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
the Elect or all at Corinth And the drift of the place is to prove not that all men simply are dead to sinne for that is notoriously false and was neither taught nor confirmed by any Pen-man of holy Writ nor that all the Elect or all at Corinth are dead to sin for he speaketh to the Church or faithfull in Corinth not to the place or inhabitants universally but that the faithfull who had believed in Christ as himself and the converted Corinthians had done and did for the present were dead to sin which he strongly confirmeth from the communion they have with Christ in his death and resurrection that is that Christ died for them in effect and event that the vertue and efficacy of his death did shew forth it self in them If the other Interpretation be admitted the consequence is good thus Christ died for all believers therefore all men by nature are dead in sin for the state of believers before conversion is the same with the others and if they by the merit power and efficacy of Christs death be delivered from the guilt and dominion of sin who so is not set free by the death of Christ from the power of sin must needs be dead therein Arguments not much unlike we have 1 Cor. 15. 22. As in Adam all die so in Christ shall all be made alive In the first part all simply in the latter all with limitation scil that be in Christ must be understood See Gal. 3. 22. And Rom. 5. 18. and 11. 32. But of that there is no need to make many words because the former interpretation is most naturall The 15. verse they say need not be restrained because all are bound to live unto Christ Whether all men be simply bound to live unto Christ because he simply died for them though his death had never been signified unto them I will leave to another place But the discourse of the Apostle is of them for whom Christ died and who believe in him and in whom the efficacy of Christs death doth exercise it self They that are dead with Christ should live unto God They object moreover that reconciliation is predicated of the vers 19. whole world which is reconciled thus farre through Christ that God will not deale with man as he might have done to cast him away utterly without hope so as he hath the Angels that sinned but he will accept of him upon termes fitting according to a new Corvin in Mol. cap. 28. §. 35. Covenant In which sense a Father is reconciled to his Son a Master to his Servant when he is content upon repentance submission and amendment to receive him into favour Upon this Text they would build a two-fold reconciliation one generall as some expresse it another speciall one not an actuall taking away of sins not actuall remission of sins not Justification not actuall redemption of these or these but an impetration of remission Justification and redemption whereby God may his justice not hindring remit sins to men transgressours which doth imply another member to wit reconciliation justification and redemption actuall Arm. in Perkin § 25. pag. 76. or a reconcileablenesse whereby men might be delivered from the captivity of sin or the necessity of thraldome and reconciliation whereby they are delivered from captivity Voss Hist Pelagian lib. 7. part 1. thes 3. Others call it an actuall reconciliation on Gods part and an actuall reconciliation whereby it comes to passe that all sinners do actually please God Exam. Censur cap. 8. pag. 59. Vorst in 2 Cor. 5. 15. and 1 Joh. 2. 2. Christ sufficiently and efficiently doth expiate the sins of all and reconcile the world to God quantum in ipso est that is as much as pertaines to the execution of his office laid upon him by his heavenly Father What distinction they make of reconciliation and actuall reconciliation or reconcileablenesse and actuall reconciliation the same may be made of redemption remission of sins justification and adoption regeneration and sanctification so that we may distinguish of them also that there is an actuall redemption and redemption actuall remission of sins and remission actuall justification and justification actuall sanctification and sanctification The terme actuall remission or reconciliation being set against reconciliation as the distinct member doth require that reconciliation potentiall be understood which may be called reconcileablenesse And then Christ hath not obtained of the Father by his death that he should remit sins but that he hath power to remit them he hath not obtained redemption but a possibility of redemption or the redemption purchased is a potentiall remission of sinnes he hath not merited sanctification but a right that he may sanctifie or sanctifiablenesse he hath obtained also that God might pardon sin as well as that man might be pardoned or reconciled and notwithstanding any redemption that Christ hath purchased every man might perish and be condemned for ever But if reconciliation potentiall or a possibility of remission only be purchased by the death of Christ how is this made actuall by application If it be actuall and effectuall why is it not applyed and given to every man will not God give to every man that which Christ hath merited and purchased for every man The merit of reconciliation by Christ and the application thereof must be distinguished but for whomsoever eternall redemption is purchased for them he hath obtained grace and glory and upon them he will actually conferre that grace and mercy sanctifying them to be a peculiar people to himselfe Heb. 9. 12. Matth. 1. 21. Joh. 4. 14. Application is as necessary an effect of redemption or reconciliation purchased as burning is of fire and there can be no redemption but of necessity it must bring application both in respect of Gods justice and Christs sacrifice Dan. 9. 24. Heb. 10. 10 14. Therefore there is but one reconciliation and that actuall and effectuall though it may be universally proposed in the Gospell and that particular actuall reconciliation is none other but that very same which God meritorie and impetratorie hath proposed by the death of Christ As for the present Text alleadged reconciliation is not predicated of the whole world taking the world for every man in the world nor reconciliation put for reconcileablenesse For it is manifest the Apostle speaks of the world as it was to be considered in the times when Christ suffered or after when in respect of present state the farre greater part were impenitent if not obdurate sinners aliens from the common-wealth of Israel without God in the world and I desire to see that Text of Scripture where God is said to reconcile unto himselfe the whole world of impenitent and obdurate sinners as such or where we shall find that all such Eph. 2. 12. Rom. 3. 8 17. Gal 3. 26. Eph. 2. 3 4. be brought under a new Covenant It is also as plaine that he speakes of the surrogation of the
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
Covenant how they differ viz. eight wayes p. 32. Christ more darkly revealed in the Covenant of promise and why ib. Covenant of promise when it began and how long it continued 36. The degrees of it ib. the parts of it 43. who contained under it 45. the Covenant of promise whether made in Adam with every infant that should be born into the world p 46. Covenant of grace as manifested to Abraham p. 47. what peculiarly to be observed therein ib. the grand promises of it 53. the temporall promises 54. Covenants personall family-Covenants and nationall p. 52. Covenant with Abraham how confirmed p. 90. All are not in Covenant in one manner p. 91. Covenant of grace under Moses till the return out of the Captivity p. 92. Covenant of works whether made with man fallen 93. Obscurity among Divines in differencing the old Covenant and new 95. Covenant made with Israel particularly explicated and what Moses brought to the further expressure of the Covenant of grace 122. Gods Covenant with David 143. c. In this Covenant Christ more cleerly manifested then before 144. The things promised in this Covenant 146 147. The condition of it 149. The execution of this Covenant 150 151. c. In this Covenant some things promised absolutely some conditionally 152 153. Two things to be considered in this Covenant 154. Covenant made with Israel after the