and not two 1 Joh. 5.11 And this is the witnesse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath given us life eternall and this is in the Son 12. He that hath the Son hath life He that beleeveth hath the Son dwelling in his heart by faith Eph. 3.17 2. Faith before it come to seed and full harvest brings solid peace and comfort and saveth So Christ to the blind man Luke 18.42 thy faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath saved thee not a bare miraculous faith but that which apprehends remission of sinnes as he speaks to the woman who did wash his feet with tears Luke 7.50 and to the paralytick man Mat. 9.2 seeing their faith be of good cheer go in peace thy sins are forgiven If they be but forgiven conditionally so they beleeve to the end whereas they may fall away 1. What comfort and good cheer 2. What peace being justified by faith Rom. 5.1 3. What glory in tribulation Rom. 5. have they more then Judas the son of perdition What Covenant of life and of peace are we in What difference between our Religion and the Religion of Cicero Seneca and of all Pagans if Christ furnish not to us solid unshaken help and consolation And what a trembling hope have they that they be and are to fear they shall be in the condition of Apostate Angels to morrw What saith then Christ Mat. 9.22 Mark 5.34 Mark 10.52 Luk. 8.58 Luk. 5.20 24. Mark 5.34 Mark 9.24 yea and much more saith the Holy Ghost of our case even of everlasting consolation 2 Thessal 2.16 strong consolation Hebr. 6.18 all comfort 2 Cor. 1.4 lively hope 1 Pet. 1.4 Heb. 6.18 19. then Heathens can say Nay otherwise not so much for they promise not so much 3. Our lively faith is to believe our perseverance in lively faith as promised to us Jer. 32.39 40. Isai. 54.10 Isai. 59.20 21. Joh. 10.27 28. Joh. 4.14 1 Pet. 1.3 4 5. Joh. 11.26 27. As we believe life eternall and that purchased by the merite of Christs death the one as well as the other then faith as finall cannot be the condition And who can think that God commands faith in God Immanuel in the Covenant of Works But faith in God Immanuel to the end is not commanded in the Covenant of Works but only in the Covenant of Grace 4. Faith justifies and saves as sincere be it great or small but if it justifie not and save not but as it endures to the end then no man is compleatly justified and saved and united to Christ untill he die Since faith as all other graces in a child of God is imperfect and still growing 2 Pet. 3.18 and we are to pray Lord increase our faith none shall be justified and saved but he that hath the greatest faith if faith only which endures to the end be the condition of the Covenant and such a faith as groweth and indures to the end For take one who for twenty years believeth the first two years he being united to Christ hath right to Christ Joh. 15.1 2 3 4 5. Joh. 17.21 22. Joh. 14.16 Joh. 16.7 8 13. Joh. 4.14 Joh. 7.37 38 39. he shall not be judged not condemned hath passed from death to life shall never die Joh. 3.36 1 Joh. 5.11 12. Joh. 4.24 Joh. 11.25 26. then should he die the end of the first year of his believing by the Scripture he must be saved else he must be damned who yet died in true faith and yet never fell away which were strange But by this opinion either the remnant sound believing should be no condition of justification and salvation because the man is justified and saved without it and the faith of one or two years gave him right to Christ and saved him Ergo the remnant faith is not a condition of the Covenant but a persevering by grace promised and a persevering in that faith as also by their way who make persevering faith the only condition of the Covenant of Grace 1. Faith and works are confounded whereas to be saved by faith is to be saved before and to be justified before we can do good works and the jus or title to righteousnesse and salvation coming only from the price and Redemption that is in Jesus Christ is not more or lesse and growes not more then the worth of the ransone of the blood called the blood of God Acts 20.28 does grow and it is to be justified by grace and by faith and then works come in as the fruit of our justification and salvation Eph. 2. Ye are not saved by works lest any man should boast in a righteousnesse of his own coming from no merite of Christ which buyeth determinating grace and indeclinably leads and bows the will Otherwise we may boast that is glory in the Lord who worketh all-our works for us Psal. 34.2 Isa. 41.16 Isa. 26.12 The salvation and righteousnesse is the gift of God What then shall be the room of works He answers No room at all as causes of justification and salvation by an excellent antanaclasis as learned Trochrig for he answers We are his workmanship created in Christ Jesus to good works which God hath before ordained that we should walk in them Then by grace we have the full right to righteousnesse and salvation by the ransome of blood which is Christs Papists and Arminians dare not bring in Evangelick works or faith as an Evangelick work here though they be too hold 2. Being once made the creation of God in Christ and having obtained right by the blood of Christ to salvation we walk by his grace in good works as leading us to the possession of the purchased inheritance 3. The Authors of this stand for the Apostasie of the Saints and they cannot eschew it who make this finall faith that takes in in its essence good works as the soul of it or charity as Papists say as the form of it the only condition of the Covenant Quest. But is not life eternall given and promised only to faith which continues to the end Ans. Faith is considered two wayes In its nature 2. In its duration and existence As to the former saving faith is of that nature that it is apt to endure it hath a sort of immortality so the promise in titulo jure is made to that faith only which is of that nature that it must endure to the end and the promise of life and remission is not made to a saving faith under the accident of enduring to the end or for the years suppon thirty or fourty years or eight hundred years or above that Adam or the Patriarchs lived in the state of beleeving for a faith of some hours only shall save the repenting thief as well as a faith of many years And 2. life eternall in the possession is promised and given only to the faith that continues to the end not because of the duration because a longer enduring faith hath merit but that is
his Son by necessity of love and mercy and free Grace So that he should not have been infinitly loving mercifull gracious if he had never sent him And it is as poor Logick to say because of grace and free-love he sent his Son and so might not have sent him as to say he loved where there was no need it is in vain to shew the glory of Justice saith the Author when God can take away sin out of free-pleasure and why should he expose his Son to shame death and a curse whereas he might have taken away sin freely because it is his pleasure This is the very thing that Socinians say there is no need of blood and satisfaction by blood if God out of his absolute Soveraignty can take sin away without blood and so there was no need of reall satisfaction This is against the Holy Ghost and we may hear it All the Scriptures cryes that out of free grace the Lord sent his Son and delivered him to death By the grace of God He tasted death for every man Heb. 2.9 Shall we infer there was then no necessity that he should die It is safest to say the only wise God decreed that sin should be 2. That the glory of his Justice should appear in taking away sin not in our way but in the way of God to wit in a way of justice of mercy of free grace in incomparable love of mighty power and in all these so acts the Lord as he should not leave off to be the Lord but acts most freely though he had not taken that course But far be it from the godly not to adore him in this as the admirable way beyond the thoughts of men and Angels It were safest to draw holy practises by way of use from this In all pactions between the Lord and man even in a Law-Conant there is some out-breakings of Grace It s true there was no Gospel-Grace that is a fruit of Christs merite in this Covenant But yet if grace be taken for undeserved goodnesse There are these respects of grace 1. That God might have given to Adam something inferiour to the glorious Image of God that consists in true righteousnesse knowledge of God and holinesse Gen 1.26 Eph. 4.24 Col. 3.10 It was a rich enough stock this holy Image to be so badly guided And who looks spiritually to their receipts It s either too much of grace and holinesse that another hath and too little that I have so arises virtuall sighing and grudging at the dispensation Or 2. a swelling that it is so much as if it were not receiving I am holier then thou Isa. 65.5 a miskenning of him that makes me to differ 1 Cor. 4.7 A blecking of others Luk. 18.11 A secret quarrelling at God as too strick and hard in his reckoning Mat. 25.24 And what pride is this because I am a meer patient under gifted holinesse to usurpe it as mine own As if a horse should kick and fling because he wears a borrowed sadle of silk for a day 2. Being and dominion over the creatures is of undeserved goodnesse Who looks to a borrowed body and a borrowed soul yea and to self and to that which is called I as to a thing that is freely gifted So that though thou be in an high opinion of self self is self and what it is from God And when thou rides whence is it that I am the rider and the wearied horse the carrier but from God 3. The Covenant of Works it self that God out of Soveraignty does not command is undeserved condescending that God bargains for hire do this and live whereas he may bide a Soveraign Law-giver and charge and command us is overcoming goodnesse Law is honeyed with love and hire it is mercy that for our penny of obedience so rich a wadge as communion with God is given 4. The influences to acts of obedience come under a twofold consideration 1. As congruous and suitable concurrences of God to Adams acts of obedience And so they were free gifts to Adam not promised as we shall hear in the New Covenant 2. As such influences by which the standing Elect Angels who were under this Covenant as well as Adam were differenced from the Angels that fell and were confirmed that they should not fall in this latter respect Absolute Soveraignty shines in Adams fall so if a Sparrow cannot stir its wing without God Mat. 10.29 nor a hair fall from our head ver 30. far lesse could Adam fall and all his without a singular providence And farre lesse could Adam go on and act without influences from God And if strong Adam and upright created in holinesse could not then stand his alone Shall our clay legs now under the fall bear us up What Godly trembling is required in us 5. The gift of Prophesie Gen. 2.23 seems to be freely given besides the Image of God and Adams knowledge Gen. 2.19 of every living creature according to their nature may be proven but it appears to be naturall and he is a lamentable example to us of abusing the Image of God and good gifts But no habite without the continued actings of God can keep us in a course of obedience There is no ground to make habits of grace our confidence 3. There can be no giving and taking between the creature and the Creator Elihu pleads well for him Job 35.7 If thou be righteous what gives thou to him Or what receiveth he of thy hand v. 1. Thy wickednesse may hurt a man as thou art and thy righteousnesse may profite the Son of man Job 22.2 Can a man be profitable unto God as he that is wise may be profitable to himself Is it pleasure to the Almighty that thou art righteous Or is it a gain to him that thou makest thy wayes perfect So Eliphaz And David Psal. 16.2 My goodnesse extendeth not to thee Acts 17.25 Neither is the Lord worshipped with mens hands nor with their spirits as if he needed any thing seeing he giveth to all life breath and all things What then is the glory of the creatures obedience to him It is some shining of the excellency of God upon men and Angels from the works of God and our obedience to him But suppose there were no creature to pay the rent of this glory to him is the Lord a loser therefore Hath he need of our songs of glory Or that creatures should be Heraulds of his praise Or needs he the workmanship or structure of Heaven Sun and Moon to be a Printed Book to spell and sound his glory If he need not the Book as he needeth nothing created Who sayeth I am the Lord Al-sufficient he needs not one letter nor any sense of the Contents of the Chapters of that Book There is a secret carnall notion of God in us when we act and suffer for God that brings a false peace and some calmes of mind
Frustrà fit per plura quod aequè benè potest fieri per pauciora There 's no need of reall satisfaction 2. Faith imputed doth well bear the sense of the object that faith layes hold on as our righteousnesse Rom. 3.21 Now the righteousnsse of God without the Law is manifested What righteousnesse of God ver 22. Even the righteousness of God through faith of Jesus Christ unto all Now if the righteousnesse of God is manifested without one Law to wit of works why not without another Law of faith and of inherent Gospel-righteousnesse And what need that Christ should die if the act of beleeving should be that precious righteousnesse of God and that according to the Law of faith This by the way As hope is put for the object hoped for As Rom. 8.24 Hope that is seen is not hope that is the thing possessed the salvation which we have in present possession is not hoped for Col. 1.5 For the hops sake laid up in heaven that is the thing hoped for For the grace of hope is not laid up in heaven ver 27. Christ in you the hope of glory So faith here put for the thing beleeved so saith the Martyr my love is crucified that is Christ my loved or beleeved one is crucified So by faith in his name is this man made whole It were strange to say by faith and repentance and mortification is this man made whole And it must be said if so be that faith includes repentance Now Peter denies Acts 3.12 this why marvail ye as if we by our power and holinesse had made this man to walk It s not our holinesse but Jesus Christ hath done it even God the God of Abraham c. ver 13. hath done it And yet ver 16. faith in his Name hath made him strong That is faith or beleeving in his Name that is in his Power Authority God-head hath made him strong Ergo faith is put for the thing or righteousnesse beleeved So Heb. 11. By faith the walls of Jericho fell that is by love the soul and form of faith say Papists and by repentance and new obedience which is all one with faith say Socinians the walls of Jericho fell So by faith they subdued Kingdomes stopped the mouths of Lions What influence reall or physicall had faith in slaying men in refraining the hungry Lions to eat Daniel None at all But thus the mighty God beleeved in by these men subdued Kingdomes stopped the mouths of Lions if it be replyed there is not alike reason of justifying faith which is dead as touching the influence and causality to justifie as there is of the faith of miracles in these points it is replyed there is every way the same reason For as Abrahams dead faith if it had been dead could no more have justified and saved him then the hypocrites dead faith can save and justifie him as James saith 2.14 15 16 c. So could not these worthies recorded Heb. 11. have casten down the walls of Jericho subdued Kingdomes stopped the mouths of Lions by faith if that faith had been as dead in its nature as the faith of the vain Gnostick and Hypocrite who saith to the brother oâ— sister naked depart in peace be thou warmed and filled and yet gives him not these things that are needfull to the body Jam. 2.15 16. And this we must say except we admit that the fancied faith of the Hypocrite can remove mountains nor is it place to dispute whether Reprobates as Judas have saving faith in working miracles it is sure their faith of miracles cannot be a Hypocriticall faith such as is Iames 2.14 15 16. 3. The Scripture differenceth between faith and love and faith and repentance As 1. we are not once said to be justified by faith but are never said to be justified by love repentance almes deeds It s easie with an active ingine to labour to prove how faith includes love And so doth hope and love include many other works and gifts of the Spirit but the Holy Ghost distinguisheth them As 2. by faith as from a saving principle Abraham sojourned in the Land by faith Noah builded an Ark Iacob blessed the sons of Ioseph Moses would not be called the Son of Pharaohs daughter yet to build an Ark is not to beleeve in God we pray in faith hear in faith yet these are not the same 3. Mar. 1.15 Repent and beleeve Act. 20.21 Testifying repentance toward God and faith toward our Lord Iesus Heb. 6.1 Not laying the foundation of repentance from dead works and faith toward God 1 Tim. 1.5 Love and a good conscience and faith unfained Phil. 5. Love and faith 1 Thes. 1.3 We thank God remembring your work of faith and labour of love Heb. 6.10 Labour of love 11. The full assurance of hope 12. Faith and patience We beleeve in Christ but do we repent in Christ 4. Faith is a leaning on God Isa. 10.20 Isa. 26.3 Isa. 50.10 love is not so Faith is a coming to God by way of affiance Ioh. 5.40 Matth. 11.28 Ioh. 6.37 a receiving of Christ Ioh. 1.11 an eating of his flesh and drinking of his blood Ioh. 6.54 55 56. not any of these can be said of love of repentance of new obedience 4. If to beleeve in Christ as Lord and Law-giver be formally for effectively and practically we may with that Learned and Pious D. Prestoun say it is a consenting to Christs Dominion and Government over us to obey him though to consent at the Corronation and to swear an oath of loyaltie to a King be widely different from obeying his Laws as unbeleef is a rebellion against his Government Luk. 19.17 then well may Adam in the Covenant of Works be said to be justified and saved by faith for if to beleeve in God Redeemer be to give our selves to obey him as Lord Redeemer and if this surrendering be the obedience of works by which we are justified and saved and perfectly righteous before God upon the same reason to beleeve in God Law-giver and Creator in the Covenant of Works and for Adam to surrender himself Covenant wayes by a legall faith shall be the Law obedience of works by which Adam is justified and saved and so he is saved by Law-faith as we are by Gospel-faith And this is to be remembred that for one to give himself to Christ as his Lord to be governed and commanded and to be willing to obey him is neither formally faith though it may be conjoined with beleeving nor obedience but an intention or purpose to obey And 1. shall we then be justified by works that is by a purpose and intention to work 2. There are in us May resolutions and purposes like May blossomes that wither before Harvest as some are willing but not obedient Isa. 1.19 One saith he will go work in his fathers Vineyard it may be he purposes to work but yet he works not Mat. 21.30 nor is a practicâ—ll
and adultery in David or any justified man from being sins against the Law of God But because our works of grace have an intrinsâ—call power of meriting and justifying communicated to them by the merits of Christ they must be far more our formall righteousnesse before God then Adams righteousnesse was his justification and life before God And if our works of grace have no power of merite or worth communicated to them from Christs death then must it follow though Christ had never dyed our works may have the same gracious esteem of God the same power of meriting of justifying and saving they now have Yea and since Christ hath redeemed us from our vain conversation 1 Pet. 1.18 by his blood Why but as he hath redeemed us from hell and purchased salvation to us by giving us grace by our own good works after conversion to redeem and justifie and save our selves so he hath redeemed us from our vain conversation 1 Pet. 1.18 by giving us grace to do such works before we be redeemed from our vain conversation and before we be converted as we may merite our conversion and Redemption from our vain conversation If it be said he absolutely and without any condition that is required on our part by his blood redeems all whom he hath given his Son Christ to die for from their vain conversation 1. All mankinde without exception for by their way he hath died for them all must be redeemed from their vain conversation and converted Nothing can be more false 2. The Gospel to no purpose and the Gospel-Commands shall in vain crave obedience or so much as the duty of hearing the Gospel from such as are not yet redeemed from their vain conversation or not yet converted For that Redemption is promised to them â—bsolutely without any condition required of them saith this way Obj. If works have a causative influence on the possession of glory as working on wages and fighting on victory then must they have influence on just possession also For possession except it be just is no possession but usurpation Answ. Possession is essentially the enjoying of any thing pleasant gainfull yea or honest whether the title be just or unjust The Title is accidentall to the Possession Obj. 2. He that possesseth the Crown possesseth the Diamonds and pretious stones and the worth of the Crown Therefore he that possesseth life possesseth the right and title to it Answ. True but hence it followeth not but possession and right to what we possesse do differ in their nature Nor do we properly possess the right of possession for the right or title is modus rei non res the maner of and the due or the undue way of the possession thereof Obj. 3. Is not possession of eternall life from Christ as well as the title or right to the Crown from Him Ans. True both are from Christ but not the same way Possession of the Crowne is the enjoying thereof and is from free grace and we as willing and sanctified agents make use thereof But Christ alone bought with his blood the title and right to it And when he gave his life for the rightfull and due possession of glory to us we did contribute nothing either request or help to procure the title and the grace to enter in to the possession by faith is the fruits also of free grace Nor can it be denyed but our good works by which we enter into possession of the Crown are also the fruit of Christs death but yet not so as there is any meritorious or federall power of deserving the possession communicate to our works Only they are made by Christs death the oblidged way to the possession of life Obj. 4. How then is there a promise of the life to come made to Godlinesse 1 Tim. 4.8 Answ. That promise is neither a promise of the Covenant of Works for by the deeds of the Law no flesh can be saved Nor is it a federall promise of the Covenant of Grace strictly so called except any would say that it is called a promise especially for faith which is speciall Godlinesse and the acknowledging of the truth which is according to godlinesse Tit. 1.1 and so a promise made to the Godly in so far as he is in Christ by faith and in Christ is the promise of life 2 Tim. 1.1 Nor 3. is the promise of a title and right which is made to Christ our Ransone payer made to our Godlinesse as if it did buy our right to life eternall or were the price thereof 4. Life is promised to Believers who work not because they work And 5. the Lord in these only showeth the order of bringing men to glory not the causes of the right and title to glory except we say the mowing of the first quarter of the Meadow is the cause of the mowing of the second because it makes way to the mowing of the second and the mowing of the second quarter is a cause of the mowing of the third and so forth untill all be mown As because God gives grace to work to run to use means therefore he giveth of free grace the crown of life in the possession thereof Obj. Adams Law-obedience should only have so and by this way been the cause or way to the possession Ans. Not so if Adam had perfected his obedience he should have claimed life by right of sinlesse federall merit ex pacto without suiting of it by any title of grace merited by CHRIST not so we It s true beleevers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy Rev. 3. but that is legally in Christ the Head not that the meritorious worth of Christ goeth out of himself and renders our works intrinsecally meritorious CHAP. XX. Whether or not suffered Christ for any sin against the Gospel only such as unbeleef finall which is conceived to be the only sin against the Gospel That Christ died not for all without exception The unwarrantablenesse of that Doctrine how the Law commands justifying faith and repentance how not IT may appear that Christ suffered not for any sin which is onely against the Gospel such as finall unbeleef If any sins be considered in any other respect as against the Gospel only then Christ was not to suffer for any such sin so considered for where no death is threatened none is explicitely due and where it is not so due to the sinner nor should have been execute upon him there it could not have been due to Christ nor executed upon him For the Gospel threateneth not death to any sin but finall unbeleef and rebellion and for that Christ never died therefore Christ died not for any sin as against the Gospel nor suffered that which is no where threatened But this is most doubtsome and cannot well stand It s true that Christ suffered not for finall unbeleef it being the proper sin of some reprobates to wit of such as hear the Gospel Joh. 8.21
cast out 2. It is to question the perseverance of the Saints to say that God shall not confirm them into the day of the Lord as he promiseth 1 Cor. 1.8 Phil. 1.6 1 Pet. 1.4 5. 3. Our daily doubtings of unbeleef will not prove that we so break the Covenant as our fails and daily slips of unbeleef should render the Covenant void and null so as it should leave off to be an everlasting Covenant for such failings are indeed sins against the love of the Redeemer and Surety of the Covenant for his love should constrain us to beleeve at all times and to hope to the end Nor does the eternity of the Covenant depend upon our beleeving but upon his grace who gives us to beleeve but it s otherwayes in the Covenant of Works D. Crispe pag. 162. in Jer. 31. Ezek. 36. Heb. 8. and other passages where the Tenor of the Covenant is contained there is no word of a tie pag. 163 164. there is not one word that God saith to man thou must do this But God takes all upon himself and saith he will do this Yea if faith were the condition of the Covenant the fault of the broken Covenant should be his who works not faith in us Ans. Here is the mistake of many who imagine that Jer. 31. Ezek. 36. Heb. 8. the Holy Ghost setteth down the whole intire summe and tenor of the new Covenant which he doth not For 1. he speaketh nothing of the whole parties of the Preached Covenant which is all within the Visible Church these he speaks of here are only beleevers in whom he works a new heart 2. He speaks nothing of Covenant Commandements nothing of Covenant duties directly 3. Nothing of the condition required of us 2. He speaks not of the Covenant under the reduplication as Preached or as a treatie offered to elect and reprobate as Math. 2â— 31 32. Luk. 1.72 Act. 2.39 and as every where holden out as a visiâ—le Covenant made with Abraham and his seed in both Old and New Testament according to the approving will of God But he speaks only of the fulfilling of some speciall promises of the Covenant heart teaching and the efficacy of the Covenant 2. Only upon the elect who shall persevere to the end Jer. 31.35 Jer. 32.40 Isa. 59.20 21. 3. Only according to the Lords decree and will of pleasure not what we ought to do but what the Lord by his powerfull grace will do in us As 1. I will ingrave my Law in their heart 2. I will be their God 3. They shall be my people to wit effectually as gifted with a new heart and such as shall never be casten off but shall persevere to the end v. 35 36 37. Jer. 32.40 otherwise by externall calling all the carnall and stiffe-hearted Jews were his people in Covenant Isai. 1.3 Isa. 5.25 Ps. 81.8 Ps. 50.7 Deut. 7.7 as is in every page almost of the Old Testament 4. They shall be taught of God 31 34. 5. I will forgive their iniquitie v. 34. 6. I will give them perseverance and never cast them off v. 35 36 37. so that the Covenant is a metonymie This is my Covenant that I will make with them that is these are effects fruits and blessings of the Covenant which I shall by my effectuall and mighty grace work in them 4. The Apostle to the Hebrews hath no purpose to expone the Covenant of Grace made with Abraham that Covenant saith he they break Yea it is contrair to the scope of the Apostle to set down the Doctrine of the Covenant of Grace He purposes in the Epistle to the Hebrews to exalt Christ above the Angels ch 1 above Moses ch 3. above all the Priests the High Priest and above all the Sacrifices Bullocks Lambs Goats c. he through the eternall Spirit once offered himself to God And ch 8. he proves Christ to be a more excellent High Priest a Minister of a more excellent Tabernacle and a more excellent Ministry Because he is Mediator of a better Covenant he is a days-man who layes his hands upon both parties at variance both upon God and man to bring them together See Job 9.32 33. that is a Mediatour of a Covenant So that here he saith Christ is ingadged to the Father in a more spirituall and heavenly Covenant None could ingrave the Law of God in the heart but Christ one might say was not the Law ingraven in the heart of some and their sins pardoned Were not Moses Aaron and many of the people of God sanctified pardoned and justified according to that Covenant Ans. They were justified and sanctified but not by the letter of the Covenant of Grace nor by sacrifices shadows conditionall promises threattens but by Christ I the Lord Redeemer will write my Law in their heart c. It is then contrair to the Apostles scope Heb. 8. to enter the discourse of the Doctrine of the literall Law-Covenant or the conditionall Covenant of Grace it strongly concludes his point to speak but of the half though the choisest half of the Covenant as fulfilled in the elect and that exalts Christ and his Ministry that he hath a Ministry upon the heart Now it is a shame to lay the blame of our not beleeving on Christ be it a condition of the Covenant or be it none Christ works all our works in us and by this reason it must he his fault hallowed be his Name that we sin at all because he works not in us contrair acts of obedience But to whom is the Soveraign Lord debter And therefore this Antinomian way must be refused CHAP. XI Of the promises made to Christ in the Covenant of Mediation not to Christ-God but to Christ God and Man the Mediator and these of twelve sorts TO Christ-God promises of reward cannot be made nor can Christ-God suffer but they are made to the Person God-Man for the incouraging of the Man Christ and he incourages himself therewith Isa. 50.7 8. Christ-Man lived the life of faith by depending upon God for the joy set before him and therefore did run Heb. 1â— our life should be sweeter should we fetch all our comforts and actings from his influences by the faith of daily dependency Faith here promises to it self good Isa. 26.12 Is. 30.31 Ps. 118.10 11. Ps. 16.9 10 11. If the kinds of promises made to Christ be asked for Then 1. no such promise as remission of sin can be made to him but a twofold Justification must be promised to him A Law-Justification this do and live For the promise was made to the first Adam to wit that he should be justified and live if he give consumate and perfect obedience to the Law now this Christ did in al things 2. There is a Justification of Christ from the band of suretyship he having compleatly satisfied for our debts this was due to him and promised 1 Tim. 3.16 Justified in the Spirit Rom. 1.4 Declared to
