love to the Brethren Q. 3. What is the dominion of the Law over a sinner A. It is the legall power to condemn all such as are under the Law as a Covenant of Works as marriage is dissolved if either of the parties be dead So Rom. 7.4 Ye are dead to the Law through the body of Christ and it is not every commanding power that Paul Rom. 7. denies to the Law but a Lordly dominion such as Lords of life and death have and exercises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we are dead to the Law through the body of Christ which mortification or dying is not understood subjective as if it were in us but legally and objectively in Christ because Christ in his body on the tree did bear our sins 1 Pet. 2.24 and was made a curse for us in our place Gal. 3.13 For Christ saith Ambrose clearing the place giving his body as a Saviour overcame death and condemned sin Hence these two words Rom. 7.4 Wherefore ye also my brethren are become dead to the Law Gal. 2.19 For I through the Law am dead to the Law that I might live unto God As the death to the Law is legall I am no more under Law-condemnation then a dead man so the living to God is a Law living to God on a Law-absolution as the absolved malefactor cleared of a capitall crime which might have cost him his head liveth and so is set free so there is another most emphatick word which insinuats that Christ is dead to the Law as Paul was for after Paul saith Gal. 2.19 I through the Law am dead to the Law he adds v. 20. I am crucified with Christ legally that is as Christ was crucified for sin by the sentence of the Law so I am crucified with him Rom. 6.8 Now if we be dead with Christ we beleeve that we shall also live with him which is not only to be expounded of mortification and inherent newnesse of life but also of legall dying with Christ For Christ died no death but legall death there is no inherent mortification or slaying of a body of sin in him as in us though from his death there also flow a◠merited and inherent personall mortification in us for it is added v. 9. knowing that Christ being raised from death dieth no more death hath no more dominion over him then Christ by Law cannot die twice so Christ being once crucified the Law and death which had once dominion over him hath now no more dominion over him Then first as Christ died a Law-death and was under death because under the Law so are we legally in him freed from the Laws dominion and death following thereupon 2. As Christ defies the Laws dominion and death so do we 3. As Christ cannot twise satisfie the Law by dying for then the first had not been sufficient so neither can we ever be under Law-death and Law-condemnation for we was once in Christ legally condemned and crucified in our Surety and so cannot suffer in our persons legall condemnation and legall death 4. As Christ is dead to the dominion of the Law and death having once died and come out from under both so are we dead and come legally out in him which answereth the severall tentations we can be under in Christ. Obj. But then may we not sin because wee are freed from the dominion of the Law and death as Rom. 6. he had said ye are not under the Law but under Grace v. 15. What then Shall we sin because we are not under the Law but under Grace God forbid ver 16 17. He answers from an absurd then we that are ransomed by Christ should not be our ransome-payers servants but the servants of sin Now except the meaning had been we are not under the Law that is the Laws dominion and the Laws condemning power there had been no place for such an Objection nay nor any shadow but the true Objection is we are not under the Law to be thereby condemned and eternally punished therefore what is the hazard of sin We may sinne at will there is no fear of hell Paul answers not from that evill of servile fear that followeth sin but from the woefull ingratitude to our ransome-payer O then we should not be under Christ and the directing light and rule of our Lord Ransomer if we sin at will but still servants and slaves to sin and so not redeemed by which we gather that there is two things in the Law 1. The condemning power of it 2. The directive commanding power As to the former Christ by being condemned and suffering a cursed death for us took that wholly away We are not then under the Law as condemning yea neither as saving and justifying for then should we be married to the Law and under conjugall power as wife and husband living together which Paul refutes Rom. 2.1 2 3 8. 2. There is a directive commanding power that CHRIST taks in hand and commands us to obey our Lord Ransomer and we should sin against his love if we should live loosly because we are freed from condemnation Hence also there is a twofold dominion of sin one legal to condemn us eternally another as it were physicall to keep us under the superlative power of lusts if Christ had not died we had been under both Q. 4. What is meant by the oldnesse of the letter in which we are not to serve Rom. 7. A. He means the idle fruitlesse and bare knowledge of the Law in externall Discipline that reigns in an unrenewed man by which he remaining in nature under the Law foments an opinion pharisaicall for he points at the false and literall glosses of the Law given by Pharisees and refuted by Christ Mat. 5. Of merit externall worship ceremonies without any inward heart-renovation to which is opposed the newnesse of the spirit or true new Evangelick obedience and holinesse wrought by the Spirit Object Is not the letter of the Law a bondage since we are freed in heaven from the letter and from awing threatening Ans. To serve God is liberty not bondage Psal. 119.45 Rev. 22.3 compared with ver 5. serving of God and raigning suit well together See Luk. 1.74 75. Joh. 8.34 35 36. Rom 6.16 17. but there is a threefold bondage of the letter 1. Accidentall in regard of our corruption the service is wearisome to unrenued nature This we are saved from in CHRIST not fully in this life but it comes not from the Law which is spirituall 2. A bondage to the dominion of the condemning Law 3. There is a bulke of Ordinances hearing reading praying meditating repenting receiving of the seals we are freed from the one in this and shal be freed from the other in the life to come Q. What is the dignity of the Gospel above the Law A. By the hearing of faith that is of the Gospel we receive the Spirit Gal. 3. though the Law in the letter
It is sinfull doctrine to say that CHRIST takes away this sense of sin For 1. this is the very true tendernesse and gracious smitings of heart under any guiltinesse As 1 Sam. 24.5 2 Sam. 24.10 Davids heart smote him after he had cut off the lap of Sauls garment and numbred the people 1 Joh. 3.20 Job 27.6 And in some it is the naturall conscience accusing and challenging after sin is committed now CHRIST came not to extirpate conscience nor the power of feeling and discerning the obligation to wrath that the conscience apprehendeth after sin is committed nor the legall evill deserving of sin nor the contrariety between it and the Law 2. Christ by his death gives repentance and mourning for sin Acts 5.31 Eze. 12.10 11. 3. Christ commends this Jer. 31.18 I have surely heard Ephraim bemoaning himself 2 King 22.19 Because thine heart was tender and thou hast weept before me I have also heard thee saith the Lord. Luk. 7.44 She hath washed my feet with tears 4. If Christ by his death should remove this hee should bring on by his death a heart passed feeling and burnt with a hot iron which is condemned Eph. 4.19 1 Tim. 4.2 5. It speaks a gracelesse rockinesse of heart to sin and not care for it Act. 18.17 18. Pro. 30.20 Far lesse would the Lord have us to dream that a Christan is annihilated and melted into God where they leave off to know will desire feel act or do any thing but God is all and all in this life and that to the eye of faith though not to the eye of reason all sense of sin is destroyed this is a destroying and overturning of all of Law Gospel of all humble walking with God and removes all necessity of fearing hoping believing praying hearing and changes us over into blocks PART II. Of the Mediatour of the Covenant CHAP. I. Q. WHat room or place hath Christ the Mediator in the Covenants A. He hath place in the Covenant of Works as a satisfier for us 2. As a doer and an obedient fulfiller thereof in all points And he is Mediator and Surety of the Covenant of Grace 2. The first Adam marres all the second ADAM who makes all things new mends all The first Adam was a publick sort of stirresman to whom was committed the standing and falling of all mankind and in reference to man the standing of Heaven Earth and Creatures in their perfection and he spoiled all put all things a-reeling The second ADAM received in his arms the whole Creation that was a-falling for in him all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand fast Col. 1.17 And he bears up all by his mighty word Heb. 1 3. He satisfied for our sins and for our breach of the Covenant of Works 2. He is a full doer and fulfiller of the Covenant of Works most perfectly by doing 1 Joh. 3.7 He who does righteousnesse is righteous As he who suffers for the broken Law fulfills the Law Rom. 6.7 He that is dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is freed justified from sin in the obligation of it to punishment So Paul vers 8. If wee be dead with Christ we beleeve that we shall live with him This dying is to beleeve that he died for us at least it excludes not that And if we keep the Law we are not oblidged to suffer for the Law does not oblidge man in absolute sense both to perfect doing and to perfect suffering copulatively but to one of them But if we be legally dead with Christ as his death so excellent doth exhaust sins punishment and is a perfect satisfaction therefore we are freed or justified from sin not to suffer or satisfie by suffering for it as Rom. 8.3 For what the Law could not do so that it was weak by accident not of it self through the flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse of the Law the passive righteousnesse in suffering for the breach of the Law might be fulfilled in us 2 Cor. 5.2 And Isai. 53.5 But he was wounded for our transgressions c. 6. The Lord laid upon him the iniquity of us all But though some suffer as the reprobate do and suffer in this life the beginning of satisfactory judgement yet are they not loosed from active obedience to the Law as the Law though they cannot having once sinned be under the Law as a Covenant of Justification and life nor is any flesh under that Covenant now Q. What place hath Christs righteousnesse here Ans. Pareus with some others distinguish between the Righteousnesse of Christs person which contains his essentiall Righteousnesse as God the habituall and actuall conformity of the Man Christ and the perfect holinesse of the Man Christ. Such a High Priest became us as is holy harmlesse c. Heb. 7.26 And The righteousnesse of his merit in the satisfaction of his suffering the satisfaction is the formall cause of our Justification which is counted ours this latter righteousnesse is acquired the former is essentiall Now the active obediēce of Christ falls under a twofold consideration 1. As the Man Christs perfect conformity to the Law of God so as man he was oblidged to do and suffer all that he did and suffered even to lay down his life for man But had he been only man his righteousnesse had neither been by condignity meritorious no◠yet satisfactory for us But 2. The whole course of Christs obedience from his birth to the grave by doing and suffering is to be considered as the doing and suffering of so excellent a person his being born his praying preaching dying coming from a Person God-Man Now the Law required not praying preaching of God-man the blood of God or the dying of him who was God-Man And so all these being both so excellent and then so undue have respect of satisfaction to God 2. The active obedience of Christ all that Christ did and suffered were performed by him in his state of humiliation In which he was poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8.9 for us so also by the same ground a weeping man hungry thirsty weary for us made lower then the Angels by the suffering of death Heb. 2.9 Humbled by partaking of flesh and blood because of the children Heb. 2.14 Emptied himself for us Ph. 2. This was as Pareus well saith perpetua quaedam passio paena peccatorum nostrorum fuit tota vita Christi All these have a respect of punishment and suffering For since Christ was both a viator and a comprehensor and such a holy sinlesse person he ought to have had the actuall possession of the Crown of Glory from the womb and so should have been free of weeping hunger thirst wearinesse groaning sighing sadnesse persecution reproaches c. all which adhered to all his active holinesse and therefore in that his actions were
