Jesus Christ is the only Mediator of his people Informing Promises 1 Tim 2.5 Heb 8.6 and 9.15 and 12.24 Gal. 3.19 20. See Saviour Meditate To those that meditate upon the word of the Lord. Informing Promises Psal 1.2 Josh 1.8 Prov 14.22 Phil 4.7 8. Psal 104.34 Meek To those that are meeke Informing Promises Psal 22.26 and 25.9 and 37.11 and 76.9 and 147.6 and 149.4 Esay 29.19 and 61.1 Zeph 2.3 1 Pet 3.4 Meet That the Lord will meete the righteous and they shall meet him Informing Promises Esa 64.5 1 Thes 4.17 Memoriall Informing Promises See Hos 12.5 Exod 3 15 Zac 6.14 See Mindfull Assuring Promises Mat 26.13 Acts 10.4 Memory Informing Promises See Remembrance also 1 Cor 15.2 Prov 10.7 Mercy 1 That God will have mercy upon his afflicted people Informing Promises Esay 49.10 13. and 63.7 Jer 42.12 Psal 145. 8 9. Hos 14.3 Assuring Promises Esa 31.20 and 54.7 8. Jer 42.12 2 That Gad will have mercy upon whom be will Assuring Promises Rom. 9.15 Hos 2.23 Esa 55.7 Acts 13.34 3 To those that shew mercy Informing Promises 2 Sam 22.26 Psa 18.25 Dan 4.27 Prov 14.21 Assuring Promises Mat 5.7 4 To those that hope in his mercy Informing Promises Psal 147.11 See Hope Middest That God will be in the midst of his people Informing Promises Psal 46.5 Hose 11.9 Zeph 3.5 15 17. Deut 23.14 Rev 1.13 and 2 1 7. and 5.6 and 7.17 and 22.2 Assuring Promises Ezek 43.7 9. Joel 2.27 Zach 2.5 10. and 8.3 See dwell Milk See outward promises of it Assuring Promises Deut 32.14 Esa 7.22 Prov 27.27 See Exo. 3.8 Lev 20.24 Num 14.8 there performed See in a spirituall sence Informing Promises Cant. 5.1 12 Esa 55.1 Assuring Promises Isa 66.11 16. Joel 3.18 Minds That God will write his laws in the minds of his people Assuring Promises Heb 8.10 and 10.16 See Phil 4.7 Mindfull That God is mindfull of his Covenant and of his people Informing Promises Psal 115.12 Mine Informing Promises See Esa 43.1 Ezek 16.8 Can 8.12 Joh 16.15 and 17.10 Assuring Promises Mal 3.17 Joh 16.14 Ministers Informing Promises See Apostles Preachers see Ezek 2.6 7. and 3.9 Rev 2.1 Jer 20 11. 1 Tim 4.6 Assuring Promises Mat 28.20 Jer 1.19 and 15.19 and 31.14 Dan 12.2 Mony See Redeemed Moone That the Moon should not smite the Church by night Assuring Promises Psal 121.6 That the light of the Moone should bee as the light of the Sunne this is to be understood spiritually Assuring Promises Esa 30.26 See Ps 72.5 89.23 Esa 60.19 20. Morning Assuring Promises See Esa 58.8 Job 11.17 Mortall Informing Promises See Rom 8.11 1 Cor 15.53 54. and 2.4 11. Mortifie That the sins of the Saints shall be mortified Informing Promises Roman 6.14 Mich 7.19 Gal 5.16 See Cleanse Purge To those that doe mortifie their sinnes Informing Promises See Repent Returne Assuring Promises Rom 8.11 Mother See Wombe Moved That the righteous shall not bee moved Informing Promises Psal 16.8 and 30.6 and 46.5 and 62.2 5. See Removed Assuring Promises Psal 112.6 Pro 12.6 Psal 15.5 and 55.22 Mount See Wings Mountain That Gods mountain or Church shall be established upon the top of the mountaines Assuring Promises Esa 2.2 Mic 4.1 Mountain That the Lord will pull downe every Mountain i e opposition and hill Informing Promises Zach 4.7 Assuring Promises Esay 40.4 and 2.14 See Esay 42.15 and 49.11 That God will give the spirit of mourning to his people Assuring Promises Zac 12.10 12 Mat. 24.30 Rev 1.7 Mourning To those that mourne Informing Promises Mat 5 4. Iob 21. See Sorrow Assuring Promises Esa 57.18 and 51.11 and 60.20 Ier 31.13 Mouth That God would be with the mouth of his Ministers Assuring Promises Exod 4.12 15. Ier 1.9 and 5.14 Ezek 3.24 That God filleth and satisfieth the mouth Informing Promises Psal 10.35 Assuring Promises Ps 81.10 See Fill. Multiply That God will multiply his people Informing Promises Ezek 16.7 Assuring Promises Ier 33.22 and 30.19 Ezek 36.10 and 37.26 This God promised to Abraham and to his seede Assuring Promises Gen 17.2 and 22.17 and 26.4 Exo 32.13 Heb 6.14 Murmuring That those that murmured should learn doctrine Informing Promises See Num 17.5 10. Assuring Promises Esa 29 24. Mystery That God reveales the mysteries of his Gospell to his people though they be never so weake in understanding Informing Promises Mat 13.11 Mar 4.11 Col 1.26 27. 