THE COVENANT OF LIFE OPENED Or A TREATISE of the COVENANT OF GRACE Containing something of And especially of The nature of the Covenant of Works The Soveraignty of GOD The extent of the death of CHRIST The nature properties of the Covenant of Grace The Covenant of Suretyship or Redemption between the LORD and the Son JESUS CHRIST Infants right to JESUS CHRIST and the Seal of Baptisme With some Practicall Questions and Observations By SAMUEL RUTHERFURD Professor of Divinitie in the University of S. Andrews ZECH. 6.12 And speak unto him saying Thus speaketh the LORD of Hosts saying Behold the Man whose Name is the BRANCH and he shall grow out of his place and He shall build the Temple of the LORD 13. Even He shall build the Temple of the LORD and He shall bear the glory and shall sit and rule upon His Throne c. EDINBVRGH Printed by Andro Anderson for Robert Broun and are to be sold at his Shop at the Sign of the Sun ANNO 1655. CHRISTIAN READER MAny have written to the edifying of the Godly of this excellent Subject It s not much I can do in this but have added some thoughts to what is said intending a more Practicall way of the last Points in another Treatise to wit of the application of Covenant-Promises and of the influences of the Spirit under the Covenant of Grace of which especially of the latter of these two few have practically written And it is of much concernment to make ouâ— the Union of our Duty and the breathings of the LORD and what can be done under deadnesse to either fetch the wind or to be put in a spirituall condition that the soul â—ay ly fair for the receiving of the influences of GOD. I desire in this to speak for Truth not either for or against persons of whom I am silent concealing the names of any Contradicent judging Truth so much the more desirable when it may possibly be had with peace and as little blowing or stirring of the fire of contradiction as can be What is here said in a way of Disputing the Moderate Reader who is not taken with that way may passe by and read what is practicall The Author hath been lest Truth should suffer by him a little darkned as report bears with the name I know not what of a Protester as one who hath deserted the Government and Discipline of the Church of GOD in SCOTLAND But my humble thoughts are the same they were before though I can adde nothing to the Truth I look on these men the world so names Protesters Schismaticks Separatists as sinfull men who stand in need of a Saviour and as such as desire to fear GOD and love His Name and would gladly have our practise and walk come a little more near to the Rule of the Gospel and that our Land might mourn for all the abominations committed therein which I desire to be spoken without any reflection upon any of the Godly in the Land who in that point are of another Judgement It is my desire to the LORD that he would let us hear experienced by the reality of that Thus saith the LORD As the new wine is found in the cluster and one saith Destroy it not for a blessing is in it so will I do for my servants sake that I may not destroy them all The LORD JESUS be with your Spirit Yours in the Lord Jesus S. R. Contents of the I. PART CHAP. I. and II. THe four particulars of the Treatise pag. 1. Propositions touching ADAMS state p. 1 2. ADAM was predestinate to life eternall in Christ and how pag. 2. CHAP. III. What is the intent and sense of the threatning Gen. 2.17 and Gen. 3.20 Dust thou art c. p. 3 4 5. Threatnings of the Law reveal what the Law-giver may jure inflict by justice and Law deserving not what shall come to passe p. 4. Except it be both a threatning and a Prophesie p. 5. What is carnall security ibid. What Adam was to believe in that threatning p. 5 6. How the promises and the threatnings differ in this p. 7. How Law threatnings to the Elect are Evangelick p. 8. CHAP. IV. The Elect before Conversion bear no part of the Law-curse nor is the Law-curse devided between them and Christ. p. 10.11 Faith is too near to be made a cause of satisfaction for sin by all who hold that Christ gave a satisfactory ransome for all and every one of mankind p. 11. Accepting or not accepting satisfaction is before faith and so believing or not believing can be no ground of the sufficiencie of the price payed for the Reprobate or of the laying of the sins of all upon Christ. p. 11 12 13 God may accept the satisfaction of Christ without any condition required on our part p. 13. CHAP. V. God intended a Law-dispensation but for a time 2. Adam how he was ordained for a Law life 3. How predestinate to Glory how not 4. That the heathens have no more universall grace then Divels 5. No ground for such grace p. 13 14 15. CHAP. VI. It was condiscension in the Lord to enter in Covenant with man 2. Temptâ—tions in fearing we are not chosen discovered 3. Beings and not-beings are debtors to God 4. Self denyall required in sinlesse nature as in sinfull 5. Man considered three wayes How faith layes hold upon conditionall promises and temptations of unbelief thereabout p 16 17. Oâ— the Covenant of nature p. 18 19 20. CHAP. VII It s not written in the heart of man by nature that God should promise life Eternall to man upon condition of obedience 2. The debt of justice cannot ty God 3. God punisheth not sin by necessitie of nature 4. Nor defends he his own declarative Glory by necessitie of nature 5. Nothing can be given to God All sufficient 6. No meriting of the creature 7. We are to have humble thoughts of free-Grace 8. Low thoughts of our selves 9. Promises make no strict justice between the Lord and us p. 20 21. God falls in no sort from his naturall dominion though he impose not penal Laws upon the reasonable creature p. 25 26. God loves his essentiall Glory by necessity of nature but not his declarative Glory by any such necessity p. 28 29 30. In every Covenant there is some out goings of Grace p. 35. The passage 1 Chron. 29.11 12. cleared and why none can give to God p. 37 38. Our vain boasting of self my and such proud pronoumes p. 39 40. How excellent to obey p. 45. Sanctified reason is not soft p. 45 46. How near are wee to justification by Works and to be sick of love for proud I. p. 46 47. CHAP. VIII What place death hath in the Covenant 2. What Reprobates and the damned are to do p. 47 48. What Adam was to do in the intervall between the fall and the publishing of the Gospel p. 48. How the Lord is Adams God p. 49. What life is
promised in the Covenant of Works p. 47 48. Wilfulnesse of unbelief Some doubts are to be left to GOD only to solve p 48 49. How the Lord is the God of Adam p. 49. No promise of influences is made to Adam p. 49. CHAP. IX What life is promised in the Covenant of Works p. 49 50 Whether or no did Adam and all the Reprobates in him lose all right to the creatures p. 50 51. A threefold right 1. Naturall 2. Providentiall 3. Spirituall What right Reprobates and unbelievers have to the living â—aâ—ing c. p. 53 54. What way God is ours p. 55 56. A furniture of Grace and a want of Christ. p 56. CHAP. X. The Arminians ground that God was in a maner compelled to appoint the New Covenant p. 56 57. The naturall antecedent love of God a dream p 57. CHAP. XI The threefold Covenant of some considered p. 57 58. And of the Arminians p. 64 considered and rejected The Law as propounded to Israel was the very Covenant of Grace p. 60 61 62. and the Covenant in the Old one with that of the New Covenant but differenced â—n some accidents p. 63 64. CHAP. XII Self-searching to know under what Covenant We are a spirituall condition and why p 65 6â— The threatnings under the New Testament more spirituall p 67 68. What it is to be under the Law ibid. The combate between the flesh and the Spirit and the combate in naturall men differenced p 68. Compelled convictions argue a Law Spirit ibid. It s easier to be sound in the faith then to be Godly p. 69. Of the legall terrors ibid. Of literall and legall convictions and these of the Gospel p. 70. Marks of such as are under the Law p. 70 71. A sweetnesse in the hardest command because holy ib. An heaven in duties p. 71. A new nature stands for a command ibid. CHAP. XIII Covenanting externall visible professed conditionall and Covenanting internall invisible reall absolute and how they differ p. 72 73 74. Infants are within the Covenant p. 73 74 75 76. And to be baptized and invested with Covenant priviledges p. 76 77 78 79. It s false that none are in Covenant under the New Testament but converts ib. The Covenant made with Abraham and us the same p. 80 81. Nor is that Covenant a civill Covenant p. 81 82. The New Testament Kingdome is spirituall though there be seals in it and externall worship p. 82 83. Of federall holinesse ibid. Externall Church priviledges of the Covenant are given to Nations and societies p. 83 84. It s not the Physicall but the Morall root that is the first subject of the Covenant conditionall and externall p 84 85. The formall ground of right to Baptisme p. 85 86. The places Acts 8.37 Mark 16.16 opened and are nothing for but much against Anabaptists p. 85 86. The text Acts 2.39 opened is strong for Infant baptisme p. 86 87. A conditionall Covenant is properly a Covenant though it be not ever a fulfilled Covenant p 90 91. No means are proved by Law or Gospel to save infants by the opposers of infant Baptisme p 91 92. Two diverse considerations of the Covenant one in abstracto as a simple way of saving sinners and so all in the Visible Church are in the Covenant another in concreto as it contains the Lords will of pleasure and as it is acted upon the heart and so the Elect are only in Covenant p 94. The new heart is only commanded to some and to others it is both commanded and promised p 95. CHAP. XIV The place Gen. 17. opened p. 95. Circumcision and Baptisme compared p 95 96 97. What blessings and priviledges must infants want if they be without the Covenant p 98 99 100. The place Mark 10.15 16. Luke 18. Math. 19. Of such is the Kingdome of heaven opened p. 100.101.102 What blessing Christ bestowed upon the infants whom hee took in his armes p. 102 103 104. A Covenanted seed is promised to be added to the Church of the Jews 104.105 Considerable differences between external and internal Covenanting 107.108 The place Rom. 11.6 If the root be holy so are the branches 110.111 By the holy Root cannot be meant the predestinate to Glory only 113 114. But visible Professors fathers and children p. 115 116. The children are in Covenant not by birth but by such a birth p. 116 117. Covenant holinesse is not the compleat and adequat cause of reall ingrafting in Christ. p. 116 117 118 CHAP. XV. Other considerable differences between externall and internall Covenanting p. 118 119. There is no universall Grace subjective or objective given to all Rom. 10.18 Psal. 19.3 p. 119 120 121 122 123 124. Nor power of believing given to all p. 124 125 126. CHAP. XVI The judgement of men esteeming such visible Covenanters to be reall converts before they can be admitted makes all Egypt Assyria the Kingdomes of the world all Judea Baptized to be reall converts in the judgement of Iohn Baptist Paul and the Apostles p. 129 130 The invisible Church is the first subjâ—ct of the promises of speciall note c. p. 131 132 Hypocrites have no warrand to challenge the seals from any command of God as M. Thom. Hooker sayeth p. 132 CHAP. XVII Who are Hypocrites p. 133 134 What Hypocrisie is p. 135 Parties in the Covenant of Grace as acted upon in heart p. 137 The Word and the Spirit p. 138 Of God speaking himself ib. Prophesies that now are differ from Scripture Prophesies and how p. 139 Revelations made to the Godly when they are in much nearnesse to GOD p. 140 141 Marks of a spirituall disposition p. 142 143 144 145. To do a duty as a duty and not as delightfull is a spirituall disposition p. 144 Not as successefull but as a duty p. 145 CHAP. XVIII The nature characters properties of the new heart and the new spirit of Covenanters p. 145 146. The heart the man p 146 The good heart ib. How rare a peece the heart is p. 147 Of the raigning evils of the heart ib. Why we are more shamed of lying then of pride p. 149 The concurrence of the Word to the act of infusion of a new heart a mysterie p. 149 150 The Atheisme and impossible lies of the heart p. 150 151 The signes of the new heart p. 151 152 CHAP XIX The place of Evangelick Works in the Covenant 2. Possession of glory and right to glory different 3. A twofold right to glory 4. We are not justified by Works 5. The place of declarative justification by Works Jam. 2. discussed 6. Faith and Works different 7. Possession of life and right to life cleared 8. Faith and finall beleeving both commanded in the Law Finall unbeleef not the sin forbidden in the Gospel only 9. How life is promised to our Works Evangelick p. 153 154 155 156 157 seq Our mistakes of God p 15â— 152 The faith that James speaks of is not true faith pâ—60 â—60 The
acts of saving faith p. 16â— 162 James must speak of two sorts of faiths p. 162 163 The Arminian Argument to prove that James speaks of declared justification answered p. 165 166 How faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only justifies p· 170 171 The Socinian and Arminian faith and Papists formed faith includes new obedience and repentance p 172 173 Contrarâ— to the Scripture which differenceth between faith and new obedience p. 174 175 176 Right to life eternall and possession of life eternal differ in their nature and causes p. 176 177 The necâ—ssity of Works p. 177 178 Possâ—ssion of life and right to life differ p 178 179 180 And contrare objâ—ctions removed ib. CHAP. XX. Whether or not suffered Christ for any sin against the Gospel only suâ—h as finall unbeleef which is conceived to be the only sin against the Gospel That Christ died not for all without exception The unwarrantablenesse of that Doctrine how the Law commands justifying faith and repentance how not p. 181 182 c. Sins against the Gospel are also sins against the Law p. 188 189 CHAP XXI Whether the Lord Mediator as Mediator command the same good Works in the Covenant of Grace which are commanded in the CovenaÌ„t of Works p. 192 193 Christ layes one way Evangelick commands upon the Elect and another way upon the Reprobate p. 198 How the Reprobate are still under the Covenant of Works how not p. 192 CHAP. XXII No promise of perseverance to Adam p. 194.195 Nor any promise to him of influences of Grace p. 195 196 4. Classes of obediences considerably compared among themselves p. 196.197 198 Christs obedience most perfect most of his own p. 196 Most undue or least of debt coming from God man so most meritorious p. 197 Angels obedience 2. Of their own but not so as Christs of his own and so lesse meritorious p. 198 3. The obedience of Adam more of his own then that of Angels yet lesse obedience ibid. 4. Gospel-obedience hath least of the nature of obedience p. 198 199 CHAP. XXIII The Law of Works râ—quired not simplie doing but doing to the end p. â—00 208 CHAP. XXIV Whether faith as true or faith as continuing to the end be the condition of the Covenant of Grace p. 201 202. Faith which endures to the end but not quatenus as it indures to the end is the condition of the Covenant of Grace p. 201 202 Faith in the first lively acts saves and justifies p. 202 203 CHAP. XXV Whether is Christs righteousnesse imputed and made ours because we believe and apprehend it ours or do we believe because it is ours because we believe p. 206 207 Faith presupposeth three unions 1. Naturall 2. Legall 3. Federal and maketh a fourth p. 208 209 There be four or five sundry Adversaries against whom the holy Ghost in Scripture contends in the point of justification p. 210 211 The dominion of the Law p. 211.212 What is meant by the oldnesse of the letter p. 213 How we are freed therefrom ib. A threefold bondage of the Law ib. Of the dignitie of the Gospel above the Laâ— p. 213 214 CHAP. XXVI Of the perpetuity of the Covenant of Grace and the considerable differences between it and the Covenant of Works p. 214 215 216 217. How it continues with these that are asleep in the Lord Mat. 22. Exod. 3.6 p. 216 Of the graciousnesse thereof p. 216 217 CHAP. XXVII Of Law-fear and Gospel-fear p. 217 218. Of the Law-fear of falling away and the Gospel faith of persevering p. 218 219 Why feelings of sin seldome wants unbelief and should have the faith of a payed ransome p. 221 222 CHAP. XXVIII Christ died not to blot out all sense of sin but rather to quicken a godly sense thereof p. 221 222 223 Contents of the II. Part. CHAP. I. Christs roome in both Covenants p. 225 Of Christs active and passive obedience how they concur as one satisfaction p. 229 230 CHAP. II. WHerein stands our right to Christ and the satisfaction made for us by Christ 2. Faith is not the cause of our right 3. Christs incarnation and dying are not favours meâ—ited by Christ. 4. How Adams sinne and Christs righteousnesse are ours p. 230 238. CHAP. III. How Christ suffered for us in our room and place 2. He died not for all and every one 4. How many wayes Christ may be said to die in our stead 4. The Lords so dying for all makes not all saveable in Christ nor the Gospel preachable to all Nations 5. Christ died in the stead of the elect p. 236 237 238 239. Though we did not substitute him in our place p. 249 250 The differences between Chrâ—sts dying and the punishment due to the Elect p. 250 251 252 The legall oneness between Christ and us p. 251 To die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us is to die in our stead in all eminent languages p. 253 Christ died not for sins and in the stead of sins as he died for sinners p. 256 CHAP. IV. How we are in Christ dying and crucified in him 2. A twofold crucifying of us with Christ. 3. A discourse of mortification 4. The actings of the mortified 5. That we are to be mortified in our affections p. 257 258 259. Though we die personally yet we died in Christ legally p. 259 We are not to desire a Law-wakening p. 259 â—60 What mortification is p. 261 The influence of Christs death on mortification p. 262 Four sorts of actings in mortification p. 265 266 We must be mortified to all sort of created things p. 268 269 270.271 Forbidden desires p 270.271 CHAP. V. The Covenant of Suretyship or of Redemption between God and the Mediator Christ. 2. Christ is not a meer witnesse but the Author of the Covenant 3. The Socinian way of Wâ—rks cannot quiet the conscience 4. Christ is upon both sides of the Covenant 5. Justice mediates not 6. Reasons of the entrance of sin CHAP. VI. That there is a Covenant of Suretyship between JEHOVAH and the Son is proven by 11. Arguments p. 290 291 292. Christ calling to the Lord his God proves this 291.292 2 Christ is a Servant Messenger Shepherd not by nature but free compact and agreement p. 292 3. Ar. Christ offered his service freely p. 293 4. Arg. There is giving and taking between God and Christ. p. 293.294 5. Arg. Christ received the seals whither he needed seals or not p. 29â— 296 6 Christ with the Father dispensed with the Law p. 296 7. Ar. Rich promises that speak a Covenant made to Christ. p. â—96 8. Ar. The Prophesies of Christ and the promises of and to him p. 298 9. Ar. Ask of me Ps. 2. 10. Arg. The work and wages of Christ prove it p. 299 And O how low a wager and how high a designe p. 300 11. Arg. Christ is admitted by an oath and the use of it against Apostacie of Believers p. 300.301.302 CHAP. VII The
Covenant of Redemption is explained in three eternal acts 1. Designation of one 2. Decree and destination 3. Delectation in the work p. 302 303. The attributes of God declared herein p. 304.305 The Fathers eternall delighting in the Son 309 307 The strength of Gods love to man p. 306.307.308 CHAP. VIII The differences between the Covenant of Suretyship made with Christ and the Covenant of Reconciliation made with sinners 2. The conjunction of the Covenants 3. How the promises are made to the Seed The place Gal. 3.16 opened 4. Christ suffered and acted ever as a publike head p. 308 309 310. CHAP. IX The 13. Argument from the necessity of Gods call 2. Of Typicall sprinkling of the blood of the Covenant and of the Testament The place Heb. 13.20 opened Of the place Heb. 7.22 the act of Suretyship the assurance of our state p. 316 317 318. How the promises are made to Christ p. 317 The peculiar nature of Christs Testament as such a Testament p 318 319 Of the Suretyship of Christ. p. 323 324 Punishment suffered by the Surety can remove punishment from the guilty man but cannot remove formally the inherenâ— guilt and how this was done by Christ. p. 323 324 Christs undertaking for all p. 326.327 Of the place Prov 8.22 23 24 c. p. 306 307 308 327 Arminius yeelds a Covenant between the Father and the Son p. 327 328 And how for Jehovah cannot promise a seed to Christ as a reward of his work by their way having no Soveraigne power over the will p. 328 329 330 Of such as are his seed Oâ— the Covenant of the Lord with David p. 836 837 Ps. 89. opened ibid. p. 338 339. Mic. 5.2 p 339 CHAP. X. Christ procures the Gospel to be Preached to Reprobates but undertakes not for them A necessary distinction of the Covenant as Preached according to the approving will of God and as acted upon the heart according to the decree of God The place Jer. 31 Heb. 8. This is my Covenant opened p. 339 340 341 342. The distinction of the approving wil of God of his wil of pleasure p. 342.343 Antinonians confound the efficient cause of the obedience and the objective cause or the rule of the Word p. 345 346 The purpose and scope of the Holy Ghost is not Heb. 8. and Jer. 31. to speak or treat of the Covenant of Grace as Preacheâ— in the 〈◊〉 but as acted upon the heart that so Christ may be advanceâ— as a more spirituall and effectuall teacher and Priest then Moses Aaron c. p. 346 347 348 Which two are confounded by Antinomâ—ans CHAP. XI Of the promises made to Christ in the Covenant of Mediation p. 349 350. A twofold justification of Christ p. 349 Christ had a promise of influences Adam had none at all p. 350 351 Our mistake touching comforts and duties p. 351 Christs satisfaction p. 351 352 We may flee to the Covenant becauâ—e of Christ p. 352 353 Rods are booked in the Covenant oâ— Works Deut. 28. and in the Covenant of Grace to both the Covenanters Psal. 89.30 31 c. p. 353 CHAP. XII The condition and properties of the Covenant of Redemption p. 355 356. No such condition is required of Christ as of Adam p. 356 The paying of the price of blood and dying is the formall condition of the Covenant of Redemption upon the part of Christ p. 356 357 The holy qualifications of Christ in the Covenant of Suretyship p. 357 358 These qualifications how to be followed by us p. 354 Christs Grace of headship what force it may have upon us p. 360 361 The properties of the Covenant of Suretyship 1. Freedom 2. Graciousnesse 3. Eternitie p. 361 362 363 The exposition of that place 1 Cor. 15.28 p. 3â—3 364 Christ even after the universall judgement a mediatorie Head King and Lord p. 366 367 368 Errata Pag. 2. lin â—9 read Immortality p. 15. l. 19. r. no-beings p. 17. l. 29. r. no-beings p. 2 r. l. 1 2. r. God therefore p. 22. l. 31. r. God it p. 28. l. 26. r. Isa. 42. p. 39. l. 10. r. abiding Life p. 43. l. 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 27. r. is in the substance p. 53. l. 2. r. no grinding of p. 55. l. 16. r. floor p. 70. l. â— r. literally p. 92. l. 10 11. r. decreed p. 96. l. 5. r. ground p. 103. l. 13. r. as symbolick p. 104. l. 36. r. that the. p. 134. l. 14. r. but cannot p. 136. l. 21. r. here p. 140. l. 13. r. seated no discursive p. 141. l. 33. r. gnawing p. 160. l. 26. r Menochius p. 166. l. 26. in maâ— r. spectasset p. 168 l. 17. r. it is not only p. 169. l. 29. r. head p. 186. l. 33. r. Gal. 14. p. 195. l. 1. r. thereof p. 201. l. 20. r. partaker p. 206. l. 11. r. have it so p. 218. l. 29. r steep for sharp p. 221. l. 11. r. not only not quarrell p. 239 l. 15. r. depends not upon p. 249 l. 1. r. Arminius p. 251. l. 29. r. acceptation p. 269. l. 26. r. arts p. â— l. 3. r. who are not dead to opinions p. 282. l. 14. gave thee p. 299. l. 29. r. in his hand p. 309. l. 36. dele Joh. 8. p. 314. l. 24. r. are p. 316. l. 10. r. he that said p. 333. l 18. r. agrees to be p. 344. l. 15 r. and will have THE COVENANT OF LIFE OPENED CHAP. I. What is to be spoken of the COVENANT of LIFE shall be reduced to these Heads 1. The nature and differences of the Covenant of Works and that of Grace 2. The Mediator of the Covenant of Life 3. The application of Covenant-Promises 4. Of Covenant-Influences of Grace under the Gospel Of the latter especially of the last not much hath been spoken by any in a practicall way CHAP. II. Propositions touching ADAMS Covenant-state THe Apostle 1 Cor. 15.47 The first man is of the earth earthie the second man is the Lord from Heaven speaking of the two eminently publick persons the noble heads of great Families makes the condition of the first Adam to be animal and earthly that of the second Adam to be spiritual and Heavenly And without doubt to be born of the house and seed of the second Adam John 1.12 13. must darken the glory of the first birth so as there is no great ground to boast of the skin and empty lustre of Nobility and good blood Although when the creature called I and self do creep in to lodge in a poor feeble piece of clay that clay so lustred must be some God The flower and choisest of Adam his Paradise-state is an earthly condition as is evidenced by his eating Gen. 2.9 16. sleeping 21 his being placed in a Garden to dresse it 8 16 17 his marriage 23 24. his Lordship over birds beasts fishes Gen. 1.28 But in the second Adam besides all these
we are gifted with a life of more worth then many acres of Vineyards They declare therefore that there is much of the first Adam in them little of the second Who would conquesse again the many lands that our first father Adam sold and joyn house to house and lay field to field till there be no place and disinherit all others as if they were bastard heirs and themselves the only righteous heirs of Adam that they may be placed alone in the midst of the earth Isa. 5.8 And the more spiritual any be the more are they above the nothing world Mortality may be called supernaturall to the earthie part of Adam since it is not naturally due to a body of earth to claim life for ever Though immortality be due to whole Adam consisting of soul and body and endued with the image of God For the soul cannot die But if we speak of such a life to wit of a heavenly communion with God as Adam was a comprehensor or one who is supposed now to have runne well and won the Gold and the Crown such a life was due to Adam not by nature but by promise Adam in his first state was not predestinate to a law glory and to influences of God to carry him on to persevere Nor could he blesse God that he was chosen before the foundation of the world to be Law holy as Eph. 1.3 What Was not then Adam predestinated to life eternall through Jesus Christ He was But not as a publick person representing all his sons but as another single person as Abraham or Jacob for Gospel predestination is not of the nature but of this or that person Therefore were we not predestinat to life eternall in him but in Christ Rom. 8.29 30. Therefore Adam fell from the state of Law-life both totally and finally but not from the state of Gospel election to glory For the Lord â—ad in the Law-dispensation a love designe to set up a Theatre and stage of free grace And that the way of works should be a time-dispensation like a summer-house to be demolished again As if the Lord had an aime that works and nature should be a transient but no standing Court for righteousnesse Hence it is now the reliques of an old standing Court and the Law is a day of assyse for condemning of malefactors who will acknowledge no Tribunall of grace but only of works And it is a just Court to terrifie robbers to awe borderers and loose men but to beleevers it is now a Court for a far other end CHAP. III. What is the intent and sense of the threatning Gen. 2.17 In the day thou eats thou shalt die And Gen. 3.20 Dust thou art c. WE must distinguish between the intent of the threatner and the intent and sense of the threatning Law-threatnings may be well exponed by the execution of them upon persons against whom they are denounced As 1 King 11.30 compared with 1 King 12.15 16. Ten Tribes are taken from Davids house according to the Word of the Lord. Because therefore the threatning of death was executed upon Christ 1 Pet. 3.18 Gal. 3.10 11 12 13 14. then must the threatning Gen. 2.17 Deut. 27.26 have been intended against the Man Christ and because beleevers die as all do Heb. 9.27 the threatning must have been intended against them also for that they sinned in Adam and because it is out of question that the reprobate die the first and second death the threatning must also have been intended against them And therefore in the intent of the threatner the threatning was mixed partly Legall partly Evangelick According to the respective persons that the Lord had in his eye He had therefore in his heart both Law and Gospel It is therefore to no purpose to aske what kind of death and whether purely legall which the Lord threatned to Adam For the Question supposeth that the Covenant of Works was to stand and that the Lord was to deny a Saviour to fallen man But we may say what death the Lord actually inflicts that death he intended to inflict nor did the Lord decree to inflict a meerly legall death personall first and second upon Adam and all his race Obj. Adam was to believe he should certainly die For so was the threatning Gen. 2.17 if he should sin or then we must say that Adam was to beleeve he should not actually die the latter cannot be said for then he was to believe the contradicent of the Lords true threatning which was the lie of the Serpent Gen. 3. Ans. He was to beleeve neither of the twain according to the event for there are two sort of threatnings some pure and only threatnings which reveal to us what God may in Law do but not what he hath decreed and intended actu secundo quoad eventum to do and bring to passe These threatnings contain some condition either expressed in other Scripture or then reserved in the mind of the Lord. 1. Because the Lord so threatned Adam as he remained free and absolute either to inflict the punishment or to provide an Evangelick remedy even as Solomon 1 King 2.37 saith to Shimei in the day thou passest over the brook Kidron thou shalt surely die that is thou shalt be guilty of death reus mortis Yet it cannot be denyed but Solomon reserved his own Kingly power either to pardon Shimei or to soften or change the sentence 2. The words of the Law do reveal what the Magistrate may do jure and what the guilty deserves by the Law but do not â—eveal the intention and absolute decree of the Law-giver and what punishment actually quoad eventum shall be inflicted upon the guilty and what shall come to pass as a thing decreed of the Lord So Gen. 9.6 the Murtherer shall die by the Sword of the Magistrate and Exod. 22.18 19 20. the Witch the man that lyes with a beast he that sacrifices to a strange god shall die the death jure merito and by Law-deserving but it followeth not but such as commit these abominations do live as is clear in the Kings of Assyria Chaldaea and many of Israel who were not put to death but lived quoad eventum though contrary to the Word of God 3. The expresse Precepts of the Decalogue Thou shalt have no other gods before me c. Thou shalt not kill Thou shalt not steal c. do shew what in Law we ought not to do but not what actually shall come to passe For there be not a few who do actually quoad eventum worship strange gods kill and steal But there are other threatnings which are both threatnings and also Prophesies and these reveal both the Law and the fact and what the Law-giver may jure and in Law inflict and what shall actually come to passe upon the transgressours if they continue in impenitency Rom. 2.1.2 3 Rom. 1.18 1 Cor. 6.9 10. Obj. Then in
