as yet under no engagement to the contrary have annihilated the whole species for wherein can it seem hard that what was nothing but the last moment should the next moment be suffered to relapse into nothing again Let it also be considered that Adams own personal interest and a mighty natural affectton towards so vast a progeny might well be thought certainly to engage him to the uttermost care and circumspection on his own and their behalf It must also be remembred that all being now in perfect innocency no defect of reason no frowardnesse or perversenesse of will can be supposed in any to hinder their right judgement and choice of what might appear to be most for their own advantage and the glory of their Maker Can it now possibly be thought the case being thus stated that any man should rather chuse presently to lose his being and the pleasures and hopes of such a state than to have consented to such termes It cannot be thought For consider the utmost that might be objected and suppose one thus to reason the matter with himself Why 't is a mighty hazard forme to suspend my everlasting happinesse or misery upon the uncertain determinations of another mans mutable will shall I trust my eternal concernments to such a Peradventure and put my life and hopes into the hands of a fellow-creature It were obvious to him to answer himself I but he is my father he bears a natural affection to me his own concernment is included he hath power over his own will his obedience for us all will be no more difficult than each mans for himself there is nothing required of him but what his nature inclines him to and what his reason if he use it will guide him to comply with and though the hazard of an eternal misery be greatly tremendous yet are not the hopes of an everlasting blessednesse as greatly consolatory and encouraging and besides the hazard will be but for a time which if we passe safely we shall shortly receive a full and glorious confirmation and advancement Certainly no reasonable man all this considered though there had been no mention made of a means of recovery in case of falling the consideration whereof is yet also to be taken in by us would have refused to consent and then what reasonable man but will confesse this to be a meer cavil that we did not personally consent for if it be certain we should have consented and our own hearts tell us we should doth the power of a Creatour over his creatures signifie so little that he might not take this for an actual consent for is it not all one whether you did consent or certainly would have done it if you had been treated with Covenants betwixt Superiours and Inferiours differ much from those betwixt equals for they are Laws as well as Covenants and therefore do suppose consent the termes being in se reasonable as that which not only our interest but duty would oblige us to 'T is not the same thing to Covenant with the great God and with a fellow-creature Gods prescience of the event besides that no man knows what it is yet whatever it is 't is wholly immanent in himself as also his decrees therefore could have no influence into the event or be any cause of it all depended as hath been shewn on mans own will and therefore if God did fore-see that man would fall yet he knew also that if he would he might stand From both jointly 1. Were we once so happy and have we now undone our selves how acceptable should this render the means of our recovery to us That 't is a recovery we are to endeavour which implies the former truth that supposes us once happy who would not be taken with such an overture for the regaining of an happinesse which he hath lost and faln from 't is a double misery to become from an happy estate miserable 't is yet as a double happinesse to become happy from such misery and proportionably valuable should all meanes appeare to us that tend thereto Yea and 't is a recovery after self-destruction which asserts the former truth such a destruction as might reduce us to an utter despaire of remedies as rendering us incapable to help our selves or to expect help or pity from others O how welcome should the tydings of deliverance now be to us Rom. 3 24 c. 1 Cor. 1.30 31 Eph. 1.6 7. Tit. 2.11 14 how joyful an entertainment should our hearts give them upon both these accounts how greatly doth Scripture command the love and grace of Christ under the notion of Redeeming a word that doth not signifie deliverance from simple misery only but also connote a precedent better state as they expound it who take the phrase as Scripture uses it to allude to the buying out of Captives from their bondage And how should it ravish the heart of any man to have mercy and help offered him by another hand who hath perished by his own how taking should Gospel-grace be upon this account how should this consideration engage souls to value and embrace it 't is urged we see to that purpose Hosea 13.9 O Israel thou hast destroyed thy self but in me is thy help and verse 10. it follows I will be thy King where is any other that will save thee c. And chap. 14.1 O Israel return unto the Lord for thou hast fallen by thine iniquity Now friends do but seriously consider this If you believe the truths you have heard how precious should Christ be to you how precious should the Gospel the Ordinances and Ministry of it be Do you complain that formerly you were not treated with by all these God now treats with you Now your own personal consent is called for not to any thing that hath the least of hazard in it but what shall make you certainly happy as miserable as you have made your selves and there 's nothing but your consent wanting the price of your Redemption is already paid 't is but taking Christ for your Saviour and your Lord and living a life of dependance and holinesse for a few dayes and you are as safe as if you were in glory will you now stick at this O do not destroy your selves a second time and make your selves doubly guilty of your own ruine 2. Was our state so good but mutable what cause have we to admire the grace of God through Christ that whom it recovers it confirmes It was a blessed state that by our own free will we fell from but how much better even upon this account is this which by Gods free grace we are invited and recalled to THE COVENANT OF WORKS GEN. 2.16 17. And the Lord God commanded the man saying of every Tree of the Garden * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou mayst freely eat but of the Tree of the knowledge of good and evil thou shalt not eat of it for in the day that thou eatest