Babylonish Captivity 156. c. The promises of this Covenant 158 159. c. In what sense this Covenant may be called new 161. Wherein this Covenant exceeded the former which God made when he brought them out of Egypt 161 162 163. Of the new Covenant or Testament and how God hath revealed himself therein 194. See New Testament D DOubting what the right course to take with him that doubts whether he should beleeve because of his former transgressions 226 Dead to what purpose invitations made to them that are dead in sins 244 Death inflicted on none but sinners or him that beareth the person of a sinner 276 Debt a two-fold paying of a debt 290 Decree of God to punish sin the reason of it 276 E ELect are in grace with God in respect of Ordination and appointment though after brought into grace by Christ by actuall collation and communication 292 Examination of our selves necessary p. 87. a meanes to attain and preserve uprightnesse 188 Exhortations to all import not a generall purchase of salvation for all 208 209. they are usefull both to them that have received the truth and to them that have not 209. to what purpose exhortations and invitations are to perswade men to believe that have no power 247 Externall blessings more esteemed of under the Covenant of promise and why p. 34 F FAith why not expressely required in the Covenant of nature p. 12. Faith which the righteousnesse of nature presupposeth how it differs from the faith required in the Covenant of grace p. 12. Faith the alone cause on our part required of justification and salvation 18. In what sense it is imputed for righteousnesse 63. Three divers opinions of orthodox Divines about the imputation of Faith 64. 65 66 Faith hath not the place of our righteousnesse but doth answer in our participation of Christ to that which is the ground of our being partakers of Adams sinne 67 68. Though faith be commanded in the law it followeth not that being justified by faith we are justified by the works of the law 114. Faith whether that Christ as be died to impetrate remission of sin for me in particular be the object of justifying faith 227. Faith justifying is not without an apprehension of mercy in Christ to be obtained but implyeth not an apprehension of mercy in the pardon of sin already obtained 227 Faithfull all of the same faith with Abraham 91 Father though the same work be done by Father and Son yet a difference in the manner of working 268 Fathers before Christ and Christians in the time of the Gospell under the same Covenant for substance 26 Fellowes how the faithfull are called Christs fellowes 311 Fellowship with the Saints a signe means of uprightnesse 188 Fulnesse of grace of two sorts 311 G GIving doth not alwayes import an act of grace p. 61 Gospell why meet that the promise should goe before it 32. Grace bestowed more plentifully under the Gospell how to be understood 35. Gospell in what sense called everlasting 37. How faith is said to come by the Gospell seeing it was commanded in the law 113. The law as given to the Jewes not opposite to the Gospell ib. Gospell strictly taken or the new Testament when it took its beginning 197 198. Good that the intellectuall nature is capable of is double 313 Graces how given by the hand of the Apostles how by Christ 320 Guile of our spirits how to finde it out 187. c. how to take up our selves for it 192 H HAnd right hand what it signifieth in Scripture 303 Head how Christ is the head to his body 318 Heart a double heart what 185. signes of a good heart ibid. Heathens some remainders of Gods Image in them and many temporall blessings vouchsafed them whence it coÌ„meth to passe 13 Heaven The fathers that died before Christ had not that perfect state in heaven that now they have we are presently possessed of and in heaven they did expect their redeemer 35 36. The Kingdome of Heaven not expressely mentioned in the old Testament 132 Heavenly things wrapt up under earthly in the old Testament 33 Humane nature of Christ most highly exalted 305. Christ as man hath a prerogative above every creature 214. He is set above all principality and power and dominion and what signified hereby 214. He hath a power above every creature 215. The man Christ is King of heaven and earth 216. yet this power is not infinite simply ibid. Humanity of Christ whether to be adored 321 I IEhovah what it denoteth 123 Jewes why made a nationall Church 92. they had a double vail â—ver their eyes 120. An illustrious type of election in them 33 Incarnation of Christ whether necessary to goe before its effects and benefits 28. Incarnation of Christ the day of his coronation and espousals 294 Impute what it signifieth in Scripture 60 61. Imputation of a good thing three wayes 62. Imputation and reputation how differ ib. Certain corollaries about imputation See Faith 62 Infants holy by Covenant 52 Integrity see Vprightnesse the necessity of it 80 81 82 83. It sets a faire glosse upon the meanest actions 83. The effects and fruits of it 85. Meanes to attain it 86 87 88. How a Christian is to stir up himself to attain Integrity 88 89 c. Impotency of man such that he can neither move to any thing of himselfe that is good nor manage grace when vouchsafed 199. Impossible how that which is impossible may be an object of Gods desire and approbation 245. Innocent whether an Innocent person ought to suffer
fulnesse of time came And hence the Covenant of Grace is distributed into the Covenant of Promise or the New Covenant so called by way of excellency For the Foundation and Mediatour of the Covenant of Grace is our Lord Jesus Christ but either to be incarnate crucified and raised from the dead or as already Act. 4 12. Heb. 13. 8. incarnate crucified and truly raised from the dead and ascended into Heaven For there was never sin forgiven but in him alone who is the same yesterday and to day and for ever Therefore although before the Incarnation Christ was only God he was our Mediatour yet not simply as God but as the divine person who should take our flesh and in it should finish all the Mysterie of our Redemption and therefore he is called the Lambe of God slaine from the beginning of the world and the Fathers by his grace were saved even as we In the acts of Mediation three things may be considered Reconciliation by which we are accepted of God Patronage by which we have accesse unto the Father Doctrine whereby God hath made himselfe knowne unto men by a Mediatour This third act might be done before he assumed our flesh and indeed was done but the two first did require his comming in the flesh although the fruit of them was communicated to the Fathers under the Old Testament by force of the divine Promise and certainty of the thing to come with God If it be objected that the cause is before the effect and therefore the incarnation and death of Christ must goe before the communication of the fruit and benefit thereof unto the Fathers The answer is That in naturall causes the Proposition holds true but in morall causes the effect may be before the cause and so the fruit and vertue of Christs death was communicated to the Fathers before his Incarnation But although the Sonne of God before he was manifested in the flesh was our Mediatour with God to whom future things are present because he should be and therfore for his sake sinnes were remitted men did teach and learne by his Spirit the Church was governed by him yet the manner and reason of that Mediation was proposed more obscurely the force and efficacy of it was lesse and did redound to fewâ—r The Covenant of Promise then was that Covenant which God made with Adam the Fathers and all Israel in Jesus Christ to be incarnate crucified and raised from the dead And it may be described the Covenant wherby God of his meere grace and mercy in Jesus Christ to be exhibited in the fulnesse of time did promise forgivenesse of sinnes spirituall adoption and eternall life unto man in himselfe considered a most wretched and miserable sinner if he should embrace and accept this mercy promised and walke before God in sincere obedience God the Father of his meere and free grace and mercy looking upon man in Jesus Deut. 9. 5. Gal. 3. 18. Luk. 1. 