die in the place and stead of sinners then to die for sinnes must be to die in the place and stead of sinnes Ans. These and the like argue much the vanity of Socinus if this be retorted as justly it may Then as Christs dying for sinners is for the good profite saving beleeving and confirming of the faith establishing the comfort of sinners then by the like Christs dying for sins must be to save sins from hell to bring sins to God that sins should not live to themselves and to establish the faith the consolation of sins whereas Christ died not for sins as for sinners that he might save sins but to dissolve the works of the devill to take away sin 1 Joh. 3.9 Joh. 1.29 Christ dies one way for sins and another way for sinners The Physitian one way cures the disease that it may be rooted out and be no more and another way the diseased person that he may live and be in health CHAP. IV. Now we are iâ— Christ dying and crucified in him 2. A twofold crucifying of us with Christ. 3. A discourse of mortification 4. The actings of the mortified 5. That we are to be mortified in our affections to every thing that is not God c. IT is objected that we was not born nor haâ— we any being when Christ died then we died not in Christ nor could we rise ascend to heaven nor sit in heavenly places with him Ans. But 1. in Physicall actions there is required the reall existence of the worker Not so in legall actions for as we had no being who now beleeve when Christ died so our sins had no being How then could our sins that were not deserve punishment Yet I desire to beleeve that Jesus Christ 1 Pet. 2.24 his own self bare our sins in his own body on the tree And that he was wounded for our transgressions and bruised for our iniquities who now live Isai. 53.5 and they cannot deny this who teach that CHRIST died for the sins of the world none excepted And the child in the womb when the father is absolved from treason is really and in Law restored to his fathers inheritance And the sucking child may be Crowned a King and take possession of a Kingdom and take the oath of loyalty of the subjects in the person of another though physically he neither do nor know what is done but sleep in the armes of the nurse So we legally in CHRIST satisfied our nature in Christ was crucified and we though not born did satisfie and suffer satisfactory punishment in Christ. Heb. 1.3 Having by himself purged our sins he sat down on the right hand of the Majesty on high Heb. 9.28 So Christ was once offered to bear the sins of many And in him we were legally crucified and dead to the Law As Gal. 2.19 so as Christ once being dead and crucified the head and members whole Mysticall Christ is dead to the Law and Christ can die no more for he cannot satisfie and pay the debt twise And so are we in him dead to hell to wrath to Law-vengeance Sathan raises a discussed plea against the conscience thou art a sinner and under the curse of the Law There is no answer to that but by beleeving I was with Christ crucified and am dead to the Law and died to death first and second For Christ suffered mysticall Christ legally satisfied and so did I in him I speak not now of personall suffering with or for Christ and therefore that is a plea of Sathans forging and taken away And unjust summonds may be answered by non-compearance and by the appeal of faith to Christ who having payed the debt sits Judge upon his own debts which he himself payed and therefore cannot suffer these for whom he died to suffer for his proper debt which once he payed The husband cannot endure the wife to be imprisoned for the debts which he made his own and fully satisfied Obj. 2. All men must die and return to dust and so must sinners as the Law requires therefore Christ died not for thee Ans. Socinus and Crellius object the same which Sathan doth For that death in the hew and collour of Law-wrath is holden before a beleever now and then under doubting as a temptation For we suffer not death such as Christ suffered to wit for sin watered and affected with the curse of the Law nor must we measure death from body or bulk of departing but from the salt and worst of death which is the curse and that being removed we never die Joh. 11.26 Joh. 5.24 no more look upon death in the Law for there it raigns but in Christ and in him death is dead and removed the formall demeriting power is removed when the Law is satisfied And a beleever being dead to the Law is dead to the curse and to the worst of death as Christ is dead to it now Obj. 3. But the conscience of the beleever suppose there were no devill challenges him of sin and therefore that he is under a curse Ans. The conscience may be the factor and deputie of Sathan in that also for it is the deposing of Christ from his Office of Mediator in satisfying and answering by his death all the demands of the Law there is none but Christ when the Law demands blood and the torments of the second death can plead any thing on the contrair Rom. 3.19 We know that what things soever the Law speaks it speaks to these that are under the Law but the Law speaks not then to a beleever for he is under grace and so is not in tearms of treating or parleying with the Law Christ was crucified and the beleever is legally crucified with Christ buried and risen again with Christ. 1. Then the Law is not his judge it spake to Christ and condemned him and put him to death when he was under the Law and condemned you in him now you say Christ is not condemned and crucified when ye enter in a new treatie with the Law to receive a new sentence from it and thus ye undoe what Christ hath perfectly done 2. To hearken to conscience componing and making another paction with the Law then Christ hath made is to take the plea that Christ hath embarked in off his hand ye are to stand still and be silent and beleeve that Christs dying and your dying in him is a closing of a satisfactory bargain with the Law Christ condemned sin in the flesh by taking on his flesh the curse due to us for sin for sin that is for sins cause that it might be taken away he sent his Son to die Rom. 8.3 and judge and condemn sin 3. This is to mistate a question well debated and discussed by Christ for he being the end and perfection of the Law hath silenced and satisfied the Law and to what use can it serve to make a new plea and a bastard controversie with a satisfied party
as he is also the Author of this Covenant as God Exod. 3.6 It was he who said I am the God of Abraham Isaac and Jacob. 1 Cor. 10.9 Let us not tempt Christ as some of them tempted him and were destroyed of the Serpents And this is he who led them and brought them out of Aegypt Numb 21.6 7. whom they tempted in the wildernesse 5 6 7. And he ascribes to himself the Covenant Heb. 8.9 Not according to the Covenant that I made with their fathers c. And it is clear that the pardon of sin promised in the Covenant Jer. 31. Heb. 8. is never ascribed to the blood of Martyrs but every where to Christs blood Eph. 1.7 Col. 1.14 Rom. 3.25 Rev. 1.5 1 Joh. 1.8 Heb. 9.14.14 15 22. Heb. 10.16 17 18. 2. That he is the Surety also of the Covenant is expresly said Heb. 7.22 and the Mediator thereof Heb. 8. Nor can it be said that the death of the Testator does properly give faith and authority to the Testament for the authority and justice of the just or unjust will of the Testator addeth unto or diminisheth from the authority of the Testament for the Testators will is the principal efficient cause of the Testament the death of the man is only a necessary condition by which the right of the Testator to these goods is transferred from him who now being dead needs them not in to friends to whom they are left in Legacie and so death is but an antecedent condition of the right to the goods 3. Christs dying to bear witnesse to his own Gospel is only the secondary end of his death in so far as secondarily remission of sins is made known to us after the principall end of his death to wit reconciliation remission pardon redemption and life is purchased to us by way of merit And sure the truth of pardon and redemption is hugely more confirmed and sealed by the whole company of the Martyrs and made known to the sons of men then by the death of one single man Maries Son Nor does the Scripture ever commend Christs love to us in sealing the Gospel with his blood as the only way to life or making this the most strong Argument to move us to beleeve in God and obey Christ because Christ died for sinners and rose again to make the Gospel true like and worthy to be beleeved as the Martyres do but love shined in this that in dying we have redemption and forgivenesse and life in his blood And since Godly and sound beleeving Martyrs died for this end especially to glorifie God and seal the truth Joh. 21.19 Rev. 2.13 Mat. 10.32 Luk. 12.8 Mar. 8.38 Luk. 9.26 2 Tim. 2.12 Rev. 12. â—1 we must have most properly forgivenesse of sins in the blood of Sâ—even and Antipas and the rest of the Martyres And miracles do aboundantly seal the truth of the Gospel And so doth the holinesse of profession Joh. 20.32 Mar. 16.20 Joh. 5.35 36. Matth. 5.16 but never are we redeemed justified saved by Christs and the Apostles miracles and holy life for any thing we read in Scripture but we have life by Christs blood as by a ransome a price to buy us Q. Hence 1. case May not the conscience be quiet by the way of Socinus which lays aside a ransome given to Justice Ans. The experience of the Godly man wakened in conscience saith to this when he is chastened with pain in his bed and the multitude of his bones with strong pain and the mans soul drawes â—ear to the gâ—ave and his life unto the destroyers and the man stands on need of an Interpreter one among a thousand to shew unto man his righteousnesse Job 33.19 20 21 22 23. Then God is gracious to him and saith deliver him from going down to the pit I have found him a ransome He is not quiet while God say my Prophet deliver him from hell and the pit which he so much fears for my offended Justice hath found a ransome in Christ and I am 〈◊〉 with him Yea and the conscience must be purged from 〈◊〉 works by his blood who offered himself without spot to God through the eternall Spirit Heb. 9.14 Yea and there is no remission of sins without sheding of blood v. 22. Not of Buls or Goats for the blood of beasts leaves still conscience of sin Heb. 10.1 2. Then it must be the blood of Christ v. 5.10 who was crucified and made a curse for us Gal. 3.10 such a curse as we must have eternally according to Divine Justice suffered Yea if works done by the exemplary grace of a Martyr such a holy man as Christ who was never wounded for our transgressions nor bruised for our iniquities then Christ died in vain and there was no ransome of blood given for our sins only God of free-will made an innocent man a curse and would have him crucified neither for his own sin nor for ours well then may good works without the blood of sinner or surety take away sin And the conscience sprinkled with good works may well calm a guilty conscience yea and according to the measure of good works is the measure of assurance of peace with God Now we see the most tender David Job Hezekiah Heman who walked most with God have not alway most assurance of peace and righteousnesse with God but most dreadfull doubtings of conscience according as by faith they apprehend the ransome of full satisfaction or were dazled and darkened in their apprehension yea sure without the ransome of blood of free-will all receive a dry and unbloody pardon by doing the Commandements of Jesus Christ. The Socinian faith which looks to an exemplary Martyr whom God of no justice but in vain and for no cause delivered to death but of meer free pleasure whereas there might be and is forgivenesse without shedding of blood contrair to Heb. 9.22 Rom. 3.24.25 c. even good works done in imitation of Christ. Q. 2. Another case is here Is Christ on our side of the Covenant and on the Lords side This would seem no satisfying of justice Ans. It is true the case would seem no quieting of conscience If 1. Christ-God were not the same offended God who out of soveraignty of free grace doth condescend to make a Covenant of grace and so is upon Gods side 2. If Christ were not a Person different from offended God as the Godhead is common to all the three so in a voluntary and admirable dispensation and Oeconomie the Kings Son a Person different from the Father taketh upon him our nature And 3. having mans nature which offended and so being fit therein to satisfie wrath and fit therein to merit to sanctifie the people with his own blood might well be upon our side and there 's no scenick no seeming but a most reall satisfaction here in that there is a most full and reall compensation made to offended justice and our faith laying hold on