1 Cor 2.17 See Secrets N Naile Informing Promises See Eccles 12.11 Col 2.14 Assuring Promises Esa 22.23 Naked The Lord covers the nakednesse of his people Informing Promises Ezek 16.7 Rev 3.17 See Shame That God will give his people a good and a new name Assuring Promises Esa 56.5 and 62.2 and 65.15 Jer 33.16 Zeph 3.20 Esa 61.6 Rev 2.17 Esa 44.5 and 48.1 Name That their good name shall not be taken away or cut off Informing Promises See Prov 10.7 and 22.1 Ec. 7 1. See more concerning this word in Confesse Gentiles Sanctifie Idolls Assuring Promises Esay 55.13 and 56.5 and 66.22 See Remembrance Nations That the Nations shall be at peace one with another Assuring Promises Esa 2.4 Mich 4.3 That the Nations shall submit to Christ and serve him Informing Promises Psal 67.2 Assuring Promises Esa 55.5 Zach 2.11 Mich 4.2 Esay 52.15 See Gentiles Rule Need. That the Lord knowes the need of his people Informing Promises Mat 6.1 To the needy Informing Promises Psal 9.18 and 12.5 and 35.10 Esa 25.4 Jer 22.16 Assuring Promises Esay
Assuring Promises Psal 22.23 and 69.29 36. Esa 53.10 2 To the seed or members of the Church Assuring Promises Esa 43.5 and 44.3 and 54.3 and 45.25 and 59.21 3 To the naturall seed or the children of the righteous and godly Informing Promises Psal 102.28 and 37.25 26. Assuring Promises Deut 30.6 Psal 25.13 and 112.2 Prov 11.21 See Children 4 To the naturall seed of Abraham or the Jewes Assuring Promises Gen 13.15 16. 15.5 16.10 and 17.7 8 9. and 22.17 18. and 26.4 and 28.4 13. and 35.12 14. and 32.12 and 48.4 Exod. 33.1 Deu. 34.4 See Jewes Seek 1 That Christ will seeke his sheep Informing Promises Luke 15.8 Joh 10.16 Assuring Promises Ezek 34.11 12 16. 2 That men shall seeke the Lord Assuring Promises Esa 11.10 Jer 29.13 Hos 3 5. 3 To those that seek the Lord Informing Promises Esa 45.19 Lam 3.25 Ezra 8.22 Psa 9.10 and 105.3 Iob 7.5 6 Zeph 2.3 Heb 11.6 Assuring Promises Prov 2.4 5. and 8.17 Psal 34.10 and 69.32 and 119.2 Deut 4.29 Amos 5.4 6. 4 To those that seeke to the Lord. Assuring Promises Mat 7.7 Luk 11.9 Sell. To those that would sell all to give to the poor and follow Christ Assuring Promises Luk 12.33 and 18.22 Mat 19.21 Mark 10.21 Send Informing Promises See Psal 57.3 Act 3.20 Mat 24.31 Luk 24.49 John 14.26 Assuring Promises Mal 3.1 and 4.5 Joh 15.26 Sent. That God the Father sent Christ into the world Informing Promises John 3.17 34. and 4.24.36 38. and 6.29 40 44. and 7.16 28 29 and 9.4 and 12.44 and 17.3 Assuring Promises Joh 10.36 and 16.5 and 17.18 Act 3.26 1 Joh 4.9 10. Rom 8.3 Separate 1 That Christ will separate his sheep from the goates Assuring Promises Mat 25.32 Mal 3.17.18 2 To those that doe separate themselves from false Worship and Worshippers Informing Promises See Luk 6.22 Heb 7.26 Assuring Promises 2 Cor 6.16 Jer 15.19 20. Serpent Informing Promises See Satan Assuring Promises See Gen 3.15 Mar 16 18. Luk 10.19 Servants 1 To those that are the servants of the Lord. Informing Promises Psal 34.22 Mat 24.45 46. Assuring Promises Esa 65.8 9 13 14. and 66.14 Joel 2.29 Rev 22.3 See Saints 2 To diligent and godly servants that do worldly service Informing Promises 1 Pet 2.18.19 Assuring Promises Prov 17 2. Col 3.22.23 24. Eph 6.5 6 7 8. Serve 1 That men especially Gods people shall serve the Lord. Assuring Promises Psal 22.23 Jer 30.9 Dan 7.27 Zeph 3.9 Rev 22.3 2 To those that serve the Lord. Assuring Promises Mal 3.17 18. Joh. 12.26 See Servants Ser. See Shepherd Shaddow 1 That Christ should be a shaddow or as a shaddow to his people Informing Promises Can 2.3 Esa 25.4 Assuring Promises Esa 4.6 and 32.2 2 That he doth cover his people in the shaddow of his hand Informing Promises Esa 49 2 and 51.16 Assuring Promises Psal 91.1 3 To those that dwell under his shaddow Assuring Promises Hos 14.7 Shake. Assuring Promises See Zac 2.9 Hag 2.7 Shame That God will take away the shame of his people Assuring Promises Esa 54.4 and 61.7 See Reproach Ashamed Sheep That Christ seeks and saves his sheep Informing Promises Luk 15.6 Mat 18.12 Assuring Promises Ezek 34. 