54 55. Christ in whom he is reconciled is the Author and cause of this Covenant He hath hâ—lpen his servant Israel in remembance of his mercy as he spake to our Fathers to Abraham and to his seed for ever Thus saith the Lord God of Israel your Fathers dwelt on Josh 24 â— the other side of the floud in old time even Terah the Father of Abraham and the Father of Nahor and they served other gods And I took your Father Abraham from the other side of the floud and led him throughout all the Land of Canaan and multiplied his seed and gave him Isaac The condition required in this contract is the obedience of faith Remission of sinnes gratious adoption in Christ and the Inheritance of eternall life is promised to beleevers and eternall condemnation peremptorily threatned against unbeleevers Christ whom God hath exhibited in the Gospell as he was promised to the Fathers in the Scriptures of the Prophets is the object of this Covenant The end thereof is the praise of the glorious grace and mercy of God in Christ to come In this Covenant there is a mutuall compact betwixt God and man God in mercy promising and man in duty binding himself unto the Lord. It was made with man a sinner and reacheth to the faithfull and their seed as God hath promised to accept the children of beleeving parents upon due and religious tender of them made unto his Highnesse according as he hath prescribed but saving effectually it was made with them only who beleeve in him that justifieth the ungodly be the heires of salvation and walke in the steps of our Father Abraham This Covenant doth beget children to liberty doth administer the righteousnesse of faith and the inheritance by faith hope peace of conscience life in Christ and spirituall joy is the effect thereof Internally the Spirit doth seale up the truth of this Covenant in 2 Cor. 4 13. Rom. â— 4 5. Gal. 3. 18. Rom. 8. 15. Gal. 3. 14. Gen 22. 16. Luk. 1. 73. the hearts of the faithfull For when the adoption and the inheritance pertained to the Fathers under the Covenant of promise the spirit of adoption and earnest of the inheritance pertained unto them likewise Externally it was delivered and confirmed by word and oath and sealed by the Sacraments For substance also this Covenant was everlasting and unchangeable The New Testament did not abolish the former but the former was fulfilled by the latter And in all these things it doth Psal 105. 10. agree with the new Covenant which here only are but briefly named because the confirmation of them must be sought in the Chapters following And if the Covenant of Promise and the New Covenant doe thus agree in substance then it must necessarily follow That there Eph. 2. 18 19 20. and 4. 4 5. is but one Church of the Elect the same Communion of Saints one Faith one Salvation and one way of obtaining the same viz. by Faith in Christ Secondly that the Word of God was no lesse incorruptible seed Rom. 11. 17. to the Fathers and the Israelites then to us That the Fathers did eat the true flesh of Christ by faith as well as we in the times of 1 Cor. 10. 2 3. 2 Cor. 4. 13. the Gospell That they and we are partakers of the same Spirit and that the Sacraments of the Jewes did signifie and seale to them the same promises of eternall life which our Sacraments doe to us The Sacraments of the Old Testament were not types of our Sacraments as sometimes they are called by Divines but they typified the same things that ours doe For as the Covenants under which they and we lived were one for substance so are the Sacraments one in their common nature and signification Thirdly that the faithfull before Christ were saved by the free mercy of God in Christ did know God and Christ had the Heb. 11. 9. Psal 105. 15. Isai 51. 6. spirituall promise of life eternall and were
these grouÌ„ds it may be concluded That though the Fathers being delivered from the Tabernacle of the body were made Heb. 8. 6. 10 20. partakers of life eternall in Heaven yet they had not before Christ that perfect state in Heaven which now we and they are presently possessed of for they were not to be perfected without us as neither shall we be perfected before that blessed day of the second Heb. 11. 39 40. comming of Christ wherein the body of Christ that is the Church shall be absolute and perfect every way Not to insist upon this that the former Tabernacle standing the way to the Holiest was not fully manifested and that there must be some proportion betwixt the manifestation of the way unto and sense of the future life in this life in them that be of ripe age and the fruition of it in the life to come This is certaine the Fathers who died before Christ did expect in Heaven their Redeemer on whom they had beleeved for forgivenesse of sinne and life everlasting even as soules now expect the Resurrection of the body the second appearance of Christ to Judgement in regard of which things they are not perfected Now hence followed a want of much light and joy which on the sight of Christ God man entring the Heavens did redound unto them as we in earth now have not the fulnesse of joy which then we shall have when we shall see the accomplishment of what we expect CHAP. V. Of the Covenant of Promise made with Adam immediately upon his fall THe Covenant of Promise began immediately upon the fall and reached unto the comming of Christ in the flesh which is obscure in comparison of the new Covenant but in it selfe receiveth distinction of degrees according to the severall breakings out of it to the darke world and the growth from severall manifestations of God as was proportionable to the number and qualities of those who in succeeding ages should take benefit so that at first being like a young sapling it grew to be firme alwayes a fruitfull tree In Scripture it is delivered unto us under these degrees of growth both in respect of fuller and more cleare manifestation and as we may suppose of numbers that received benefit by it First from Adam untill Abraham Secondly from Abraham untill the Covenant made with Israel upon the Mount Thirdly from Moses to Christ which must be subdistinguished for the Covenant which God did promise to make with Israel and Judah upon the delivery from the North Countrey was to exceed the former Covenant which he had made with their Fathers when he brought them out of Egypt Jer. 23. 5 6 7 8. The first breaking forth of this gratious and free Promise and Covenant was immediately upon the fall and is expressed in these words I will put Gen. 3. 15. enmity between thee and the woman and between thy seed and her seed He shall bruise thy head and thou shalt bruise his heele Herein God setting downe the irrevocable judgement and finall overthrow and destruction of Satan the arch-enemy of his glory and mans Salvation Gods fearefull doomes-man into whose power man was now fallen he proclaimeth his rich grace and mercy towards mankind in Jesus Christ the womans seed who should breake the Serpents head In the malediction of the Serpent is included the greatest blessing of God most mercifull towards miserable and wretched sinners In reference to this gratious antient Proclamation of mercy the Gospel is called everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 14. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 58. 12. 61. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 6. 16. 18. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 33. 15. Gen. 49. 26. Isai 54. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 5. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 14. 6. I saw another Angel flying through the middest of Heaven having the everlasting Gospell not in respect of the future but of the time past scil which was promised from the beginning of the world For as the hils paths and desolations are said to be everlasting or antient so the Gospell that is from the beginning This first Promise of grace and life was published by the Lord himselfe to mankind now dead in sinne and enemies to God that as they had heard from him the curse against sinne and saw and felt the same in part executed upon them so they should heare from him the promise of absolution lest they should be swallowed up in despaire When they should heare peace proclaimed by the Author of Peace and Judgement both by him that was immediately provoked and offended by sinne and came now to sentence the transgressours when they should heare peace proclaimed by him in his owne person by his owne voyce it must needs put more life and encouragement into them then if the glad tidings had been brought by some Messenger or divulged by some Herauld only The party upon whom the Promises of mercy are setled is here propounded as the seed of the woman and under the next degree as the seed of Abraham called the Angel of the Covenant The Mal. 3. 