or the Law of Christ The first of these Lawes was given to Adam in his innocent and sinlesse condition the second was given unto men in their fallen and sinfull condition and the third was given unto men either to bring them out of their sinful condition or being brought out of that estate to guide them on to their eternall happy condition Quest Wherein did the naturall Law or the Law which God gave unto Adam in his innocency consist Answ 1. In that inscription written in his heart whereby doubtlesse he knew how to serve and worship God his Creatour 2 In that vocall prohibition of eating the forbiden fruit Gen. 2.17 Object But how doth it appeare that there was any Law written in the heart of Adam in his innocency A. 1. Because that even the sinfull posterity of Adam who had neither the written Law of Moses nor the Gospell yet had and have this Law written in their hearts their consciences bearing witnesse and their hearts accusing or excusing one another Rem 2.14 15. 2 By the knowledge that he had in the nature of all creatures and therbyto name al creatures according to their natures Gen. 2.20 23. 3 Because that Adam and his children did offer unto the Lord and this must be either from inward dictates and teachings in nature or from vocall commands but we read not of any vocall commands that God gave to Adam thereto Obj. But did God give lawes to none but unto Adam before Moses time Answ Yes unto (a) Gen 6.13 Noah and doubtlesse to many others before the flood and also to (b) Gen 26.5 Abraham and the Patriarcks after the flood till the time of Moses and these lawes are called by the godly and learned Positive Lawes Qu. Was there included in that prohibition to Adam that hee should not eate of the forbidden fruit all the Morall Law or Ten Commandements afterwards given to Moses A. Though the Scripture doth not affirm that neither can it be easily inferred thence nor clearly proved yet it 's probable hee had written in his nature the substance of the Ten Commandements Qu. Why did God give a law or lawes unto men A. To shew his own Soveraignty and his creatures duty Qu. How many parts are there in the Lawes of God A. Three a (c) Ex 20.3 4 5 7 c. mandatory part a (d) Ex 19.5 Eph 6 2 promisary part and a (e) Gen. 2.17 Lev 26.16 17 18. penall part the first shewing the power the second the goodnesse and the third the justice of God Qu. Why did God give the Morall Law or Ten Commandements seeing he had before written the Law in mens hearts A. Though the Law was writter at first in the heart of Adam and though the fallen posterity of Adam had Why the Moral Law was given and still have some reliques of that Law remaining in their hearts yet it was growne so dymme and dark that in a manner it was deleated and blotted out by the sinnes of men insomuch that the Apostle accounted that time between Adam and Moses as a time wherein there was no Law for saith he untill the Law i. e. the Morall Law sin was in the world Rom. 5.13 But more particularly God gave the Morall Law First because of transgressions as the Apostle in answer to such a Question tacitely propounded saith the Law was added because of transgressions untill the seed i. e. Christ should come Gal. 3.19 For the better understanding of this consider 1 That the Law was given to discover sin for (f) Rom 3 20 by the Law is the knowledge of sinne And though (g) Rom 5 13 sin was in the world before the Law yet sin was so vailed and covered that men when they did comit sin they scarce knew that they sin'd We have the Apostle Pauls testimony and experience of this wher he (h) Rom 7 7 saith that he had not knowne sinne but by the Law for I had not known lust saith he except the Law had said thou shalt not cover Nay there would be no sin were it not for a Law for the Law gives if I may so tearme it a being unto sin and therefore is called the (i) 1 Cor 15 5 strength of sinne for if a man should sweare covet or kill and there should be no Law prohibiting the same doubtlesse it would not bee evill for the Law makes it evill So men when they doe commit sinne if they be ignorant of the Law against which they sinned they cannot come to see and know their sinnes therefore the Law is the glasse or discoverer of sin and where there is no Law there is no * i. e. No knowledge of transgression Rom 4.15 transgression Obj. But hath the Law of it selfe power to discover sin A. No not of it selfe without it be applyed by the Spirit for Paul thought himselfe (k) Phil 3.6 blamelesse as concerning the Law before his conversion But when the (l) Rom 7.9 Commandement came in spirit and power then sinne appeared as sin to him Obj. But doth the Morall Law discover unto men all their sinnes A. Yes All the sins committed against that Law but not every sin that a man is guilty of for the sin of unbeleife or not beleiving in Christ which is the sin (m) Joh. 6.29 and 16.9 1 Joh. 3.23 Neither doth the Moral law teach men to deny their owne righteousnesse against the Gospell is discovered by the Gospell and not by the Law Obj. How doth it appeare that the Law doth not discover the sinne of un beleefe or not beleeving in Christ A. Because the Law doth not command faith in Christ as hee is Mediatour neither can any man possibly preach Christ out of the Morall Law therefore it is impossible that unbeleife against him should be known or apprehended by that Law 2 The Law as it doth discover sin so also it doth aggravate sinne or make sin as the Apostle (n) Rom 7.13 saith exceeding sinfull The Law does awaken and revive and unkennell sins and make them take hold upon a mans soule As the Prophet David (o) Ps 40.12 said mine iniquities have taken hold upon mee so that I am not able to looke up Or as the Apostle (p) Ro 7.8 9 said without the Law sin was dead but when the Commandement id est the Law came sinne revived and I dyed that is his sinnes did appeare so hainous grievous and terrible to him that they were ready to make him dispaire also the same Apostle (q) Rom 5.20 elsewhere saith That the Law entered that the offence might abound 3 The Law does restraine sinne and that was a maine end wherefore it was given which is the meaning of the Apostle in the third of the Galathians 19 ver Gal. 3.19 The Law was added because of transgression Men were growne to a mighty height of transgression and wickednesse till God gave the Law
fidelity p. 71. Not to question the truth of Promises 72. May think they beleeve not when they doe ibid. To beware of unbeleeving words p. 73. Satan makes advantage of such ibid. Doubting a sin p. 74. Beleevers at peace with God 82. May for a time want peace 83. God sanctifies their troubles 85. Their sins taken away by Christ 109. Vnbelief damns men but not only 111.114 is a sin against the Gospel 111. Beleevers threatned 172. Chastised 173. The kinds of their chastisements p. 173. 174. To chastise them consists with Gods Love p. 174. The end of their chastisements p. 175. 176. The Law usefull to Beleevers p. 217. 218. c. Beleevers have an excusation as well as an accusation p. 231. The desire of Beleevers is the fulfilling of Promises p. 257. Blasphemy what the word signifies 113. Paul blasphemed yet saved 114. C CHildren of God vid. Believers Christ the way to Salvation p. 4. Gods Covenant with Christ 5. Christ called David and why p. 7. Christ fitted for the work of Mediation 10. Gods gratification of him for that work ibid. Christ the Head of the Church 12. He lets out of his grace ibid. Christ destroyd the Devil 21. Christ the Author and Administer of the Covenant 22 23 24. What Christ did as Mediatour 25. Christ the Author and Mediatour of the Covenant 26. Joynt party with believers in the Covenant 27. Takes the whole matter on himselfe as principal 29. Al laid upon Christs score ibid. Christ a sufficient Redeemer 30. The Sum of the Covenant 31. Every good thing in Christ 65. Christ called a Covenant 79. The end of Christs death 99. Fulfill'd the Ceremoniall Law ibid. Made good the Prophesies of Himself 104. The Jewes saw them not fulfil'd in Christ and why 104 105. Christ fulfilled the morall Law how 106 What meant by the bloud of Christ 107. The sufferings of Christ calld the blood of Christ ib. and why 101 Christs death takes away all the sins of all beleevers 109.111 Not of those that beleeve not Ib. Not Adams sin from all 110. Christ a reconciliation 117. But not for all 119 c. Christs sufferings greater then any others 128. Died for the ungodly 144. Ceremonies not to be retain'd 100 Why left in the Bible ibid. The Apostles us'd but few p. 101. Did both teach and write against them ibid. That place cleered Acts 15.29 p. 102 103. Circumcision a Seale of the Covenant of Grace 4 44 45. A Seale of Spirituals as well as Temporals 46. The end of Circumcision 48. Did bind to keep the Law ib None thereby justified ibid. It remained during the Legall Administration 50. Was a Figure of Christ. p 51 Commandements are easie to them are spirituall p. 170. Covenant God made with man of two sorts 1. The Covenant of grace first in being p. 2. The ten Commandements a Covenant of works ibid. What God made with Adam was of the nature of such a Covenant ib. The Covenant of Salvation made with Christ p. 4 When made p. 5. Where called a Covenant p. 6. Of what nature p. 9. The parties concerned in the Covenant ibid. What Christ covenanted to doe p 11. The consequents of that Covenant ib. Gods end in making a Covenant 12 The Covenant with Christ not broken by Adam 20. The same Covenant made with Christ made with men ibid. Who made it and when 21 The Sum of the Covenant ib. Christ considered with the Covenant p. 22 Christ the Author of the Covenant idid And Mediator of the Covenant 26. Christ the Substance of the Covenant 31. The Covenant the same before and under the Law ib. The Covenant with Noah twofold 32. The Covenant with Abraham but one 35. The word Covenant how to be understood p. 36. Abraham how considered in the Covenant 37. How confirm'd to him p. 42. What manner of Covenant made with him 52. Was free ibid. Why called a free Covenant ib. 53 54 55. Without any condition 56 Nothing in men brought God into Covenant 58 God both offers and works in men to accept it ibid. But not excluding men from doing 59. The Covenant founded upon Christs merits 61. Wherein the freedome of the Covenant appeares 62 63. A full and compleat Covenant 64. Every good thing in the Covenant p. 65. An ordered Covenant ibid. And in what respect ibid. 66 A sure Covenant p. 66 67. 77 God visits for breach of Covenant 77 78. How God in Zech. is said to breake Covenant p. 79. How man in Isa is said to doe so ibid. The Iewes considered two wayes in the Covenant p. 80. How carnall believers are said to be in Covenant p. 81. The Covenant a peaceable Covenant 82. A Holy Covenant 85. Why so called ibid. 86 Men are unholy at first taking into covenant p. 86. An everlasting Covenant p. 87. God mindfull of his Covenant 88.90 To them that transgressed his Covenant ibid. Regards not carnal Covenanters 89. The Covenant a Believers Fort 90. The Covenant the same under the Old and New Testament 91 92. How called two 92 93. How a new Covenant 94 95 96 97. The new Covenant and new Testament the same 97 98. The Covenant made upon the accompt of Christ 167. The difference betwixt the Covenant of Grace and the Covenant of Works 168 c. These two Covenants were and are in force 207. Creatures God doth not hate them as such 134. D DEcrec of God puts no man upon sin p. 16. Doubting a sin 74. Duties Men not saved by them 157 158. To be done in a strict and spirituall manner 167. How the Gospel requires duties 168 169 170. Are easie to Believers 171. E ELection not the cause of salvation p. 15. The Elect called the World 131 c. God loves them 133 134. Were so before the foundation of the World 147. They deserved the curse 148. But proceeding against them stopped Ibid. Their sin put upon Christ Ibid. Are the Children of wrath 149. Yet the Children of God Ibid. They are the Children of God before they beleeve 150. They are such by foreknowledge though not by outward profession 151. Men are said to be the Children of God severall wayes Ibid. None can know that they are so till they are converted 152. But God doth Ibid. Exactor God is no Exactor 115. F FAith the gift of God p. 50. 59. Necessary to Salvation 57. Faith not before the Covenant 60. Great Faith may be where there is feare 72 Vnbeleif a sin 74. True Faith can never be lost 76. Christ gives Faith 116. Not offers it only 117. Vnbeleife Christs and the Soules great enemy 145. Free-grace Nothing but Free-grace in mens Salvation 154. The preaching of it gives no liberty to sin 177 178 179. Destroyes not the Law 181. G GOD not seen in himselfe p. 22. Spake diversly to our Fathers 34. God is said to sweare 42. Gods form in swearing 43. Cannot be partiall 166 Gospel Preaching the Gospel wherein it consists 142 143
144. Tendered to all 159. All receive it not Ibid. The Gospel very strictly requires duties 167. And how 168 169 170. Threatnings under the Gospel 171. Gives no liberty to sin 176. The Priviledges of the Gospel above the Law 245 246. The Gospel to be preacht before the Law and how it appeares 246 247. Objections to the contrary answered from 248 to 254. Grace God gives it and acts it 60. True Grace abides for ever 76. God gives it as he pleaseth 166. H HEathens inexcuseable by the light of nature 165. I IEwes Gods People 41. In what sense called holy 42. Considered in the Covenant under a double notion 80. How said to be cast out of Covenant 81. Their eyes were blinded 104. They finned ignorantly many knowingly some 105 106. K KNowledge legall Knowledge not enough to save men 219. L LAw The Law delivered to Moses was a Covenant of works p. 2. And part of the Covenant of grace 50. The difference between the Law and Gospel 168. c. The word Law in what sence taken 182 183. Three Lawes given to men 184. The natural Law wherein it consisted ibid. The Law written in Adams heart how it appeares 185. Lawes given to many before Moses ibid. Called possitive Lawes 186. Adam had the substance of the ten Commandements ibid. Why God gave a Law ib. The parts of the Law ib. Why the Morall Law was given 187 188. The Law discovers sin 189. But not all ibid. How that appeares ibid. The Law agravates sin 190. Restrains sin ib. 191. Is a Schoole master 191. In giving instruction 192. And correction 193. How the Law corrects ib. To whom t is a Schoole-master 194. It concernes Gentiles as well as Jewes 195 196. It keeps men under and shuts up men in sin 196 197. The Law advances Christ 198. And how 199. Is a standing Covenant and Testament to the worlds end ibid. Law what manner of Covenant 200. And the various opinions of men concerning it 200 201. The Law considered two wayes 202. The Law to some a pure Covenant of works ibid. Is not against the Promises 204. The Law a Covenant of workes 205. And how from 206. to 211. The Law where and in what sence called a Testament 211 212. The Gospel the best Testament 212. The Morall Law in force since Christ 213 214 215 216. Beleevers are free from the Law in what sence 217. The Law of what use to Beleevers 218 219 220. Hath not the force of a Covenant of works upon them 221. The Law a curb to the flesh 222. Beleevers are to look upon the Law and how from 223 to 228. Beleevers how they keep the Law 228 229. None keep the Law 229. Beleevers dead to the Law how 229 230 231 332 233. The Law hath no commanding power over a Beleever 233. Though it be so yet it gives no scope to sin 234 235. Mosaicall administration of the Law wherein it consisted 236 237. I hat administration a yoake 238. And now nulled 239 240. The differences between Law and Gospel from 240 to 245. Gods different ends in giving the Law and Gospel 240 241. None saved by the Law 242. The Doctrine of the Law conveyes not the Spirit 244. The Gospel to be preach't before the Law see Gospel When and to whom the Law is to be preached from 254 to 256. M MEdiatour what it signifies p. 25. What Christ did in that Office ibid. Christ the true Mediatour 26. Moses a typicall Mediatour ibid P PEace those in covenant at peace with God pag. 82. May for a time want peace p. 83. Preaching see Gospel Promises lead to Christ p. 31. The Promises made to Abraham of what sort p. 38. And what for matter p. 39. Very sure p. 82 Are of a sanctifying nature p. 87. The fulfilling of them the desire of Beleevers p. 257. Promises what meant by them p. 257. And how taken in Scripture p. 258. Six things to be observed concerning Promises p. 258. Rules to understand the Promises from p. 259 to 268. The Promises belong to Jesus Christ or to men Ibid. The Promises that belong to Jesus Christ p. 269 270. The Promises to men p. 271. And those Jewes or Gentiles Ibid. The Promises made to the Jewes when a Church from p. 271 to 276. The Promises peculiar to them at their next call from p. 276 to 280. The Promises that belong to the Gentiles p. 280 281. The Lord why he makes and performs Promises p. 281 282. How they are to be applyed p. 283. Considerations and Qualifications for the right applying of Promises from p. 283 to 296. The Promises how divided p. 296. How to find the Promises according to occasion p. 296 297 298. R REconciliation Christ hath reconciled some pag. 117. And saved all reconciled p. 117 118. The Word reconciled figuratively taken p. 119. Redeemer Christ sufficient to redeem all 30. grounds against universall Redemption from p. 109 to 121. Objections answered p. 124. c. Reprobation not the cause of damnation p. 15. S SAints vid. Beleivers Salvation of man agreed on before Adam sinned p. 4. No Salvation but by the Covenant of grace p. 152. Not by the Covenant of workes p. 153. Nothing but Grace in Salvation p. 154 155. Instrumentall means there may be p. 156 157. Men not saved by obeying p. 157. Christ willing to save all p. 163. Sanctification reall and seeming p. 136 173. Sin brought death p. 3. A great Sinner in great esteeme with Christ p. 68. Deerest to Christ p. 68 69. 