and blessing and cursing Take command without blessing or cursing and it is no more Law with Moses take simplâ— denuâ—ciation of blessing and curse from command and then it is threatning and promise but no Law This abstract of the Law here considered from the rest of Moses his Oâ—conomy is pure Law flashing wrath upon the fallen creature and therefore called a fiery Law or fire of Law Deut. 33. 3. And for speciall cause expressed in generall by the Apostle Gal. 3. The Law that is thus abstracted was added because of transgression For first in that long course of time betwixt Adam and Moses men had forgotten what was sinne and had obliterated the very Law of nature Therefore God sets out the lively Image of it by Moses in this draught and abstract to which end all the commands saving two are propounded in the negative that so men by the Church might know the nature of sinne againe Rom. 3. 19. Secondly God propounds the Law with curse eternall to work death and to shew Gods eternall displeasure against sin Rom. 4. 15. which was usefull not only to the world and wicked in generall but specially to the stiff-necked and refractory Nation to be as a rod to scourge all their rebellions and backslidings The Law thus laced with blessings and cursings eternall abstracted from the rest of his frame makes Moses now to begin to breath blessings and no lesse then Gospel This comming from a pacified God as Exod. 33. 6 7 8. may be looked on by the fallen creature with comfort and from this consideration it is that we affirme this Covenant made with the body of Israel to be a Covenant of Grace for it is one and therefore never by Moses called Covenants Again It cannot be denied that so farre as it concerned the spirituall Iâ—raelite whom God especially eyed and for their sakes infolded the carnall in the compact it was a Covenant Thus farre for confirmation of that distinction But these distinctions seeme not to remove the doubt Not the first because it cannot be conceived how the old Covenant should as a condition of the Covenant exact perfect obedience deserving life as necessary to Salvation and yet promise pardon to the repentant believer for these two are contrary the one to the other Not the second because the Covenant that God made with the Jewes is but one and how should we conceive the Law in one and the same Covenant to be propounded as a rigid draught of prime nature and with moderation also as the Covenant of works and the Covenant of Grace likewise when the Covenant is but one and the conditions the same Besides where the Apostles doe oppose the Law and Gospel or the old and new Testament not only the Morall Law as it was given upon Mount Sinai but the whole Jewiâ—h Pedagogie or Law of Moses is understood as it is manifest in sundry passages Other things to be observed in that explication I will not insiâ—t upon at this present because they will come to be touched hereafter as we passe along The Law was never given or made positive without the Gospel neither is the Gospel now without the Law although the old Testament be usually called the Law and the new the Gospel because the Law is predominant in the one and the Gospel in the other Exod. 19. 4 5. Some Divines hold the old Testament even the Law as it was given upon Mount Sinai to be the Covenant of Grace for substance though propounded in a manner fitting to the state of that people time and condition of the Church It was so delivered as it might serve to discover sin drive the Jews to deny themselves and â—lie to the mercy of God revealed in Jesus but it was given to be a rule of life to a people in Covenant directing them how to walk before God in holinesse and righteousnesse that they might inherit the promises of grace and mercy This I take to be the truth and it may be confirmed by many and strong reasons out of the word of God As first by the contract of that spirituall marriage a little before the promulgation of the Law described in these words Yee have seene what I did unto the Egyptians and how I bare you on Eagles wings and brought you unto myselfe Now therefore if ye will obey my voice indeed and keepe my Covenant then ye shall be a peculiar treasure unto me above all people for all the earth is mine And yee shall be unto me a Kingdome of Priests and an holy Nation These are the words which thou shalt speak unto the children of Israel whereunto the Prophet Jer. 11. 2 3 4. Jeremiah hath reference saying Heare ye the words of this Covenant and speak unto the men of Judah and to the inhabitants of Jerusalem and say thou unto them thus saith the Lord Deut. 4. 13. 1 King 8. 21. 2 King 23. 2. Booke of the Covenant Ex. God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace saying obey my voice and doe them according to all which 24. 7. Deut. 4. 23. 5. 2. 9. 9. Jer. 3. 16. Hos 8. 1. Jer. 7. 23. 2 Chro. 6. 11. Ex. 34. 27 28. Eph. 2. 1 2. Rom. 5. 10 I command you so shall ye be my people and I will be your God And this without doubt is to be understood of the Decalogue as it was given upon Mount Sinai seeing Moses himselfe doth in expresse words testifie it God himselfe saith he declared unto you his Covenant which he commanded you to performe even ten words and he wrote them upon two tables of stone In these passages observe that the Law is called a Covenant as it is often els-where the Covenant of the Lord. What Covenant but of grace and mercy even that wherein God promiseth to be their God and take them to be his people if they obey his commandments For since the fall of Adam the Covenant which the Lord hath entered into with his people was ever free and gracious For when all men are sinners by nature dead in trespasses and enemies to God how can a Covenant betwixt God and man be stricken without forgivenesse of former transgressions If in the state of innocency perfect obedience should have been rewarded with life from justice now that man is fallen by transgression Chald. Paraph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 1 Pet. 2. 9. Exod. 19. 5. Onkelos Reges sacerdotes multitudo regum sacerdâ—tum Regiae potestatis est praevalere apud DeuÌ„ res illas ab illo auâ—erre quaruÌ„ nulla pridem facultas suit D SimoÌ„ log c. 10. Basil 1527. R Salâ—m R. Abrah R. David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox Segulah
of Adam by the Law of nature written in his heart Confidence in God through Christ or the Messiah was required of the Israelites by the Law published upon the Mount Adam was to performe obedience to the Lord immediately without a Mediatour being himselfe pure and innocent But the Israelites being in themselves sinnerâ— â—ould not in their own names performe service pleasing and acceptable unto the Lord. Adam knew he was beloved of the Lord so long as he continued in obedience but had no warrant to wait upon his mercy when he had broken the Covenant of works But to the Israelites God bound himselfe in Covenant upon Mount Sinai promising to be their God and take them for his people notwithstanding they were sinners in themselves which could not be without forgivenesse and this Covenant they might and did renew by repentance after transgression The Law is not to be confounded with the Gospell but the sacred and inviolable knot of the one with the other is to be maintained unlesse we shall make God contrary to himselfe The Law doth not so directly and expressely teach faith in When Paul saith Faith came by the Gospell it is to be understood of the manner of propounding vvithout the invvrappings of types that the Doctrine vvas â— taught plainly vvithout types and figures Rom. 8. 3. Christ but require obedience yet doth it leade us to Christ and more obscurely command faith in him The Gospell doth more fully reveale Christ and the grace of God in him commanding faith by name but it doth also urge presse and exact obedience Thus sweetly doe the Law and Gospell consent together But here it is to be noted that faith is commanded in the Law which exacteth every thing that is good but it is given to us not by the Law but of the holy Ghost The distinction of the Law and Gospell as they are opposed one to another is cleare and evident but as the Law was given to the Jewes it is not opposite but subordinate to the Gospell The Law in it selfe considered exacted perfection of works as the cause of life but when that was impossible to man by reason of the infirmity of his flesh it pleased the Lord to make knowne to his people by the ministery of Moses that the Law was given not to detaine men in confidence of their own works but to leade them unto Christ Whatsoever the Law teacheth whatsoever it promiseth whatsoever it commandeth alwayes it hath Christ for the scope thereof For though the Law of righteousnesse promise a reward to the keepers thereof yet after it hath shut up all men under sinne it doth substitute another righteousnesse in Christ which is received by faith not purchased by the merit of works And therefore the Apostle doth reprehend the Jewes as perverters of the true sense and meaning Rom. 10. 4 5 6 c. of the Law when they sought to be justified by their works and sheweth that Moses taught them to look for Salvation in the Messiah and seek for that righteousnesse which is by faith Whereby it is manifest that the Law was given 〈◊〉 be a manuduction unto Christ in whom we have Redemption from all things from which by the Law of Moses we could not be justified and a rule to the faithfull according to which they must frame their conversation For what word was that which Moses saith was neere even in their hearts but the Law which the Lord gave upon Mount Sinai and promised to write in the hearts of his people under the Covenant of Grace And from this ground it is not hard to answer what is further objected against this truth as If faith be commanded in the Law then being justified by faith we are justified by the works of the Law For faith is not a work of the Law nakedly and absolutely considered as it exacteth perfect obedience of man in his own person but of the Law as it was given to the Jewes to direct them unto Christ who is the soule and life of the Law And though it be commanded in the Law as it is in the Gospel or new Covenant yet it justifieth not as a part of Regeneration or an act of obedience and work of Grace by it worth or dignity but in respect of that office whereunto it is assigned of God and as it receiveth the promises of mercy It is a sâ—phisticall forme of reasoning to say Faith is commanded in the Gospell therefore if we be justified by faith we are justified by the works of grace The arguments are like and both faultie For justification by faith in Christ is opposed to justification by the works of the Law because he only is justified before God by the Law whose acts being examined by the Law are found just and righteous according to that which the Law requireth but he is justified by faith who being in himself ungodly believeth in Christ for salvation So that according to the Apostles meaning wheresoever faith be commanded he is justified by faith without the works of the Law who is acquitted from sin by the meer and rich grace of God in Jesus Christ received by faith And to seek justification by works is to rest upon our works for salvation as they that answer in all things to that righteousnesse personall which the Law requireth Justification by faith and justification by workes are opposite and so is faith and workes but faith is not opposed to one act commanded whereby the promise is received for then it should be contrary to it selfe but to works whereby the Law is fulfilled in our owne persons to workes I say not to one work because no one worke can justifie but all are necessary If it be said the Apostle doth every where oppose the Law and the Gospel or the old and new Testament The answer is from the same ground that in the Scriptures of the new Testament the Law as well Ceremoniall as Morall is opposed to faith or the Gospel and yet the Ceremonies of the Law did prefigure Christ as all men acknowledge Therefore the Apostle doth not perpetually and absolutely oppose the Law and the Covenant of grace for he teacheth expresly that faith establisheth Rom. 3. 31. the Law For he understood the force and sentence of the Law to consist in faith but because the Jews addicted to the latter of the Law did pretermit the force and life of it Paul proves the Law so taken and separated from faith to be the cause not of life but of death as that which did not only want Christ who is the soul of the Law but is opposite to him And therefore Paul doth this because the Jews faith being let passe did seek righteousnesse in the dead works of the Law and did oppose the Law to the Gospel and Christ who was the end and scope of the Law This will be more plain if we shall examin the particular passages of Scripture wherein this matter is handled
