his Seed before the fall in that state man was to seek eternal life in the way of his own obedience Then God was upon those termes with man Do and live for that Divine threatning of death Gen. 2. 17. In the day thou eatest thereof thou shalt surely dye doth strongly imply a promise of injoying life if he were obsequious else he might have said if I eat or eat not it is all one yet I am liable to death Doubtless as the threatned death was intended purposely to deter from eating so the hope of life was also a perswasive to this forbearance Yea the tree of life confirmeth this man was made an exile out of Paradise Gen. 3. 22. Lest he put forth his hand and take also of the tree of life and eat and live for ever such an act of banishment would have been needless for prevention if it had never been intended for such an end to establish man in life in case he had kept his standing Some Divine Law or Covenant therefore there must be this way Some may doubt whether this was a Covenant of Works because here is only a threatning of death upon eating the forbidden fruit Gen. 2. 17. upon disobedience to that one positive Law or Command and perfect obedience unto all moral Commands not so much as mentioned nor death threatned to the want of it I answer Man in his first Creation was under a Natural obligation to an universal compliance with the Will of God Eccles 7. 29. God hath made man upright this rectitude of nature imports an exact conformity to the Divine will it is opposed here to all those inventions evil devices new tricks vain and crooked Counsels which were the inlets to all iniquity He was created in the image of God Gen. 1. 27. which did not consist meerly in the faculties of the soul as understanding will c. but in gifts of illumination righteousness and holiness Coloss 3. 10. Eph. 4. 24. There was an inscription of the Divine Law upon Adams heart yea even the Gentiles by nature shew the work of the Law written in their hearts Rom. 2. 14 15. although this is exceedingly defaced and obliterated by the fall of man yet not wholly raced out or extinguished Now there being such original righteousness a Law of nature that obliged man as soon as created to all moral obedience it was needless for the Lord in entring into Covenant with him to make a repetition of that Law without which was antecedaneously written in lively Characters with a deep impression as a Law within All therefore that was necessary unto the making or forming of it into a Covenant of Works was the Addition of some positive Law or Command as a test or tryal of obedience to the whole and this we find in that Supervenient Command of not eating of the tree of knowledge Gen. 2. 17. under the highest penalty of death it self in case of disobedience This is the more evident because this positive percept was of such a nature and so intwisted with the other as Adam could not fall by transgressing of it in eating of the forbidden fruit without a violation or breaking of all the moral Commandments and involving himself in all sin and iniquity thereby Christ himself is giving the sum of the Law in these two of due love to God and the neighbour Mat. 22. 37 38 39. Now the tryal of love is by keeping his Commandments John 14. 21 24. and by eating that fruit Adam transgressed his Command Gen. 2. 17. and gave an evident proof of his want of love to God and to his neighbour also thereby murthering not only himself but all his posterity with him Yea though it seemed a small and indifferent thing in it self yet there was the summ of all sin in that first transgression which the Apostle compriseth in three things 1 John 2. 16. All that is in the world the lust of the flesh the lust of the eyes and the pride of life And Gen. 3. 6. The woman saw the tree was good for food in this pleasing of a carnal appetite was the lust of the flesh and pleasant to the eyes here is the seeking to satisfie undue desires the lust of the eyes and to be desired to make one wise or as the Serpent suggested verse 5. to be as Gods that is ambition or pride of life It might be manifested how all or most of the Commandments were broken by this act here was infidelity not believing the Word of God and seeking to Deifie himself against the first Commandment Adam's preferring the voice of his wife yea of the Serpent before the Word of God against the Second a conferring with Gods enemy about his word a part of his name without due zeal for his glory against the Third a not resting from his own work against the Fourth Eve out of her place in eating without her Husbands advice and consent against the Fifth a running under a Divine threatning of death to many thousands yea millions of men against the Sixth a giving way to an inordinate sensual appetite in eating the forbiddem fruit against the Seventh a taking what was not his own being reserved by God against the Eighth a receiving a false accusation against God Gen. 3. 5. against the Ninth Uncontentedness with the state and Condition God had placed him in aspiring to be higher than he saw it meer against the tenth Commandment And thus there was a Universal disobedience in Adams eating the forbidden fruit there is the seed of all sin in Original sin and therefore such an exact obedience to the moral or natural as well as to the positive Law was required there as rendred it a Law or Covenant of Works But man cannot now obtain happiness and Salvation by his own doing according to that for it is said to be Ephes 2. 9. Not of Works lest any man should boast So that Jesus Christ is not given for the renewing that old Covenant of Works with us again as the way to eternal life though the matter of it is drawn into the Covenant of grace to be performed by him for us as may be further manifested afterward 2. There is a Covenant of Grace provided for the recovery of some by Jesus Christ from a state of sin and death unto a state of righteousness and eternal life All that conduceth to Salvation is of grace Ephes 2. 8. By grace ye are saved Rom. 11. 6. If by grace then it is no more of works otherwise grace is no more grace But if it be of works then it is no more grace otherwise work is no more work The way of Salvation is here ascribed unto grace the holy Spirit giveth us both the terms of the distinction by making grace and works such opposite terms as one excludeth the other that therefore made with the first Adam was a Covenant of Works that for restoration by Jesus Christ is a Covenant of Grace see vers 26. 27 28.
being actually disobliged for the subjects must exist before even a relative change can pass upon them also after they are born they are at a great distance from God without making up of that they are uncapable of an actual possession of Redemption As a common person Jesus Christ represented many that lived in several Ages of the World and therefore of necessity the actual discharge of particular persons must be at different times not all at once but when they become his Seed Further A debt may be charged upon the principal debtor by an Old Law till a New Law or Covenant declareth his discharge from the obligation Thus the Sentence of the violated Covenant of Works may stand against men till they be declared to be discharged by the New Covenant Heb. 10. 16 17. Yea observe Jesus Christ in suffering death for our Redemption stood as Mediatour of the New Testament Heb. 9. 15. Though therein he satisfied for our breaking of the Covenant with the first Adam as this was drawn into the Covenant of Grace as the condition thereof Once more A debt may be charged upon the principal debtor after a Sureties satisfying the obligation in case the Sureties name was not at first in the same obligation but is admitted afterward by voluntary contract Covenant and consent For there the Covenant is the only determining rule of all matters concerning the discharge Why are they not sanctified and glorified immediately after their coming into the World these being effects of the death of Christ but because the Covenant provideth otherwise If the Name of Jesus Christ as as Surety had been Originally or at first in Adams obligation then more might have been said for an immediate discharge upon his payment of our debt and suffering death but this was not the case for if it had then his suffering death had been necessary and unavoidable though no New Testament had ever been made yea the making of it had been unnecessary vain and useless Whereas it was extreamly necessary there could have been no transferring of our guilt to him without it and his submitting to death was by a voluntary contract Joh. 10. 17 18. And his name not being at first in our bond hence his payment was a refusable satisfaction It was by an act of Free Grace that he was admitted to undertake for us and his payment accepted in our stead and so though he paid the idem the same that we did owe yet there was nothing contrary to justice or equity if the Father added other terms than before and so no need that we should be ipso facto discharged And the Law passeth Sentence not only upon sinful actions but upon the persons for them Gen. 2. 17. Gal. 3. 22. And therefore no Justification till delivered out of this state which is at union with Jesus Christ and Faith 5. I might argue from the many absurdities that attend the asserting Justification from Eternity It would sound harsh to deny that Adam was an Elect vessel and being Elected if Eternal Justification be admitted then he must be actually both under the Covenant of Works and the Covenant of Grace at once and so was bound at the same time to seek Life in two waies utterly inconsistent each with other Gal. 3. 12. viz. by Works and by Jesus Christ through Faith Yea then Adam was actually justified from sin before he had any sin to be justified from before sin entred into the World by his Fâ—ll Rom. 5. 12. and did not become guilty by â—his falling being disobliged from Eternity Neither will this be evaded by saying Our sin was imputed to Jesus Christ before committed and an actual existence of sin is no more requisite unto our disobligation than unto our obligation unto the punishment thereof I Answer The sins of the Elect were not actually upon Jesus Christ till he came actually under the Law which was their very obligation Gal. 4. 4 5. And thus all their sin by that Law did meet upon him before committed answerably when persons do actually come under the New Covenant I grant they are justified yea even virtually from sins not yet committed but the Old Law of Works must needs be in force against them till a New dischargeth from it and this is not till union with Jesus Christ and the gift of Faith And O how miserable then are all they who are out of Christ they are in an unjustified estate seeing they have no Word or Promise to assure them that the Lord hath laid down his Sute against them but great is the happiness of all in Christ of all believers in that they stand justified before the Lord Rom. 4. vers 7. Blessed are they whose iniquities are forgiven c. it is sin alone that rendreth miserable and now the Apostle challengeth even Earth and Hell for all such Rom. 8 33 34. It is God that justifieth who shall condemn It was God that was injured by sin and who hath power to discharge from it none can reverse or disanul Gods act who shall lay any thing to their charge Sin Satan their own hearts may draw up many charges but will be able to make none good against them why it is God that justifieth It is very extensive it reacheth to all sins Col. 2. 13. Jesus Christ is a propitiation for the sins that are past Rom. 3. 25. that is for sins committed before his Incarnation for it is spoken in opposition to those that sought to be justified by the Works of the Law vers 20 21. To draw off from this he telleth them as Heb. 9. 15. that the Redemption of transgressions that were under the first Testament or their remission was not by legal sacrifices and observances but by the blood of Jesus Christ It doth not deny his being a propitiation for sins to come his faithfulness is ingaged to afford the remission of these 1 Joh. 1. vers 8 9. 1 Joh. 2. vers 1 2. even Believers are daily sinning and the Lord will be extending pardoning mercy unto them yea he will all their life long be magnifying this Title or part of his Name The Lord God pardoning iniquity transgression and sin Exod. 34. 7. yea it is his glory that he is a sin pardoning God Mica 7 ver 18. Who is a God like unto thee pardoning iniquity c. CHAP. XII Of the evidences of interest in the New Covenant IT may be Questioned How or by what means may a Soul know its actual Interest in and Title to the New and better Covenant and the better promises thereof For the clearing of this I shall not insist upon the testimony of the Divine Spirit which is the primary evidence Rom. 8. 16. 1 Joh. 5. 8. nor upon Sanctification as it standeth in spiritual dispositions and inclinations for compliance with the Divine Will either in causing an answerableness of heart to what is commanded from us comprised under a writing the Law there or working into Evangelical