70. All Sins taken away by Christ p. 111. As well under the Law as under the Gospel p. 112. Sin against the Holy Ghost unpardonable p. 113. Christ hath not taken away the sins of all from p. 109 to 121. Sin once pardoned is never remembred p. 136. Purging of Sinne of that phrase and how taken p. 136. Fearfull Sinners invited to Christ p. 161. Sin against the law of nature enough to damn men p. 165. God chastiseth his Children for sin p. 173 Sinners should not object against themselves p. 145. But catch at pardon p. 146. T TAlents God gives to every one some p. 164. May damn for not improvement p. 165. Toleration A generall toleration not to be granted p. 179 180. W VVIll Men have no will to come to Christ p. 160. Christ makes willing p. 161 162. Gives not this Will to all p. 162. But according to his good pleasure p. 163 164. World how taken in Scripture p. 128. to 136. The Elect called the World p. 131 to 134. Words many Words used by the godly which are not in Scripture p. 6 Works Gods workes knowne to himselfe from eternity p. 8. Man unable to doe any good worke p. 13. His work an after worke p. 71. 75. Not justified by works p. 158 206. None saved by their own doings p. 242 243. A Table of such places of Scripture as are in this Tract illustrated or explained Gen. 3.15 Pag. 21. Psal 89. v. 25.27
CHRIST and MOSES Excellency OR Sion and Sinai's Glory BEING A Triplex Treatise distinguishing and explaining the TWO COVENANTS or the Gospel and Law AND Directing to the right understanding applying and finding of the Informing and Assuring Promises that belong to both Covenants By VAVASOR POVVELL Preacher of the Gospel in Wales Joh. 1.17 The Law was given by Moses but Grace and Truth came by Jesus Christ Gal. 3.21 Is the Law then against the Promises of God God forbid LONDON Printed by R. I. for Hannah Allen at the Crown in Popes head-Alley 1650. To the courteous and Christian READER Reader THis little Book is divided into three parts and it treats orderly of three things to wit of the Covenant of grace of the Covenant of works and of the promises belonging to both In the two first parts is handled most or all of the materiall Questions about the Gospel and Law also the Intent extent and efficacie of the death of Christ together with the Scriptures that declare the same and the Objections that are made about the universality thereof In the last Part are several things concerning the dividing understanding and applying of the Promises with an easie and speedy way how to finde all or most promises in the Bible alphabetically Though there be severall books extant some upon the Gospel and Law and others particularly upon the Promises yet I hope I may truly and without ostentation affirm that this hath the sum of most of them somwhat more then any of them especially concerning the Promises about which I have taken no smal paines where besides sever all other things there are a See pag. 260. c. forty five Rules gathered out of the Scriptures for to give light therein also the promises made to b See pag. 269. Christ personally by themselves in severall particulars and the promises made to the c As pag. 271 c. Jews whilst they were formerly a Church Likewise the promises that concern the d As Pag. 275. c. Jewes hereaster when they are called and converted and these under distinct and severall heads The third Part of this book to wit that upon the Promises may serve for a double use First as a small Concordance where you may find proofes especially those of the nature of promises for most material points in Scripture Secondly this may serve for to help you to find Promises for any thing you desire and which is to be found in the Scripture and that instantly without looking in the Table to the book for that reaches no further then the promises As for example to find Promises of faith See the word Faith in the margin of pag. 331. so of any other word Object But it may bee you will say There were severall Books extant before that did direct us to find the Promises Answ It is very true that other and far more able men then my selfe have done exceeding well herein yet to use the expression of one of them That a child upon a Gyants shoulders can see further then the Gyant So I having the help of their labours herein and of other bookes but especially by a frequent thorow and diligent search of Gods Book I have by the Lords light and Spirit seen and set down without vaine-glory be it mentioned more Promises by severall scores according to comparison and computation and in a more distinct and easie way to finde then others have to my understanding done before me Observe but these few Rules and I will leave thee to tryall 1 I doe divide the Promises into two ranks or sorts to wit informing and assuring Promises and the difference I make between them is this that the informing Promises which are upon the left side of the page doe not speake directly and patly but by way of information but the Assuring Promises speak directs and those are the chiefest Promises As for instance in the word pardon pag. 404. in the Informing Promises in Nth. 9.17 God is said to be ready to pardon But in the Assuring Promises in Jer. 33.8 God saith I will pardon all their iniquities 2Vnderstand that there are not Informing and Assuring promises under every word As for example in the word glory there are no Assuring or direct Promises So in the word finde there are no Informing Promises 3 There are severall things or heads under one word As for example under the word receive there are six distinct things so under the word save 4 Where you finde but few Promises or sometimes but one Promise under a word know that there is no more in the Bible belonging to that word as in the word Peace-makers 5 Note that severall words are of the same signification and if you find not many or several Promises in one word turn and see in another as in the word Assurance See there is know faith beleeve confident 6 Observe that sometime words that give light or testimony to a oint though they doe not sound like Pâ—mises yet they are set downe as Promiss As in the word kindnesse 7 Search for the Promises here and then read them in Gods owne Book and labour to get the Promises especially the chiefe ones and those that are of spirituall and speciall concernment by heart Loving Reader having held thee thus long in the Porch I invite thee into the house but I am sorry that this book is so big and I fear deare but not dearer by any Merchandize I have made of it but it s not so dear to thee as to me it having cost me many nights study because I would not neglect for the Printing of a thousand Books the preaching of one Sermon I intended this onely for a private yet worthy Gentleman who by many severall motions and courtesies put me on I wish him and thee as much good in reading as I had in stuching and writing it And this shall be the prayer of one of the Lords meanest Saints and in him thy servant for thy soules good V. Powell An Alphabeticall Table of the Principall things in the precedent Discourse A ABraham A High Father Pag. 38. The Spirituall Seed of Abraham who ibid. Christ the Seed of Abraham p. 39. The things promised to Abraham what ibid. Abrahams carnall Seed who p. 40. Who his spirituall ibid. The difference betwixt them ibid. Actions The end of Gods actions what p. 12. God not accomptable to men for his actions p. 14. Adam not saved by works p. 3. Adams sinne gave vent to Gods grace P. 4. Adam saved before he sin'd ibid. p. 8. Adam had a power to keep the Law p. 16. The Commandment given to Adam not hard p. 17. Adam a spiritual man ib. His Sin brought death pag. 18. All. The various acceptions of that word p. 121. Arke A Type of Christ p. 32. B BAptisme not necessary to Salvation Pag. 49. In stead of Circumcision p. 51. Believers Nothing charged upon them p. 29. Their unbelief can't frustrate Gods
Covenant made with him they say we are predestinated and ordained to (m) Act. 13.39 2 Thes 2.13 beleeve and to (n) Eph. 2.10 Rom. 8.29 doe good works and not for beleeving and doing good workes Q If God covenanted with Christ to give salvation to some and not to all did he not then leave the rest in a state of impossibility to be saved and in a state of certainty to be damned A. I. God is not accountable to man for his actions and this is sufficient that the will of God is the (o) Rom. 9.15 18.22 supream reason of all his actions and it should satisfie us that God doth what he will and wills himselfe and his owne glory chiefly so that if mans misery tends to Gods glory it is mans duty to be silent and subject thereunto 2. Though God by this Covenant doth entaile and assure salvation upon and unto the seed of Christ yet it doth not necessarily follow that the rest are left unavoidably in a state of damnation It is true that Gods preordination presignation and promise before time declared Gods speciall favour to such as he chose and his preterition and passing by the rest shewed a lesse regard of them and dis-ingagement of God to them Obj. But the absolute electing of some doth argue the absolute reprobating of others A. God in the act of election In no moment of nature did the purpose of condemnation goe before the foresight of sin saith Dr. Twisse in the act of preterition looked upon men as fallen and not as innocent and unfallen and thereby his grace doth more eminently appear in the one and his justice is more apparently justifiable as toward men in the other Obj. But is not election the cause of salvation and reprobation the cause of damnation A. Election and Reprobation are not in any sense the causes of salvation and damnation but Christ is the proper and meritorious cause of salvation and sin the proper and meritorious cause of damnation Election and reprobation they are but precedent and precurrent acts or decrees and the causes of salvation and Damnation they come in between the decrees and the execution thereof Obj. But the Decree of reprobation puts a necessity upon men to sinne for if God hath decreed the punishment he hath decreed the cause also A. The decree puts no more necessity upon men to sinne then the secret intent and purpose of a King to put his just Law in execution makes a malefactor guilty and to suffer according to that law further who dares reply against God if he would have it so Ro. 9.20 Obj. But if a King makes a law so strict that his Subjects cannot keepe it and then punishes his Subjects for breaking it is not that King more guilty then his Subject A. But the case is not so for God when he gave the Law at first to man viz Adam he did not give him such a Law that he could not keep Q. How doth it appeare that Adam could have observed and kept that Law which God gave him in his innocent state A. I. Because the Scripture testifies of him that he was made (a) Ecl. 7.29 upright and in (b) Gen. 5 1 Gods owne likenesse viz. in knowledge holinesse and power and therefore sure he was fit and able to keep it 2. The commandement that God gave Adam to obey it was no hard commandement to be observed by such a spirituall man Ob. But Adam was no other then a meer earthly and naturall man 1 Cor. 15.47 for had he been spirituall he could not have fallen from that state A. It is true that Adams body was of the earth yet Adams soule was immediately from heaven and therefore spirituall And why might not Adam though spirituall as well as the Angels seeing they were alike without promise of upholding them and no union of spirit between them and God or Christ and but mutually good fall from that state Q. What death did Adams transgression and disobedience deserve and bring upon himselfe and his posterity A. All that the Scripture cals (a) Ro. 5.14 1 Cor. 15.21 death which is either naturall (b) Lu. 1.79 spirituall or (c) Rom. 5.2 Eph. 2.1 Iam. 1.15 Ro. 5.15.18 eternall Q. How doth it appeare that Adams sin brought eternall death A. 1. From the words of the Apostle Rom. 5.16.18 Judgement was by one to condemnation and judgement came upon all men to condemnation Now condemnation must bee understood here as in other places of Scripture for (d) Ioh. 5.24 Rom. 8.1 eternall condemnation also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in those (e) Ro. 5.16.18 two texts is alwayes in Scripture for eternall condemnation and differs from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement lastly here is judgement and condemnation together which imports both a temporall and eternall judgement 2. That condemnation which is put in opposition to eternall life must needs be eternall condemnation but this condemnation is such Rom. 5.21 Rom. 5.21 for the Apostle saith That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life 3. It must be eternall death else how and when came mankinde to be guilty of eternall death do the weake and wicked posterity of Adam by sinning now when by reason of their corrupt natures they hardly can doe otherwise deserve and come under eternall death and should Adams sinne which was against knowledge and a cleare Law have no other punishment but a naturall and temporall death Further how can death viz. eternall death Rom. 6.23 be the wages of one sinne and not of another Rom. 6.23 Ob. If Adam had not sinned hee was to enjoy but outward and temporall mercies therefore having sinned his sin could bring him under no other but temporall and outward judgements A. Adam being the (f) Lu 3.38 Son of God and after his owne likenesse doubtlesse did enjoy and was to enjoy had he not sinned the savour and love of God and communion with him which were more then meere temporall and outward mercies On the contrary the losse of these which are (g) Eph. 5.6 Mat. 25.41 two of the greatest and soarest judgements that the damned suffer for ever must needs be more then temporall and outward judgements Q Did Adam by his sinne and disobedience breake the Covenant that was made with Christ before A. No for that Covenant was not given unto Adam before his fall therefore he could not breake that which was not given him to observe Q. Was that Covenant which was made with Jesus Christ before time afterwards made with men A. Yes see Esa 55.3 Jer. 31.31 and 33.20 Eze. 16.8 20.37 Heb. 8.10 Q. Who made that Covenant with men A. God the (h) Hos 2.18 Father (i) Eze. 16.8 Jesus Christ and the (k) Heb. 10.15 16. Spirit Q. When and with whom was that Covenant before made with