eternall condemnation as Arminius disp pub 7. th 16.3 and the Scripture saith infants are guilty of this sin Eph. 2.3 Rom. 5. Psal. 51.5 Job 14.4 As also Christ must not have died for the sins of Infants if there be no sin in them they need not the ransome of Christs Blood The other bastard ground is the naturall antecedent desire and love of God to have all saved moved him say they to make this Covenant of Grace with all But this makes away free-grace and changes God as the blind Talmud which saith God hath a secret place in which he afflicts himself because he burnt the Temple and delivered the Jews to captivitie As also the Lord remembring the captivity of the Jews and their desolation he powres out two tears every day in the Sea or Ocean and for grief smites his breasts with both his hands And the Alcoran saith that God and the Angels wish well to Mahomet but cannot free him from death So made the Heathen their Jupiter to deplore the destinies which he could not amend And what is this but to say God hath passionate desires to have all Elect and Reprobat Men and Angels to obey and be eternally saved but he cannot help the matter and therefore must upon the same account be sorrowfull and mourn that he cannot get all saved which destroyes the power of grace and restrains the out-goings of free-love CHAP. XI The three-fold Covenant considered 2. The Law pressed upon Israel was not a Covenant of Works but a darker dispensation of Grace 3. The three-fold Covenant of Arminians refuted 4. Diverse considerations of the Law and the Gospel THere be who hold that there be three Covenants 1. A Covenant of Nature whereby God as Creator required perfect obedience from Adam in Paradice with promise of life and threatning of death 2. The Covenant of Grace whereby he promises life and forgivenesse in Christs Blood to believers 3. A subservient Covenant made 1. With Israel not witâ— Adam and all mankinde 2. For a time with Israel not for ever as the naturall Covenant 3. In Mount Sinai not in Paradice 4. To terrifie and keep in bondage the other from an inward principle required obedience 5. To restrain Israel from outward sins to prove the people that the fear of God might be before their eyes that they should not sin So they expound Exo. 20.20 the other Covenant was to restrain from all sin Yea and so was that on Mount Sinai to do all that are written in the Book of the Law Deut. 27.26 Deut. 28.1 2 3 4. c. to that same end to love God with all the heart and with all the soul Deut. 10.12 Deut. 5.1 2 3. Deut. 6.1 2 3. Deut. 5.29 Deut. 6.5 With all the heart with all the soul with all the might which is expounded by Christ Mat. 22.37 Luke 10.27 in as full a hight of perfection as ever was required of Adam 6. It was written to Israel in Tables of stone The naturall Covenant was written in the heart so was there a circumcised heart promised to Israel Deut. 30.6 though sparingly 7. It was say they given by the Mediator Moses as that of nature was without a Mediator Yea Moses was the Typical Mediator of the young Covenant of Grace The differences between the subservient Covenant and that of Grace 1. In the subservient God only approves righteousnesse and condemnes sin in that of Grace he pardons and renues Ans. Acts 15.11 We beleeve through the Grace of the Lord Jesus we shall be saved even as they under that Covenant Acts 10.43 To him gave all the Prophets witnesse that through his Name whosoever beleeveth in him shall receive remission of sins Abraham and David were justified in that sin was not imputed to them not by works Rom. 4.1 2 3 6 7 8 9 c. Gen. 15.6 Psal. 32.1.2.5 I said I will confesse my transgression and thou forgavest the iniquity of my sin Isa. 4325. I euen I am he that blots out thy transgressions for my own sake and I will not remember thy sins So David was a man according to the heart of God So Asa Josiah Jehoshaphat Samuel Baruch Gedeon Daniel the Prophets under that subservient Covenant except they be under a fourth Covenant were renued justified saved by faith Heb. 11. as under a Covenant of Grace 2. The former was do and live this was believe and live Ans. Doing and living was but a shuting them up under the Law that they might flee to Christ in whom they beleeved else the fathers must be saved and justified by works contrair to Rom. 2. Rom. 4. Heb. 11. 3. In antiquity the former came in as added 430. years after the promise of grace Gal. 3.17 Ans. True but he speaks of the Covenant in Sinai according to the strict Law part which could not save and so its different But that proves not two Covenants 4. In the former is compulsion and the Spirit of bondage in this heart inclining freedom and the Spirit of Adoption Ans. Yet the differences are accidentall there was a legall awing of the hearts as if they had been Servants yet Heirs and Sons they were Gal. 4.1 2. The whole Book of the Proverbs spake to the Godly as to Adopted Sons They were beleevers Heb. 11. Rom. 4. Acts 10.43 and so Sons as touching a spirituall state John 1.11 12. In regard of Oeconomie it was somewhat more rigid and legall they were restrained as servants Yet it was the Covenant of Grace by which beleeving Jews were justified and saved Acts 15. v. 11. Acts 10.43 5. In the former man is dead in this man is humbled for sinne Answ. Legally dead except they would flee to Christ and legally condemned but there was true humiliation for sins under that Covenant As David Josiah Hezekiah and all beleevers then as now were pardoned and justified 6. In the former there are commands not strength but here there be promises and grace given Ans. The full abundance of grace and of a new heart was reserved untill now And the Law could not make perfect nor give pardon in the blood of beasts as touching that legall dispensation But both grace the Spirit pardon righteousnesse and life were received and beleeved by looking on Christ to come 7. In the former Canaan was promised in this Heaven Ans. Canaan is promised only but sacramentally and that was a poedagogicall promise for the infancie of that Church but a type which was then in that Covenant and is not now make not two Covenants one then and another now Except ye say there was then a Lamb in the Passeover which was a Type of Christ to come and there is now no such Type because the body is come and Christ the true High Priest offered himself Therefore there are two Christs one then to come another now who hath come already The Lords dispensation with Israel is often called a Covenant now
that Christ is the Son of God Luke 4.34 and so doeth the carnall Jew teach that it is not lawfull to steal to commit adultery Rom. 2.21 22. But in the Old and New Testament Devils never accuse themselves of sin but tempt to it and challenge the Law and God Gen. 3.4 5. of unjustice never themselves Divels are most properly under the Covenant of Works and by no command is the Gospel Preached to them and next to them are such as are found in the letter of the Gospel but never convinced of sin Such are most under the Law as have least Law-work and Law-condemnation upon their Spirits these that are under the Law most as touching their state are most under the letter least under the Spirit as touching any penall awaking To be under Law-bondage is a more punishment to Divels and men under a Law state for legall terrors are upon Divels Math. 8.29 Jam. 2.19 and Cain Gen. 4.14 punishment as such neither maketh nor denominateth any gracious it is but accidentall to prepare any for Christ many tormented with the Law have believed such a case to be the pain of the second birth when it was but a meer Law-feaver and have returned to their vomit and become more loose and profane 1. Because the Law as the Law can convert none 2. Wrestling with Law-bondage without any Gospel-Grace is but a contradicting of God and his justice and God recompenceth opposing and blaspheming of him in hell with more sinfull loosenesse 3. Law-light under legall terrors shines more clearly and the guiltinesse in not making use of rods of that nature is so much the more grievous Ye that have been scadded and burnt in this furnace and are come back from hell are taught by sense to believe there is a hell and though hell torment can convert no man yet it renders men more unexcusable Humbling wakning and sanctifying Law-bondage is more then a work of the Law when it brings forth confessing praying believing humble submitting to God in Job David Hâ—zekiah Heman and what a Physician is Christ who can heal us with burning and coals of hell 3. A man under a Law-work may give a legall and dead assent to both the truth and goodnesse of the promises liberally conceived as temporaries doe and Simon Magus wonders but Saul Acts 9. the Jaylor trembles Acts 16. but that is in regard of the conviction not of the mind only but of the conviction of affection and the yeelding to what shall I do But Foelix trimbleth but only in regard of literall conviction on the mind but neither he nor Magus comes to what shall I doe they differ as the burning light of a fire which both casts light and with it shiâ—ing heat also and the light that precious stones cast in the night which is both little and hath no heat Fyrie and piercing convictions are good there is a dead conviction of the letter that doth not profite 4. There is a strong Law-conviction that vengeance followeth the scaddings of Sodomie and the killing of parents because naturall instinct kindles and fires the soul with Law-apprehensions when the minde hath engraven sharpnesse to discerne undenyable principles but the conscience is more dull in apprehending that spirituall vengeance followeth such spirituall sins as unbelief because untill there be some supernaturall revelation we are dead to the Gospel truths and Gospel sins but when a common Grace hightens the soul to a supernaturall assent that Christ is a Teacher sent of God Joh. 7.28 Joh. 3.2 the conviction is more strong But because it is more supernaturall and in stead of kindly affection of love which it wants it is mixed with hatred and anger and so degeners into fierie indignation against the Holy Ghost as Joh. 15.24 compared with Math. 12.15 26.31 cleareth 5. Conviction which is no more but conviction is no godly principle nor makes any heart change yea it goes dangerously on to wonder and despise except it send down coals of fire to the affections 6. He who is under the Covenant of Grace findes a threefold sweetnesse in obedience 1. An inbred sweetnesse in the command 2. In the strength by which he acts 3. An inbred sweetnesse in a communion with God No man is any other way under the Law then under a yoak what is only written seems the oldnesse of the letter Rom. 7. and is dead of it self and layes on a burden but gives no back to bear He that is under Grace findes sweetnesse of delight in a positive Law though the thing commanded be as hard to flesh and blood as to be crucified Joh. 10.18 yet it obtains a sweetnesse of holinesse from Gods will Psal. 40.8 I delight to do thy will O God even to be made a curse and crucified Thy Law is within my heart and he would but fulfill all righteousnesse even that which seems to be the outside of the Gospel to be sprinkled with water Math. 3.15 and this Christ would doe as under the Covenant of Grace 2. The stirrings and breathings of the Spirit makes the work sweet hearing brings burning of heart Luke 24.32 willing gladnesse Acts 2.41 and some sweetnesse of stirred bowells comes from the Lords putting in his hand through the Key-hole of the door of the heart Cant. 5.4 where as to an naturall man under the Law to lift up a Prayer is to carie a milstone on his back every syllabe of a word is a stone weight which he cannot bear 3. Were there no more in praying but a communion with God how sweet is it when Christ prayeth the fashion of his countenance is changed Luke 9.29 There is a heaven in the bosome of Prayer though there were never a granting of the sute sure there is a sin in making heaven a hire and in making duty a relative thing a horse for a journey a ship for a voyage to fetch home gold where as there is heaven in praising God before the Throne such as is both work and wages and so in spirituall duties here 7. Suppose there were no letter of a command because there is suteablenesse between the Law ingraven in the heart and the spirituall matter commanded a childe of Grace under Grace sets about duties so that in a maner there is no need to say to David Get thee to Jerusalem and to the house of God for he sayeth Psal. 122.1 I was glad when they said let us go to the house of the Lord. As there needs no command that the Father love the child nor is there need to exhort the Sea to ebbe and flow or the Sun to shine nor are many arguments usefull to presse the mother to give suck to the child nature stands for a Law here the strength of the ingraven Law in the heart overpowreth the letter So the new nature the indwelling anointing as a new instinct putteth the child of Grace to act But here we are to bewar that we
4. Fol. 15 16. Et de officio hominis Christi Cap. 5. Smalcius on Joh. 1. Hom. 3. Give to us manwhole sound sinlesse as he came from the first Adam 2. That man can do all that Cod commands him with little help of God 3. It s an errour saith Smalcius that a man hath no strength in spirituall things there is no need of the inward gift of the Spirit of God to beleeve saith the Raccovian Catechism for we read not that such a gift in Scripture is bestowed upon any but upon beleevers such as are born of Adam saith Socinus are all born in the same condition and nothing is taken from such a man which he naturally hath or was to have Ostorodius Justi Relig. Christ. cap. 21. Praedicatio sola Euangelij potest hominem absque interná Spiritus illuminatione operatione à peccatis convertere The only Preaching of the Gospel without the inward illumination by the Holy Spirit and his working is able to convert a man from sin All which is Printed and taught and many other abominable errours to us To this Objection against universall grace as I judge unanswerable Corvinus Answers that all the places of Scripture brought to prove mans inability to beleeve in Christ and to worship him conclude well that a man hath not strength of himself without Christ and his grace but this is but to cloud the truth and to mock the reader for if all and every man even the Infants of Pagans be in Covenant through Christ and be made able by a gifted grace common to all within and without the Church by which they are able by degrees to do all that the Gospel requires what avails it to discourage them and to tell they are not masters of a good thought without grace for they are no lesse masters of good thoughts and good words and of good actions then Adam was for they are not hearers of the Gospel by nature but as gifted with universall grace they are hearers and before their conversion and before they receive the Spirit of Regeneration can please God and prepare themselves for Regeneration Yea there is no animal and naturall Pagan de facto existing in the world by their way who cannot receive the things of God and cannot come to Christ except he be drawn for all Pagans and others are drawn and by this it might have been said Adam as wanting supernaturall grace and as a naturall man for the Image of God was supernaturall grace to Adam as Arminius and Corvinus teach so was not able to think a good thought as 2 Cor. 3.5 nor able to receive the things of God as the naturall man 1 Cor. 2.14 and Adam so was also dead in