pointeth unto him killeth corruption and converteth the soule In the Epistle to Gal. 3. 10 17. Act. 7. 53. The law was giveÌ„ ad ordinationes angeloruÌ„ Syr Ar per mandatum as Rom. 13. 2. as a son is said to doe ad nutum patris as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Num. 16. 34 or secundum juxta oâ—dinationes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Gen. 1. 21 paralell to this are Gal. 3. 19. Heb. 2. 2. The reason truth of these sayings seem to be that the Angel which appeared to Moses in the bush v. â—5 and was with him in the wildernes v. 39. did out of the midst of the Angels which did on every side coÌ„passe him about give the Law upon Mount Sinai whereof the Sanctuary was a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that decretum vigils the Galathians the Apostle opposeth the Covenant of Grace to the Law in many things as that the Law accurseth every one that continueth not in all things that are written in the booke of the Law to doe them that it was foure hundred and thirty yeares after the Covenant which was confirmed before of God in Christ c. But it is to be remembred that in those passages the Apostle disputeth against the Jewes who trusted in the workes of the Law and thought by the blood of Bulls and Goats to be purged from their sinnes or of them that joyned the Law with Christ in the matter of Justification as if Justification had been in part at least by the workes of the Law which the Apostle every where condemnes as contrary to the intent and purpose of the Lord in giving the Law The contrariety then of the Law or Old Testament even of the Law as it beareth the figurative sprinkling of the bloud of Christ and so pointeth us to him unto the new Testament or Covenant of grace is not in themselves but in the ignorance pride and hardnesse of heart of them who understood not or did pervert the right end of the Law as if it was given for Justification The Law as it opposed to Christ doth accurse every one that continueth not in all things that are written in the booke of the Law to doe them because he that trusteth in the Law is convinced by the Law to be a transgressour but the Law as given to them that be in Covenant doth reprove every transgression and convince every man of sinne who continueth not in all things that are written in the book of the Law to do them but doth not accurse the offendour in every jot or title because in Christ sin is pardoned and forgiven To the Jew who rested in the works of the Law and refused Christ the Law which was given foure hundred and thirty yeares after did make void the promise or Covenant confirmed before of God in Christ But according to the true meaning of the Law and to them that used it aright it did not make void the promise but establish it What the Apostle citeth of the Law out of Deuteronomy and noteth of the giving of the Law after the promise is for substance preached by the Prophet Jeremy at the Lords appointment when he speaketh of this Covenant of grace without all question Heare ye the words of this Covenant and speake unto the men of Judah Jer. 11. 2 3 4 5 6. and say unto them thus saith the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace saying obey my voice and doe them according to all which I command you so shall ye be my people and I will be your God That I may performe the oath which I have sworne unto your Fathers to give them a Land flowing with milke and honey as it is this day Then answered I and said so be it O Lord. Then the Lord said unto me proclaime all these words in the Cities of Judah and in the streets of Jerusalem saying Heare ye the words of this Covenant and doe them This Covenant then which God made with Israel was for substance one with that he had made before with the Patriarks that is it was a Covenant of grace and mercy though the Law to them that rested in the works thereof and perverted the right use and end of the Law was a killing letter and ministration of death CHAP. VIII A particular explication of the Covenant that God made with Israel and what Moses brought to the further expressure of the Covenant of Grace THis doubt being thus discussed we may proceed with more facility to lay open the particulars of this Covenant God of his free-grace and mercy made this Covenant with Israel upon Mount Sinai fifty daies after the Israelites were delivered out of Exod. 19. 28. Egypt as fifty daies after the deliverance of his people from the bondage of sin and Satan the same Lord proclaims his Gospel or new Covenant upon Mount Sion in Jerusalem the Metropolis or Isa 2. 2. Micha 4. 2. Gal. 4. 24. Heb. 12. 18. royall seat of Abraham or Davids seed God I say of his infinite love and undeserved mercy did make this Covenant for if he remember mercy when he performeth his Covenant then it was of meere grace that he entred into Covenant Also it is of mercy Ps 103. 17 18. Nehem. 9. 32. Hos 2. 19. that God doth troth-plight him unto any people for the promise runneth I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies But when the Lord made this Covenant he betrothed himself unto Israel And when he made this Covenant he did more fully proclaime his great name and make his mercy better knowne then formerly he had done for Exod. 14. 6 7. ought we find For he passed by before Moses and proclaimed The Lord the Lord God strong mercifull and gracious long-suffering abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity and transgression and sinne and that will by no meanes cleare the guilty visiting the iniquity of the Fathers upon the children unto the third and the fourth generation Which glorious description of Almighty God is often Numb 14. 18. Psal 86. 15. Psal 103. 8. 145. 8. Nehem. 9. 17. Jon. 4. 2. Exod. 6. 3. mentioned by Moses and the Prophets as the ground and foundation of their faith hope and comfort And whereas he had appeared to Abraham Isaac and Jacob by the Name of God Allmighty Now he was knowne to the Israelites by his Name Jehovah which Name denoteth both Gods being in himselfe and his giving of being unto that is the performance of his word and promise in which latter respect he here saith he was not knowne to the Fathers by this Name or as the Greek and
be thinke themselves of their evill doings confesse their iniquities and turne unto the Lord. The frequent and earnest exhortations of the Prophets made to backsliding and rebellious Israel that she should acknowledge her wickednesse and returne unto the Lord is a full Commentary of that which Jer. 3. 7 22. 4. 1 2. Ezek 18. 27 28 Ezek. 18 31 32. 33. 11 13. God required of them in this Covenant in case they should turne away from the holy Commandment The Lord protesteth by his Prophet Ezekiel that he hath no pleasure in the death of him that dieth but rather that he should repent and live and the same for substance he made knowne to Israel in the Covenant which he stroke with them sc that if they transgresse and goe astray he doth admit will accept and approve nay command their unfained repentance and comming home unto the Lord that they might live This question Why will ye die ye house of Israel is put forth to the people in Covenant and not indifferently to all and every man living It is manifestly spoken of the house of Israel whom God had spared notwithstanding their manifold and great provocations to whom he not only gave space of repentance but used meanes to bring them to repentance by sending Prophets unto them to admonish them of their sins to denounce the judgements of God against them for their impenitency and earnestly to exhort them to cast away their transgressions that they might live God then doth approve and command the returne of his people that have gone astray he waiteth for their amendment useth meanes to bring them to the knowledge of themselves is not wanting to them in any thing that in justice or promise he ought to doe for them but yet it is not his will effectually to bring every man to repentance whom he doth command to repent The Commandment of God shews what is our duty but not what God will worke in every man the commandment lieth upon them that be obstinate and rebellious but they have not grace to will their conversion or amendment Neverthelesse we must not thinke either that God doth dissemble or that he is the authour of mans impenitency for mans corruption pravity and wilfulnesse is the cause of his going on in evill and his impotency is not a meere infirmity which he doth bewaile but a stubbornesse which he doth foster and cherish by all means The condition of this Covenant in the sence afore-said is faith in the promised Messiah which is implied in the promise I will be thy God and commanded in the precept built upon it Thou shalt have me to be thy God For God is not the God of Israel but in and through the Mediatour neither can Israel take God to be their God but by faith in the Messiah In the Prophets we meet with no exhortations more common then these Trust in the Lord commit thy selfe unto the Lord rowle thy burden upon him leane upon the Lord but what the Prophets exhort-unto that is commanded in this expressure of the Covenant and trust in the Lord man a sinner cannot unlesse it be in and through a Mediatour Israel is commanded to seek the Lord and walk before him in all well-pleasing But without Heb 11. 6 7. Quod addit Apostolus nondum venisse fidem Gal. 3. 23. quamdâ—â— Dei po pulus sub legis custodia detinebatur id aliò spectat scil fides Apostolo eo loco est evaâ—ge lica fontis misericordiae Dei Rom. 3. 29. in Christi filij Mediatoris sanguine declaratio quam fidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat quippe revelationis Christi gradum excellentissimum eadem prorsus ratione qua Johan ajâ—â—at spiritum John 7. 39. Jer. 31. 33 34. 32. 33 34. quae comparatè tantum dicuntur non autem absolutè quasi haec nullo gradu jam tum contingerent faith it is impossible to please God For he that commeth to God must believe that God is and that he is the rewarder of them that diligently seeke him We cannot seeke God nor pray unto him without faith for to seek God is to trust in him But all men will confesse the Israelites were by Covenant bound to seeke God and pray unto him As Gideon Barak Sampson Jepthah David and Samuel through faith subdued Kingdomes wrought righteousnesse obtained promises c. So the faithfull and true Israelite by faith walked with God and became heire of the righteousnesse which is by faith As God is one who shall justifie the circumcision by faith and the uncircumcision through faith without question in the Covenant of Grace he taught the Circumcision to seek justification by faith and not by the works of the Law Neverthelesse herein God called for and his Israel was bound to yeeld obedience to all his Commandements Strict exact perfect obedience the Lord doth require so that the least failing must be acknowledged to be a sin uniforme and sincere obedience is so required that without it there can be no Salvation Perfect obedience is commanded that if a man will trust in his works to be justified thereby he must either bring that which is every way compleat or be cast in judgement Sincere obedience though imperfect is approved that the imperfection of their best works being covered and their transgressions graciously pardoned they might be accepted by faith in Christ who is the end of the Law as righteous unto eternall life This distinction was formerly propounded but now is more largely to be confirmed The Law requires perfect and exact obedience for secret faults even thoughts arising from corrupt nature before they attained Rom. 7. 7. full consent are therein condemned and he that trusteth in his works if he continue not in every thing that is written in the Gal. 3. 10. book of the Law to doe them he is accursed But to them that be in Covenant the Law was given with such moderation that sincere obedience was accepted of them though attended with Psal 19. 12 13. many imperfections as is cleare by that of the Psalmist who can understand his errours cleanse thou me from secret faults keep back thy servant also from presumptuous sinnes let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression The godly Governours and people of Israel were well acquainted with the meaning of the Law and what obedience should be accepted at their hands And when 2 Kin. 23. 3. 2 Chro. 15. 12 13 14. Neh. 10. 29 30 31. they promised and bound themselves by Oath to walk in all the Statutes Judgements and Ordinances of the Lord or of the Law of Moses they did neither pervert the sense of the Law nor promise punctually to fulfill the Law in every jot and title Therefore they understood the tenour of the Law as it was given unto them to admit of upright unfained and true obedience the imperfection