We have three notable advantages in our temporal promises beyond what they had in theirs 1. The Old Covenant had special promises of temporal good things in the Land of Canaan for the preserving of their Mosaical policy untill the time of the Messiah to be born of that people promises of long life c. The New Covenant hath promises of all good things necessary without any such clog All good works shall be rewarded and he promiseth to give a present temporal reward in part of payment Eph. 6.8 Whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free and which is more 1 Tim. 4.8 Godlinesse is profitable unto all having promise of the life that now is and of that which is to come 2. The temporal good things promised in the Old Testament were symbolical they prefigured spiritual benefits by Christ we have them without any such adjoyned significations Col. 2.17 They had a shadow of things to come but the body is of Christ They had a more sparing taste of heavenly good things in earthly benefits we have a more streight and direct way unto eternal life 3. Promises of temporal good things were in the Old Covenant more frequent in the New Covenant more rare and this I name as their excellency because they are thrown in as meer additions to spiritual promises * Alting Ma. 16.33 Seek ye first the Kingdome of God and his righteousnesse and all these things shall be added unto you this for temporal promises And for spiritual promises which are the best of the Gospel-Covenant not only the conditions of those promises are more easie for whereas it was Do this and live Gal. 3.15 now it is Believe and thou shalt not come into condemnation * Camero Joh. 3.18 but the condition is also promised Jer. 31.34 I will make a New Covenant with the House of Israel and with the House of Judah not according to the Covenant that I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt which my Câ—venant they brake although I was an Husband unto them saith the Lord but this shall be the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my law into their inward parts and write it in their hearts and will be their God and they shall be my people and they shall teach no more every man his Neighbour and every man his brother saying Know the Lord for they shall know me from the least of thâ—m unto the greatest of them saith the Lord for I will forgive their iniquity and I will remember their sinnes no more Gods hearty good will is herein manifested Jer. 32.41 I will rejoyce over them to do them good and I will plant them in this land assuredlâ— with my whole heart and with my whole soul If you say these are Old-Testament promises and belonged to them to whom they were spoken and were not only Prophetical so as to concern another people * Calv. Instit I grant it Rom. 3.19 We know that what things soever the Law saith it saith to them who are under the Law But they had not that efficacy of the Spirit to make these promises so effectual as was Prophesied and promised for the times of the Gospel * Synop. pu th Joel 2.28 And it shall come to passe afterwards mark that afterwards I will poure out my Spirit upon all flesh c. The measure of the Spirit which they did receive tended mostly to bondage Gal. 4.24 25. but the Spirit is to us a Spirit of Adoption Rom. 8.15 And therefore the Gospel is specially called the Word of Gods grace Acts 20.32 as if all the grace that God had formerly expressed had been nothing in comparison of this Rom. 6.14 Ye are not under the Law but under grace Law and grace are opposed as condemnation and mercy thus the Gospel is the better Covenant in respect of the promises of it 5. The Gospel is the better Covenant in respect of the effects of it the Old Covenant shews us sin doth accuse us and declares us guilty before the judgement of God Rom. 3.19 20. That every mouth may be stopped and all the world may become guilty before God therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sinne It subjects us under the curse and condemneth sinners for the transgressing of Gods commands Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to do them and all the people shall say Amen So Gal. 3.10 it is the ministry of death 2 Cor. 3.6 7. but now the Gospel that proclaims pardon of sin and lifts up with quickening consolation Isa 61.1 2. in the Law God is considered as reproving sin and approving righteousnesse in the Gospel as remitting sin and repairing righteousnesse and therefore the Word of the Gospel is called good seed Mat. 13.3 The seed of Regeneration 1 Pet. 1.23 The Word of Reconciliation 2 Cor. 5.18 19. The Ministration of the Spirit Gal. 3.2 The Word of faith Rom. 10.8 The Word of life Phil. 2.16 The power of God Rom. 1.16 That whereby the righteousnesse of God is manifest Rom. 3.21 The destruction of unbelievers is not the end of the Gospel but that is through their own fault Polan Syntag. eventus adventitius an accidental event God abundantly declares in the Gospel that he delights not in the death of sinners but in the saving translation of them by faith and repentance from the power of darknesse into the Kingdome of his dear Son The best effect