in the body of his flesh (k) Col. 1.22 reconciling us to himselfe By his God-head he (l) Ioh. 17.19 sanctified and (m) Heb. 9.14 sacrificed his man-hood and by vertue of that sacrifice beleevers are (n) Heb. 10.10 purged and sanctified from their sins Q. How is Jesus Christ joynt party with beleevers in the Covenant of grace A. He is their (o) Heb 7.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that of his own accord promiseth and bindeth himselfe for another and is as liable to bide the triall of the law as the principall himselfe and the word for surety in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mingled to shew that the surety is as much ingaged as the principall himself surety bound to performe and to see performed all the duties that God requires or beleevers promise to performe or are ingaged to performe in and with relation to the Covenant Ob. Though Christ be surety for beleevers yet may not he suffer beleevers to be arrested and to answer for their owne debt as its usuall for Sureties to doe A. Oh no for when Christ first engaged and bound himselfe for those as I may call them poore bankrupts and beggerly friends of his he knew and considered that the whole burden would lye upon his back and that he and not they should be arrested for the debt Therefore he takes the whole matter upon himselfe and ownes the debt as if he were the Principall and not surety and he is contented that the Action and Suit should be entred and that the full force of the plea should be against him onely Hereupon Christ this (a) 1 Pe. 2.22 innocent yet engaged and voluntary Defendant is (b) Esa 53.8 arrested and brought to the Barre of Gods justice where he is convicted adjudged and (c) Esa 53.4 7 10. arraigned as the (d) 2 Cor. 5 21. sinfullest (e) Gal. 3.13 cursed'st and most guilty though the sinleast and blessedst and most guiltlesse man that ever lived And having suffered the utmost rigor of the (a) Gal. 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. he became under the law Law and not one ace of justice abated him nor a farthing of the debt forgiven no nor so much as one sin unaccounted or blotted out till (b) Dan. 9.24 satisfaction was first given But after a full account and perfect payment and satisfaction this Surety Christ (c) Ioh. 17.5 pleads for a dismission and discharge so gets a generall (d) Heb. 9.12 acquittance and releasment under the King of heavens hand and Seale for (e) Phil 2.8 9 himselfe and his poor (f) Is 52.12 friends Q. Were all the sins of Beleevers as well sins of omission as commission and sins after beleeving as well as sins before beleeving laia upon Christs score and accounted for by him A. Yes Jesus Christ did beare and make satisfaction as well for the sins of omission as the sins of commission as the Priest did (g) Ex. 28.38 beare the iniquity of the holy things and by offering up himself he (h) Col. 2.13 14. removed all out of the way that was against men and (i) Heb. 10.14 perfected for ever them that beleeve so that (k) Ro. 8.33 nothing can bee laid to their charge either of the evill done or of the good left undone either (l) Ac. 13.36 before or (m) 1 Jo. 1.9 2.1 2. Ps 103.3 since their beleeving Q How could Christ being but one make satisfaction for the sins of so many as are saved A. Though Christ was but one yet hee was such a one as was greater and (a) As it was said to David 2 Sam. 18 3. thou art worth ten thousand of us better than all and therefore able and sufficient to satisfie for all and to redeem all as well as he made all And though the redemption of soules was (b) ps 49.7 8 deare costly and precious yet the (c) Act. 8 33. life and (d) 1 Pet. 1.18 19. blood of such a one as Christ viz. the Son of God yea (e) Act. 20.28 God himselfe was of such an (f) 1 Cor. 6.20 infinite value and price that it did surmount and surpasse in dignity and worth all the soules in the world and his sufferings and merits were a sufficient satisfaction if intended and applied to that end for to save so many worlds of men as of men in the world Q. How doth it appeare that Christ is the summe and substance of the Covenant of grace A. He is as the Apostle saith (g) Col. 3.11 i.e. The spring fulnesse cause and rise of all mans happinesse all in all and the whole Covenant is comprehended in him therefore is he called the (h) Is 42.6 49.9 Covenant and all the promises of the Covenant they are but as so many lines in the circumference that meet as one in the Center or as the veines of Christ this Covenant that carry and conveigh his blood into all the members and parts of his body the Church For doe but follow any promise and it will like the (a) Mat. 2.1 2 Starre that did guide the Wisemen of the East guide and leade you to Christ who is the summe of all and in whom all things are (b) Eph. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or summed up gathered and do (c) Col. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all things in him subsist or stand firme consist Q Was it one and the same Covenant of grace that was in force before the Law and under the Law till the comming of Christ in the flesh A. Yes sure it was (d) ps 105.8 9 Mic 7.10 one and the same Covenant of grace which God made with all men in all generations from Adam to Christ for the promise made to (e) Gen. 3.15 Adam was renued and established as a Covenant with (f) Gen. 6.18 Noah afterwards with (g) Gen. 12.3 15.1 Abraham (b) Ge. 17.18 Isaac (i) Ps 105.10 Jacob (k) Ex. 6.4.6 Moses (l) 2 cro 21.7 David and al their (m) Gen. 9.9 17.17 with Gal. 3.16.29 Ro. 9.8 spirituall seed and posterity the true (n) Gal. 6.16 Israelites of God Objection The Covenant that God made with Noah seemes not to be the Covenant of grace but a Covenant that hee would not destroy the world againe by water as he had done before A. God made and established two Covenants with Noah the (a) Gen 6 6. one before hee went into the Arke which was the Covenant of grace the Arke it selfe being a true type of Christ and a seal of that Covenant to him the (b) Gen 9 19 other a Covenant of outward preservation as I may call it which he made with him but with all (c) Gen. 9 9 10. mankind and with every living creature (d) Gen 9 12.6 The summe of this Covenant was that
Esau or wherein was the people of the Jewes to bee preferred before other people that he should enter into Covenant with them God himselfe shewes the reason thereof that it was because he (a) Rom. 9.13 Deut. 7 7 8. freely loved them and because it was his pleasure so to doe Ob. But Abraham was a Beleever and circumcised and so were Isaac Jacob and the Israelites and therefore more worthy and deserving then others A. Abraham as I said before was an Idolater and dwelling in (b) Act. 7.1.2 Caldea a land full of (c) Ezek. 23.14 Idolaters Diviners (d) Dan. 2.2 and 4.7 South sayers Sorcerers (e) Job 1.17 Robbers and Spoylers yea the most (f) Hab. 1.6 7 vile hasty bitter persecuting'st and prophanest Nation in the world Yet God out of such an ungodly generation and race cho oses and (g) Esa 51.2 calls out Abraham blesses him and enters into Covenant with him whilst he was yet (h) Rom 4.10 uncircumcised And was not Jacob Esau (i) Mal. 1.2 his brother begotten and born of the same father and mother and at the same time And were not the Jewes (k) Ezek. 16 6 7 8. polluted in their blood naked bare filthy unsavoury and unlovely when the Lord looked upon them and entred into Covenant with them Secondly It may be called a free Covenant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veethenah ber thi they are very significant Ethenah from nathan dare and berith from barah eligit because it s given unto those that partake of it Gen. 17.2 the words I will make my Covenant are in the Hebrew I will give my Covenant God saith as it were thus to Abraham Abraham I have chosen thee and thy seed and that onely out of my free love and not out of any merit or demerit in thee and I will enter into a Covenant of grace with thee yea God to assure the Gentiles that it was as free unto them as unto Abraham and the beleeving Jewes he saith twice in one (b) Esa 42 6-49.8 Prophesie that he will give Christ for a Covenant or Christ the Covenant unto them Thirdly because there is no condition required of men when God enters into Covenant with them but what he gives with and through the Covenant unto them for were there any previous precedent condition required of men as from men and not given of God it could not be free For if one man did give to another man but one pound for an estate which is worth a thousand pound it cannot be said that this estate is altogether given for there is some though an invaluable confideration given for and towards it In like manner were man tyed to give to or bring to God any thing as a condition and consideration of the Covenant it could not be altogether free nor properly called a Covenant of grace Ob. But is not faith the condition of the Covenant of grace A. If faith be a (a) Indeed faith is mentioned after the forme and manner of a condition but in truth it is the gift of God as well as life eternall Perkins on Gal. p. 157 condition of the Covenant of grace yet it is such a condition as is promised in the Covenant and freely given by God and therefore not in man nor expected from man till first bestowed on man and wrought in man by God himselfe And therefore God when he enters into Covenant with men doth not come unto them and say men I am come unto you and I am willing to make a Covenant with you if you doe beleeve then I will bee your God and you shall be my people by Covenant but he speaks absolutely positively and without any condition (b) Ier. 31.33 34. I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people and I will forgive their iniquity and remember their sin no more Marke here is no condition at all but every word free and absolute Ob. Nay Sir There is no doubt to be made of it but that faith is a condition of the Covenant of grace for there is nothing more ordinary in Scripture especially the New Testament then to make faith or beleeving a condition of Justification and Salvation as Act. 13.39 he that beleeveth is justified from all things and John 3.36 He that beleeveth on the Son hath everlasting life So that sure faith is the condition of the Covenant of grace and there is no other condition A. 1. It is true and it is not denied but that faith is necessary to Salvation and likewise to Justification in a sense which 1 intend afterwards to treat of yea I affirm as the Scriptures prove at large that no unbeleever shall be saved But that is not the question but the question is whether man must have faith in him before God enters into Covenant with him or whether unbeliefe excludes and barres God from making the Covenant with those that he intends to make it with 2. Whereas you say that faith is the onely condition of the Covenant consider seriously whether the Gospell doth not require (a) Joh. 17.3 2 Thes 1.8 knowledge (b) Lu. 13.3.5 repentance (c) Joh. 3.35 Mar. 18.3 conversion (d) Heb. 12.14 sanctification c. to be in those that are saved If so then I know no reason but that these may be called conditions of the Covenant as well as faith But sure neither these nor faith are found in men when God comes to enter Covenant with them but they are brought with the Covenant yea they are (e) Ezek. 34 25 30 31. Heb 8.11 Ezek. 36.25 26. particular members and branches of the Covenant and therefore cannot be before the Covenant Ob. But is it not Gods part to propound and offer the Covenant unto men and mens part to receive and accept of the Covenant being offered and tendred unto them by God A. It is Gods part not onely to propound and to offer the Covenant but it is his part also yea his (a) Ez. 20.37 promise to bring men into the bonds of the Covenant and to worke a (b) Psa 110.3 Phil. 2.13 willingnesse and (c) Es 40.29 Joh. 1.12 ability in men to receive what he offers and gives to (d) Mat. 12.21 Phil. 1.29 beleeve what he promises and to (e) Ro. 15.18 obey what he commands Ob. Hereby you free the creature from doing any thing at all and you lay the whole worke upon God and so man by this may sit still and doe nothing A. Although God (f) Esa 30.7 saith in another case of men it is their strength to sit still for before God puts forth himselfe to worke on and in men they can do nothing yet this doth not exclude men at all from doing But it shews that at Gods first entring into Covenant with men they are meer passives having no
Cor. 4.4 Devill blinded their mindes that they could not understand and beleeve 2. The Jewes did overlooke Christs state of humiliation and looked for him to come in power and great glory to deliver (e) Luk. 24.21 them out of the hands of their outward enemies which doubtlesse will bee the manner of his next comming for their conversion and restauration spoken of Mark 13.26 27. Matth. 24.30 compared with Zach. 13.10 and Rev. 1.7 Ob. But did not the Jewes know him to be the Christ and did they sinne ignorantly or knowingly and maliciously A. Without question many or most of them sinned ignorantly as (f) Tim. 1.13 Paul who was one of them said because I sinned ignorantly I obtained mercy and as the Apostle (g) 1 Cor. 2.8 else where saith If they had known him they would not have crucified the Lord of glory yet it is likely that some of the Priests and Pharisees sinned (h) Joh. 9.41 knowingly (i) Mat. 12.31 wilfully and (k) Mat. 28.11 12 13 14 15. maliciously Q. How did Christ fulfill the Morall Law or ten Commandements by his death A. He did (l) So the word fulfil is taken Ps 145.19 Ro. 13.14 satisfie and performe for men what the Law could require and exact from them and so became the (m) Ro. 10.3 end of the Law for righteousnesse or Justification to every one that beleeveth and so (n) Gal. 3.13 redeemed and freed them from the curse of the Law by being made a curse for them this I have hinted before and I handle more at large afterwards in this Treatise But I come to the second end of Christs death Remember the first was to fulfill the Scriptures Secondly The second end or reason of Christs death was to (o) Heb. 9 16. 