died the Just for the unjust that is being just he was substituted for us unjust and suffered not only for our good as the Martyrs may be said to doe Isa 53 9 10. Rom. 5. 5 6 7 8. 1 Pet. 3. 18. 1 Cor. 1. 13. The same is demonstrated by this that Christ is said to be the Mediatour who gave himselfe a ransome for all men 1 Tim. 2. 5 6. that by redemption of transgressions which were under the former Covenant they that are called might receive the inheritance Heb. 9 15. and the mediation it selfe is joyned to the sprinkling of blood Heb 12. 24. so that none other mediation is to be understood then that whereby parties disagreeing are set at one Hitherto it is to be referred that we are said to be reconciled to God by the blood of Christ Rom 5. 10 11. 2 Cor. 5. 18. Ephes 2. 16. Col. 1. 20. whereby our conversion to God is not understood as if we who hated God before had now departed there from and did set our love upon him but that we which formerly were under wrath are restored into favour that which caused that seperation being taken away by the satisfaction of Christ and free condonation of grace Therefore Christ is called our Heb. 2. 17. sig ibi expiatiâ—nem sedeam quae fit placâ—ndâ— propitiatorie Rom. 3. 25. and propitiation 1 Joh. 2. 2. 4. 10. not a testimony of placation because God in Christ is made propitious unto us and not we propitious to God In Scripture God is said to reconcile the world unto himselfe according to the usuall manner of speaking wherein he that offendeth is therefore said to be reconciled because as he gave occasion to hatred so he hath need of reconciliation and the pacifying of him whom he hath Sophocles in Ajace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dijs conciliari i. ipsâ—s reddere propâ—tios Punitio omnis qua talis sive impersonaliter spectata causam habet justitiam Dei. Procataâ—ctica verâ— causa sunt peccata itidem impersonaliter in genere spectata sine determinatione punitio verò quae pro alio est plane miseriâ—ordiae divinae opus est procatarctica vero causâ— sunt peccara nostra satisfâ—ctionem exigentia Voss resp cap. 12. offended although the reconciliation of them that be offended be not excluded The deliverance which we obtaine by Christ is called redemption which was made by the paiment of a price Rom 3. 24. Gal. 3. 13. Ephes 1. 7. Heb. 9 12. 1 Pet. 1. 18 19. Matth. 20. 28. Mar. 10. 45. 1 Cor. 6. 20. 7. 23. and redemption made by a price can be no other then by satisfaction or substitution as the Apostle saith Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. 1 Tim. 26. Faith and repentance and preaching of the Gospell come betwixt that we might obtaine spirituall deliverance from the captivity of sinne but no man will say that we are redeemed by them as by a price whereby we obtaine deliverance In the legall sacrifices sinnes were expiated no other way but by substitution how much more was Christ who is the bodie of those shadowes substituted for the sinnes of the faithfull Wherefore the Apostle saith Christ was appointed to make reconciliation for the sinnes of the people Heb. 2. 17. that is that by expiating the sinnes of the people he might pacifie God in the same sence wherein the blood of Christ is said to purge the conscience Heb. 9. 13 14. Therefore the Scripture useth those words in this businesse which note recompence and subrogation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both to pacifie and reconcile Gen 3. 20 Prov. 16 14. and to recompence or satisfie 2 Sam. 21. 3. Exod. 21 30. Psal 49. 8. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recompence or pay Gen. 31. 39. In the legall sacrifices there was a typicall expiation but the conscience was not purged nor sinne taken away or heavenly Heb. 9. 9 10. 4. 9. 23â— things sanctified by such sacrifices but the sacrifice of Christ was necessary by which things of so greaâ— moment were effected which was tipified by the legall sacrifices and was effectuall as a morall cause of Salvation before Christ was exhibited in the flesh And if the Fathers of the â—lâ— Testament were saved by Christ of necessity the satisfaction of Christ was true and reall for when it was not distinctly understood it could not profit them as an example or confirmation of doctrine but as a reall satisfaction only If Christ by his death had confirmeâ— his doctrine only and not Heb. 5. â— made satisfaction be had not died as a Priest whose office it is to offer sacrifice and make attonement but the Scripture sheweth plainly that Christ is our high Priest according to the order of Melchizedech Psal 110. 4. Heb. 7. 14 15. who hath offered up himselfe a sweet smelling sacrifice Ephes 5. 2. and sanctified us by one offering up of himselfe once for all Heb. 10. 11 12. And because the sacrifice of Christ may be considered either as he offered Heb. 9. 13 23. up himselfe for all the faithfull in generall his sheep and Church or as every particular faithfull man is comprehended under that universality and the good things purchased for all tend to the salvation of every singular beleever God would have the first should be shadowed forth by the anniversary sacrifice and some others which were offered for all the people the latter by the private sacrifices of every sinner Lev. 5. Exod. 29. 30. Christ then as Mediatour by his death hath made satisfaction for us and that true full reall satisfaction and not by a certaine fiction of Law or divine acceptilation as they call it For why did God exact the bloody death of his Sonne if it had pleased him to rest in any light satisfaction The Apostle concludes the sacrifice of Christ to be necessary because it is impossible the blood of Bulls and Goats should doe away sinnes Heb. 10. 4. which argument concludes not if Christ hath satisfied only as it pleased the Father to accept of his imperfect satisfaction as if it had been perfect The satisfaction of Christ was free because he was freely given to satisfie but the decree of God presupposed to shew his mercy and justice full satisfaction was necessary because sinne must be punished as the Law requireth or God is not true as in his promises so in his threatnings None other wages is appointed for sinne but death Rom. 6. 23. hence he that is dead is justified from sinne Rom. 6 7. But Christ suffered death and by death made recompence to justice for our debt and in that he died for sinne he died once Rom. 6. 9 10. He tasted death that by death he might destroy him that had the Heb. 2. 9 14 15. power of death that is the devill and deliver them who through feare of death
to love them saith Moses and he chose their seed after them Deut. 10. 15. When I passed by thee and saw thee polluted in thine owne blood I said unto thee when thou wast in thy blood live Ezek. 16. 6. See Ezek. 36. 32. Luk. 1. 54 55 72 78. This Covenant was made in Christ in and through whom we are reconciled unto God for since God and man were separated by sinne no Covenant can passe betwixt them no reconciliation can be expected no pardon obtained but in and through a mediatour Sinnes were never remitted unto any man no man was ever adopted into the place and condition of a sonne by grace and adoption but in him alone who is the same yesterday to day and for ever Jesus Christ true God and true man Act. 4 12. Heb. 13. 8. The fall of our first parents was occasion of this Covenant for Actus nostrae liberationis divinam bonitatem causam habet Sed aliter actus exactio nimirum paenae per modum satisfactionis caâ—sam eam habet quae ad paenam exegendam irritat id autemest peccatum God suffered him to slip that he might manifest the riches of his mercy in mans recovery Mercy freeing man from misery possible might have taken place before transgression and have discovered it selfe in the preventing of sinne and so of misery but it seemed good unto Almighty God to suffer misery to enter upon man through sinne that he might make knowne the infinite riches of his mercy in succouring and lifting him up being fallen and plunged into a state remedilesse and desperate for ought he knew Besides we may conceive that Almighty God upon just grounds disdaining that such a base creature falne by pride should thus upon advantage of the mutability of his reasonable creature ruinate the whole frame of the Creation and trample the glory of his name under foot and withall looking upon the Chaos which sinne had brought and would further make if some speedy remedy was not provided did out of his infinite and boundlesse love to man though in the transgression and just and dreadfull indignation against Sathan give forth this gratious and free Covenant The forme of this Covenant stands in gratious and free promises of all good to be repaired restored augmented and a restipulation of such duties as will stand with free grace and mercy For the Covenant of Grace doth not exclude all conditions but such as will not stand with grace The Covenant which was made of free love when we lay wallowing in our blood and which calls for nothing at our hands but what comes from and shall be rewarded of meere grace is a Covenant of grace though it be conditionall So the pardon of sinne is given of grace and not for workes though pardon be granted only to the penitent and faith on our part a lively unfained and working faith be required to receive the promise The parties covenanting are two and so are the parts of the Covenant the one in respect of God the other in respect of man A Covenant there is betwixt God and man but no mutuall obligation of debt for such mutuall obligation is founded in some equality but there is no equality between the Creator and the creature much lesse betwixt the Lord most high and man a sinner If man had never offended God almighty who gave him his being and perfection could not have been indepted unto him but as he was pleased to recompence the good of obedience in the creature that never deserved punishment much lesse can God be indepted to the creature that hath offended who can neither endure his presence nor beare the weight of his wrath nor satisfie Justice nor deliver his soule from the thraldome of sinne The obligation of man to God is of double right and debt but it is of rich grace and abundant love that God doth bind himselfe unto man God doth promise in this Covenant to be God and Father by right of redemption and Christ to be Saviour of them that beleeve in God by him and in faith do yeild sincere uniforme willing upright and constant obedience unto his Commandements Jer. 31. 31 32 33 Deut. 31. 6. Ezek. 36. 25 26. Gen. 15. 1 4 5. Jer. 32. 40. 33. 9. Heb. 8. 10 11 12. Isa 54. 7. Hos 2. 