of the Legal Covenant is the bringing man into the Gospel-Covenant and 'pray ' observe how when it is most effectual it turns over the sinner to the Better Covenant 1. It discovers sin to us Rom. 7.7 I had not known sin but by the Law but wherefore is it that we know sin at all that we might be compelled to seek reparation in the Gospel-Covenant Gal. 3.21 22. The Scripture hath concluded all under sin that the promise of faith in Jesus Christ might be given to them that believe 2. The Old Covenant restrains sin there is a natural stupidnesse in mens consciences but then when the dreadful threatnings of the Law still sound in their ears man is somewhat affrighted and hath some reluctancy though afterwards the Law of the minde is led captive by the Law of the members and man forbears sin as having a bridle put upon him Ringente interim intus tumultuante appetitu corrupto though he be restrained from sin yet it is but a kinde of coactior it ends best when it ends in a spontaneous and voluntary inclination of the minde to forsake sin and hate it and that is the work of the Gospâ—l-Covenant 3. The Old Covenant works fear
where there is the same will there is the same nature indeed with men it is the same specifical nature not numerical because there is but one God only therefore here it must be the same numerical nature Observ The doctrine I would speak more fully to is the doctrine of the Trinity or that there are three persons in the divine essence In the prosecution of this point I shall by Gods assistance observe this method 1. I shall speak something to the notion of a Divine person 2. I shall shew you that these are three persons in the Divine essence 3. I shall speak somethiâ—g to the distinction of those pers s. 4. I shâ—ll speak to the order of these persons 5. I shall enquire wheâ—her the mystery of the Trinity may be found out by the light of nature 6. The Use and Application 1. I shall speak something to the notion of a divine person what a divine person is or wherein it consists Resol 1. Negatively a divine person in the precise notion of it is not a being or singularis substantia persona natura singularis clare distinguitur there is a clear difference between person and nature as you may perceive by these following considerations 1. Our Lord Jesus Christ assumed the nature of man and yet not the person of men 2. Those things which may really be separated are not the same but that personality may be separated from nature appears by the foregoing instance 3. If a person were a being it must either be finite or infinite if finite then something finite would be in God if infinite then there would be three infinites in God or which is all one there would be three Gods now Deum trinum asserimus Deum triplicem negamus 2. Positively a person is modus rei the manner of a being and a divine person is modus divinae essentiae the divine essence modificated or the divine essences considered three manner of wayes for iâ—stance consider the divine essence as the fountain or principle of deity so it is the first person consider it as streaming forth from the Faâ—her so it is the second person consider it as breathed forth by Father and Son and so it is the third person I said before that the Father is the fountain or principle of deity now this must warily be understood I do not say the Father is the cause of deity but the principle there is a wide difference between p incipium causam a principle and a cause Omnis causa est prâ—ncipium sed omne principium non est causa the cause of a thing may be called its beginning but the beginning of a thing is not necessarily its cause the beginning of a line is not the cause of it But to return where we were a divine person is modus divinae essentiae the divine essence modificated the divine essence considered three manner of wayes now the manner of a thing is neither ens nor nihil it is neither a thing nor yet nothing for instance the folding of my hands is not ens for then I should be a Creatour and make something nor is it plainly nothing for there is difference between my hands folded and my hands expanded Now we use the word person because it notes the subsistence of the most excellent kind of being and hath more in it than subsistence hath we say a beast doth subsist but it is absurd to say a beast hath personality because a person notes an understanding subsistent Heb. 1.3 besides the word person is attributed to God in the Scripture in the Epistle to the Hebrews you finde these words made use of by the Apostle concerning Christ the brightnesse of his glory and the expresse Image of his person 2. I am to shew you that there are three persons in the divine essence and that from Scriptures both in the Old Testament and in the New 1. By Scriptures in the Old Testament to that purpose take into your thoughts these particulars 1. A plurality of persons may be proved by that Scripture Gen. 1.26 Gen. 1.26 where God speaks of himself in the plural number Let us make man in our Image this notes more persons in the Godhead than one 't is true something is urged by way of Objection Object 1. God speaks by way of Apostrophe unto the Angels that they should bear witnesse of the works of Creation it is usual in Scripture for God to speak to the creatures as in the Prophecy of Isaiah Isa 1.3 Hear oh heavens and give ear oh earth for the Lord hath spoken Resol 1. Although God is sometimes brought in in the Scripture speaking unto the creature yet it is impossible that this Scripture should be expounded after this manner For 1. Those unto whom God speaks were companions with him in the work of Creation Let us make man after our Image now God did not make use of Angels as instruments in the work of Creation not indeed could he so doe For 1. Every instrument must have subject matter to work upon but Creation doth nor presuppose