trespasses and sins and must come to Christ the same way to wit drawn by the grace super-added to nature as we fallen sinners do CHAP. XVI Cases from the former Doctrine 1. The differences betwixt such as are externally visibly and conditionally and such as are internally and personally in Covenant with God 2. Gods esteem not mens make Nations Visible Churches 3 The first and prime subject of speciall Church-priviledge 4. Gods command to receive seals no warrand to all members to challenge them Q. 1. IF multitudes and people externally Covenanted with God though not internally whom the Lord calls his people and chosen by him Deut. 7.6 Deut. 10.15 be the rightly constitute and Visible Church as Mr. Thomas Hooker granteth then Kingdoms must be his Visible Church Answ. No doubt Egypt Assyria all Nations all the ends of the world all the Kingdoms of this world are Prophesied to be the Kingdomes and Covenanted people of God and the Lord challengeth them as his Isa. 19.25 blessed be Egypt my people Isa. 2.1 2 3. Psal. 22.27 Rev. 11.15 Psal. 96. Psal 97. Psal. 98. Isal. 42.10 Isai. 49.7 8.20 21. Cant. 8.8 Act. 13.46 47. Rom 15.8 9 10 11 12. must be the visible Covenanted Churches of God to whom the seals of the Covenant are due But that none in Aegypt Assyria of all the called Gentiles though visibly and professedly in Covenant and affirmed by the mouth of the Lord to be his people the Sister of the Jewish Church and his Kingdoms are members of the Visible Church or hath right to membership and seals except men judge them to be reall converts sound beleevers and so internally called and chosen is to preferre the judgement of men to the Word of God And since he saith that Kingdomes fathers children are his in Covenant and chosen to be his people in regard the Lord calleth them by his Word as he did Israel Deut. 7.6 Deut. 10.15 Psal 147.19 20. they must be all Visible Churches in Gods esteem except he say they are not Visible Churches except men also esteem and judge them not only externally but really and internally justified and effectually called 2. These we are to judge in Covenant visibly whom the Lord so calls and to these the seals do belong Ecclesiastically though we see not signes of their inward conversion Except we say that our judgement is surer then the Lords But the Lord calls Nations the Gentiles so and so must Paul and Church-members judge all the Kingdomes and all the Gentiles reall converts Else the seals are not due to them 3. If we must judge them all really redeemed and sanctified who are fed by Pastors as Mr. Hooker teacheth from Acts 20.28 feed the flock then are we to esteem all the fathers who were baptized unto Moses in the Cloud and in the Sea and did eat the same spirituall meat and did all drink of the same spirituall Rock Christ 1 Cor. 10.1 2 3 4. to be really redeemed reall beleevers and the whole world to be really redeemed and yet the world is not the Church yet they were Idolaters murmurers visibly known to be such And John Baptist was oblidged to esteem the multitudes all Judea who were baptized of him Mark 1.5 Luk. 3.7 Matth. 3.2 3 4. really sanctified and redeemed yea and since there be Prophesies under the Messias that all the Kingdomes of the world Rev. 1◠15 Aegypt Assyria Isa. 19.25 all Nations Isa. 2.2 all the Gentiles Isa. 60. shall be the confederate people of God we must believe that all these Kingdomes are visible Saints chosen to life as the Corinthians and Ephesians were 1 Cor. 1.1 Eph. 1.4 So argues M◠Thomas Hooker from confederacie 4. Let one word in Old or New Testament be given of a Judicature giving judicially sentence on earth of a number that professedly are hearers that so many are to be admitted as due members of the Church because conceived of men to be regenerated and so many rejected because conceived to be non-converts or what word of Christ there is that doth regulate the judiciall sentence as touching the time how long the Church-member hath been so 2. What motives or inducements led Simon Magus and the generation of vipers
24. 2 Thes. 1.7 8. But it seems against all Scripture that Christ should die for these for whose sins he dies not And so that 1. Christ should half and part the sins of the Reprobate and the Scripture I judge shall not admit that Christ bare in his own body on the tree some sins of the Reprobate to wit all their sins against the Law absolutely or conditionally and he that bears not either absolutely or conditionally their other sins against the Gospel to wit their finall unbeleef and rebellion for Christ was wounded and bruised for the transgressions and iniquities of these for whom he died He must then have been wounded for some of their transgressions and not wounded for other of their transgressions And so the sins of the Reprobates are divided between Christs satisfaction upon the Crosse and their own satisfaction in Hell But he suffered one may say conditionally only for the Reprobates sins against the Law upon the Crosse if they beleeve not otherwise Ans. The same reall satisfaction conditionally that he performed on the Crosse for the Elect the same say the Authors he performed for the Reprobate conditionally if either beleeve but because the one beleeves it is accepted for payment for them and the other beleeves not it is not accepted for them 2. As there is a satisfaction performed for some sins not for all not for finall unbeleef that sin then must be in the same case with the sin of the fallen Angels there is no sacrifice for it nor is Christs death applicable by divine ordination to purge men from finall unbeleef more then to purge Devils from any sins they commit 3. The same incorruptible price of the blood of the Lamb that is given to ransome all from wrath Matth. 20.28 1 Tim. 2.6 conditionally is given to buy all for whom Christ died from their vain conversation also 1 Pet. 1.18 that is to merite faith to them conditionally Shew us the condition of the one more then the other If a condition cannot be shown Christ must have payed the price of blood upon the Crosse for some upon intention for others upon another unlike intention 4. If Christ died for all not because they did will and beleeve but that they might will and beleeve and if Jesus suffered without the Camp that he might sanctifie the people by his own blood Heb. 13.12 Heb. 10.10 That he might wash them from their sins and make them Kings and Priests to God Rev. 1.5 6. That they might offer up themselves holy living sacrifices to him Rom 12.1 upon a great designe of love to cleanse them with the washing of water by the Word and present them a glorious Church without spot or wrinkle Eph. 5.26 27. If he gave himself for them that they should live to righteousnesse being dead to sins 1 Pet. 2.24 That they might be delivered from the present evill world Gal. 1.4 If Christ gave himself for these for whom he dyed that he might redeem them from all iniquity and might purifie them to himself a peculiar people zealous of good works Tit. 2.14 Then did he die to redeem all men from iniquity even from finall unbelief the great iniquitie and from the vain conversation of finall unbelief and that they might be dead to sins especially the sin of finall unbelief Except it be said that Christ gave a price to buy faith to all Reprobate and Elect and to redeem them from finall unbelief if all would be willing But to commit to their free-will the efficacie of Redemption which Prosper saith maketh the will of God valide and effectuall and unvalide and weak according as the will of man which Davenantius Bishop of Salisburie if that opus posthumum have been written by him in his riper years and revised by himself justly censures as the boyl of Pelagian Doctrine which Faustus Rhegiensis did covertly teach The Lord saith he redeems such as are willing being a rewarder of their good or evill wils Now hardly can these eschew this Pelagianisme who teach that the death of Christ is an universall salve applicable by the decree of God to save all and every one of mankinde Christian and Pagan so they actually believe For it cannot be said that Christ hath died to make all mankinde saveable upon condition of actuall faith to receive Christ preached for so Infants to whom Christ preached is in no tollerable sense applicable that way by any ordination of God if they actually believe shal be no parts of the world they must be excluded from Baptism And it cannot be said that this argument shal militate against us for we do not defend such a conditionall applicabilitie of Christ upon condition of faith actual in preached Christ even to infants in the Visible Church yet we teach they are in Covenant with God and so God hath his decree of election to Glory and Redemption in Christ among infants as among aged professours 2. There is a providentiall and to many thousands of Pagans who never heard nor could hear of Christ an invincible impediment and so Christ is not applicable by Gods decree to them upon condition of actuall beleeving Rom. 10.14 How shall they beleeve in him of whom they have not heard It seems to me physically impossible that there is such a thing as the Indians worship Satan under such a name and in such rites if I never heard of the Indians or of their God or their worship So neither can they worship Christ in a Gospel-way who never heard of him It s impossible to beleeve a non ens Christ offered in the Gospel is very nothing and so not applicable to thousands by any decree of God 3. This is not written in Scripture God hath decreed that Christ be Preached and life be offered actually to all and every one of all and every Nation under Heaven and this opinion saith that Christ died and satisfied offended Justice for the sins of all and every one of all and every Nation under heaven except for finall unbâ—leef The Antecedent is clear by Scripture and experience God fulfills his decrees irresistibly But he never sent the Preached Gospel to as many as these Authors say he died for Nor can they themselves teach any such thing Nor is this true God hath decreed that Christ in the Preached Gospel and salvation may be offered to all and every one old and young of all and every Nation in all Generations upon condition of actuall beleeving And yet for all these without exception Christ died say they For not to say God never decreed that such may be offered to infants of Pagans for whom they say Christ died To make a thing that physically is possible the object of a decree of God we must say that God hath decreed to give the gift of tongues to all Professours and Pastours to speak to all and every Nation in their own Language and to make an offer of Christ
he had offered a sacrifice for sinners 1 Pet. 3.18 Christ once suffered for sin that is for sinners 1 Cor. 15.3 I delivered unto you how Christ died for our sinnes that is for the persons of us sinners 1 Joh. 3.5 He was manifested to take away our sinnes 1 Joh. 4.10 Herein is love that he sent his Son to be a propitiation for our sinnes Rev. 1.5 To him that loved us and washed us from our sinnes be glory Gal. 1.4 He gave himself for our sinnes Now it must not be asserted but proven that in all these places where he is said to be a propitiation for the sins of the world and hath taken away our sinnes speaking as these Authors say of the whole Visible Church and not of the elect onlie that Christ hath died and by his death hath taken away some sinnes and hath suffered for some sinnes and not for all sinnes not for the finall unbeleef of sinners if it be said that we cannot teach that Christ suffered for finall unbeleef we grant it But then we say that Christ suffered not for finall unbeleevers and for the other sins of finall unbeleevers since suffering for sins and for persons that are sinners to bring them to God 1 Pet. 3.18 are conjoined And God was in Christ reconciling the world to himself not imputing their trespasses unto them 2 Cor. 5.19 Therefore there must be a pardoned and a justified world and so a truely blessed world as Paul and David teach Psal. 3â— 1 2. Rom. 4. and so a loved John 3.16 and chosen world followed with the separating love of God to man which saves some foolish ones and serving diverse lusts and saves not others and so there must be a love and mercy of predestination amor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not common to all the world as is clear Tit. 3.3 4 5. Eph. 2.1 2 3 4 5. We seek a warrand of Gods not imputing to this loved world their trespasses against the Law and of his imputing to the same world the trespasses of rebellion and finall unbelief And how Christs blood shed for persons both reconciles them to God and leaves them in wrath imputes not their trespasses to them and makes them blessed as David sayes Ps. 32.1 and imputes their finall unbelief to them and leaves them under a curse Nor shall it help the mater to say that finall unbelief may be considered as both against the Law and as only forbidden in the Gospel And in the former respect Christ hath suffered for it not in the latter For if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrariety between finall unbelief and the first Command as it is a rebellion against God manifested in the flesh be satisfied for by Christ on the crosse How can it condemn the person as sure it doth Joh. 3.18 36. Joh. 8.21 24. It cannot be said that Christ died for finall unbeleef so we beleeve 2. What speciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and repugnancie to the Law of God is there in finall unbelief that is not a repugnancie to the Covenant of Works and Grace both And what repugnancie to the Covenant of Grace which is not also contrair to the Law This I grant which I desire the Reader carefully to observe the Law and the Covenant of Grace