1. Eph. 1. 22. Joh. 3. 18. Gal. 4. 4. head of all things to the Church even Jesus Christ the only begotten Sonne of God who being God over all blessed for ever Rom. 9. 5. should come of David and Abraham and so of Eve Rom. 1. 3. according to the flesh for she was the mother of all living Christ God and man is made of God an Adam often opposed to the first Adam 1 Cor. 15. 21 22 23 45. Head root common receptacle and store-house in whom are treasured all good things which from him are communicated to the faithfull As in Adam our being naturall our hopes of life and death and in event our condemnation was received before ever they came to be applyed and received actually in us So in Christ as in a common store-house every thing is first placed which afterward is to be imparted to any beleever The first Adam created after the Image of God but a meere creature only was intrusted with the Promise of life for his posterity and betrayed all the body But now God of Matth. 28. 19. his infinite mercy ordaineth a second Adam even the seed of the woman that is Christ-man but lifted up above the condition of a creature by union unto the Divine Person that so as man he might be fit to receive that trust for men as God he It is cleare that this battle pertainâ—d to the woman and her seed on the one party and to this Devill that spake by the Serpent and all the wicked on the other party Dow. But then it cannot in speciall be applyed to the Virgin Mary If the Virgin Mary may be said to bruise the Serpents head because Christ was borne of her by the same reason we may say she was crucified and died for us c. might undergoe the burden
God through faith be the matter whereupon or for which we are justified we are not justified by workes but the righteousnesse of God through faith is the matter whereupon we are justified Christ is the end of the Rom. 10. 4. Law for righteousnesse to everyone that beleeveth We are made the righteousnesse of God in him The righteousnesse of the Law is not 2 Cor. 5. 19. here put for workes done exactly by the strength of nature but for workes done according to the prescription of the Law according to which people in Covenant ought to walke to whom God hath promised that if they keep his Commandements they shall be unto him a peculiar people châ—sen generation and royall priesthood Exod. 19. 5. Non justificatur homo partim justitia partiali imperfect â inbâ—rente partim accepti latione imperfecti properfecto By the righteousnesse of God to understand remission of sinnes and regeneration by faith faith and workes and by the righteousnesse of the Law workes done by the strength of nature is rather to offer violence unto then to interpret this Text of Scripture And by the same reason the Popish Glosses upon this Text are confuted as false and vaine Bellarmine would make the sense this Faith is imputed for righteousnesse that is faith is justice by which Abraham was justified For if Abraham was justified by workes he hath whereof to glory in himselfe But with God he hath Rom. 4. 2. not whereof to glory To him that worketh not faith is imputed for righteousnesse therefore faith is not the righteousnesse of the Law The Question there disputed is not by what worke Abraham was justified but after he had done many and great works in the manner of Justification he presented himselfe before the throne of grace not only sub forma paâ—peris but which is more of an ungodly man to receive absolution from the hand of grace by a true and lively faith And faith is accounted for righteousnesse by gracious acceptation but what is accounted by free favour that is not truly and really the thing it is accounted for inherent in us It will be said Faith was not reputed to Abraham for righteousnesse after that he excelled with many vertues having embraced Christ But the holy Ghost rather testifies although the excellency of Abrahams vertue was great whereby he had increased by long perseverance yet he was not otherwise accepted as righteous unto life but because by faith he received grace offered in the promise The faith of Abraham was great and excellent for degree and measure but it was not accepted for righteousnesse in regard it was strong and eminent but because it laid hold upon the promised feed The faith of Abraham was eminent but not perfect and justified him not absolutely as an excellent vertue but relatively as it received the promise of mercy not as if Abraham was thereby made perfect by inherent holinesse for then Abraham had whereof to glory in himselfe but as in himselfe a sinner and ungodly he obtained free and full remission of the meere grace and favour of God So that we may conclude from this passage of holy writ that Abraham was justified by faith alone but this his faith though alone in the act of Justification no other grace coworking with it was not alone in existence did not lie dead in him as a dormant and idle quality Saving faith is lively and operative attended with every other grace of the Spirit setting them upon their worke animating and quickning them thereto and regulating them therein It stirres up sorrow for sinne and purpose of amendment it raiseth the soule earnestly to long after and heartily to crave mercy it comes to Christ as an humble poore penitent petitioner for forgivenesse but that which is done by faith stirring up sorrow and working by prayer is not done partly by faith partly by sorrow and partly by prayers but by that faith which doth enforce to pray For faith leaneth upon the promise and no promise is made the condition of prayer being shut forth Aske and it shall be given you Mark 11. 24. Therefore our Saviour Christ being intreated of many that he would heale them attributeth all the force of their prayers to faith Thy faith hath saved thee And so by what faith Abraham embraced the promise by the same he offered up his Son Isaac Workes then or a purpose to walke with God justifie as Jam. 2. 22 23. the passive qualification of the subject capable of Justification or as the qualification of that faith that justifieth or as they testifie or give proofe that faith is lively but faith alone justifieth as it embraceth the promise of free forgivenesse in Jesus Christ Abrahams faith was accepted for righteousnesse but Abraham himselfe Gen. 17. 1. is commanded to walke before God and to be perfect There be divers phrasâ—s in the Scripture of the Old Testament expressing the same thing for substance as to walke before God Gen. 17. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 24. 40. and 48. 15. 1 Kin. 3. 6. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 116. 9. Isai 38. 3. Psal 56. 14. 1 King 9. 4. to walke with God Gen. 5. 22. and 6. 9. Mal. 2. 6. Mic. 6. 8. to walke after God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 23. 3. Hos 11. 10. to walke in the name of God Zech. 10. 12. to walke in the wayes of God 1 King 3. 14. Deut. 10. 12 13 14. wholly to follow after the Lord. i. e. to exhibite full obedience to the Lord. Numb 32. 12. Deut. 1. 36. Josh 14. 14. to stand in the sight of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 1 King 17. 1. to walke in the light of the Lord. Isai 2. 5. to walke in equity Isai 57. 2. to walke in truth in judgement and uprightnesse 1 King 2. 4. and 3. 6. 2 King 20. 6. The two first phrases of walking with God and before God the Sept. Interpreters doe most commonly render to please God though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now and then they retaine the phrase of walking with or before God or walking after God and the Apostle seemes to have respect Isai 38. 3. unto their translation when he doth so alleadge it Heb. 11. 5. For he is reported to have pleased God In the New Testament there be Phrases that import the same thing for substance as to walke in the truth 2 Joh. 4. to walke in all the Commandements Statutes and Ordinances of the Lord. Luke 1. 6. to walke worthy the Lord that is as becomes the sonnes of God 1 Thess 2. 12. Eph. 4. 2. and to please him in all things Col. 1. 10. to walke in Christ Col. 2. 6. that is to doe all after the rule and command of Christ vers 6. and set before our eyes his glory as the white we shoot