19. The stipulation required is that we take God to be our God that is that we repent of our iniquities believe the promises of mercy and embrace them with the whole heart and yeeld love feare reverence worship and obedience unto him according to the prescript rule of his word Repentance is called for in this Covenant as it setteth forth the subject capable of Salvation by faith but is it selfe only an acknowledgement of sinne no healing of our wound or cause of our acquittance The feeling of Luke 13. 5. Act. 11. 18. 2 Cor. 7. 10. Ezek. 18. 27â— paine and sicknesse causeth a man to desire and seeke remedy but it is no remedy it selfe Hunger and thirst make a man to desire and seeke for food but a man is not fed by being hungry By repentance we know our selves we feele our sicknesse we hunger and thirst after grace but the hand which we stretch forth to receive it is faith alone without which repentance is nothing but darknesse and despaire Repentance is the condition of faith and the qualification of a person capable of Salvation but faith alone is the cause of Justification and Salvation on our part required It is a penitent and petitioning faith wherby we receive the promises of mercy but we are not justified partly by prayer partly by repentance and partly by faith but by that faith which stirreth up godly sorrow for sinne and enforceth us to pray for pardon and Salvation Faith is a necessary and lively instrument of Justification which is amongst the number of true causes not being a cause without which the thing is not done but a cause wherby it is done The cause without which a thing is not done is only present in the action and doth nothing therein But as the eye is an active instrument for seeing and the care for hearing so is faith also for justifying If it be demanded whose instrument it is It is the instrument of the Soule wrought therin by the Holy Ghost and is the free gift of God In the Covenant of workes workes were required as the cause of life and happinesse but in the Covenant of grace though repentance be necessary and must accompanie faith yet not repentance but faith only is the cause of life The cause not efficient as workes should have been if man had stood in the former Covenant but instrumentall only for it is impossible that Christ the death and blood of Christ and our faith should be together the efficient or procuring causes of Justification or Salvation When the Apostle Rom. 3. â—â— 22 28 30. Gal. 2. 16. 17. Rom. 4. 2 3. writeth that man
that they believe in him that justifieth the ungodly and walke before him in all wel-pleasing This may be gathered because the promise of forgivenesse cannot be received but by faith and by faith it is that we overcome the world and vanquish Sathan the enemy of our soules Thus we reade that by faith the Elders obtained a good report and that by faith Heb. 11. 2 4 6 Abel offered unto God a more excellent Sacrifice then Caine by which he obtained witnesse that he was righteous and that by faith Enoch was translated that he should not see death and that Noah became heire of the righteoussnesse which is by faith which is an argument sufficient that they understood how faith was required in this Covenant or promise And seeing it is the property of faith to worke by love and to be fruitfull in all good workes of necessity if faith be commanded obedience is required though not as the cause of life yet as the way to life and the fruit of faith If we must beleeve in God we must also walke with God and worke righteousnesse To whom God gives to believe in him to them he gives to obey and doe all his Commandements as he doth to all that be effectually and internally in Covenant with his Highnesse and of whom he requireth faith in his Promise of them he exacteth obedience to his Commandement scil of all them that be outwardly in Covenant Thus we find that by faith Enoch walked with God or walked before God in all well-pleasing Heb. 11. 5. 6. Gen. 5. 22 24. And to what end is remission from sinne promised that man set free from the curse of the Law and stroke of revenging justice should wallow in profanenesse No but that he should serve God in holinesse and righteousnesse all the dayes of his life But how doth God require these things at the hand of the reasonable creature fallen unlesse he give them sufficient grace to beleeve if they will The answer is man in the state of Innocency being made after the Image of God had power both to beleeve and obey which being lost by sinne God is not bound to repaire And though he had not justifying faith because it argueth imperfection and sinne and could not loose what he had not yet by transgression he brought himselfe into such a state of bondage and wrath which could not be removed but by faith in Christ 2. When God in justice doth shut men up in ignorance and unbeliefe and with-hold from them both the graces of his Spirit and the meanes thereof his judgements are just though secret And if for the sinne of man God may justly cast off millions and not vouchsafe so much as outward meanes of Salvation unto them he may also exact faith and obedience upon promise of pardon and eternall happinesse when he doth not deliver them from thraldome and bondage spirituall whereunto they plunged themselves Was it injustice in God tâ—â—â—â—mise acceptance to Cain if he did well when as yet he was not set free from the bondage of Sathan 3. God doth deny nothing to them that be outwardly in Covenant with his Highnesse that he is bound to give either in justice or by promise so that it will be in vaine for them to plead with God for if they come short of mercy promised it is through their own wilfull neglect or contempt 4. No man is hindred from beleeving through the difficulty or unreasonablenesse of the command or through his owne simple infirmity as being willing and desirous to beleeve but not able which inability deserves pitty but his inability is of corruption and wilfulnesse he doth not beleeve because he will not he is unable because he doth not covet or desire which is inexcusable 5. His inability to beleeve is joyned with the wilfull refusall of mercy promised and voluntary pursute of some inferiour good as more to be desired then Gods favour But of this more in the next degrees of the Covenant Under this Covenant outwardly administred were comprehended both Adam and his posterity even so many as he should dedicate unto God or should accept of the Covenant untill by wilfull departure from the faith and worship of God they discovenanted themselves and their posterity As the Covenant was after made with Abraham and his seed and is now made with beleeving Parents for themselves and their children after them so was it with Adam and those that should descend from his loynes They that lived under this administration of the Covenant did offer sacrifice unto God by divine institution and appointment as is manifest in the example of Abel and Noah We reade not Quemadmodum in terris quum famuluâ— aliquid agit quod non potest nisi jussâ— Domini nâ— est stultus omnes intelligunt eum habere mandatum etiamsi non dicat Bell. de Sacr. Conf. l. 2. c. â— indeed that God gave any Commandement touching burnt offerings or sacrifices but without question what they did was done by divine prescription What a faithfull servant doth on earth which he cannot doe but by command and appointment of his Master for that if he doe it we presume he hath the Commandement of his Master although he doe not say so But Abel and Noah faithfull Servants of God offered sacrifice which they could not well doe but by the Commandement of God therefore they were so commanded though so much be not expressed All Ceremonies which signifie grace are ordained of God or they be unlawfull But the Sacrifices were Ceremonies which signified grace It is written of Abel that by faith he offered a better sacrifice then Cain and that God had respect unto Abel and his sacrifice Of the sacrifice of Noah it is said that God smelled a savour of rest but in faith the sacrifice could not have been offered if it had not been prescribed it should not have been accepted if it had not carried the stamp of God For those Sacrifices were the types of Christ and seales of propitiation and remission of sinnes in and through the bloud of Jesus which must be perscribed or they cannot be accepted These Sacrifices then were instituted of God and may well be called seales of the Covenant as they did signifie remission of sins in and through the bloud of Christ our true Priest and Sacrifice Whether God was pleased to confirme his Covenant by any other visible signes or seales in that state of the Church is more then the Scripture hath revealed One question remaineth to be discussed scil Whether this Covenant of Promise was made in Adam with all and every Infant that should afterwards be born into the world There be some that hold the affirmative part viz. That all Infants whether borne of beleeving or infidell parents are comprehended under the Covenant of Grace according to the internall efficacy though not according to the externall administration so as they be truly and effectually partakers of the benefits promised therein
from all his sins and accepted of God as righteous unto life which is called righteousnesse of the person Faith is not imputed for righteousnesse in respect of the worth or dignity of faith either in habit or act but in respect of it's office whereunto it is ordained in the Covenant of Grace as it doth imbrace Christ and thereby we are made partakers of the merits of his free and willing and perfect obedience to the command of Grace Faith is accounted for righteousnesse in regard of the object and is a cause of that Justification which is of grace A cause I say not a bare condition without which the thing cannot be buâ— a cause not meritorious or materiall but instrumentall only receiving Christ promised and offered in the word of grace For Rom. 3 22. Phil. 3. 9. howsoever our righteousnesse be called the righteousnesse of the faith of Jesus or by the faith of Jesus faith it selfe is never called our righteousnesse We reade that Christ is made unto us of God 1 Cor. 1. 30. Rom. 5. 19. Rom. 10. 4. righteousnesse that by one mans obedience many are made righteous that Christ is the end of the Law for righteousnesse to every one that believeth that the believer is justified by him and by faith in him obtaineth remission of sins We find also by conference Aâ— God did predestinate Christ of grace to this honour of being God in fellowship of person and of being the Prince of out salvation So God in the Covenant he did make with him and the commandment he gave him of laying downe his life did strike it and fulfill it of grace not requiring any thing of his Son more then duties of freeobedience which should of grace have acceptance c. Bain Col. 1. 19. of Scriptures that to be justified by faith and to be justified by Christ is in substance all one And what can be the sence of those places but this that Christ is the meritorious and materiall cause so to speake of our Justification faith the condition and instrument whereby we receive Christ made of God our righteousnesse The Apostle making comparison betwixt the first and second Adam sheweth that as sin commeth from Adam alone unto us all as he in whom we have all sinned So from Jesus Christ alone commeth righteousnesse to all that are in him as from him that hath satisfied the justice of God and performed gratefull obedience at the commandment of grace for them all In which comparison faith never hath the place of our righteousnesse but answers in our participation of righteousnesse in Christ to that which is the ground of our being partakers in the sin of Adam For as we were one with Adam and in respect of orignall and nature were in him and one with him and so by being in him and one with him did all in him and with him transgresse the commandment of God even so in respect of faith whereby onely we are united unto Christ and spiritually made one with him and ingrafted into him we all in him did satisfie the justice of God or are made partakers of the fruit and benefit of his satisfaction Thus our union with Christ and meanes thereof is alwaies to be distinguished from our communion with him in the participation of his righteousnesse as the fruit thereof Like as our being in Adam and one with him is to be distinguished from the fruit thereof which is communion with him in the participation of his transgression If faith be only the hand whereby we put on Christ both as a justifier and sanctifier then it is not the garment of righteousnesse wherewith we are cloathed But it is only the hand whereby we put on Christ as a garment Gal. 3. 