do not one and the same way command faith and forbid unbelief I speak now of the Covenant of Works and of the Covenant of Grace as they are two Covenants specifically and formally different For 1. the Law as the Law commands 1. Faith in the superlative degree as it doth all acts of obedience and so doth it Gospel repentance Because the Law commands all obedience most exact and perfect and condemnes faith in the positive degree though sincere and lively as sinfully deficient The Gospel doth only require sincere faith and condemneth not for the want of the degrees of faith most perfect though the Law of thankfulnesse to the Ransone-payer which Law is common to both Covenants require that we believe in the highest degree because Christ hath expressed to us the greatest love Joh. 3.16 Joh. 15.13 2. The Law as the Law requires faith not finall only but faith in Immanuel for ever and that we be born with the Image of God that we beleeve at all times under the pain of damnation But the Covenant of Grace because it admits of repentance and holds forth the meeknesse forbâ—arance and longaâ—iâ—itie of Christ is satisfied with faith at any time or what hour of the day they shall be brought in 3. The Law requires faith with the promise of Law-life The Covenant of Grace requires faith promises grace to beleeve with promise of a Gospel-life 4. The Law requires not faith in Christ with sinners Covenant-ways as a work to be legally rewarded for it finding all sinners and all by nature Covenant-breakers cannot indent with thâ—m that have broken the Covenant to promise life to them by tennor of the Covenant which now ceaseth to be a Covenant of life and cannot but condemn and is now rendered impossible to jâ—stifie and save by reason of the weaknesse of the flâ—sh Rom. 8.3 All the reprobate then are this way under the Covenant of Works that they are as it were possible Covenanters lyable to suffer the vengeance of a broken Covenant but not formally active Covenanters as Adam was But if Christ suffer for finall unbeleef as it is against the Law as the Law how is it charged upon reprobates as a sin against the Gospel only Since no wrong done to God Redâ—emer can be any thing but a sin against God and a â—reach of the first Command I deny not but finall unbeleef hath an aggravation that it is the nearest barre and iron gate between the sinner and the only Saviour of sinners but yet the putting of such a barre is a sin against the Law Neither can it be said that only finall unbeleef is the only meritorious cause of damnation to such as hear the Gospel For beside final unbelief there is also a contrariety betwixt the murthers Sodomies c. of professours and the Law for which they suffer in hell eternally Rev. 21.8 c. 18.7 Quest. Whether doth the Lord Mediator as Mediator command the same good works in the Covenant of Grace which are commanded in the Covenant of Works CHAP. XXI Ans. ACcording to the matter of the thing commanded quâ—ad rem mandatam he commands the same and charges upon all and every one the morall duty even as Mediator for he cannot loose the least of these Commandements but simply they are not the same quoad modum mandandi It shall not be needfull to dispute whether they be commands differing in nature For not only doth the Mediator coÌ„mand obedience upon his interposed Authority as Law-giver and Creator but also as Lord Redeemer upon the motive of Gospel-constraining love In which notion he calls love the keeping of his Commandements if they love him Joh. 14. the new
by accident in regard of the right to life and because God hath commanded persevering in faith life is given only in possession to such a faith as endures but we cannot say that the accidentall endurance and existence of faith for so many years doth save and justifie as the living so many years makes a Child an heir to a great estate for his being born the eldest son makes him his fathers heir CHAP. XXIV What faith is required in the Gospel THere is a legall faith a duty commanded the object of which is twofold 1. Truths relating to the mind revealed and to be revealed So Adam had a habit or habituall power to beleeve the Law and the Gospel upon supposition it should be revealed As a whole man beleeves skill in his Physitian to prevent diseases ere they come and to remove them when come It s folly to say Adam stood in need before he fell of a supernaturall power to beleeve Evangelick truths if he beleeved God to be true he had such a power as to beleeve all was true that God should reveal 2. Adam had a faith of dependencie to rely upon God in all possible evils feared 2. The promise of life is not made to Law-faith more then to Law-love or Law-fear or Law-desire more then to any other but the promise is made to Evangelick-faith that layes hold on CHRIST as our righteousnesse But for obeying the Commands Adam was to live Gal. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them by doing them Ezek. 20.11 As Lavater there is no absurditie if it be said men shall live that is merit by free paction life eternall but then saith Calvine if a man keep the Law he needs not the Grace of Christ. Obj. If faith be imputed as it layes hold on Christs Righteousnesse it must be the meritorious cause of Justification and by its inherent dignitie for there is nothing more essentiall to faith then to lay hold on Christs Righteousnesse Ans. If faith were imputed as righteousnesse according to the act of laying hold on Christ it were true but the act of faith is not imputed but that which faith layes hold on it being an instrument to wit the Righteousnesse of Christ it is not an act of beleeving saith a Jesuit And though they say the works Evangelick are from the habit of grace so was Adam a patient when God concreated his Image and habituall righteousnesse in him But Arminians and Jesuits do not say nor darre not that predeterminating Grace is from Christs merites therefore yet the sinner may more boast then Adam and say I have justified my self by the acts of free-will which is indifferent and from under all the bowing and determining or swaying of the Grace of Christ for the free-will should have so whether Christ had died or not died CHAP. XXV Q. WHether is Christs Righteousnesse imputed and made ours because we believe and apprehend it ours or do we believe because it is ours first before we believe Ans. There is a twofold imputation one legall another which for Doctrines cause we call application or reall though the legall imputation be also reall but not to us as the former the Lords act of laying the iniquity of us all upon Christ Isa. 53.6 and the Lords making him sin for us that is a sacrifice for sin 2 Cor. 5.21 evinces necessarily the truth of this the former imputation For 2 Cor. 5.21 God was in Christ reconciling the world to himself not imputing their trespasses unto them If it be expounded of actuall reconciliation of persons it may say something for the other imputation but the other imputation is clear Rom. 4.3 Abraham beleeved God and it was counted to him for righteousnesse v. 7. Blessed is the man whose iniquities are forgiven and whose sins are covered v. 8. Blessed is the man to whom the Lord imputeth not sin v. 9. Faith that is that which faith beleeved as hope is put for the thing hoped for Col. 1.5 Rom. 8.24 was imputed to Abraham for righteousnesse though Gomarus give another exposition to wit that by faith or the act of beleeving we obtain this to be reputed righteous and it suits better with the Text. And as to the former imputation God could not in justice wound Christ for our transgressions nor bruise him for our iniquities nor could the Lord break him nor deliver him to the death for us all except God had both made him the sinner that is imputed and reckoned him the sinner in Law for intrinsecally and inherently he was not the sinner but holy harmlesse c. and laid our debts upon him Isa. 53.6 and except he had been willing to have been counted the sinner and had said thou hast given me a body here am I to do thy will Psal. 40.7 Heb. 10.6 7. this reckoning of Christ to be the sinner is not only in the eternall decree but also a laying of our iniquities upon him in time Isa. 53.6 or a dealing with him in Law in punishing him as the sinner And 2. by using the humane nature as an instrument of our Redemption on the Crosse. Antinomians take this imputing of our sins to Christ and reckoning Christ to be the sinner to be the justifying of the sinner which is a grosse mistake for so without beleeving all that Christ died for should be justified upon the Crosse. But the Scripture is so far from ascribing Justification to any but to a beleever that it saith Abrahams faith was imputed to him for righteousnesse Now the faith of multitudes for whom Christ died when he suffered on the Crosse is a very nothing Many are not born and a nothing or a non ens cannot be counted for righteousnesse It is to be observed that payment made by the surety absolveth the debter so as the Law except it be the generall Law of gratitude requireth no act of love of faith of service from the debter nor doth the Law of suretyship in its essence and nature require that the Creditor sub eo titulo should pay the homage of faith indeed when the Creditor is both the Creditor and the offended Party and also the supream Law-giver GOD he may require of the captives the obedience of faith So would justice which saith we should hurt none give to every man his own presse that the debter repay to the surety so far as he is able to make up his losses but to pay the obedience of faith as a part of the ransome due to offended Justice is no Gospel-Law nor any part thereof nor can it bea◠truth except we deny the reall satisfaction made by Christ which both Papists do weaken when they mix the merit of faith therewith and Socinians deny 4. The satisfaction performed upon the Crosse for sinners though it be for a certain particular number determined of God quoad numerum numerantem quoad numerum numeratum both as touching the number so many not all
is a gift of grace Phil. 1.29 the mercies bestowed and promised are all of free grace for we are justified by his grace Rom. 3.24 freely and are saved and called with a holy calling not according to our works but according to his own purpose and grace 2 Tim. 1.9 For by grace saith Paul are ye saved through faith and that not of your selves it is the gift of God Eph. 2.8 and the new creation is framed in us of grace But God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickened us together with Christ Eph. 2.4 5. and the new heart promised Ezek. 36.26 is given upon this account v. 32. Not for your sakes do I this saith the Lord be it known unto you be ashamed and confounded for your own wayes O house of Israel We have remission of sins freely of his grace Eph. 1.7 In whom we have redemption through his blood the forgivenesse of sins according to the riches of his grace Col. 1.14 Perseverence is promised of free grace Jer. 31.35 Jer. 32.39 40. Isa. 54.10 as life eternall is the gift of God through Jesus Christ our Lord Rom. 6.23 and every influence of grace is of free grace Phil. 1.13 Joh. 15.5 and CHRIST the Surety of the Covenant of free-grace and love is given Joh. 3.16 to taste of death for every man Heb. 2.9 CHAP. XXVII Of cases of Law-fear and Gospel-faith How a child of God fears Law-threatnings FRom these properties flow diverse cases touching the stability of the Saints their perseverance their temptations their standing in grace 1. If they cannot fall away who are thus seated in the Covenant is not free will left to much loosnesse of security Answ. Not at all For a principle of Godly fear is fixed in the heart and so in free will never to depart from God Jer. 32.39 40. And where this Godly aw is the heart is in a Godly trembling and fear and darre not be loose wanton and secure to fear nothing but fears alway Prov. 28.14 and fears and trembles at the Lord and his goodnesse Hos. 3.5 A Godly heart trembles more for fear of grace and the debt of grace then of justice and wrath and fears sin more as it is against the bands of grace and against Christ and Gospel-love who can save then as it is against Law the Law-giver and him who eternally destroyes And so the aw of heaven hath a stronger impression then the terrour and aw of hell Quest. 2. How can the fear of falling away and the faith of perseverance absolutely promised and absolutely given consist together Ans. The Law-fear of falling away and the Gospel faith of persevering are not consistent The fear legall of the least sinne is a fear of hell and of eternall wrath to be irrecoverably inflicted but because the person is under grace the beleever cannot fear this fear except the Law-fear be letten out against him as a temptation but it is not his oblidged duty so to fear 2. The Law-fear upon a beleever is conditionall and not absolute as he fears hell and falling away jure as his deserving if God should enter in judgement with him and if he were not in CHRIST But he is oblidged to a Gospel-faith which layes hold on Christ righteousnesse and deliverance from condemnation and if Christ and interest in him be hid from him and nothing on but Law-fear that is a triall not a duty of Law-fear But there is a Godly Law-fear or a Gospel-Law-fear which is a Godly horrour conditionall for that which is never to be inflicted but yet according to deserving may be inflicted and this is the terrour of the Lord which breedeth Gospel perswasion 2 Cor. 5.11 and so may well stand with Gospel-faith and assurance of deliverance from falling away and of being stablished and confirmed to the end As a child in the fathers arm threatened to be cast over a sharp Rock in the Sea may have horrour and fear and cry out for fear and yet beleeve so his fathers compassion as he will not throw him in the Sea because the threatning is ordained not to be exercised but that the child may so much the more thrust his arms about his fathers neck Quest. 