a subject but make it 2. Every instrument must have time to work in but Creation is in an instant and therefore when we read that God created the world by Jesus Christ as in the Epistle to the Hebrews Heb. 1.2 by whom speaking of Christ he made the world this particle per or by non est nota instrumenti sed nota ordinis notes not instrumentality but the order amongst the divine persons for as there is an order in regard of themselves so in regard of their operations operari sequitur esse and hence it is that although we read that God the Father made the world by Jesus Christ yet we do not read that Jesus Christ made the world by the Father 2. God speaketh unto those persons after whose image man was to be made Let us make man after our image now man was not to be made after the image of Angels but the image of God himself Ob ect 2. God speaks more magnatum or more pincipium after the manner of great ones who speak in the plural number Resol 1. If God speaks more magnatum after the manner of great ones why doth he not alwayes or at least frequently speak after this manner you will find God speaking in Scripture for the most part in the singular number even in this very book of Genesis Behold Gen. 6.17 Gen. 9.9 Gen. 15.1 Gen. 17.1 I even I do bring a flood of waters upon the earth Behold I even I establish my Covenant with you Fear not Abraham saith God I am thy shield and thy exceeding great reward and elsewhere I am the Almighty God walk before me and be thou perfect 2. If God speaks in the plural number after the manner of great ones then certainly he would speak after this manner when he discovers most of his royalty and power and Majesty as he did at the
thereof thou shalt surely dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. Dying thou shalt dye THe next head in the body of our Religion which falls this Morning to be spoken to in Course is Gods Covenant made with Adam before the fall which we call a Covenant of Works and we ground our Discourse upon the Text read to you When God would communicate his goodnesse to the creatures he made the world out of nothing for his own glory but especially man after his Image this inferiour world he provided for mans house and habitation but he dresseth and trimmeth one part for him especially and calls it Paradise In the Paradise or pleasant Garden he was not to live idly but must dresse and keep it In the midst of all mans enjoyments which the Lord allows him with a liberal hand yet he lets him know withall he was under subjection though Lord of all and therefore gives him a command obsequii examen obedientiae quoddam rudimentum Calvin a test and tryal of his obedience to which God trains him up As Lords when they let out their Lands to Husbandmen reserve somewhat to themselves which the Tenants are not to meddle with that they may have some check upon them Muscul so God here That which the Lord commands Adam was no hard matter he grants him a vast latitude to eat of all freely Oecol only one sort excepted in which exception as God was not envious to him as the Envious One suggested so was not this Commandment grievous to him Object It may be objected from 1 Tim. 1.9 The Law is not made for a righteous man why then for Adam in his righteousnesse Resol Paul means good men do not so need the Law as bad men do for good Laws rose from evil manners yet in a sense the Law is given for righteous men not to justifie them for it finds them justified already and past the condemnation of the Law it finding them also sanctified Beza it treats them not as enemies but leads them and delights them consenting to it This serves to explode the errour of Antinomians and Libertines so then God to declare his Soveraignty and mans subjection gave Adam though innocent a Law Mark how God bound mans obedience with a double fence first he fenced him with a free indulgence to eat of all but one this was an Argument to his ingenuity secondly by a severe prohibition upon pain of death by the first the Lord wooes him by love by the second he frights him by the terrour of his justice and bids him touch it if he durst Observe among all the Trees of the Garden there are two here mentioned in a more peculiar manner the Tree of life and the Tree of knowledge which are called by Divines two Sacraments in a large sense in which sense also the Ark of Noah the fire which descended and burn't the Sacrifice Polanius the Baptisme of the Red Sea and Cloud the Manna the water out of the Rock the pouring out of the blood of the Sacrifices the Land of Canaan the Tabernacle Temple Ark of the Testimony the propitiatory the golden Candlestick the twelve stones taken out of Jordan with the pool of Bethesda all these I say in a large sense are Sacramental Symbols of the Covenant of Grace or extraordinary Sacraments but the Tree of knowledge and Tree of life are called Sacraments of the Covenant of works By these the Lord did signifie and seal to our first Parents that they should alwayes enjoy that happy state of life in which they were made upon condition of obedience to his Commandments i. e. in eating of the Tree of life and not eating of the Tree of knowledge For it was called the Tree of life not because of any native property and peculiar vertue it had in it self to convey life but Symbolically Morally and Sacramentally it was a sign and obsignation to them of life natural and spiritual to be continued to them as long as they continued in obedience unto God Aug. In like manner the Tree of knowledge of good and evil was spoken from the sad event and experience they had of it as Sampson had of God departed from him when he left his Nazaritish haire by Dalilah Now that a Covenant of Works lay in this Commandment is clear 1. Because that was the condition of mans standing and life as it is expresly declared 2. Because in the breach of