a cause or condition in the New Covenant There is Absoluteness 1. In the form of the New Covenant 2. In the actual admission into it 3. In the freedom of those under it from the curse of the Old and in their participation of the blessings of the New 1. Wherever the form of the New Testament is given forth it is in an Absolute way I will and ye shall Heb. 10. 16 17. Heb. 8. 8. to the end He insisteth upon it that now Jerem. 31. 31 32. was made good and this purposely to draw off the Hebrews from the Old Covenant which they did too much take up in and to put them upon looking unto the New Other Scriptures may discover what is our duty before and after being actually interested in the blessings of it but the nature of the Covenant is most fully expressed here in these Texts which speak of the great matters or promises contained in it of the Mediator and subjects of it The tenure thereof must be fetched from these places where the Covenant is purposely insisted upon rather than from others where only one promise is named and it not so much as mentioned And here it is not called a purpose or prophecie but a Covenant or rather Testament and is so absolutely held forth as God undertaketh all He promiseth as well that they shall be his people as that he will be their God He promiseth not only that he will remember their sins and iniquities no more but also that he will write hiâ— Laws in their hearts i. e. give a frame of faith and new obedience these are as absolutely promised here as any other matters and therefore believing and obeying cannot properly becauses or conditions but are fruits and effects of the Covenant by its being accomplished upon them Their duty iâ— necessarily implied yet as it standeth here in the Covenant the design of iâ— plainly is to express the work of God what he will do for them how he with furnish and capacitate them to discharge it towards him 2. The actual admission of all that Jesus Christ stood for into the New Covenant or the bringing them under it is absolutely determined he had an absolute assurance that his undertaking should take effect on all those that he designed therein Isai 53. 10 11. He shall see his seed all that he travelled for and therefore they must be effectually brought into Covenant with him There was no condition that his obedience had dependence upon or upon which it was to be accepted for such souls otherwise not He did not suffer at any such uncertainty but for those which were assuredly to become the heirs of promise Yea the making Covenant with us is challenged by the Lord as his work Isai 53. 3. 61. 8. I will make or cut an everlasting Covenant with you so Jer. 31. 31 32. Jer. 22. 40. Ezek. 16. 8. Heb. 8. 10. God hath undertaken to bring under the promise and make an application of it Attendance upon means is duty but it is not said that men do make the Covenant with God or bring themselves into it by an act of theirs but God maketh it with them they do but take hold of Gods Covenant Isai 56. 4 6. The will of God is not determined by any act of man When God will work who shall lett him what he undertaketh shall be absolutely accomplished hence as those under the Old Covenant who were to be redeemed are represented under the name of Israel so also are those under the New to whom all is to be applied the same are the subjects of both 3. Those that are actually in Covenant have an absolute freedom from the curse of the Old and a like Promise of the blessings of the New Jesus Christ hath not only suspended but redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Hence we are said not to be under the Law and to be dead to it Rom. 6. 14. 7. 4. Gal. 2. 19. Christians then have not only a conditional freedom from the curse of the Law in this life but such as is absolute and if they should believe themselves to be under it they should believe a lie Rom. 8. 1. Yet Divine threatnings are of great use not only to the unregenerate but even to believers to strike them into a filial fear so as to deter them from sin which hath such punishment annexed to it and this when they see themselves secured from it even as an ingenuous Child will be afraid upon hearing his father threaten another for a fault and will beware of committing it The non-elect are formally under the curse of the Law and vindictive Justice The Elect before conversion are not only materially under it but the Laws sentence of condemnation is against them Believers are so freed from it as their sicknesses death c. are but materially the same mentioned in the curse and turned into blessings to them Also all the Promises of the New Covenant are absolute to all that are under it Heb. 8. 6 c. No act of ours induceth an obligation upon God to vouchsafe salvation to us That great blessing of the Covenant Justification is by faith not said to be by it as a condition and the same may be said of other blessings thereof yet I deny not but figuratively that may be ascribed to faith which belongeth to Jesus Christ alone The absoluteness of the Covenant is not attended with any such consequence as that then man is at liberty but God is not for such as are yet out of Covenant or want a personal interest in the blessings of it even all men are under a Divine Law and an obligation to obedience else they could not be charged with sin as they are Rom. 3. 23. 5. 12. where there is no Law there is no transgression seeing sin is the transgression of the Law 1 Joh. 3. 4. So then the obligation unto duty doth not arise meerly from entring or coming into Covenant and that is so far from taking off the tie that it superaddeth strength to it but no man is at liberty whether he be in or out of Covenant As to the way of the Lords entring into Covenant with men it is thus He by his Spirit in the Gospel revealeth and giveth Jesus Christ for he is the first saving gift and all the Promises are vouchsafed in and with him Coloss 2. 6. 1 Joh. 5. 12. Rom. 8. 32. Eph. 3. 6. 2 Cor. 1. 30. 2 Pet. 1. 4. The same New Covenant or Testament hath various effects As the Spirit worketh effectually by the Promise of it upon the souls of men so it is a Covenant of life and grace to them it is by the New-Testament that the Lord saith to any souls live and that first grace is wrought in them Ezek. 16. 8. 36. 26. Heb. 8. 10. 2 Cor. 3. 6. As the Lord by giving and promulging the Promises obligeth or putteth
they did hear the Law and this was the language thereof that those who are born by it or are the seed of it are not of the Free Promise and must be cast out they are excluded even by the Law it self from the eternal inheritance therefore it was alwaies an abuse of it to expect the dispencing out of Spiritual blessings thereby the Lord ordained another way viz. the Free Promise for that end CHAP. VIII Of the Sinai Covenant whether ceased or continuing IT is Questioned by some Whether the mount Sinai Covenant be still continuing so as Christians are laid under the obligation of it in Gospel times I may premise that it is called the Law Mal. 4. 4. Rom. 7. and a Covenant or Testament Exod. 34. 23. Deut. 4. 13. Jer. 31. 31 32. Gal. 4. 24. Answ The moral Law which was contained in the Sinai dispensation is still obliging but consider it as a Covenant or Testament and so it is not continuing Cessavit lex ut norma est operum naturae ex formula foederis operum manet vero iis qui in Christo sunt ut est regula operum gratiae saith Rolloc de Vocat Cap. 2. 1. The moral Law as an external Rule of obedience is universally and perpetually obligatory to the Sons of men Some circumstances as the coming out of Egypt and prolonging the daies in the Land i. e. in Canaan Exod. 20. 2 12. were peculiar to the Children of Israel and it is union with Jesus and an internal vital principle that all acceptable obedience no weth from Joh. 15. 5. but the substance of the ten Commandments is still obliging For 1. The moral Law is a perfect rule of righteousness and conformity to the Will of God and therefore is perpetual All good is commanded and all evil forbidden there 1 Joh. 3. ver 4. Sin is the transgression of the Law The very description of sin is fetched thence that if we be bound not to sin then we are to keep the Law Mat. 4. 4. Remember the Law of Moses and this referreth to the times of the Gospel when the Sun of righteousness ariseth with healing in his wings Indeed it is a repetition of the Law of Nature which is ingraven upon the hearts of those which are most barbarous Rom. 2. 14 15. The work of the Law is upon their hearts and therefore so long as the Nature continueth the obligation to the Law of it must also be continuing Rom. 7. 13. The Law is holy and the Commandment holy just and good whatsoever therefore is opposite to it must be unholy unjust and evil The same moral Law that was delivered at mount Sinai was before and since as it referred to the Free Promise a rule of inward holiness Sanctification and obedience and had Spiritual injoyments attending of it as it had relation to the Sinai Covenant and its end so it ushered in temporal mercies unto Israel 2. The Lord hath declared his approbation of conformity to the moral Law and with great severity witnessed against disconformity to it in all Ages Long before the Sinai ministration Abel is commended for his Faith owning and Worshipping the true God and Cain for the contrary disapproved Gen. 4. 4. Heb. 11. There was a reverend use of the Name of God Gen. 14. 19 20. The Sabbath Instituted Gen. 2. 3. Superiours honoured Gen. 9. 23. and 22. 7. Murther witnessed against in Cain Adultery and Unchastity punished in raining Fire and Brimstone on Sodom and Gomorrah Abraham reproved for bearing false witness saying of Sarah she is my Sister Laban accused for defranding and coveting Gen. 31. 7 8 9. So that though the wording of it in the formality of ten Commandments was at mount Sinai yet immoralities were ever sinful Yea in the times of the New Testament Jesus Christ declareth his observing the waies actings and inclinations of men and some are blamed others commended even in his Churches Rev. 2. and 3. the least swarvings from the rule are sinful 3. The Natural tendency of the moral Law is to promote love Jesus Christ himself is giving the Epitome and summ of the Law and reduceth all the ten to two great Commandments Mat. 22. ver 36. to 41. viz. Love to God and the Neighbour Doubtless men are obliged at all times to let the Streams of their Love run out towards God to Love him with all their Heart with all their Soul with all their Mind and to Love their Neighbours as themselves and upon these two hang all the Law and Prophets ver 40. Yea the fulfilling of these is the keeping of the Law 4. The moral Law is explained and obedience to it earnestly pressed in the times of the Gospel to free it from the false glosses of the Jewish Rabbins Jesus Christ himself giveth an explication of it Mat. 5. declaring that not only grosser acts are to be avoided but whatsoever hath a tendency that way unchast looks unclean thoughts are sinful ver 28. Christians are under an obligation not only to sincere but to perfect obedience unto the royal Law of liberty Jam. 1. 15. so as the least failing of it it sinful though it doth not bring believers under condemnation Yielding Worship to God is duty still Mat. 4. 10. as the way to withstand Satan in his temptations and the duties of the second Table are plainly urged Eph. 6. 3. Rom. 13. 8. Love is undeniably a duty in Gospel times and the fulfilling of the Law is wrapt up in it ver 9. Thou shalt not commit Adultery thou shalt not Steal thou shalt not bear false Witness thou shalt not Covet These Commandments then are in force still and the Romans who were Christians of the Gentiles were under the obligation of them and therefore they are perpetual Yea Jesus Christ owneth them as his Joh. 15. 10. If ye keep my Commandments ye shall abide in my Love c. keeping these by believing and loving one another is the way to the manifestations of his Love this of Love he calleth a new Commandment Joh. 13. 34. Indeed this putteth sweetness into it Christians are under the Law but it is to Christ 1 Cor. 9. 21. to their Mediatour who satisfied for their breaking of it they take it not from the hand of Moses in its terrour and rigour but from the hand of Jesus Christ who hath Redeemed from the curse of it The first Tables which were the work of God were quickly broken Exod. 32. 16 19. but the second Tables that were to be hewed by Moses a typical Mediatour they were more durable of longer continuance and then the Lord proclaimeth his pardoning Mercy Exod. 34. 1 4 6. The moral Law in the hand of Jesus Christ the true Mediator is abiding and pardoning Grace and mercy experienced under it Of old the Ark of the Covenant had only the moral Law put into it not the ceremonial Deut. 10. 2. to note this was to be abolished but the Moral to abide with the