all threatnings and promises we are not to believe that though we sin we shall actually quoad eventum die and though we obey and beleeve wee are not to beleeve that GOD shall fulfill his promise and that our salvation shall come to passe only we are to believe jure that we deserve to die and that we shall have eternall life jure promissionis but not actually and according to the event Answ. Something is to be said of the threatnings then of the promises As touching the sense we are to beleeve In the threatnings conditionall as yet fourty days and Nineveh shall be destroyed and in that day thou eats thou shalt surely die in thy person and all thine the first and second death we are not to believe the event nor is it carnall security not to beleeve such an event we are only to have a godly fear and to tremble at the dreadfuâ—l deserving of such threatnings legall as alway are to be exponed and beleeved by all within the Visible Church with an Evangelick exception of repentance If therefore Adam did beleeve that he and all his should in their own persons actually suffer the first and second death and that irrecoverably he had no warrand for any such belief and the like may be said of Nineveh For when the Lord said in the day that thou eats thou shalt die the first and second death thou and all thy children personally His meaning was except I provide an Evangelick remedy and a Saviour Godly fear trembles more at the darkning of the glory of the Lord in a broken Law then at the event of inflicted wrath were it even Hells fire Obj. Adam was to beleeve no such exception Answ. True Because it was not revealed nor was he to beleeve the contrary that he should irrecoverably and eternally perish because that was not revealed But the threatning of the Law doth not deny the Evangelick remedy as it neither doth affirme it Obj. Then was Adam to believe it was true which the Serpent said ye shall not surely die quoad eventum but ye shall be as Gods living and knowing good and evill Ans. Neither doth that follow for in the meaning of the liar it was not true that they should not die either by deserving for Satan brangles the equity and righteousness of the Law and threatning or actually and in the event for both were false and neither revealed and faith is not to go beyond what is revealed of God And Sathan disputed against both the equity of the threatning as if it had been unjust in Law and against the event as a fiction and a thing that should not come to passe in the event which indeed did not come to passe but not according to the Serpents lying and false principles Obj. Was then Adam to despair and to beleeve nothing of a Saviour Ans. He was not obliged to despaire but to rely by vertue of the first Commandement of the Decalogue upon God infinitly powerfull mercifull gracious and wise to save for that was revealed and written in his heart and that is far from despairing But in the intervall between the fall and the Lords publishing the blessed Gospel and news of the seed to come he was so to trust in God for possible deliverance in generall as the Law of Nature requireth but he was to beleeve nothing of unrevealed particulars far lesse of the mystery of the Gospel which was kept secret since the world began Rom. 16.25 Obj. Then may also the damned in Hell who are not loosed from their obligation to the Law of Nature and the first Command be obliged to rely on an infinite and Almighty God for their deliverance for they are not obliged to despair nor is there an obligation to any sin Ans. There is not the like reason for though the damned be not loosed from the Law of Nature but are to rely upon God in his whole al-sufficiency yet with exception of his revealed Justice and Truth Now he hes expresly revealed that their worm never dieth and their fire never goeth out And to believe that is not to despaire Obj. What are then such Heathens to beleeve as touching that threatning who never heard of the Gospel Ans. They are under the Law of Nature and to beleeve that sin deserves wrath according to the infinitnesse of the Majesty against whom it is committed and to obey the Law of Nature and read the Book of the Creation carefully But and if the news and rumor of a Saviour come to their ears their sin cannot but be Evangelick in not pursuing the reality and truth of such a soveraign remedy Yet it is not to be thought that though the Gospel be come to all Nations Rom. 16.26 that that is to be meant 1. Of every Generation of all Nations Or 2. of the individuall persons either young or come to age of every Nation under Heaven experience and Scripture speaketh against both Obj. But is not the Covenant of Grace contrary to the Law and Covenant of Works Answ. A diversity there is but contrary wills in the holy Lord cannot be asserted Yea the Gospel may be proven out of the Law and from the first Commandement of the Decalogue if any act of the Lords free will and infinite wisedome shall be added to prove the Assumption So If the first Command teach that God is infinitely wise mercifull gracious just and able to save then if so it please him he shall save But the first Command teacheth the former And the Gospel revealing the unsearchable riches of Christ Eph. 3.8 expresly saith so much Ergo. As to the promises they contain not only the jus equity and goodnesse of the thing promised but also that the Lord shall actually perform yea and intends to perform what he hath promised upon condition that we perform the required condition And in this the promises differ not a little from these threatnings that are only threatnings of what God may do in Law but not from these threatnings which are both threatnings and also Propheticall predictions of what shall come to passe therefore must we here difference betwixt threatnings and such and such threatnings The promises are considered as they are Preached and anunciated to all within the Visible Church and as they are made in the intention of God with the Elect and Sons of the promise The same way the threatnings admit of a two-fold consideration The promises to the Elect as intended of God reveal that both the Lord minds to give the blessing promised and the condition that is grace to perform the condition and so they are promises Evangelick both in the matter and in the intention of the Lord But as proponed to the reprobate who are alwayes from their birth to their death under a Covenant of Works really as touching the LORDS holy Decree they are materially Evangelick promises but formally and in the Lords intention legall as every dispensation to
suitable to mans intire nature to love God yet to love him so and so by obeying the command of not eating the fruit of the Tree of Knowledge and some other Commands is not so connaturall but God might have commanded the contrair without any thing done contrair to mans nature Yet from this it followes no more that these are two Covenants then that there be two Covenants of Grace Because faith in God and the Morall Law in an Evangelick way are therein commanded and also some duties touching the seals by a positive Law are therein contained CHAP. VII It s not written in the heart of man by nature that GOD should promise life eternall to man upon condition of obedience 2. And that the debt of Justice can not tye GOD. 3. GOD punisheth not sin by necessity of nature 4. Nor defends he his own declarative Glory by that necessity 5. Nothing can be given to GOD Al-sufficient 6. No meriting of the creature 7. We should have humble thoughts of free-Grace 8. How low thoughts of our selves 9. Promises make no strict justice between GOD and us SUre it is not repugnant to the yet innocent and intire nature of man to know that God may reward all such as seek and serve him but that he must reward obedience either in the generall or so and so is neither written in mans heart nor hath it any truth For it were nothing against justice or bounty or any attribute of God not to reward his creature which is obliged to serve him and though there be a sort of quietnesse of conscience which is the naturall result of obedience in Adam and of all men yet it cannot inferre that there is an intrinsecall connexion ex naturâ rei between our obedience and a reward to be given of God Therefore nor will it be a good inference because there is disquietnesse in the conscience after sin and that it is naturall to a sinner to apprehend a revenging power pursuing sin committed that therefore it is naturall anâ— essentiall to the Lord to pursue sin with punishment in generall For a naturall conscience may and does know that God doth freely create the world and that he might not have created it that he doth good freely to his creatures and that he is not a debtor to his creatures Will it follow by any Logick that God creates the world by any naturall obligation And because by force of a naturall conscience all know that God is good and bountâ—full to his creatures in giving and doing good to them we cannot therefore infer that actuall beneficence is so essentiall to the infinite Majesty as he should not be God if he did not extend that goodnesse to them Common sense will say no more followeth but goodnesse and bounty intrinsecall are essentiall to God and these attributes are essentiall to him and were from eternity in him and are his good and bountifull nature Though not either man Angel or any thing else had been created to which he doth actually extend his goodnesse Ergo this actuall extension of goodnesse is not essentiall to God so neither is the actuall punishing of sin essentiall to God but free though Adam apprehended God would punish his eating of the forbidden tree Yet if he apprehended that he should not be God if he did not punish it his apprehension was erroneous And this only followes that there is an intrinsecall and internall Justice in God naturall and essentiall in God but so that the out-goings of his Justice the egressions are most free and that is said by some without all reason because the apprehensions we have naturally of God that he punisheth sin Vniversales apprehensiones nequaquam sunt eorum quae Deo vel adesse vel abesse possunt pro liberrimâ voluntate Universall apprehensions therefore they are not apprehensions of such things as may be or not be in God according to his free pleasure if the apprehensions of Gods doing good to Angels to men to all his creatures freely be in all by nature and cannot be rooted out and be universall then these apprehensions cannot be of such things as are in God according to his most free will and may be in the Almighty or not be in him But the conclusion hath neither reason nor sense for there are universall apprehensions in all men and they canot be rooted out that God does good to Angels men and creatures freely Ergo by this Logick the doing of good freely to Angels men and creatures is not a thing that is in God according to his free-will and may be in the Almighty or not in him Then the so doing must be in God essentially 2. Then must God not be God if he do not good freely to them 3. Then must God not be God except he create men Angels and creatures 4. But since he is God everlasting he must from everlasting have created men Angels and the creatures and from everlasting he must punish sin Life may be considered 1. As life 2. As such an excellent life to wit a communion with God In the former consideration life is either considered as the end or secondly as a free reward In the former respect To live an intellectuall life in obeying God was to Adam so created a connaturall end as to burn is to fire and to give light to the Sunne And God may put the respect of a reward upon any obedientiall end But that Adam should have such an eminent life for the reward of his obedience as a communion with God which is farre above his obedience is the free donation of God nor is there any necessary connexion between Adams perfect obedience and so high and eminent a life nor can this Covenant as touching such a promise be written in his heart God then never loved to make any Covenant yea even that of Works without some acts and out-goings of grace and the hyre was grace how is he not to be served who loves to hyre and allure us to be happy Arminius saith the reward of keeping the Covenant of Works cannot be spirituall nor can the punishment be spirituall because you teach saith he that the obedience is naturall Ans. It followeth not for the reward is spirituall yea and supernaturall from the free promise of God It was that God should recompence our naturall obedience coming from connaturall principles with so eminent a Crowne as communion with God Creator in a life of glory And this came from no innate proportion between a naturall work and supernaturall reward Otherwise we must say first that there is such an intrinsecall connexion ex naturâ rei between Adams work and so high wages as that glorious communion was as the Lord could not but in justice so have rewarded his obedience except he would be unjust but there is nothing in the creature that can conclude limite or determine his will 〈◊〉 wisdome who is infinite 2. It had been nothing against justice if
for I am â—rudent I removed the bounds of the people 14. And my hand hath found as a nest the riches of the people and as one gathereth â—ggs that are left so have I gathered all the earth and there was â—one that moved the wing or opened the mouth or peeped This 〈◊〉 the fool-axe boasting against him that heweth with it And anoâ—her fool said Make an agreement with me by a present and come out to me Isa. 36.16 And this mad-nothing is above God chap. 37.10 Let not thy God in whom thou trustest deceive thee The Tyrant of Egypt the great Dragon that lyeth in the midst of the river said My river is mine own and I have made it for my self Ezek. 29.3 God made the Sea and all the Rivers There be three Pronouns in the mouth of another proud Monarch Dan. 4.30 And the King spake and said Is not this great Babylon that I have built for the house of the Kingdom by the might of my power and the honour of my Majesty So soon as there falls from the great Lord of being a chip or shadow of created being especially where being is rationall and under a Law there follows and results the Lord withdrawing a proud supposed I and a vain conceit of self and a dream of God-head comes in with borrowed being And therefore created sinlesse self is to be denyed Adam denyed not himself and thought in his sick imagination he should be like God knowing good and evill Gen. 3. Christ the more excellent Adam pleased not that noble self Rom. 15.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He denyed himself as man as a gracious meer man to be God or more then a man And this self-deniall is in elect Angels who blush and are sinlesly ashâ—med of self and cover their faces with wings before shining Infinitnesse of Glory and proclaim him thrice Holy holy holy Isa. 6.2 3. And who knowes not we owne grace as our own my prayers my faith my holiness my tears as if grace had a relish from self not from God but Paul 1 Cor. 15.10 Not I but the grace of God not my grace in me that was with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. But is there no paction between GOD and the creature Surely we must say that the covenant between GOD and Adam is of another nature yea and promises also then these that are between man and man for there is proper giving and taking betwixt the creature 2. The proper covenants between man and man require that both parties be free and independent one of another there may interveen a jus a right and a debt upon the promissor to him to whom the promise is made Omne promissum ex ore fideli cadit in debitum Jurists say there is no proper binding Covenants between the father and the son the lord and the servant for the son and the servant are not lords of themselves nor sui juris The father by no paction can remove the foundation of the debt of nature that the son oweth to the father for impossible it is but if such a man be son to such a man but he owe to his father as to an instrument quod sit vivat being and living and the son can not satisfie by paying the father for that summe and the father can not cancell the band nor give him an acquittance Far lesse can any recompence the Lord for life and being The fallen Angels and damned in hell and all wicked men are in the Lords Compt-book everlasting debters to him for being But God who is more then a Father to whom men are but painted fathers may thus farre loose the bond as he may command the son to sacrifice the father as well as once he commanded the father Abraham to offer up his son to God But God cannot resigne his right that he hath over the creature to a creature because he cannot leave off to be Creator and so cannot lay aside or make over Creator-right jus Creatoris to any 2. Say that a creature had a jus or right over the Creator it is either an uncreated right or a created right so to pursue God by Law as to cause him do him justice it cannot be an uncreated right for that were near to blasphemie For no created head can bear the royall Crown of the King of Ages If it be a created right this created right must be under the dominion of him who is universall Lord of all then may the Lord make use of it at his pleasure then may not the man make use of it at his pleasure for an absolute dominion of one and the same thing cannot be in the hands of two absolute Lords who may have contradictory desires concerning the same thing such as the holy Lord and sinfull men often are Let us correct the bold pleadings and the daring charges that our vain hearts put upon the Lord Why dost thou strive against him saith Elihu Job 33.13 for he gives not account of any of his matters Men dare say when they are under the vengeance of ordinary sufferings The wayes of the Lord are not equal Ezek. 33.10 If our transgressions and our sins be upon us and we pine away in them how shall we then live But upon whom should sins and transgressions and the punishment thereof be if not upon the carcases of the Authors Will ye raise letters to summond him Where is the judge Where is the Tribunall But he promised so and so But this is not the Question of strict justice that saith something against the veracity and faithfulnesse of God but nothing against the justice But neither doth a promise as a promise raise a plea of unjustice against the holy and glorious Lord suppose he should not fulfill his promise For 1. A paction by promise creats no equality of justice between thing and thing between wage and work otherwise he that is called to the Vineyard and labours from the third hour hath a just plea for he should have more wages then a penny which he gets who labours but one hour But the Lord makes not the equality or proportion between much labouring for many hours and the quantity and degree of the wage his râ—le But the Lord pleads the free Covenant for his standing rule Mat. 20.13 Friend I do thee no worng didst thou not agree with me for a penny And vers 15. Is it not lawfull for me to do what I will with mine own Hence read our sickly queroulus nature 1. Naturally we argue from much working and would conclude God much running long sweaâ—ing and pains in keeping the Covenant of Works should binde God except he be unjust to give me as many ounces and pound weights of Glory everlasting as I have fasted moments and told over prayers upon beads and uttered sighs Wherefore have we fasted and thou seesâ— not We work and keep the Covenant of Works but God payes us not our wage Though
it be a doubt to me if the Covenant of Works had stooden and Adam and all his had fulfilled it perfectly if the Lord should weigh in an even ballance by ounce weights our poor labour and great reward of Glory for had he entered such a market the losse had been ours we could not have obtained life eternall that way for our stock of time-working should have dryed up The vertue of justice stands in the equality of that which is given and received Now there is a two-fold equality one rei ad rem between thing and thing ane Arithmetick justice so many ounces of naturall actings and the same number of ounces of grace and glory This commutative justice is not in God as the soundest and learned'st School men teach There is another justice of proportion duarum rerum ad duas alias res of two things proportionally answering to two things distributive justice is this and it keeps a Geometricall proportion Augustine with Scripture saith God is become our debter not by receiving any thing from us but by promising what he pleaseth 2. It followes from the Parable that Gods bargaining with us depends not upon the equality between thing and thing the work and the wage But upon his own free pleasure of disposing of his own And it is the froathinesse of our nature to judge the penny of Glory that we get by labouring to be our own whereas after the promise and after we have fulfilled the condition it is not ours but Gods and he calls it his own and it is to be disposed on by the Lords free-grace Friend may not I do with mine own what I please Mat. 20.15 2. No promise as a promise can give us a proper right by way of strict justice to plead with God 1. A promise of grace is a free promise and no man can say because God promises the new heart to most undeserving men that are of a stony heart and doe profane his holy name amongst the Gentiles that therefore it is just by condignitie of the thing that a new heart should be given to them that are foolish disobedient and serving diverse lusts The farrest that hard faced Jesuits go in this is to tell us of the poor penny of the merit of congruity for the right weight of the summe and thousands of saving grace which Papists have refused as ashamed thereof 3. If a promise as a promise should make an equalitie between one thing and another and so lay a band of strict commutative justice upon God then should every promise do the like quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that cannot be said For then if God should promise glory of ten thousand millions of degrees above the glory that Angels and men now injoy for speaking one good word that should be a free promise but that promise should not make an equality between so hudge and rich a reward of glory and so hungry and poor a work as the speaking of a good word so as God should fail of justice if he should deny a reward so great for so small a work For the denying thereof should be against the veracitie and faithfulnesse of God if he should not fulfill his promise but he should not fail against strict justice either in not rewarding the work with a condigne reward or in not giving to the man that spake the good word his own For there is no just equality between work and wage here Nor can ever so feckless a work or all the works of men and Angels make the glory of life everlasting our own For glory remains ever the proper gift of God and under his dominion 4. A promise is by order of time or nature latter and posterior to the good thing promised as words of truth are latter to things and things have the same valor and worth before and after the promise yea if one promise to give for a plot of ground a summe of money of value five hundred times above the worth of that plot of ground that promise can not make the unequall and unjust price to be a just and equall price Even so the promise of God to give eternall life to the obedience of Adam can make no equality of strict justice between the reward and the wage For the reward promised for the wages is equall and just before the promise and ex naturâ rei and so must lay bands on the Lord so as he cannot do contrair unto it which is against all reason And who gave first to the Lord and it shall be recompensed to him and he that gave first to him man or Angel must give his own or then it is no giving which he received not from God either created being or gift or work for any uncreated gift none can give to him as is said 2. What is given is amongst the all things that are of him as the efficient and to him as the last end and through him as the conserver of all and so can be no gift to him Rom 11.36 And what God of free goodnesse decrees to do that he may decree not to do and things falling under his decree are not necessary he cannot decree that man should be a reasonable creature for it involves a contradiction to be a man and not to be a reasonable creature But no shadow of contradiction there is for the Lord to forbid to eat and to forbid to eat under a punishment And the not created world it being from eternity nothing and a non ens could not have any jus or right to plead that God would stand to what he decreed and give being and create a world for if the Lord should not give being to it and create what he had decreed from eternity to create he should fail against his own unchangeable Nature but should do no unjustice to an uncreated world except we say God should be unjust if he had not created the world For being of justice is due to the world and God refuses to pay the debt of being to the uncreated world which is non-sense And upon the same ground if he should annihilat the world or take away life from living things he should be unjust It is safer therefore to say that God oweth the creature nothing but we are his debtors for service and praises while we have any being 4. Use. If God of his free will so placed Adam to reward his obedience We think hard to serve God for wages and to be placed in a condition of obedience Evah and we with her sucking the same milk thirst after such lawlesse Independency to be from Gen. 3.5 6. under God Whereas Adam and Angel-courtiers that have wings to obey and the Noble and High Heir who learned obedience through the things he suffered were in this condition and Christ a King in the shape of a Servant was obedient to death
the coals of that hellish furnace and kindle a fire before night 3. They being under the Law of Nature are to rely on infinite mercy able to save Their witty darknesse of unbeleef saith they beleeve but they hate mercy in the generall toward others as to themselves 2. For a doubting child of God because the light of evidence which to them in that case is dimme comes nearer to the naturall light of reason then to spirituall light therefore faith must be set on work to act as faith and faith acts most strongly when reason is weakest Naturall causes work more strongly under opposition the fire burns most vehemently in winter frost and the internall heat of the body is most mighty for concoction when the coldness of the air is most piercing without faith sees God most piercingly at midnight in Job when rottennesse and deadness speaks the contrair Job 19. I know surely so the word Exod. 8.1 Psal. 31.8 that my Redeemer lives Isa. 50.10 He that walks in darknesse and hath no light of evidence let him trust on the Name of the Lord and let him stay himself upon his God Rom. 4.19 20. 2. There is a peece of unseen wilfulnesse in unbeleef and two refusalls in it as we see in Thomas Joh. 20.25 as there is a masse of sanctified will required in sincere faith Rom. 10.9 10. Mark 9.24 and so resistance must be made to that blind impulsion of will in unbeleef by which we please our selves in doubling our doubting 3. Should the commanding of killing the Son Gen. 22.2 seem to contradict the whole Gospel of the promised Seed Gen. 15.4 yet knowing both to come from God Abraham did well to leave the supposed contradiction to be solved by God and beleeve both as we are to beleeve food in no food and in famine Q. Where was there a word that God was Adams God Ans. Not directly For 1. that Covenant was like Letters of the King raised to such a day and the date being expired the Letters cease to be in force 2. Adam was to winne and purchase as it were God to be his God by consumate obedience God never said that he would be Adams God by giving him influences to obey and to obey to the end all influences granted to Adam to will and to do were granted to him 1. By God Creator not by the grace of a Redeemer as in the Covenant of Grace to walk Ezek. 36.27 to love Deut. 30.6 to persevere Jer. 32.39 40. 2. These influences were free gifts but not promised 3. They seem to be ordinis naturalis naturall though they did bow and previously inclince the will but not so in the New Testament for the whole Covenant is called by the promise of the giving of a new heart Heb. 8.10 Isa. 54.9.13 Jer. 31.31 32 33. Ezek. 11.19 20. Hos. 2.18 19. And therefore better it is that God be Lord of my heart and it be his then that I be lord of it and my heart be mine own heart the lesse of our heart be upon our heart the more upon God the better Ah! we cannot skill to guide a heart 3. The threatning of death to Adam if he should sin Gen. 2.17 may infer a Covenant of life and that God should be Adams God if he should obey CHAP. IX What life is promised in the Covenant of Works 2. Whether all we especially the Reprobate by the fall lost all right to the creatures 3. How the Lord is our God Q. WHat is meaned by life promised in the Covenant of Works A. 1. Not a life in Christ and the fruit of the merit of blood as our life is in the New Covenant Joh. 10.11 Joh. 3.16 For Adam was not Mediator of reconciliation here he was a sort of publick Law-head in whom he was to stand or fall if any please to call him so a Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is a Law-life happily a communion in glory 2. But the life he lived and the creatures for his service seems not to belong to this life for the creatures were given to Adam he not working for them Yet I should not oppose if any say that earthly blessings were given to Adam as a reward of an actuall obedience as they are given to such as keep the Law Deut. 28. But sure our gain in Christ of such a life bought by so noble a Ransome as the Blood of God-man is not little It s rawnesse and greennesse of wit to value it so low as we do Children see not what a hireing and taking apple Heaven is Q. Whether or no did Adam and all the Reprobats in his loyns by sin losse right to the creatures A. There is a three-fold right 1. Naturall 2. Providentiall 3. Spirituall A naturall right may be conceived two wayes 1. Absolutely so creature and man not created can have no jus or claime to being or life the Creators free gift is our best Charter to life and being 2. This right may be conceived conditionally as if God create the Sun a power to give light is congruous and debita naturae Solis suteable to the nature of the Sun nor can the creature plead for this as debt but if the Lord give being to injoy this being can not be sin because there is no law and command to nothing to receive or not to receive being and life from the Creator And where there is no Law there is no transgression And therefore to have being and life cannot be in it self a sin 2. Providentiall right is but a continuating of life and being untill the same power that gave it shall remove it by way of punishment For God as Creator of his Soveraignty gives being and life and the comfortable use of the creatures but as a Judge ordinarily for sin he removes it though he I deny not out of his Soveraignty may and possibly doth annihilate the meat that the Angels in assumed bodies and which the Man Christ after the Resurrection did eat 3. The spirituall right is that new supernaturall Title which the Elect beleevers have in order to a supernaturall end and all these being made theirs to promove their salvation 1 Cor. 3.21 All things are yours Rev. 21.7 He that overcometh shall inherit all things by Covenant-right so he adds And I will be his God and he shall be my Son Psal. 37 10. A drink of cold water by this Charter is better then a Kings Crown and hath refreshed some more then all the choise wine the earth yeelds The love of the Giver is better then wine Cant. 1.2 and here the Charter is by many thousands more precious then the Land For nature common to all is over-gilded with free-Grace And the naturall life and being and the materiall heavens we shall injoy are blessed in another manner to the glorified then these they now injoy 1 Cor. 15.40 41 42 43 c. 2 Pet.