that Commandment given him he lost all This obedience as it was Characteristical to Adams Covenant and Contradistinguished to the Covenant of Grace was perfect personal and perpetual In a sense though different from the other those three things are required in our obedience under the Covenant of Grace not in reference to the Covenant nor to justification neither is our personal righteousnesse perfect I mean legally yet is it perfect though not in us but in our surety neither was the Covenant made primarily with us but with him and with us in him and on his account even as God made the Covenant of Works primarily with Adam and with us in him as our head inclusively Now for our better opening this doctrine to you I shall propound and answer some questions 1. What is meant by Covenant 2. What ground we have to call it Adams Covenant or a Covenant of Works 3. Wherein doth the Nature and Tenour of it consist 4. Whether the Covenant of Works was revived and repeated to Israel 5. How long it lasted whither till now unto any Quest 1. What is meant by Covenant name and thing Answ The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith which hath a threefold derivation very fit to be taken notice of for clearing of the nature of the Covenant 1. From Barah to choose because the persons are chosen between whom the Covenant or Agreement is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed Gods Covenant with man is not only with his elect and chosen ones but a fruit and effect of our election yea the Lord doth encline our wills to make choice of him and of his terms I have made a Covenant with my chosen so again Choose you whom ye will serve ye are witnesses against your selves this day Psal 89.3 Josh 24.15 22 that you have chosen the Lord. 2. Or else this word Berith Covenant may be taken from Barah to eat Illyricus because they were wont to eat together of the Sacrifice slain and provided at the making of the Covenant at which time they had a Feast hence the Apostle speaking of the Eucharist the signe and seal of the Covenant and which is a spiritual Food and Feast upon a Covenant account saith This Cup is the New Testament or New Covenant in my blood 1 Cor. 11.25 3. Or from Bathar to cut and divide asunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transposing a letter for so the sacrifice was divided and the Covenanting parties were to passe
and living in heaven should not be as powerful to save and bring us to God as Christ dying was to reconcile us to him The third Comparison is the privative mercy or being saved from hell with the positive mercy or obtaining a title to heaven Verse 11. and not only so but we joy in God as having now received the atonement 2. For the comparison between Christ and Adam the sum of it is that Christ is more able to save than Adam to destroy and therefore justified persons need to fear nothing As Adam was a publick person and root of man-kinde so is Christ a publick person for Adam was * The figure of him that was to come Rom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam was a publick person but a finite person having no intrinsick value in himself and only was all us by divine institution but Christ besides the institution of God was an infinite person and therefore there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a much more upon Christ his sacred vertue exceedeth that cursed influence of Adam in many particulars amply set down in the latter end of the Chapter by the Apostle The words begin the first Comparison In them 1. The condition wherein we are by nature is set forth by two notions ungodly and without strength the one noteth we have no worth to move God to help us for we were ungodly the other that we have no power to help our selves for we were without strength we were without strength and so need help ungodly and so refused help 2. The means of our recovery Christ died for us 3. The s asonablenesse of our redemption in due time For the first notion whereby our natural estate is expressed ungodly I shall pass it by the next notion without strength will yield us this point That man faln is destitute of all power and means of rising again or helping himself out of that misery into which he hath plunged himself by sin This will appeare if you consider his condition with respect to the Law or with respect to the Gospel and those terms of grace which God offers in Christ the former more properly falls under the consideration of this place but because of the method of this exercise you expect the discussion of the latter also I shall take occasion from hence to speak of that 1. With respect to the Law that will be understood by a view of that Scripture that expresseth the tenour of the Law Gal. 3.10 Cursed is every one that continueth not in all the words of this Law to do them where is considerable 1. The duty is exacts 2. The penalty it inflicts 3. The operation that both these have upon the faln creature 1. The duty it exacts an innocent nature that is presupposed for the person must continue it doth not say Now being the sentence of the Law doth not suppose man as lapsed and faln or as having already broken with God but as in a good and sound estate and then universal perpetual perfect obedience is indispenceably required he must continue in all things with all the heart and that continually if he fails in one point he is gone this is personally exacted of all men as long as they abide under Adams Covenant he that doth them shall live in them and the sould that sinnes shall dye Now if God should call us to an account for the most inoffensive day that ever we passed over what would become of us Psal 130.3 If thu shouldest mark iniquities O Lord who could * That is rectas in curia be able to make a bold defence stand better never born than to be liable to that judgement when the Law shall