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
no former age of the world but to these last times only as 2 Cor. 5. 17. If any man be in Christ he is a new creature old things are passed away behold all things are made new And so a new song is a song wherein the name of God is celebrated for some new and admirable benefit of deliverance by the comming of Christ as Isa 42. 10. Sing unto the Lord a new song and his praise from the end of the earth Psal 96. 1. O sing unto the Lord a new song sing unto the Lord all the earth Rev. 5. 9. And they sung a new song saying Thou art worthy to take the booke Rev. 14. 3. And they sung as it were a new song before the throne and before the foure beasts Though now and then that is called a new song wherein the name of God is celebrated for some new benefit of deliverance at what time soever vouchsafed as Psal 40. 3. And he hath put a new song in my mouth even praise to our God Againe that is new which is perpetuall shall never wax old or vanish away Heb. 8. 13. In that he saith A new Covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away And in this sence may that of the Apostle 1 John 2. 8. well be understood Againe a new Commandement I write unto you which thing is true in him and in you In the Covenant of grace God promiseth to put a new spirit into his people Ezek. 11. 19. not new for the matter not for the inward forme or kind but the frame and fashion a new spirit Ezek. 18. 31. renewed in qualities not changed in substance And so the faithfull are said to put on the new man which after God is created in holinesse and righteousnesse Ephes 4. 24. Col. 3. 10. And in Christ neither Circumcision availeth any thing nor uncircumcision Eph. 2. 15. but a new creature Gal 6. 15. that is a new man refined reformed and renewed by God in Christ Jesus And it may be the renewed soule is called the new man or new creature because it is noble beautifull fresh and vigorous never to wither or decay with age And whatsoever we must understand by the new heavens and the new earth promised Isai 65. 17. and 66. 22. Revel 21. 1. the title new seemeth to import the admirable excellencie and continuance thereof never to alter or decay but to remaine before the Lord. In all these respects the Covenant of Grace is fitly called the new Covenant or Testament Jer. 31. 31. Heb. 8. 8. 2 Cor. 3. 6. for it is divers from that which God made with the Fathers before Christ most necessary and excellent never to wax old or to decay By it a new light of the doctrine of the Gospell shined to the world it had new worship new adoration a new forme of the Church new witnesses new tables new Sacraments and Ordinances and these never to be abrogated or disanulled never to wax old Heb. 8. 13. and it was established after a new manner by the bloud of the Mediatour It is called a Covenant of peace an everlasâ—ing Covenant which shall not be removed the Covenant of my peace Ezek 36 27. and 34. 25. Isai 54. 10. and 55. 3. Heb. 13. 20. Isai 61. 8. It is called a Covenant and a Testament A Covenant in respect of the manner of agreement a Testament in respect of the manner of confirming A Covenant in respect of Heb. 9. 16. God a Testament in respect of Christ who being appointed of the Father Lord and Prince with full possession of all things necessary to Salvation died as Testatour and confirmed by his death the testamentary promise before made of obtaining the eternall inheritance by the remission of sinnes John the Baptist by the light of preaching was greater then the Prophets that had gone before him but properly he was not a Minister of the new Testament as it differed from the old wherefore a middle place is rightly assigned to him being the forerunner of Christ to prepare Matth. 11. 11. the way before him From the birth of Christ the things foretold in the old Testament pertaining to the constitution of the new began to be fulfilled and that first by his comming in the flesh afterwards by his administration and then by his death by whose death the old Testament was abolished and the new did succeed in the roome thereof The old Testament was abolished by the death of Christ in right but not in act For before the promulgation of that innovation by the sound of the Gospell they amongst the Jewes that did beleeve in Christ were true beleevers though they were zealous for the Law but after the doctrine Act. â—0 21. of grace was sufficiently published they that obstinately did cleave to the shadowes and Ceremonies of the Law did reject the promise and Covenant in Christ So that properly the Heb. 13. 10. beginning of the new Covenant is to be fetched from that time wherein Christ hath fulfilled all things which were shadowed of him in the Law or foretold in the Prophets that is after that Christ was corporally ascended into Heaven and had sent downe the holy Spirit in the visible shape of fiery tongues upon his Apostles Act. 2. 3 4. at the solemne feast of Pentecost For the summe of the Gospell or new Testament is this that the Ceremoniall Law is ceased and the use of the Law whereby we were kept in bondage untill faith was revealed abolished and that Christ being already crucified dead buried and received into Heaven remission of sinnes in his bloud is clearly plainly and openly propounded offered and given to all them that by true and lively faith doe beleeve that he is Christ the Lord and Saviour and that the Spirit of Adoption is sent into their hearts who by firme affiance and confidence doe rest in the Redeemer that being taught of God they stand not in need of the legall pedagogie Surely that doctrine concerning faith in Christ cannot strictly be called the Gospell which did take place the Mosaicall worship as yet in force and that by the approbation of Christ those things not being fullfilled as yet which were preached in the Gospell For the Gospell is a message of good tidings or things past which affect the heart with singular joy and chearefulnesse And as the old Covenant was not promulgated without great pompe upon Mount Sinai the people of Israel hearing and beholding and swearing unto it Exod. 19. 18. and 20. so it was meet that the New Testament should be published on a solemne set day in the assembly almost of all Natiâ—ns with great splendour and glory as it was on the feast day of Pentecost And before that time the doctrine concerning faith was of that sort that men were rather called to the future Kingdome of God then commanded to rest in the present state of things
John the Baptist put over his hearers to Christ Joh. 1. 26 27. Luke 3. 16. Mark 1. 7 8. Matth. 3. 11 12. Christ invites men to the Kingdome of Heaven that is the Evangelicall Government of the Church as future at hand but not yet present Matth. 4. 17. Mark 1. 15. Nay after he was risen from the dead although he professe openly and plainly to his Disciples that all power was given unto him in Heaven and earth and he command them to preach the Gospell to every creature Matth. 28. 18 19. yet he gives them a charge to tarry at Jerusalem to waite for the accomplishment of the promise concerning the solemne sending of the holy Ghost and to be endued with power from above Luk 24. 