it must either be a Covenant of Works or of Grace or a third Covenant But the truth is the Law as pressed upon Israel was not a Covenant of Works 1. The Law as the Law or as a Covenant of Works is made with perfect men who need no mercy But this Covenant is made with sinners with an expresse preface of mercy I am the Lord thy God that brought thee out of the land of Egypt c. It is made with stiff-necked Israel Deut. 29. Deut. 30. c. 31. c. 32. and that is called a Covenant from the end and object as motions are denominate from their end for the end of the Lords pressing the Law upon them was to bring them under a blessed necessity to seek salvation in their true City of Refuge Christ Jesus who redeemed them out of the spirituall bondage of sin 2. It was the Covenant made with Abraham which was a Covenant of Grace and though it be called Deut. 29.1 a Covenant beside that which was made in Horeb Because 1. Renued again after their breach 2. Repeated a litle before the death of Moses Deut. 31.28.29.30 3. Because there were some additions of speciall blessings cursings Ceremoniall Commands that were not in the formerly proposed Covenant Exod. 20. yet the same it was in substance to love the Lord with all the heart Deut. 2.10 12 13 14. The same with that of Abraham Deut. 8.18 That he may establish his Covenant which he sware unto thy fathers as it is this day When he is to deliver them out of Egypt Exod. 2.24 And God heard their groaning and remembred his Covenant with Abraham and Isaak and Jacob. So the Lord expones it in his appearing to Moses Exod. 3.6 Jer. 31.32 Not according to the Covenant which I made with their fathers in the day that I took them by the hand to bring them out of the Land of Aegypt Now that was the Covenant which God made with Abraham of which Circumcision was a seal Gen. 17. not of a temporary Canaan only but of heart Circumcision Col. 2.11 For the Lord expresâ—y tells thâ—â— when he took them by the hand as his married people to bring them out of the Land of Aegypt and out of the house of bondage Exod. 20. He meant no other Covenant then he made with Abraham of believing Gen. 15. and of walking before him and being perfect Gen. 17.1 2. which is somewhat more legall as Moses and the Lord himself expones it Exod. 2.24 Exod. 3.6 Exod. 20.1 2. And he showes them Lev. 26. if in their enemies land they repent and shall come out and meet the rod and their uncircumcised hearts shall willingly accept of the punishment of their iniquity 42. Then saith the Lord I will remember my Covenant with Jacob and also my Covenant with Isaac and also my Covenant with Abraham will I remember Beside there are not here three Covenants but one there is no word of the subservient Covenant with Israel in Sinai Except that when he mentions the one he excludes not the other For to walk before the Lord required in Abrahams Covenant Gen. 17.1 is to walk in all the ways of the Lord to fear and love him Deut. 10.12 13. and Samuel 1 Sam. 12.22 Joshua Josh. 24.22 23 24 25. And Mary Luke 1.55 And Zacharie ver 70 72 73. refer to the Covenant made with Abraham and Deut. 6. the Covenant at Horeb the Lord made with Abraham to give Canaan to his seed ver 10. Deut. 7.12 If thou hearken to these judgements to do them it shall come to passe that the Lord thy God will keep unto thee the Covenant of mercy that he sware unto thy fathers c. 3. This Covenant hath the promise of a circumcised heart Deut. 30.6 and of the word of faith that is near in the mouth and of the righteousnesse of faith clearly differenced from the righteousnesse of the Law by doing For so Paul Rom. 10.5 6 7 c. expones Moses Deut. 30.11 12 13 14. 4. The Covenant of Works taught nothing of the way of expiation of sin by blood typifying the Ransome of blood that Christ was to pay for our sins as this Covenant all along had sacrifices and blood to confirm it Exod. 24.8 And Moses took the blood and sprinkled it on the people and said behold this is the Blood of the Covenant which the Lord hath made with you concerning all these words Now the words were the ten Commandements See Heb. 9. v. 18 19 20 21 22 23 24. 5. This Covenant is made with Israel only Exod. 20. Deut. 5. c. 6. Deut. 6.5 6 7.12 The Covenant of Works is made with all mankind 6. No people under the Law can be justified and saved thereby nor have their sins pardoned Rom. 3.9 10 11. 19 20. Rom. 4.1 2 3 4. Rom. 9. Rom. 10. Psal. 130 3. Psal. 143.2 Gal. 3.1 2 3. 10 11 12 13. But in this Covenant Abraham David Gen. 15. Psal. 32. Rom. 4.1 2 3 4 5 6 7 8 9. And the Jewes by faith have remission of sins and salvation as also the Gentiles have Acts 10.43 Acts 15.11 7. The Lord minds to lay aside the Law as inconsistent with the Covenant of Grace Gal. 3.18 If the inheritance be by the Law then it is not by promise but God gave it to Abraham by promise For to live by this Covenant is a life of promises all being here promised both faith the condition and perseverance therein and a new heart righteousnesse pardon and life A man that hath his estate in papers and in good words that are transient things may seem a poor man but to live by promises here is the rich life of the heirs of hope this is strong consolation under deadness absence faith working under-ground in the dark Gal. 3.21 If there had been a Law which could have given life verily righteousnesse should have been by the Law Though he commanded them to do the Law it was not that they should live thereby and though he commanded us the same it is another command as it were it is not so much now that we obey from the Authority of God Law-giver under pain of damnation though that be not laid aside but urged in a Gospel intention upon heirs as from the love of God Grace-giver as also there is an intrinsecall amaenitie in Christ drawing and obedience now becomes connaturall free delightfull Let these consider to whom the yoak of obedience is a torment and a man-mill 8. The Passeover and Circumcision Gen. 17.7 all along were seals of the Covenant as Baptism one with Circumcision in substance Col. 2.11 is the seal of the same Covenant Acts 2.39 40 41. Now the Law required no Circumcision no shedding of blood no Repentance no new heart but eternall condemnation followed the least breach thereof Paul saith indeed Gal. 5.3 If ye be Circumcised as the false Apostles would have that thereby you may be justified saved
that Christ is the Son of God Luke 4.34 and so doeth the carnall Jew teach that it is not lawfull to steal to commit adultery Rom. 2.21 22. But in the Old and New Testament Devils never accuse themselves of sin but tempt to it and challenge the Law and God Gen. 3.4 5. of unjustice never themselves Divels are most properly under the Covenant of Works and by no command is the Gospel Preached to them and next to them are such as are found in the letter of the Gospel but never convinced of sin Such are most under the Law as have least Law-work and Law-condemnation upon their Spirits these that are under the Law most as touching their state are most under the letter least under the Spirit as touching any penall awaking To be under Law-bondage is a more punishment to Divels and men under a Law state for legall terrors are upon Divels Math. 8.29 Jam. 2.19 and Cain Gen. 4.14 punishment as such neither maketh nor denominateth any gracious it is but accidentall to prepare any for Christ many tormented with the Law have believed such a case to be the pain of the second birth when it was but a meer Law-feaver and have returned to their vomit and become more loose and profane 1. Because the Law as the Law can convert none 2. Wrestling with Law-bondage without any Gospel-Grace is but a contradicting of God and his justice and God recompenceth opposing and blaspheming of him in hell with more sinfull loosenesse 3. Law-light under legall terrors shines more clearly and the guiltinesse in not making use of rods of that nature is so much the more grievous Ye that have been scadded and burnt in this furnace and are come back from hell are taught by sense to believe there is a hell and though hell torment can convert no man yet it renders men more unexcusable Humbling wakning and sanctifying Law-bondage is more then a work of the Law when it brings forth confessing praying believing humble submitting to God in Job David Hâ—zekiah Heman and what a Physician is Christ who can heal us with burning and coals of hell 3. A man under a Law-work may give a legall and dead assent to both the truth and goodnesse of the promises liberally conceived as temporaries doe and Simon Magus wonders but Saul Acts 9. the Jaylor trembles Acts 16. but that is in regard of the conviction not of the mind only but of the conviction of affection and the yeelding to what shall I do But Foelix trimbleth but only in regard of literall conviction on the mind but neither he nor Magus comes to what shall I doe they differ as the burning light of a fire which both casts light and with it shiâ—ing heat also and the light that precious stones cast in the night which is both little and hath no heat Fyrie and piercing convictions are good there is a dead conviction of the letter that doth not profite 4. There is a strong Law-conviction that vengeance followeth the scaddings of Sodomie and the killing of parents because naturall instinct kindles and fires the soul with Law-apprehensions when the minde hath engraven sharpnesse to discerne undenyable principles but the conscience is more dull in apprehending that spirituall vengeance followeth such spirituall sins as unbelief because untill there be some supernaturall revelation we are dead to the Gospel truths and Gospel sins but when a common Grace hightens the soul to a supernaturall assent that Christ is a Teacher sent of God Joh. 7.28 Joh. 3.2 the conviction is more strong But because it is more supernaturall and in stead of kindly affection of love which it wants it is mixed with hatred and anger and so degeners into fierie indignation against the Holy Ghost as Joh. 15.24 compared with Math. 12.15 26.31 cleareth 5. Conviction which is no more but conviction is no godly principle nor makes any heart change yea it goes dangerously on to wonder and despise except it send down coals of fire to the affections 6. He who is under the Covenant of Grace findes a threefold sweetnesse in obedience 1. An inbred sweetnesse in the command 2. In the strength by which he acts 3. An inbred sweetnesse in a communion with God No man is any other way under the Law then under a yoak what is only written seems the oldnesse of the letter Rom. 7. and is dead of it self and layes on a burden but gives no back to bear He that is under Grace findes sweetnesse of delight in a positive Law though the thing commanded be as hard to flesh and blood as to be crucified Joh. 10.18 yet it obtains a sweetnesse of holinesse from Gods will Psal. 40.8 I delight to do thy will O God even to be made a curse and crucified Thy Law is within my heart and he would but fulfill all righteousnesse even that which seems to be the outside of the Gospel to be sprinkled with water Math. 3.15 and this Christ would doe as under the Covenant of Grace 2. The stirrings and breathings of the Spirit makes the work sweet hearing brings burning of heart Luke 24.32 willing gladnesse Acts 2.41 and some sweetnesse of stirred bowells comes from the Lords putting in his hand through the Key-hole of the door of the heart Cant. 5.4 where as to an naturall man under the Law to lift up a Prayer is to carie a milstone on his back every syllabe of a word is a stone weight which he cannot bear 3. Were there no more in praying but a communion with God how sweet is it when Christ prayeth the fashion of his countenance is changed Luke 9.29 There is a heaven in the bosome of Prayer though there were never a granting of the sute sure there is a sin in making heaven a hire and in making duty a relative thing a horse for a journey a ship for a voyage to fetch home gold where as there is heaven in praising God before the Throne such as is both work and wages and so in spirituall duties here 7. Suppose there were no letter of a command because there is suteablenesse between the Law ingraven in the heart and the spirituall matter commanded a childe of Grace under Grace sets about duties so that in a maner there is no need to say to David Get thee to Jerusalem and to the house of God for he sayeth Psal. 122.1 I was glad when they said let us go to the house of the Lord. As there needs no command that the Father love the child nor is there need to exhort the Sea to ebbe and flow or the Sun to shine nor are many arguments usefull to presse the mother to give suck to the child nature stands for a Law here the strength of the ingraven Law in the heart overpowreth the letter So the new nature the indwelling anointing as a new instinct putteth the child of Grace to act But here we are to bewar that we
separate not the Word and the Spirit the Father of Spirits loves to work with his own tools and sow with his own seed the Word of God these three agree in one 1. The Spirit acting 2. The habite of Grace acted upon by the Spirit who blows away the ashes and 3. The word of exhortation nor doe we extoll dead letters and livelesse formes as Libertines say for we take in with the letter the quickning sense and convincing meaning of the Word and its considerable that the Spirit drawes sweetly after him the nature faculties of will minde and affections and they need no other allurement but the Word the Spirit and the new nature But when they barbarouslie slew their children and made them passe through the fire they must put out of their ears and hearts the crying and howling of the murthered Babies with the noise of the beatting of drums nature serves the Divell often weeping and Sathan deadenes nature Grace so mortifies as the consent of delegation goes alone Psal. 1.2 Psal. 119.72.97 CHAP. XIII There are two sorts of Covenanting on externall professed visible conditionall another internall reall absolute and the differences betwixt them 2. Infants externally in Covenant under the New Testament 3. Some Questions touching infants PErsons are two wayes in Covenant with God externally by Visible profession and conditionally not in reference to the Covenant but to the thing promised in Covenant which none obtains but such as fulfill the condition of the Covenant For consent of parties promise and restipulation whether expresse by word of mouth Deut. 5.27 We will hear and do Josh. 24.24 And the people said unto Joshua the Lord our God will we serve and his voice will we obey Or yet tacit and implicit by profession I will be thy God and the God of thy seed makes parties in Covenant The keeping or breaking of the Covenant must then be extrinsecall to ones being confederate with God And 2. Infants born of Covenanted Parents are in Covenant with God because they are born of such Parents as are in Covenant with God Gen. 17.7 I will be a God to thy seed after thee 2. The Covenant choise on Gods part is extended to the seed Deut. 4.37 And because he loved thy Fathers therefore he choise their seed after them Deut. 10.15 Only the Lord had a delight in thy Fathers to love them and he choise their seed after them even you Fathers and Children above all people as it is this day And the Covenant choise of seed is extended to the seed in the New Testament Act. 2.39 For to you and to your children is the promise made He speaks in the very tearms and words of the Covenant Gen. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of you be baptized he saith not every one of you old and young Parents and Children repent For that command of Repentance is given only personally to them who moved the Question What shall we do Men and Brethren 37. For we are under great wrath and crucified the Lord of Glory The Answer is you aged Repent 39. True But ah we prayed his blood be upon us and our Children He Answers to that every one of you be baptized Why that must be every one of you who are cōmanded to repent No. It must be every one of you to whom the promise is made but the promise is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe the very two Pronouns that are Gen. 17.7 Deu. 4.37 Deut. 10.15 to thee and thy seed To you and your seed and children Now the Answer had been most impertinent if he had mentioned their children except in order to their Baptism and their being in Covenant For 1. their Children crucified not the Lord Jesus Nay by Anabaptists grounds their Children not being visibly in Covenant with their Parents and not capable of actuall hearing the Word of actuall mourning for and repenting of their sins as Zech. 12.10 Mat. 3.8 9 10. they were not concerned either in the evill of their Parents who crucified the Lord of Glory nor in the good of their Repentance more then stones So that every one of you be baptized for the promise is to you and to your Children should be impertinent and also false for Covenant promises are no more made to Children then to stones say the opposites of Infant Baptism Yea also as the Lord in the Old Testament calls Israel his people My people old and young Saul shall be Captain of my people David shall feed my people old and young and shall punish with the sword the murthering of Infants 2. Because he choise with a Covenant choise the Jews and their seed Deut. 4.37 Deut. 10.15 Gen. 17.7 then he must be the God of their seed But he choiseth with a Covenant choise and calling all the Nations Isa. 2.2 3. All the kindreds of the earth under the New Testament Psal. 22.27 All Egypt and Assyria under the New Testament Blessed be Egypt my people and Assyria the work of my hand Isa. 19.29 All the Kingdomes of the world are the Lords and his Sons and he reigns in them by his Word and Gospel as the seventh Angel soundeth Revel 11.15 All the Gentiles are his Isa. 60.1 2 3 4. Mal. 1.11 All the ends of the earth and the heathen Psal. 2.8 9. Psal. 72.7 8 9 10. Now if they be not his by visible and externally professed Covenant they must be the Lords Kingdoms only because some in these Kingdomes 1. Are come to age 2. Professe the truth 3. Give a signification that they are converted and chosen and so baptized But so infants and all the rest of these Kingdomes who fixedly in a Church hear the Word professe they are followers and by so doing are witnesses against themselves that they have chosen the Lord to be their God and have consented to the Covenant as Joshua saith Josh 24.22 must be under the New Testament cut off from the Covevant and a place must be shown where God hath now under the New Testament broken the staves of beauty and bands and hath laid this curse upon all the Infants of Egypt Assyria of all the Kingdomes of the earth that the Lord is now no God to them and feeds them no more and therefore that which dies let it die and that which is cut off let it be cut off as it is Zech. 11.9 And the like must be said of all that are come to age and not baptized or as good as not baptized And Covenant promises are not to the Children of Beleevers contrair to Acts 2.39 nor to the aged untill they be converted visibly and Baptized This then hath never yet been fulfilled that the Gentiles and Heathen are become the Lords people Sure it is 2. and was a mercy for the seed to be in Covenant Exod. 20.6 I am the Lord shewing mercies unto thousands of them that love me and keep my Commandements Psal. 89.28 My mercy will I keep with David
11.20 well because of unbeleef they are broken off Then because the Jewes beleeve in Christ already comed all their children for no fault but for the beleef of their Parents must be cut off 3. Whereas Paul makes it a misery that the Ephesians 2.12 were strangers from the Covenants of promise â—aving no hope and without God without Christ. And Peter that the Gentiles were no people 1 Pet. 2. then that misery lyes upon the Infants of Christians and all within the Visible Church untill they be converted and baptized and the Gospel is no favour to them that they are within the net and in the office house of Grace the Visible Church where the word is Preached to children who are to be taught Gen. 18.19 Deut. 6.7 Exod. 12.26 27. Psal. 78.1 2 3 4.5 6 7. 2 Tim. 3.15 and the Lord reckons it among the favours that hee bestowes not on every Nation but onely on his owne Covenanted Israel that the Word of the Gospel to gather them and their Children Math. 23.37 2 Tim. 3.15 Psal. 78.1 2 3 4 5. and his Statutes and his Judgments are declared and Preached to them Psal. 147.19 20. Deut. 5.1 2 3 4. c. 6.1 2 3 4 6 7. Psal. 81.4 and that the Oracles of God and the promises are committed to them Rom. 3.1 2. Rom. 9.4 the promises and the giving of the Law and the Covenants and the service of God And that this is a special blessing in the New Testament to old and young is clear from Acts 13. when Paul turnes from the blaspheming Jewes to the Gentiles 47. I have set thee to be a light to the Gentiles that thou shouldest be for salvation to the end of the earth Now this Covenant salvation is Isa. 49.6 I wil give thee to restore the preserved of Israel 8. I will give thee for a Covenant to the people to establish the earth 9. That thou mayest say to the prisoners go forth c. Now if it be said it was indeed a singular priviledge to the Jews but what places of the New Testament make it a Covenant priviledge to the Gentiles and their seed if the Word of the Covenant Preached to the aged under the New Testament can the same wayes by accident be Preached and promises come to the ears of the unbaptised Children now growing to be capable of hearing the Gospel Acts 2.39 2 Tim. 3.15 as to Pagans and such as are no lesse stranges to the Covenant and void of all right by the Covenant made with their Parents then Indians and their children who worship Satan Paul not without a command Preacheth the Word of the Covenant to the discerning Gentiles Acts 13.47 from Isa. 49.6 9 10. must not the fathers have command to speak the Gospel to their children Or doth not the warrand that Parents and Pastors have to take within the Covenant the fathers warrand them to preach the same Covenant to the children where as otherwise the Apostles should have said we have no warrand to offer the Covenant to any or to Preach Christ a given Covenant to any But 1. To such as are come to age 2. Such as are Converts 3. To such as can give signification by confession that they are not onely visible but also invisible and chosen confederates and they should have said all children are now by Christ excluded as prophane Gentiles and heathen from the Covenant of Grace because there can be none say Anabaptists but reall Believers under the New Testament in Covenant with God Yea but the New Testament offers Christ a Covenant in the preached promises alike to fathers and sons Math. 4.16 The people fathers and sons that sate in darknesse saw great light c. Math. 19.43 Therefore I say unto you the Kingdome of God shall be taken from you and given to a nation bringing forth the froots thereof And is it not a punishment to be deprived of the Kingdome If the Kingdome of God come where the Preached Covenant is Math. 3.2 Math. 12.28 and the Bridegroome among them and so cause of joy Math. 9.15 and the Golden Candlesticks be there and the Son of God walking in the midst of the Golden Candlesticks Rev. 1.20 c. 2.1 sure this is much to children If it be said it is very nothing for children understand nothing of this What then is meant by the Prophecie of the incoming of the Gentiles Psal. 87.3 Glorious things are spoken of thee O city of God 4. I will make mention of Rahab and Babylon to them that know me behold Phylistia and Tyre with Aethiopia that man was born there 5. And of Zion iâ— shall bee said this and that man was born in her 6. The Lord shal count when he writeth up the people that this man was born there And Christ Prophecying of the desolation extends the judgement of a despised Covenant to the children and the house Math. 23.37.38 Luke 19.44 Luke 22.24 how should there be under the New Testament Covenant wrath for the fathers Covenant breaking derived to the children if in their fathers the sucking children brake not the Covenant then they have been in Covenant with their parents especially since a Visible Covenanting by borrowed allusions to altars speaking the language of Canaan offering incense swearing by the Lord is spoken of Egypt and of five that is of many cities of Egypt and of all the Gentiles Esa. 19.18 19 20. 21. Mal. 1.18 and Covenant blessings shall be derived from fathers to children The Lord shall say 25. Blessed be Egypt my people and Assyria the work of my hands and Israel mine inheritance It must be a narrow blessing of Covenanted Egypt Assyria Israel if it be a blessing of these come to age 2. Professing the faith 3. And baptised How can the Lord say blessed be Egypt and though the whole seed be visibly in Covenant old and young yet it followeth not that therefore every promise that is absolute that is that of a new heart is made to all and every one within the Visible Covenant for it is promised Deut. 30.6 to the Jews and was given to them and undenyably the visible body of the Jews and their seed were the chosen and externally Adopted and Covenanted people of God Deut. 29.10 11 12 13. Deut. 7.6 Deut. 10.19 and the Lord calls them those whom he delivered out of Egypt his people Exod. 3.7 I have seen the affliction of my people Ezek. 37.12 O my people I will open your graves as many as Saul and David did feed whether they have a new heart or not the Lord calls them his people 1 Sam. 9.16.2 2 Sam. 7.8 See Psal. 50.7 Hear O my people Psal. 81.13 Jer. 9.26 and so the Church of Corinth 2 Cor. 16. is called his people and the Kingdomes of the world the Lords Kingdomes in Covenant Rev. 11.15 and there were many of them uncircumcised in heart Jer. 9.26 Isa. 1.10 Amos 9.7 and with many of them God was not well pleased 1 Cor.
s a conjecture that they came with a may be or as Mr. Cobbet well sayeth a faith grounded upon a possibilitie of Election separated from the Covenant that is secret and the Covenant revealed and so this not election abstracted from that can be the ground of faith Deut. 29.29 and when Christ saith Math. 18.4 10. that little ones Angels behold the face of his Father and the Holy Ghost saith Heb. 1.13 that Angels are Minstring Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these that shall by heritage or lot injoy salvation It s clear infants have their share of salvation and by Covenant it must be As also the blessed seed is promised to Adam before he have a child and to his seed To Seth Japhet Isaac Jacob Abraham when Cainan Cham Ishmael Esau Abrahams Idolatrous house to David when his brethren are refused and to these as heads of Generations when contrare Generations and the houses of Cainan Cham Ishmael are rejected Hence the house of Israel the seed of Israel the seed of Jacob and there shall be added to the Gentiles Isa. 49. who shall bring in to the Church their sons and their daughters upon their shoulders 22. Isa. 54.1 Sing O barren for moe are the children of the desolate then of the maried wife saith the Lord Isa. 60.4 Lift up thine eyes round about and see all they gather themselves about they shall come to thee thy sons shall come from far and thy sons shall be nourished at thy side Israel marying and Israel according to the flesh is the holy seed Neh. 7.61 Neh. 9.2 the holy seed have mingled with the heathen 1 Chron. 16.13 O ye seed of Israel his servants ye children of Jacob whom he hath chosen be mindfull of his Covenant And this holinesse by externall Covenanting is extended to the Gentiles 1 Cor. 7.14 But now are your children holy and its holinesse the Jews to be called in Rom. 11.16 If the first fruit be holy the lump is also holy and if the root be holy 〈◊〉 also the branches So it is prophecied Isa. 61.9 Their seed shall be known among the Gentiles and their off-spring among the people All that see them shall acknowledge them that they are the seed that the Lord hath blessed 6. But ye shall be named the Priests of the Lord holy by Covenant as was Aarons house because in Covenant visibly with God men shall call you the Ministers of our God Ye shall eat the riches of the Gentiles and in their glory shall ye boast your selves Isa. 62.2 Thou shalt be called by a new name which the mouth of the Lord hath named v. 12. And they shall call them the holy people the Redeemed of the Lord And thou shalt be called Sought out A City not forsaken Isa. 65.22 As the dayes of a tree are the dayes of my people and mine Elect by calling shall long injoy the work of their hands Sure he Prophesies of a visibly Covenanted people under the New Testament For he adds v. 23. They shall not labour in vain nor bring forth in trouble for they are the seed of the blessed of the Lord and their off-spring with them Now to any Godly Reader there is here 1. ◠Prophesie to be fulfilled of the Gentiles brought in as is clear Isai. 6◠1 2 3 4. Christ Luke 4. applyes that Text to himself And 9. Their seed shall be known among the Gentiles Isa. 62.2 The Gentiles shall see thy Righteousnesse And for Chapter 65.1 2 3 4. Paul expounds it of the in-coming of the Gentiles Rom. 9.24.26 Rom. 10.20 Eph. 2.12.13 Rom. 15.20 2. He speaks of a Visible Church and of their seed known among the Gentiles all that see them shall acknowledge them that they are the seed which the Lord hath blessed Isa. 5◠9 But they did not see the white Stone the seal of their election and a new Name which none can read but he that receives it Rev. ◠1◠And they see them a seed and off-spring of the Covenanted people of God Isa. 62.12 They shall call them the holy people then they must judge them a Visible Church But a Church of such as are predestinate to glory they cannot see them to be 3. Isai. 55. They are a Visible Church 21. They shall build houses and inhabite them 22. They shall not build and another inhabite They shall not plant and another eat And the reason is 23 Because they are they shall be it s a Prophesie under the New Testament the seed of the blessed of the Lord and their off-spring with them Jer. 23.22 As the Host of Heaven cannot be numbred neither the sand of the sea measured so will I multiply the seed of David What seed The visible seed And the Levits that Minister unto me will I multiply He alludes to the promise made to Abraham of multiplying his seed Gen. 13.15 Gen. 15.5 Gen. 2.17 And this promise made to Abraham saith Calvin belongs to them all and he would have them not to doubt of the restitution of the people to their own Land Now the people and Levits and house of David were never so multiplied in the Jews after the deliverance from Babylon and therefore must be extended to the New Testament And if God establish Davids seed for ever Psal. 89.4 And the seed of his people shall possesse the gates of their enemies Gen. 24.60 And if he powre his Spirit upon the seed of Jacob Isai. 44.3 and Circumcise the heart of the seed of his people Deut. 30.6 and put his words in the mouth of the seed of his people and their seeds seed for ever Isai. 59.21 And the seed of the righteous be blessed on earth Psal. 37.26 not simply because they are a seed for the whole seed of man should be blessed if so but because they are the seed of his servants Psal. 69.36 of the Jews Esther 6.13 the Children of his Servants Psal. 102.28 See Jer. 31.35 35 37. Isa. 6.13 because the seed of Abraham and in the Covenant made with Abraham Exod. 2.24 2 Kings 13.23 Psal. 105.8 9. Psal. 111.5 9. Gen. 17.2 7 9. Lev. 26.42 45. Ezek. 16.60 Luke 1.72 Exod. 6.4 Deut. 8.18 c. Then must the Covenant be established under the New Testament with the Visible seed and if there were an abridging and contracting of this favour to the Elect only it would have been shewed and the Charter of reservation and exception must have been penned in the Old or New Testament 2. Otherwise the seed of all Gentiles called in to Christ by the Preached Gospel must be visibly cursed of God cut off from the people of God separated from the Lord from the Congregation of his people not to the tenth Generation only as the Ammonite the Moabite the Bastard Deut. 23.1 2 3. and Excommunicated out of the Camp as unclean nor should Christians marry or Covenant with them As Deut. 23.14 Lev. 13.43 44 45 46. Deut. 7.1 2 3. Exod.