take the sinner by the throat and say Pay me that thou owest what shall he poor wretch do so that here we are without strength altogether unable to come up to the obedience of the Law of works Rom. 8.3 The Law can make nothing perfect because 't is become weak through our flesh to faln man it establisheth a course of punishing sin not of taking away sin we may increase the debt but we cannot lessen it if our obedience were exact for the future let us suppose it yet the paying of new debts doth not quit old scores they that could not keep themselves when intire and innocent cannot recover themselves when lost and faln 2. The penalty it inflicts Cursed is every one how cursed cursed in all that he hath Deut. 28.15 16 17 18. All his enjoyments become a snare and temporal comforts do but harden him and prepare him for a greater misery Cursed in all that he doth his prayer is turned into sin his hearing the savour of death unto death all his toyle and labour in outward service is to no purpose Prov. 21.27 The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked mind At the best 't is but an abomination God will not accept an offering at his hands much more when 't is pulluted with sinful and evil aimes but this is not all he is cursed for evermore the Law bindeth him over body and soul to everlasting torments and in time he shall hear that dreadful sentence Matth. 25.41 Go ye cursed into everlasting fire prepared for the Divel and his Angels there is but the slender thread of a fraile life that hinders the execution of this sentence upon him a sinner stands upon the very brink of hell and ever and anon is ready to be cast in where he shall eternally lie under the wrath of God so that here we are without strength because we cannot satisfie the justice of God for one sin but are alwayes satisfying and can never be said to have satisfied like a poor man that pays a debt of a thousand pounds by a farthing a week 3. Consider how this works with him an exaction of duty under so severe a penalty doth either terrifie or stupifie the conscience he that escapeth the one suffereth the other or else thirdly doth irritate corruption or fourthly obtrude us upon a sottish despaire so as to give over all endeavours and hope of salvation First Sometimes it terrifieth that 's easily done the conscience of a sinner is a sore place they are all their life time subject to bondage Hebr. 2.14 There is a hidden fear in the heart of a wicked man not alwayes felt but soon awakened either by a sound conviction from the Word or some sore judgment or by the agonies of death or serious thoughts of the world to come Foelix trembled when Paul did but mention Gods judgment Acts 24.25 the Prisoner makes the Judge tremble a sinner is afraid to think of his condition if God do but a little break in upon his heart do what he can he lies under the bondage of a wounded spirit and where ever he goes like the Divels he carrieth his own hell about with him Secondly If it terrifieth not the conscience it
enough you will finde conversiâ—n expressed by regeneration Joh. 3.3 Except a man be born again c. Mark we must not only be reformed but regenerated Now because generation is an ordinary work of nature and often falls out in the course of second causes therefore 't is expressed by the Metaphor of resurrection Ephes 2.5 But that which hath been may be againe therefore 't is called a Creation Eph. 2.10 we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his workmanship 2 Cor. 4.6 2 Cor. 5.17 Psal 51.10 yea further 't is expressed by victory 1 Joh. 4.4 or the beating and binding the strong man by one that is stronger than he Luk. 11.21 22. by bringing into Captivity every proud thought 2 Cor. 10.5 All these expressions doth the Scripture use to set out the mystery of grace one expression may not enough be heeded and therefore are many types and figures of it used that what is wâ—nting in one notion may be supplied by another as let us gather them up a little there must be not only light in the mind but the heart must be moved and that not a little stirred but changed fashioned anew born again and because generation supposeth a previous disposition in the matter not only is it called regeneration but the term resurrection is used in which the matter is wholly unprepared but yet because still here is matter to work upon therefore 't is called Creation which was a making all things out of nothing God works faith where there is no faith and repentance where was no repentance and calls the things that are not as though they were but now because sin makes us worse than nothing and as in Creation as there was nothing to help so there was nothing to resist and hinder therefore 't is expressed by victory implying the opposition of Gods work and the resistance that there is in the heart of man till it be over-powered by grace 2. The next proof is from those assertions whereby all power is denied to man to convert himself to God or to do any thing that is spiritually good as when 't is said he cannot know 1 Cor. 2.14 he cannot believe Joh. 6.44 he cannot obey Rom. 8.7 nay to instance in single acts he cannot think a good thought of himself 2 Cor. 3.5 he cannot speak a good word Mat. 12.34 How can ye being evil speak good things he cannot do any thing John 15.5 He doth not say nihil magnum but nihil not no great thing but without me ye can do nothing Well then when man can neither know nor believe nor obey nor think nor speak nor do any thing without grace surely man is without strength wholly impotent and unable to turn himself to God But here is an Objection If it be so how can these things stand with the mercy of God as the Creatour of man kind to require the debt of him that is not able to pay with the Justice of God as the Judge of the world to punish him with eternal death for the neglect of