3. What is the best victory over temptations from such fears Ans. As in all temptations so here overcoming is attended with precious promises which are to be read Rev. c. 2.7.17.26 27 28. c. 3.5.12.21 Rev. 21. For 1. Feavers of the Law that have no kindly cools and relenting by the promises of the Gospel tend not to the strengthning of the life of God but only when they leave a standing self loathing and loving of Christ. 2. It argues the strength of faith after many yea six foyles to stand as the Army that is broken six times yet rallies and draws up again is often at the seventh time victorious 3. Such as stand against a strong and mighty tentation bâ—ing pressed out of measure above strength as Paul was 2 Cor. 1.8 9. in so much saith he that we despaired even of life But wee had the sentence of death in our selves do prevail to the being taught of God not to trust in our selves but in God who quickens the dead For here there comes reall strength from fighting As he who by strength of nature lives and convalesceth after a running boatch and strong pestilence goes through pest-houses and is never infected again So the worthies by faith who overcame strong temptations Heb. 11. to the end keep the fields and prevail till death 4. Godly fear of self-weaknesse and trembling at sin which may darken the feelings of received mercies and sweet influences addeth strength Something of that is here 2 Cor. 12.10 when I am weak then am I strong 5. A fixed peace in assurance of deliverance from condemnation and quietnesse in beleeving pardon and righteousnesse in Christ ought alwayes to be as touching the state of Justification for the questioning of this in a beleever if Antinomians will yeeld to truth is contrair to faith and no warrantable assurance But 2. a fixed peace in David immediatly after blood-shed and adultery before beleeving of the remission of these particular sins be in the Lords order renewed is security and not Godly peace Psal. 32.3 While I keept silence my bones waxed old through my roaring all the day 5. I acknowledged and thou forgavest the iniquity of my sin Psal. 51.1 2 3 c. prove this But it may be said doth not this holy feeling of and trouble for the particular hainous guiltinesse brangle the fixed peace and the persons faith and confidence that he is in a state of justification Ans. Not at all for the outcries of the child of God Rom. 7.24 under not a finger or an arm or a leg but a body of sinne O wretched man who shall deliver me from the body of this death are good and
our selves but bear the infirmities of others 3. For even Christ pleased not himself Self loved and adored and mortification do not consist too much life in apprehension and admiring self argues deadnesse of deadnesse and of mortification Was not Christ a noble self Yet for the Lord and his ransoned ones Christ got above noble excellent self It is true there is a renewed spirituall self a new I in the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.17 Now it is no more I that do it but sin that dwels in me Gal. 2.20 It is not I that lives but Christ lives in me Mortification sets us above new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renewed self and regenerated and crucified I it being a created excellency that we are not to adore 2. Mortification requires a deadnes to the will as in Christ not my will but thy will be done Much life in the will to created things speaks little or no mortification Christ excelled in this Joh. 5.30 I seek not mine own will but the will of him that sent me O what court and power and life hath our will And how soon the will is broken and dead then is the man broken dead and crucified with Christ. Much will much life of sin See Joh. 5.40 Ye will not come Luk. 19.14 We will not have this man to raign over us See Mark 6.25 Mat. 1.19 Mark 15.15 Act. 24.27 Act. 25.9 Luk. 10.29 Rev. 22.17 All will argues no mortification 3. There is required deadnesse to our life which was eminently in Christ Mat. 20.28 1 Tim. 2.6 Joh. 10.11 So Paul Act. 20.24 Ye speak of bonds and affliction But none of thase things move me neither count I my life dear to my self so that I may finish my course with joy To be mortified to life is to hate the life Luk. 14.26 for Christ. And Revel 12. they overcame mortification was their victory v. 11. They overcame for they loved not their lives unto death Love of life is the life of sin when it s not loved in God 4. We must be dead to wisedome and to all the gifts of the mind for the wisedome of the world is foolrie and God hath befooled it when it comes in competition with the wisedom of the Gospel 1 Cor. 1.18 19. except we be dead to it we cannot glory in the Lord. 27 28 29. Compared with v. 31. 2. There must be a deadnesse to learning to books and book-vanity Eccles. 12.12 There is no end of making many books and much study is a wearinesse of the flesh Eccles. 1.17 And I gave my heart to know wisedome and to know madnesse and folly I perceived that this also is a vexation of spirit 18. For in much wisedom is much grief and he that increaseth knowledge increaseth sorrow Paul spake more with Tongues then they all 1 Cor. 14.18 but he was dead to that gift he had rather have brought them nearer to Christ. 1 Cor. 4.10 We are fools and hardly we can away with that but we are fools for Christs sake and for the interest of Christ and the Gospel let us so be counted It s nearnesse to Christ that maks us for him to be willing that what is most eminent in us be trampled upon even shining wisedome sciences acts eloquence knowledge which puffeth up Yea there is 3. required a deadnesse of the knowledge of Gospel-mysteries 1 Cor. 13.2 Paul was not rude in knowledge but he was dead to that and would not glory in that And 4. they are not crucified with Christ not dead to opinions and sides and to lead factions I am of Paul I am of Apollo was no honour to Paul in his own esteem 1 Cor. 1. What was Paul crucified for you or were ye baptized in the name of Paul Who excells in learning who admires not his own the birth of his own mind If it were but to hold there be ten new worlds in the Moon and millions of worlds in the other side of this world My brethren be not many masters Ah! we are not dead to the Chair the Pulpit every one loves to be counted and called Rabbi The blessed Man Christ confesses that he knows neither the day nor the hour of the Son of Mans coming yet there are who darre define the time of his coming and the day The mind is a proud and haughty thing and we are not dead to it the mind is not mortified to the mind 1 Cor. 8.1 2. 5. We are not dead to Mammon O who is like Christ and refuses to be a rich King Joh. 6 Paul 2 Cor. 8 9. For ye knâ—w the grace of our Lord Jesus Christ that though he was rich yet for your sake he became poor He had a greater mind then that he could live to riches Paul Acts 20.33 saith not I have sought neither silver nor gold as the Godly judge Whose ox have I taken 1 Sam. 12.3 but I have coveted no mans silver or gold or apparrel The life of lust to riches is in the trusting in it Job 31.24 If I have made gold my hope or have said to the fine gold thou art my confidence Or 25. have rejoiced because my wealth was great It s true a beggar and an extream poor man that cannot have bread is not troubled nor much tempted to seek a Kingdom and the millions and tunnes of gold that many rich ones have but yet there are speculative desires and rolling waves and floods of wishes in the heart for these and because hunger and want of bread is his door enemy lying between him and the hope of great riches the man is neither mortified to the love of bread nor to the millions of gold that the heart is sick after And as there be diverse kinds and speces of pests and they are not all of one kind yet all contrair to the blood and the heat of life So are there sundry kinds of unmortified lusts about riches according to the sicknesse of the desire Obj. But is not the desire of food and raiment naturall how then is it faulty Ans. The desire simply is naturall and the Ants and the Conies do desire But the desire 1. beyond measure 2. With a sinfull doubting that they shall not have it which reproacheth Omnipotency 3. A desire wider then that of Ants and Conies of that which is more nor sufficient which would destroy and not feed but over-feed is the faulty desire as sicknesse desires drink more then sufficient not for health but to feed the disease it is the desire of the disease rather then of the man diseased and the forbidden desire is the sin Obj. 2. May not a child of God desire more then enough how then is he mortified Ans. If the desire of more then enough come from the habit of covetousnesse the man is not mortified to Mammon all sinfull habits in the child of God are broken and lessened and chased in to inclinations or to the habit
of Originall corruption slackened and by grace subdued but in every child of God there is sin dwelling and the flesh Heb. 12.1 Rom. 7.17 18. 1 Joh. 1.8 10. Jam. 4.5 Gal. 5.17 and the old man which is put off by degrees Eph. 4.24 Col. 3.5.10 which is a habit of corruption not in full vigor but sickening decaying and a dying daily but even a grown child of God from this broken and sick habit may temptation invading and the Lord withdrawing his influence of grace may break out into grosse acts of covetousnesse adultery murther as is clear in David Lot Peter Asa and that saith that mortification is compleat in none And there is too oft a sort of sinfull resurrection of the habit of sin and the flesh so that David seems not to be David but an adulterer a murtherer As we see it is the same River that swells over its banks that it was before but the overflowing is from without from the clouds and from excessive rain the river also hath a receptive capacity in it self to exceed its banks and channel So hath a child of God from strong temptation from without and broken corruption from within a more then his own ordinary quantity and swelling over his channel To teach us that our mortification is a work not of day but of our whole life Neither would the wise Agur pray against riches Prov. 30. if temptations contrair to mortification did not follow them 6. There is a necessity of deadnesse to honour and to learn the noble and excellent arte of self-contempt that the Spirit shall teach us that spirituall lesson to be willingly tramped on and the face spitted on and the hair plucked off the cheeks as our Blessed Lord went out and in the way met with spitting and shame Isai. 50.6 Mat. 26.67 Mat. 27.26 O great word Phil. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have learned to be abased 1 Cor. 4.12 Being reviled we blesse being persecuted we suffer being defamed we intreat we are made as the filth of the world and are as the off-scouring of all things unto this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sweepings of the house Erasmus the filth wiped off any thing Valla the filth that sticks to the shoes The Syriack hath a word that noteth the dung of the belly As the condemned man tumbled into the sea as a sacrifice to Neptune from a steep place was called peripsema So Budaeus thinks Paul alludes to heathen expiations And when they reproached me David Psal. 38.13 But I was as a deaf man that heareth not as a dumb man that opened not his mouth The sense and discerning of heat and cold of railings and applauses would be dead That is mortification when the sense of hearing is dead to sounds to musick and to pleasant songs these are not delightfull to a crucified or hanged man when the life is out Nor can all the sweet smells flowers roses precious ointments affect the smelling of a crucified man nor all the fair and magnifick pallaces meadows gardens rivers mountains hangings painted pictures work upon the sight or eyes of a crucified man When the heart is ravished with honour as the man who said the glory of Themistocles hindered him to sleep in the night as litle mortified as Themistocles who said sleep was taken from him and he was raised out of his bed in the night by reason of the brave trophie and renown of the victory of Miltiades that renowned man of Athens who as is known with a 10000. Greeks put to flight 60000. Persians And Alexander the Great his heart must have been waking at the sound of honour who when a messenger came running to him full of joy said what should thou tell me but that Homer is living again for he thirsted for nothing so much as honour And how soft and very nothing is the spirit that is broken with riches or honour and pleasure And often men judge themselves mortified because they are dead it may be to riches but alive to ambition and desire of honour As Nebuchadnezzar spared no charges for his gods his pleasure but he was alive to honour Dan. 4.30 Is not this great Babylon that I have built for the house of the Kingdom by the might of my power and the honour of my majesty Sathan doth often change Post-horses and can seemingly deaden men to riches when they are not mortified and yet the heart is strongly vigorous to honour When it was told Zeno that his ship which he did trade withall was broken Well done Fortune saith he thou compells us to go within our cloak he meaned To live upon the glory of vertue and learning when riches are spent and gone was well done But mortification in the habite and root is like the works of nature The Sun equally enlightens the whole Air from the East to the West Life comes in equally upon the whole Embryo and birth Saving mortification goes through the whole soul. Christ merited by his death deadnesse to honour as well as to riches Though in the actuall subduing of lusts D. Preston does well observe that there is not that labour required in subduing and mortifying all sins For love of sin being the dominion life and castle of sin the more love to the heart-idol and to the right eye the harder it is to be mortified Some sins cleave to us as our hair and nails as a custome of some sinfull words these are sooner mortified and yet if mortification be not in the heart these take life again as hairs and nails cutted and shaven grow again The trees in Winter are not dead but there be master-devils and strongly rooted heart-darlings pride covetousnesse to which we are mortified with a huge greater deal of pains and wrestling for they are to men as the eye and the right hand 7. We are not soon dead to injuries Our blessed Coppie in this excels Father forgive them for they know not what they do And Steven Act. 7.60 Lord lay not this sin to their charge Colos. 3.13 Forgiving one another Yea but he wronged me and injuries have a strong impulsion upon our spirits I cannot forget it If any man have a quarrell at any saith he let it fall even as Christ forgave you so do ye also Shall not Socrates witnesse against us who answered his friends willing him to accuse before the Judge a vain youth who did smite him with his foot If an Asse lift his heels against me shall I lift my heels against the Asse and the youth was so convinced that he hanged himself And he said nothing to a multitude of reproaches casten upon him in the Theater but I am vexed with words in the Theater as in a great banquet But naturall reason mortifies men to injuries as cold water allayes and for a time softens the pain of the childs burnt finger but the pain is the greater when the water is removed Or as