single branches of the house of Judah so that all and every one are taught of God none excepted Jer. 31.33 34. Isa. 54.13 Joh. 6.45 not so in the visible externall Covenant if it be but externall not any is taught of God but all are taught of men 5. The reall personall Covenant is everlasting like that Covenant with the Moon and Stars 2. The night and the day 3. Of the motion of the Sea Jer. 31.35 36 37. There is perseverance absolutely promised Jer. 32.40 I will make an everlasting Covenant with them that I will not turn away from them to do them good It s sure in Gods part for he changeth not Nay but we change and turn away from God he obviats that I will put my fear in their hearts that they shall not depart from me So Isai. 54.10 Isa. 59.21 but all such as Nationally visibly only and in profession only are in Covenant may fall away 6. Jer. 31. â—â— Behold 〈◊〉 day 〈◊〉 come saith the Lord that the City shall be built to the 〈◊〉 c. There is a promise of spirituall right in Christ made to the blessings of this life to these that are personall Covenanters As Jer. 32 4â— Ezek. 11.17 18 19. Ezek. 36.26 27 28 29 30 33. Ezek. 37.24 25 26. Ezek. 34.23 24 25 26 27. which promise though not repâ—â—ted in the New Testament when the Prophesies of 〈…〉 cited Heb. 8.8 Heb. 10.16 17. but of purpose 〈…〉 because the promise of temporal blessings is not so expresse 〈◊〉 Yet in other places of the New Testamant it is clear that we have bread by Covenant-promise Matth. 19 20. 1 Tim. â— 8 Heb. 13. â— 6. 1 Pet. 3.10 11 12. which 〈…〉 only 〈…〉 Covenant externally c. These six differences are clear Jer. 31.33 c. so that it is evident that all and every one of the Visible Church are not really and personally confederates so that though the Lord say to both I will be their God and they shall be my people yet not one and the same way Hence there is no ground at all nor truth in what Arminians say that the Covâ—â—ant of Grace is made with all and every one of mankind as was the Covenant of Works For this must be true that in Paradice the Covenant of Grace was made with Adam and all his seed But a Covenant so universall ought to be proclaimed to all the 〈◊〉 but thus was not For the Lord published and made it to Abraham and his seed and the Lord choised Israel above all the people on earth Deut. 5.1 2 3. Deut. 7.6 Deut. 10.15 and shewed his judgements and statutes to them not to other Nations And therefore there can be no subjejective revealing of Christ by universall grace given to Heathen and all others and by an objective revealing of Christ in the works of Creation the heaven and earth night and day as some teach citing the Ps. 29.1 2. For so 1. God choised Americans Indians and all the wild Savages to be his people as well as he choised the Jews and if the sound of the Gospel went out to the ends of the earth that is to all and every one as they expound Psal. 19.3 4. Rom. 10.18 then it must be the purpose of David and Paul that the Doctrine of the Covenant of Grace and of Christ crucified by whose alone name men are saved and by whom only 〈◊〉 come to the Father Acts 4 1â— John 14.6 is written in the Firmament which must declare the glory of God manifested in the flesh day unto day and must preach Christ crucified to all Nations who see the Sun rise and go down â—or sure that sound Psal. 19.4 goeth through all the earth Sure Paul must give a dark interpretation Rom. 10. of that Psalm 〈…〉 2. If the hearing Rom. 10.18 but I say have they not heard be the hearing of God Creator his sounding 〈◊〉 in the Firmament Night Day and Sun as it is Psal. 〈◊〉 by all that see the Sunne and also the hearing of the joyfull sound of Christ Preached in the Gospel written and objectively 〈◊〉 in Sun and Moon Night and Day as Amyrald and his do expound it Then may all that see the Sun call upon the name of the Lord revealed in Christ and believe in Christ for of their beleef Moses speaks Deut. 30.14 and Paul Rom. 10.9 â—â— and all have the benefite of the Preached Gospel and sent Prophets whose feet are beautifull upon the mountains publishing 〈…〉 of peace vers 15. as Nah. 1.15 Isai. 52.7 and â—ll that see the Sunne are the same way saved by Jesus Christ that Jewes and Gentiles are who hear the Gospel But Paul strangely crosseth this How shall they call upon him as God revealâ—â— iâ— Christ in whom they believe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shal they 〈◊〉 him of whom they have not heard And how shall they hear without a Preacher And how shall they preach except they be 〈◊〉 Now if the sound of the Preached Gospel be to be heard in the Firmament Sun rising and going down as Amyrald and some Libertines do say whom I heard Preach the same thing at London Paul might receive an easie and a short answer The Gospel of Christ crucified written on the Firmament Sun and night and day is as lawfull an Ordinance and a book upon which Americans and all that see the same may read the glad tydings of salvation and so may call upon and beleeve in God and winne and earn by 〈◊〉 industrie and hearing of the Gospel by sent Preachers as the Preached Word of God and therefore Paul cannot deny but faith comes by hearing of some other Preacher then a Gospel-Preacher or one that is sent for Paul Rom. 1.16 17 18 19. and David Psal. 19.1 2 3. v. 7 8 9. distinguish the two Books There is not such an Objection dreamed as Amyrald imagines of Rom. 10.18 If God will have mercy on the Gentiles how is it that they have not heard the Gospel For the Lord hath not declared his minde to them He answers God did not so keep up his good will to the Gentiles in former times but by the Ministery of the Heavens ac veluti voce providentiae and as it were by the preaching of the Word of Providence he spake to them which things should be spoken to no purpose by Paul if they be understood of a revelation of God as Creator only and not as Redeemer for what hath that revelation to do with the Gospel Therefore Calvine saith he speaketh of the revelation by the creatures preparatory to the Gospel It is true there is an Objection in these words v. 18. But I say have they not heard A learned Countrey-man Charles Fermin But the Israelites saith he have not heard the Gospel Then if faith be from hearing and saving calling upon God be from faith then believing Israelites shall be of the number of them that call
upon the name of the Lord and shall be saved He not only yeelds that the Israelites have heard but he confirms it from Psal. 19. Yea their sound c. It is an argument à minore from the lesse to the more The whole world hath heard of God either by the preaching of the creatures from the beginning or by the Apostles in the revealed Gospel far more then the Jewes to whom the Oracles of God were committed and to whom first the Gospel must be preached have heard And therefore not all that hear do believe though faith come by hearing nor do all call upon God and are saved So Pet. Martyr so Calvin Hyperius Faius It 's not strange that the Gospel is preached to the Gentiles for God spake to them by the knowledge of the creature Pareus observes that Paul cites not the place Psal. 19. and saith not As it is written but alludes to it only Spanhemius If it be well said that the sound of the heavens is gone to the end of the world that may be said truly of the Preaching of the Gospel Junius to that sense But 1. the place saith not that God called with a will to save the Gentiles The Scripture saith he winked at them and called them not Acts 14.16 But now God commandeth all men every where to repent Acts 17.30 and he revealed not his Testimonies to them Now was not the same Gospel-book in the Pages of the works of Creation as legible to the Gentiles before as after the coming of Christ in the flesh Nor can the Gospel which never came to the ears of many Indians and millions of people it being to them a non ens and an un-heard of Doctrine explain the book of Creation as the thing that shadows out Christ as the New Testament clears the Types of the Old Nor doth the Scripture any where tell us what work of Creation or Providence expresseth Christs dying for our sins rising for our righteousnesse Nor doth the Scripture tell us of an Embleme in nature of God Incarnate of the Man Christ in glory pleading at the right hand of God for us And no doubt the Lords naturall desires of saving all calling and inviting all to Repentance of Christs dying for all his naturall willingnesse that all and every one should obey do not ebbe and waxe and decrease as the Sea and Moon do and therefore his taking such a course with all the Gentiles that no word of the Covenant comes to their ears so that then at that time they were without Christ being aliens from the Common-wealth of Israel and strangers from the Covenant of promise having no hope and without God in the world Eph. 2.12 And in time past were no people in Covenant and had not obtained mercy 1 Pet. 2.9 10. and were far off Acts 2.39 must evince that the sense of the Gospel was not written in Sunne and Moon and the book of Creation is not the Gospel and therefore he hath been shewing that the Gentiles were not in Covenant before the Incarnation and since no word of the Gospel comes to millions now they are yet not in Covenant And this is a Gospel-truth now that stands after the Incarnation as before Rom. 9.18 He hath therefore mercy upon whom he will and hardens whom he will And he said it in the Old Testament Exod. 33.19 and repeateth it to us Rom. 9.15 I will have mercy upon whom I will have mercy and I will have compassion upon whom I will have compassion And if any man say that he hath the like antecedent naturall good-will to save eternally all these whom he calleth and moveth finally to obey and the greatest part of mankind whom he so moveth and calleth as he knoweth they shall never obey whereas he can move all finally to obey without straining their naturall liberty He speaks things that cannot consist with both the wisedom and liberty of God And if amongst these to whom the word of the Covenant comes some are externally only and never saved Matth. 22.14 Rom. 9.6 7. Others internally personally and really in Covenant and saved why but some may be neither wayes in Covenant if they never heard the word of the Covenant and if the Heathen and Americans were under the Covenant of Grace Preached to them in that sound that goes to the end of the world Why but Moab Ammon and Assyrians Philistines Chaldeans Persians are the Israel of God his chosen people his Sion and must not the principall promise of the Covenant be made to them and are we not to beleeve that God will write his Law in the hearts of Cain Pharaoh Saul Doeg Ahab Judas Magus and of Moabites Ammonites Aegyptians and of all and every one of mankinde if they be in Covenant with him Contrair to Psa. 147.19 20. Hos. 8.12 Exo. 20.1 Neither can it be said that all mankind have received a subjective power to beleeve and receive Christ holden forth in the Gospel to us Printed to be read and heard in the book of Creation called the objective Gospel as Adam had power to fulfill the first Covenant for Adam had the Image of God concreated in his soul by which he was able to fulfill the Law then must they give us a Scripture to prove that all Adams sons are converted and restored to the Image of God born over again for by no other power but by a new heart and the actings of God can men beleeve the Gospel objective or come to Christ and do good works Evangelicall by which they are justified and if it be a remote power that may grow it is not the like power which Adam had to keep the Law 2. This power is either naturall or supernaturall Naturall it cannot be for then flesh and blood might beleeve and the wisedom of the flesh might be subject to the Law of God which the Scripture denies Mat. 16.16 17. Rom. 8.7 2. There should be no need that Christ die except only to satisfie for our breach of the Law not to purchase new grace to us by his merits and such a power should be no grace of Christ. If it be a supernaturall grace merited by Christ then have Pagans and all the Heathen that supernaturall inherent grace to beleeve in the Son of God and yet the object thereof the Gospel is not revealed to them which is an incongruous dispensation not warranted by the Scripture that the Lord should give a supernaturall power to beleeve they know not what 2. A supernaturall power to beleeve is saving grace and a power to love Christ and can saving grace be in Pagans or in any and they know not of it 3. Yea sins of Pagans for which they are condemned must be the Gospel-sins for they cannot be Law-sins for if all mankind be under the Covenant of grace there can none at all be under the Law For there can be none under the Covenant
faith of Paul saves Rom. 4. Rom. 5. purifies the heart Acts 15.9 2. A dead faith is no saving and living faith no more then a dead corps is a living man v. 17. 3. A faith that cannot be shown to others in good works as this v. 18. is no faith for it hath no motions of life 4. A faith of the same nature with the faith of the Devils who beleeve and tremble v. 19. 5. A faith which a vain empty professour imagines to be a living faith when it is dead without works as this v. 20. can have no joint influence of life to justifie and save with good works all which saving influences contrair to this saving faith hath 2. It is to be observed that James maketh mention of two sorts of faiths ch 2. which the Adversarie confounds 1. All alongs v. 14 15 16 17 18 19 20. he gives vive characters of a dead painted faith which is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vaine empty boaster ver 20. 2. He showes us of a lively faith of Abraham which wrought with his Works now it is a lewd error to make Abrahams faith and the faith of believing Rahab of the same nature with the faith of the vain empty Hypocrite who 's faith is nothing but fair words and with the faith of Divels So the Papists Lorinus Estius Stapleton Mavochius Bellarmine make it an Hypocriticall and dead faith and lively faith as Abrahams was a vitall receiving of Christ and a believing the Lord so as believing is counted for righteousnesse to differ not in nature and essence from the faith of the Devils whereas in the faith of sound Believers there is a Godly submitting and leading captive of the understanding to the obedience of Christ because it is the Lord that speaks and so a receiving of the Word as the Word of God 2 Cor. 10.5 1 Thes. 2.13 Math. 22.32 which is not in the faith of Divels 3. There is in it a receiving of Christ Joh. 1.11 a fiduciall resting of the heart upon God in Christ. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to confide to betake himself to a luâ—king place where one may be safe from a storme Psal. 2.12 Psal. 11.1 Psal. 31.2 Deut. 32.37 Psal. 118.9 Judg. 9.15 come and 〈◊〉 under my shaddow And this is contradistinguished from the Divels and Hypocrites who cannot seek their lodging nor a hiding place against wrath in the Lord. 2. It is to lean and rest the body 2 Sam. 1.6 Saul leaned upon his spear and by a Metaphore it is to cast the burden upon the Lord Isa. 50.10 Psal. 55.22 hence the word that notes a staffe 2 Sam. 22.18 Isa. 3. the Lord hath broken the stay and the staffe of bread Isa. 30.1 and this is to be done often when there is no present duty to be done nor any work required of us but only a fiduciall relying upon the Lord alone as at the Red Sea Moses and the people were to leane upon JEHOVAH only not to act which cannot be said of the faith of Divels and Hypocrites 3. It is to look with delight and confidence Isa. 17.7 as oppressed servants Psal. 123 1 2. 4. There is a word that notes to be silent not to speak not to move Josh. 10.12 1â— the Sun was silent it moved not It notes a Godly submission that the soul dar not speak against God Psal. 37.7 rest in the Lord file Jehovâ— LXX sub ditus esto Domino Psal. 62.6 whence faith teacheth us to submit and hold our peace and lay the mouth in the dust as a spirit dantoned of God Lev. 10.3 Job 1.21 Lam. 3 28. Ezek. 16 6â— which is far from Hypocrites â— To believe is to cleave to God from a root that signifies to adhere as thingâ— glewed together with pick or glew Psal. 63 â— Josh. 23.8 Deut. 11.22 so we become one Spirit with the Lord 2 Cor. 3. 6. It is a word of near adherence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lean firmly upon any with hope of securitie 2 King 18.5 hast thou leaned upon this reed Hos. 10.13 Psal. 13.6 Psal. 31.7 Deut. 12.10 Thou shalt dwell safely confidently it places the soul under the Rock of Omnipotencie 7. It is to roll thy self upon God and is borrowed from heavy bodies Josh. 10.18 Roll great stones to the mouth of the cave Genes 29.3 Psal. 22.9 he trusted in the Lord rolling himself on the Lord. Prov. 16.3 commit thy works unto the Lord and thy thoughts shall be established Cartwright sayeth it is a Metaphore from men who being oppressed with a burden transfer it off themselves upon one who is mightier and stronger it is excellent when the heart rolles all its cares upon the Lord and disburdens it self upon him 8. There is a word that noteth to leane to stay or stablish to strengthen Isa. 48.2 2 Chron. 32.8 the people rested themselves upon the word of Ezekiah Cant. 2.5 stay me with flagons Psal. 71.6 I have leaned upon thee from the womb and it notes to draw near Ezek. 24.2 so it is to strengthen and make strong the heart that is trembling and shaking if it be not stayed upon God And shall all these excellencies of faith be in the faith of Divels and Hypocrites and therefore it is most absurd to make the faith of Abraham all one in nature with the faith of Divels and Hypocrites and to make the difference only in having Works and no Works as if there were the same heart leaning soul rolling and cleaving to the Lord by faith in Abraham and in Hypocrites and Divels who tremble 3. That Scripture Abraham believed and it was counted to him for righteousnesse Is not Gen. 22. when he did justifie himself by the work of sacrificing Isaac But it is Gen. 15.6 when the son of promise Isaac a type of Christ is promised to him at which time there was no work at all required of Abraham but only believing the promise for what should Abraham act or do to further the fulfilling of that promise for he believed that Gospel promise in the mean time with a faith lively and having with it as a concomitant a resolution to walk before God and be perfect 〈◊〉 then the Text shall say Gen. 15.6 Abraham resolved to be fruitfull in good works when he heard the promise and that resolution of good works was counted to him for righteousnesse which is most violent 4. Who so are justified causally and in the sight of God by Workes as James saith to him workes are counted as the formaâ—â— cause for so James from Scripture ver 23. Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believed God and it was counted to him for righteoâ—â—nesse Which sayeth by that faith he was declared or by that 〈◊〉 was justified which was imputed to him for righteousnâ—â—â—e But his beleeving or his faith living and working like the â—ody quickened with the Spirit was counted to him for righteâ—â—snesse
by the works of offering Isaac receiving the spies fighting the Lords battels suffering persecution of Saul For Iames if he say any thing for this cause that good works are the formall cause of our righteousnesse our merits and in the very place of the satisfaction of the blood shed by Christ we shall so be formall causes not of the declaratory act of justifying for that may be thought to be the Lord our Justifiers act yet of our own Justification and so should we fight and run for the Crowne of inherent righteousnesse of works as well as for the Crown of Life And what Scripture is there for that 3. A man shall be as just and sinlesse as he may say I have no sin I am just And in order to the Covenant of Grace which forbids no sin as some for this way do teach but finall unbeleef he no more needs forgivenesse of sins and the blood of sprinkling nor pardoning grace then the Elect Angels or Adam in the state of innocency and to that Prov. 20.9 as to that Eccles. 7.20 1 Ioh. 1. Who can say I have made my heart clean I am pure from my sin The man Evangelically justified can say I have made my heart clean I am pure from my sinne 4. Noâ— needs such a man pray forgive me my sins as I forgive c. for he is justified from all Law-sins who is inherently holy and Evangelically just And so the Gospel is a new Law which does not forbid all sins that the Law forbids and the man is not under sinne though he sinne against the love of Christ. According to that if ye love me keep my Commandements Joh. 14.15 so he once ere he die beleeve For the Law say the Authors forbids not unbeleef nor any Evangelick unthankfulness against the Law of a ransome-payer which yet I judge the Law of Nature and Nations condemnes The Covenant of Grace forbids no sin but finall unbeleef and the beleever can not be guilty of that except he fall away 5. And it may justly be asked whether the beleever Evangelically justified who needs no grace of pardon of Redemption from sin in order to the Covenant of Grace needs the grace of renovation to keep him to beleeve for he needs no pardon for the weaknesse of his finall beleeving for the smallest weak faith is a fulfilling of the Covenant of Grace To these adde if James mean by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith alone v. 24. by which he sayes we are not justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no other then the dead faith ver 20. and the faith which cannot save the faith of fair words to the hungry and naked when the vain man gives him nothing necessary for his body 16. the faith without works 17. the faith that cannot be shown to men 18. such a faith as devils 19. and vain hypocrites boast of 20. then sure the conclusion is for us and agreeable to the scope of Iames v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye see then a man is justified before men and to himself and so really declared before God justified and saved by works as the fruits of saving faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not by faith only which is dead and without works For 1. he cannot exclude saving and lively faith For that beleeving God is counted to Abraham for righteousnesse saith Iames ver 23. for then the conclusion should contradict the premisses and he should say Abraham was justified by sound and lively beleeving Ergo we are not justified by only sound and lively beleeving 2. The Adversaries Socinians and Arminians who by this Text say we are justified by works know no Gospel-faith by which we are justified but faith including essentially new obedience the crucifying of the old man the walking in the Spirit and repentance as else where I cite Therefore when Iames saith we are not justified by faith only he must mean a naked dead assent as in the former verses We are not justified and that is it which we say Iames denies not but sayes that Abraham beleeved Gen. 15. 6. It is only beleeving but lively and not dead not a naked assent which was counted to him for righteousnesse and Gen. 15. Rom. 4. he was thereby justified and therefore Paul and Iames are well reconciled And the faith here excluded must be a dead faith not a lively faith and a true faith as the body without the soul is a true body and hath the nature of a true body though it be no living body So say they the faith that Iames excludes is a true faith when as it is evident it is no more true faith then the faith of Devils and Hypocrites 3. It is false by the Papists way and Arminians also that we are not justified by faith only which is a true and generall assent to the Word of God for they teach that in the first Justification we are justified by faith only without works as Paul proves but in the second Justification when a man of just is made more just say they he is justified by works as saith Iames c. 2. Now by this they are forced to say Iames speaks not of the first Justification but of the second but beside that the Scripture knows not two Justifications Iames must deny that the unconverted hypocrites and Rahab the harlot were justified by only faith as Paul saith and it were most incongruous to teach unconverted ones who never knew the first Justification how they were not justified in the second Justification And if James be speaking of the nature and causes of the same Justification before God only with Paul and not of the effects thereof it were false that James saith with reverence to the holy Lord that we are not justified by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without works for Paul sayes it and proves it strongly from the Scripture and never insinuates that we are justified in a second Justification by works And sure he should not have denyed all the Jews all the Gentiles all the world Rom. 3 9 19 29 30. David a man according to Gods heart and much in communion with God when he penned the 32. Psalm and Abraham a beleever and effectually called Gen. 12. and justified when he Gen. 15.6 beleeved the promise of the seed Rom. 4. to be justified by works in their second or their Evangelick Justification Yea when James saith we are not justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only he must mean fidem solitariam a faith solitary which hath no works conveying it as man sees not with eyes that are solitary and plucked out of the heart and separated from hearing smelling and the senses though faith if true and properly so called as they say this is must justifie as the eye sees only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the eâ—re onely not the eye hears now this faith hath a causative influence in Justification as well as works if it be proper and true faith as they say
Commandement of love Q. 2. Doth the Lord Mediator in the Covenant of Grace command the same good works to all thâ— same way Ans. Rom. 3.19 The Lord in the Law must speak one way to these that are under the Law that is under the jurisdiction and condemning power of the Law and a far other way to these that are not under the Law CHRIST speaks to reprobats in the Visible Church even when the matter of the command is Evangelick as to non-confederates of grace in a Law way and in a Law intention For he cannot bid them obey upon any other ground then legislative authority not upon the ground of Redemption-love bestowed on them or that he died out of love to save all and every one For we disclaim that ground or because he died out of a speciall design to save them as his chosen ones For there is no ground for that untill we beleeve But they are to obey upon the ground of Redemption-love so they first beleeve and fiducially rely upon Christ the Saviour of all But he commands Law-obedience to his chosen even as Mediator 1. Upon a Gospel intention to chase them to Christ Gal. 3.23 2. When they are come to bâ—dge them in with Law-threatning to adhere in a Godly fear more closely to Christ. But the Lord commands no beleever to believe hell in the event to be their reward but to beleeve perseverance and life but hell in the deserving Hence that 1 Tim. 1.9 The Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not made for the righteous to condemn them as if God thereby opened up to them their doom but for the lawlesse c. to let them be damned and see their damnation CHAP. XXII The differences in the promise of the Covenants Quest. WHat is the speciall difference of the promise of the two Covenants Ans. It is known that only life eternall is promised in the Law if a right to the things of this life was promised to Adam it is like he behoved to compleat his course of obedience and merit a right legall to the herbs and fruit of the earth beside the right he had by gift of Creation ex dono Creatoris non jure operum But 2. There was no promise made to Adam of perseverance and so no promise made to him of influences to work in Adam to will and to do so the influences by which he obeyed was purum donum Creatoris a meer gift of the Creator not a gift of either the grace of Christ or a promised grace though in a large sense it may be called a grace or donum gratis datum For God gave that influence upon no obligation Now that it was not a grace promised is evident by Adams fall for God who is true fulfills his promises 2. Augustine and our Divines teach Dedit Deus posse ut vellet non velle ut posset a power to stand but not the gift of actuall perseverance If any say that the Lord promised to Adam perseverance conditionally which in one sense is true in another false if he pleased in that he gave to him all necessaries required for actuall standing Ans. 1. This is to teach that perseverance was promised the same way in the Covenant of Works that Arminius saith it is promised in the Covenant of Grace and that the free-will was absolute lord of standing and falling and to deny God to be the nearest cause of our standing and persevering in either the one or the other and to bid us first and last sacrifice to our own free-will 2. Willing perseverance actuall cannot be promised conditionally for the question should be Upon what condition doth the Lord promise to work in Adam actual perseverance if he should be willing to persevere But the question shall remain whether that willingnesse to persevere since it is the greatest part if not whole perseverance be promised or not If it be not promised the contrair whereof they hold if it be promised conditionally the question shall recur what shall be the condition and another condition then the willingnesse of the will to persevere cannot be given and so the argument shall rise against it self and the issue must be God gave to Adam actuall perseverance if he should be willing to persevere that is he gives to Adam perseverance if he give him perseverance for willingnesse to persevere is perseverance or a very large part thereof 3. But persevering grace and so influence of grace to persevere is promised in the Covenant of Grace Jer. 31.35 that they shall continue in Covenant more sure then the night and the day Jer. 32.40 I will put my fear in their hearts that they shall not depart from me The meaning cannot be I will give them a power never to depart from me if they will For so nothing is more promised in Christ to the second Adams heirs then to Adam and the Angels that fell for the like say they was promised to them And 2. If notwithstanding of that fear both promised and put in the heart and in the will yet lubrick free-will may stand or fall and remain indifferent to either then the sense shall be thus I will make an everlasting Covenant I will put my fear in their heart by which they may either depart from me and turn apostates or not depart from me but persevere But so the Covenant made with Adam and the fallen Angels should be an everlasting Covenant and yet it was broken For the Image of God of it self inclined Adam and the fallen Angels never to depart from God For sure Adams fear being a part of that Image which sanctified his affections inclined him but not undeclinably and immutably not to depart from God and not to hearken to the lying Serpents suggestions But it is not that new Covenant-fear promised and given in the second ADAM Ier. 32.39 40. 4. That these influences were purchased by Christs death is clear because they are the nearest causes of our actuall believing and coming to Christ of faith and perseverance that are given freely and repentance and faith are given of Christ Acts. 5.31 Zech. 12.10 2 Tim. 2.25 Phil. 1.29 Ephes. 2.1 2 3. Ezek. 36.26 27. Eph. 1.17 18 19 20. John 6.44 45. 5. So obedience to the Covenant of Works was Adams own 2. And came from his concreated self the Image of God that was his own by a common influence and neither was the Image of God nor the influences of God acts of free grace or the purchase of grace properly so called 2. Adam had a Law-claim to the Crown without sin if he had continued in obedience and did merite ex pacto life eternall our new Covenant obedience in habituall and actuall performance is so a duty that it is also promised and a benefite merited to us by the death of Christ whereas Adams obedience was purum officium non officium promissum as our Gospel-obedience is 6. Hence in obedience distinguish two
love to the Brethren Q. 3. What is the dominion of the Law over a sinner A. It is the legall power to condemn all such as are under the Law as a Covenant of Works as marriage is dissolved if either of the parties be dead So Rom. 7.4 Ye are dead to the Law through the body of Christ and it is not every commanding power that Paul Rom. 7. denies to the Law but a Lordly dominion such as Lords of life and death have and exercises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we are dead to the Law through the body of Christ which mortification or dying is not understood subjective as if it were in us but legally and objectively in Christ because Christ in his body on the tree did bear our sins 1 Pet. 2.24 and was made a curse for us in our place Gal. 3.13 For Christ saith Ambrose clearing the place giving his body as a Saviour overcame death and condemned sin Hence these two words Rom. 7.4 Wherefore ye also my brethren are become dead to the Law Gal. 2.19 For I through the Law am dead to the Law that I might live unto God As the death to the Law is legall I am no more under Law-condemnation then a dead man so the living to God is a Law living to God on a Law-absolution as the absolved malefactor cleared of a capitall crime which might have cost him his head liveth and so is set free so there is another most emphatick word which insinuats that Christ is dead to the Law as Paul was for after Paul saith Gal. 2.19 I through the Law am dead to the Law he adds v. 20. I am crucified with Christ legally that is as Christ was crucified for sin by the sentence of the Law so I am crucified with him Rom. 6.8 Now if we be dead with Christ we beleeve that we shall also live with him which is not only to be expounded of mortification and inherent newnesse of life but also of legall dying with Christ For Christ died no death but legall death there is no inherent mortification or slaying of a body of sin in him as in us though from his death there also flow a◠merited and inherent personall mortification in us for it is added v. 9. knowing that Christ being raised from death dieth no more death hath no more dominion over him then Christ by Law cannot die twice so Christ being once crucified the Law and death which had once dominion over him hath now no more dominion over him Then first as Christ died a Law-death and was under death because under the Law so are we legally in him freed from the Laws dominion and death following thereupon 2. As Christ defies the Laws dominion and death so do we 3. As Christ cannot twise satisfie the Law by dying for then the first had not been sufficient so neither can we ever be under Law-death and Law-condemnation for we was once in Christ legally condemned and crucified in our Surety and so cannot suffer in our persons legall condemnation and legall death 4. As Christ is dead to the dominion of the Law and death having once died and come out from under both so are we dead and come legally out in him which answereth the severall tentations we can be under in Christ. Obj. But then may we not sin because wee are freed from the dominion of the Law and death as Rom. 6. he had said ye are not under the Law but under Grace v. 15. What then Shall we sin because we are not under the Law but under Grace God forbid ver 16 17. He answers from an absurd then we that are ransomed by Christ should not be our ransome-payers servants but the servants of sin Now except the meaning had been we are not under the Law that is the Laws dominion and the Laws condemning power there had been no place for such an Objection nay nor any shadow but the true Objection is we are not under the Law to be thereby condemned and eternally punished therefore what is the hazard of sin We may sinne at will there is no fear of hell Paul answers not from that evill of servile fear that followeth sin but from the woefull ingratitude to our ransome-payer O then we should not be under Christ and the directing light and rule of our Lord Ransomer if we sin at will but still servants and slaves to sin and so not redeemed by which we gather that there is two things in the Law 1. The condemning power of it 2. The directive commanding power As to the former Christ by being condemned and suffering a cursed death for us took that wholly away We are not then under the Law as condemning yea neither as saving and justifying for then should we be married to the Law and under conjugall power as wife and husband living together which Paul refutes Rom. 2.1 2 3 8. 2. There is a directive commanding power that CHRIST taks in hand and commands us to obey our Lord Ransomer and we should sin against his love if we should live loosly because we are freed from condemnation Hence also there is a twofold dominion of sin one legal to condemn us eternally another as it were physicall to keep us under the superlative power of lusts if Christ had not died we had been under both Q. 4. What is meant by the oldnesse of the letter in which we are not to serve Rom. 7. A. He means the idle fruitlesse and bare knowledge of the Law in externall Discipline that reigns in an unrenewed man by which he remaining in nature under the Law foments an opinion pharisaicall for he points at the false and literall glosses of the Law given by Pharisees and refuted by Christ Mat. 5. Of merit externall worship ceremonies without any inward heart-renovation to which is opposed the newnesse of the spirit or true new Evangelick obedience and holinesse wrought by the Spirit Object Is not the letter of the Law a bondage since we are freed in heaven from the letter and from awing threatening Ans. To serve God is liberty not bondage Psal. 119.45 Rev. 22.3 compared with ver 5. serving of God and raigning suit well together See Luk. 1.74 75. Joh. 8.34 35 36. Rom 6.16 17. but there is a threefold bondage of the letter 1. Accidentall in regard of our corruption the service is wearisome to unrenued nature This we are saved from in CHRIST not fully in this life but it comes not from the Law which is spirituall 2. A bondage to the dominion of the condemning Law 3. There is a bulke of Ordinances hearing reading praying meditating repenting receiving of the seals we are freed from the one in this and shal be freed from the other in the life to come Q. What is the dignity of the Gospel above the Law A. By the hearing of faith that is of the Gospel we receive the Spirit Gal. 3. though the Law in the letter