pardon will be as early as the actuality of the sin and hence he speaketh as if all were actually forgiven already 3. Believers are alwaies under Justification unto life and therefore cannot at any time be actually under the obligation of the Law unto Eternal death It is nothing less than a sentence of death and condemnation a dreadful Curse that the Law denounceth against sinners Gen. 2. 17. Gal. 3. 10. Cursed is every one that continueth not in all c. So that if Believers were one day or moment laid under the obligation of the Law by new acts of sin then so long they must be unjustified again there must be an intermission of their Justification For condemnation is opposed to and utterly inconsistent with present Justification Rom. 5. 16 18. Rom. 8. 33 34. Whereas it is expresly said Rom. 8. 1. There is no condemnation to them which are in Christ Jesus There is not a bare suspension of the Curse but they are differenced in respect of their state from others which are out of Christ after union with him yea after the fullest pardon yet every sin deserveth condemnation pardon doth not remove the desert of sin but the legal obligation which is to condemnation that is taken off vers 33 34. Joh. 5. 24. He that believeth hath everlasting Life and shall not come into condemnation By daily pardons there is a continuation of a persons Justification and some Faith he hath but although the new acts of Faith may not alwaies be put forth the same moment that he sinneth yet he is secured from condemnation even at first believing or passing from Death to Life The same might be evinced from the declared freedom from the Law and in Curse Rom. 6. 14. Gal. 3. 10 13. At many as are of the works of the Law are under the Curse this strongly implieth that others viz. Believers are not under the Curse so ver 13. And though materially the afflâ—ctions of the Elect before conversion be the same with others under the Curse yet the least Atome of that doth not formally light upon them For Jesus Christ underwent the whole of it on their behalf They were sententially by the Law under the Curse before believing but not executively then much less after being united to Jesus Christ 4. Believers are continually under the New Covenant and therefore the very instant wherein their sins are committed they are remitted or the persons are disobliged from the Law Curse and so actually pardoned For unto this there is requisite only interest in the satisfaction of Jesus Christ which they have in union with him and the Lords declaring their discharge thereupon and this is by the New Testament which was established by his blood for the remission of sins Matth. 26. 28. All pardoning mercy is treasured up there this is the very act of Pardon Believers are alwaies within the New Covenant and therefore have an actual right to the pardon of all sins not only past and present but also to come they have it beforehand in the Promise though not actually in possession they have a ground of claiming after pardons may urge the faithfulness of God in his promise for the affording of them also the instant wherein their sin is committed the New Testament declareth it remitted for that is a standing pardon ever speaking on this wise to all under it your sins and iniquities will I remember no more Jer. 31. 31 34. Heb 8. 12. so as they cannot be under the Laws obligation to punishment any more Believers are under the Promise of a New Heart and writing the Law there which assureth that they shall further repent believe c. Yet such spiritual frames may not immediately be afforded seeing these are gradually attained by a real change but remission of sin is a relative change made in an instant by the Promise upon all under it when they want it And here let it be observed that pardon or forgiveness of sin is a Divine grant by the Law of Grace the New Covenant that is his act of Oblivion Heb. 8. 12. Heb. 10. 16 17. Rom. 11. 27. On which account we read of the Law of Works and the Law of Faith Rom. 3. 27. and this latter in reference to Justification and remission of sin As present condemnation is by a Law even by the Divine Law of Works that passeth Sentence upon sinners the seed of the first Adam who are under it the very instant of their sining whether they be aware of it or not So answerably present Justification and remission of sin is by the Law of Grace the New Covenant that passeth a Sentence upon all the seed of Jesus Christ the second Adam who are under it the very instant of their sinning when often at the very time they do not discern it And as among men oâ—â— may have his offences pardoned by an Act of Oblivion which he is under though no accusation be drawn up against him to put his case upon tryal before a Judge that may come afterward thus it is not by a judicial Act by an Act of God as a Judge but as a Law-giver that he giveth present Justification and Pardons they are the Sentence of his Law the New Testament which Believers are alwaies under accusations from Satan or their own Consciences may come afterward and a tryal before the Judge in the great day The not understanding this hath run into many mistakes some asserting Justification to be from Eternity whereas they might easily understand that the Elect may yea must be under a Sentence of the Law of Works without the least execution of the Curse upon them by the Lord as a Judge till by coming under the Sentence of another Law even the New Testament they be discharged from it Others talk of pleading to a charge and upon a plea being discharged as their Justification whereas that is only the Sentence of one Law declaring a discharge from the Sentence or Curse of another Law upon their interest in the righteousness of Jesus Christ by union with him The Lord is not dealing as a Judge there often the Lord is mentioning Judgement as a future thing Paul reasoned of Judgement to come Act. 24. 25. Matth. 11. 22 24. and 12. 36. 2 Pet. 2. 9. Joh. 12. 47 48. The Word will judge you at the last day The present work of Jesus Christ is not to judge the World but to save it Now he cometh in a dispensation full of Grace with intreaties and beseechings that he may win over Souls to a subjection unto the Law of Faith which is a ministration of righteousness and Life exceedingly glorious 2 Cor. 3. But he will deal in another way when he cometh forth as a Judge then he will come cloathed with terrour and we must all appear before his judgement Seat 2 Cor. 5. 10. When the times of refreshing shall come then will their sins be blotted out Act. 3. 19. Not as if they wanted
free him from the obligation of it It promised nothing to a sinner it would imply a contradiction that it should promise Life to him still upon perfect unsinning obedience when he was already a sinner under the threatning of Death Yea if immediately after Adams sinning satisfaction had been made and he pardoned yet he had been but in statu quo prius in his former state If the Covenant of Works had been in force again is at the first he must afterward have yielded perfect obedience else no promise of Life and therefore there is no incongruity in saying that man sinning the Law required satisfaction for sin and yet also required righteousness unto Life much more in our case for there is another Covenant viz. of Grace made with Jesus Christ the second Adam wherein he hath undertaken by suffering to make satisfaction for our sin without which we could never have been freed from the threatned death there was no other way to it the Lord might have refused a substitute and therefore might without any shew of injustice put in what terms he pleased for our restoration unto Life If freedom from threatned death were obtained still the Lord might have annihilated us we had no promise of Eternal Life that in the Covenant of Works being null and void upon the transgression of the first Adam Behold therefore the Lord agreeth to stand to the first terms the second Adam undertaking to do what the first should have done to fulfill the same righteousness the Lord doth thereupon promise Life again Thus the Law is drawn into the Covenant of Grace and requireth the same perfect righteousness as before to be fulfilled not by our selves for Life but by Jesus Christ the second Adam as the aforementioned Scriptures do witness which assert not only suffering but also the righteousness of that one Jesus Christ to be necessary unto Justification and Life as Rom. 5. 18 19 c. and hence the Sinai Covenant which he fulfilled did run in the first form of Do and Live The ground of this mistake is a false supposition viz. that no more is needful unto Life but satisfaction for our sin and disobedience as if Life would naturally follow upon that which is to say either that we have Life without any righteousness whereas there is no Promise of it to Adam or to any since that run that way or else that we have it by a righteousness of our own working out Christ satisfying for our sins and defects therein and this is to affirm that we have life still by the Covenant of Works and in the way thereof which to affirm is very anti-evangelical and unscriptural For there are many Testimonies that unto the pardon of sin there is needful a New Covenant Heb. 8. 12. and that Life is by that and the righteousness required to it wrought out not by our selves but by another for us even Jesus Christ And thus the death of Jesus Christ was needful to our freedom from death although we obeyed in him or he obeyed in our stead to merit for us Eternal Life which is promised thereupon not now by the Old Covenant of Works but by the New Covenant of Grace And thus although Christ fulfilled the Law for us so as it is imputed to us and we made the righteousness of God in him 2 Cor. 5. 21. Yet it doth not follow that we should be freed altogether from the obligation of the Law unto obedience For the righteousness of Jesus Christ his obeying and fulfilling of the Law for us was as the condition of Life or that upon which the Lord hath promised Justification unto Life but we may be and are obliged to obedience not for that but for other ends not in the least for our Justification and title to Life but as a part of our Sanctification and we sin in not obeying that we may glorifie God by those fruits of our being Spiritually alive Christs obedience was for one end ours is for another as his sufferings were for one end our afflictions for another and neither of them unnecessary 2. No actual interest in the promises of the New and better Covenant before union with Jesus Christ and Faith Even the Elect of God so long as unconverted and without Christ are without promises as I have manifested Ephes 2. 12. 2 Cor. 1. 20. Gal. 3. 22. they were not from Eternity the Seed of Abraham ver 29. he had no Seed so early If the sinner himself had satisfied then it had been no pardon for he is not-pardoned that payeth his whole debt himself but Jesus Christ interposed he underwent the Curse and the New Covenant or Free Promise is Gods grant or act of Pardon Heb. 8. 11. and 10. ver 16 17. This is my Covenant Their sins and iniquities will I remember no more Remission of sin then is a glorious fruit and benefit of the New Covenant not only manifested but conferred thereby God justifieth Rom. 8. 33. and this is his pardoning act Not Faith it self or any Grace within us is that which giveth the pardon Faith only receiveth the Remission of sins Act. 10. 43. and the Divine gift of it is by an immutable thing even by the Promise of the New Covenant And hence if any Object That Jesus Christ as a Surety had the obligation of the Elect transferred upon him and made full satisfaction to the Law for them and so disabled it for holding them obliged because they cannot eventually be damned It is Answered As our obligation and condemnation was by the Covenant of Works so our declared freedom from its obligation and our Justification must be by the New Covenant that is the way laid out for the giving of it forth And though our sin was transferred upon him and an Act passed which rendred it certain that we should be justified yea and sanctified too in due season yet not so as that we were immediately disobliged but in the way laid out by Divine appointment for that end The Covenant of Works being violated though satisfaction must be given to that yet that contained no Promise of Life to a sinner upon anothers undergoing the very penalty threatned therein and therefore was so far from giving ipso facto deliverance that it would have availed nothing towards it without a New Covenant because payment by a Surety was a refusable satisfaction the Lord without any appearance of injustice might have said the Soul that hath sinned it shall die Therefore the Sentence of the Law lyeth against us till by the Covenant of Grace we be discharged from it in the way and time therein appointed which is at union with the Lord Jesus 3. None are actually and personally the Seed of Jesus Christ as the second Adam before union with him and Faith therefore none are actually and personally justified till then They are only his Seed such as he redeemed that he doth justifie Isa 53. 10 11. Rom. 3. 24 25. The two Adams
are parallel'd Rom. 5. 6. to the end The day that the first Adam sinned the Law passed a Sentence of Death upon all his Seed ver 12. virtually they all sinned and died there but not actually till they exist or have a being and as none are the Seed of the first Adam actually under his sin and condemnation till they be naturally born of him into the world of sinners so none are the Seed of Jesus Christ the second Adam actually under his righteousness to Justification of Life till they be spiritually born of him into the World of Saints ver 16 18 19. Joh. 1. 12. Gal. 3. 16. the one Seed Christ to whom the Promise is made is not exclusive of infant Seed as to Ordinances but of an adult Seed which fought Justification and Eternal Life by the Works of the Law thus the one seed is that of Faith ver 26. For ye are the Children of God by Faith in Jesus Christ Indeed Representatively we were not only justified but also sanctified and glorified at the Death Resurrection and Ascension of Jesus Christ Ephes 2. 5 6. He hath quickened us together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus Not that we were the principal actors by him and he meerly our delegate For then we were Self Redeemers Self-Saviours it were more properly our act than his Jesus Christ so represented us as he was the principal actor and owner of all still the Redeeming act was his not ours Gal. 3. 13. Revel 5. 9. Gal. 4. 5. Rom 3. 24 25. the righteousness his Rom. 5. 18 19 21. It is his subjectively he is the Sâ—bject of it objectively ours we the Objects yea he so represented us as all was federally ours in him it was agreed that afterward we should have it all was for us in the Covenant but we are not actually his Seed one moment of time before Faith Rom. 5. 1. To say therefore that we are justified not in our persons but to our persons in Christ is to grant what is desired For men cannot be actually justified but in their own Persons and that cannot be till they actually exist and have personality and seeing after their Nativity their persons are unjustified they cannot at the same time be said to be justified Indeed the persons were determined Jesus Christ had full assurance that he should not die at uncertainties Isa 53. 11. But that doth not argue the immediateness of their Justification that is in the appointed season We must therefore carefully distinguish between Justification it self in the abstract consisting in remission of sins and righteousness prepared and our being justified as Mr. Norton saith Orthod Evang. p. 314. Or distinguish between Justification actually procured and it actually applyed the former is before Faith the latter not so As to the former see Rom. 5. 