27. Rom. 13. 13 14. Faith justifieth as it imbraceth the righteousnesse of God But Christ only is the righteousnesse of God allowed and ordained of God to be our righteousnesse In the third to the Romans and elsewhere oft we meet with this phrase We are justified by faith Now in the fifth Chapter of that Epistle vers 17. it is said that we shall raigne in life through Jesus Christ and verse 19. that by his obedience we shall be made righteous What in the first place is called Justification and Salvation by faith that in the other is called making righteous and raigning in life through Christ and him believed on And so we reade that of faith and by faith and through faith we are justified but we never reade for faith we Rom. 3. 30. 5. 1. are justified Act. 3. 16. First Peter saith His name hath made this man sound through faith in his name And then the faith which is by him hath given to him this disposition of body Is it not plain here that â—aith hath healed him is as much as his name or Christ believed on hath healed him the one phrase expounding the other Christ brought in everlasting righteousnesse into the world Dan. 9. 24. But faith was in the world before the comming of Christ in the flesh Heb. 11. 2. And the Spirit of God in Scripture evidently distinguisheth betwixt faith and Christ apprehended by faith saying The Fathers who believed received not the promise that is Christ the matter of the promise and consequently of righteousnesse Faith they had received but the promise they had not received because Christ in whom their blessednesse was promised was not exhibited in their daies For all bâ— it by faith they apprehended Christ â—â—â—cified to come and the righteousnesse which he was to bring unto the world at his comming yet that righteousnesse in the substance and matter of it was never brought into the world So that the very designing of a precise time for the bringing in of our righteousnesse into the world declareth that that righteousnesse materiall is to be distinguished from faith which was in the world in all ages before it was brought in For faith was in the world and did apprehend righteousnesse which was to be brought into the world long before it came as well as now long after that righteousnesse performed it can lay hold upon it to justification For the faith of Gods children before the day of Christ and the faith of Gods children now after the day of Christ did never nor yet doth apprehend any other righteousnesse but that which in that day was brought into the world For it is as easie to faith to apprehend righteousnesse to come as it is to lay hold on righteousnesse past or by-gone like as our faith apprehendeth many things yet to come as our glorification Vorstius and his followers expound this Text in this sence Rom. 3. 28. Gal. 2. 16. Rom. 4. 5. Faith that is repentance conversion and new obedience is accounted for righteousnesse that is in the place or stead of legall righteousnesse or exact obedience though it be not so indeed And so they freely confesse Justification by works which the Apostle saith is
of death what was his comfort even this the conscience of his integrity O Lord remember how I have walked before thee in truth and with Isa 38. 3. a perfect heart This was his refuge though the good workes he had done were in regard of his calling of the highest note the restoring of the true worship of God the purging of the defiled Temple and Priest-hood yet he did not comfort himselfe in these so worthy workes but in the perfection of his heart knowing well that the worke it selfe though never so glorious is of no esteeme if the heart be rotten perverse or halting The entire in Prov. 11. 20. heart are the Lords delight greatly beloved of him for the present and shall more fully see feele and enjoy the comfort and happinesse of his favour in time to come The Lord God will Ps 84. 11. Isa 60. 19. with-hold no good from them that walke in integrity for he is both their Sunne and Shield he will give grace and glory As the Sunne doth illustrate cherish and quicken all things with its heate and light So doth the Lord visit the entire and refresh them by his Spirit yea and as a Shield protect them from all evill The Prov. 2. 21. Prov. 28. 10. Prov. 20. 7. perfect shall remaine in the Land for ever and leave their inheritance unto their children Who so causeth the righteous to goe astray in an evill way he shall fall himselfe into his owne pit but the entire shall have good things in possession and their children after them shall be blessed The effect and token of integrity is a setled wel-advised and deliberate desire resolution will and endeavour to be enformed what is good and acceptable in the sight of God and to direct his wayes at all times and in all places according to rule of righteousnesse for he aimes at one marke and pitcheth upon the right object Prov. 20. 7. The just man walketh in his integrity It is the commendation of David that he did that which was right in the sight of 1 King 15. 5. God and turned not aside from any thing that was commanded all the daies of his life The fruits of this resolution are these and such like First there is no sin though never so deare precious or profitable which a perfect Christian would not willingly espy out and judge in himselfe I will declare mine iniquity I will be sorrie for Psal 38. 18. my sinne Secondly it workes a dislike of sinne in all even in those which be most neare and deare unto us Thirdly It is joyned with a continuall care to preserve himselfe 1 Ki. 15. 13 14. Ps 18. 23. 2 Sam. 22. 24. innocent from all sin especially his particular and formerly beloved transgressions I was perfect before him and I kept my selfe from mine iniquity Fourthly In all conditions he will looke to himselfe that he be not carried away with unbridled passions In regard of severall states men are subject to be transported with diverse affections as with pride pleasure security in prosperity impatience fretting discontent in adversity Wherefore the entire Christian doth ever look to his heart that it be not distempered with these things Fifthly If the heart be entire with God it will admit his word Prov. 2â— 29. Psal 119. 24. Psal â—8 22. 2 Sam. 22. 23. for direction in all things Thy testimonies are my delight and my Counsellours that is they governe my mind and heart of them I take advice All thy judgements were before me and I did not put away thy Statutes from me Sixthly They that are entire are said to have fulfilled after the Isa 14. 8 9 14. Lord that is fully or entirely to have followed him Deut. 1. 36. Numb 14. 24. Seventhly The perfect man putteth away froward and perverse speeches The poore that walketh in his integrity is opposed Numb 32. 1â— to him that is perverse in his lips that speaketh froward things Eighthly His care is to keep himself unspotted of the world Prov. 19. 1. Amos 5. 10. doing that which is honest pure praise-worthy in the sight of God and man This note the Prophet David giveth for having said Blessed are the undefiled in the way he teacheth us to discern Psal 119. 1 3. them by this effect surely they doe no iniquity Ninthly He will receive evill at the hands of God thankfully as well as good and blesse his name when he crosseth his desires Job 2. 9 10. and taketh from him what he delights in as well as when he granteth the desire of his heart in outward blessings Tenthly An entire heart is ready prepared to serve God to part with any thing be it never so deare for Christ and to suffer any 1 Chron â—â— 19 Mark 10. 21. Mat. 19. 21. thing be it never so hard for Christs sake Eleventhly He that walketh in his integrity will deale conscionably at home and abroad in all duties of his generall and particular Ps 101. 1 2. Joh. 2. 8. 2 Chron. 28. 9. vocation towards all men I will walke in the midst of mine house in the integrity of mine heart I will set no evill thing before mine eyes Lastly He presseth towards the marke and aimes at an higher degree of holinesse Phil. 3. 13 14 15. One thing I doe I forget that which is behind and endeavour hard forward towards the marke 2 Cor. 7. 1. Integrity is the gift of God infused into the heart by the holy Ghost but in this respect we may not neglect the meanes ordained of God for the attainment and preservation of it God and none but he did place David in the hill Syon and give Gideon victory over the Midiaâ—ites as they both well knâ—w and firmely beleeved but their beleef did not emasculate their minds or tie their hands from using such strength and valour as they had First Care must be had to furnish the mind with the affectionate knowledge of God in Christ Jesus And thou Solomon my sonne know thou the God of thy Fathers and serve him with a perfect 1 Chron. 28. 9. heart The knowledge of God begets in us a similitude of God When we come to understand what he is to us we are made to him what he requireth As when sound knowledge entereth it stampeth the Image of God upon the heart for it assimulates the mind to the object seen and discerned 2. All holy meanes must be used to incorporate the word into the heart that it may season every affection and beare mild universall Soveraignty over us For the heart is trans-formed throughout into the nature of the word and every power of soul is brought into subjection by an unfained soveraigne well-rooted faith it is entire in parts though imperfect in degrees Herein all diligence and paines must be taken by preparation hearing meditation and observation of all unexpected occasions of griefe sorrow feare joy or such like to bring the
it can hardly be questioned whether that Covenant wherin we are bound to take God to be our Father King and Saviour be the Covenant of grace or no And by the same reason it is manifest that the Law requireth faith as well as love and obedience and doth build these upon it as a foundation It prescribeth faith in the first place and throughout namely that we acknowledge God the Law-giver to be the Lord our God the only true God and testifie that faith unto him by an universall and uniforme obedience to that whole Law and every title thereof The Law was given for this end that it might instruct us in faith which is the mother of a good conscience and of love Christ and faith is the end and soule of the Law not understood of the Jews The summe of the Law is faith or love and both these carry the same sence because though Moses Rom. 10. 4. Deut. 10. 12. Calv. on Deut. 10. 12. Rom. 14. 23. make mention of love and Paul of faith yet that love doth comprehend faith and this faith doth contain love Certainly Whatsoever is not of faith is sinne even all works though good in shew and for substance seeming agreeable to the rule of the Law if they issue not from faith they are vaine and hypocriticall if they be not quickned and enlivened by faith they are but the carkasse of a good worke And then if God command not faith in the Law in some sort why doth he command other things which without it are frivolous Our best works are unsavoury before God if they be not seasoned with faith For without Heb. 11. 