11 12. Joh 10.11 15. Shepherd That Christ is and will be a shepherd to his sheepe Informing Promises Psal 23. 1. 1 Pet 2.25 and 5.4 Assuring Promises Esa 40.1 1. Ezek 34.23 Joh 10.11 Jer 31.10 Shew Informing Promises See 2 Sam 22.26 Psal 16.11 and 25.14 and 18.11 Assuring Promises Psal 50.23 and 91.16 Esa 60.6 Jer 42.12 Joh 5.20 Sheild That the Lord is the sheild of his people Informing Promises Gen 15.1 Deut 33.29 Psal 3.3 and 28.7 and 33.20 and 84.11 115.9 Pro 30 5. Shine Informing Promises See Prov 4.18 Mat 17 2.2 Cor 4.6 Revel 21.23 Assuring Promises Job 22.28 Dan 12.3 Mat 13 43. Shonlder Assuring Promises See Esa 22.22 and 11.14 and 49.22 Shouting Informing Promises See Prov 11.10 Assuring Promises 1 Thess 4.16 Showers Assuring Promises See Psal 72.6 Ezek 34.26 See Raine Blessing Shut Assuring Promises See Esa 22.22 and 45.1 and 52.15 and 60.11 Rev 3.8 and 21.25 Sicknesse 1 That the Lord will and doth heale all the spirituall sicknesses of his people Informing Promises Mat 9.12 Mark 2.17 Luk 5.31 Assuring Promises Esay 32.24 Ezek 34.16 See Wounds 2 That God will preserve his people from sicknesse Assuring Promises Exodus 15.26 Psal 91.3 6 7 8 10. 3 That the Lord bare his peoples sicknesses and is therfore tender to them in their sicknesses Informing Promises Mat 8.17 Psal 41.3 4 That the Lord will heal or take away the naturall sicknesses of his people Informing Promises Job 5.18 Assuring Promises Exo 23.25 Deu 7.15 See Mar 16.18 Jam 5.14 15. Sighing That God regards and will take away the sighing of his people Informing Promises Psalmes 12.5 and 79.11 Ezek 9.4 Assuring Promises Esa 35.10 See Sorrow Sight See Blind Precious Signe Assuring Promises See Esa 7.11 and 38.7 and 55.13 Ezek 20.20 Mat 24.24 30. Luk 2.12 Act 2.19 Silence Assuring Promises See Esa 65.6 Amos 5.13 Silver 1 That God will purifie his people as silver Assuring Promises Zach. 13.9 Mal 3.3 2 That God will give his people silver Assuring Promises Job 22.25 Esa 60.17 Simple 1 That the Lord doth teach the simple Informing Promises Prov 8.5 and 9.5 2 That Gods word makes the simple wise Informing Promises Psal 19.7 and 119.130 Prov 21.11 See Ignorant Sing That the Saints shall sing Informing Promises Esa 26.9 and 42.11 and 49.13 and 54.1 Psa 126.2 Zeph 3.14 Zach 2.10 Rev 15.3 Assuring Promises Psal 138.5 and 145.7 Esa 24.14 and 35.26 55.12 and 65.14.52.8 Hos 2.15 Zeph 2.14 Jer 51.11 See Songs Sins 1 That the blood of Christ doth take away the sinnes of beleevers Informing Promises Zach 13.1 1 Joh 1.7 Revel 1.5 See Cleanse Purge Forgive Pardon 2 That a beleever shall not sinne Assuring Promises Job 5.24 Rom 6.14 Gala 5.16 3 To those that turn from sin Assuring Promises Esa 1.18 Ezek 18.21 and 33.16 See Turn 4 To beleevers that do sin Assuring Promises Jer 50.20 Mich 7.19 See Iniquities Sinners Informing Promises See Mat 9.13 Luk 15.7 10. and 7.34 Rom 5.8 1 Tim 1.15 Sit. Informing Promises See Dan 7.9 Esa 42.7 Assuring Promises Mat 8.11 and 19.28 Rev 3.21 See Throne Sleep 1 That God will give naturall sleep Informing Promises Psal 127.2 Job 11.19 Jer 31.26 See Pro 6.22 Eccl 5.12 Assuring Promises Pro 3.24 See Rest 2 To some that they should sleepe that is rest with their fathers Assuring Promises Deut 31.16.2 Sam 7.12 3 That those that do sleep in the earth shall be raised Informing Promises 1 Cor. 15.51 Assuring Promises Dan 12.2 1 Thes 4.14 See Raised Snow Informing Promises See Psal 51.7 and 147.16 Esa 55.10 Mat 28.3 Rev 1.14 Assuring Promises Esa 1.18 Songs That the Saints should sing spirituall songs Informing Promises Esa 26.1 Rev 5.9 and 14.3 and 15.3 Assuring Promises Esa 30.29 and 35.10