8 9 10. Our being reconciled was at the death of his Son not at the time of our Conversion Justification in this sense is the Object of Faith and may be before the act thus Heb. 1. 3. When he had by himself purged our sins sate down on the right hand of the Majesty on high so Heb. 2. 17. Remission of sin then purging and reconciliation it self were compleat at the death of Jesus Christ then prepared for us but not conferred upon us till union with Jesus Christ and Faith 4. All are in a state of condemnation till union with Jesus Christ by Faith and so have no actual Justification till then for these are opposite Rom. 8. 33 34. It is God that justifieth who is he that condemneth The same persons then cannot at the same time be both justified and condemned for he proveth immunity from condemnation by their being justified and they are persons in Christ Jesus that only have this immunity ver 1. None out of Christ actually injoy it and no union with him one moment of time before regeneration and Faith for if any man be in Christ be in a new Creature 2 Cor. 5. 17. All unbelievers are condemned already Joh. 3. 18. The wrath of God abideth on them ver 36. Are Children of wrath Ephes 2 3. Even Elect vessels before Faith are here said to be in that state under a Sentence of wrath and condemnation not only naturally de jure quoad meritum as to desent for so are all the sinful actings of Saints deserve wrath whereas here such wrath is intended as differenced their state in time past from what it was since they believed it was inconsistent with present Justification unto Life Though Jesus Christ alone made satisfaction to justice for their sin and was made a Curse for them so as not the least Atome of the Curse formally that is of vindictive wrath shall fall upon them in execution yet not only materially they are under it but the Laws Sentence of condemnation is against them and they are obnoxious to many tokens of wrath not only in their bodies in many sicknesses infirmities and painful diseases but in their Souls by ignorance darkness with many other sinful dispositions and inclinations and in their whole man by subjection and thraldom to Satan Col. 1. 13. Act. 26. 18. 2 Tim. 2. 26. and deprivation of fellowship and communion with God and liability to the terrour of such a state and all these not in the least to make satisfaction but for other ends as that Grace may be the more admired in Salvation out of such a miserable state Ephes 2. 11 12. to humble them c. If it be Objected That our obligation being transferred upon Jesus Christ and he having born our sin and Curse justice and equity requireth that the Elect should upon his death be ipso facto actually discharged their debt being paid it cannot afterward be charged upon principal or Surety It may be Answered More is to be considered in this case than a meer debt for here the person was firstly and principally under the obligation as Dr. O. observeth satisfaction by a Surety being accepted the father might put in what terms he pleased without any shew of injustice and so there is no necessity that the discharge be ipso facto upon his death Also a debt may be charged upon the principal debtor till he obtaineth an actual interest in the satisfaction of the Surety till then though no further satisfaction will ever be exacted from Jesus Christ or the Elect yet the Laws obligation unto wrath may lie against them for other ends as to quicken them to seek deliverance out of that deplorable condition they are in The want of an immediate freedom is not from the defectiveness of the satisfaction made by Jesus Christ but from a present incapacity in those who are to be the subjects of the freedom as a full ransom may be paid for Slaves yet by reason of the distance an after-day may be set for their release So the Elect whilst unborn are uncapable of
himself under engagements to make them good to men so it is a Covenant to or with them because they obtain personal interest therein so as to have a ground to claim many priviledges thereof thus often the Covenant was renewed with Abraham after his being in it As by the same Covenant or Promise the Lord obligeth himself to all acts of Communion and expressions of love and kindness suitable to or that can be expected in a conjugal relation so it is a Marriage Covenant with them the same instant they are enabled to consent by faith Heb. 8. 10. Joh. 1. 12. to receive and enjoy the blessings promised as a necessary fruit and effect of the Covenant It is promised therein that they shall be his people they shall resign up themselves to the Lord. He hath undertaken that one i. e. one by one shall say I am the Lords Isai 44. 3 5. A consent is promised by the Lords as well as any other matter So that our engaging our selves to God or Covenanting with him is not constitutive of the Covenant of grace but executive namely that which is produced in the execution of it and may often be repeated or renewed by distinct engagings God dealing with men as reasonable creatures that act out of judgement and their own choice urgeth duty as believing repenting c. by arguments from the advantage of coming up to it All that believe shall be saved and the danger of neglecting it such shall be damned as Mark 16 16. Rom. 10. 9. Rev. 3. 20. Such general propositions do not express the full tenure of the Covenant but only are means towards the execution of it for the invitations extend to all Nations Matth. 28. 19. Mark 16. 15. since the death of Christ not before Psal 147. 19 20. Whereas the Covenant is only with the Israel of God Heb. 8. 8. I shall add no more at present to this but that my design in all is the right stating evangelical duty and the asserting the doctrine of free grace which as it is the most Christ-exalting so it is the most sin-mortifying soul-humbling and abasing and self-emptying doctrine it is not the Law of works but of faith that excludeth boasting Coloss 1. 18 19. Rom. 6. 1 14. Tit. 2. 11 12. Rom. 3. 27. Reader the following Treatise hath been divers years prepared and not one leaf added to it since October 1672. which I mention for a special reason My desire is that all which I have said for clearing up of the mind and will of God in this great matter may be weighed in the ballance of the Sanctuary and received as it holdeth weight there And that thy sharing in the blessings of the everlasting Covenant may be promoted hereby shall be the prayer of him who is Thy Servant in the work of the Gospel S. P. Mon. 4. day 20. 1673. Christian Reader THE ensuing Discourse containeth a sober endeavour for the declaration and true stating of the nature and difference of the two Covenants of Works and of Grace A subject this is which by reason of the weight and use of it in the whole business of Religious Obedience hath been attempted by many and wherein by reason of the difficulty of it in conjunction with their own Prejudices not a few have miscarried Neither do I know of any who have yet handled it with that fulness and perspicuity as to shut up the way unto the diligence of others in the investigation and declaration of the Truth or to render Labour in the same kind either useless or superfluous The stores of heavenly wisdom grace and truth which are treasured up in the Divine Revelations concerning Gods Covenants are far from being fully exhausted or drawn forth by the labours of any in this kind although very many have already brought to light excellent and useful instructions in the mind of God and the duty of them who do believe But the thing it self is so excellent the mystery of it so great the declaration of it in the Scripture so extensive and diffused throughout the whole body of it from the first to the last as also in its concernment unto the whole course of our faith and obedience that there is a sufficient ground whereon to justifie a renewed search into the mind of God therein as revealed in his word There is no doubt but the greatest product of Divine Grace Goodness and condescension next unto the sending of the only Son of God to take our Nature on him with the direct effect and consequence thereof is this of his entring into Covenant with the Children of men nor hath any thing a greater tendency unto the advancement of his own glory God might have dealt with mankind in a way of soveraignty or meer dominion as he doth with the remainder of the creatures here below but then it must be acknowledged that in such a way of rule and procedure there would not have been that evident demonstration of the divine excellencies his goodness righteousness and faithfulness as ensues upon the supposition of his condescension to take mankind into covenant with himself And thence it is that he never did nor ever would treat with any of that race any otherwise or on any other terms Wherefore when the first Covenant was broken by the entrance of sin God had no other relation unto mankind but that of a supreme Ruler and Judge to reward them according to the penalty threatned and established in the Covenant But as for any advantage in a way of Love Peace and Goodness there was none remaining until he had made and established a New Covenant to that end and purpose And this fully discovers how great a concern there is of the glory of God in the Covenant which he made with us and proposeth unto us seeing he never declared or intimated any other way of gracious or acceptable intercourse in him and the effects of iâ— do issue in eternity Moreover this dispensation of God in making a Covenant with our first Parents was the greatest evidence of the preheminence of that nature where with in time we were endowed and only demonstration of our being capable to be brought unto eternal enjoyment of him For God herein admitting us into an intercourse with him by a declared Rule of his own Goodness and faithfulness manifested that we were capable of eternal rewards which he proposed unto us in himself And these things make the investigation of the true nature of the Covenant with God first made with Adam and the terms whereby it was made both necessary and profitable For although that Covenant is ceased by the entrance of sin as unto any spiritual or eternal advantage unto us yet is it as revealed still instructive in the wisdom and goodness of God as also in the excellency of that state and condition in which we were created with the honour that God put upon our Nature whence directions unto due apprehensions of God and
very notion or name of it Thus Isa 53. 10 11 12. There is a mutual agreement something to be undergone by Jesus Christ he is to make his soul an offering for sin something promised to him thereupon he shall see his Seed So Isa 42. 6. Here are the parties Covenanting the Father and the Son not men but I the Lord who cannot err in my appointments who am faithful and able even the almighty God I have called thee i. e. Jesus Christ and will give thee the speech is turned and directed to him thee who art my only beloved Son Here is the Fathers designation and sealing of him John 6. 27. to the mediatorial imployment promising him much upon his undertaking it and his acceptation of this office and voluntary submission to the Will of the Father in it so I come to do thy Will c. Heb. 5. 4 5. Psal 40. 7 8. John 10. 17 18. And these together amount to or make up a Covenant between them for what more can be necessary thereunto Here we have the matters or things promised viz. all that conduce to the compassing the great end of salvation Was man under alienation from God Behold it is promised I will give for a Covenant no way imaginable whereby this wide breach could be made up but by a Covenant and that of Works being broken man would not be trusted any more and therefore now Jesus Christ as a Surety undertaketh all necessary for the ending and making up the difference and the retaking and restoring his Seed into Divine favour again for ever so as he is even the Covenant of the people all the condition of life on their part to be performed is found in him Yea he hath undertaken the removal of all obstacles and impediments within that would hinder their attainment of Covenant mercy he is given for a light of the Gentiles he taketh away the inward blindness that is found with them No sinfulness or unworthiness may be a discouragement for behold all is in a way of free grace I will give thee Christ himself the fountain of all is freely given and the Father is upon the highest determination and resolution for bringing all to effect I will give thee So there are many promises made to Jesus Christ of assistances and all requisites to the mannagement of this great work I will hold thy hand i. e. will assist and be thy helper as Isa 41. 13. and many promises of success and of his being Victorious over all his enemies and having the Heathen for his inheritance c. Psal 2. 8 9. Zech. 9. 10. Psal 72. 8. Dan. 7. 14. upon his obedience all which plainly argue a Covenant between the Father and the Son It is implied also in the ascribing to him the working out of redemption for unto that is requisite an agreement between parties The Father promiseth that upon the payment of such a price by his Son such Souls should be ransomed and set free Jesus Christ consenteth yea payeth it and thus becometh a Redeemer this amounteth to a Covenant But in order to the further clearing of this matter I shall consider a Covenant in general and then its distribution into that of Works and that of grace the interest of Jesus Christ in the latter and also the date of it The Word Covenant in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith is taken either properly for a mutual contract or agreement between two parties and is differenced from a Law which is without obligation on the Law-giver or Commander and from a single promise which is without stipulation from him to whom it is made Covenant may be thus taken when applied to the whole Covenant of grace between the Father and the Son for therein was stipulation Or Covenant is taken figuratively in Scripture either for a bare Divine promise as Gen. 9. 