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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57966	The covenant of life opened, or, A treatise of the covenant of grace containing something of the nature of the covenant of works, the soveraignty of God, the extent of the death of Christ ... the covenant of grace ... of surety or redemption between the by Samuel Rutherford ...	Rutherford, Samuel, 1600?-1661.	1655 (1655)	Wing R2374; ESTC R20879	369,430	394

24. 2 Thes. 1.7 8. But it seems against all Scripture that Christ should die for these for whose sins he dies not And so that 1. Christ should half and part the sins of the Reprobate and the Scripture I judge shall not admit that Christ bare in his own body on the tree some sins of the Reprobate to wit all their sins against the Law absolutely or conditionally and he that bears not either absolutely or conditionally their other sins against the Gospel to wit their finall unbeleef and rebellion for Christ was wounded and bruised for the transgressions and iniquities of these for whom he died He must then have been wounded for some of their transgressions and not wounded for other of their transgressions And so the sins of the Reprobates are divided between Christs satisfaction upon the Crosse and their own satisfaction in Hell But he suffered one may say conditionally only for the Reprobates sins against the Law upon the Crosse if they beleeve not otherwise Ans. The same reall satisfaction conditionally that he performed on the Crosse for the Elect the same say the Authors he performed for the Reprobate conditionally if either beleeve but because the one beleeves it is accepted for payment for them and the other beleeves not it is not accepted for them 2. As there is a satisfaction performed for some sins not for all not for finall unbeleef that sin then must be in the same case with the sin of the fallen Angels there is no sacrifice for it nor is Christs death applicable by divine ordination to purge men from finall unbeleef more then to purge Devils from any sins they commit 3. The same incorruptible price of the blood of the Lamb that is given to ransome all from wrath Matth. 20.28 1 Tim. 2.6 conditionally is given to buy all for whom Christ died from their vain conversation also 1 Pet. 1.18 that is to merite faith to them conditionally Shew us the condition of the one more then the other If a condition cannot be shown Christ must have payed the price of blood upon the Crosse for some upon intention for others upon another unlike intention 4. If Christ died for all not because they did will and beleeve but that they might will and beleeve and if Jesus suffered without the Camp that he might sanctifie the people by his own blood Heb. 13.12 Heb. 10.10 That he might wash them from their sins and make them Kings and Priests to God Rev. 1.5 6. That they might offer up themselves holy living sacrifices to him Rom 12.1 upon a great designe of love to cleanse them with the washing of water by the Word and present them a glorious Church without spot or wrinkle Eph. 5.26 27. If he gave himself for them that they should live to righteousnesse being dead to sins 1 Pet. 2.24 That they might be delivered from the present evill world Gal. 1.4 If Christ gave himself for these for whom he dyed that he might redeem them from all iniquity and might purifie them to himself a peculiar people zealous of good works Tit. 2.14 Then did he die to redeem all men from iniquity even from finall unbelief the great iniquitie and from the vain conversation of finall unbelief and that they might be dead to sins especially the sin of finall unbelief Except it be said that Christ gave a price to buy faith to all Reprobate and Elect and to redeem them from finall unbelief if all would be willing But to commit to their free-will the efficacie of Redemption which Prosper saith maketh the will of God valide and effectuall and unvalide and weak according as the will of man which Davenantius Bishop of Salisburie if that opus posthumum have been written by him in his riper years and revised by himself justly censures as the boyl of Pelagian Doctrine which Faustus Rhegiensis did covertly teach The Lord saith he redeems such as are willing being a rewarder of their good or evill wils Now hardly can these eschew this Pelagianisme who teach that the death of Christ is an universall salve applicable by the decree of God to save all and every one of mankinde Christian and Pagan so they actually believe For it cannot be said that Christ hath died to make all mankinde saveable upon condition of actuall faith to receive Christ preached for so Infants to whom Christ preached is in no tollerable sense applicable that way by any ordination of God if they actually believe shal be no parts of the world they must be excluded from Baptism And it cannot be said that this argument shal militate against us for we do not defend such a conditionall applicabilitie of Christ upon condition of faith actual in preached Christ even to infants in the Visible Church yet we teach