49. as if they were designed before but then to be inaugurated and by extraordinary gifts many hearing and beholding openly to be approved The dayes immediately following the death and resurrection of Christ were the dayes of the Churches widowhood wherein she sate for a while destiture and comfortlesse and barren having neither power to beare nor to bring forth children But within ten dayes after Christ the Lord the Bridegroome of the Church had ascended from earth to Heaven in glory the holy Ghost came downe upon the Apostles in visible shape in token that Christs Church was now betrothed unto him and had received strength to conceive and bring forth and breasts replenished with plenty of Milk to nourish and feed her children This was as the Solemnization of the Marriage and then did the barren begin to rejoyce that she should be the mother of many children From this time properly the New Testament tooke its beginning The nature of this Testament stands principally in three things 1. In the kinde of Doctrine plaine full and meerly Evangelicall 2. In freedome from the curse of the Law and freedome from Legall Rites 3. In the amplitude and enlargement of the new Church throughout all Nations of the world It may be described the free Covenant which God of his rich grace in Jesus Christ incarnate crucified dead buried raised up to life and ascended into Heaven hath made and plainly revealed unto the world of Jew and Gentile promising to be their God and Father by right of Redemption and Christ to be their Saviour to pardon their sinne heale their nature adopt them to be his Sonnes protect them from all evill that may hurt furnish them with all needfull good things spirituall and temporall and crown them with everlasting glory in the world to come if they repent of their iniquities beleeve in Christ and through or by Christ in him and walk before him in sincere constant and conscionable obedience which he doth inwardly sease by the witnesse of the holy Spirit who is the earnest of their inheritance in the hearts of the faithfull and ratifie and confirme by outward seales universall plain easie and perpetuall The Author of this Covenant is God in Jesus Christ for none can make these promises but God none can make them good but his Highnesse Therefore the Lord doth evermore challenge this unto himself that he is the maker of the Covenant And as it is Jer. 31. 1 31 32 33. called our Covenant in respect of the conditions required Zech. 9. 11. So it is called the Lords Covenant because he hath made and will establish it If ye can break my Covenant of the day and my Covenant of the night c. Then may also my Covenant be broken Jer. 33. 20 21. with David my servant Christ also as Mediatour is both the foundation and Author of this Covenant as he is appointed of the Father Lord and King advanced at the right hand of God to give repentance and remission of sinnes unto Israel and as Testatour Heb. 9. 16. he hath confirmed the Covenant by his death But of this in the next Chapters God is both the Author of this Covenant and one partie confederate Fathers we know seldome frame Indentures thereby to bind themselves what they will doe for their children if they will be obedient but by right of Fatherhood they challenge of them their best service Lords and great personages seldome indent with their free servants what preferment they shall expect after some terme of service and attendance but if they look for reward they must stand at their courtesie But our Lord and Master to whom we owe our selves by right of Creation who might take advantage against us for former disobedience is content to undertake and indent with us and by Indenture to bind himself to bestow great things and incomprehensible upon us if we will accept his kindnesse and bind our selves unto him in willing and sincere obedience If you demand a reason of this dealing none can be given but the meere grace and rich mercy and love of God Thus saith the Ezek. 36. 22. Lord God I doe not this for your sakes O house of Israel but for mine holy Names sake I will cause you to passe under the rod and I will bring you into the bond of the Covenant c. And ye shall know Ezek. 20. 37. that I am the Lord when I shall bring you into the Land of Israel c. And there ye shall remember your wayes and all your doings wherein 42. 43. you have been defiled and ye shall lothe your selves in your own sight for all your evils that you have committed And ye shall know that I am the Lord when I have wrought with you for my Names sake not according to your wicked wayes nor according to your corrupt doings Man can doe nothing of himself to procure his spirituall good In spirituall things it fareth with him much what as with a child new borne into the world which being naked can neither provide cloathes nor being provided and laid by him can put them on for man destitute of all spirituall goodnesse can neither move to helpe himself untill it be freely bestowed nor manage and wield it well when it is of grace vouchsafed without direction and assistance from God And there is as little worth or dignity in man to move God to promise him help as there is ability in man to procure help There is nothing in man to move God to shew mercy but only misery which might be an occasion but can be no cause either why mercy is promised or salvation granted If man had not fallen from grace and state of Innocency God had never sent his Sonne to redeeme him nor shewed mercy reaching to the pardon and covering of his iniquity If he had not lost himself Christ had never come to find and restore him if he had not wounded himself he had not been healed and repaired of grace Man then is a subject on whom God bestowes grace and in whom he works it and his mâ—sery an occasion that the Lord took of manifesting his mercy in succouring and lifting him up out of that distresse but the free
all men unto justification of life Rom. 5. 18. Who is he that condemneth It is Christ that died yea rather that is risen againe Rom. 8. 34. I am come that they might have life and that thâ—y might have it more aboundantly Joh. 10. 10. In this was manifested the love of God towards us because that God sent his only begotten Sonne into the world that we might live through him 1 Joh. 4. 9. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Heb. 10. 10. For by one offering he hath perfected for ever them that are sanctified vers 14. The passages of Scripture are plentifull which testifie application to be the end of Christs death for he died to establish and ratifie the everlasting Covenant of grace Heb. 9. 15 16 17. to abolish him that had the power of death that is the devill Heb. 2. 14 15. conquer death 2 Tim. 1. 10. destroy and kill sinne Rom. 6. 10. sanctifie his people through the truth Joh. 17. 19. give life unto the world Joh. 6. 33. redeeme us from the curse of the Law Gal. 3. 13. and from all iniquity Tit. 2. 14. obtaine eternall redemption Heb. 9. 12. that we might be made the righteousnesse of God in him 2 Cor. 5. 21. that he might deliver us from this present evill world Gal. 1. 4. that being dead unto sinne and alive unto God Rom. 6. 4 5 6. we might not live to our selves but unto him which died for us and rose againe 2 Cor. 5. 15. and that we might receive the adoption of sonnes Gal. 4. 5. And it is absurd to reason it selfe that Christ by the decree of God should purchase that for men which is not given unto them that he should acquire what they obtaine not that by divine imputation Christ should die for every man when the merits of Christ be not communicated unto them that the promised seed should be given to Abraham no blessing or multiplication following If Christ have purchased a new Covenant faith redemption reconciliation for every man without question they are or shall be delivered from the condemnation and dominion of sinne the Spirit is given or shall be given to abide with them they arâ— or shall be renewed after the Image of God If Christ be a King he hath a Kingdome subjects and territories wherein he doth exercise his regall power He is a King not only in personall right or to punish enemies but a King to feed and rule a people God hath given his Sonne the uttermost parts of the earth for his possession and shall men with-hold it Shall God give men unto Christ and shall they detaine themselves from him If Christ came to destroy the workes of the devill that is sinne as the Apostle shewes 1 Joh. 3. 8. Joh. 8. 