9 10. that was with every living Creature many of which were uncapable of contracting with God or of making any stipulation So Covenant is taken for a bare sign or seal of it Gen. 17. 10. Also for a part as the moral Law which was but a part of the old Covenant is called the Covenant Exod. 34. 28. Deut. 9. 9 11. 15. Thus Covenant and promise may be used promiscuously a part for the whole Rom. 4. 13. Gal. 3. 17 18 19. and thus figuratively Jesus Christ himself is called the Covenant Isa 42. 6. The Covenant of God on the behalf of man is two-fold and is thus distinguished The Covenant 1. Of works with the first Adam and his Seed 2. Of Grace 1. With Jesus Christ the Second Adam for all his from eternity 2. With his in and with him in time considered in its 1. Legal Condition typical manifestation and servile temporary administration at mount Sinai 2. Evangelical disposition as to matter and form viz. Spiritual promises free and lasting dispensation and all this considered in its 1. Prima y revelation and renewing with the Fathers as Abraham David c. before the incarnation of Jesus Christ Gal. 3. 14 16 17. under the old Testament when the Messiah was promised and priviledges in him 2. Ratification consummation or perfection after the incarnation of Christ under the new Covenant or Testament Heb. 8. and 9. wherein the Mediator is exhibited and priviledges coming and to be applied absolutely by him more clearly enumerated Or thus The Covenant of God on the behalf of men is two-fold and is thus distinguished The Covenant 1. Of Works with the first Adam and his Seed in him 2. Of Gracein its 1. Constitution with Jesus Christ the Second Adam and his Seed in him from Eternity consisting of Promises and agreements for their i. e. his Seeds recovery from a state of sin and death to a state of righteousness and life in and by him 2. Declaration and manifestation as with us in and with Christ in time and thus it is considered in its 1. More private dispensation whilst the Church was Domestical or in families as to its 1. Primary revelation and promulgation to Adam Gen. 3. 15. 2. After Secondary renewing execution and application to the Patriarchs as Abraham c. Gen. 12. 15. 17. 2. More Publick dispensation when the Church became Congregational as to its 1 Legal Condition and administration in the mount Sinai Covenant Exod. 19. 20. 2. Evangelical disposition viz. Absolute Promises and unchangable administration in the new Covenant Heb. 8. 8 9 10 11. The first part of this Division is Generis in Species viz. into Covenant of Works and of grace The Second part viz. the Division or distribution of the Covenant of grace is threefold 1. Accidentis in Subjecta viz. with Christ as principal and with us in him 2. Effecti in suas causas and that extrinsecal and intrinsecal viz. legal condition Evangelical disposition 3. Accidentis in accidentia viz. primary revelation ratification 1. There was a Law or Covenant of Works made with the first Adam and
with Jesus Christ which was for the reconciling the World unto the Father 2 Cor. 5. 18 19. Coloss 1. 20 21. It is true Christ only is our surety and Redeemer not we in our own persons yea he is our head our Lord and King and on that account of his standing in those different capacities he hath some peculiar precepts and promises appropriated to him which are not afforded to us in the same manner or degree yet this hindreth not the Oneness of the Covenant with him and us as it is promised unto Abraham that in him all the Families of the Earth should be blessed that he should be a Father of many Nations Gen. 12. 3. and 17. 4. Which promises are of a higher nature than are made to us for every Believer is not the Father of many Nations yet we are within the same Covenant that was made with Abraham Rom. 4. 11 12 13. Gal. 3. As in Covenants between Princes some Articles may be concerning prerogatives or royalties that are peculiar to them in their publick capacities which the people share not in but in them as striking sayl c. other grants may concern the people in their private capacities as Merchants Mariners c. yet Prince and people within the same contract So doubtless there may be diverse grants to Jesus Christ in his publick capacity in the office of a Mediator other promises made to his Seed yet King and Subjects head and members are within one and the same Covenant as the principal debtor and the surety within the same obligation Gal. 4. 4 5. Indeed the same Covenant of grace may be distinguished as it is made with Jesus Christ and as with us yet not to intimate two distinct and compleat Covenants but two Subjects of the same Covenant As with Jesus Christ it had its constitution from eternity before we had a being as with us it hath its application in time after we exist I had rather therefore distinguish one and the same Covenant of grace into these two parts 1. For redemption and reconciliation this as with Jesus Christ for us Gal. 3. 13. Tit. 1. 2. 2 For Application this as with us in him Heb. 8. 10. From eternity Jesus Christ was a Mediator undertaking the Covenant but in time is executing and interceding for our participation of it 2. The Covenant of grace was made with Jesus Christ as a publick person a second Adam and therefore with all his Seed in him the Covenant of Works being violated Jesus Christ was appointed as the means for restoration and recovery He was our David King of Saints Isa 53. 3. Luke 1. 32. and so represented many Subjects he was a common parent having a great Spiritual Seed Isa 53. 10. The first Adam was a figure of him that was to come Rom. 5. 14. i. e. of Jesus Christ and wherein it is specified as the first standing for his Seed derived unto them sin and misery death and condemnation So the second standing for and representing his Seed deriveth unto them righteousness justification and eternal life vers 15. to the end 1 Cor. 15. 45 47. Thus they are compared together and Jesus Christ the Second preferred before the first If the first Adam had never fallen it is not imaginable that he should have injoyed life by one Covenant and his posterity by another their life would have been by keeping as their death was by breaking one and the same Law of Works So Jesus Christ the Second Adam and all his spiritual Seed injoy justification and life by one and the same Covenant of grace We are quickened together with him Coloss 2. 13. i. e. as our common person standing in our stead 3. All in the Covenant as with us is undertaken for and promised in the Covenant as between the Father and the Son and so together make up but one Covenant For his being the Covenant of the people implieth that all promised to or to be performed by the people it is secured in the contract with Jesus Christ Whatsoever was requisite unto our restoration redemption and reconciliation he agreed to work it out Isa 53. 10. there were the same objects and end in that as with him and that as with us 1 Pet. 1. 18 19. 1 Cor. 6. 20. Yea all necessaries also for application is in the Covenant as with him Is Justification and the giving of a new heart promised to us Jer. 31. 31. The same is promised to Jesus Christ Isa 53. 11. By his knowledge i. e. by the knowledge of him shall my righteous Servant i. e. Jesus Christ justify many and he shall see his Seed and be a light to the Gentiles Isa 4. 2. 6. Which implyeth newness of heart and having God for their God 4. All blessings afforded in a Covenant way to us were primarily granted to Jesus Christ and therefore the Covenant is joyntly with him and us as Mr. R. observeth Christ is first justified and acquitted from the guilt of sin and then we Isa 53. 11. Christ first Sanctified and filled with the Spirit and then we Isa 42. 1. He first glorified and then we Heb. 1. 2. Rom. 8. 17. Jesus Christ is our great Fcosee in trust he hath all the riches of grace and glory granted to and vested in him to our use and behoof both have them by the same Covenant Indeed he hath the precedency he excelleth in dignity and power he is the first-born among many brethren Rom. 8. 29. the first born from the dead Coloss 1. 18 19. All fulness dwelling in him all is firstly granted into his hands and in the Second place to us If we would obtain any Spiritual gists any graces any comforts any glory we must be beholden to him borrow all from his store receive all from his hand The Divine Spirit is from him Joh. 16. 7 8. All grace from him Rom. 16. 20 24. 1 Cor. 16. 23. Repentance from him Act. 5. 31. He is exalted to give repentance and the forgiveness of sins Faith it self from him Heb. 12. 2. Which argue that all flow from the same Covenant The Name of Jesus Christ is in the Covenant he is the principal party there to whom all the promises are primarily made on our behalf 5. Union with Jesus Christ is the only way to promised blessings and therefore the Covenant is made joyntly with him and us 2 Cor. 1. 20. Not only some but all the promises of God in him are yea and in him amen Twice in him none of the promises are made immediately to us but all invariable unchangable in their making and in their performance or accomplishment yet it is in him I might argue also from Jesus Christ his receiving the same signs with us Baptism and the Supper and why were they applied to him if he were under one Covenant and we under another 6. All the antient Covenant expressures run joyntly to Jesus Christ and also to Relievers which are his Seed the promises to
Adam Abraham David c. were not so many distinct Covenants of grace they were but various gradual discoveries of the same Covenant according to the variety of occasions in the several ages every new one being for some new end and bringing with it a further degree of manifestation and all run to Jesus Christ and us 1. That gracious promise revealed to Adam primarily runneth unto Jesus Christ as to the blessed Seed and then to us in him wretched man having eaten of the forbidden fruit what could he expect every moment but the execution of that dreadful Sentence Gen. 2. 17. In the day thou eatest dying thou shalt die O what unexpressible astonishment must needs seize upon his guilty Soul on this account there being no contrivance by any Creature wisdom no way open either for the escaping the stroke of Divine wrath or for standing under it for how should a feeble Creature bear up or avoid being crushed under the weight of an omnipotent arm Now behold in the cool of the day when the shadows of the evening were comming upon undone fallen man then was the first dawning of a day of grace saith God Gen. 3. 15. I will put enmity between thee and the woman and between thy Seed and her Seed it shall bruise thy head c. The bowels of Divine compassion did so tenderly rowle towards him that he could not pass one day without some intimation of his love and revealing his gracious intendments towards him Indeed this was immediately spoken not to Adam as a promise but to the Serpent as a threatning yet was uttered that Adam might over-hear and Spell out Something of a promise in it But Jesus Christ is primarily this Seed of the woman which bruiseth the Serpents head For it is he that standeth Conquerour over all the enemies of Salvation sin Satan death and Hell he procureth their utter overthrow destroyeth the works of the Devil 1 John 3. 8. Vanquisheth and overcometh him Revel 12. 9. Christ is chiefly intended by it Believers are Victorious only in and by Jesus Christ they overcome by the blood of the Lamb and so the promise is joyntly to him and them Many matters in this first discovery of the Covenant did lie dark and were hidden it not discovering distinctly what Seed of the woman it should be nor the way or means to this or that he should be God as well as man and how this should be brought about which were afterward revealed 2. The Covenant with Abraham was joyntly with Jesus Christ and us there was a gracious promise which saith might hang upon as early as the days of Adam this was a promise of a blessed Seed to be given for man but the Covenant with man concerning it seemeth to be dated not from Adam but from Abraham Gal. 3. because the Lord was pleased to deal with Abraham in a more familiar way than with others before him putting himself under Covenant ingagements to him Gen. 12. 3. In thee shall all the families of the Earth be blessed and Gen. 17. They must needs be at a great loss about the Seed of the woman of whose posterity it should come and it was the chief additional excellency of this federal expressure to assure Abraham that the Messia should come of his Seed according to the flesh Gen. 22. 18. In thy Seed shall all the Nations of the Earth be blessed and thus that which was more general in the former to Adam is here more particular for it is restrained to this family and it was an advantage to know the family which he should come of There were other promises made to him as concerning the land of Canaan and that the Lord would be his God Gen. 17. 7. The latter was hinted before to another person Gen. 9. 26. Blessed be the Lord God of Shem. It is observed by some that Shem was the first man in all the Scripture that had this honour It is not expresly said that he was the God of Adam or of Noah but the God of Shem. Now this becometh more general he will be the God of Abraham and his Seed And this Seed expresly is Christ Gal. 3. 16. Now to Abraham and his Seed were the promises made he saith not unto Seeds as of many but as of one and to thy Seed which is Christ So vers 19. Whether it be taken for Christ mystical or as a publick person yet Christ is firstly that Seed and it is as clear as the Sun that not only Christ but Believers also are the Seed in the same Abrahamatical Covenant Gal. 3. 