6. faith it is impossible to please God Therefore the Lord in Covenant commanding the observation of his Law exacteth faith also without which the Law cannot be obeyed in an acceptable manner For when the Law is spirituall and commandeth true worship and invocation how can it be observed without faith Would the Lord have the Israelites remaining in infidelity to observe the Law Or did he ever allow man since the fall of Adam to come or have accesse unto him but only in the name of a Mediatour Or was life and salvation ever promised to man since the fall but upon condition of faith in the Messiah Indeed the condition of obedience which God requireth and man promiseth is the chiefest thing urged in the Law but free and gracious pardon wherein consisteth the happinesse of the Saints is therein promised and proclaimed They under the old Testament lightly following the letter mistooke the meaning not looking to the end of that which was to be abolished whereunto Moses had an eye under the vaile For they perceived not so well the grace intended by the legall Testament which the perfection of the morall Law whereof they could not but faile should have forced them to seeke and the imperfection of the typicall Law which made nothing perfect should have led them to find but they generally rested in the worke done as was commanded by either Law when as themselves were unable to do the one and the other was in it self as unsufficient to help them Fourthly after the giving of the Law a Covenant betwixt God and Israel was established by mutuall and willing consent Deut. 4. 31. Exod. 24. 3 4. the people promising to obey and doe whatsoever the Lord commanded In the Land of Moab Moses was commanded by the Deut. 29. 1 9. Lord to make a Covenannt with the children of Israel beside the Covenant which he made with them in Horeb. This Covenant they entred into was the same that God made with them upon Mount Sinai even the same that did containe the blessings and curses before pronounced But this Covenant was a Covenant of Grace not of works for God never commanded his people that he might set them on high above all people of the earth and that they might be an holy people unto him to avouch him to be their God by a Covenant of works Moses would Deut. 29. 12. never have exhorted the people by Oath to bind themselves unto the Lord in a Covenant of works for that had been to bind themselves unto the most dreadfull curses whereas they were to enter into this Covenant that they might prosper in all that they Deut. 29. 9. doe That Covenant is of Grace wherein the good things promised are all free and gratious but it was of grace that God promised Deut. 7. 12. 2 Chro. 6. 14. to be the God of Israel and therefore the Lord when he keepeth Covenant with Israel is said to keep the mercy which he swore unto their Fathers and when he established them for a people unto himselfe and is their God he is said to performe the Oath which he swore unto their Fathers to Abraham to Isaac and to Jacob. Deut. 29. 13. The Legall Covenant or Covenant of works cannot be renewed after it is once broken seeing it admitteth not repentance of sinne past but exacts perfect and perpetuall obedience But this Covenant made with the Israelites might be renewed after transgression did admit repentance When thou art in tribulation and Deut. 4. 30 31. all these things are come upon thee even in the latter dayes if thou turne to the Lord thy God and shalt be obedient unto his voice for the Lord thy God is a mercifull God he will not forsake thee neither destroy thee nor forget the Covenant of thy Fathers which he swore unto See Deut. 30. 1 2 3. 1 Ki. 8. 34 35. Psal 106. 45. Eze. 16. 61 6â— Deut. 30. 11 12 13 14. Rom. 10. 6 7. them And if the Covenant after transgression may be renewed it is of grace The Law which is written in the heart of the spirituall seed is part of the Covenant of grace for the righteousnesse of faith speaketh on this wise This Commandement which I command thee this day it is not hidden from thee neither is it farre off It is not in heaven that thou shouldest say Who shall goe up for us to heaven and bring it unto us that we may heare it and doe it Neither is it beyond the sea that thou shouldest say Who shall goe over the sea for us and bring it unto us that we may heare it and doe it But the word is very nigh unto thee in thy mouth and in thy heart that thou maist doe it But the Law given by Moses is engraven in the heart of the spirituall Isai 51. 7. Psal 37 31. seed or people effectually in Covenant as they are called a people in whose heart is the Law No man will deny the Covenant which God keepeth with them that love him and keepe his Commandements to be the Covenant of Grace But the Covenant which Israel entred into is that which the Lord Dan. 9 4. Nehem. 1. 5. Deut. 7. 12. keepeth with them that love him and keepe his Commandements Fifthly the godly Kings and
people of Israel repenting of their transgressions and sinnes committed against God did oftentimes Josh 24. 22 23 24 25. Judg. 10. 16. 1 Sam 7. 3 4 5. 2 Chro. 15. 12. 2 Kin. 11. 17. 2 Chro. 23 16. 2 Ki. 23. 3. Neh. 10. 30 31. 2 Chro. 34. 31. renew their Covenant binding themselves to the Lord to be his people and to walke in Gods Law which was given by Moses and to observe and doe all the Commandements of God the the Lord and his Judgements and his Statutes with all their heart and with all their soule But Jehoshaphat Josiah Nehemiah and other godly Governours who were well acquainted with their infirmities and knew themselves utterly unable to fulfill the Law would never promise punctuall and exact obedience in hope thereby to deserve eternall life or to receive it from God as the reward of their perfect service nor flatter themselves as though they could stand before the Tribunall of Gods Justice in their own Righteousnesse when upon proofe sufficient they saw that no flesh could be justified in his sight Without question they understood that God of his free grace had promised to be their God and of his undeserved and rich mercy would accept of their willing and sincere obedience though weake and imperfect in degree which is in effect that the Covenant which God made with them and they renewed was a Covenant of grace and peace the same for substance that is made with the faithfull in Christ in time of the Gospell Sixthly the Covenant that God made with Abraham was the Gen. 17. 1. Covenant of grace as it is acknowledged but the Covenant made with Abraham is for substance the same with the Covenant made with Israel upon Mount Sinai the promise is the same and the things required the same For in that God promised that he would be God all-sufficient to Abraham to blesse him with all necessary blessings for this life and the life to come In Gal. 3. 8. this he promiseth freely and of his owne meere grace and favour to be their God and make them a Kingdome of Priests and an Exod. 19. 6 7. holy nation unto himselfe In that he requireth of Abraham that he walke with or before him in integrity In this he covenanteth that they should obey his voice and keep his commandements Deu. 26. 17 18. Jer. 7. 23. Deut. 10. 12. Jer. 11 3 4. 1 Ki. 8. 25. 2 Chron. 6. 16. 2 Chr. 17. 3 6. 2 Chr. 6. 14 16. Jer. 2. 2. And what is it to walk with God or before God but to walk in his Law Seventhly when God gave his Law unto Israel upon Mount Sinai he troth-plighted that people unto himselfe and himselfe unto them and that of his meere love not of any merit in them Thus saith the Lord I remember thee the kindnesse of thy youth the love of thine espousals when thou wentest after me in the wildernesse in a Land that was not sowen Israel was holinesse unto the Lord and Ezek. 16. 8. the first fruits of his increase When I passed by thee and looked upon thee behold thy time was the time of love and I spread my skirt over thee and covered thy nakednesse yea I sware unto thee and entered into Covenant with thee saith the Lord God and thou becammest mine But if the Law were a perfect draught of the Law of nature Rainold Apol. Thes pag. 211. 1 Tim. 1. 5. Act. 15. 9. Rom. 10. 4. Gal. 3. 24. Christum vocat finem i. scopum legis quia lex sues sacrificiis ritibus c. Christum intendebat Zanch de Redem cap. 11. Thes 5. li. 1. The Decalogue written with Gods own hand upon two tables was an Epitome of all Ordinances appertaining to the Covenant exacting punctuall obedience in the least jot and title as necessary to Salvation and flashing out wrath against the least transgression without any intimation of repentance or hope of pardon the Lord did not at that time troth-plight himselfe unto them Eighthly the Law requireth faith as well as love and obedience and doth build these upon it as a foundation For the end of the Commandement is love love out of a pure heart a good conscience and faith unfained That love which the Law requireth either towards God or towards man must flow from a pure heart and faith it is that purifieth the heart Christ is the end of the Law for righteousnesse sake and the Law is a Schoole-master to bring us unto Christ But bring us unto Christ it could not if it did not point him out unto us or presuppose him as promised He is not the end of the Law if the Law did not direct to him and require faith in him He is the end of the Law as the Law leadeth and driveth us out of our selves and from all confidence in any works of the Law that by faith in Christ we might obtain righteousnesse It is not the property of a Schoole-master to beat and strike and not to direct or teach That the ceremonies of the Law did prefigure Christ direct unto him and require faith in him is a thing Exo. 34 27 28. confessed and acknowledged of all men Now the ceremonies are appendices of the Law especially of the first and second Commandements Exod. 24. 8. Heb. 9. 19 20 23. Pighâ—disp Ratisp l. 2. as they were given to the Israelites And if they require faith in the Redeemer to come how should we thinke it to be a thing passed over in silence altogether in the Law The deliverance of the children of Israel out of Egypt was a type of our spirituall deliverance from the bondage of sinne and Satan by the power of Christ as appeares by the Ceremonie and Sacrament of that corporall deliverance the Passeover which was a Joh. 19. 36. 1 Cor. 5. 7. figure of Christ our Saviour Therefore in the first Precept the Mystery of our Redemption by Christ is taught and contained That particular mercy mentioned in that Precept taught the Israelites to expect spirituall Salvation in the Messiah promised In Psal 1. 1 2. Psal 119. 1 2. Scripture they are pronounced blessed who keep the Commandements and observe the Statutes and Judgements of the Lord but withall their blessednesse is said to consist in this that God Psal 32. 1 2. imputeth not sinne unto them that their sinnes be forgiven and transgressions covered The true worshippers of God then are happy not for their works but because God is pleased to accept them in Christ and to pardon their offences This is the true sense of those promises made to or spoken of them that walk in the perfect way and doe none iniquity And if life and Salvation be promised to them that observe and keep the Statutes Judgements and Ordinances of the Lord not for the dignity of the work but through the meere grace and mercy of God pardoning transgressions and sinnes then is faith in the