they are in Covenant with God and so God hath his decree of election to Glory and Redemption in Christ among infants as among aged professours 2. There is a providentiall and to many thousands of Pagans who never heard nor could hear of Christ an invincible impediment and so Christ is not applicable by Gods decree to them upon condition of actuall beleeving Rom. 10.14 How shall they beleeve in him of whom they have not heard It seems to me physically impossible that there is such a thing as the Indians worship Satan under such a name and in such rites if I never heard of the Indians or of their God or their worship So neither can they worship Christ in a Gospel-way who never heard of him It s impossible to beleeve a non ens Christ offered in the Gospel is very nothing and so not applicable to thousands by any decree of God 3. This is not written in Scripture God hath decreed that Christ be Preached and life be offered actually to all and every one of all and every Nation under Heaven and this opinion saith that Christ died and satisfied offended Justice for the sins of all and every one of all and every Nation under heaven except for finall unb●leef The Antecedent is clear by Scripture and experience God fulfills his decrees irresistibly But he never sent the Preached Gospel to as many as these Authors say he died for Nor can they themselves teach any such thing Nor is this true God hath decreed that Christ in the Preached Gospel and salvation may be offered to all and every one old and young of all and every Nation in all Generations upon condition of actuall beleeving And yet for all these without exception Christ died say they For not to say God never decreed that such may be offered to infants of Pagans for whom they say Christ died To make a thing that physically is possible the object of a decree of God we must say that God hath decreed to give the gift of tongues to all Professours and Pastours to speak to all and every Nation in their own Language and to make an offer of Christ

head by the ascent of Mount Olivet it is good he also praises and sings Psalms 2 Sam. 15.30 Ps. 3.1 2 3. If he be at home in his house it is good he praises Ps. 30. Ps. 101. If he be banished in the wildernesse and chased from the house of God its good he praises Psal. 42. Psal. 63. Psal. 84. Nothing falls wrong to a mortified soul. The people cry Hosanna Christ bids them rejoice their King comes Zech. 9.9 The wicked spits on his face and plucks off the hair that is good Isa. 50.6 I gave them face and back to be doing their will Heat to a gracious spirit is good cold is good joy is good sorrow is good health is good sicknesse is good Ezekiah gets a victory the Assyrians are slain that is good Isaiah prophecies that all that are in his house and his treasures shall be spoiled and his children carried captive good is the word of the Lord Is spoil and captivity and the sword good Yea Ezekiah closes with it Isai. 39.8 Grace wonders at nothing laughs at nothing weeps at nothing but faintly rejoices at nothing wantonly closes with all sayes Amen to all for Christ was crucified for me and I am crucified in and with him Q. 3. What are the speces or sorts of mortifications that we may know the true mortification A. 1. It s hard to give the division of them logically There is 1. a naturall mortification there is no fire in the affections of sucking infants to Crowns Kingdomes to treasures of Gold and Silver that is not mortification but virtually there is as much fire in a flint stone though formally it be cold as may burn twenty Cities Concupiscence driven away from the aged Eccles. 12. the hearth-stone is cold and there is in it such a deadnesse to lusts not because of deadnesse of sin Originall it lives as the souls of the old men live but because the tools are broken the animal and vitall spirits are weakened the man loves the journey but the horse is crooked and laid by there is nothing of Christs death here 2. There is a compelled mortification sicknesse and withered arms and legs and strong fetters in the prison poverty and want care for bread and the armed man poverty that hath a sharp sword necessity blunts the affections in their second acts the man hath no mind of whooring And many drink water who through Christ crucifying are not mortified to wine and strong drink 1. There is often in this an ignorance of CHRIST crucified and no faith 2. A reluctance to divine dispensation and no gracious submission to God which is in one crucified to the world 3. There is a Philosophick mortification to the creatures which are seen by the light of nature to be very nothing and most unsatisfactory to the naturall man but there is no supernaturall deadness in the heart wrought by the death of Christ. Archimedis and other great spirits sick of love to know the nature motion and influence of the starres and pained with a speculative disease of books and to know much do contemn and despise honour gain pleasure the three idols of ambitious of covetous and voluptuous men but there is no deadnesse no bluntning of the