7 26. especially vers 29. and if ye be Christs then are ye Abrahams Seed and heirs according to promise What can be more evident Believers are also of the Seed and so the Covenant with Abraham runneth joyntly to Jesus Christ and them 3. The Covenant made with David runneth joyntly to Jesus Christ and us Psal 89. 20 28 29. I have found my Servant David my Covenant shall stand with him Abraham was not a King but David was and the Covenant was made with him in that capacity as the great additional excellency thereof and it typically holdeth forth Jesus Christ in his exaltation to regal dignity Herein are some things appliable only to Jesus Christ as vers 27. and often he is called the Son of David and it is promised Ezek. 34. 24 25. I the Lord will be their God and my servant David a Prince among them This was long after David was dead and therefore must refer to Jesus Christ And also this Covenant with David extended to that Seed which would break statutes and sin against the Lord. Psal 89. 30 31 32. Which cannot refer to Jesus Christ but to us and thus that Covenant expressure did run joyntly to Jesus Christ and us 4. The New Covenant runneth joyntly to Jesus Christ and us for he died as Mediator not of the old but of the new Testament Heb. 9. 15. Which he could not have done if he had not been under it As an additional excellency of the new Jesus Christ is mentioned not as undertaking but as actually exhibited or come and his being the Mediator and the new Covenant it self whereof he is the Mediator are distinct things yet both within the Covenant of grace Indeed whatever promises there are for application of blessings to us in Christ are included in the new Covenant that extendeth to all matters of his ministration as already in that Office buâ— the promises are all firstly made to Jesuâ— Christ and to us in him Corol. 1. Hence the Covenant of grace is very extensive it taketh in all the promises made to Jesus Christ and to us yea all the antient promises of a blessed Seed to come did belong to that Covenant in lieâ— of which we have a Mediator actually exhibited and also the new Covenant It may be questioned by some whether all the promises still in force in the Book of God do belong to the
still be come up to only under the Covenant of Works man was personally to perform it for himself but now Jesus Christ is admitted to work out this perfect righteousness of the Law for him Rom. 5. vers 18 19. By the obedience of one i. e. of Jesus Chist many are made righteous Hence he is said to be made of God to us wisdom and righteousness 1 Cor. 1. 30. and we are said to be the righteousness of God in him 2 Cor. 5. vers 21. It is not the righteousness of a meer man but of one who is also God that we must stand in Now the Sinai Covenant is a Platform of the legal righteousness which was indispensibly necessary unto Life there it is deciphered delineated and described more clearly than in any other federal expressurn The Sinai Covenant excelleth all other in discovering what that righteousness is upon which we enjoy Eternal Life The Promissory part of the Covenant of Grace is more fully revealed in other federal expressures as that with Abraham David and the New Covenant but the Mandator and Minatory part of it in order to Life the duty to be performed and the Curse to be indured is most fully set forth in that a◠Mount Sinai Adam was obliged to a righteousness in obedience to a Position Command of not eating of the Tree o◠Knowledge Gen. 2. vers 17. as well a◠to Moral Commands answerably in the Sinai Law there is a righteousness required of the same kind standing in obedience to many Positive and ceremonial Commands and this was fulfilled by Jesus Christ 〈◊〉 did take it as his Office to fulfill not only some but all righteousness Mat. 3. 15. And also the righteousness of the Moral Law Mat. 5. vers 17 18. he came not to destroy the Law but to fulfill it he yielded obedience to the Moral Commands yea and satisfied Heb. 9. 15. even for transgressions that were under the first Testament 2. The Sinai Covenant denounceth a dreadful Curse which can be undergone by none but Jesus Christ upon the least failing of perfect obedience and therefore expresseth the legal condition of the Covenant of Grace to be performed by Christ or is a Covenant of Works as to be fulfilled by him for that only threatneth a Curse upon the least imperfection in point of obedience Now the Sinai Law doth that Gal. 3. vers 10. For as many as are of the Works of the Law are under the Curse for it is written Cursed is every one that continueth not in all things which are written in the Book of the Law to do them The Law then runneth upon such terms as if a man should perform never so many acts of obedience yet if he should not come up to all that is written in the Book of the Law it curseth him If he should come up to all yet if he did not continue therein it curseth him it exacteth perfect obedience upon pain of a Curse Nothing can more fully express the nature of a Covenant of Works than this that with Adam in innocency cannot be one if this be not so For there is no more in that then if thou Eatest thou shalt Die and there is as much here if thou dost not all thou shalt be Cursed and yet the Apostle is not speaking here of the very Covenant with Adam in innocency but of one in the matter of it resembling that made a long time after even at Mount Sinai For he saith it is written thus now it is in Moses Law long after Adam that this was written viz. Deut. 27. vers 26. He speaketh of it as belonging to the Sinai Law as expressing the renour of that and he doth not mention it only as the opinion of the false Prophets amongst the Galations but as the intention of the Divine Law it self it is written Cursed is every one that continueth not in all Yea further let it be observed the scope of the Apostle is to evidence the impossibility of attaining Justification by the Works of the Law for saith he as many as are of the Works of the Law are under the Curse and why Because it is impossible that any meer man should continue in all that is written in the Law the best of men will have some sinful infirmities and imperfections and the least transgression layeth under a Divine Curse according to that Law which must be undergone either by men themselves and that would sink and ruine them for ever or else by Jesus Christ and then the legal condition is performed by him for them 3. Jesus Christ by coming under and fulfilling the Sinai Covenant did work out Redemption for us and therefore that did hold forth not only an obedience to be performed by Israel but also such as was a legal condition of the Covenant of Grace to be performed by Jesus Christ For surely that whereby we are redeemed was not any work of Israel they did not redeem themselves or us but a work of Jesus Christ answering the demand of the Covenant of Grace which is for Redemption Now Gal. 4. vers 4 5. God sent his Son made of a Woman made under the Law to Redeem them that were under the Law He speaketh of that Law by which they were held in bondage before the Incarnation of Jesus Christ vers 3. which was that at mount Sinai vers 24. and a great design or end of his coming is said to be to Redeem them that were under the Law how this was accomplished or brought about is declared viz. by his being made under the Law and therefore thereby he performed the condition of Redemption Indeed I think one great end of God in bringing Israel under this Sinai Covenant was to make way for Christ his being born or made under the Law in order to the fulfilling of it for us I do not see how by any visible dispensation Jesus Christ could have been born actually under the Law if this Sinai Covenant had not been made For the Covenant of Works with the first Adam being violated it was at an end as to the promising part it promised nothing after once it was broken it remained in force only as to its threatning part it menaced Death to all the sinful seed of Adam but admitted no other into it who were without sin either to perform the righteousness of it or to answer the penalty it had nothing to do with an innocent person after broken for it was never renewed with man again as before therefore an admitting an innocent person as Jesus Christ was into it must be by some kind of repetition or renewing of it though with other intendments than at first viz. that the guilty persons should not fulfill it for themselves but that another a surety should fulfill it for them Some medium or means there must be whereby this innocent person Jesus Christ might be taken into it and come under the very same Law that was broken to fulfil the righteousness and
performance the Apostle telleth them the least sin would lay them under the curse yea they thereby would frustrate and make void to themselves the whole undertaking of Jesus Christ so as they should have no profit or advantage by him Gal. 5. vers 2. 4. The Lord exacted perfect obedience without any abatement in order to Eternals it was a strict Covenant of works there But as to Temporals it was otherwise although these were promised in the Sinai Covenant upon condition of Israels perfect obedience yet when there was coming short of it and so a forfeiting them yet there was provision made for the forgiveness of many sins so as the Lord would not take the forfeiture or deal with them upon such strict terms as in the Covenant of Works for in case they duly offored sacrifices they should not lose their temporal mercies and thus it was an administration with some grace in it unto Israel This appeareth these ways 1. The Laws and Ordinances for the Publick worship of God among the Children of Israel were contained in the Sinai Covenant as part of its Condition and therefore it did belong to the administration of the Covenant of grace there is a description of the Tabernacle which was for the worship of God Exod. 26. and in Levitieus many sacrifices and services are required of the Children of Israel burnt offerings trespass offerings peace offerings c. and the Rules and directions left by the Lord must be exactly pursued by them in their several places at their utmost peril that they die not or be not cut off Exod. 28. vers 35. 30. vers 20 21 33. Levit. 7. vers 21 25 27. 15. vers 31. 16. vers 2 13. 17. vers 4 9. and many others The Lord would never so punctually have laid out the way of his worship if he had not intended that Israel should find acceptation in keeping close to him in those his appointments The free-will offering must be brought to the door of the Tabernacle Lev. 1. vers 3 4. and it shall be accepted for him i. e. for him that bringeth it he shall have acceptance with the Lord to some end and many of those ceremonial services are said to be for a sweet savour unto the Lord Lev. 4. vers 31. 6. vers 15. 23. vers 18. which implyeth their acceptation with God in those acts of worship at least to the affording promised temporals and so speak their appertaining to the administration of the Covenant of grace for sinners cannot be accepted but in that way of grace in any service yea the Lord owned them with eminent tokens of his presence when they duly acted therein Lev. 9. vers 23. The glory of the Lord appeared unto all the people 2. Israels obedience was not to be that righteousness which was the procuring cause of those temporal blessings promised in the Sinai Covenant and therefore that was an administration of grace the procurement even of those was by the righteousness of another by the perfect obedience of Jesus Christ and therefore of grace In the Covenant of Works man might have expected blessings for his own obedience but it is otherwise in the Sinai dispensation Deut 9. vers 4 5 6. Speak not thou in thy heart saying for my righteousness the Lord hath brought me in to possess this Land but for the wickedness of these Nations the Lord doth drive them out from before thee and again vers 5. Not for thy righteousness or the uprightness of thy heart c. and a third time vers 6. The sruition of Canaan was a great mercy promised in the Sinai Covenant and with what vehemency doth the Lord deny that it was afforded for the righteousness of Israel three times over he doth inculcate this and therefore they must needs have it in a way of grace and favour 3. There is an intimation in the Sinai Covenant of a provision made against the sins and transgressions of persons under it and therefore it was an administration of grace for a Covenant of Works revealeth no relief or succour in case of sinning nothing but death and a divine course is there to be expected Gen. 2. 17. But it was otherwise in the Sinai Covenant the Children of Israel came exceedingly short of the obedience required therein yet behold divine indulgence even in the bowels of that very Covenant there is pardoning mercy represented in the ceremonial Law thus in case the Priest the Rulers and the whole Congregation or any of the common people became guilty of sins through ignorance against any of the Commandments of the Lord there was a sin offering provided Levit. 4. throughout and pursuing the directions therein it is said they shall be forgiven vers 20 26 31 35. so in case of sinning wittingly there were trespass offerings Levit. 6. Also there were days of attonement and many washings all which intimated that the Lord would not deal with them in a way of strict justice according to the rigor of a Covenant of Works and therefore that was to Israel a ministration of grace Indeed Israel had stood under an impossibility of reaping any temporal blessings by the Sinai Covenant if they had been held strictly by the Lord to the condition of perfect obedience without any way to be freed from their sin for Israel could never have answered the condition of it and so would have missed and come short of all the good of it and consequently this Covenant for temporal blessings would have been vain and useless which were an impeachment to the wisdom of God the maker of it to assert there must therefore be grace in it 4. Considerations of mercy are made great inducements to the obedience of Israel in the Sinai Covenant and therefore it was an administration of grace to them A Covenant of Works runneth upon perfect obedience as the condition of it urgeth duty in a way of Justice as in that with Adam in innocency the inforcement to obedience was primarily the danger of failing thereof viz. dying thou shalt die Gen. 2. vers 17. Or on the other hand the hope of a reward of debt Adam perfectly obeying the Lord in justice would be obliged to afford what he had promised Whereas in the Sinai Covenant a grand motive and provocation to Israels obedience was mercy in the very preface to the Decalogue Exod. 20. vers 2. I am the Lord thy God that noteth Covenant interest in him a choice mercy to a sinful people which brought thee out of the land of Egypt out of the house of bondage there was mercy in their redemption and this is mentioned to urge their observation of the following Commandments vers 3 4 c. so that covenant mercy and redeeming mercy are grand arguments unto Israels obedience in this Sinai Covenant and therefore there was grace in that ministration Likewise Deut. 27. ver 9 10. Thou are become the people of the Lord thy God here is their