1 Joh. 3.5 take away sinnes for as under the Law sinnes were not so much as (p) Lev. ch 4 with Heb. 9.22 typically and seemingly pardoned without shedding of the blood of those beasts and sacrifices that did signifie Christ so it was (q) Heb. 10.4 impossible that mens sinnes should be done away really and actually without the shedding of Christs owne precious (r) Heb. 13.12 blood and the offering up of his pure and perfect (s) Heb. 10.5 6 8 10 11 12 and 7.27 9.14 body Q What doe you meane by the blood of Christ A. I meane not onely nor chiefly that naturall and materiall blood which came out of Christs body when it was (t) Jch. 20.25 nailed to the Crosse or when it was (u) Joh. 19 34. pierced by the Souldiers but by Christs blood is meant his (w) Ro. 3.25 and 5 9. Mat. 27.24 death and whole sufferings Q Why then is it called the blood of Christ and not the death and sufferings of Christ A. 1. Because that the blood is the (x) Gen. 9.4 life or the (y) Lev. 17.14 life is in the blood and when the blood is shed and lost the life is gone Even so here Christs blood being as it were the fountaine of his naturall life and the pouring out of his blood being a speciall part of his sufferings Synecdoche it is put here by a figure for his whole sufferings 2. The bloud of Christ is so often mentioned by the Apostles for the whole sufferings of Christ because that most of those Epistles where there is mention made of Christs bloud as the Epistle to the Hebrewes Peters and Johns first Epistles they were written to the Jewes who were acquainted with the shedding offering and sprinkling of the bloud of the Sacrifices under the Law and it is an usuall thing with the Apostles to retaine many (z) As Sanctuary Tabernacle Altar Sacrifice Heb. 8.2 13.10.15 Old Testament-words in their writings which are to bee spiritually and not literally understood But the death of Christ and the sufferings of Christ are also frequently mentioned in the Scriptures as well as his bloud and in the same sense Q. What sins and whose sins did Christ take away by his death A. All the sins of all those whether Jewes or Gentiles that (a) Ro. 3.25 Heb. 2.15 did believe (b) Act. 13.39 doe believe or (c) Ro. 11.23 shall believe in him Q. But did not Jesus Christ take away the sins of all as well the sins of those that doe not believe d Ro. 8.33 as the sins of those that do believe A. Though I would be cautious and tender in limitting restraining or stinting the death of Christ and the efficacy of his merits or in censuring such as hold and teach universall Redemption if they doe it out of a desire and conscience to exalt Christ in the riches of his grace yet to me it appeares that Christ hath not taken away the sins of those that believe not but dye in unbeliefe and that by these Reasons Reas 1. If Christ hath taken away their sins then nothing can be laid to their charge for what can be laid to the charge of any but sin So that take away the sin and you acquit the sinner Ob. Christ hath taken away the sin of Adam from all so that his sin is not laid to the charge of any to their condemnation A. 1. If that were so then all children that dye before they act and commit sin must needs be saved Also that denies and destroyes Election But 2. If that were granted yet it would not availe you for you must hold that Christ hath taken away all the actuall sinnes of all men and not onely that virtuall sin of Adam else your Objection hath no force in it Ob. Christ hath taken away the sins of all men which they have committed against the first Covenant and those sins are no more imputed unto them neither are they damned for those sins but for their unbeliefe onely Sometimes you say that children did not sin at all in Adam and so were never guilty of that sin then you acknowledge that they were guilty A plaine contradiction but that Christ took away that guilty from all now you say that Christ tooke away all sins but unbeleif and that men are damned onely for that sin A. 1. The Scripture doth no where say that Christ tooke away some of a mans sins and not all or all his sinnes save unbeliefe or that God pardons some of a mans sins and not all No the Scripture speaks (e) Tit. 2 14. Jer 33 8 Mic 7.29 contrary 2. Men are not damned for Vnbeleefe onely but for (f) Mat 25 41 uncharitablenesse (g) Ro 1.32 coverousnesse malice hardnesse of heart c. And God saith he will give to every man (h) Ec. 12.14 2 Cor 5.10 according to his works and if unbeliefe be the only cause of condemnation then consequently all the Heathens which have not the Gospell are saved For unbeliefe is a sin against the Gospell for neither the law nor the creatures Sun Moon Starres
c. doe teach faith in Christ as in a Mediatour Nay if unbelief doth damn men as indeed it doth but not only then it is a wonder that Christ would not take away that sin with the rest but suffer so many millions to perish for not dying for the sin or for want of giving them the grace of faith Obj. You say the Scripture doth not mention the taking away of some sins and not all doth not the Apostle say that Christ by meanes of death made redemption for the sinnes that were against the first Testament Heb. 9.15 A. The text is not sins against the first Testament but under the first Testament and the meaning of that Scripture seemes to be this that it was Christ that did make satisfaction for the sinnes of those that lived under the Law or first Testament as well as for the sins of those that lived since which the Apostle (i) Ro. 3.25 elsewhere calls sins past or if otherwise you understand this Scripture thus that Christ by his death did make satisfaction for the sins of those that did believe which they committed whilst they were under the Law or first Testament but in that text he doth not say the sins of all those that were under the first Testament Obj. But Christ saith all sinne shall be forgiven unto the sonnes of men and blasphemies mat 12.31 wherewith soever they shall blaspheme but he that blasphemeth against the Holy Ghost shall never have forgivenesse so that here is no sin unpardoned but unbeleefe A. 1. The meaning is not that al sins committed against the father and against the Son are forgiven unto men and shal not be imputed unto them but that those sins are pardonable but they that blaspheme against the holy ghost especially against knowledge Heb. 10.29 and thereby doe despite unto the spirit of grace these cannot be pardoned 1 Ioh. 5.16.17 for they sin as the Apostle speaks the sin unto death 2. Blasphemy is not unbelife though not without unbeliefe for the word signifies (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so translated Eph. 4.31 evil speaking and the Jewes blasphemed against the holy Ghost by saying that Christ cast out devils by Beelzebub when he cast them out by the spirit of God and upon this occasion Christ did (n) Mat 12.24 31. speake these words Obj. If that were the meaning then Paul could not have been saved for be blasphemed A. Though Paul blasphemed yet it was not against the holy Ghost but against the (o) Act 26.9 name of Jesus and this also hee did (p) Tim. 1.13 ignorantly Obj. But sure unbeliefe is the onely cause of damnation for Christ saith this is the condemnation Joh. 3.19 A. It is not denied but that unbeliefe is a cause of damnation yea sure a maine cause but it is not the only cause and that place you cite doth not speake at all of unbeliefe but of loving darknesse and sure ignorance is no lesse (q) 2 The 1.8 sin neither will have lesse punishment then unbeliefe for did men (r) ps 9 10. know Christ they would believe in him So much for the first Reason 2 Reason If that were true that Christ did take away the sins of all those that dye in unbeliefe then sure it will be great injustice in God to punish men for the same sins that he had punished his son for before to imprison the surety and to exact the utmost of him and then to imprison the debtour for the same debt and to keep him in perpetuall durance and torment for the same debt is a thing unheard of among just men God under the Law did require but an eye for an eye and a tooth for a tooth Ex 21.24 And sure under the Gospell he will not be more rigid as to require the life of his son and the life of a sinner for the same disobedience No no God saith that Christ shal (s) Is 53.11 see of the travell of his soul and be satisfied sure it would not satisfie Christ to dye for millions and to injoy scarce thousands or to purchase all and to enjoy but the least part Obj. Though their sins were laid on Christ and he punished for them yet they are not pardoned unlesse men beleeve A. Sure Christ would not undergoe punishment for men and suffer them to be damned for ever for want of giving them faith to beleeve it For a man that will undergoe hanging to save another from hanging will not deny if the poor prisoner be in the Goale and cannot come out vide contra Heb 9.12 10.14 to goe in and helpe him out This is to make Christs redemption but a partiall and not a perfect redemption Againe if Christ damnes men onely for not believing then he damns them either for what they cannot do or for what they can doe if you say they cannot believe then you reflect on Christ for damning them for what they cannot do if you say they can believe of themselves then you make Christ a lyar who (a) Joh 15.5 saith without him they can doe nothing Obj. But Christ offers faith to all Ans Suppose hee did so yet that is not enough for he must not onely offer faith but give faith therefore saith the Apostle when he speakes of faith and (b) Eph 2 8. Phil 1 29. that not of your selves but it is the gift of God here faith is excluded from saving as it is mans act as well as works 3 Reason If Christ hath taken away the sinnes of all then he hath reconciled all to God for nothing but sin hindred reconciliation and the Scripture saith that the (c) 2 Cor. 5.19 Ro. 11.15 world which word is not there to be taken generally for every one in the world was reconciled to God by the death of his sonne as well as their sins taken away by his death Obj. Yes Christ hath reconciled all but what then A. Then all shall be saved for the Apostle (d) Ro. 5.10 saith If when we were enemies we were reconciled to God by the death of his son how much more shall we be saved by his life (e) Col 1 20 21. In another place he saith And you that were sometimes alienated and enemies in your mindes by wicked workes yet now hath he reconciled in the body of his flesh through death but what to do Mark to present you holy and unblamcable and unreproveable in his sight Obj. Oh but the Apostle speakes in these places of beleevers but in the other of the world A. That Epistle to the Corinthians was written to beleevers as well as the other two and the emphasis and strength of the thing doth not lye in the word WORLD though afterwards I cleare that word also but in the word reconciled Consider therefore whether there be more persons reconciled then saved and whether salvation bee not as large and as sure as reconciliation for certainly
they were still blinde and unholy as the (q) Luk. 8.13.15 stony ground is said to beleeve yet it was never good ground So Judas seemed to be a true Christian and beleever but (r) Ioh. 6.64 never was so really and indeed Ob. But the false Teachers who brought in damnable heresies are said to deny the Lord that bought them How could be have bought them unlesse he bad dyed for them A. 1. This word them may have reserence to the people as well as to the false Teachers Marke the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declare a distinction of persons There were false Prophets also among the people even as there shall be false Teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them viz. the people and bring upon them selves viz. the false Teachers swist destruction But Secondly If it be understood of the false Teachers themselves then the meaning may be this that they seemed in regard of outward profession to be such as Christ had bought And the Scriptures speak oft of things not onely as they are but as they seem to be Heb. 15.2 As Christ saith Every branch in mee that beareth not fruit be taketh away c these could not bee reall and true branches in Christ which did not beare fruit for Christ saith immediately afterwards (t) ver 5. he that abideth in me and I in him the same bringeth forth much fruit so then these were but seeming branches of Christ for he further saith If any man abide not in me he is cast forth as a branch he casteth away none but such as did not abide in him as our Saviour elsewhere saith (u) Mat 15.13 every plant which his heavenly Father hath not planted should be rooted up So many are said to be (u) Ioh 6.66 Christs Disciples and yet to leave him and to follow him no more and many are said to (w) Luk. 8.13 beleeve and yet to fall away had these been true Disciples and Beleevers they would never have left Christ and falne away but these were like those of whom the Apostle John (x) 1 Ioh. 2.19 writes they went out from among us saith he because they were not of us for had they been of us they would no doubt have continued with us There be many more instances of this nature As Christ saith from him that hath not shall be taken away even that which he hath so it is in (y) Mar 4 25 Marke but (z) Luk 8.18 Luke relating the same story saith that whosoever hath not from him shall be taken away that which hee seemeth to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Greeke is that which he (a) So the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is transtated Lu 10.36 12.40 51. 13.1 Jo. 5.39 45 thinketh to have So Ahaz is (b) 2 Chro. 28 23. said to sacrifice to the gods of Damascus who smote him these were no Gods but Idols but hee thought them to be gods indeed In like manner these false Teachers might be as Paul speakes somewhat in shew and in appearance As we see by woefull experience in our days that many who seem to be true Christians do now deny Christboth in word and practice and like the true Teachers of Christ and so esteemed of by the people as if Christ had dyed for them yea doubtlesse they might judge so of themselves Thirdly the Apostle Jude who wrote to the same people (c) Jude v. 4. saith that these false Teachers denied the onely Lord God and our Lord Jesus Christ And that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord in Peter is usually given unto the (d) Lu 2.28 29. Act. 4.24 with 27 father and signifies rather a (e) 1 Tim. 6.1 2 2.2.21.1 Pet 2 18. Master and Ruler then a Lord and Saviour And so the meaning may be this that these false Teachers did deny God and Christ who had freed them from outward corruption for the word bought is taken for (f) Rev 14.3 outward redemption and in that fense g Jude 4 5. the Apostle Jude seemes to carry it for he paralels this with the deliverance of the children of Israel out of Egypt Obj. If Christ hath not dyed for the sinnes of all how can the Gospell be preached and tendred to all A. The true and right way of preaching and tendering the Gospell unto all is not by telling every man that Christ dyed for him But the preaching of the Gospell consists 1. In proclaiming publishing and maintaining those things which are now set downe in the history of the (a) Called the kingdom of God Iu 4.43 9 21 Mat 10.7 New Testament (b) Act 5.41 â—8 2.12 28.23 â— Ti. 3.16 concerning Christ As that he is the (c) Ioh 3.35 Son of God the true Christ and the (d) Act 2.20 36. 17.3 promised Messias Also concerning his (e) Luk 1.35 flu 2.10 11 conception (f) Lu 2.10 11 birth (g) Mat 3.11 baptisme (h) Act 2.22 23 24 10 38 39 40. miracles his workes and his walking his death returrection ascention and comming to judgement And how all the promises made unto the Fathers concerning him are (i) Act 13.32 33. Luk 1 54 55. fulfilled unto us their children 2. To preach the Gospell is to set forth the greatnesse and freenesse of the (k) Ioh 3.16 Rom 5.8 Fathers love and Christs love in all that was done and suffered by Christ for the justification and salvation of sinners 3. To preach the Gospell is to (l) Mar. 16.15 Col 1.23 tell all persons indefinitely and generally without limitation or exception this glad tydings and good newes that though they have broken the Law in every point and brought themselves under the curies thereof so that they come short of the glory of God and cannot thereby possibly be saved yet if they come to Christ (m) This is called a preaching of repentance and forgivenes of sinnes throught Christs name Lu 24.47 Ac 13.38 and beleeve in him and repent and turne from their sins they shall receive forgivenesse offins and everlasting life 4. To preach the Gospell is to declare the free and gracious promises of Gods Covenant made to finners as sinners viz. that he i.e. God will (n) Heb. 8.10 put his Laws into their mind and write them in their hearts that hee will be to them a God and they shall be to him a people That he (o) Ez 36.26 27. will give them a new heart and take the stony heart cut of their flesh c. And that he will put his spirit within them and cause them to walke in his Statutes This was the practise of (p) Ioh 6.45 Mat 12.21 Jesus Christ himselfe and of his (q) Act 2 17 13.47 Apostles in their preaching to incourage sinners to