be also spirituall and lively and seek of us the lost Image of GOD by way of commanding yet there is no promise of the Spirit made in the Law neither gifts nor grace and both are given by the Preaching of the Gospel 2. No miracles are wrought by the Law to confirm the Doctrine of the Law for it is not new nor is the gift of miracles given as a reward of Law-obedience miracles in genere causae finalis are wrought to avenge Pharaoh and the Aegyptians Law-obedience but the miracles are wrought by the Name of Jesus Act. 4. and for the confirming of the Gospel and for the good of the Church See Gal. 3.1 2 3. CHAP. XXVI Of the property of the Covenant of Grace the perpetuity thereof Quest. VVHerein stands the eternity of the Covenant of Grace And what other properties there be of the Covenant Ans. The Law and Covenant of Works is a rule of everlasting righteousnesse and so may be called an everlasting righteousnesse containing precepts of the Law of nature intrinsecally good such as to know love fear trust in him as the only true God and in this sense it is an eternall Covenant But 1. it is not eternall in the positives of the second and fourth and fifth Commands the way of worship the means as Ceremonies Sabbath Magistracie and such like which are not to continue in the life to come and so neither faith nor hope in God through Christ 1 Cor. 13.13 Rom. 8.24 25. 2 Cor. 5.7 nor a Temple nor Ordinances nor the Kingdom of Christ as now dispenced are to be the binding rule for eternity to such as are confederats of the Covenant of Grace Rev. 21.22 23. 1 Cor. 15.24 though more of the smell and remnants of the Covenant of Grace of the Lamb of praises to him who was slain Rev. 5.9 11 14. be in the life to come then of the Law-Covenant in regrad of our standing in a state of glory for evermore by the Mediator to keep the nature in an eternall union for evermore by the Lord Christ his being cloathed with our nature glorified for ever Rev. 3.21 Rev. 5. Rev. 7. Rev. 20. Rev. 21. Ch. 22. And in that we shall be ever with Christ God-Man Luk. 23.42 Joh. 17.24 1 Thess. 5. 2 Cor. 5.8 Phil. 1.23 17. in an eternall state of glory though not in regard of an advocation and intercession for fallen sinners As 1 Joh. 2.1 2. or of praying that our faith fail not when winnowed as Luk. 22.31 32. In a word there is a mediation of the triumphing reign for the standing of the glorified nature and a mediation for the reconciling of and interceeding for of sinners The latter must cease when the Kingdom is given up by the Sonne to the Father 1 Cor. 15.24 The former is eternall and shall never cease 2. The Law as a possible and standing way of justifying and saving sinners is not eternall but is now ceased to all flesh the Man Christ only excepted but the Covenant of Grace stands as the only way under heaven by which sinners may be saved and after the Covenant of Grace there is no dispensation which Libertines and Familists call more spirituall without Ordinances and a way as they speak of all spirit of pure spirit 3. The Covenant of Grace is eternall in regard in it there is promised actuall grace and continuall influences of grace from the Head Christ the High Priest to keep the confederats in obedience and in perseverence to the end And no such influences either for the habit of grace or for the continuated acts thereof are promised in the Covenant of Works in regard Adam a man and poor men in him do undertake to obey Whereas Christ-Man binds and undertakes as head Covenanter and Surety for all the under confederats and for sinners in the Covenant of Grace Which difference is much to be observed between the Covenant of Works and the Covenant of Grace And for that cause the Covenant of Works is 1. more independent and requires more of mans strength and less grace then the other 2. It stands more by precepts lesse by promises having only one promise of a reward and hyre to the obeyer and consists all of precepts the other though it want not precepts especially it is his command that we believe in the Son of God yet stands most by promises and this Covenant gets the name of a promise or the promise Acts 2.39 Rom. 8.9 compared with Acts 3.25 Gen. 12.3 3. The Covenant of Works hath more of hyre more of man of nature of earning and working and more of mans Covenant where he binds for himself and the other partie for himself without the mutuall help of any of the confederate parties 4. The Covenant of Grace is thus also eternall in that the buried and dead parties Abraham Isaac and Jacob are still in the Covenant of Grace and there remains a Covenant-union between Christ and their rotten flesh sleeping in the dust which is not an union by faith or by any actings obedientiall of dead men as is most evident if we compare our Saviours words Matth. 22.32 with the Lord speaking out of the Bush to Moses Exod. 3.6 and God is not the God of the dead but of the living noâ— is the rising of the body promised in the Covenant of Works nor is there a standing Law-Covenant between the Lord and dead Abraham requiring the condition of faith from buried men Onely there is a warrand to say that the Covenant is everlasting because it goes beyond time and stands with the dead in Christ Matth. 22.32 2. Because two great promises of the Covenant the rising of the body and life everlasting are fulfilled after time is ended Joh. 6.38 39. 1 Thess. 4.14 16 17. and adde to this the publick owning and confessing of the Saints before the Father and the holy Angels which is publick remission and declared justification before the world of Elect Men and Angels Luke 12.8 Matth. 10.32 3. Because after all these to walk among them as their God and dwell among them Rev. 7.15 16 17. when they are cloathed in white Robs and are before the throne serving him night and day and that the Lord should be their God Rev. 21.7 after they have overcome all temptations is fulfilled eternally in heaven Now for God to walk among a people and be their God is to be a Covenanting God to them as is evident from 2 Cor. 6.16 Lev. 26.11 12. Jer. 32.38 Zech. 13.6 2. The second and principle propertie of the Covenant is the graciousnesse and freedome thereof therefore is it made with sinners without hire or price and every article and lith of it is Grace 1. The whole Gospel is the word of Grace Acts 20.32 Col. 1.6 the Bargaine a pâ—ction of Grace and the new Covenant Heb. 8.8 for Grace is a new thing and nature an old thing the condition of the Covenant to beleeve
this because God sent his Son to die for all and every one of these Antipods and made the Gospel-Covenant with all and every one of them before the Authors shall be ebbe of Scripture here And if these Antipods should all and every one refuse the Gospel and kill the Preacher and never one either receive the Gospel or propagate to any that may receive it Then such an Apostolick mission is not in Scripture and the lawfulnesse of that mans call to me is to be questioned and I should judge his own Spirit not God sent him Nor is this true that the Gospel is and was Preachable and of it self may be preached to any age Job lived before the giving of the Law and Melchisedeck and they had the call of God to Preach to them to whom they Preached 2. It shall be denied that Jonah had sinned if he had not preached to Nineveh except God had expresly commanded him to preach to Nineveh otherwise it had been the sin of Godly Prophets who lived with him in the time of Joash King of Judah 2 King 14.25 and they had been guilty as Jonah in not Preaching to Nineveh Yea all the Ministers and Apostles and Prophets had sinned in not Prophecying to the Phylistins Syrians Persians Bythinia Samaria whereas the Apostles Matth. 10.5 Act. 16.6 were forbidden to Preach the Gospel to the Gentiles to Asia and it were strange to say Ezekiel sinned in not preaching to a people of an unknown Language whereas the Lord expresly says he sent him not unto them Ezek. 3.5 6. and that Rom. 10.15 How shall they Preach except they be sent is meant of the Apostles and of all lawfull Pastors And there may be running and no sending of God to Nations Jer. 23.21 and Psal. 147.19 20. when he denies he declared his judgements and his statutes to any Nation by sent Prophets as he did to Jacob if the Gospel then was of it self Preachable to all Nations Prophets unsent might have Preached these same judgements to other Nations that were Preached to Jacob though not sent of God But that place Psal. 147. and diverse others would say he choised only Israel as his Covenanted people As Deut. 7.7 8 9. Deut. 10.12 13 14 15. Exod. 20.1 2. Psal. 78.5 6. Amos 3.1 2. Deut. 27.1 2. to them only he revealed the Covenant of Grace then was it not a Covenant of its own nature that might at any age be Preached to all Nations But what is then revealed in these decrees if the Reprobate beleeve they shall be saved Ans. Not Gods intention conditionall or absolute to save them or to give them faith or grace merited by Christs death to beleeve for then some good-will and love of election the Lord should bear toward the election of such and should desire all the Reprobate to be saved so they would believe and yet by this way no more is there grace purchased to them by Christ to beleeve then there is grace purchased to them to performe obedience to the Law Now the Authors will not say that by Christs dying for all there is a conditionall will in Christ or in the Father to give life to all who perfectly keep the Law for this conditionall will or means and end was in God before and suppone Christ had never died for sinners 2. This would say that the Reprobate were to beleeve that Christ died to save them having purchased life to them and to believe that he died not to save them all for whom he died because they are not to believe he died to purchase faith by his death or grace to beleeve without which salvation is impossible it cannot be said that God absolutely intended to save them whether they beleeve or not even while as there is such a decree in God because he hath decreed both the end and the means to wit having ordained for them salvation and having ordained for them faith nor is there any such decree in God toward any but the Elect only therefore this conditionall decree if all and every one beleeve all and every one shall be saved can infer no love of God through Christ to the persons of all and every one to have them saved more then this can infer a love of saving all and every one to be in God or to have been in the Lord before the fall of Angels and men if all and every one of Angels and men shall perfectly without sin to the end keep the Law then all Angels all men Elect and Reprobate shall be saved eternally Now no man found in judgement can say this conditionall can infer that God had a good will to save some Angels not to save others More then this if all and every man beleeve in Christ they shall be saved can infer that God hath a good-will to save Reprobate men and not fallen Angels In a word no simple conditionall propositions can infer the desire or good will of God to the persons of men or to have the things done except God effectually work the condition As this if all fulfill the Law perfectly men and Angels and all men shall be saved by the Law cannot infer that God hath a good will to the persons of all Angels and all men to justifie and save them all without exception by the works of the Law the contrair whereof he decreed For this connex proposition may stand true with the salvation of all Angels of all men of no Angels or no men according as the Lord shall be pleased of his good pleasure and free grace to work or not to work the condition of moving the will of Angels and men to keep the Law And therefore these connexions nihil ponunt absoluti they place nothing absolutely to persons but only to things to wit 1. that it is the duetie and obligation of all Angels and men to perform absolute obedience to the Law as they would be justified and saved by the Law and its the duty of all men in the Visible Church to beleeve in Christ. if they would be justified and saved in Christ. 2. That there is a wise connexion between means and end obedience legall and life faith and life according to the approving will of God and yet neither means nor end may ever come to passe or fall out and neither means nor end may ever be decreed of God to fall out Yea God may decree absolutely that none of the extreams shall exist as God decrees if Zedekiah shall yeeld to the King of Babylon Jerusalem shall not be burnt and yet according to his decree or will of purpose the Lord hath decreed that the yeelding of Zedekiah and the safety of the idolatrous Citie should not come to passe but the contrair So God decrees if Judas repent and beleeve he shall be saved according to the will of precept and yet according to the Lords will of purpose neither did the Lord decree or intend the repenting and saving beleeving of
the comforter the infant may at once both suck the breasts and also sleep And is one flower more to be smelled then the whole Garden And shall feelings and raptures and manifestations of God in his out-goings be courted and over-courted by us beyond the God of all comforts There is need that the heart be deadened to sense for feeling and sense is fiery and idolatrous and were sense more mortified at the out-goings of faith hope love it were good for our faith should be the more lively and vigorous to lay hold on God Q. Is it not lawfull to be taken and feelingly delighted with the influences of God Ans. Sure feeling of it self is not faulty the fierinesse and excessive fervour of feeling is faulty especially when terminated upon created actings of love faith joy desire hope and not upon influences as coming from the free Grace of God otherwise we are but sick and pained of love of our own gracious actings because they are our own and this is the sicknesse of selfishnesse Ah! a Godhead a Godhead is not known 23. Nor must we be in a too lively way taken with our own stock nor trust in the habit of grace or the new heart for grace in us is a created rose that spreads fair and broad and smels well but it is not God nor Christ that we may learn not to trust in our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 1.9 But why but we may trust in our renued selves now furnished with a stock and infused habits the excellent blossoms and blooms of heaven Nay not in our selves thus fitted but in God who raises the dead for it s not possible both to trust in renewed self and in God And Paul never meant that any that professeth CHRIST is to lean upon sinfull self or upon lost and condemned self And sure it is as selfy to be alive to infused habits as to misken Christ and think being once a convert we can send our selves all the rest of the way to heaven without Christ we need not Christ for a Guide or a Tutor it s within us may save us And nothing can be more contrair to a living the noble and sure life of continuall dependencie by faith on the given Leader of the people Jesus Christ then to trust on habits of grace they are not Christ. 25. Ah! who is that mortified as to be dead to the created sweetnesse of joy and the right hand pleasures of God and the formall beatitude of glory and alive to the only pure objective happinesse of glory And yet that is mortification to love and be sick and thirsty for heaven not for the pleasures of the Garden and the Streets of Gold and the Tree of Life and the River of Water of life but for only only God the heaven of heavens And therefore we cannot be alive to pure and the only abstracted and unmixed God head except we be thus dead to heaven 26. There is a deadnesse to the letter of the promise The promise saith M. Ambrose is but the Casket and Christ the Jewell in it the promise is but the field Christ is the Pearle hid in it Christ removed the promise is no promise or but â—aplesse signes 27. We must also be dead to the rayes out-shinings and manifestations of God to the soul here and must transchange God in all presence and all love embracements and no more but he dead to the house of wine to the lifâ—ed up banner of love to love-kisses of Christ to the love-banquets and to the felt lying as the beloved all the night between the breasts for these nearest communions are not God himself There is required a godly hardnesse for receiving sparkles of hell and some draughts of sore trying wrath and the hell of his most wise and righteous frownings and necessary absence and night of hiding himself 28. And should not the Church be dead to providences of fair weather and Court or the blessing of a godly King David Ezekiah and mortified to miraculous deliverances dividing of the red sea defeat of enemies to confirmation of the truth by Martyrdome and sufferings to blood He who is dead to himself and his body and ease and hardned against contradictions of sinners against torment of body cold imprisonment sicknesse death and can in patience submit to all providences is crucified with Christ if God give or withdraw he is dead to both 28. All who are dead with Christ are dead to all dead worship saplesse ceremonies and formall worship Col. 2.20 Gal. 4.9 and are lively in the serving of God and fervent in spirit serving the Lord And rejoice in Christ Jesus and have no confidence in the flesh Phil. 3.3 Rom. 12. CHAP. V. Of the Covenant of Redemption between God and the Mediator Christ. 2. Christ is not a bare witnesse to confirm the Covenant but the Author of the Covenant 3. The Socinian way of works cannot quiet the conscience 4. Christ is upon both sides of the Covenant 5. Justice mediatâ— not 6. Reasons of the entrance of sin ISai. 49.8 I will preserve thee saith the Lord to Christ and give thee for a Covenant of the people Hence the 1. Question How is Christ said to be given as a Covenant of the people Ans. As Isai. 49 6. he saith I have given thee for a light to the Gentiles that thou mayest be my salvation unto the end of the earth that is as Act. 13.46 47. I have thee O Christ to be the Preached Light and Guide of the Gentiles and the Preached Saviour declared and proclaimed by the Preaching of Paul Barnabas and the Apostles and Pastors So I will give thee for the Covenant that is the Preached surety and Mediator of the Covenant Heb. 7.22 Heb. 8.6 When the first Covenant was broken he makes with us an everlasting Covenant even the sure mercies of David Isai. 55.3 2. I will give thee as the only one who is the subject of the Gospel and Covenant of Grace For to Preach Christ and to Preach the Gospel and New Covenant are all one 3. I have given thee to be the confirmer of the promises they are all yea and Amen in thee 2 Cor. 1.20 Gal. 3.16 And 4. by thy death thou confirmes the Covenant and seals it with thy blood Heb. 9.15 16 17 22 23 24. Heb. 13.20 Q. But Socinus denies that Christ is the purchaser or the obtainer by his blood as it were of the New Covenant for he did not by his death procure or merit pardon to us he is only the surety or Mediator of the Covenant And Crellius and he say the cause why the confirming of the Covenant is ascribed to the death of Christ is because as by a slain beast and divided into two parts Covenants of old were established so by the death of Christ the Covenant of Grace was solemnly confirmed and sealed Ans. Christ is so the Surety as Mediator
as he is also the Author of this Covenant as God Exod. 3.6 It was he who said I am the God of Abraham Isaac and Jacob. 1 Cor. 10.9 Let us not tempt Christ as some of them tempted him and were destroyed of the Serpents And this is he who led them and brought them out of Aegypt Numb 21.6 7. whom they tempted in the wildernesse 5 6 7. And he ascribes to himself the Covenant Heb. 8.9 Not according to the Covenant that I made with their fathers c. And it is clear that the pardon of sin promised in the Covenant Jer. 31. Heb. 8. is never ascribed to the blood of Martyrs but every where to Christs blood Eph. 1.7 Col. 1.14 Rom. 3.25 Rev. 1.5 1 Joh. 1.8 Heb. 9.14.14 15 22. Heb. 10.16 17 18. 2. That he is the Surety also of the Covenant is expresly said Heb. 7.22 and the Mediator thereof Heb. 8. Nor can it be said that the death of the Testator does properly give faith and authority to the Testament for the authority and justice of the just or unjust will of the Testator addeth unto or diminisheth from the authority of the Testament for the Testators will is the principal efficient cause of the Testament the death of the man is only a necessary condition by which the right of the Testator to these goods is transferred from him who now being dead needs them not in to friends to whom they are left in Legacie and so death is but an antecedent condition of the right to the goods 3. Christs dying to bear witnesse to his own Gospel is only the secondary end of his death in so far as secondarily remission of sins is made known to us after the principall end of his death to wit reconciliation remission pardon redemption and life is purchased to us by way of merit And sure the truth of pardon and redemption is hugely more confirmed and sealed by the whole company of the Martyrs and made known to the sons of men then by the death of one single man Maries Son Nor does the Scripture ever commend Christs love to us in sealing the Gospel with his blood as the only way to life or making this the most strong Argument to move us to beleeve in God and obey Christ because Christ died for sinners and rose again to make the Gospel true like and worthy to be beleeved as the Martyres do but love shined in this that in dying we have redemption and forgivenesse and life in his blood And since Godly and sound beleeving Martyrs died for this end especially to glorifie God and seal the truth Joh. 21.19 Rev. 2.13 Mat. 10.32 Luk. 12.8 Mar. 8.38 Luk. 9.26 2 Tim. 2.12 Rev. 12. â—1 we must have most properly forgivenesse of sins in the blood of Sâ—even and Antipas and the rest of the Martyres And miracles do aboundantly seal the truth of the Gospel And so doth the holinesse of profession Joh. 20.32 Mar. 16.20 Joh. 5.35 36. Matth. 5.16 but never are we redeemed justified saved by Christs and the Apostles miracles and holy life for any thing we read in Scripture but we have life by Christs blood as by a ransome a price to buy us Q. Hence 1. case May not the conscience be quiet by the way of Socinus which lays aside a ransome given to Justice Ans. The experience of the Godly man wakened in conscience saith to this when he is chastened with pain in his bed and the multitude of his bones with strong pain and the mans soul drawes â—ear to the gâ—ave and his life unto the destroyers and the man stands on need of an Interpreter one among a thousand to shew unto man his righteousnesse Job 33.19 20 21 22 23. Then God is gracious to him and saith deliver him from going down to the pit I have found him a ransome He is not quiet while God say my Prophet deliver him from hell and the pit which he so much fears for my offended Justice hath found a ransome in Christ and I am 〈◊〉 with him Yea and the conscience must be purged from 〈◊〉 works by his blood who offered himself without spot to God through the eternall Spirit Heb. 9.14 Yea and there is no remission of sins without sheding of blood v. 22. Not of Buls or Goats for the blood of beasts leaves still conscience of sin Heb. 10.1 2. Then it must be the blood of Christ v. 5.10 who was crucified and made a curse for us Gal. 3.10 such a curse as we must have eternally according to Divine Justice suffered Yea if works done by the exemplary grace of a Martyr such a holy man as Christ who was never wounded for our transgressions nor bruised for our iniquities then Christ died in vain and there was no ransome of blood given for our sins only God of free-will made an innocent man a curse and would have him crucified neither for his own sin nor for ours well then may good works without the blood of sinner or surety take away sin And the conscience sprinkled with good works may well calm a guilty conscience yea and according to the measure of good works is the measure of assurance of peace with God Now we see the most tender David Job Hezekiah Heman who walked most with God have not alway most assurance of peace and righteousnesse with God but most dreadfull doubtings of conscience according as by faith they apprehend the ransome of full satisfaction or were dazled and darkened in their apprehension yea sure without the ransome of blood of free-will all receive a dry and unbloody pardon by doing the Commandements of Jesus Christ. The Socinian faith which looks to an exemplary Martyr whom God of no justice but in vain and for no cause delivered to death but of meer free pleasure whereas there might be and is forgivenesse without shedding of blood contrair to Heb. 9.22 Rom. 3.24.25 c. even good works done in imitation of Christ. Q. 2. Another case is here Is Christ on our side of the Covenant and on the Lords side This would seem no satisfying of justice Ans. It is true the case would seem no quieting of conscience If 1. Christ-God were not the same offended God who out of soveraignty of free grace doth condescend to make a Covenant of grace and so is upon Gods side 2. If Christ were not a Person different from offended God as the Godhead is common to all the three so in a voluntary and admirable dispensation and Oeconomie the Kings Son a Person different from the Father taketh upon him our nature And 3. having mans nature which offended and so being fit therein to satisfie wrath and fit therein to merit to sanctifie the people with his own blood might well be upon our side and there 's no scenick no seeming but a most reall satisfaction here in that there is a most full and reall compensation made to offended justice and our faith laying hold on
salvation upon their own Socinian faith that is their indifferent relying upon the Saviour Jesus and their own holiness watchfulnesse obedience love to God Sure the comfort joy peace assurance subjective that they have in their conscience can be no stronger then the objective and fundamentall certitude of standing persevering overcoming flowing from free-will which is woefully free and indifferent to persevere and stand or not to persevere not to stand but to fall away It s a stronger consolation and the strongest should be the Christians choise that is founded upon the Fathers giving and the Sons receiving of sinners and the faith of salvation to me which relies and leans upon Christs undertaking for me that I shall not be lost nor casten out then upon my undertaking for my self The fifth Argument is from Christs receiving the Seals Who so receives in his body the Seals of the Covenant of Grace Circumcision and Baptism and yet needs no putting off of the body of the sins of the flesh by Circumcision and needs no forgivenesse of sin no regeneration no burying with Christ in Baptism as Col. 2.11 12. Rom. 6.3 4 5. and eats the Passeover and needs not that the Lamb of God take away his sins as Joh. 1.29 since he is holy and without sin he must be under the Covenant and God must be his God in some other Covenant then sinners are for these seals are proper to a Covenanted people strangers and Pagans might not receive them but these in Covenant only Gen. 17.7 Exod. 12.48 Matth. 28.20 Col. 2.11 12. and Christ must have received Seals for other uses and ends then sinners received them to wit to testifie that he was the God of both Jews and Gentiles and that he was the undertaker for us in a Covenant of suretyship for us to perfect a higher command then any mortall man was under to wit to lay down his life for sinners Joh. 10.18 and beside that for our cause he was made under the Law to fulfill all righteousness and so was Circumcised Luk. 2.21 Baptized Matth. 3.13 16 17. did eat the Passeover with the Disciples Mat. 26.18 19 20. Mar. 14.18 Luk. 22.13 14. he in coming under that state in which he must because a man fulfill the Law and be under even Gospel commands so far as they were suteable to his holy Nature testifieth in obeying all commands even of the Morall Law and as the Son of God he was under no such obligation that he was under a speciall ingagement and compact to God for the work of Redemption And we are taught to feel what imbred delight and sweetnesse of peace is in duties when Christ Covenants with God to come under the Law and under the hardest of commands to lay down his life for sinners because it was a Law and command by Covenant that hath most of obedience which hath most of a Law Q. Was Christ such an one as needed seals to his speciall Covenant with the Father Ans. He needed no seals at all to strengthen his faith of dependency for there was no sinfull weaknesse in his faith yet he was capable of growing Luk. 2.52 For the Law requires not the like physicall intention and bendednesse of acts of obedience from the young as from the aged 2. In that the receiving of the seals proves Christ to be Surety of the Covenant of Grace it makes good that he was under the other Covenant and to perform the obedience due to the speciall command of dying as to a command of Covenant 6. Argument is from the Lords libertie If God might in justice have prosecuted the Covenant of Works and Adam and his might justly have suffered eternall death for sin for the Law is holy and just and the threatning Gen. 2.17 just except the Lord had of grace made another Covenant then must the Lord send or not send a Saviour to suffer and be a suffering Redeemer and Surety as pleased him or not pleased him and if Christ may refuse to undertake or willingly agree as pleased him and Christ being Godâ—consubstantiall with the Father might have stood to the Law-way of works For who or what could have hindered him to follow a course of justice against all men then if both agreed to dispense with that Law-way to save man Here is Covenant-condiscension between JEHOVAH and the Son of quieting Law and pitching on a milde Gospel-way 7. Argument from the promises made to Christ He to whom the promises are made as to the seed so as in him they are yea and Amen and he who is eminently the chief heir of the promises as ingaged to make good the promises on the Lords part to give forgivenesse Jer. 31.34 Heb. 8.12 perseverance Jer. 32.39 40. Isa. 54.10 Isa. 59.21 peace Ezek. 34.25 Lev. 26.6.11 12. yea and a new heart Jer. 31.33 Ezek. 11.19 Heb. 8.10 life eternall Joh. 10.28 and to make good the promises upon our part by fulfilling the condition and giving habituall grace Jer. 31.33 Ezek. 36.26 and actuall influences Jer. 31.34 to know the Lord Ier. 32.39 40. Ezek 36.27 to and with him God must strike a Covenant of suretyship that he shall have the anointing in its fulnesse above his fellows without measure to make good all these promises as Mediatour for it is not simply grace and life that the Lord bestows upon his people but grace out of the store-house of the Mediatour God-Man Now this must be given to Christ by promise Gal. 3.16 Now to Abraham and his seed were the promises made he saith not and to seeds as of many but as of one and to thy seed which is Christ He cannot well mean mysticall Christ that is Christ and all his for they are indeed many and numerous as Isai. 2.1 2. Isai. 60.1 2 3 4 5 6. Psal. 22.27 compared with Rev. 5.11 Rev. 7.9 for the promises are made to Christ-God-Man eminently not formally For 2 Cor. 1.20 All the promises of God in him are yea and in him Amen For the promise is made to us for Christ and through his grace then the promise is made first to him and more eminently and to us for him Propter quod unumquodqueâ—ale id ipsum magis tale 2. The promises are fulfilled and made good not because we fulfill the condition but for Christ in whom and by whose merit both the grace promised and the grace habituall and actuall to perform the condition be it faith repentance humility c. is freely given to us 3. Christ is he who makes the Covenant and all the promises Act. 7.32 Who said to Moses I am the God of thy fathers the God of Abraham 34. I bave seen I have seen the affliction of my people which is in Aegypt and I have heard their groaning and am come down to deliver them And now come I will send thee unto Aegypt And v. 35. Moses is made a Ruler and a deliverer by the hands of the Angel that appeared to