mercy what improvement to be made of it Ver. 10. Thou shalt therefore obey the voice of the Lord thy God and do his Commandments and his Statutes which I command thee this day Likewise Levit. 19. many Verses Levit. 20. ver 7 8. 5. No violation or breaking of the Covenant on Israels part deprived them of those temporal mercies promised unless it were against the substantials of the Sinai Covenant and therefore it was an administration of Grace to Israel for else every even the least sin would have cut them short of all the benefit thereof Now where the Lord speaketh of breaking the Covenant it is in some principal matters thereof as Levit. 26. vers 1 2 c. You shall make you no Idols nor graven Images c. despising his Statutes and breakng his Covenant are in connexion ver 15. also Jesh 23. ver 16. When you have transgressed the Covenant of the Lord your God which he commanded you and have gone and served other Gods and bowed your selves to them Every sin was some breaking of that Covenant but upon the account of the Covenant with Abraham they were only such transgressions as serving other Gods and Worshipping them that provoked the Lord to anger against them so as to destroy them see Jer. 11. ver 10. Deut. 8. ver 19 20. If we view the instances or examples of the Lords plucking away those temporal mercies from them the Lord did not take advantage to do it upon every sin of infirmity but upon grosser failures against the substance of the Covenant Deut. 4. ver 3. The Lord destroyed them that followed Baal-Peor there is judgement upon transgressors and in opposition to them ver 4. But ye that did cleave unto the Lord your God are alive every one of you this day ver 5 6. Those that were in the firmest adherence unto God yet were not sinless but the Lord doth intimate that he would not take advantage upon leffer sins of infirmity to deal in such a way of severity with them but upon greater miscarriages they that walked in a believing careful conscientious obedience were spared by the Lord as here he telleth us so their going into the Babylonish Captivity and other scatterings out of the Land of Canaan and deprivation of their temporal mercies were upon their crossing some main ends of that Covenant and not otherwise which argueth that there was Grace attending it unto Israel 6. After a violation of the Smai Covenant by Israel yet it admitted of Repentance and promised a return of mercy and therefore was an administration of Grace to them Had it been a Covenant of Works to them then no benefit could have been expected by it after a violation whatever Repentance had succeeded But it was otherwise here Deut. 30. ver 1 2. when under scatterings among the Nations then if ver 2. thou shalt return to the Lord thy God and obey his voice with all thy heart c. Ver. 3. Then the Lord thy God will turn thy Captivity and have compassion upon thee Ver. 5. And will bring thee into the Land which thy Fathers possessed and thou shalt possoss it and he will do thee good and multiply thee above thy Fathers When by their sin they had forfeited their temporal mercies yet on the condition of their Repentance they might repossess and reinjoy them and therefore to Israel it was an administration of the Covenant of Grace Object But did not the Lord dispence out Spiritual and Etennal mercies of the Covenant of Grace by the Sinai Covenant as well as temporals if so why is it mentioned as if it were only an administration of it to Israel for temporals Answ 1. Many persons under the Sinai Covenant did obtain Spiritual and Eternal mercies I freely grant But whether these were dispenced out by that is questioned Moses and other Israelites were enriched with Faith Heb. 11. and were saved through the grace of our Lord Jesus Christ even as we Act. 15. ver 11. But they might injoy those blessings by virtue of the Covenant with Abraham and not by that at mount Sinai 2. Under those temporal things in the Sinai Covenant many Spiritual priviledges were typically represented The dealings of the Lord with Israel in that dispensation are said to be as with an heir whilst in infancy Gal. 4. ver 1 3. Now Children in their minority are led into apprehensions of and affections to things by the Pictures of them and are not so capable of right conceptions thereof other waies and therefore a great design of the Lord in this Sinai Covenant was to Picture and point out many spiritual blessings unto Israel under these shaddows Heb. 8. ver 5. for the drawing out that Faith which they had by the Covenant with Abraham to be exercised about them so as their Faith might be raised or helped by that at Sinai though the blessings themselves were not dispenced out thereby but by that with Abraham 3. The Sinai Covenant must be considered either as holding forth the condition of the Covenant of Grace and so it promised nothing but upon a perfect obedience and this not to be performed by Israel but by Jesus Christ and thus as it could not give life by any obedience of Israel Gal. 3. ver 21. Rom. 8. ver 2 3. so neither did Jesus Christ dispence it out thereby for he was the Mediatour of the New and better Covenant and his ministration did lie there Or we must consider it as it was an administration of the Covenant of Grace though but a servile one and the obedience thereof to be performed by Israel and thus it was added Gal. 3. ver 19. it was Additional or an Appendix to that with Abraham containing many Precepts Rules and Ordinances of Divine appointment as Sacrifices and other ceremonial services relating to the Tabernacle Priests and External Worship of God not before given forth and so the persons who were found in a due performance of these with an eye upon and relation to the antient Promise had many Spiritual blessings dispenced out to them but they might be only externally represented by the Siuai Covenant and dispenced out by their looking from thence to that with Abraham which it was annexed to and to be taken in conjunction with I cannot think that the Lord would require their exercising themselves about so many acts of Worship without intending that they should injoy his Spiritual presence and have acceptance in a due observance thereof Yea the temporal mercies themselves promised and afforded to them under the Sinai dispensation were fruits of the Covenant of Grace no outward mercies can be injoyed by sinful men in a federal way but there must needs be Grace therein And thus the matter cometh to the same reckoning in many respects whether those spiritual priviledges were derived to them through the one Covenant or the other I am far from thinking that the Israelites injoyed only temporal mercies doubtless they had Spiritual also though
of any sin at the same time See 2 Cor. 5. 21. â—om 3. 23 25. Yea further Jesus Christ suffered not the tantundem something in lieu or stead of what we should have suffered but the idem the very same punishment of the Law that was due to us and therefore continual interest in that must needs render at all times disobligâ—d or pardoned Gen. 2. 17. In the day thou eatest dying thou shalt die Death then was the utmost penalty that was exacted nothing more was required of us by the Law of works and nothing less was suffered by Jesus Christ in our stead Heb. 2. 9. That he by the grace of God should tast death for every man The very thing that was threatned was undergone by him for us As to the eternity of the death and such circumstances that we are liable to these arise from the incapacity of our persons that cannot bear infinite sufferings in a short time as Jesus Christ did for us or as Mr. B. observeth that despair and death in sin proceed not from the threatning in it self considered but from the condition and disposition of the persons upon whom the execution of the curse falls punishment properly is satisfaction for injury done but sin is a continuing of the injury See Christ in Travel pag. 71. Gal. 3. 13. Made a curse for us the very thing yea all that the Law threatned was the curse and Jesus Christ did not undergo something in the room of it but the very curse of the same Law that we were under and therefore the idem Jesus Christ having undertaken the office of a great high Priest Isai 53. 6. The Lord hath laid on him the iniquity of us all I cannot understand how iniquity it self could be transacted upon the Lord Jesus it is a non ens a privation of good if it could pass from one subject to another yet it could not fall upon any without the pollution of the subject where it resteth for it is altogether evil any thing short of this is not sin deny pollution and you deny sin it self to be upon any subject Jesus Christ was so infinitely pure as he could not suffer the least tincture of defilement therefore by iniquity must be understood the guilt of sin or its obligation to punishment not a tantundem that had not indeed been our iniquity but it was our very guilt whatsoever the Lord threatned against us and might exact from us on the account of our sin it is expressed by his being wounded for our transgression vers 5. by his being made an offering for sin vers 10. by his hearing iniquity vers 11. whatsoever burthen therefore was to be undergone or man was liable to bear for his iniquity this was laid upon Jesus Christ and that by the Fathers hand the Lord laid it there O what grace was here to us it was the Lord that was offended provoked dishonoured by sin and yet how desirous was he that we should be discharged from it in that he would with his own hand lay it upon his beloved Son Jesus Christ And it is the iniquity of us all it was not at an uncertainty the persons were determined by tale by number by name in whose stead he underwent all this He was wounded for our transgressions and bruised for our sin and the chastisement of our peace was upon him vers 5. 6. 2 Cor. 5. 21. Now seeing Jesus Christ underwent the idem the very same penalty that was threatned by the Law and for the very persons and believers are always interested therein hence they cannot one minute of time be unpardoned 2. Believers are at all times actually interested in the general acquittance obtained by Jesus Christ and therefore are not without the actual pardon of particular sins one moment after the commission of them for that acquittance is our general pardon As he was charged with our sin so he was discharged by the father from it Isai 50. 8. He is near that justifieth me c. It is spoken of Jesus Christ as appeareth vers 6. He had justification not for himself he needed none but for us our sin or guilt being laid upon him and all demands of Divine justice being fully answered he was justified obtained a general acquittance for the whole body of his seed hence it is not only said he was delivered for our offences Rom. 4. 25. i. e. suffered death the wages due to us for sin but also was raised again for our justification If he had not made full satisfaction for us death would have held him still in that it could not hold him any longer this argueth that it had no Dominion over him but he had a compleat victory over that last enemy and his resurrection was his general acquittance for all the Elect and thus it was for their justification Believers have a ground to say as Rom. 8. 34. It is Christ that died yea rather that is risen again They have then not only a continual interest in his death but also in his resurrection and they are put upon triumphing in faith on this account vers 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth c. It is the standing priviledge of all that are in a justified state that nothing can be justly laid to their charge and therefore none of their sins are one moment actually unpardoned as to Law guilt for then they might be laid to their charge Colos 2. 12 13. Quickned together with him He stood as a common person and virtually his seed might be said to die and rise at the death and resurrection of Christ himself in their room and stead but some actual sharing with him is here intended for he saith you are risen with him through the faith of the operation of God this priviledge is not injoyed till they attain a work of faith with power and then the whole advantage of his resurrection becometh theirs in Jesus Christ they have a general acquittance and discharge Believers are risen with him it is reckoned unto them as if they had died and risen again in their own persons neither is this suspended until daily acts of Faith although these are not to be neglected but it is at their first conversion at their first Faith and recovery out of a spiritually dead condition you being dead in your sins both be quickened together with him That general Justification at his rising becometh theirs at first believing which will secure from all Law guilt that it will seize upon them no more as it followeth having forgiven you not only some but all trespasses they have then in their rising with Jesus Christ a general discharge in hand not only for sins past and present actually but for all even those to come virtually this general pardon will be ever ready that as soon as there is an actual commission of particular sins by that they will be immediately disobliged from them The actual