but then there should never have been such a thing known to the generations to come as that Ark of glory that huge and boundlesse all fulnesse of the indwelling Godhead in the Man Christ. Sure had there been none sick such a suffering Physician to heal us had never been none lost would have said there is no Saviour none dead in sin would say there is no need of such a Lord and Prince of life by whose swelling wounds we are healed Isa. 53. 4. Nor was it fit that this should never be known to Angels and men that the Lord honours so many redeemed sinners with a grant and licence to love so high so precious a Redeemer and as it were to marre and black his fairnesse and desirable excellency with our feeble and sinfully weak love he being so far above our love or faith or praises 5. The Gospel-wonders should not be an eternally sealed book to men and Angels as Revel 12.1 that wonder in heaven A woman cloathed with the Sun and the Moon under her feet and upon her head a crown of twelve Stars should be known And what was shewed to John was to be shown to the Churches Rev. 21.10 And he carried me away in the Spirit to a great and high mountain and shewed me that great City the holy Hierusalem descending out of heaven from God 11. Having the glory of God I mean here the wonders of grace mercy declared justice as that the most High should empty Himself and the Godhead be united to clay that there should be such a high Bridegroom so low and sinfull a Spouse that death should conquer death that Nothings of clay should sing their debts eternally cast down their crowns being made of sinners glorified Kings and not be ashamed to cast down their crowns before him that sits on the throne Nor should the gifts and graces of God be hidden Rom. 8.32 He that spared not his own Son how should he not with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give us all things begrace to us all How should he not make heaven and earth free grace to us and all a masse of grace to us Eph. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath begraced us all over in Christ. 1 Tim. 1.13 But I obtained mercy as dipped in a sea of mercy Luk. 1.28 Hail Virgine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filled with free grace Let us forgive one another Col. 3.13 as Christ begraced pardon to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we might know 1 Cor. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that are freely given us And what a debt must that be the forgiving of ten thousand talents more then to forgive millions and tuns of gold Hence the Question whether Law-innocency and never sinning or Gospel-repentance and rising again in Christ be most excellent It is answered 1. Simply to us It is better and morally more excellent never to fall never to be sick then to rise in Christ and be healed by such a Physician But sinning and falling being considered in relation to a more universall good there is more excellency in Gospel-rising then in Law-standing As 1. There is more feeling deeper sense in the woman which did wash Christs feet with her tears and wipe them with the hair of her head then in some who never so fell And Christ may hold forth something of this Luk. 15.7 Likewise I say unto you saith Christ there is more joy in heaven over one sinner that repenteth more then over ninety and nine just persons that need no repentance True it is our Saviours scope is not to compare repentance and Law-innocency together or to show that the Pharisees needed no repentance as if they were not in a lost condition but to show what joy was in heaven with the Lord the father of the forlorn son and in the Angels at the home coming of repenting sinners And is not a Jewell of ten thousand millions of more worth then a Diamond that is not worth the eighth part of that summe Adams innocency and never sinning should have been by the common influences of Law-love and the same may be said of Angel-innocency But Gospel-repentance is the gift procured at a dearer rate Christ was exalted a Prince to give repentance Acts 5.31 Neither should there be sense and such loving sense of free grace in the forlorn son had he never fled away from his father and never been so received with a welcome of grace which he beleeved before he felt it CHAP. VI. Q. 11. Whether there be any such thing as a Covenant of Suretyship or Redemption between JEHOVAH and the Son of GOD That there is such a Covenant is proven by 11. Arguments NO doubt Christ God-Man is in Covenant with God being a person designed from eternity with his own consent and in time yeelding thereunto and yet he stands not in that Covenant-relation that we stand in as we shall hear 1. Arg. What Argument does prove that there is a people in Covenant with God who call the Lord their God as Zech. 13.9 Jer. 32.38 Isai 25.9 the same shall prove Christ to be in Covenant with God As who can say he is my God he must be in Covenant with God As Jer. 31.33 I will be their God and they shall be my people Ezek. 11.20 Ezek. 34.24 25 30. Now this is clearly said of Christ Psal. 89.26 He shall cry unto me thou art my Father my God and the Rock of my salvation The Son the only begotten of the Father saith thou art my God Heb. 1.5 And again I will be to him a Father and he shall be to me a Son It is expounded of Christ but was first spoken of Solomon the Type 1 Sam. 7.14 My mercy that is my Covenant-mercy to the Son of David and his seed shall stand sure as the dayes of heaven Psal. 89.28 29 34 35 36. 1 Chron. 22.10 He shall build a house for my Name he shall be my Son and I will be his father Then follows the Covenant-promise And I will establish the Throne of his Kingdom over Israel for ever which is expounded Psal. 89.28 29 c. of Christ a Covenanted King as long as the Sun and the Moon indures 34 35 36. and cannot agree to David whose Kingdom is now gone As also Christ flees to this Covenant in his extream suffering my God my God why hast thou forsaken me Psal. 22.1 Mat. 27.46 So Psal. 40. it is Christ who saith v. 8. I delight to do thy will O my God And it is a Covenant compellation my God and spoken by him v. 6. Mine ears thou hast opened who removes all sacrifices and offers himself a sacrifice Heb. 10.5 A body thou hast prepared me So also Ps. 45.7 Thou lovest righteousnesse and hatest wickednesse Therefore God thy God a Covenant word hath anointed thee with the oyl of gladnesse above thy fellows See glorified Christ glorying in this Rev. 3.12 Him that overcometh will I make a
a redeemed and saved people was much in the heart of Christ and much in his desire and intention Joh. 10.10 I am come that they may have life and have it more aboundantly And if to finish the work especially of saving lost man was his meat and drink Joh. 4.34 and he prayed for the ransoned ones Joh. 17. to sanctifie them 17. That they might he where he is 24. There must be always in the heart of Christ a design of love in that he made redeemed ones his end his work his souls satisfaction Isa. 53.11 And O how worthlesse were we that the desire of God should be toward us How far below the price that love put on us Was man a Crown and wager for God for God for such a God to run for to work for and to win Was there not a more fixed seat in Angels then in clay for so high a love as the Love of God Is there room in so low a peece of created Nothing for so high and deep so broad and long a design so high an aime as nothing could be the last and the least result of transcendent love but great Immanuell God with us Reason might say a lesse price may buy poor man a lower design may compasse sinners But love said no lesse could do it and this love is not capable of a mistake in buying infinite love cannot erre in designes of free-love 11. Argument is from the Oath of God Christ is made a High Priest another way then other Priests Heb. 7.21 For those Priests were made without an oath but this with an oath by him that said to him the Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchizedec Psal. 110.4 No man enters to an office by an oath to be faithfull or to be for ever in such an administration but he enters also to the office by Covenant And this oath is sworn by the Lord JEHOVAH to Christ The Lord hath sworn thou art a Priest It s a more excellent Priesthood which is confirmed by an oath then that of Aaron which is confirmed by no oath Psal. 89.35 Once have I sworn by my Holinesse that I will not lie unto David the Messiah my Anointed the son of David 36. His seed shall endure for ever Act. 2.30 Therefore being a Prophet and knowing that God with an oath had sworn to him that of the fruit of his loins according to the flesh he would raise up Christ to sit upon his Throne 31. He seeing this before spake of the Resurrection Psal. 1â—2 11 The Lord hath sworn in truth unto David he will not turn from it of the fruit of thy body will I set upon thy Throne 12. If thy children shall keep my Covenant and my Testimony that I shall teach them their children also shal sit upon thy Throne for evermore They shall sit so and so by Covenant blessed in Christ. And so the stability and certainty of the decree and oath is not to make the children of David secure but watchfull in their duty But this is not a condition without the which the Messiah should not reign but without this he should not reign to their comfort and everlasting good But otherwise the truth of the Lords Covenant-faithfulnesse depends not upon mens unbeleef Rom. 3.3 and for the certainty of this promise and oath which made good Christ his reign which shall not cease see 2 Sam. 7.12 1 King 8.25 2 Chron. 6.16 Luk. 1.69 Gen. 21.17 18 Hence there is no Covenant made with Christ that the Covenant of Works made with Adam should stand for ever 2. No oath in that Covenant 3. No promise or oath to give perseverance and the Spirit and influences of grace for that effect And the oath of God that Christ shall be King of my will to reign over the heart to give repentance as a Prince Acts 5.31 and that God hath sworn him to be an eternall Priest who offered himself a sacrifice to deliver me from the present evill world Gal. 1.4 to ransome me from my vain conversation 1 Pet. 1.18 to bring me to God 1 Pet. 1.18 that I should being dead to sin live to righteousnesse 1 Pet. 2.24 Eph. 5.25 26 27. Heb. 13.11 12. Rev. 1.5 6. is somewhat more comfortable then the doctrine of Papists Arminians who say that any tempted Saint may be a justified Saint to day and an Apostate a limme of Satan and a child of perdition to morrow as Judas was as if Christ were not a sworn Advocate in the nick and hour of temptation to help in the act of winnowing and had not made promises of actuall grace to actuall temptations when they come Luk. 22.31 1 Joh. 2.1 Math. 10.19 And if Christ be sworn a King Advocate an high Priest to overcome the rockinesse and flinty and stony rebellion of will providing that will shall first yeeld and not play the King against Christ for any thing I see the Covenant of grace is looser the corruption of the Covenanter being ten times stronger to evill then the will of Adam was then the Covenant of Works and the Gospel an infinitely more plain path to a more fiery hell then the Law And it speaks much of free grace that the everlasting salvation of the Elect is in such a castle as the oath of the Omnipotent and infinitely faithfull Lord. Lastly the Argument is the more considerable that every Priesthood even that of Levi is imposed by Covenant Mal. 2.5 My Covenant was with him of life and peace CHAP. VII The Covenant of Redemption is explained in three eternall acts 1. Designation decree or ordination and delectation in the work 2. Mercy and peace truth and righteousnes are agreed in this Covenant 3. The designed sending of the Spirit cannot be a Covenant as this was 4. The twelfth Argument 5. The thoughts of eternall love THe Covenant of Redemption is two wayes considered 1. As transacted in time between Jehovah and Christ in his actuall discharge of his office of King Priest and Prophet 2. As it is an eternall transaction and compact between Jehovah and the second Person the Son of God who gave personall consent that he should be the Undertaker and no other And these three acts are considerable in the Persons in this latter consideration 1. Designation of one 2. Decree and destination 3. Delectation in the work As to the first There must have been a Person either the Father or the Son or the Spirit 1. By God from eternity set apart separated and designed And 2. This person must have given an actuall consent from eternity to the designation Now the person designed was the Son only this lot eternally to speak so fell upon only him who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lamb fore-ordained before the foundation of the world 1 Pet. 1.20 And because Christ-God equall with the Father does not begin to consent and agree to the designation