him in the bush This is Christ the Angel 38. of the Covenant Mal. 3.1 Whom they tempted 1 Cor. 10.9 Of whom the Lord said Exod. 23.21 Beware of him and obey his voice and provoke him not for he will not pardon your transgressions for my Name is upon him And this Angel saith I am the God of Abraham the Omniscient God that sees the afflictions of his people 3. Hears their prayers 4. Delivers them out of Aegypt Exod. 20.1 2 and so the Author of the Covenant and of all the promises It is much for weak beleevers that God stands ingadged in Christ by Covenant with him to give us to beleeve and to beleeve to the end Hath the Lord given himself Surety for the standing of a tottering beleever Is there not ground to beleeve that Christ shall make good his undertaking Also if all the promises be made to Christ who is the Author of the Covenant and upon condition that Christ do his part and lay down his life then sure Christ is under a Covenant to injoy his reward when he hath done his work And to have a beleeving seed is Christs reward heaven and earth can make no â—urer binding for faith and salvation 8. As the former Argument is from the promise made unto Christ and fulfilled to him so this is from the Predictions Prophecies and Promises of him as he of whom such glorious promises are foretold and may claim the thing promised by faith he hath some word of promise for suiting these things which is a Covenant if he shall do what is required of him and fulfill the Commandement Joh. 10.18 But such Prophecies and Promises there be of CHRIST Isa. 22.22 The key of the house of David will I lay upon his shoulder so he shall open and none shall shut and he shall shut and none shall open 23. And I will fasten him as a nail in a sure place and he shall be for a glorious Throne to his fathers house 24. And they shall hang upon him all the glory of his fathers house the off-spring and the issue all vessels of small quantity from the vessels of cups even to all the vessels of flagons Zech. 3.8 For behold I will bring forth my servant the BRANCH Zech. 6.12 Speak unto Joshua saying Thus speaketh the Lord of Hosts saying Behold the man whose Name is the BRANCH and he shall grow up out of his place and he shall build the Temple of the Lord 13. Even he shall build the Temple of the Lord and he shall bear the glory and shall sit and rule upon his Throne Mic. 5.4 And he shall stand and feed in the strength of the Lord in the Majesty of the Name of the Lord his God and they shall abide For now shall he be great unto the ends of the earth 5. And this man shall be the peace when the Assyrian shall come into our land So Psal. 72.7 In his dayes shall the righteous flourish c. Hence as Christ prayed in faith Joh. 17.5 to be glorified with the glory he had with the Father before the world was because he finished the work though he was not yet crucified but he had a mind fixed to suffer So may Christ pray in faith to Govern right and to bear the glory and to feed in the strength of the Lord and to have a conquished people since he was to fulfill all the work that was laid upon him And this supposes a Covenant Hence Arg. 9. from the suite he bids his Son aske which he will grant Psal. 2.8 Aske of me and I will give thee the heathen for thine inheritance and the ends of the earth for thy possession Psal. 89.26 He shall cry unto me thou art my Father my God and the Rock of my salvation 27. Also I will make him my first-born higher then the Kings of the earth 28. My mercy will I keep for him for ever c. If God say to us call upon me in the day of trouble and I will hear thee This argues a Covenant that God shall hear if we pray Then it sayes if Christ the Mediatour shall pray he shall be heard and prospered with successe in his work 10. Argument from the work of Christ and the wages which a Covenant calls for Christ complains Isa. 49.4 Then I said I have laboured in vain I have spent my strength for nought and in vain there 's work Shall he have nothing for his work He adds Yet surely my judgement is with the Lord and my work with my God v. 6. He receives an answer of a full reward for his work And he said it is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob and to restore the preserved of Israel I will also give thee for a light to the Gentiles that thou may'st be my salvation unto the end of the earth Which words are cited true of Christ by Luke Act. 13.47 when Christ is Preached to the Gentiles And as one who laboured for us so he craves his wages though the Jews pay him unworthily Zech. 11.12 Then I said if ye think good give me my price and if not forbear pay me or pay me not Yet the Lord payed him Phil. 2.7 He made himself of no reputation and took upon him the form of a servant and became obedient to the death the death of the crosse Here is work followeth his wages call it merit or what else it s a reward and the end of his suffering which Christ both desired and intended as the fruit of his labours v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore God highly exalted him and gave him a Name above every name Act. 5.21 Him hath God exalted with his right hand to be a Prince and Saviour Isa. 53.10 When he shall make his soul an offering for sin which was work hard enough he shall see his seed which was his souls desired wages he shall prolong his days the pleasure of the Lord shall prosper in hand 11. He shall see of the travail of his soul and be satisfied 12. Therefore will I divide him a portion with the great and he shall divide the spoyl with strong that is an ample reward Follows his work because he hath powred out his soul unto death and he was numbred with the transgressours and bare the sins of many and made intercession for the transgressours Hence his care to finish the work of him that sent him and to do his will Joh. 4.34 Joh. 17.4 Joh. 8.29 and as the Father loved so he rewarded the obedience of his Son not by necessity of nature but by a voluntary compact but he loves his obedience Joh. 10.17 Therefore doth my Father love me because I lay down my life that I might take it again Joh. 15.10 If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love Nor can it be denied but
a redeemed and saved people was much in the heart of Christ and much in his desire and intention Joh. 10.10 I am come that they may have life and have it more aboundantly And if to finish the work especially of saving lost man was his meat and drink Joh. 4.34 and he prayed for the ransoned ones Joh. 17. to sanctifie them 17. That they might he where he is 24. There must be always in the heart of Christ a design of love in that he made redeemed ones his end his work his souls satisfaction Isa. 53.11 And O how worthlesse were we that the desire of God should be toward us How far below the price that love put on us Was man a Crown and wager for God for God for such a God to run for to work for and to win Was there not a more fixed seat in Angels then in clay for so high a love as the Love of God Is there room in so low a peece of created Nothing for so high and deep so broad and long a design so high an aime as nothing could be the last and the least result of transcendent love but great Immanuell God with us Reason might say a lesse price may buy poor man a lower design may compasse sinners But love said no lesse could do it and this love is not capable of a mistake in buying infinite love cannot erre in designes of free-love 11. Argument is from the Oath of God Christ is made a High Priest another way then other Priests Heb. 7.21 For those Priests were made without an oath but this with an oath by him that said to him the Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchizedec Psal. 110.4 No man enters to an office by an oath to be faithfull or to be for ever in such an administration but he enters also to the office by Covenant And this oath is sworn by the Lord JEHOVAH to Christ The Lord hath sworn thou art a Priest It s a more excellent Priesthood which is confirmed by an oath then that of Aaron which is confirmed by no oath Psal. 89.35 Once have I sworn by my Holinesse that I will not lie unto David the Messiah my Anointed the son of David 36. His seed shall endure for ever Act. 2.30 Therefore being a Prophet and knowing that God with an oath had sworn to him that of the fruit of his loins according to the flesh he would raise up Christ to sit upon his Throne 31. He seeing this before spake of the Resurrection Psal. 1â—2 11 The Lord hath sworn in truth unto David he will not turn from it of the fruit of thy body will I set upon thy Throne 12. If thy children shall keep my Covenant and my Testimony that I shall teach them their children also shal sit upon thy Throne for evermore They shall sit so and so by Covenant blessed in Christ. And so the stability and certainty of the decree and oath is not to make the children of David secure but watchfull in their duty But this is not a condition without the which the Messiah should not reign but without this he should not reign to their comfort and everlasting good But otherwise the truth of the Lords Covenant-faithfulnesse depends not upon mens unbeleef Rom. 3.3 and for the certainty of this promise and oath which made good Christ his reign which shall not cease see 2 Sam. 7.12 1 King 8.25 2 Chron. 6.16 Luk. 1.69 Gen. 21.17 18 Hence there is no Covenant made with Christ that the Covenant of Works made with Adam should stand for ever 2. No oath in that Covenant 3. No promise or oath to give perseverance and the Spirit and influences of grace for that effect And the oath of God that Christ shall be King of my will to reign over the heart to give repentance as a Prince Acts 5.31 and that God hath sworn him to be an eternall Priest who offered himself a sacrifice to deliver me from the present evill world Gal. 1.4 to ransome me from my vain conversation 1 Pet. 1.18 to bring me to God 1 Pet. 1.18 that I should being dead to sin live to righteousnesse 1 Pet. 2.24 Eph. 5.25 26 27. Heb. 13.11 12. Rev. 1.5 6. is somewhat more comfortable then the doctrine of Papists Arminians who say that any tempted Saint may be a justified Saint to day and an Apostate a limme of Satan and a child of perdition to morrow as Judas was as if Christ were not a sworn Advocate in the nick and hour of temptation to help in the act of winnowing and had not made promises of actuall grace to actuall temptations when they come Luk. 22.31 1 Joh. 2.1 Math. 10.19 And if Christ be sworn a King Advocate an high Priest to overcome the rockinesse and flinty and stony rebellion of will providing that will shall first yeeld and not play the King against Christ for any thing I see the Covenant of grace is looser the corruption of the Covenanter being ten times stronger to evill then the will of Adam was then the Covenant of Works and the Gospel an infinitely more plain path to a more fiery hell then the Law And it speaks much of free grace that the everlasting salvation of the Elect is in such a castle as the oath of the Omnipotent and infinitely faithfull Lord. Lastly the Argument is the more considerable that every Priesthood even that of Levi is imposed by Covenant Mal. 2.5 My Covenant was with him of life and peace CHAP. VII The Covenant of Redemption is explained in three eternall acts 1. Designation decree or ordination and delectation in the work 2. Mercy and peace truth and righteousnes are agreed in this Covenant 3. The designed sending of the Spirit cannot be a Covenant as this was 4. The twelfth Argument 5. The thoughts of eternall love THe Covenant of Redemption is two wayes considered 1. As transacted in time between Jehovah and Christ in his actuall discharge of his office of King Priest and Prophet 2. As it is an eternall transaction and compact between Jehovah and the second Person the Son of God who gave personall consent that he should be the Undertaker and no other And these three acts are considerable in the Persons in this latter consideration 1. Designation of one 2. Decree and destination 3. Delectation in the work As to the first There must have been a Person either the Father or the Son or the Spirit 1. By God from eternity set apart separated and designed And 2. This person must have given an actuall consent from eternity to the designation Now the person designed was the Son only this lot eternally to speak so fell upon only him who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lamb fore-ordained before the foundation of the world 1 Pet. 1.20 And because Christ-God equall with the Father does not begin to consent and agree to the designation
fountain-grace all the satisfaction that the Lord craves of sinners begins at this spring the old and eternall design of love in the heart of God toward his Son his everlasting delight the bosome darling and beloved of the Father is the designed Prince upon whose shoulder is the Government Here was mutuall love-delight acted by the Father and Son Prov. 8.31 My delights were with the sons of men even before the fountains of waters were created v. 24. O what everlasting out-goings and issuings of eternall love came from the heart of the Father and the Son in their eternall Covenant-delights towards the sons of men here was the eternall marriage of the Lamb the Kings eternall Son and of the not as yet created Bride first written and sealed by the King and his Son and our not knowing of this and Gods delighting in us when we little knew or dreamed of his eternall love highnesse his grace Should the heart of God be taken and to speak so be sick of love for so many Nothings whom he was to make heirs Far more being reconciled and justified we need not fear we shall be saved Here in this Covenant were first drawen the lineaments and draughts of the free and gracious interest of Jesus Christ to the sons of men And who should not wonder here at the purest fountain-grace that is in Jesus Christ which did set on work eternall wisedome to frame such an eternall peace of God Covenanting with the Son of God and love eternall hiring love eternall with the reward to speak so of the certain hope of enjoying a soul-satisfying seed and a numerous off-spring of Redeemed ones if love should die and triumph over justice which was done by love 6. There is here much of the eternall interest of JEHOVAH to the Son and of the essentiall love of God to his only begotten Son Prov. 8.24 When there was no depths I was brought forth 30. Then I was by him as one brought up with him and I was daily his delight rejoycing alwayes before him And they may that have been verified Jer. 30.21 And their noble One shall be of themselves and their Governour shall proceed from the midst of them and I will cause him to draw near and he shall approach unto me for who is this that engadged his heart to approach unto me saith the Lord The love eternall here in JEHOVAH loves and wonders that Christ his Son layes hands upon his own heart to take upon him the Office of Redeemer and Priest and the Lords saying Who is this is a note of love and wonder as Psal. 24.8.10 Isa. 63.1 Cant. 6.10 and that his heart closes with the Covenant-designe Obj. But Arminius himself also teacheth that there was â— Covenant betwixt the Lord and Christ. God required of Christ our Priest that he would lay down his life for sin give his flesh for the life of the world and he promised if he should so do he should see his seed and be an eternall high Priest after the order of Melchisedeck and by the exercise of his Priestly Office he should be exalted to a royall dignity Christ our Priest closed with the condition and said Behold here am I to do thy will c. And Socinians who hold him to be a divine Man only will agree that Christ was under an obedientiall Covenant to God Ans. Arminians and others may yeeld to a Covenant between the Father and the Son but it is a far other thing then such as we hold for Christ did close with the condition of laying down his life for sinners But when Christ hath ended his work and payed the price of Redemption laid down his life for Pharaoh Cain for Aegyptians Syrians Persians Chaldeans and all in whom ever was the breath of life yet cannot the Lord promise to Christ that he shall have any seed or one redeemed one nor can the Lord either promise or pay wages to Christ For a promise if sincere is of things that are in our power to do even among men Can a King promise that to morrow he shall cause the wind for seventy dayes to come blow out of the North-West It s not in his power Now Arminians Socinians and all of that Family teach that God hath no forceable antecedent dominion to bow and determine the free-will of any one man The Lord then no more can promise nor give the reward of a seed to Christ for his work of laying down his life for man then he can ingage that the Serpent with reverence to our blessed Lord shall see his seed For when Christ hath wrought the same work payed the same very ransone as these Sophists teach for millions that perish through their own free-will eternally What seed hath he of them Where is his wage Were not all and every one of mankind promised in the Arminian Covenant to be the gifted seed of Christ upon condition that they should repent and beleeve But Arminians deny that God doth promise faith or that he is so Lord and Master of the free-will of any as indeclineably and unsuperably he can make good his promise and cause them beleeve and persevere therein to the end and that is it by which they are his seed It s but said in vain that God promises they shall be Christs gifted seed providing they be willing to beleeve that is but to say the Lord promises all shall be his seed providing they shall be his seed For willing beleeving makes them his seed 2. By this also the Lord promises what is in mens power to perform and it might fall out that all and every one should do the like that multitudes do who perish eternally and so shall Christ do his work and injoy no seed at all But the Covenant of suretyship which we teach makes not the truth of God to depend upon our faith or our unbeleef Yea the Lord promises that Christ without all fail shall undeclineably see his seed yea and shall be the restorer of the Tribes of Jacob and a light to the Gentiles and the salvation of God to the ends of the earth Isa. 49.6 Isa. 54. He shall be King and Lord of the Iles Isa. 42.6 7. Isa. 60.9 Psal. 2.8 9. A Prince and a sheepherd over his people Ezek. 34. Ezek. 37.24 25. Psal. 89.25 not upon condition they be willing over whom he is set but to meet with the temptation Ah! my iron and rockie will shall still resist the Lord and he shall be King of the Nations if the Nations shall determine their own will to submit to him and vote that he be Crowned King Nay but the Covenant-promise saith he shall be King of thy will This is a part of his raign Psal. 110.2 The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies 3. Thy people shall be willing in the day of thy power Deut. 30 6. Ezek. 11.19 20. Ezek.
dwell in Immanuels land where dwels Jehovah in his beauty and where are the Golden Candlesticks and where there run Rivers of Wine and Milk such are Exspectants of Grace and Glory to such the Marriage Table is covered eat if they will But the parties contracters of the Covenant in the latter respect are Jer. 31. Heb. 8. only the house of Judah the taught of God the people in whose heart the Law is ingraven for as God teacheth not all Nations his statutes nor sends the Gospel to them Ps. 147.19 20. Act. 16. So neither is the promise of a new heart made to all within the Visible Chuch 2. A great difference there is in regard of the Covenant of Suretyship or Mediation that Christ undertakes not for such as are only visible Covenanters and shall never beleeve As he prayes not for such as High Priest so he dies not for them nor came as a designed Covenanting Saviour from eternity under an act of Cautionry for them How then cometh the Gospel to them Ans. It comes to them 1. Not from Christ as their Surety since he prays not for any Mediation of his own toward them But 2. for the Elects sake so Paul Act. 13.26 Men and brethren children of the stock of Abraham and who among you feareth God to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word of salvation to you and for your cause that ye may be saved is the Gospel sent 2 Corin. 4.15 For all things our suffering our dying are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your sake 2 Tim. 2.10 Therefore I indure all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Elects sake that they may also obtain the salvation which is in Jesus Christ with eternall glory Hence there is no salvation but that which is in Christ Jesus our Lord the Author and Cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and meriting Procurer of eternall salvation Hebr. 5.9 Now though salvation be offered yet the salvation that is in Christ Jesus and merited by the ransone and price of his blood can be decreed and intended in the Preached Gospel to none but to the elect except they say that Christ did undertake to lay down his life and to save by his death and blood by Covenant-ingaâ—gment all the Reprobate within the visible Church for whom he refuses to pray John 17. But Christ undertook from eternity for the fulfilling of the Covenant of Grace and bestowing salvation upon them for whom he is Surety for it is he who makes the new Covenant Jer. 31.31 32 33 34. Heb. 8.10 11. 3. There is a twofold consideration of Gods will One is called his approving commanding and forbidding will when God reveals to us what is our obligation and duty and what is morally good and to be done because he commands it and what is morally evill and to be eschewed because he forbids it Now whether this good or evill shall come to passe or never come to passe it is all one as to the nature of the approving will of God for though the repenting of Cain and saving faith of the traitour Judas never came to passe yet it is the duty of the one and the other to repent and beleeve and the Lord commands and approves their obedience as good though he never decreed by his good pleasure that the obedience of Cain and Judas should come to passe But his will of pleasure his discerning will or his counsell purpose or decree is his pleasure and appointment of things not as good and evill or as agreeable unto or repugnant and contrair to an equal and just command of God but of things as they come to passe or shall never come to passe Hence in a premissive decree God appointed the crucifying of the Lord of Life the not breaking of a bone of Christ but he did never will the crucifying of his Son but forbids and hates it as execrable murther as touching his approving will in a word his commanding will is of things lawfull or unlawfull what we who are under a Law ought to do or not to do His will of pleasure is of things fixed and resolved upon what he purposes good or evill shall come to passe or not come to passe And by the way we may make good use of the foul sinnes that fall out for holy and clean is that hand and counsell of the Lord Act. 2.27 28. which determined what Herod and Pilate should do Yet did the Jews with wicked hands slay and crucifie him Act. 2.23 And O what beauty of wisedom and mercy do they see here who make that foul work of the slayers of Christ the subject matter of a fair Psalm Rev. 5.12 The thousands before the Throne sing worthy is the Lamb that was slain But were they worthy who slew him was it a worthy fact in the murtherers of the Lord of Glory No but grudge not at the beauty of his work who over rules all but adore and praise Let us not wrestle with his holy dispensation and say Ah! What an untoward Government of the world is it that God should suffer Angels and Men to sin and overturn the whole fabrick of Heaven and earth by sin Nay he hath by their fall brought in a more glorious order When he that sitteth upon the Throne saith Behold I make all things new Rev. 21.5 and it s said 2 Pet. 3.13 Neverthelesse we according to his promise look for new Heavens and a new earth wherein dwels righteousnesse Peter and the Disciples were to pray that they should not enter into temptation Mat. 26.41 and were oblidged not to be offended and scattered by the sufferings of the Lord but they were not to blame and grudgingly to judge that holy decree Prophecied by Zechariah and revealed to themselves Zech. 13.7 Mat. 26.31 I will smite the Sheepherd and the Sheep of the flock shall be scattered abroad His part is clean and holy even when he throwes the wicked in hell and they are oblidged to sing the Psalm of the glory of his spotlesse Justice and that eternally as these who are before the Throne are to hold up for all ages the new song of the glory of his mercy and free-grace This ground being laid down the Holy Ghost speaks of the New Covenant two wayes in Scripture 1. According to the approving will of God as it stands of promises precepts threatnings and showes both what God doth by promises and what we are oblidged to do in point of duty Act. 2.39 The promise is to you and to your children Act. 3.25 Ye are the children of the Prophets and of the Covenant which God made with our fathers 2 Cor. 6.17 Wherefore come out from among them and be ye separate saith the Lord And I will be a Father to you c. This is the whole New Covenant holding out our duty ordaining those that professe to be baptized received members of the Visible Church the body to be edified as a visibly Covenanted people This
end in all the Articles of the Covenant of Redemption so fear not JEHOVAH cannot break off the Treaty with his Son nor can Christ be left unsatisfied 6. The Lord promises help to Christ against his enemies Psal. 89.21 With him my hand shall be established mine arm also shall strengthen him There be many against Christ but he hath a divine furniture of strength Hence protection is promised to him in the discharge of his Office Isai. 49.2 In the shadow of his hand hath he hid me and made me a polished shâ—fâ— in his quiver hath he hid me The outlettings and manifestations of strength and furniture that is in the â—ead redoundâ— to a seasonable supplie of all his afflicted ones that they shall not be overwhelmed 7. Victory is promised to Christ over all his enemies The Lord will not leave his soul in grave Psal. â—6 10 Therefore saith the Lord speaking Covenant-wayes Isai. 53.12 will I divide him a portion with the great and he shall divide the spoil with the strong because he hath poured out his soul unto death He shall triumph over principalities and powers Col. 2.15 Luk. 11.22 and shall make all his enemies his footstool and subdue them so that he shall fill the pits with the dead bodies Psal. 110.1 6. and plague all his enemies Gen. â—â— 3 Psal. 89 2â— I will beat down his foes before his face and plague them that hate him It supports not a little our faith that when we tremble before temptations from Satan and the mighty of the world the Lord hath written Covenanted to Christ all his and our enemies destruction Our turning away our eye from the Covenant is the cause why we succumb Christ under his sorest assault with hell and hels pursevants and officers devils and the felt anger of a forsaking God dowbles his grips on the Covenant my God my God Psal. 22.1 Mat. 27. O my Father Mat. 26. Psal. 89.26 He shall cry to me my Father my God A Covenant is as it were more then a promise being a solemn promise in condiscension of mercy So the Church Psal. 89.38 39. and Jer. 14.21 and the afflicted people Isa. 63.16 and Dan. â— 9.4 5 6. Ezra 9.6.10.15 Hezekiah in a day of rebuke Isa. 37.16 20. the slain Church Psal. 79.9 Psal. 80.1 flee to this shoar in their stormes and the Lord professes he will be broken intreated and holden by his Covenant Lev. 26.41 42. 8. There is a promise of glory of a Name above all names made to Christ for his sufferings Psal. 16.9 10 11. Isa. 53.12 Act. 5.31 and to such as suffer with him and overcome Luk. 22.29 30. Rev. 3.21 Rev. 2.10 As also he shall bear all the glory of his Fathers house Isa. 22. Zech. 7.13 9. The Lord promiseth forbearing mercy to the children of Christ if they sin he will correct them in measure and in a Fatherly way give them repentance but not remove the Covenant-mercy So hath the Lord Covenanted and articled in the writ with his Son a rod to children to difference them from bastards Heb. â—2 And â—e that hath hiâ— fire in Zion and his furnace in Jerusalem writes this up as a Covenant-mercy that he will not suffer them to perish with the world Hence the rods of the wicked stand booked in the Covenant of Works among the curses of the book of the Law Lev. â—6 Deut. 28.15 16 17 c. our rods are Covenanted mercies in the compact between the Lord and Christ and written in the Gospel-book of the Covenant of Grace 10. All the promises of the Gospel are first as it were promised to Christ the Gospel is put over in his hand Jesus is the Angel Rev. 10.1 châ—aâ—hed with a Cloud and a Rain-bow on his head v. 2. And hath in his hand a little book open the Testament and the book of all the promises to dispense them to such as the Father hath given to him to give his Spirit to his own to interceed and advocate for them to ratifie and seal them with his blood 11. There is promised to him an head-ship and power of judgment over man and Angels with an oath that to him all knees shall bow Rom. 14.11 Isa. 45.23 Phil. 2.10 and that he shall adde his seal to Gospel-hell and vengeance inflicted upon the despisers of the Gospel Luk. 19.14 Mat. 26.64 The threatnings against Gospel unbeleef are put in the hands of Christ not as Redeemer and Surety but as a refused Surety and King whom unbelievers will not have to raign over them 12. Adam brake the whole frame of heaven and earth and to the Second ADAM the whole broken and marred lump of the Creation is promised that he may be the repairer of the waste places Isa. 49.8 I will preserve thee and give thee for a Covenant of the people to establish the earth to cause to inherite the desolat heritages Ps. 72.16 Under the raign of the Messiah There shal be an handfull of corn upon the top of the mountains the fruit thereof shall shake like Lebanon Jer. 31.12 Therefore shall they come and sing in the height of Zion and shall flow together for the goodnesse of the Lord Christ for wheat and for wine and for oyl and for the young of the flock and of the herd 1. The Lord made all things at the beginning very good Gen. 1.31 Heaven Earth Sun Moon Beasts Birds c. being all made servants to man were in a manner fellow-Covenanters in their kind with man in the Covenant of Works As a King covenants with a great Family his servants and dependers have the benefite of the Kings Covenant-peace all obeyed Adam without jarring but when Adam sinned war between the Lord and between the Master and the servants is denounced the earth is cursed for his sake Genes 3.17 18. and Lions and wild Beasts rise against him like loose borderers But in the Covenant of Grace Hos. 2.18 19 20. the beasts of the field the fowls of the heaven the Sun which shall not smite by day nor the Moon by night Ps. 121.6 are by the Surety of the Covenant brought in a new league yea the stones of the field Job 5.23 are compartners of the peace and Christ the King takes off the forefaultry upon all and looses the arrestment of vanity that by sin was laid upon the Creation which was made sick like a woman travelling in birth Rom. 8.20 21 22. Hence are they blessed in Christ to the Saints Deut. 28.4 5. Levit. 26.4 5 6. and the Angels come in under their Head Christ Col. 2.10 and serve the new restored heirs Heb. 1.13 for their Heads sake 2. God hath appointed Christ the Heir of all things and Heb. 1.2 hath given a Charter to Christ and put in bread garments houses and all to the Believer in Christ the first Heir his great evidence is 1 Cor. 3.21 All things are yours 3. He makes all things new Rev. 21.5
This Christ mends the broken gold ring which was broken by the first unattentive and rash Heir Adam So that now Heavens Earth Mountains Isai. 49.13 sea trees fields Psal. 96.11 12 13. are commanded to sing a Gospel-Psalm of joy because Christ the new King and Restorer of all is come to the Throne yea let the stoods clap their hands Psal. 98.9 and he purposes to purge with fire the great Pest-house infected with sin and under bondage of corruption Rom. 8.21 2 Pet. 3.10 11. that he may set up the new world in Gospel-beauty the new heavens and the new earth 2 Pet. 3.13 Isai. 65.17 Isai. 66.22 Rev. 21.1 Oh what a life to have a cottage and a little yard of herbs in that new World and how base to be but Citizens of this World CHAP. XII The condition and Properties of the Covenant of Redemption Q. WHat need is there of any condition to be performed by Christ or of any Covenant Ans. The same Question may be of the need of an oath to Christ Psal. 110. The Lord hath sworn and will not repent Thou art a Priest c. 2. The same necessity in regard of infinite wisedome that our Redeemer should be obedient to the death of the Crosse Phil. 2.8 and be under the Law Gal. 4.4 and keep his Fathers Commandements and abide in his love Joh. 15.10 requires also a Covenant of obedience upon the part of Christ-Man for all men being born under the Law and Covenant of Works Christ-Man also must be under the same And then Christ the Mediator was to give obedience to a particular Commandement of laying down his life for sinners and this required an ingadgement by way of Covenant and so a condition of obedience to perform what this peculiar Law of Suretyship required of him to wit to lay down his life 3. It s not a condition of indifferency which is required of Christ such as is required of Adam in which there is a hazard of failing and coming short of the reward Adams Covenant had both threatnings and promises and so hath our Covenant of Reconciliation though in another way see Psal. 89.30 31 32. But the Covenant of Suretyship hath promises most large that are made to Christ but no threatnings are laid before the Man-Christ that are to be read in the Scripture There was no hazard nor possibility in regard of the Personall Union that Christ could sin yea in regard that Christ from the womb was both a Traveller a Viator and an enjoyer and Comprehensor and had the Spirit above measure from his birth as Man he had gifted to him the confirming grace which is now given to the Elect Angels in their Head Christ And therefore there was somewhat like a condition necessary and as the members enter to glory through obedience so also the Covenanted Head Luk. 24.26 Ought not Christ to have suffered these things and to enter in to his glory Q. 2. What was the speciall condition of the Covenant of Suretyship Ans. The Covenant being a bargain of buying a people to God then the payed price and ransone must be the duely formall condition As for obedience to the Morall Law it was the condition of the Covenant of Works to which the Man Christ as Man was oblidged that he might have right to Law-justification and life eternall jure merito foederali operum by the Law and federall merite I mean merite by paction and faithfull Law-promise not of condignitie of the Covenant of Works that he might be saved But this Law-holinesse had influence in that most solemn act of obedience in offering himself a sacrifice to death for our sins And the Law-holinesse of the Man Christ did not exclude supernaturall grace as the Law-holinesse of Adam for it was the perfect conformity of Christs nature his soul understanding will affections and all his actions internall and externall with the holy Law of God Hence the heart and inclinations of Christ stood ever right and stright to the Law He exercised no affection in puris naturalibus his anger came not out in pure naturall anger and no more but it came out in acts of zeal Nor his joy in pure naturall joy though sinlesse but in joy of the Holy Ghost And in the whole Man Christ was a perfect masse and as it were a compleat body of all gracious qualifications Isai. 11. He received the Spirit of knowledge and was ignorant of nothing he ought to know Disputed with the Doctors being of twelve years old The world knew not his School or Teacher Hence his wisedome and practicall understanding of the Law of God and practicall conclusions He had the Spirit of counsel as the greatest of Statesmen for Government Isa. 52.13 Behold my Servant shall deal prudently And so when we are in perplexities and know not what to do he can lead the blind in a way they know not Isai. 11.1 2. He hath the Spirit of might and courage an undantoned Spirit yet conjoined with counsell no fool hardinesse but the resolute ventoriousnesse of faith Isai. 42.4 He shall not fail nor be discouraged Heb. broken till he have set judgement in the earth Our softnesse of unbeleef at the blowing of a feather or stirring of a leaf brings on falling of Spirit and swooning He hath the boldnesse of faith to beleeve victory before the battell Isa. 50.9 Lo they all shall wax old as a garment the moth shall eat them up He hath hope from the womb Psal. 22.9 Thou art he that took me out of the womb thou didst make me hope when I was in my mothers breasts And for the joy set before him he endured the crosse and despised the shame Heb. 12.2 And the Spirit of the fear of the Lord made him quick in understanding that is the high and reverent apprehensions of God made him quick to smell or sent so the word imports the snares and temptations in the work of Redemption plotted by men and devils So excelled he in righteousnesse which as a girdle went about his loines both in judging and in discharging the trust put upon him by the Lord who laid the key of David and the Government upon his shoulder his obedience to his Father and continuing in his love Joh. 15.10 and thirsting to do the will of the Father Joh. 4.34 His zeal to his Fathers house should be a fair coppie for us to follow He was meeknesse it self Isa. 53.7 1 Pet. 2.23 24. much in praying beleeving rejoicing in spirit Luk. 6.12 Psal. 16.9 10 11. tender to the weak of the flock Isa. 40.11 He shall feed his flock like a sheepherd he shall gather the lambs with his arm and carry them in his bosome and he shal gently lead these that are with young Isa. 42.2 He shall not cry nor lift up a shout nor cause his voice to be heard in the street 3. A bruised reed shall he not