here when God makes men willing then they become willing and when God works power then men are inabled and not till then for no man as Christ saith (l) Ioh. 6.44 can come to him except the Father draw him And no man can have a sanctified will till the Lord (m) Iam. 1.18 by his own will begets it in him Therefore you that are willing oh blesse and praise God who hath made you so and you that are unwilling pray and wait for the day of his power in which you shall be made willing Ob. But doth not God give to every man some Talent or Talents which if a man did improve should bee increased A. 1. It s very true that God gives to (n) Mat. 25.25 every man some Talent or Talents as to some worldly and naturall Talents as Wisdome Wealth Art c. and to others spirituall Talents or (o) 1 Cor. 12 8 9 10. Gifts as to Pray Prophesie Interpret worke Miracles c. And questionlesse there is no man that improves his Talent so well as he might improve it And God may upon the non-improvement of what wee have deny us more and where he findes us faithlesse in a little it s but meet that hee should deny us much Also God may very justly damne men for not improving what he gave them and call them to an account as a Lord doth his faithlesse and unprofitable Steward Therefore the very Heathens that had but the light of Nature will be (p) Ro. 1.20 21 2.15 inexcusable at the day of judgement for not walking and acting according to (q) Ro. 2.15 that light and instinct in them though they never heard Scripturall Law nor Gospel But yet 2. Observe this that to sinne against the Law of Nature onely is enough to damne men yet the improving of the Law of Nature is not sufficient to save men For there is a (r) Ioh. 17.3 knowledge of Christ (s) Ioh. 3.36 8.24 faith on him and (t) Psal 2.12 Luk. 19.27 obedience to him required as absolutely necessary to salvation and all these they are free and Covenant gifts graces bestowed on men and given to them according to the purpose and counsell and by the free love and speciall grace of God Obj. But if God gives grace unto some and not unto others is he not partiall therein A. God is just in all his wayes and righteous in all his dealings and therefore cannot be partiall for he wrongs no man but gives to every one according as he pleaseth only to some he gives better then their deserts and this is his mercifull and gracious dealing and to others according to their deserts and this is his righteous and just dealing (u) Mat. 20.15 And is it not lawfull for him to doe what hee will with his owne This should silence and satisfie men that for God to give grace to any is to doe for them more then they could or can deserve and for God not to give grace to others is not to deal worse with them then they deserve Quest How did it stand with Gods justice to make a Covenant of grace with men A God in making the Covenant of grace at first Justice and mercy doubtlesse were typed out by the Cherubims wings that looked one towards another Ex. 25.20 had reference to the satis faction of his Justice as well as to the setting forth of his Mercy though not from the hands of men yet from the hands of Christ For God promised at first to Christ to shew mercy no otherwise then Christ promised to satisfie his justice so that upon the account of Christ God made the Covenant of grace As a man that makes and settles his estate upon his Sonnes wife and her children upon some former consideration and agreement past between him and his Son so doth God by his Covenant of grace settle upon the Church Christ's Spouse and her children the promised inheritance by vertue of the (w) Zac 6.13 Counsell and Covenant of peace which was betweene them both Quest Does the Covenant of grace or the Gospell require duties and workes A. Oh yes in a very (x) Luk 1.74 Rom 6.4 strict and (y) Ioh 4 24. 1 Tim 4.12 spirituall manner both to (z) Act 20.21 Luk 12.21 God and (a) Gal 6.10 men yea the Covenant of grace requires some duties that the Covenant of workes and the Law requires not as after I le shew but yet there is a great difference in the two Covenants requiring of duties Quest But wherein lyes the difference between the Covenant of grace and the Covenant of workes in requiring duties A. 1. The Covenant of grace or the Gospell doth not require duties and workes to justification and salvation for the Apostle (b) Rom 3. 24 28. and 46. concludes that a man is justified and saved by grace without the workes of the Law or legall duties But the Covenant of workes or the Law (c) Rom. 10.5 requires workes and legall duties to justification and salvation 2. The Covenant of grace doth not only require duties but also teacheth men where to finde (d) Eph 6.10 2 Tim. 2.1 strength to performe those duties yea promiseth as much as it (e) Ez 11.19 Heb 8.9.10 requireth But the Covenant of workes doth neither promise nor give power to doe the duties it requireth 3 The Covenant of grace doth not require duties upon paine and penalty of damnation but to (f) Ioh 14 15 15.14 expresse our love to Christ But the Covenant of works requires duties and works upon (g) Mat. 5.19 paine and penaltie of damnation 4. Though the Covenant of grace doth require dutys performances yet it does not exact upon men but where there is a sincere aime and a true desire in any it is accepted though they come very short in performance As God accepted of Davids (h) 1 K. 8.18 intent to build him an House and of Abrahams (i) Heb 11 17 resolution to offer up his Son I saack (k) Lu 21.2.3 Two miâ—es nay (l) Mat 10.42 It is not the gift but the giver not what is in the hand but what is in the heart that God looks at a cup of cold water is looked upon and accepted by God when it comes from an honest and true heart Yea this is the voice and language of the Covenant of grace that where there is first a willing mind it is accepted according to that a man hath and not according to what he hath not But the Covenant of works requires exact perfect personall and perpetuall obedience and upon the least transgression and swerving from the commandement it denounces that most dreadful unmitigable curse (m) Gal 3.10 cursed is every one that continueth not in all things that are written in the booke of the Law to doe them Do but compare both Covenants together and you will find that
to curbe checke and chaine men from running madly and greedily according to the inclinations of their wicked and desperate hearts And in that sense the (r) 1 Tim. 1.9 Apostle speakes That the Law was made for the lawlesse and disobedient for the ungodly and sinners c. Even as amongst men the occasion of making Lawes commonly is either some evill done or foreseen will be don God when he gave the Law at first to Israel did see that they were prone to follow the wicked wayes and examples of the Egyptians and therefore gives the Law by way of anticipation and prevention Secondly The Law was given that it might be a Schoolemaster unto men as the Apostle (s) Gal. 3.24 saith the Law was our Schoolemaster unto (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was unto Christ So Calvin and others Christ Now the office of a Schoolemaster and so of the Law as it is a Schoolemaster consifts in two things 1. In giving Instruction the Law doth teach men what they should not do and also what they should doe For doe but look into the Ten Commandements and most of them are negative Commands Exod. 10 and teach men what they should not doe As Thou shalt have no other gods but mee Thou shalt not make to tby selfe any graven Image c. Yet when Jesus Christ reduces the ten Commandements into two he delivers them affirmatively (v) Mat. 22.37 39. Thou shalt love the Lord thy God with all thy heart and Thou shalt love thy neighbour as thy selfe So that by comparing both places together it evidently appeares that the Law does teach men their duty negatively and possitively both towards God and men And in this sense the law may be said to be a mans Counsellour as David (u) Ps 119.24 said thy Statutes are my Counsellours Also the Apostle saith the Scripture whereof the Law is a part is given for instruction and without all controversie call it a Rule or what else you please the Law doth guide men in their duties and may be called a light unto a mans feete and a Lamp unto his pathes 2. The office of a Schoolemaster is to correct the undutifull and disobedient This also the Law doth for what is said of the (w) 2 Tim. 3.16 Scripture in generall may be appropriated to the Law in particular viz. that it is for correction Object How doth the Law correct men Ans By rebukes and humili. uions for when men have sinned the Law doth sharply smartingly and cuttingly wound and pierce their Consciences that it makes them crie out as David (x) Psal 39.11 remove thy stroke away from me Then it humbles men and makes them stoope and subject themselves with shame and silence to the judgement of God As the Apostle speaks what soever the Law saith it saith to them that are under the Law that all the world may become guilty before God or subject to the judgement of God Rom. 3.19 Rom. 3.19 Quest To whom was the Law a Schoolemaster and how long was it to continue so Answ First the Law was in a speciall manner a Schoolemaster to the people of the Iewes and it was to continue as a Tutor and Teacher unto them See Luther on Gal. 3.19 untill Christ came in the flesh Gal. 3.19 The Law was added because of transgression untill the seed should come that is till Christ should come in the flesh and then according to that administration the Law ceaseth Secondly the Law is also a Schoolmaster unto both Iewes and Gentiles untill such time as they doe believe in Christ and are redeemed from the power and dominion of it As the Apostles words plainly shew Rom. 7.2 in Rom. 7.2 Know ye not saith he how that the Law hath dominion over a man as long as he liveth Marke those words a man i. e. every man or any man whether Iew or Gentile as long as he liveth either under the Law or undivorced from it the Law hath dominion over him Object Object I doe apprehend that the Law was a Schoolemaster onely to the people and Nation of the Jews and that it did not conccrne the Gentiles at all as a Schoolemaster and that the meaning of that third of the Galathians the 25. vers is that the Law was no longer a Schoolemaster then untill Christ came in the flesh who is there called faith Answ Answ Though some pious and able men are of that judgement and though the word Faith be taken objectively for Christ yet I suppose the text cannot be so restrictively understood First because then you must hold that the Law was given to and intended for the Iewes onely which afterwards I shall shew to the contrary for if it concernes the Gentiles at all doubtlesse it concernes them as a Schoolemaster as long as they are under it Then Secondly many or most of the Galatians to whom that Epistle was writ were Gentiles and if the Law had never been a Schoolemaster unto them then the Apostles assertion would not have been pertinent to them Thirdly by faith seemes to be meant there as in (y) Gal. 1.23 32.1 Tim. 19. 4.1 other Scriptures either the Gospell and word of faith or else the grace and gift of faith as it appeares in the 26. vers We are all the children of God by faith in Christ Iesus that 's the second end of giving the Law Thirdly the Law was given to keep men under and shut up men in sinne (z) Gal. 3 23. Before faith came saith the Apostle we were kept under the Law shut up unto the faith and in ver 22. The Scripture i. e. then saith hath concluded all under sin i. e. till the doctrine of his grace was revealed apply'd and believed and (a) Rom. 11.32 shut them up in unbeliefe and disobedience so that they may crie as the Prophet did I am shut up and I cannot get forth Psal 88.8 The Law of God is to a sinner as the Law of a Nation is to a Malefactor who transgresseth it that hath fore'd to imprison and detaine the offendor till that Law which he hath broken be satisfied When a sinner is enlightned and convinced so as to see his great danger by reason of sinne he would like a Prisoner or Debtor either compound or make an escape but the Law hath such an eye to him and such a hand over him that though he should seeke to worke the righteousnesse thereof and to escape damnation thereby yet it keeps him still to this that there is no way to be freed or delivered no meanes to be attempted or tried to escape and avoid hell unlesse he can finde out a meanes of satisfaction Then Fourthly The Law was given that Christ and his grace might be the more advanced Rom. 5.20 Moreover the Law entered that the offence might abound but where sinne abounded grace did much more abound That is God would have the Law
come in to aggravate their sins that thereby a way might be made for him to display the banner of his grace Doubtlesse there was this gracious end and Evangelicall purpose in the promulgation and setting up of the Law and its Gods usuall way in enhanceing and advancing his love grace and mercy to lead men forth first into a state and condition of distresse and misery As he saith of Israel (b) Hosea 2.14 I will allure her into the wildernesse i.e. into a distressed and afflicted condition and there will I speak comfortably unto her Object How did the Law tend to exalt Christ seeing you said before the Law doth not at all hold forth nor teach Christ Answ Though its very true that the Law doth not directly discover and teach Christ no more then a Statute made against Treason or murther doth direct a Traitor or murtherer where and how to finde pardon or a bond that engages a man to pay a great debt upon penalty shew him where to finde usoney or a surety Yet doubtlesse accidentally the Law doth make a man seek and prize Christ even as the thundring lightning and smoake made the Children of Israell (c) Deut. 5.27 desire Moses to be a Mediator between God and them Fifthly The Law was given that it might be both a standing Covenant and a standing Testament unto the end of the world That it is a Covenant Page 2. I have hinted before and a Testament is very cleare if you consider these Scriptures Exod. 19.4.6 Deut. 4.13 Ier. 31.31 32. Heb. 8.7 8 9. Gal. 4.24 Eph. 2.12 Heb. 8.8 9. though the words in the lines be Covenants yet in the margents which is the best translations they are Testaments Quest What manner of Covenant was and is the Law Answ There be severall opinions herein and they may be reduced into these five Either 1. A Covenant of works or 2. A Covenant of grace or 3. A mix'd Covenant both of works and grace or 4. A subservient or annexed Covenant or 5. Arenewed Covenant Yet as they differ one from another so shall I differ somewhat from them all Quest But before you shew us your owne judgement herein Let us understand what they meane that hold those severall opinions distinctions Answ First they that understand it as a pure Covenant of works conceive that about the Covenant God did make it and intend it to be a Covenant that should give life upon condition of keeping and performing it personally and perfectly Secondly they that thinke it to be a Covenant of grace think that there was no Covenant of works made with men since that made within Adam in Paradice before his fall and so consequently it must be a covenant of grace Thirdly they that thinke it to be a mix'd Covenant doe looke upon it as having some grace in it as in the preface I am the Lord thy God and in the second Commandement God shewing mercy unto thousands Fourthly they that thinke it to be a subservient or annexed Covenant say that God did give it as an apendix to the Covenant of Grace which he made with Adam and renewed with Abraham Isaac and Iacob Fifthly they that make it a renewed Covenant hold that the summe of the ten Commandements was included in that command given to or agreement made with Adam and that the giving of the ten Commandements or morall Law to Israell was nothing else but a clearer and fuller delivery and discovery of that Law Q. Now what manner of Covenant is the Law and under what notion is it to be considered Ans The Law is considered two wayes either as a Covenant or else as a Testament and so relates to two distinct sorts of persons to the one in the former sense and to the other in the latter sense Q. What manner of Covenant is it A. Doubtlesse a pure Covenant of works to some men but not to all and that appeares clearely by these three following reasons 1. Reas 1. Reas Because it doth require works to justification and salvation Lev. 18.5 Ye shall therefore keepe my Statutes and my judgements saith the Lord which if a man doe he shall live in them So Rom. 10.5 Moses describeth the righteousnesse of the Law that the man which doth those things shall live by them so Gal. 3.12 Ezek. 20.11 Rom. 2.13 2. Reas Reas 2. Because it threatens damnation to those that doe not continue in doing the works and performing the conditions thereof Deut. Gal. 3.10 Deut. 27.26 Mat. 5.19 Iam. 2.10 and therefore must needs be a Covenant of works 3. Reas Reas 3. That which is directly opposite to the Covenant of grace in point of justification and salvation must needs be a Covenant of works but the Law is so see Gal. 3.18 Rom. 4.2.6 6.14 15. 