that are freely given us by promise are given to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ or after that he hath given us Christ and assignies and younger brethren come in under the first Heir Our blood-relation to the Family stands by Christ interest to promises comes all this way The Lords method is Get first Christ then all the promises are yours for they follow him And Christ well manages Covenant-promises as they most tend to the good of his own And this is specially to be considered that Christ from the womb to the grace does act and suffer nothing but as a publike person For us he was born Isai. 9.6 For unto us a Child is born unto us a Son is given Luke 2.11 Rejoice saith the Angel for unto you not to us Angels nay neither for himself unto you is born a Saviour 2. Why For whose sake came he this journey to the earth Luke saith it was no private business of his own c. 19.10 He came to seek and to save that which was lost and to save saith Paul sinners 1 Tim. 1.15 3. Why died he He was made a curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us Gal 3.13 Sin for us 2 Corin. 5.21 Died for his sheep John 10.11 for his friends Joh. 15.13 was made poor for our sake 2 Cor. 8.9 is our forerunner who is entred into heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us Heb. 6.20 We have a great high Priest touched with our infirmities Heb. 4.14 15. Who hath entered into the heavens to appear in the presence of God for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs publike Spirit who breathed not for himself lived not for himself died not for himself nor ascended to heaven for himself nor enjoyes he heaven for himself should show us the necessity we have of Christ. The Physician is needfull to the sick the ransone to the captive bread to him that famisheth but Christ is more necessary to the sinner We know not how many are in Christs debt for heaven Angels Sun and Moon seas and fountains men and all things subsist by him Col. 1.17 Heb. 1.3 Yet most of men judge fire and water more needfull then Christ and think they no more need Christ or Covenant-interest in him then the cart needs the third wheel or the great Ocean a drop of dew nor is it every necessity of Christ that we presse There is a necessity of a Physician to a whole Pharisee as a dead man stands in need of life But it is a literall necessity by which the whole saith Christ Matth. 9. needs not the Physician but it is the sick paining necessity such as this I die a hundreth times if I get not CHRIST This takes away sleep in the night and brings a fixed aim to sell all and buy Him CHAP. IX The 13. Argument from the necessity of Gods call 2. Of Typicall sprinkling of the blood of the Covenant and of the Testament The place Heb. 13.20 the blood of the everlasting Covenant opened Of the place Heb. 7.22 the act of suretyship the assurance of our state AN Argument 13. is taken from the necessity of this Covenant of Redemption 1. From the call of God Christ took not on him to be a Priest nor did he glorify himself to be made an High Priest but that he said unto him Heb. 5. Thou art my Son to day have I begotten thee That is I have ordained thee to have the honourable calling of the High Priest The Apostle also Heb. 1. applyeth this in part to the eternall generation of the Son And Act. 13.33 the Apostle applyes this to Christs rising from the dead because in these two latter manifestly appears the God Head of the Son in that he is true High Priest who by offering himself hath taken away our sins which only God can do In the other Rom. 1.4 He is declared to be the Son of God with power by the resurrection from the dead He who took not upon him to be High Priest while God called him and neither took upon him to be King while God called him and said Psal. 2.6 I have Anointed him my King upon my holy Hill of Zion and willingly consented to the call of God to be King and Priest He must be made Priest and King by Covenant between him and God for Priests and Kings were called by Covenant Mal. 2. v. 5. 2 King 11.17 2 Sam. 5.3 2. It is necessarie that the promises that are our Writs and Charters of Heaven be in a surer hand then in our own to wit in the keeping of Christ For this is an absolute promise made to us Ezek. 36.26 A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh This promise is not formally made to Christ yet it is a speciall Covenant-promise Jer. 31. Ezek. 11. Heb. 8. for there is no stony heart in Christ yet the promise is laid down in him and made to him eminenter for by the merit of his blood for he sanctified the people with his own blood Heb. 13.12 he sprinkles many Nations Isai. 52.15 Some say as Calvin Luther Musculus by the Preached Gospel But it is clear he alludeth to the Law of sprinkling Exod. 24.8 And Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words Now of that blood it is said Exod. 24.6 And Moses took half of the blood of the oxen that the young men of the children of Israel offered v. 5. and put it in basons and half of the blood he sprinkled on the altar 1. The half of the blood was divided betwixt the altar and the people to note say the English Divines the mutuall stipulation of God of Christ God the true Altar to his people and his people to him who were atoned and made one by the blood of Christ v. 7. 2. Moses took the book of the Covenant and red it in the audience of the people Not the Book of the Covenant of the ten Commandements for Moses had not as yet brought the two Tables of Stone containing the ten Commandements down from the mountain Then it was the Book of the Judiciall Lawes and Promises Heb. 9.19 For when Moses had spoken every Precept to all the people according to the Law he took the blood of calves and of goats with water lest the blood should thicken and congeal nor being mixt with water notting also some other mysteries 1 Joh. 5.6 8. and scarlet wool and hysop and sprinkled both the Book and all the people It s true there is no mention of wool and hysop and scarlet Exod. 24. but the Author to the Hebrews adds nothing of his own to Moses for there 's a ground for these Num. 19.6 and Moses speaks not of the sprinkling of the Book but the Book lying upon the
hath right and Law to come out of prison by paying the summe and neither Justice nor Creditor can keep him in prison solutus aere est solutus carcere Christ having satisfied our debt and payed the ransome of his blood to the death and being dead and under the dominion of death by justice is freed from either remaining in death or dying any more he is now justified not in his person for Christ in person was habitually righteous and from the womb Luk. 1.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That holy thing Jesus was sinlesse and so never condemned but justified in his cause and in his condition by Law for us and so appeareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second time without sin unto salvation the second time without sin hath relation to the first time without sin that is he shall appear the second time no lesse without sin and so justified in regard of his condition in Law then he was when he was conceived by the Holy Ghost and so that eminently holy thing born of the Virgin Mary Luk. 1.35 that is as justified as if he had never been made sin and never had been under the Law-burden of our sins as Isai. 53.6 And 1 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was justified in the Spirit declared to be just and the innocent Son of God by his resurrection from the dead Rom. 1.4 so that in the Spirit is in the eternall Spirit Heb. 9.14 the Godhead For he came from under that act and band of Cautionrie and Suretyship without sin that is acquit from sin which he was made and was laid upon him 2 Cor. 5.21 Isai. 53.6 4. We know Heb. 7.22 Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was made the Surety of a better Covenant as the LXX ever translate it of a better Testament Now here is a judiciall and a Law-act of suretyship put upon Christ. 1. He was made Surety then he was not Surety by nature but so made by a free transaction and Covenant For in Christs coming under that act when he was made Surety there be two things 1. His eternall condiscending to take on him our nature and to empty himself and be a servant 2. His agreeing and plighting of his faith and truth to take on our condition in Law that God should lay upon him the iniquity of us all Isa. 53.6 and that God should make him who knew no sin to be sin for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Law place and room 2 Cor. 5.21 not against his Fathers will nor yet without his own free consent That is against all reason For that which God made Christ that he was not by nature but that God willingly made him and that he was willingly and by free Covenant made But God gave him a body Heb. 7.5 and God made him sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5.11 So a Surety is one that promises to satisfie for another and comes from a Verbe which signifies to promise by striking of hands Prov. 22.26 Be not thou among them that strike hands or of them that are surety for debts The Seventy give not thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Surety Aries Montan. Inter percutientes fide jubendo The Verbe in the Hebrew is from a root that signifies to mix together as the owle light when light and darknesse after the Sun-set are mixed together And by a Metaphor it notes suretyship and mixture of persons as M. Legh when one is tyed for another and mixed with him in his place As Christ put himself in the bond and writ of blood that we were in We were in the Law-writ Deut. 27. â—6 under a curse and Christ shifted the beleevers out and was made a curse by his own consent for us Gal. 3.10 and was written and acted in the Law-book the sinner and answered all the demands of Law and Justice and put in our names in the Gospel writ And that from everlasting God was in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reconciling the world of the elect not imputing their sins unto them 2 Cor. 5.19 And in time we beleeving are written blessed and righteous in him Gal. 3.13 14. 2 Cor. 5.21 And what could more be done by Christ who substitute himself by Covenant in our place and put us in his place Nor is this Suretyship just in debts only but also what ever Socinus Crellius and others say on the contrair in Capitall punishments For M. Thomas Goodwine pag. 50. Eâ—oritus did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly become a surety for Suephenus Yea and in hostages and pledges in war Plutarch saith that the Thessaliâ—ns slew two hundreth and fifty hostages The Romans saith Livie did the like to three hundreth of the Volsti and cast the Taratines over rocks de 〈◊〉 Tarpâ—iâ— and these were humane people The children of Tyrants were killed with the Tyrants by some Cities of Greece as Ciceâ—o and Halicarnaseus say Curtius saith that the Macedâ—nians put to death such as were near of blood to traitors Marcellinus saith so much also of the Persians The just Lord punishing the sins of the fathers upon the children to the third and fourth generation â—eacheth that conjunction of blood such as was between Christ our Kinsman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 19.25 and us may well make it most just that Christ be punished for us the Surety for the sinner though the sinner be under the hand of the Judge for he is unable to satisfie Justice and mercy saith that there is no essentiall reason in Law-justice why the same head which sinned and no other should suffer But grace may interveen so that though God need no surety yet tender mercy or God decreeing to show mercy in some good sense needs such a Surety as Christ. Neither is it much that justice saith that the Surety ought to have satisfaction made to him and restitution by the broken debter because justice gives his due to every man For 1. if the surety be more then a man and have absolute soveraignty over what he expâ—nds as Christ hath over his own life to lay it down and take it up again Joh. 10.18 As of free grace he payed for us so of free grace he pleads not in Law that the broken man pay him back and make restitution of his losses and this saith demonstratively that God doth neither punish nor show mercy by necessity of justice 2. When the surety hath a band of relief and as it were a back-band that his soul shall not be left in grave Psal. 16.10 but that he shall be victorious and more he may give out and look for nothing in again And the necessity of a surety to say remove the scaffold the guilty man shall not die pleads that if the Lord shall be merciful to sinners as he decreed then must Christ transact so with God as the everlasting out-goings of mercy may be with the free consent as it