humane nature a chariot to convey to us the fulnesse of merite by satisfaction so must it be the mean of carrying to us the fulnesse of grace by sanctification and then when God Covenants with the Man Christ that love faith hope meeknesse humility and 〈◊〉 shall live speak and act in Christ out to us we are more strongly convinced to follow the footsteps of so blessed a guide Christ is a living glasse in which we see the beauty of grace As also his meeknesse and humility is the meeknesse and humility of God and all these graces have a seat and lodging in our Immanuel God with us they have a drawing and an alluring desirablenes from the Person the Lord Jehovah our King the mighty God the Father of ages in whom they reside The properties of the Covenant of Suretyship are 1. Freedom 2. Graciousnesse 3. Eternity As to the first Nothing could compell nothing could hire Christ for eternity to ingadge his Name in such a band since he well knew what it should cost him how dear it should stand him and saw what indignity shame pain curse and all these conditions before him And what could move the father since he might have followed the Law-course of Works 2. The first draughts of free-grace and the Lords unsearchable riches appears in the sure mercies of David in an everlasting Covenant Isa. 55.3 and Ps. 89.1 I will sing the mercies of the Lord. 2. For I have said mercy shal be built-up for ever Why v. 3. I have made a Covâ—nant with my chosen I have sworn unto David my servant 4. Thy seed will I establish for ever c. The giving of the Covenant 2. The design of a Redeemer 3. The sending 4. Anointing 5. The consenting of Christ. 6. His coming 7. Dying are all acts of grace God was no debter to the Man Christ or to any of his kindred and blood-friends more then he was to David and his seed but God would act grace in Christ and make him a samplar and the first coppie of free-grace to all his brethren that they might share with him therein But though he made Christ also a coppie of his Justice Rom. 3.25 and spared not his Son Rom. 8.32 yet Mal. 3.17 the â—ord deals not so with us And they shall be mine saith the Lord of Hosts in that day when I make up my Jewels and I will spare them as a man spareth his own son that serveth him And of Christ it is said Ps. 72.13 He shal spare the poor and needy And O what riches of grace and mercy and plenteous Redemption hath he manifested to us and therefore the more grace he shews to us the more freely and sonly should we serve him with lesse hirednesse and servile disposition If we could love God and Christ with a heart abstracted from heavens hire at least the pleasure of it for pleasure makâ— not any conform to God but holinesse doth and the heart not legally fearing the burning torment of hell it were good for since Christ hath freed us from the Law-wrath he takes it not well that we darre approach too near to the mount burning with fire nor does Christ allow our affections of fear and sorrow sadnes to act upon feared everlasting wrath we being justified by faith any other way then in a Gospel-consideration being casten down for our Law-deserving but so as we highly value our ranson-payer and serve him with godly fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Heb. 12.28 must note a difference between the fear and trembling and terrour upon devils for the torment of hell Mat. 8.29 Jam. 2.19 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the godly fear of believers Heb. 12.28 which is also given to Christ Heb. 5.7 in whom there was no fear of hell torment and therefore the fear of him that can cast both soul and body in hell though it be another word Mat. 10.28 which Christ commands cannot be a servile fear legall for hell such as is in devils and men but a godly fear such as is consistent with the faith of deliverance from the wrath to come for Christ Mat. 10.28 commands that fear fear saith he to deny Christ before men Why fear him who can cast soul and body in hell And immediatly v. 31. Fear not therefore the same word that is v. 28. then he must forbid a fear opposite to servile fear and which stands with the faith of sons who are to beleeve the care of a father which is more toward his children then toward sparrows v. 29 30. And that the word noâ—â—eth a godly fear which is Heb. 12. beside other Greek Authors See Heb. 5.7 see Luk 2.25 Act. 2.5 Act. 8.2 Act. 23.10 and Heb. 11.7 Noah moved with fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built and ark sure the fear of everlasting torment in hell moved not Noah to build the ark for by faith which is saving he builded it v. 7. 3. Eternity is a speciall property of the Covenant of suretyship For 1. the parties are eternall Jehovah the Lord and the Son of God never began to agree upon the designation of the Redeemer for that work it was a bargain closed from everlasting Only the question is when the Son shal render the Kingdom to the Father 1 Cor. 15. whether or not the Covenant shal then ceaâ—e For 1. Christ shal then end his work of Redemption and shal fully and finally have purchased what his soul desires and shall have received his wages and injoy with his conquished bride an eternal sabbath 2. He shall interceed no more for sinners for the sinning of his redeemed ones shall have an end 2. The Son saith Camero shall leave off to raign quod attinet ad regnandi actum according to the act of raigning but as touching the Kingdom it self there shall be no end of the Kingdome But it may appear as there was a time when it was said of Christ Phil. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He emptied himself and took on him the form of a servant So there is a time opposite to that v. 9. Therefore God hath highly exalted him which is not fulfilled in his resurrection ascension and sitting only at the right hand of God but when all power friends and unfriends and the Man Christ shal be subject to the Lord yea even the Son not as God for Christ-God is equall with the Father not as man for so in the days of his flesh as man he ever was and is and shall be subject to God but the Son shall be subject as touching the Office of a formall Mediatour 2. Another distinction is here needfull as Augustine and Ambrose he shall render the Kingdom to the Father not that he shall leave off to raign but that he then shal declare that he raigns not of himself but that he hath his power of raigning from the Father and he shall professe this before men and Angels and so
sinlesse self is to be denyed The Covenant between God and man is of a far other nature then the Covenant between man and man God cannot quite or part with Creator-right universall dominion over all things that may be given and therefore nothing can be given to him We are not to strive with the gracious Lord. The Covenant but not the proportion betwixt works and wage is the Lords rule in rewarding our labour nor should we be gainers if the Lord shuld so deal with us There is a commutative and a distributive justice between God us the former hath no place in the absolute Lord. August serm 16. de verb. Apostol debitor nobis factus est Deus non aliquid accipiendo sed quod eâ— placuit promittendo Glory is not our own after we have wrought for it A promise as a promise can give us no right of strict justice to any reward A promise being posterior to things promised cannot alter the worth or value of things None gave first to the Lord men or Angels God was no debtor â—o Justice to give being to the world Non entis nulla sunt accidentia We should not take ill to obey serve God who hath so noble servants The beasts and lifeless creatures shal depon in judgement against us who break Covenant with God Our soft nature is too soone brokeÌ„ with poor rewards and too little moved with great things Justification by works is our own element Christ and his righteousnesse strangers to us Seldome deadnesse to works and lively activity in works is one Rom. 10.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The room of death in the two Covenants The change that Christ hath made in death What Judas Cain in their despairing mood are to do What weak doubters are to do When faith acts most strongly VVilfulness in unbeleef 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVe are to obey and leave supposed contradictions to God in time of darknesse VVhy it is not said that God was the God of Adam Better our hearts be the Lords then our own VVhat a life was promised to Adam Of our â—ight to the creatures A three-fold right naturall providentiall spirituall There is no law to have being and living and so no sin in having it VVhat a providentiall right 〈◊〉 VVhat a spirituall right is how excellent To live to injoy the creatures is not in it self sin Their temptation who think they should not eat nor pray If the non-converted have no right to any thing then we may spoil deprive them of life and all they have How true it is that these who injoy that of which they deserve to be deprived they have no right to that and sin in using iâ— Living in the devils and damned and Reprobate is no usurping of life Simile The Reprobate non-converted in the Visible Church want all spirituall right by faith in Christ to life and the creatures and they sin in the maner of living eating c. How woful to have a lump of life time no right to life How God is ourâ— God to the Saints and to the Man CHRIST a heaven There may be a train of graces yet unquietnesse for the want of Christ. A spiritual soul acts in God And misses God rather then any created saving grace Cotvin cont Molin c. 8. §. 7. Primo foedere per inobedientiam primi hominis rupto cessabat etiam obligatio ad eam obedientiam lege praescriptam Ibid. c. 9. §. 5. Remonstr in Scrip Synod Dored 4. â—a 145. The Law the â—â—rst Covenant is holy and oblidgeth all to actiâ—â— obedience alwayes There is sin in Infants The naturall antecedent love of GOD which is fancied to be the ground of the Covenant of Grace is as what the Jews in tâ—e Talmud the Alcaron say of God Doctrin fidei Judai◠〈◊〉 5. trac 8. ib ord 1. disp 7. Alcar c. 43. 1. The Covenant of nature 2. Of Grace 3. The subservient Covenant the differences between it and the Covenant of nature which hold not The differences between the Covenant subservient as they call it and that of grace are â—ull Righteousnesse and forgiveness under that subservient Covenant The Law as proponed to Israel was the very Covenant of Grace The Covenant made at Horeb was the same which God made with Abraham The new Covenant a life of promises How God commands what The Law as the Law required no CircuÌ„cision no sacrifice nor any Type representing Christ. The first Covenant had the Mediator Christ as this hath but vailed in the one revealed in the other How the first Covenant is faultie How Paul speaks of the Covenant Gal 3. and how Gal. 4. Calvin Instit l. 11. â— XI Sect. 7 8. Epist. par 3. disp 12. The Arminians three Covenants dis 14. Self searching necessary Reflect â—cts are more spirituall then direct acts Threatnings under the New Testament more spirituall then under the Old Desertions under the Old and New Testament compared The Saint are stronger to suffer under the New Testament then under the Old A larger number of Godly of the rude unlearned thâ—n of the wise and learned according to the flesh It s a Law-state to be under the dominion of sin the nature of this dominion The difference between the wrestling and protesting of a naturall conscience against the flesh and betweene the flesh the Spirit Compelled convictions argue a Law-Spirit It is easier to be found then to be Godly Legall terrours convert none Legall terrours may be mistaken and conceived to be the child birth of Regeneration Literall and legall conviction on the mind and Gospel conviction on the affection Naturall and supernaturall convictions the danger of the latter if they be firy and not tempered with grace â—are conviction is no Godly principle A sweetnes in the hardest coÌ„mand because it is the holy wil of God in a child under grace A sweetnes of communion with God an aboundant hire for a duty to a child under Grace How an inward principle of a new nature stands as it were for a commaÌ„d and yet the Word and Spirit must not be sepâ—râ—ted The sâ—ed Infants of Covenanting parents are in Covenant with God under both Old and New Testament The promise of the Covenant must be made to infants Acts 2.39 else the sense of the words cannot stand Infants in Covenant under the New Testament Old and young of Nations under the New Test. are in Covenant externally as Israel was The place Rom. 9.6 vindicated from the unsound gloss of opposers of Infant Baptism Children must have from their being born of beleeving Parents under the N. Test. some Covenant priviledges It is a Covenant mercy to fathers and children that the Word of the Covenant is preached to them It is a mercy to be born in Zion There is no ground to say that the Covenant made with Abraham and with uâ— under the N. Test. are different Covenants To children no
suspendio vita se exuit Nequaquam aegre fero inquit Socrates nam in Theatro veluti in magno convivio verbis vexor 9. Deadnesse to an office or a place of authority 10. Deadnesse to pleasure 11. Deadnesse to all the world 12. Mortification to creature-comforts to multitude friends hosts armies chariots horse father son daughter husband to city to our mother-countrey c. 13. A deadnes to Captains stoutnesse and valour in warre to birth 14. A deadnes to youth pastime play laughter to hunger fulness 15. A deadnes to Ordinances There be twoâ—things in Ordinâ—nces 16. Deadnesse to prayer 17. To faith and hope we pray to our owne prayers 18. Deadnesse to coÌ„forts and feeling How farre we may be taken with feeling 19. Deadnesse to the habit stock of created grace 20. Deadnesse to the sweetnes of heaven 21. To the promises M. Isaac Ambrose prima media ultima life of faâ—th c. 9. Sect. 2. pa. 2â—1 22. Deadnesse to the out-shinings of God to take aright absence presence 23. Deadnes to fair providences of court Godly Princes miracles 24. To saplesse wil-worship Q. 1. How is CHRIST given as a Covenant of the people Is 49 6 Socinus de Servato l. 2. c. 16. Christ is not the coÌ„firmer only but the Author of the Covenant of grace The death of the Testator how it confirms the Covenant It is true that the death of the Testator to wit such a death of one who is more then a Testator or only man even God man procuâ—es as a meritorious cause life remission c but this it does not as the death of a Testator and dying friend but as such a so excellent so satisfactory a death which no Martyrs death can do There is a far other thing in Christs blood then power of sealing and witnessing the truth which is in the Martyrs blood The Socinian way quiets not the waâ—ened conscience by maÌ„â— works but by the blood of Christ apprehended by faith this is done Christ is upon both the Lords side of the Covenant upon our side the satisfactioÌ„ iâ— most 〈◊〉 Justice as justice seeks satisfactioÌ„ but Soveraignty of free-grace not justice determines how and who shall pay Justice is not the mediating and interposing attribute but free-grace Our glory was work and wadge to Christ but of free grace to us we bought it not Deep reasons in the depth of unsearchable wisedom why the Lord who can hinder sin to enter in the world thought fit it should be None sick speaks no Saviour no such PhysitiaÌ„ as Christ It is a deep of wisedom that the same men that now are fire-wood eternally in the lake of brimstone might have been if so it had pleased GOD proclaimers of the glory of his grace in heaven the now heirs of glory in their place God might have holâ—en up the lawâ—dispensation for ever but then there should have been no place for the Ark of glory J. Ch. The Gospel-woÌ„ders of grace should not eternallie have been biâ— Whether of the two be most excellent Law-innocency or Gospel-repentance Christ Man must be in Covenant with God Arg. 1. For the Covenant of redemption becaus Christ câ—lls the LORD his God 2. Arg. From the Lords calling of his Son to his Office 3. Arg. Christ his offering of his service to GOD proves this Covenant 4 Arg. The Fathers giving of the elect to Christ to be redeemed and the Son his willing receiving of theÌ„ proves this Covenant The persons being given of the Father to the Son speaks strong consolation it s no consolation at all to depend upon free-will 5. Arg. Christs receiving of the Seals of the Old New Covenant proves that there is such a Covenant Why Christ received the Seals 6. Arg. God might have followed a Law-way with al flesh not have sent his Son the Son might have refused to be sent 〈◊〉 Ergo by compact Christ came 7. Arg. All the promises how they are made to Christ. Christ is he who made the promises and the Covenant CHRIST is an ingadged Suretie for the standing of a weak believer 8. Arg. From the promises concerning Christ. 9 Arg. Christ is bidden aske a people froÌ„ God the Lord promiseth that he will hear 10. Arg. The relatioÌ„ of Christs working for wages and the Lords paying him his wages does prove this Covenant A design of love in the heart of Christ toward low man as his alme end 11. Arg. The Lords Oath â—o Christ when he is made Priest and King provs this Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHRIST is a sworn Priest and Intercessour for the hour of temptation The most sweet providence of God in designing a Physician to us before we be sick Armin. de Sacerdatio Chri. pag. 14 15. The harmony of the Attributes of God in the declaration of mercy truth justice c. is sweetly made out by this Covenant The sending of the Spirit and the Spirit his free consent to come is not a proper Covenant Gods love in acting for man in time Paul Bayne Comm. on Eph. 1. v. 4. The Lord choosed us not in Christ because he saw us in him by faith The mutuall delights of love between the Father and the Son in their thoughts of the Covenant-love to man Ambros. hexa l. 6. c. 16. Deus fecit Coelum non lego quod requierit fecit terram nec lego quod sic requieverit fecit solem lunam stellas nec ibi lego quod requieverit lego quod fecit hominem quod tunc requieverit Bernard Serm. 64. in Cant. Quid violentius triumphat de Deo Bernard hom â— Super missus est videas si attendas in Christo tristari laetitiam pavere fiduciam salutem paâ—i vitam mori fortitudinem infirmari The strength of Gods love to man which we too little value No lesse everlasting love could save us There are different parties in Covenant of Redemption and Reconciliation Help layed upon Christ The Covenant of Redemption most to be eyed Two parts of the Covenant of Redemption one before time another in time How seasonable and timous the Covenant of Reconciliation was the Physick the Physicâ—an came both in time to the sicknesse 4. Differ The Covenants do differ in the matter work and wages 5. The Covenant of suretyship differeth from the Covenant of Reconcâ—liation in coÌ„mands 2. Promises 3. And conditions CHRISTS emptying himself was no act of obedience but a most voluntary free act beyond all obligation CHRISTS Covenant helps our Covenant he hath a place in our Covenant How the promise is made unto Christ Gal. 3. v. 16. Da. Pareus Comm. in Gala. 3.16 Hoc semen in quo benedicentur omnes Gentes Apostoâ—lus interpretatus erat non collective de multis vel omnibus Abrahamâ— posteris sed individue de uno Christo â— quo non â—am corporalis quam spiritualis benedicto hoc est justitia
vita eterna in fideles difluit The promise Gal. 3.16 is not made to Christ mysticall The Seed Christ Gal. 3.16 is neither meant of Christ as a private person nor of CHRIST Mysticall but of Christ as a publick person and Head the second Adam Christ always to be looked on as a publick person The right necessâ—â—ie we are in to buy Christ. He who took not on him to be Priest and King but upon the call of God must be made Priest and King by Covenant The sprinkling of the Altar with bloud The sprinkling of the Book with bloud How the Covenant iâ— a Testament We have right to the goods bequeathed to us in a Testament not simply as a Testament but as such a Testament in which the death of the Testator in the meritorious cause of the goods tested The Testament is confirmed by blood of some living creature slain Livius li. 1. Populus inquit Flecialis Romanus prior non deficiet Si prior defecit publâ—co consilio malo dolo Tu illo die Jupiâ—er populum Romanum sic ferito ut ego hunc porcum feriam tanteque magis ferito quanto magis potes pollesque Id uhi dixit pâ—rcum siâ—ice saâ—oque percussit Beza in Amitaque ut hoc planius fieret non dubitavi verborum collocationem mutare Christ justified in his cause coms out of the prison of the grave by paying of the ransome of blood Heb. 9.28 Christ is not a surety by nature but is made a surety by a Covenant-consent of Johovah and by his own consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Christ was made a surety in a Capitall crime to die for us is suitable to the Law of nations M Thomas Goodwine Support of faith from Ch. Resur â— 111. How mercy calleth by a sort of need for a surety Justice suits not that the debter repay to the surety any thing in some cases See Andre Essenius in Triumpho Crucis de satisfact Chriâ—sti l. 2. Sect. 3. c. 1. pag. 468 469 500. Socin de Serva l. 3. c. 3. Vlpianus L. S. quis reum D. cust exhib reorum Vale. Maximus de Dionysior Siculo tametsi debita tot sacrilegiiâ— supplicia non exolvit dedecore tamen filli poenas rependit quas vivus effugerat Punishment suffered by a Surety can remove punishment from the guiltyman but cannot remove formally the inherent guilt and make him formally and physically and inherently innocent except the punishment of the Surety so excellent procure by way of merite the expelling of sin and the incoming of inherent holinesse in its room as Heb. 10 10. What will of GOD Heb. 10.10 sanctifieth us Mr. David Dickson Exposit. of the Epistle to the Hebrews cap. 10. v. 10. Solid comfort in knowing these number of these gifted to the Son I am one of them Sin is no cause why a justified one should doubt of his justification M. D. Dickson Psa. 89.19 Much of the Lord his gracious will is in the Covenant of suretyship M. D Dickson Ps. 89. v. 26. Christ the first heir of the promises undertaks for all his More grace if we may compare in the Redeemers Covenant then in ours Fountain-grace and fountain-mercy in this Covenant Gods essential love to the Son in this Covenant Jac. Armi. orat de Sacerdotio Chrsti pag. 16 17. Postulavit Deus ut animam suam poneret hostiam pro peccato c. The Covenant between the Lord and the Sonne that Arminius teacheth is not the true Covenant of redemption The Lord cannot promise by the Arminian way that Christ shall have a seed because the Lord by their way hath no dominion over the free will of any man The Lord King of the will The Son cannot pray for the heathen to be his inheritance by the Arminian Covenant betwixâ— Christ and the Father M. D. Dickson on Psal. 2. Christ both by free Covenant and by merit of condignity and justice may challenge a seed they are both promised to him and he gave a due price for them There is mercy in the bill of our suits merite and justice in the bill of the suits of Christ for us Christ was delivered from the act of suretyship Christ hath the first right of us by justice and more right then we have of our selves Our doubtings being once justified reflect upon the Covenant of Suretyship Christ hath laid bands by office upon himself to compassionate us It s needful to beleeve the sufficiencie of Christ to save The believed Covenant hath more influence on us then the Law-faith can have The eternall undertakings of Jehovah of Christ for us This Covenant answers our tentations In one Psalm some things spoken onely prophetically of Christ other things historically and typically both of David others That which is caled Davids thron is Christs throne The Covenant Ps. 89 must in the maine heâ—ds agree to JESUS CHRIST Athanas. Serm. 4. contra Arianos Cyprian l. 2. c. 1. Cyrillus Hierosolymit Catech. 7. 12. August de civit de l. 17. c. 9. Hieronim in Isa. 53. Calv. Com. in locum Vndâ— sequitur non posse constare vaticimi hujus effectum donec ad Christum ventum fuerit in quo solo demum reperietur vera Aeternitas The justified mans question of his state reâ—ecteth upon God his truth How selfie we are in the unbeleeving challenging of our Justification When ye cannot apply its good to feed the thoughts upoÌ„ Christs applyâ—ng himself the Covenant to you and to other single persons Christ undertaks that the Gospel shal be preached to the elect for themselves and to the reprobat only as mixed with the elect for other ends The necessary distinction of the Covenant as preached to many and as acted upon the heart of the few chosen God and all within the visible Church who hear the word of the Gospel are the parties contracters in the Covenant Preached but God the elâ—ct only are contracters of the Covenant as acted upon the heart The Gospel comes from Chrâ—st as undertaker for the elect for their sake The distinction of Gods will of approbation what is good or evill in poynt of our duty whether it come to passe or not and of his will of pleasure what the Lord hath decreed shall come to passe or not come to passe whether good or evill is of speciall consideration in this point We are to adore the Lord in regard of the beauty of his work even when the foulest works fall out We are to pray against the event of the decree of God in some cases and yet to submit unto the decree it self and to adore the Holy Lord therein The Lord speaks of the Covenant Jer. 31.31 32. Jer. 32. Ezek. 11. Ezek. ch 36. Isai. 59. according to his decree and what he works in our heart and not according to his will of command and what we ought of duety to do The mistake of Socinians and Arminians touching the places Jer. 31.
Eze. 11 c. Crispe Christ exalted Ser. 6 pag. 159. The mistake of Antinomians as touching these places Jer. 31. Eze. 11. cap. 36.26 Isa. 59 c. For they own no Covenant of grace but that 〈◊〉 which 〈◊〉 doth all we are meer patients The Antinomians confound the efficient cause of obedience with the objective cause and rule of obedience in either Law or Gospel free men from all duties when the actuall influences of the Spirit cease The beleever is confirmed so as he cannot but beleeve and beleeve to the end being under the speciall promises made to the chosen although he have not the confirming grace of the elect Angels The doubtings unbeleef of the justified renders not the Covenant of Grace null so as it should not be a possible way of life to them as the least sin against the Covenant of Works renders the Covenant null so that it can never be a possible way of salvation again to those that once sin The Lord speaks not Jer. 31. Heb. 8. of the whole Covenant of Grace as preached to all in the Visible Church as many suppose The scope of the Epistle to the Hebrews is not to treat of the Covenant Preached in his nature parties promises precepts conditions but to treat of the excellency of Christ above Angels Moses Priests Sacrifices and in acting of the Covenant upon the heart of the elect especially Christ excells all Justification promised to Christ and that twofold Christ judicially loosed from death came out and we in him A promise of heavenly influences is made to Christ. Christ was assured of influences Adam was not to beleeve he should have influences nor yet to beleeve his own reprobation The great promise I will be his God made to Christ. Christ and beleevers are in one writ VVeare to make firmer our marriage-love with Christ. Our mistake touching comforts and duties A seed is promised to Christ seed was much in the heart of Christ. Christsâ—nd â—nd is satisfied by the Lord therefore are we not to fear Because victory is promised to Christ in temptations we may flee to the Covenant as Christ and the Saints have done A promise of glory is made to Christ. Rods in mercy are Covenanted to us An headship is promised to Christ. The creatures in the Covenant of works are now broken out when that Covenant is broken but now in Christ they are taken in again restored as under-Covenanters Christ being Man required that he should be under a Covenant No such condition is required of Christ as of Adam or of us nor was he under any threatning but had coÌ„firming grace from the womb The paying of the price of blood and dying for man was the formal condition of the Covenant of suretyship Law-holinesse in Christ did not exclude grace The holy actings of Christs affections Christs wisedome Christ his undaÌ„toned boldnes of faith His hope His holy sagacitie His righteousnesse His meeknesse His tendernesse to the weak His compassion to sinners His humility His painfull way of gaining of souls His faithfull free teaching His mortification A patern of love Of obedience to God and to all to whom obedience is due Christ hath all these qualifications as the grace of head-ship to be communicated to us not as the grace of his person to be personall and private induements for himself only We too much affect bastard graces and 〈◊〉 little the grace that is Chriâ—â— which hath a 〈◊〉 desirablenesse to cause us follow theâ—â— graces because they lodge in God Immanuel The graces in Christ are more forceable paterns to us to follow in some sense then the Scripture it self 1. The freedom of the Covenant of suretyship The grace in the Covenant of suretyship The more grace that is shown to us the more should we serve not with a servile but with a godly fear The godly fear and the other fear differenced In Respons ad Quaestio The Son 's being subject to the Father how it is to be expounded 1 Cor. 15 Augustine Ambrose their mind touching Christ his being subject to the Father Christ his not exercising of some second acts of a Mediatory Head and King after the last JudgemeÌ„t proves not but he is a Mediatory King even then That Christs Kingdome is eternall only because it is not destroyed as worldly Kingdomâ— are by external violence â—s said by some Illius imperii princeps desiit regnare Christ is ever even after the universall Judgment a Mediatory Head King and Lord. There is a twofold Mediation Christ acts not as a sacrificing Priest for us in heaven How Christ appears for us now in heaven as just as wel as merciful Christ stands in our nature our Mediatory Head and King after the last Judgement Christ stands eternally wel pleased and in love with his redeemed ones God stands eternally well pleased with what Christ hath done and suffered the once given Throne stands never empty Christs Mediatory triumph is eternall The Throne of the Lamb is eternal
purpose of heart to obey either obedience or faith formally 5. If to be justified by faith in Christ as not only Jesus who saves but as Lord who commands then we are justified by love for we are to love him not as Jesus only but also as Lord 1 Cor. 16.22 Eph. 6.24 especially since all the works of the Law come under the command of love Matth. 22.3.7 Luk. 7.27 Deu. 6.5 Rom. 13.8 6. All these thy faith hath saved thee Matth. 9. Luk. 7. only beleeve must be of this truth thy good works hath saved thee only do good works And it is strange that Paul saith Eph. 2.8 By grace ye are saved through faith and that not of your selves it is the gift of God 9. Not of works lest any man should boast Nor could Paul make an opposition between grace and works as in Rom. 11.6 if the grace of beleeving and good works were one in the New Testament for so we should be saved by works and not by works And Paul by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes that away Yea but we are saved that is justified and delivered from obligation to wrath by the works of free-grace He answers nay but neither are we saved or justified by these works of grace as by means or causes For we are first saved and justified before we can do good works for good works are the fruits of free-grace since v. 10. we are his workmanship created in Christ Iesus and so justified and saved in Christ Jesus to good works that we should walk in them Yea and Paul undenyably removeth this doubt 1 Cor. 4.4 I know nothing by my self that is by his grace I am free of such sinnes as bring condemnation and so he must abound in works of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet thereby and notwithstanding of all my inherent holinesse by works of grace I am not justified 7. There should be no ground of gloriation and boasting more then this by the Socinian and Arminian way if we should be justified by works which come from free-will not determined by any grace either habituall or actuall which is merited by the death of Christ but do proceed from pure free-will which separateth the beleever from the non-beleever Then might we glory and boast that we are not in the debt of Christ or of his grace for that which is our formall righteousnesse before GOD and so no flesh can say they are justified by grace but that we are justified by nature the same way that Adam should have been justified without being beholden to CHRIST or to his death Asser. 3. There are not properly the same causes of the possession of Life Eternall and of the righteousnesse of Life Eternall The ransome of Christs blood is only the cause of the right For jus or right to Life Eternall is a legall and a morall thing eâ—s morale and hath a morall cause as a man hath right to such a City being the Lord and owner thereof by birth or money or conquesse or by gift or grant of a Prince or of the Citizens themselves but possession and injoying the houses and rents of the City is a Physicall thing ens Physicum and hath a Physicall cause as eating drinking lodging sleeping wearing of cloaths to defend the body from the cold So the legall right a man hath to the bread and lodging he hath in an Innes but the Physicall causes are hunger appetite bodily necessities so require and his pleasure to make use of such necessities Hence the eating drinking may be Physically good and the right jus legale very bad he may have no right to the bread when he comes to it only by spoil and rapine So the legall right jus legale to life eternall is the ransome of blood that Christ payed our Goel our friend and kinsman to make the inheritance ours but that great I may say almost Apostolick light Mr. John Calvin saith good works are as it were the inferiour causes of the possession of life So simple possession is one thing and quâ— jure aut titulo but by what Law-right he possesseth is another thing But 1. Good works are necessary necessitate praecepti by the command of God and promise 1 Thes. 4.4 1 Cor. 6.20 Eph. 2.10 Matth. 28.20 and where it is said 1 Tim. 4.8 Godlinesse is profitable to all things having the promise of the life that now is and of that which is to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise is opposed to the Law And that is a strong Argument Gal. 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the inheritance be of the Law it is no more of promise but God gave it to Abraham by promise Covenant-promise What is that to the Galatians and to us Gentiles Mâ—ch every way For three notable points are therein 1. The heavenly inheritance promised to the seed to Christ and his ver 16. not a pâ—or earthly Canaan as Sociniâ—ns and Papists say were promised to Abraham and his seed except they say that an earthly Canaan was promised to Christ. 2. That Covenant-promise of an heavenly inheritance made to Abraham the same is made to the believing Galatians the Gentiles and their seed else Paul saith nothing for the Doctrine of Justification by faith to the Gentiles contrair to the purpose of the Apostle 3. There is an inheritance by Covenant-promise a promise of eternall life made not to works as the price that buyes the right for sure then Christ must have dyed in vain 3. Works are not necessary simply necessitate medii for then we must exclude all Infants But the necessity of a Precept inferreth a necessity of means ordinary to all capable of a Command that they do good and sow to the Spirit that they may reap of the Spirit life everlasting Gal. 6.8 3. They are necessary for the glory of God Math. 5.16 1 Pet. 3.1 2. 1 Pet. 2.12 4. They are necessary by the law of gratitude which is common both to the Covenant of Works and of Grace as we are debters to God for being so to God-incarnate as ransoned ones for everlasting life 1 Cor. 6.20 Luke 1.75 1 Pet. 1.18 and eternall well-being But such as will have our works the formall cause of our justification they put them in the chair of Christs merite and they must be meritorious as Adams legall obedience should have been yea but not but by and of gracious estimation God so esteeming them say they True but as is proven neither was Adams obedience meritorious but by Gods estimation Yea and Calvine gives a power of meriting ex pacto to our works But our works of grace are dyed and washen in Christs blood and justified that they may justifie us But the Scripture speaks nothing of justifying of works or not imputing sin to our works Antinomians dream of a freeing of both the person and works of a justified man from Law-obligation and that is a way indeed to justifie works of murther