11.6 Eph. 2.8 9. Object Object But doth not the Apostle say Is the Law against the promises importing strongly it was not against the Promises Gal. 2.21 Answ One thing may be said to be contrary to another either in way of (b) Mat. 12.30 enmity and opposition and inconsistencie or else in tearmes and conditions In the former of these senses the Law is not against the promises for they are both of them the will of God and consist without destroying each other or being adversaries one to another But in their tearmes and conditions they are very contrary one to another for the one requires works and the other faith which conditions are (c) See the Script in the third Reason often put in opposition one to another Secondly the meaning of that text in the Galathtans that the Law is not against the promise may be this that the Law did not nor could not hinder the promises to justifie those that did believe in Christ and in the promises As a Statute-law amongst men though it be against the justifying of a man that breaks it yet it cannot hinder a man to be justified and acquitted by a pardon of grace Luther gives this exposition of the place that the promises of God hangeth not upon the Law for his promise doth not stand upon our worthinesse neither doth our sinnes committed against the Law hinder God to performe his promises to us Object Object Sure the Law or ten Commandements could not be a Covenant of works because the Covenant of grace was given foure hundred and thirty yeares before it Answ Answ Vpon the same ground there should be no Covenant of works at all for the Covena nt of grace was ever before the Covenant of works and God did never intend the salvation of men no other way then by grace as I have in the first part of this book proved Object Object You say the Law is a Covenant of works in what sence doe you understand it to be a Coveuant of works Answ Answ The greatest doubt and kruple about the Law doth consist in this objection and upon this hinge
chiefly doth the dore of entrance into the right understanding of the Law and Gospell and whole weight of the Controversie concerning this Subject hang. Therefore I will plainly though briefly declare what I apprehend to be the truth herein which is this God did not give the Law or ten Commandements intentionally and with purpose that any should be saved thereby For he knew that none after the fall could possibly keep and observe the same Also he did fully intend and purpose to save all such as should be saved and that he had ordained to salvation by Jesus Christ through the Covenant of grace without the works of the Law as is clear in 2 Tim. 1.59 10. Tit. 1.2 Rom. 3.24 25. Object Object But then you will say how is it a Covenant of works Answ Answ It s a Covenant of works occasionally and accidentally only othose that are not related to comprehended in or made partakers of the Covenant of grace And in that sence I conceive those words are to be understood in the 1 Timo. 1.9 Knowing this that the Law is not (d) it signifies is not put or put over them made for a righteous man but for the lawlesse and disobedient c. that is the Law was not intended nor ordained I meane as a Covenant for a justified man that walks obediently but for an unjustified man that walks disobediently Consider this that from the begining of the world there were two Covenants in force and being and all the world were under one of those two Covenants and still are and will be to wit under the Covenant of works or the Covenant of Grace And herein is the mystery great that many unbelieving and ungodly men that shall be damned were under the outward administration of the Covenant of grace but not really and actually under it so as to be saved by it also the elect and believers were under the outward administration of the Covenant of works yet not so as to perish or be damned thereby Object Object But I doe not well understand how the Law is occasionally and accidentally a Covenant of works therefore explaine what you meane thereby Answ Answ 1. I meane that God did not directly give the law unto any to be saved by it or say unto any Loe here is my Law which I have prescriscribed and assign'd as a way and meanes for you to be saved and I intend your salvation this way and by this meanes and I will deale with you upon this tearme and condition keepe my Law and observe my commandements and you shall be saved Yet secondly consider that God deales with those who are Iusticiaries and that looke to be justified by the works of the Law and refuse to accept of justification and falvation by Christ and the Covenant of grace under the Covenant of works As the (e) Mat. 19 15 17 18. man in the Gospel who would by doing have eternal life Christ sent him to the Law not that Christ did inrend that he should be saved by the Law but because the man himselfe was conceited that he should be saved that way and resolved that he would not be saved any other way As when Paul (f) Acts 25.11.12 appeal'd unto Cesar Festus answered him unto Caesar shalt thou goe So when a man appeales to the Law or Covenant of works God saith to him seeing thou hast appeal'd unto the law to the law thou shalt goe But as Agrippa (g) Acts 26.32 said of Paul this man might have been set at liberty if he had not appealed unto Caesar So may it be said unto that man that appeales to the Law if he had not appealed to it he might have been set at Liberty by Christ and the Covenant of grace Thus you fee the Law is not a Covenant of works to those that are saved nor ever was intended for that end But on the other side it is a Covenant of works to those that are damned and this is occasioned by themselves So that in oriefe it is thus all that perish and loose their soules stand upon their owne justification and in so doing God is necessitated to speake with reverence to put them upon the tryall of the Law and to say unto them thus You that have refused to submit unto my Gospell and to accept forgivenesse and salvation through my Sonne upon the tearme of believing and have put your selves upon my Law and your owne workes you shall be tryed thereby and in case you can bring such a righteousnesse as my Law requires h Oh but who can doe this See Rom. 3.20 and that you can worke the conditions thereof I will pardon and discharge you from all your sinnes and you shall be saved But if you cannot as it is impossible to fulfill the Law in every point then shall the Law have the full force of a Covenant of workes over you and you must be judged (i) Rom. 2.12 Jam. 2.12 according to the Law and (k) Rev. 20.12 13. 2 Cor. 5.10 according to your workes and must undergoe all the curses and plagues denounced in the Law against the Transgressors of it Quest Having shewed how the Law is a Covenant and in what sence it is a Covenant of workes now declare where it is called a Testament and in what sence it is so called Ans First that it is called a Testament these following Scriptures doe plainely declare Gal. 4. 24. Eph. 2.12 Heb. 8.8 9. and 9.4.15.17 Rev. 11.19 Though in some of these places it be read in our Bibles Covenant yet in the last translation as you shall finde in the margent it is Testament and so the word doth most properly signifie Secondly It is called a Testament because it is the will of Jesus Christ which he hath left and established for his owne Disciples and believers as well as others But here is the difference the Law is stablished by Christ as an absolute Covenant of works to those that believe not as he saith (l) Mat. 5.18 That not one jot or one tittle shall in no wise passe from the law till all be fulfilled i. e. fulfilled by them that were Pharisees to whom he spake this But the Law is established only and meerely Testament to believers to declare what he would have them yield obedience in love and not upon condition of salvation nor upon penalty of damnation (m) Joh. 14.15 If ye love me saith he to his Disciples keep my Commandements (n) Joh. 15.14 And yee are my friends if ye doe whatsoever I command you Object Object But is not the Gospell the Testament and will of Christ rather then the Law Answ Answ Both [o] Joh. 6.39 Gospell and [p] Rom. 12.2 Law are his will and [q] Mat. 22.37 38 39. instituted by him the one as well the other and both to continue in force one as long as another Yet this is very true that
the Gospell is the chiefest part of Christ's will and the best Testament because it is stablished upon [r] Heb. 8.6 better promises as afterwards I shali shew Quest Is the Law or ten Commandements morall and doth it remaine in force now in the dayes of the new Testament and since Christ as well as before Answ Yes doubtlesse Answ the Law is morall and doth continue in force as well since Christ as before but yet there is some difference in the administration of it since Christs comming and the administration of it before his comming Quest How is it proved that the Law remaines in force since Christs time Reas 1. To prove the continuance of the Law now in the dayes of the Gospell Reas 1. Because Christ hath not taken it away for he saith [r] Mat. 5.17 He came not to destroy the Law but to fulfill it and these words Christ speakes to the Iewes who had a prejudice against him as thinking he did intend to destroy the Law But Christ bids them that they should not thinke that he came to destroy it But rather as in another place he exhorts them to [Å¿] Mal. 4.4 to remember the Law of Moses the servant of the Lord. Object Object But then Christ had not fulfilled the Law which since he hath done and therefore is called the end of the Law Rom. 10.4 Answ Doubtlesse Christs fulfilling the Law Answ did not tend to the utter and perfect destroying of the Law Note that Christ is not called absolutely the end of the Law but the end of Law for righteousnesse and that not to all but to those that doe believe Rom. 10.4 Reas 2. and to the taking of it away that it should continue no longer but his fulfilling the Law was to satisfie the Law for the sinnes of those that did and should believe And Christ was the end of the Law for righteousnesse or as it was a Covenant of works and that not to all but to every one that believeth as the Apostle saith in that place Reas 2. Another Reason to prove the continuance or morality of the Law is that the [*] See 1 Joh. 2.4 Apostles did approve of and establish the Law As for example saith Paul The Law is [t] Rom. 7.12.14 holy just good and spirituall if it be [u] 1 Tim. 1.8 lawfully used And in another place he take away that suspicion that some had of him or an objection that they might make against him that he did overthrow the Law totally [u] Rom. 3.31 Doe we then saith he make voyd the law through faith God forbid yea we establish the law It is as if he had said you Romans doe not mistake and misjudge me about the Law neither thinke you that by my preaching and tendring the Covenant of grace unto sinners so freely or my care in bringing believers from under the Law and the Menaces threatnings and curses thereof I doe intend to destroy and nullifie the Law oh noe I am so farre from destroying the Law hereby that I doe rather confirme it according to the intent and purpose of God in giving and instituting it Reas 3. Reas 3. Because the Apostles did cite and urge the Law both for the doing of good and against the committing of evill When the Apostle Paul teaches the Church of Corinth how she was bound to maintaine her Ministers he urges the Law for it [w] 1 Cor. 9.9 Say I these things as a man or saith not the Law the same also See Eph. 6.1 1 Cor. 14.21 for it is written in the Law of Moses thou shalt not muzzle the Oxe that treadeth out the corn So Iames saith [x] Jam. 2.8 If ye fulfill the royall Law ye doe well Againe [y] Jam. 2.9.11 Iames and [z] 1 Joh. 3.4 Iohn agree in this that whoever commits sinne kills or the like transgresseth and breaketh the Law Reas 4. Reas 4. Because men are blamed and condemned for breaking and transgressing the Law Thou that makest thy boast of the Law through breaking the Law dishonourest thou God Rom. 2.23 and that by Law here is meant the morall Law appeares evidently in ver 21.22 See also Rom. 12.19 Many more Reasons I might alleadge for to prove the morality and continuance of the morall-law in the dayes of the Gospell but these are sufficient Object Object Though the MORALL LAW doth continue in the dayes of the Gospell yet it concernes not believers neither doth it belong unto them for they are free from it and dead to it under it as the Scripture frequently speakes Answ Though it be a blessed truth and worth our understanding and knowlege that believers are free from the Law Answ dead to the Law and not under the Law yet in receiving this truth we must have a care that we doe not entertaine an errour with it Therefore I will discover according to the Light I have in what sence this is true and in what sence it is not and how the morall-law doth concerne beleevers and how it doth not and that I may make it the plainer appeare I will state it in these three Questions Quest 1. Of what uses and concernment is the morall-law unto believers Quest 2. How and in what sences are believers free from the law dead to the law and delivered from the Law To answer the first Question Quest Of what uses and concernment is the morall unto believers Ans 1. Answ It doth discover unto them what manner of God their God is for as his Law is that comes from him such he himselfe is His Law as you heard before is holy and just and good so is God himselfe [a] Joh. 24.19 1 Sam. 6.20 a holy God whose nature is [b] Heb. 1.9 Hab. 1.13 utterly against sinne and whose eyes cannot behold iniquity a just [c] Esa 45.24 God who will not justifie nor acquit the [d] Exod. 24.7 guilty without satisfaction for sinne and yet a good God [e] Luk. 18.19 who hath made his son [f] 2 Cor. 5.21 to be sinne for sinners and a [g] Gal. 3.13 curse for those that were under the curses of the Law Oh! let believers looke upon the Law of God that they may consider what manner of God their God is Object Object It is not a legall knowledge of God or a knowledge of him by the law that is enough for believers to have but they must know him a reconoiled God to them and as a Father and this knowledge the Gospell onely teacheth Answ It s very true that a legall knowledge of God is not enough to save men Answ and that it is the Gospell that doth discover God as a reconciled God and Father Yet doubtlesse believers when they have a Gospell-knowledge of God are not excluded nor prohibited from a legali knowledge of him As the children of a King or Emperour know their