41 44. and to deliver men from the feare of death and the devill shall we not thinke that Satan is cast downe and death abolished Christ is a Saviour as in merit so in efficacy else should his purchase be in vaine the end of his comming into the world be uncertaine his purpose in laying downe his life be frustrate and Christ should merit by the appointment of God what God doth not give therfore the impetration of righteousnesse must not be plucked from the application nor doth the giving of benefits purchased by the death of Christ depend upon the pleasure of men any more then the acquisition doth Betwixt the purchase and application of Christs death faith comes between but that faith is merited by the death of Christ and for Christ vouchsafed to them for whom he died Tit. 3. 6. Ephes 1. 3. Phil. 1. 29. Ephes 6. 23. Some have answered that all men are the sheep of Christ as the dispersed torne and devoured of evill pastors and beasts of the field and the seduced and destroyed are acknowledged to be sheep Jer. 23. 1 2. Ezek. 34. 5 6. But the Prophets speake only of the people of the Jewes which at that time was distinct from the Gentiles as the flock and inheritance of the Lord so that hence nothing can be gathered but that they who live in Christs Church and fold are his people and sheep of his pasture Againe the Scripture speakes of the sheep of Christ two wayes according to vocation or according to election According to vocation they are sheep who externally pertaine to the number of Gods people and the Church according to election Jer. 23. 3. Rom. 9. 27. Ezek. 34. 5 6. many sheep are without many wolves within and many sheep within many wolves without Although there be a distinction betwixt the merit of Christ by his obedience even to death and his intercession yet one of them cannot be separated from the other for he maketh intercession for them to his Father for whom he hath merited reconciliation by his death and we cannot thinke he should lay downe his life for them for whom he would not pray If we looke unto the signification of the words Mediatour and Intercessor note the same thing and if Christ have put himselfe betwixt the wrath of God and man to obtaine reconciliation by making satisfaction to offended justice can it be thought he will not request that for the virtue of his sacrifice they for whom he hath satisfied might be accepted of the Father If we looke to these two functions of Mediation suffering death and making intercession they are conjoyned in Scripture It is Christ that Rom. 8. 34. died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us If any man sinne we have 1 Joh. 2. 1 2. an Advocate with the Father Iesus Christ the righteous and he is the propitiation for our our sinnes Christ is our Advocate if he be our propitiation if we will receive the testimony of the Apostle and not separate things that God hath conjoyned Incredible it is that Christ out of his incredible love should vouchsafe to lay downe his life for them as well as others for whom the time of his passion being at hand he would not power out a prayer How these two be conjoyned in the intention of our Saviour sc to pray Joh. 17. 19. for men and to offer himselfe a Sacrifice for them may appeare by the words of our Saviour himselfe for these I sanctifie my selfe that is for these am I prepared to offer my selfe that they might be sanctified by the truth for these that is them for whom he prayed And if Christ had intended to offer up himselfe an holy and propitiatory sacrifice for the sinnes of all and every man he would rather have prayed his Father to accept his sacrifice for all men then professe that he prayed not for all men For whom Christ hath offered up himselfe a Sacrifice to put away sinne for them doth he appeare before God in heaven and if he doth appeare before Heb.
God manifested in the flesh But here it is to be noted that the Scripture speaketh of worship which is graciously communicated of the Father to Christ as Mediatour and not simply of that which is given unto him as the only begotten Sonne of God As God Phil. 2. 9. Jâ—h 5. 26. hath exalted him so he hath graciously communicated this honour and dignity of worship unto him as God and man The adoration of Christ may be considered two wayes either as it doth respect Chemnit harm cap. 46. the essentiall properties of the God-head alone or the properties of both natures and the office of Christ If it respect the properties of the God-head alone adoration is predâ—cated of the person denominated from either or both natures and is understood to be true of that person according to the divine nature as the essential properties themselves are understood to be true of that persoÌ„ according to the divine nature But if adoration respect the properties of both natures and the office of Christ it is spoken of the person according Solmius art 3. de person Christ pag. 3. 6. to both natures and is understood to be true but the difference of both natures being kept For we aske blessings of Christ God and man in performing whereof we desire and understand that he doe what is proper to the Deity according to the Divine and proper to the humanity according to the humane nature For as the office so adoration respecting the office doth not take away the difference of natures that is doth not confound or equall the natures or the properties of the natures So we crave of God that he would intercede for us which he doth according to both natures because Intercession is the office of the whole person which parts in this office he performes one way according to his Deity another according to his humanity and so of the rest CHAP. IIII. How Christ doth bring his people into Covenant or fellowship with himselfe CHrist being appointed of the Father the King and Head of his Church and after a most excellent manner thereunto annointed and advanced of the Father and having subjects given unto him it cannot be but he must have his Kingdome and subjects He is a King as in personall right so in act He hath his Kingdome and territories wherein he exerciseth his regall power He is a King as to punish enemies so to feed and governe his people Joh. 17. 6. which are given unto him to be made obedient unto his Scepter The way whereby Christ enters upon his kingdome is ever by Conquest For though the soules of the Elect are his given by free donation purchased with a great price yet his enemies have Psal 68. 28. Rom. 8. 7 8 10. Joh. 3. 5 6. As for the works of the Spirit the fruits of faith c. if he have any at all in him they proceed only of the holy Ghost Hom. 2. part for W 〈…〉 s the first possession which must be cast out by strong hand and his people themselves by nature rebellious unwise disobedient untill they be subdued and brought into subjection High imaginations must be abated and proud rebellious lusts battered and beaten downe before Christ come to rule and reigne in the soule The conversion of the nations to the faith of Christ is made by an holy warre destruction and desolation wherein the King of kings fighteth against subdueth and bringeth under the disobedient which formerly did rise up against him But this wasting or desolation is not the losse of temporall life or spoiling of corporall goods or any outward desolation which is seen with the eyes or heard with the eares but a most happy desolation whereby pride and haughtinesse of minde is depressed and the minde lifted up to things above the power of the flesh is quelled and the Spirit doth gather strength the edge of vices is dulled and all kinde of vertue doth bud and blossome and where the flesh did rule the Spirit doth rule But what then doth Christ compell men to subject themselves unto him In no sort but of unwilling he makes them willing totally or throughly willing The people of Christ are free and Psal 110. 2. Exod. 35. 21. 2 Chro. 30. 8. Joh. 6. 45. Isai 55 5. 1 Chron. 28. 9. voluntary who offer themselves willingly unto the Lord and yeeld themselves unto his service Therefore they are said to come unto Christ to runne unto him to serve him with a perfect heart and a willing minde Men are gathered into the Kingdome of Christ by effectuall holy vocation whereby Christ doth not only invite them by his Word to repent and beleeve but by his Spirit doth assuredly bring 2 Tim. 1. 9. them unto himself or unto the participation of the Covenant of mercy Vocation according to the purpose of God is free not Rom. 8. 28. depending upon any precedent condition on our part required or whereby we are fitted or prepared to receive grace offered nor upon the good use of any naturall gift vouchsafed Justification is of grace by faith in Christ and so is Salvation but Vocation is of free grace without any condition at all It is not of him that Rom. 9. 