that which he could not performe or with the wisdome of the supreme law-giver to exhort him by promises which hath no power to do what he is exhorted unto I answer to the first God doth not lose his right though man hath lost his power their impotency doth not dissolve their obligation a drunken servant is a servant and 't is against all reason the Master should lose his right to command by the servants default a Prodigal debtour that hath nothing to pay yet is liable to be sued for the debt without any injustice God contracted with us in Adam and that obedience he requireth is not only due by Covenant but by Law not only by positive Law and contract but by immutable right 't is harsh men think to suffer for Adams fault to which they were not conscious and actually consenting but every man will finde an Adam in his own heart the old man is there wasting away the few remaines of natural light and strength and shall not God challenge the debt of obedience from a debtour that is both proud and prodigal we are proud for when we are miserable we think our selves happy and when we are poor we think our selves rich and when we are blind we conceit our selves very seeing and when we are naked we think our selves well clad Rev. 3.17 and therefore God may admonish us of our duty and demand his right if for no other reason but to shew us our impotency and that we may not pretend that we were not call'd upon for what we owe and as man is proud so he is Prodigal we spend what is left and throw away those relicks of conscience and moral inclinations which escaped out of the ruines of the fall 2. As to the second How God can with justice punish him for the neglect of what he could not do I answer our natural impotency is voluntary We must not consider man only as impotent to good but as delighting in evil and loving it with all his heart as man cannot so he will not come to God John 5.40 our impotency lies in our obstinacy and so man is left without excuse we refuse the grace that is offered to us and by continuing in sin increase our bondage our inveterate customes turning to another nature 3. As to the last how God can exhort and perswade us For answer suppose we should say This is only for the elects sake who certainly are the called according to purpose Rom. 8.28 whereas others are called obiter by the by and as they live intermingled with them if the elect did dwell alone and were a distinct community by themselves the objection were plausible but they are hidden amongst others and therefore the Reprobate have the like favour in the external means with them the world standeth for the elects sake yet the Sun doth not shine upon them alone nor the showres fall upon their fields alone or let me illustrate it thus The sun shineth though blind men see it not the raine falls upon the Rocks and Mountains as well as the fruitful Valleys so are exhortations of duty promiscuously rendred to good and bad this might be answer enough but that which I rather say is that these exhortations have their use for they carry their own blessing with them to them to whom God means them for good the word has a ministerial subserviency to the power of God as when Christ said Lazarus come forth it raised him out of his grave as for others that are not converted by them 't is for their conviction and to bridle their fiercenesse and a means to civilize them and keep them from growing worse whereby many temporal blessings do accrue to them as Pagan Rome flourished in all manner of vertue and successe as long as moral precepts were in force but of this more in the next objection 2. Objection If man be so altogether without strength why do ye presse him
reward him for it And all this the Father makes good to Christ 1. He fits him for this work both in a large effusion of the graces and gifts of the Spirit upon him John 3.34 God giveth not the Spirit by measure unto him And also in the preparing of a body for him Hebr. 10.5 2. He strengthens him and supports him in the work Isa 42.1 Behold my servant Christ is our Lord but in the work of Redemption he was the Fathers servant whom I uphold and therefore you finde when Christ was put upon the greatest tryals God gave in eminent succour to him as in the case of temptation Matth. 4.11 and in his agony in the Garden Luke 22.43 And there appeared an Angel unto him from heaven strengthning of him And certainly if Christ had not had support and strength from the Godhead he had never been able to have bore up under and carried thorough his terrible sharp work You finde him encouraging himself and acting faith upon this that God would own him and stand by him in this undertaking Isa 50.7 8 9. The Lord God will help me therefore shall I not be confounded Therefore have I set my face like a flint and I know that I shall not be ashamed He is near that justifyeth me who will contend with me Psal 16.8 c. I have set the Lord alwayes before me because he is at my right hand I shall not be moved c. 3. Further God the Father succeeds and prospers him in the work When thou shalt make â—his soul an offering for sin he shall see his seed the pleasure of the Lord shall prosper in his hand This was promised and also made good to Christ in the numerous body of believers past present and to come I might here enlarge upon a threefold gift which the Gospel holds forth There 's the Fathers gift the Sons gift and the Believers gift The Fathers gift lies in Election such and such individual persons he gives to Christ Thine they were and thou gavest them me John 17.6 We are a free gift to Christ in Elâ—ction as Christ is a free gift to us in Redemption The Sons gift lies in the giving of himself for us Who gave himselâ— for us that he might redeem us from all iniquity c. Tit. 2.14 And then there is the Believers gift and that is he gives up himself to Christ to be