father to be their Soveraigne and head as well as their Father God in Scripture is called the God and Father of our Lord Iesus Christ [h] 2 Cor. 11.31 and the [i] Eph. 1.17 God and [k] 1 Cor. 11.3 head of Jesus i.e. believers so our [l] Gal. 1.4 Col. 2.2 God and Father and Jesus Christ called him his [m] Joh. 20.17 Rev. 3.12 God as well as his Father and the Apostle writes to the Hebrewes who were believers that their God was a [n] Heb. 12.29 consuming fire So that believers are to looke upon God as he is in his infinite holy and glorious Majesty and Being as well as he is in his grace love and mercy to them through Jesus Christ Yet let not this knowledge be rested in not thought to be perfectly attained to for as Luther said it is not only a horrible but a damnable thing The Angels and Saints doe often stile God THE LORD GOD ALMIGH TY. Rev. 4.8 11.17 15.32 16.14 19.15 21.22 The Law is called the strength of sin because sin had no power to condemnt a man if it were not for the law to thinke of God without Jesus Christ Secondly The Law is usefull unto believers to make them more prize and praise the wonderfull free and rich love and graee of Iesus Christ to them This use Paul made of it when he look'd upon the Law as the strength of sinne he cries out with a joyfull acclamation Thanks be to God who giveth us the victory through Iesus Christ our Lord. 1 Cor. 15 56 57. Thridly the third use that believers may make of the Law is to be a Discoverer and Convincer of sinne unto themselves As the Apostle saith to believes [o] Jam. 2.9.11 If ye have respect to persons ye commit sinne and are convinced of the Law againe saith he If thou kill thou art ateansgressor of the Law Yea doubtlesse the words of Paul [p] Rom. 7.7 I had not knowne sinne except the Commandement had said thou shalt not covet doe declare that he had discoveries and convictions of sin by the Law after his first believing and that is the most proper and genuine scope and meaning of that text for Paul there vindicates the Law and the use of it Also the experiences of the Saints teach this to be true for seldome doe the Saints commit sinne especially if it be an outward sinne but the Commandement which they broke and against which they then sinned represents it selfe to them to reprove them for the sinne Object Object But doe not you hereby put believers againe under the Law for if the Law hath power to convince them hath it not then the force of a Covenant of works upon them Answ Oh no Answ I am very farre from bringing believers that are once rightly judiciarily and upon good grounds delivered from the Law under the power of it againe neither doth this at all bring a believer under the Law againe for note that the Law hath an enlightning and informing part and an accusing and condemning part And herein the Law is like a candle that a man may have light to see poyson in his chamber yet he need not burne his chamber with the candle A beleever may let the Law be his Informer but not his Iudge Fourthly the Law teacheth believers to have no confidence in the flesh Gal. 2.19 for it is a curse to the pride and presumption of believers as well as of unbelievers And therefore doth the Apostle experimentally say I through the (q) i.e. The Law of Moses or it may be understood of the law of Christ law am dead to the Law that I might live to God That is the law breaks off my hope and takes away my confidence of being justified or saved thereby As it was the people of Israell so it is with many now yea true believers that they thinke themselves (r) Exod. 19 8. holy till the Law appeares to them Obj. You make the Law as large to believers as to unbelievers Object and you shew of what uses the Law are to believers but under what other notions and considerations are believers to looke upon the Law Answ 1. Answ They are to look upon it as the Law of Christ Å¿ Gal. 6.2 Beare ye one anothers burden saith the Apostle and so fulfill the Law of Christ by the Law of Christ in this place is meant the same with that in the thirteenth of the Romans the ninth vers Thou shalt love thy neighbour as thy selfe Object Object But how are believers to consider it as the Law of Christ Answ 1. Answ Rom. 13.9 Although indeed the Gospell is more properly the Law of Christ Esa 42.4 As it is instituted by Christ as he is King Iohn 13.34 therefore called the royall law 2. As it s explained and expounded by Christ as he is Prophet and a new Command and doe not look upon it as it was first handed out and delivered by Moses 3. As it is fulfill'd and satisfied by Christ as he is Priest and so laid up in the Arke Christ Heb. 9.4 Secondly Believers are to looke upon the Law as contracted and epitomized and so instead of ten commandements to looke upon them as two yea one and comprehended in that one word love as the Apostle saith [t] Rom. 13.10 Love is the fulfilling of the Law and in another [u] Gal. 5.14 place the Law is fulfilled in one word Thirdly Beleevers are to looke upon the Law as weake and imperfect to help them now they are sinners For what the Law [u] Rom. 8.3 could not doe in that it was weak through the flesh and againe the Apostle [w] Heb. 7.19 saith the Law made nothing perfect And this was typed out in Moses who could not nor did not bring Moses to Canaan Fourthly Beleevers are to looke upon the Law as written in rheir hearrs [w] Esa 51.7 Hearken unto me saith God ye that know righteousnesse the people in whose heart is my Law And God promises faying [x] Heb. 8.10 I will put my Law into their mindes and write them in their hearts Object Object But are not believers to looke upon the Law in the Letter and written in the Bible Ans Yes doubtlesse Answ they are to goe to the Law and to the Testimony and to observe what is written Esa .. and to have an high and honourable esteeme of the Scriptures And to say as Paul [y] Rom. 4.3 said What saith the Scriptures It was the practise of [z] Joh. 7.38 Mat. 21.42 Christ and his [a] 1 Tim. 5.18 2.3.16 Jam. 4.5 Object Apostles when they did affirme any thing to prove it by Scripture Object But if the Law be written upon the tables of the heart a man need not at all looke upon the Letter without Answ Though Christ was the Law-giver
Answ and had all the Law of God written within him yet he looked upon the letter of the word and did make use of that as a weapon against Satan in that great combat of [b] Mat. 4.4.7 temptation and shall not wee that have the Law but imperfectly written in our hearts neglect the letter and wherefore was the word written Was it not for our [c] Rom. 15.4 learning Let us therfore as David or rather Christ personated and prophecied by him say [d] Psal 40.8 thy word is within my heart and yet make his outward word our [e] Ps 119.24 Object Counsellours as he did Obj. But the Apostle Peter saith that they did well to looke unto the word of Prophecie or the Scriptures untill the day dawne and the Day-starre did arise in their hearts but no longer Answ He doth not say Answ and no longer and the word VNTILL is often taken in Scripture for the space of time how long soever for ever See 2 Sam. 6.23 Psal 110. 1. Heb. 10.16 Obj. But how would you have believers looke upon the Law in their hearts and also upon the writ Object ten and verball Law Answ The Law of love written in the hearts of believers is the principle ground motive and agent that puts them a doing as the Apostle said 2 Cor. 5.14 See Joh. 14.23.24 the love of Christ eonstraineth us yet the outward letter is a good book in the hand of the Spirit to teach and guide believers what to doe and how to doe Fifthly Believers are to look upon the Law and the righteousnesse thereof fulfilled by them or in them as the Apostle testifies [f] Rom. 10.4 That the righteousnesse of the law might be fulfilled in us who walke not after the flesh but after the Spirit And another Apostle saith [g] 1 Joh. 3.22 We keep his Commandements and doe those things that are pleasing in his sight So it is said of those Saints that did not submit to Antichrist [h] Rev. 14.12 that they kept the commandements of God Sixthly That the law cannot judge them neither ought they to judge it Believers are to looke upon the Law as dead to them and they to it as Paul said of the world [i] Gal. 6.14 I am crucified to the world and the world to me So may a believer say I am dead to the law and the law to me Object Object But how doe believers keep the Commandements or the law Answ Answ They keepe it in their head [i] Rom. 8.4 10.4 Jesus Christ for what he did or does as Mediator it is reckoned and accounted to believers as well as their sins were reckoned and imputed unto him in this sence believers are to looke upon the law as if it had never been broken but performed by them in every tittle Secondly believers keep the law when they live in love towards God and men for [k] Rom. 13.10 love is the fnlfilling of the law And the more any abound and grow in love the more actually and personally they doe performe the Law l 1 Tim. 1.5 For the end of the Commandement is love out of a pure heart c. Thirdly believers doe keep the law in that they doe not transgresse the law willingly but as Paul [m] Rom. 7.19 said the evill which I would not that I doe The will is the great tunewheele of the soule and makes a thing in a manner good or evill for where the will is wanting in a good duty that duty is not rightly performed nor cannot be accepted againe where the will is present the Lord accepts that the power be wanting 2 Cor. 8.12 Object Object But doe any keepe the law perfectly in their owne persons Answ No doubtlesse Answ for in many things we offend all and if we say we have no sinne we deceive our selves and the truth is not in us Jam. 3.2 1 Joh. 1.10 Quest How and in what sences are believers said to be dead to the law free from the law as the Scriptures speake Gal. 2.19 Rom. Rom. 8.2 Answ Two wayes and in two sences either in respect of the Authority or else in respect of the Mosaicall administration of it Quest How in respect of the authority of it are they dead to it and freed from it How believers are dead to the law and free from the law Answ Fist As it is a Iudge the law hath no power to condemne them for what the law [n] Rom. 3.19 Certaiainly the law can say nothing in way of threatning or curse to a believer saith it saith to them that are under the law And a believer being justified cannot be againe condemned for the Apostle concludes that strongly in the eighth to the Romans the first verse There is no condemnation to them that are in Christ Iesus Therefore certainly the curses and maledictions of the law are ro more to believers then penall-statutes unto persons that are fully acquitted and discharged by a legall tryall Secondly believers are dead to the law and free from the law as it is an Accuser The law hath the property of an Accuser For Christ told the Jews [p] Joh. 5.45 There is one that will accuse you even Moses in whom you trust That is the law of Moses on which they did rest and depend [q] Rom. 8.33 But this law hath no power to accuse those that believe therefore doth the Apostle challenge all at once saying Who shall lay any thing to the charge of Gods elect you know it is the office of an Accuser to bring in a charge so it s the office of the law to charge those that are under it Object Object But are not believers sometimes charged and accused by the Law Answ Yes Answ the law doth sometimes especially upon the breaking of it accuse men if they will listen to it but it is such an accusation as was against Christ and against Paul that could not be proved Now believers have an [r] Rom. 2.15 excusation as well as an accusation Å¿ 1 Joh. 5.10 and a witnesse within them to justifie them from this accusation and when the law doth this ill office in the Conscience then appeale from the Court of Conscience to the Court of Christ and plead that Act of indemnity viz. the Covenant of grace and the composition of Christ which he hath paid for you and you shall have a discharge from the law and the law shall have a charge to sequester your peace and comfort no more Thirdly Believers are dead to the law and free from the law as it is a Lord for believers are not under tenants holding their spirituall and eternall estate by a lease from the law as a substitute of Christ Christ is the soules immediate Landlord or rather Soule lord And though the law may be Christs Solicitor and Steward yet it is not authorised by Christ to raigne
and rule in the consciences of his people for his Fathers [t] Col. 3.15 peace [u] Rom. 14.17 owne righteousnesse and his spirits joy is to dwell and rule in their hearts and consciences Fourthly Believers are dead to the law and freed from it as it is a King that can pardon such as offend against it Now marke this believers have nothing to doe to sue or to seeke for pardon from the law neither can the law or will the law pardon any transgression whatsoever Fifthly Believers are dead to and free from the law as it is a Husband The law hath no longer dominion over a man then he liveth viz. in the state of nature and out of Christ Nay as in marriage if either party be dead whether the man or the woman yet the nuptiall knot is broken and the marriage tye and engagement is quite and for ever dissolved And this is the doctrine and comparison of the Apostle in the 7th of the Romans Rom. 7.1 to the 7. the six first verses Consider this seriously that if you be believers and married to Christ the law hath no more power over you then a dead husband hath over his relict and liveing wife Object That is true Object the law hath no correcting power but yet sure it hath a commanding power Answ Not so for then the comparison would not hold for Husbands have no power to correct their wives at all therefore of necessity it must be understood of a commanding and controuling power which the law hath not over a believer Object Object Nay if you say that the law hath no commanding power over a believer you fling the law out of doores and give believers scope enough to doe what they list for I am sure if there be no law we shall quickly fec men take their full scope in sin Answ Answ Though the law should be dead to a believer and a believer dead to the law yet it doth thence follow that they should sin must sin or will sinne no more then it followes that a woman must needs be a Harlot because her Husband is dead Marke this that though the law the former husband be dead to a believer yet a believer is no widdow much lesse a Harlot for he is married to Christ and is under the [w] Gal. 6.2 law of Christ which is love as I shewed before and [x] 1 Cor. 9.21 under the law to Christ Observe how the Apostle argues-from believers being dead to the law he saith not I am dead to the law that I might live to sinne but I am dead to the law that I might live to God And in another place he propounds a question in detestation to sinne having said before they were not under the law but under grace what then saith he or what 's the issue of this doctrine that men are freed from the law [y] Rom. 6.15 Shall we sin because we are not under the law but under grace God forbid What shall a woman be more dutifull and obedient to an imperious husband that did controule and correct every day then to another kinde and loving Husband that loves her as his owne flesh and tenders her as his owne life This is the true state of a believer that hath been formerly married to the law which since is dead and is now married to Christ A true believer will be so farre from abusing this blessed and happy freedome that nothing will engage him more to be holy then this Thus having demonstrated how believers are freed from the authority and Soveraignty of the law now it followes to shew how they are dead to and free from the Mosaical administration of it Quest Wherein did the Mosaicall administration of the law consist from which believers are freed Answ 1. In the fiery and terrible delivery of it (z) Deut. 33.2 and therefore called a fiery law or in hebrew a fire of law The delivering of the law upon Mount Sinai and the delivering of it upon Mount Zion doe much