16. willeth nor of him that runneth but of God that sheweth mercy who of his rich mercy quickneth them that are dead in sinne and Eph. 2. 4 5. Isai 65. 1 2. Mat. 11. 25 26. saith Behold me to them that inquire not after him and hideth the great things of the Gospell from the wise and prudent but revealeth them unto babes according to that good pleasure of his will Thus Abraham was called when he served other gods Josh 24. 2. Act. 9. 6. Matt. 9. 9. and Paul when he breathed out threatnings against the Saints and Matthew when he sate at the receipt of custome The persons called into fellowship with Christ are all and only they that are given unto him of the Father To these Christ Mat. 11. 27. Rev. 3. 20. Joh. 10. 11 15 16. Joh. 17. 9 20. Joh. 10. 28. and 17. 2. revealeth the Father these open unto Christ and he commeth unto them for them he hath laid downe his life they shall heare his voyce for them he hath prayed that they might beleeve through the Word and unto them he will give eternall life The Subjects called in the Kingdome of grace or under the new Covenant are Jewes and Gentiles both neere and farre off but specially the Gentiles when the Jewes were broken off Matt. 8. 11 12. Act. 2. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constat enim praepâ—sitionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejusmodi adverbiis adjunctam saepè vacare taliâ— junt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 staâ—â— subitò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adbuc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semel Act. 17. 30. and 28. 28. and 13. 46 47. Rev. 5. 9. for a time Many shall come from the
East and West and shall sit down with Abraham and Isaac and Jacob in the Kingdome of Heaven and the children of the Kingdome shall be cast out into utter darknesse The promise is made to you and to your children and to all that are afarre off even as many as the Lord your God shall call To all that are afarre off that is to the Gentiles at that time removed from the Covenant but in time to be brought back or gathered to Christs fold The time of ignorance God regarded not or was highly displeased with but now he admonisheth all men every where to repent Be it knowne therefore unto you that this Salvation of God is sent to the Gentiles Christ therefore is said to be the light of the Gentiles that he should be the Salvation unto the end of the world In this sense is that of the Apostle to be understood Who will that all men shall be saved and come unto the knowledge of the truth for there is one God and one Mediatour betwixt God and man the man Christ Jesus Thou hast redeemed us to God by thy bloud out of every kinred and tongue and people and nation The terme or point from which they are called is Satan sinne 2 Tim. 2. 26. and the world Satan as a Tyrant holds men captive at his will untill Christ that is stronger then he binde him and cast him out Satan holds them captive through ignorance having put out Act. 26. 18. 2 Cor. 4. 4. Eph. 2. 2. Rom. 6. 13 14 17. their eyes of understanding and through their inordinate affections and lusts whereby they are drawn aside whilest we are under the Law sin hath dominion over us that we obey it in the lusts and give up our members as weapons of unrighteousnesse to commit wickednesse The subject or matter of Vocation are men naturall worldly Tit. 2. 12. 2 Pet. 1. 4. Eph. 8. 11 12 and 5. 14. Joh. 5. 25. 1 Pet. 2. 10. Gal. 1. 4. Eph. 4. 17 18. animal carnall sinners strangers from the life of God dead in sins and therefore unworthy to be called and not only unable to make answer but wilfull and rebellious to resist and refuse the call and invitation of the Gospell Men walking in the vanity of their minde having their cogitations darkened serving dumbe idols If it be said the Scripture mentioneth some that were worthy Mat. 10. 11 12 13. of their calling or of peace that was offered That is not to be understood of any worthinesse of gracious acceptation that can be in a naturall man upon the good use of naturall abilities and endowments but of a further measure of light which the Lord imparteth to them that are in part enlightened already He speaketh of the Jewes amongst whom many were godly but to whom greater light was to be granted the Messiah being exhibited He speakes not of the difference betwixt these to be called and others not to be called effectually but of the difference between some called already and such as were of the number of them that were not called The godly will not deny himself to be a lost sheep as he had need to be converted more and more If then the subject of Vocation be man a sinner captive dead in 1 Pet. 2. 9. Ephes 2. 1 2 3 4 5. 2 Pet. 2. 20. Rom. 6. 17 18. trespasses then the bound or terme from which he is called is the state of life animal and of sinne and misery because of sinne scil from guilt and condemnation from the power and servitude of sinne The terme unto which he is called is God or Christ righteousnesse and Salvation or eternall life God the Father in his Sonne is both the author and the terme of Vocation he of his 2 Tim. 1. 9. 1 Cor. 1. 9. 1 Cor. 1. 17 18. 2 Cor. 5. 18 19 20. Eph. 1. 3 4. Joh. 1. 14 16. 1 Thes 2. 12. Rom. 8. 28 29 30. rich grace and mercy in Jesus Christ calleth us to come unto himself from whom we had strayed and departed Christ also is the author of Vocation and the terme whereunto the called do come They are called unto the state of grace and supernaturall good and all spirituall blessings in this life communion with Christ in whom is the fulnesse of grace and truth and the state of glory and consummate fruition of God Vocation is partly externall partly internall Externall by the Ministery of the Word ordinarily propounded by men extraordinarily propounded immediately of God to the minde and will without the help of man God doth sometimes use the ministery of private persons to bring men unto faith and repentance Jam. 5. 20. and he is pleased to blesse the word of Exhortation or admonition spoken by them but ordinarily he maketh use of his messengers and servants to that purpose Therefore our Saviour sent Mat. 28. 19 20. 1 Cor. 3. 5 6 7 8 9. 2 Cor. 6. 1. 2 Cor. 3. 3 6. 1 Cor. 3. 5. Eph. 4. 11 12. forth his Disciples to preach unto all nations and the Ministers are called Gods Fellow-helpers or Labourers Planters Waterers Ministers by whom the Church beleeveth I deny not but in some cases men may be converted by reading or studying the Scriptures seeing it is the matter and not the manner which doth convert and it cannot be shewed that God will not work by reading when the preaching of the Word is not neglected The knowledge of arts and tongues may be acquired by good books but most ordinary by instruction by lively voice and best when both are exercised with diligence and care and so by the reading of the Scriptures a man may obtaine faith but most commonly it commeth by the hearing of faith though they profit most that joyn both together The instrument of Vocation is the Word of God or the Gospell of Jesus Christ I meane the whole doctrine of the Covenant 2 Thes 2. 13. Gal. 3. 2. Heb. 2. 1. Rom. 10. 17. Isai 53. 1. Gal. 1. 22. Rom. 15. 19. and 2. 16. and 16. 25. 2 Cor. 5. 18 20. 2 Tim. 1. 9. Act. 8. 5. 1 Cor. 2. 23 24. 2 Thes 2. 13 14. and not simply the promises of forgivenesse and eternall life in Jesus Christ which is called the hearing of faith and the word of faith and the preaching of faith the Gospell of Christ the preaching of Jesus Christ the word of reconciliation So life and immortality is brought unto light through the Gospell and the Apostles where-ever they came preached Jesus who unto them that are called both Jewes and Gentiles is the power and wisdome of God God from the beginning saith the Apostle to the Thessalonians hath chosen you to Salvation through sanctification of the Spirit and the faith of truth whereunto he called you by our Gospell to obtaine the glory of our Lord Jesus Christ. If the sight of misery be necessary to effectuall calling that is manifested by the Gospell for