with mens receiving it through Faith Gods act of pardon disobliging Believers the instant of their sinning is to be answered with a renewed act of Faith applying this to themselves setting their Seal to what God hath done yea renewed acts of Repentance also are to follow Under the Old Covenant it was not possible that the blood of Bulls and Goats should take away sins Heb. 10. 4. but the New Testament is better for therein through the blessed Mediatour believers obtain real remission Heb. 9. 15. 2. To ask impunity or immunity and freedom from the execution of the Curse and from other tokens of Divine displeasure if they know they shall have it yet they are to ask it as I before evidenced Though Believers know that God is a Father and that the Eternal Curse will never seize upon them yet they are to pray for a freedom from it and the rather be incouraged and provoked to it because the Lord hath promised it Although by the New Covenant Justification is continued yet by gross acts of sin the Lord may be provoked so as many sweet effects of their being justified may be suspended David who was in a state of Grace when he had notoriously sinned before renewed acts of Faith and Repentance before confessing his sin his bones waxed old through his roaring all the day long Psal 32. 3 4. Day and Night the band of God was heavy upon him By this it is evident that although at the instant of sinning Believers are declared really disobliged from the Eternal Curse of the Law yet they may not be sensibly freed from that nor from temporal evils till afterward They are exempted from vindictive Justice in order to the making satisfaction for sin but not from paternal corrective dispensations to the humbling for and deterring from sin Psal 51. 2 7. Wash me throughly from my sin c. Purge me with Hyssop c. He was deeply sensible of his pollution defilement and uncleanness by reason of iniquity maketh confession and seeketh the removal of it Ver. 4. That he might justifie God whom he had greatly dishonoured and give glory to him by acknowledging his righteousness in all his judgements he cryeth out Ver. 9. Hide thy face from my sins they were not only ever before him but seemed to be so before the Lord also as if he were alwaies looking on them though he had not lost his Salvation yet he wanted much of the joy of it ver 11 12. Nathan told him God had pardoned him his sin 2 Sam. 12. 13 14. only some tokens of Divine displeasure must be expected and I think he Penned this Penitentlal Psalm after for the title sheweth that this confession was directed to the chief Musician it was for the use of the Temple he had confessed privately before to Nathan now he doth it more publickly after he had told him of pardon and also of judgements ver 4. So that after Souls are really disobliged and have pardon it self yet they may want the sense of it till there be a fresh application of the blood of Jesus Christ by the Spirit to them so as they may cry out for it as he ver 9. Blot out all my iniquities There may be inward cloudings and darkness sin and guilt may lie heavy upon the Conscience there may be throbbing there and a dreadful sense of it which may be enough to deterr from sin He will visit transgressions with a Rod though his loving kindness he will not utterly take from them Psal 89. 32 33. And who is willing to see the frowning face of God a tender Father and to have such smart rebukes not only by outward corporal afflictions but by the withdrawing the light of his countenance which is better than Life The Old Covenant did not purge the Conscience but the New is a better Testament for having mentioned the remission of sins afforded thereby Heb. 10. 16 17. he addeth let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience so Heb. 9. 15. In the way of a fresh exercise of Faith they may have freedom not only from other fatherly corrections but from those accusations of an evil Conscience which are the usual fruits of hainous sins till renewed acts of Faith and Repentance 5. The New Covenant raiseth a choice Spirit of filial Love and so is better than the Old which leaveth under a Spirit of servile fear the New being made up all of Promises must needs have a tendency to raise into the sweetest Spirit Rom. 8. 15. For ye have not received the Spirit of bondage again to fear but ye have received the Spirit of Adoption whereby we cry Abba Father There is an excellency in the Evangelical Spirit then above the other I understand that Text of different states of the Church or People of God seeing in the former and following Chapters he evidently speaketh of Believers freedom from the Law by the Lord Jesus and the particle again doth intimate that once they were under that fearing Spirit viz. under the Old Mosaick dispensation but now in the times of the New Testament were freed from it Some by the Spirit of bondage understand operations of the Spirit in fear and terrour in order to conversion I cannot find that he is treating of that and it is more suitable to understand it of the state under the Old Testament and the rather because it is brought in as a proof of their Sonship as the particle for doth intimate it was therefore no desirable frame to be sought after but a misery to be under it and a mercy to be freed from it The Old Covenant carried with it more of the Spirit of a Servant as the word signifieth and although serving the Lord chiefly or only for reward savoureth of a legal Spirit and is one difference between the Spirit of a Servant and the Spirit of a Son yet here another difference is aimed at for it is said ye have not received it again to fear The Sinai Covenant put them on to duty by dreadful threatnings presented Curses before them and that not actually undergone for them by Jesus Christ as Arguments or inforcements thereunto which terrifieth and filleth with such fear as is found in Servants by the severe threatning of their Masters Israel was filled with fear and astonishment at the first promulgation of the Law And whewhether this was the proper effect of the Sinai Law to work into servile fear and bondage so as to make that duty then which now is not so and whether it were the approved effect of it in that day or not yet it intimateth that through the frailty of sinful man this would certainly be the issue of it and was even unavoidable hearing the Law from the mouth of an all-powerful God as a consuming fire and there was not enough in those conditional promises to free from this servile fear and so it left them under
looking to the Lord in and venturing to take hold of the absolute Promises for the gaining a freedom from sin and every gracious frame this is duty and the neglecting of it is presumption as being a standing out against a Divine Call There is a ground for putting forth direct acts of Faith upon the Lord in the absolute Promise for all Grace wanted When there is not a present discerning by a reflexive act that gracious qualifications are injoyed yet there may be an outgoing of heart in the Promise to God in Jesus Christ for them or that they may be afforded It is a great mistake to think that we are to exercise Faith upon the Lord in the Promise only upon a sight of a condition in our selves this were to ground our Faith rather upon something of our own than upon the Lord in his Free Promise it were to subject the absolute Promises and make them depend upon those that are called conditional as to their efficacy and usefulness whereas the truth lieth the contrary way for the New Covenant is as it were the Fountain of all the Promises to us and that runneth altogether upon absolute Promises and therefore those which are called conditional Promises being streams flowing thence and branches of that Tree they must be reducible to and partake of the Nature of the New Covenant and so are really absolute in themselves only as a quickening means to our seeking after the blessings of them they are represented sometimes as if they were dispenced out in a conditional way but the Lord doth not confine himself to that way for when Israel was destitute of commendable qualifications had failed in the worship of God and wearied him with their sins yet he turned their eye upon an absolute Promise Isa 43. 25. I am he that blotteth out thy transgressions for my Names sake 5. They are of Use for the evidencing interest in Jesus Christ and clearing up how the case stande thas to their Eternal conditions The Lord can make a saving change i. e. such as hath Salvation and Eternal Life infallibly in connexion with it in the opening of any Promise but it is from absolute Grace The begetting of Faith or first Grace in the Souls of any is by an absolute Promise For what condition can there be in any Soul before first Grace to have a Promise annexed to it It were to frustrate and make void the undertaking of Jesus Christ to assert that the Lord hath promised Eternal Life to a work of nature or that Souls are in a state of Salvation before union with Jesus Christ which they must be if they had any qualification which had Salvation certainly promised to it The Lord saith Ezek. 36. 26. A new heart also will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh What precedent qualification was here but stonyness and hardness of heart and so uncleanness before the sprinkling ver 25. Here then is a Promise of first Grace and it is absolute and the operations of the Spirit herein are so supernatural and transcendently glorious as they are evidencing The Word of the Gospel cometh in such power for the accomplishing the very end which the Promise is appointed to and there are such sparklings of Divine excellency in the impressions that are made upon the Spirits of men hereby that without having recourse to any other promises which are called conditional they may read or see their personal interest in an absolute Promise By its efficacious application or the fulfilling of it by their actual injoyment of what is promised they may discern their sharing in it And seeing all gracious qualifications are begotten or first wrought by an absolute Promise why should not that give evidence as well as the after sanctified frames Besides the absolute Promises are made to some persons even to the house of Israel and Judah Ezek. 36. 21 to the end Jer. 31. 31. and being expressions of the determinate Will of God hence they must needs be evidencing For the chief intendment of Promises is to give assurance how the heart of God standeth towards persons under them the Lord is ever speaking to them therein after this manner I will be your God and your sins and iniquities will I remember no more Ezek. 36. 28. Heb. 8. 12. This is the natural Language of the Covenant to them And though unbelievers who are out of Covenant may fancy the same things and delude themselves yet this hindreth not but that the Lord may really speak thus to Believers who are undoubtedly under it So sometimes the state or condition of a Soul is evidenced by such Words or Promises as these Isa 41. 10. Be not dismayed for I am thy God Ezek. 34. 31. I am your God saith the Lord God Isai 44. 22. I have blotted out as a thick cloud thy transgressions and as a cloud thy sins c. The Divine Spirit oftentimes maketh such a powerful application of such promises and maketh such glorious discoveries of the loving kindness and free grace of God to the soul as he giveth it clearly to understand that God is speaking to it therein and it is the voice of God and not of man or of Satan and thus it is evidencing The Lord is so shining upon his own graces as then a soul usually can discern these yet it is not meerly a reflection upon faith or other graces that now give the evidence but faith receiveth it as it were upon a Divine testimony 6. They are of use for the filling souls with consolation in the saddest conditions and under the most trying dispensations Jeremiah was sent to prophesie of the Jewish captivity procured by their sin for the space of seventy years yet to keep them from despair and utter despondency and to comfort them against all their trials he not only assureth them of a return but prophesieth of the New Covenant and its being put into an absolute form Jer. 31. 31. Therefore the absolute promises are of comforting use against the saddest trials that sin it self may bring us under The Apostle turneth their eye upon those two immutable things the Promise and the Oath of God Heb. 6. 18. as those which the Lord appointed on purpose to usher in strong consolation Thus we see that when the Condition of sinners seemeth most despicable and when the graces of Saints are most out of sight yet then they may have recourse to the Absolute Promises and look unto the Lord therein for all grace and supply that is wanted CHAP. XIV Of those that are called Conditional Promises SOme may inquire what use is there of those called Conditional Promises Or when and in what cases are they to be made use of Answ 1. Some of them are of discovering use what an extensiveness there is in Divine grace sutable to all the worst conditions