differ For upon Mount Sinai it was to the people as the [a] 1 King 19 22 23. voyce of thundring was to Eliaâ— The sight and noise was so terrible that Moses though a Mediator [b] Heb. 12.21 said I exeeedingly feare and quake But the law as it is now delivered and administred unto us by Jesus Christ on Mount Zion is with such calmenesse sweetnesse and melodiousnesse that it hath rather an affecting and attracting then a terrifying property and effect And it was propheci'd of Christ [c] Esa 42.2 That he should not cry nor lift up nor cause his voyce to be heard in the streets and it s said that the Iles should wait for his law Though Christ doth give his law through fire yet it is through the fire of his spirit and it is with that love and meeknesse that they that heare it doe sing and not cry and they doe not say as the Israelites let not the Lord speake unto us but they desire rather that the Lord would speak unto them Secondly the Mosaicall administration was rather an apposition and hinderance unto men then any way a furtherance As the Apostle calls the law the [d] Col. 2.14 hand-writing of ordinances which was against us And the law in this place is granted by many to and doubtlesse doth comprehend the morall law as well as the ceremoniall Obj. Object But how was that administration of the Law against them that were under it Answ It was accompanyed with so many carnall and outward ordinances that it was as a yoke [e] Acts 15.10.28 and burden as it is called unto the poore believers and disciples that were under it for they were to doe so much duty and to goe so farre viz. three times a yeare to Ierusalem from all the parts of Iudca and they were to be at such charges also that all these things being put together that Church might well be said to be in [f] Gal. 4.25 bondage with her children Thirdly that administration was but a literall administration or the administration of the letter but this administration that we are speaking of is a spirituall administration then the law was [g] 2 Cor. 3.3 written in stones but now in the fleshly tables of the heart Object Object But here you speake of the difference between the administration of the Law and the administration of the Gospell and not of the difference betweene the two administrations of the law the one before Christ and the other since Answ Answ Note this well that all the law and all the Gospell which they had before Christ it was considered as one and the same administration and so all the Gospell and all the law which we have since Christ is but one administration Therefore be cleare and sure in this that the whole administration of the Jewes is [h] Heb. 8.6 Zac. 8. 9.8 abrogated and
in time and in order before the Law Object But how doth it appeare that the Gospel is to be preached before the Law Answ 1. By the practice of Christ and his Apostles who preached the Gospel first As for example our Saviour he pronounced [k] Mat. 5.3 to 12. See Mat. 4.23 Mat. 1.4 nine blessings of the Gospel in his Sermon on the Mount before he spake one word of the Law So Paul [l] 1 Cor. 15.3 when he came to the Corinthians he delivered unto them first of all that which he also received how that Jesus Christ dyed for their sinnes according to the Scriptures which was plaine and pure Gospel So Paul and Silas upon the first question propounded unto them by the Keeper of the Prison they exhort [m] Acts 16.31 and teach him to beleeve in the Lord Jesus And this was also the constant practice of the Apostles where-ever they came Gredere facere 2. Because that beleeving is to be taught before doing for [n] Heb. 11 6. without faith it is impossible to please God And that the preaching of the Law doth not teach men to beleeve i. e. in Christ as a Mediator I have shewed before Perkins on Gal. 3.11 See Gall. 2.20 for as that worthy man Mr. Perkins saith The Gospel requires faith in Christ the Mediator God-Man and this faith the Law never knew 3. Because that the Gospel is the word that doth inlighten and beget men againe 2 Cor. 4.3 4. 2 Tim. 1.10 1 Cor. 4.15 And to what end is it to teach any thing of duty unto men before they have either light or life to perform the same Observe what and how our Saviour spake to the sinfull woman thy sinnes are forgiven therefore sinne no more here was more Gospel then Law Many more reasons might be given but to answer some Objections that are brought against this truth Object But the Lord taught Adam and Eve in Paradice the Law before he did deliver the Promise unto them Gen. 3.11 13.16 Ergo the Law should be preach'd before the Gospel Answ For God to ask Adam hast thou eaten of the tree c. and Eve What is this that thou hast done is not at all to preach the Law Withall before he threatens Adam or Eve for their disobedience he declares the promise of Christ see v. 15 16 17. But put the case this had been a preaching of the Law to them yet this was an extraordinary manner of speaking and not an ordinary way and therefore the Argument is not good for by the same reason we may say that the Gospel must now be accompanied with miracles because Christs preaching and his Apostles was so 2. Object You say the Apostles preached the Gospel first but it is evident to the contrary for they discovered unto men their sins as Peter said Acts 2. Ye have crucified the Lord of Glory Answ 1. I have proved before that the Apostles did preach the Gospel before the Law and it is evident that Peter in that second of the Acts before he spake of the Jewes crucifying Christ did preach the free and blessed Gospel as concerning the powring out of the Spirit v. 17. and being saved by calling upon the name of the Lord v. 21. And those words of Peter spoken to the Jewes v. 36. which you have crucified were not cheifly intended by him to declare to them their sin but his aime and scope was to prove that that Jesus whom they had crucified was risen from the dead and was both Lord and Christ For mark the text Let all the house of Israel saith he know assuredly that God made that same Jesus both Lord and Christ But what if it were granted that this was Law yet what is this one occasionall word in a whole Sermon is no ground to preach whole Sermons yea many Sermons of the Law to fit men for Christ as too many doe Object But how can men come to see the want and need of Christ if the Law be not first preached unto them Answ The Scripture doth not command Ministers to shew men the need of Christ first but rather to shew the love of God in giving Christ and to shew and set forth the [o] John 3.1 Rom. 5.9 riches of Christs grace to sinners in generall and it is supposed that all men doe looke upon themselves as sinners and acknowledge themselves to be sinners although they have not such a particular and sensible conviction thereof Object But doth not Christ say that the whole need not the Physitian but they that are sick importing that they must first know their sins and be sick with the sence thereof Answ I have in a printed Sermon elsewhere answered that Objection and cleared that and such Scriptures yet observe this that our Saviour doth not intend there So that blessed Gospel Preacher Mr. Bridges expounds the place sinners that did see themselves lost but those that were so also the gentile Sinners with the Jewes so called and accounted Object But is it not the first worke of the Spirit to convince men of sin John 16.8 Answ by sinne in that place is meant the sinne of unbeliefe as our Saviour expounds it of sinne saith he because they beleeved not on me v. 9. and this sinne is not convinced by the Law as I have before declared For that which doth not command faith cannot discover that sin which is contrary to it even unbeliefe Object But repentance is the doctrine of the Law and this was the first thing that was taught by the Apostles and is also mentioned as the first principle or first thing to be taught Answ Though repentance be sometimes placed before beleeving and set down as the first principle in Heb. 6. Yet understand what this word repentance signifies this word in the Greek signifies as much as alter or change your mindes and being spoken to the Iewes doubtlesse is meant as much as this have other thoughts of Christ then you have and beleeve his Gospel and doe no more conceive of him as you have done as not to be the true Christ And Mr. Perkins on Gal. 3.11 in answer to an Objection saith Indeed the Law doth not teach true repentance neither is it any cause of it but onely anoccasion the Gospel only prescribes repentance and the practice thereof And when the Apostle cals it a principle yet he also there cals it a principle of the doctrine of Christ including it in the Gospel and doubtlesse a meere legall repentance is no way available to salvation Object If the Law be not to be preached first when and to whom is the Law to be preached Answ 1. The Law is to be preached after the Gospel and unto justiciaries or such as doe justifie themselves as the Jewes did and that thinke by misunderstanding the Law that they keep the Law and worke the righteousnesse that the Law requireth Thus Christ did preach the Law Matth. 5. And thus
14.30 See VVant Poor Neer That God brings his righteousnesse and salvation neer unto men Informing Promises Esa 46.13 and 51.5 and 56.1 See Psal 75.1 and 148.14 Ro 13.11 See Nigh Never See these choice promises Informing Promises Prov 10.30 Psa 55.22 Assuring Promises Judges 2.1 Esa 62.6 Ezek 16.63 Jer 33.17 Joel 2.26 27. Joh 4.14 and 6.35 and 8.51 52. and 10.28 and 11.26 Heb 13 5. 2 Pet 1.10 New See Heart Heavens Spirit Nigh The Lord is nigh to those that are contrite and that call upon him Informing Promises Psal 34.18 and 145.18 See Ephes 2.13 See Neare Night That the godly have sweete refreshing from God in the night Informing Promises Iob 35.10 Psal 17.3 and 42.8 Assuring Promises Esa 26.9 See Isa 4.5 Noon Informing Promises See Psal 37.6 and 91.6 Assuring Promises Esa 58.10 Nursing That Kings and Queens shall be nursing fathers and mothers to Christs Church Assuring Promises Esa 49.23 See Kings O Oath See Covenant Assuring Promises Gen 26 3. Jer 11.5 See Swear Obey Of giving obedience to those that obey the Lord and his voice Informing Promises Dent 4.30 31. Job 36.11 Jer 26.13 Esa 50.10 Act 5.32 Assuring Promises Deut 30.8 Hos 14.9 Luk 1.72 74. Esay 1.19 Jer 7.23 and 11.4 See Ordinances Walke Obscurity That the blind shall see out of obscurity See Darkenesse Assuring Promises Esa Obscurity Observe See Keepe Obtain The ransomed of the Lord shal obtain joy and gladnesse See Joy Assuring Promises Esa 35.10 and 51.11 That they shall obtain favour of the Lord. Informing Promises Prov 12.2 See more of this word Luke 20.35 Rom 11.30 31. 1 Thess 5.9 2 Tim 2.10 Hos 2.23 Heb 4.16 Eph 1 11. Rom 9.12 1 Pet 2.10 2 Thess 2.14 Assuring Promises Pro 8.35 Offence See Sin Transgression Offended Blessed are they that are not offended in Christ Assuring Promises Mat 11.6 Luk 7.23 Offer See Praise and Sacrifice Perfected Officers God wil make the Churches Officers peace Assuring Promises Isa 60.17 Old Of Old age Assuring Promises Isa 65.2 Zach 2.17 That Old men should dream dreams Assuring Promises Ioel 2.28 Acts 2.17 Olive-tree That the godly should be like the Olive-Tree Informing Promises Psa 52.8 see Ier 11.16 Rom 11.17 Assuring Promises Hos 14.6 See Fruitfull One See Heart Name Open. That the Lord would open his mouth in Parables Assuring Promises Psal 78.2 Mat 13.35 That he openeth the eyes of the blind Informing Promises Psal 146.8 Esa 42.7 See Eyes Assuring Promises Esa 35.5 See Blind That when he opens none shall shut Assuring Promises Esa 22.22 Rev 3.7 See Esa 41.18 and 60.11 Oppressors That God will punish those that oppresse his people Assuring Promises Jer 30.20 Esa 49.26 Mal 3.5 That God will deliver his people from oppression Informing Promises Psal 9.9 10 14. Esa 25.4 Psal 146.7 8. See Widdowes Assuring Promises Esa 54.14 Zach 9.8 Psal 12.5 Ordinances Informing Promises See Hear Prayer Assuring Promises Ezek 43.11 Esa 12.3 Over See Ruler Reign Eyes Overcome To him that overcommeth Informing Promises See Joh 16.33 1 Joh 2.13 14. and 4.4 and 5.4 5. Rev 17.14 Assuring Promises Rev. 2.7 11.17.26 and 3.5.12.21 and 21.7 Overturn God will overturn wicked men and their purposes Informing Promises Job 34.25 Assuring Promises Ezek 21.27 Outcasts That God gathereth the out-casts of his heople Informing Promises Psalm 147.2 Esay 11.12 and 56.8 See Gather Oyle That God anoints his people with the oyle of gladnesse Informing Promises Psal 23.5 and 92.10 Esa 61.3 Ezek 16.9 See Wine P Pain Informing Promises See Griefe Assuring Promises Esa 66 7. Palm See Written Palm-tree See Trees Informing Promises Cant 7.7 8. Jer 10.5 Assuring Promises Psa 92.12 Parable See Open. Paradise Assuring Promises See Luk 23 43. Rev 2.7 Parched To the Parched ground Informing Promises See Wildernesse Assuring Promises Esa 35.7 Pardon That God doth and will pardon his peoples sins Informing Promises Nehem 9.17 Mich 7.18 Esa 40.2 See Forgive Impute Assuring Promises Esa 55.7 Jer. 33.8 and 50.20 and 51. Part. Informing Promises See Portion and Psal 118.7 Assuring Promises Zach 138 9. Partakers That the Saints are partakers of Christ his Sufferings Spirit Promises and Glory Informing Promises 1 Cor 10.17 and 2.1.7 Heb 3.14 and 6.4 Eph 3.6 1 Pet 4.13 and 2.1.4 Heb 3.1 1 Pet 5.1 1 Cor 3.22 23. Passe That the word of Christ shall not passe away Assuring Promises Matth 24 35. Mark 13.31 Luk 21.31 See Word That the peace of God and the love of Christ passe all understanding Informing Promises Phil 4.7 Eph 3.19 Passeover That Christ is the Christians Passeover Informing Promises 1 Cor 5.7 Pastor and Pastures That God will give Pastors and Pastures unto his people Informing Promises Eph 4 11. Psal 23.2 and 95.7 and 100.3 Assuring Promises Jer 3.15 Ezek 34.14 Esa 49.9 Pastor and Pastures Path. 1 That the Lord doth consider and preserve the path of the just Informing Promises Esa 26.7 Psal 142.3 and 139.3 Pro 2.20 2 That God doth and will lead his people in right pathes Informing Promises Psal 23.3 Prov 4.11 and 8.20 See more Job 33.11 Psal 17.4 Prov 2.8 and 3 17. Esa 2.3 Mat 3.3 Heb 12.13 Assuring Promises Prov 3.6 Esa 42.6 Joel 2.8 See Lead Way Patient To those that are patient Informing Promises Rom 2.7 and 15.4 Heb 6.10 15 Psal 40.1 Jam 1.3 and 5.11 Eccles 7.8 Rev. 13.10 and 14 12. Assuring Promises Psal 37.7 9 Pro 10.28 Rev 3.10 See Waite Patience That God will give patience Informing Promises Jam 1.5 Assuring Promises Esa 30.15 and 32.17 See Stay Peace That peace is made between God and men through Christ Informing Promises Esa 53.5 and 9.6 Eph 2.14 Luk 2.10 and 19.38 See Propitiation Assuring Promises Zach 6.12 2 That the Lord will make a Covenant of peace with his people Assuring Promises Num 25.12 Esa 34.10 Ezek 34.25 and 37.26 See Covenant 3 That his people shall make peace with him Informing Promises Luke 1.79 Assuring Promises Esa 27.5 That the Lord will speake peace to his people Informing Promises Psal 85.8 Esa 57.19 Assuring Promises Zach 9.10 5 That the Lord will give his people peace Outward peace Informing Promises Levit 26.6 Psal 125.5 and 128 6. and 147.14 Assuring Promises 1 Chro. 22.9 Hag 2.9 Jer 29 7. Inward and spirituall peace Informing Promises Psa 29.11 and 119.165 Esa 26.12 and 45.7 Assuring Promises Prov 3.2 Esa 32.17 and 54.13 and 55.12 and 66.12 That the Lord will leave his peace with his people Informing Promises Joh 16.33 Assuring Promises Joh 14 27. Graves League Assuring Promises Gen 15.15 Exo 18.23 Esa 57.2 Peaceable See Quiet Assuring Promises Esa 32.17 Peace-makers To the Peace-makers Assuring Promises Mat 5.9 Peculiar That Beleevers and Saints were and are Gods peculiar people 1 Vnder the Law Informing Promises Exod 19.5 Deu. 14.2 and 7.6 and 26.18 Psal 135.4 2 Vnder the Gospell Informing Promises Tit. 2.14 1 Pet. 2.9 See People People That the Lord will make men his people Informing Promises See more in Joy Know Good