the increase of thy kine and the flocks of thy sheep in the Land which he sware unto thy fathers to give thee Thou shalt be blessed above all people and there shall not be male or female barren amongst you or among your cattell And the Lord will take away from thee all sicknesse and will put none of the evill diseases of Egypt which thou knowest upon thee but will lay them upon all them that hate thee The Lord thy God bringeth thee into a good Land a Land Deut. 8. 7 8 9. 11. 14 15. of brookes of water of fountaines and depths that spring out of the vallies and hils a Land of wheat and barley and Vines and Fig-trees and Pomegranates a Land of Oile Olive and Honey A Land wherein thou shalt eat bread without scarcenesse thou shalt not lacke any thing in it a land whose stones are iron and out of whose hils thou maist digge brasse The Lord hath vouched thee this day to be his peculiar Deut. 26. 18 19. people as he hath promised thee and that thou shouldest keep all his Commandements And to make thee high above all nations which he hath made in praise and in name and in honour and that thou maiest be Deut. 28. 1 2 c. an holy people unto the Lord thy God as he hath spoken Secondly The Lord promised to chuse a place to cause his name to dwell there and set his Tabernacle amongst them and walke with them But when you goe over Jordane and dwell in the Land Lev. 26 4 5 6 7 8 9 11. Deut. 12. 10 11 12. 16. 6. which the Lord your God giveth you to inherit when he giveth you rest from all your enemies round about so that ye dwell in safety Then shall there be a place which the Lord your God shall choose to cause his name to dwell there thither shall ye bring all that I command you And I Lev. 26. 10 12. will set my Tabernacle amongst you and my soule shall not abhorre you And I will walke among you and will be your God and ye shall be my people For the Lord hath chosen Sion he hath desired it for his habitation Psal 132. 13. 14. This is my rest for ever here will I dwell for I have desired it Thirdly Free forgivenesse of sinnes is likewise promised in this Covenant This is implyed in that he promiseth to be their God for if he be theirs he will be favourable to their iniquities and remember their sinnes no more And so much is expressed when upon repentance and turning unto him he hath proclaimed himselfe ready to receive them into favour If from thence Deut. 4. 29 30. thou shalt seeke the Lord thy God thou shalt find him if thou seeke him with all thine heart and with all thy soule And it shall come to Deut. 30. 1 2 3. passe when all these things shall come upon thee the blessing and the curse which I have set before thee and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee And shalt returne unto the Lord thy God and shalt obey his voice according to all that I command thee this day thou and thy children That then the Lord thy God will turne thy Captivity and have compassion upon thee and will returne and gather thee from all nations When thy people Israel be smitten downe before the enemy because they have sinned 1 King 8. 33 34. Man as capable of Justification is â— sinner as be actually receiveth Justification a Believer against thee and shall turne againe unto thee and confesse thy Name and pray and make supplication unto thee in this house Then heare thou in heaven and forgive the sinne of thy people Israel and bring them againe unto the Land Moreover the Lord made himselfe knowne to be the God that pardoneth iniquity transgression and sinne when he gave this Covenant unto his people But of this before Fourthly Eternall life is promised in the Covenant for God is not the God of the dead but of the living and therefore the faithfull Jewes which have God for their God doe live still not Math. 22. 32. Math. 19. 17. Luk. 10. 25 28. in earth but in heaven The life which is promised to them that keepe the Law is eternall but in this Covenant life is promised to them that keepe the Commandements Not only long Psal 34. 12 13. life and good dayes in the Land of Canaan but eternall life is assured by the promise to them that keepe Covenant as eternall death and destruction is comprehended under the curse denounced against them that breake the Covenant Expresse mention of Gal. 3. 13. the King some of Heaven perhaps is not found in the Old Testament but eternall life is comprehended under the termes of life and blessing as eternall death under the tearmes of death and the Curse Eternall life in heaven eternall death in hell the Law noteth though it doe not expressely name them Which things unlesse they had been commonly knowne in the dayes of our Saviour the penitent Thiefe about to die had not thought of a Kingdome nor the Lord promised Paradice to him when he asked a place in the Kingdome of the Mâ—ssiah But all these promises were made of freâ— grace and of free love accomplished Speake not thou in thine heart after that the Lord Deut. 9. 4 5. thy God hath cast them out from before thee saying For my righteousnesse the Lord hath brought me in to possesse this Land but for the wickednesse of these nations the Lord doth drive them out from before thee Not for the righteousnesse or for the uprightnesse of thine heart doest thou goe to possesse their Land but for the wickednesse of these Nations the Lord thy God doth drive them out from before thee and that he may performe the word which the Lord sware unto thy Fathers Abraham Vers 6. Isâ—â—k and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good Land to possesse it for thy righteousnes for thou art a stiffe-necked people True it is the promises runne upon this condition If ye obey my voice and doe my Commandments But conditions are of two sorts antecedent or consequent Antecedent when the condition is the cause of the thing promised or given as in all civill contracts of Justice where one thing is given for another Consequent when the condition is annexed to the promise as a qualification in the Subject or an adjunct that must attend the thing promised And in this latter sence obedience to the Commandments was a condition of the promise not a cause why the thing promised was vouchsafed but a qualification in the subject capable or a consequence of such great mercy freely conferred Of them that slip aside and transgresse the Covenant God calleth for and commandeth repentance that is it is his will and command that they
untill they had filled up the measure of their iniquity and till there was no remedy So he gave them into the enemies hand and suffered his Name to be polluted amongst the Heathen when he had tryed by all meanes to bring them home but they would not repent The Kingdome of David was for ever established and God preserved a Church and people unto himselfe according to his good pleasure for this was absolutely willed and foretold but performed according to promise of free grace and love Thus God is serious in all his Promises and Commandements according as he is pleased to give them and effectually brings to passe his own purpose of grace according to that which he hath promised With this promise they presse the Lord in their captivity Why dost thou forgâ—t Lam. 5. 20. 21. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 80. 4. Psal 126. 1 2. Psal 4. 7. us for ever and forsake us so long time Turn thou us unto thee O Lord and we shall be turned renew our dayes as of old Turne us O God or restore us to wit from sorrow to joy from captivity to liberty cause thy face to shine that is to be light chearfull comfortable and we shall be saved CHAP. X. Of the Covenant that God made with Israel after the Babylonish Captivity WHen the people of Israel was almost cleane destroyed and wasted in the Babylonian Captivity the Lord by many ample promises did assure that he would deliver them out of the hands of their enemies and bring them again into their own land set up the tokens of his presence amongst them and delight in them to doe them good Comfort ye comfort ye my people saith Isai 4â— 1 2. Gen. 34. 3. your God speake ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that hâ—r iniquity is pardoned for she hath received of the Lord double for all her sinnes that is she hath been punished enough and more then enough for her transgressions Jer. 1â— 18. and 17. 18. Behold the Lord will câ—me with strong hand and his arme will rule for him behold his reward is with him and his work before him He Revel 18. 6. Isai 40. â—0 1â— shall feed his slock like a sheepherd he shall gather the Lambes with his arme and carry them into his bosome and shall gently leade those that are with young Feare not thou worme Jacob and ye men of Israel Isai 41. 14 15 16. I will help thee saith the Lord and thy Redeemer the holy One of Israel Behold I will make thee a new sharpe threshing instrument having teeth thou shalt thresh the mountaines and beat them small and shalt make the hils as chaffe Thou shalt fanne them and the wind Rev. 17. 14. and 19. 17. and 20. 8 9. shall carry them away and the whirlwind shall scatter them and thou shâ—lt rejoyce in the Lord and shalt glory in the holy One of Israel When the poore and needy seek water and there is none and their tongue faileth for thirst I the Lord will heare them I the God of Israel will vers 18. 19. not forsake them I will open rivers in high places and fountaines in the midst of the vallies I will make the wildernesse a poole of water and the drie Land springs of water But now thus saith the Lord that created thee O Jacob and he that formed thee O Israel Feare not Isai 43. 1 2 3. for I have redeemed thee I have called thee by thy name thou art mine When thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee For I am the Lord thy God the Holy One of Israel thy Saviour I gave Egypt for thy ransome Ethiopia and Seba for thee Remember Isai 44. 21 22 23. these O Jacob and Israel for thou art my servant I have formed thee thou art my servant O Israel thou shalt not be forgotten of me I have blotted out as a thick cloud thy transgressions and as a cloud thy sinnes returne unto me for I have redeemed thee Sing O ye heavens for the Lord hath done it shoot ye lower parts of the earth breake forth into singing ye mountaines O Forrest and every tree therein for the Lord hath redeemed Jacob and glorified himselfe in Israel Thâ—â— saith the Lord thy Redeemer and he that formed thee from the wombe vers â—4 I am the Lord that maketh all things that stretcheth forth the heavens above that spreadeth abroad the earth by my selfe That frustrateth 25. the tokens of the liars and maketh diviners mad that turneth wisemen backward and maketh their knowledge foolish That confâ—rmeth the word of his servant and performeth the counsell of his messengers that saith to Jerusalem Thou shalt be inhabited and to the Cities of Iudah Ye shall be built and I will raise up the decayed places thereof That saith to the deep Be drie and I will drie up thy rivers That saith of Cyrâ—s He is my sheepherd and shall performe all my pleasure 〈◊〉 sayin Isai 45. â—â— Jerusalem Thou shalt be built and to the Temple Thy foundation shall be laid Thus saith the Lord The labour of Egypt and merchandise Isai 45. 14 15. of Ethiopia and of the Sabeans men of stature shall come over unto thee and they shall be thine they shall come after thee in chaines they shall come over and they shall fall downe unto thee they shall make supplication unto thee saying Surely God is in thee and there is none else there is no God Israel shall be saved in the Lord with an everlasting ver 17. Salvation ye shall not be ashamed nor confounded world without end Hearken unto me O house of Jacob and all the remnant of the house Isai 46. 3 4. of Israel which are borne by me from the belly which are carried from the wombe And even to your old age I am he and even to hoare haires will I carry you I have made and I will beare even I will carry and will deliver you I will bring neere my righteousnesse it shall not be vers 13. farre off and my Salvation shall not tarry and I will place Salvation in Sion for Israel my glory Goe ye forth of Babylon flee ye from the Isai 48. 20 21. Chaldean with a voice of singing declare ye tell this utter it even to the end of the earth say ye The Lord hath redeemed his servant Iacob And they thirsted not when he led them through the deserts he caused the waters to flow out of the rock for them he clave the rock also and the waters gushed out The promises to this purpose are very many and because it was an hard matter to perswade the faint and drooping spirit broken with long and grievous calamities the Lord is pleased