operations of the soul toward the idol world flowing from the beleeved in crucified Lord of Glory except you say that Plato and Aristotle and such were crucified with Christ Learning works not mortification 4. There is a religious or a madly superstitious mortification The Monks saith Luther dreamed that the world was crucified unto them and they unto the world when they entered unto their Monasteries but by this means Christ is crucified not the world Yea the world is delivered from crucifying and is the more quickened by that opinion of trust they had in their own holinesse and righteousnesse Col. 2.23 In will-worship in humility and neglecting of the body not in any honour to the satisfying of the flesh There is much vain and counterfeit mortification and Papists have as good warrand to sacrifice their lives to God and to offer a bloodie sacrifice unto God under the New Testament as to shed their own blood in whipping and scourging and such bloody worship hath the ground of mortification that Baals Priests had to launce themselves with knives to the effusion of blood And the same may be said of pilgrimages of voluntary poverty in which as Luther said the world and all their lusts are quickened 5. Not unlike to this is the Pharisees mortification in which they are not crucified with CHRIST but alive and vigorously strong to self-righteousnesse to merits to dead works 6. There is a civill or morall mortification which hath diverse branches As 1. Senec● teacheth that nature is satisfied with water for drink and a ●urse for a house yet he was a covetous man himself And shall Horatius Cocles be a mortified man because he defended the Romans against the three Curiatii alone Though the bloody Gallant killed his own sister And was the state mortified who pardoned him that bloody fact for his gallant service And Decius father and son who suffered so much for their Countrey and loved it more then their own blood And must Africanus Major and Cato who suffered for the liberty of the publick and Diogenes who lived on herbs be mortified men to the world But what avails it to be dead to the bulk of a bit body of clay and yet be alive to vain glory 2. There is an occasionall deadnesse rising from the sight of a father a brother a friend dead not from the death of Christ. An unbeleever dies with this word I would not live for all the world and we are like water spilt on the ground The house is burnt all spoiled treasures and the stock by land and sea-robbers are plucked away and riches have wings Hence mortification transient for a time but lusts fallen in a sown are not dead they rise again and live 3. There is another transient mortification as D. Preston observes when the conscience is affrighted with Judgement and some fire-flaught of restraining grace is up 4. A good calm nature naturally either dul and stupid or some clement and meek disposition and free of the fire that often follows the complexion and hampered in with teachers parents company education learning seems a mortified nature But that is true mortification that flowes from faith in a humbled crucified Saviour and it is not to beleeve that Christ was mortified in our room and place as Saltmarsh and Antinomians would say Faith in Christ crucified is our mortification causatively in radice not formally Q. 4. To what things must we be crucified Answ. Gal. 6.14 To all things created to the world wee condemn and despise and hate the world and the world does value us nothing 1. There is a deadnesse to self which was in Christ our samplar of mortification Ro. 15.1 Let us not please

of Originall corruption slackened and by grace subdued but in every child of God there is sin dwelling and the flesh Heb. 12.1 Rom. 7.17 18. 1 Joh. 1.8 10. Jam. 4.5 Gal. 5.17 and the old man which is put off by degrees Eph. 4.24 Col. 3.5.10 which is a habit of corruption not in full vigor but sickening decaying and a dying daily but even a grown child of God from this broken and sick habit may temptation invading and the Lord withdrawing his influence of grace may break out into grosse acts of covetousnesse adultery murther as is clear in David Lot Peter Asa and that saith that mortification is compleat in none And there is too oft a sort of sinfull resurrection of the habit of sin and the flesh so that David seems not to be David but an adulterer a murtherer As we see it is the same River that swells over its banks that it was before but the overflowing is from without from the clouds and from excessive rain the river also hath a receptive capacity in it self to exceed its banks and channel So hath a child of God from strong temptation from without and broken corruption from within a more then his own ordinary quantity and swelling over his channel To teach us that our mortification is a work not of day but of our whole life Neither would the wise Agur pray against riches Prov. 30. if temptations contrair to mortification did not follow them 6. There is a necessity of deadnesse to honour and to learn the noble and excellent arte of self-contempt that the Spirit shall teach us that spirituall lesson to be willingly tramped on and the face spitted on and the hair plucked off the cheeks as our Blessed Lord went out and in the way met with spitting and shame Isai. 50.6 Mat. 26.67 Mat. 27.26 O great word Phil. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have learned to be abased 1 Cor. 4.12 Being reviled we blesse being persecuted we suffer being defamed we intreat we are made as the filth of the world and are as the off-scouring of all things unto this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sweepings of the house Erasmus the filth wiped off any thing Valla the filth that sticks to the shoes The Syriack hath a word that noteth the dung of the belly As the condemned man tumbled into the sea as a sacrifice to Neptune from a steep place was called peripsema So Budaeus thinks Paul alludes to heathen expiations And when they reproached me David Psal. 38.13 But I was as a deaf man that heareth not as a dumb man that opened not his mouth The sense and discerning of heat and cold of railings and applauses would be dead That is mortification when the sense of hearing is dead to sounds to musick and to pleasant songs these are not delightfull to a crucified or hanged man when the life is out Nor can all the sweet smells flowers roses precious ointments affect the smelling of a crucified man nor all the fair and magnifick pallaces meadows gardens rivers mountains hangings painted pictures work upon the sight or eyes of a crucified man When the heart is ravished with honour as the man who said the glory of Themistocles hindered him to sleep in the night as litle mortified as Themistocles who said sleep was taken from him and he was raised out of his bed in the night by reason of the brave trophie and renown of the victory of Miltiades that renowned man of Athens who as is known with a 10000. Greeks put to flight 60000. Persians And Alexander the Great his heart must have been waking at the sound of honour who when a messenger came running to him full of joy said what should thou tell me but that Homer is living again for he thirsted for nothing so much as honour And how soft and very nothing is the spirit that is broken with riches or honour and pleasure And often men judge themselves mortified because they are dead it may be to riches but alive to ambition and desire of honour As Nebuchadnezzar spared no charges for his gods his pleasure but he was alive to honour Dan. 4.30 Is not this great Babylon that I have built for the house of the Kingdom by the might of my power and the honour of my majesty Sathan doth often change Post-horses and can seemingly deaden men to riches when they are not mortified and yet the heart is strongly vigorous to honour When it was told Zeno that his ship which he did trade withall was broken Well done Fortune saith he thou compells us to go within our cloak he meaned To live upon the glory of vertue and learning when riches are spent and gone was well done But mortification in the habite and root is like the works of nature The Sun equally enlightens the whole Air from the East to the West Life comes in equally upon the whole Embryo and birth Saving mortification goes through the whole soul. Christ merited by his death deadnesse to honour as well as to riches Though in the actuall subduing of lusts D. Preston does well observe that there is not that labour required in subduing and mortifying all sins For love of sin being the dominion life and castle of sin the more love to the heart-idol and to the right eye the harder it is to be mortified Some sins cleave to us as our hair and nails as a custome of some sinfull words these are sooner mortified and yet if mortification be not in the heart these take life again as hairs and nails cutted and shaven grow again The trees in Winter are not dead but there be master-devils and strongly rooted heart-darlings pride covetousnesse to which we are mortified with a huge greater deal of pains and wrestling for they are to men as the eye and the right hand 7. We are not soon dead to injuries Our blessed Coppie in this excels Father forgive them for they know not what they do And Steven Act. 7.60 Lord lay not this sin to their charge Colos. 3.13 Forgiving one another Yea but he wronged me and injuries have a strong impulsion upon our spirits I cannot forget it If any man have a quarrell at any saith he let it fall even as Christ forgave you so do ye also Shall not Socrates witnesse against us who answered his friends willing him to accuse before the Judge a vain youth who did smite him with his foot If an Asse lift his heels against me shall I lift my heels against the Asse and the youth was so convinced that he hanged himself And he said nothing to a multitude of reproaches casten upon him in the Theater but I am vexed with words in the Theater as in a great banquet But naturall reason mortifies men to injuries as cold water allayes and for a time softens the pain of the childs burnt finger but the pain is the greater when the water is removed Or as