of God the people of God Saints by calling and so Christ died for them efficiently and by way of application as they be within the Covenant made in Christ and doe partake of those fruits and benefits of his death which of themselves tend to salvation but are perverted of them to destruction through their owne default But others comprehended under the world be faithfull indeed living members of Jesus Christ sealed by the Spirit and for these Christ died efficiently in a peculiar manner scil to bring them to life and happinesse as already they are called savingly and effectually to faith and repentance The argument à pari is of no weight manifestly confuted both by Scripture and experience it selfe For to many that perish is the word of Salvation sent they receive it professe it rejoyce in it live under the Ordinances of grace be partakers of sundry graces of the Spirit all which be speciall fruits of Christs death speciall to some not common to all men and in which respects Christ is said to die for them But to affirme the same things of every particular man in the world is to offend against common sence If Christ had died for one wicked man that perished because he had been wicked or for that reason there had been some truth in the argument but some fruits of Christs death are imparted to some although they be wicked not because they are wicked or for that reason Besides it is one thing to say Christ died for some that perish as they partake the fruits of his death in themselves belonging to Salvation which is granted another to say Christ died for all men considered as fallen according to the will of God and intention of Christ as Mediatour with full purpose to purchase for them actuall reconciliation on Gods part which is that they contend for So that this objection will be of no force untill it can be proved that impretation is application they be in Covenant who be not nor never were in Covenant they have the Gospell who never heard of the Gospell they have received the promise of Salvation who are rejected and cast off of God as aliens from the Covenant Christ is amongst them who never had possible meanes imaginable to come to the knowledge of the truth and they are enlightned and have tasted of the good word of God and of the powers of the life to come who all their life long have lived in ignorance and infidelity and not heard that there is a Christ 2 Cor. 5. 14 15. We thus judge saith Paul that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe Here the Apostle saith expressely Christ died for all simply meant in respect of the impetration of a new Covenant and salvation according to that Covenant common misery is concluded from this that Christ died for all men sc that all were dead which is universally true of every man And upon this ground he exhorts men to live unto Christ scil that Christ died for all men Some learned Divines not partiall referre See Estium in 2 Cor. 5. 14. pag. 586. this to the greatnesse of the price and dignity of Christs death which was sufficient for the redemption of man-kind if they did repent and believe but the Apostle rather speaks of Christs death for all in respect of application event or effect for all not simply but for all to whom the fruit and benefit of Christs death is offered in the Gospel and received by faith Thus Vorstius Vorst in 2 Cor. 5. 14 loc com Illud quoque hic obiter notandum Christ died and was raised up for all men in generall if we consider the amplitude of divine grace offered in Christ but in respect of the event or effect both are done for all the elect and believers only And in this latter sence that phrase is used of the Apostle in this place And this the circumstances of the text will plainly enforce For he speaks of the death of Christ not as it was purposed and decreed of God but as it was actually suffered by Christ when the farre greatest part of the world was for present state drowned in Infidelity and Idolatry wherein they had continued a long time being rejected and cast off of God The end of Christs death and resurrection there named by the Apostle sheweth it is to be meant of the fruit and application that they which live should not henceforth live unto themselves but to him which died for them that is that by force of that communion which they have with him their head being dead unto sinne they should live unto righteousnesse But that can agree unto none who are not partakers of the fruits of Christ none are fitted by grace to live unto Christ but they that have put on Christ by faith That All for whom Christ died is that world which God in Christ hath reconciled unto himselfe not imputing their sins ver 19. whereby is meant the world of Jew and Gentile of which we have spoken before in the fore-cited places which must have the same meaning and cannot be affirmed of the world universally according to that present state wherein it stood when Christ suffered How then doth the Apostle conclude common misery from this If one died for all then were all dead It may well be understood of death unto the world and sinne and not of death in sinne as if he had said if Christ died for all then all that are his are dead to sinne and to the world The words and scope of the Apostle do both agree well to this interpretation It hath been alleadged that the words speake of a death passed not present as our translation sheweth and so could not be understood of death unto sin But Vorstius upon that very word noteth that he understandeth Vorst in 2 Cor. 5. 15. Schol. all Christians in which the efficacie of Christs death sheweth forth it self as they also by the example of Christ are dead to sin and the flesh Confer Rom. 6. 2 c. 1 Pet. 4. 1. Some foolishly understand this of the guilt of death that the sense should be because Christ is dead for all men hence it is truly gathered that all men are guilty of death which is refuted in the verse following This is Vorstius his censure of that interpretation As for the words seeing they speake of the death of Christ applyed in the time past it was requisite these that intreat of the death of sin in them that be Christs should be put in the time past also And so the words doe more confirme then weaken the interpretation It is further objected that it will not agree with the argument of the Apostle who by Christs death for all could not prove all to be dead to sin nor so much as all
be inseparable And this doth take away the objection which they raise from the words following And hath committed vers 19 20 unto us the word of reconciliation Now therefore we beseech you we pray you in Christs stead be ye reconciled to God For not to say the Apostle speakes to the Corinthians at that time beleevers and in the state of persons reconciled hath not God committed the word of reconciliation to the Ministers who are to beseech mankind actually restored into grace and admitted into the new Covenant to be reconciled The word of reconciliation is of use both to them that be not restored into grace that they might be called and to them that be reconciled that they might continue and be builded forward That passage of the Apostle 1 Joh. 2. 1 2. If any man sinne we have an Advocate with the Father Jesus Christ the righteous And he is the propitiation for our sinne and not for ours only but also for the sinnes of the whole world is like to the former as all men confesse and hath the same answer For as Christ is our Advocate by office to plead our cause and defend us against the accusation of all our enemies so is he our propitiation But Christ is not the Advocate of every man simply but of his people And as he is the propitiation of the beleeving Jewes so he is of the whole world 1 Joh 4. 10. but he is the propitiation of the beleeving Jewes in that God is propitious unto them in Christ and not propitiable or reconcileable only He is their propitiation through faith in his bloud Rom. 3. 25. by whom their sinnes are covered not coverable and Cyril in Ioh. â— 11. cap. 19. Aug. tract 87. in Iob. Autor de vocat Gent. l. 2. c. 1. Euseb Hist l. 4. c. 15. Estius in 1 Ioâ— 2. 2. expiated and done away not expiable only Therefore the Apostle speakes of the application of Christs death and by the whole world man-kind in common considered as under the fall cannot be understood but the whole world of the Gentiles now called to the faith and admitted into Covenant Thus Vorstius himself though in his common places upon this Chapter he would understand these words as if Christ sufficiently and efficiently quantum in se was the propitiation for the sinnes of all mankind yet in his paraphrase he giveth this sence of the Text Where fore let Vorst in 1 John 2. 2. him consider that the Lord Jesus is the propitiation for our sins as who hath purchased full remission of them all for us And not only for us who at this time embrace his doctrine but for all men of the whole world as many as by faith receive or appehend the blessing of the Gospell offered unto them In this sence the world is taken as they themselves confesse Rom. 11. 12 15. Their fall is Scrip. Syn. pag. 307 308. See Chemnit Har. Evang. cap. 8. Quod gaudium erit omni populo the riches of the world and their casting off the reconciliation of the world that is of the Gentiles converted to the faith which did make a great part of the world and before conversion were worldly and profane men The rejection of the Jewes was an occasion by which the Gentiles hitherto without that gratious communication was made rich and being converted to the faith did returne into favour with God And the same argument they bring out of the former Text to confute the distinction of Christs death effectually for some sufficiently for all because then the adversative particle doth loose his emphasis if the Apostles words be thus understood Christ died effectually for us and not only so but sufficiently for the sinnes of the whole world doth confirme the other interpretation for the adversative should loose it weight if the sentence be thus resolved Christ is our propitiation by faith in whom God is actually reconciled and not only so but he is reconcileable to the whole world that lieth not in infidelity The maintainers of universall redemption thinke it may strongly be proved by this reason All men are bound to beleeve in Christ but Christ died for all men that are bound to believe in him which some propound in this forme Every man is bound to beleeve that Christ died for him but whatsoever a man is bound to beleeve that is true therefore he died for every man But if by beleeving in Christ they understand nothing but bare assenting to this proposition that Christ died for all men and for me as a man for the impetration of righteousnesse quantum in se or to purchase the grace of the Father and pardon of sinnes no man is bound to beleeve it because it is not revealed in Scripture much lesse made knowne to every man in the world by meanes sufficient Every man called whether he hearken to God calling or not is bound to beleeve that Christ is offered unto him as a Saviour so as if he beleeve he shall be saved but that Christ died for him in particular for the impetration of righteousnesse and for every particular man in the world that he is not bound to beleeve because it is not found in Scripture nor can he beleeve it according to their grounds that urge this argument neither can such perswasion be the ground of justifying faith I say every man in the world good or bad cannot beleeve it as they teach For either they be considered as in the common Masse as all Infants and then they be actually restored into grace or as impenitent and unbeleevers fallen from the Covenant themselves or as Arminius addeth in their parents and then Christ died not for them as such If they be admitted into Covenant and continue therein Script Rem advers coll Hag. art 2. Christ died for them in respect of application if they be fallen from that state by impenitency obstinacy rebellion Christ died not for them as such If they be cast off and not so much as outwardly called how can they beleeve that Christ died for them specially when by transgression they have departed from that Covenant and fallen from that state unto which they say they were admitted Neither can this perswasion be the ground of faith justifying for many ungodly men are perswaded that Christ died for all mankind that neither will nor can nor ought as such to beleeve in Christ or rest upon him for Salvation and many beleeve it not that beleeve truly in Christ and know they beleeve and that they ought to beleeve If by beleeving in Christ be meant faith justifying the proposition may be granted with two limitations First that under this terme they be not comprehended who never heard of Christ or had possible at least probable meanes to come to the knowledge of Christ or were admitted into Covenant So Vorstius seemes to limitit unlesse saith he Christ had died for all that are called in vaine should they all