ruled by Christ disposed by Christ saved by Christ he gives up himself to the Lord 2 Cor. 8.5 The Father giving believers to Christ and promising that believers in time should also give themselves to him was a great encouragement to Christ to give himself for believers and if you read John 17. you shall see there that Christ when he had done his work takes much notice of the accomplishment of this promise to him in believers who are his seed owning of him and closing with him 4. Lastly God will and doth reward Christ upon his undertaking to redeem man he tells him he shall not lose by it His days shall be prolonged Isa 33.10 i. e. his Kingdome shall be set up in the world to endure for ever God would divide him a portion with the great and he should divide the spoile with the strong because he hath poured out his soul unto death Ver. 12. And many such promises you have made to Christ Accordingly God hath exalted him far above all principality and power Eph. 1.21 22. hath put all things under his feet made him to be head over all things to the Church given him a Name which is above every name that at the Name of Jesus every knee should bowe Phil. 2.9 and all because to give satisfaction to his Father he made himself of no reputation and became obedient unto death Ver. 7.8 even the death of the Cross And thus you see what the Father demands and what he doth indent and promise to his Son in case he will engage in this undertaking not as if the Son was unwilling so to do you must not so understand it but the work being of such a nature so hard so grievous it pleased the Father thus to Treat with him Prop. 3 In the third place The Lord Jesus Christ engages in the work accepts of the termes and conditions set before him and undertakes to satisfie his Fathers demands And in order to satisfaction which God stands upon as you have heard before Christ is willing to fulfill the whole Law which was the rule or measure or standard for this satisfaction God had been dishonoured by the violation of his Law and the disobedience and non-performance of it was that which kept God and the sinner at a distance and therefore he will only be satisfied and reconciled upon the fulfilling of it here is my Law saith God satisfie it and my justice is satisfied You must know this that though a sinner as to himself is justified upon the termes of the Covenant of grace yet as to his surety he is justified upon the Covenant of works for the surety must pay the whole debt and the Father will bate him nothing Object Where is then some will say the freenesse of grace in the justifying and acquitting of a sinner if God will be satisfied to the utmost what becomes of mercy if the surety pay the debt to the Creditor is it any great favour for the Creditor to let the debtor out of prison Sol. To this I answer Free grace is very well consistent with full satisfaction and notwithstanding the latter the former is very glorious partly because God himself found out this way of satisfaction partly because God accepts it for the good of the sinner as though he had made it in his own person That place of the Apostle is observable Being justified freely by his grace through the Redemption that is in Jesus Christ Rom. 3.24 Notwithstanding Redemption by Christ yet we are justified freely as freely as though Christ had done and suffered nothing at all But this is a digression I say the Father demanding the fulfilling of the Law Quod requiâ—it lex nempe tum plenam paenae reatibus nostris debitae luitioneÌ„ ut à condemnatione liberemur tum plenam legis praestationeÌ„ ut ad aeternam vitam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inveniamur ex illa promissione Hoc fac vives Beza Christ undertakes to do it and therefore he willingly puts himself under this Law When the fulnesse of time was come God sent forth his Son made of a woman made under the Law to Redeem them that were under the Law that we might receive the adoption of Sonnes Gal. 4.4 5. And he submits not only to the duty of the Law but also to the penalty of the Law not only to do what the Law enjoynes but also to suffer what the Law threatens and the former he makes good by his active obedience the latter by his passive obedience To open this a
receive him cordially verse 12. and were more graciously entertained by him ib. and this was his active entertainment he dignifying all who received him with the priviledge of Adoption ver 12. Quest 2. How came it to passe that some received Christ when the generality rejected him Answ Not from their own free will or good nature but from the especial grace of God regenerating them whereby they were made able and willing to close with Christ whom others as likely or more likely than they being devoyd of grace rejected And thus I have brought you to the Text as it stands in its relative consideration In the words absolutely considered you have a singular commendation or Encomium of Faith 1. From its nature a receiving of Christ 2. From its root Regeneration or being bâ—rne of God 3. From its consequent or sâ—uit Adoption he gave them power to be the Sons of God Passing sundry useful points I shall pitch only upon that which comprehends the marrow and substance of both Verses Doctr. Every true Believer is a childe of God by Regeneration and Adoption They were born of God and so were Sons by Regeneration they had a great priviledge given them and so were made Sons by Adoption In handling this excellent Doctrine my work shall be Explication Confirmation Application The Explication shall be first general secondly particular That respects the doctrine of Filiation or Sonship in general this the doctrine of Regeneration and Adoption in particular they being distinct kinds of Filiation For the first in general General Explication A fourfold Sonship a Person may be a Son foure wayes 1. By Creation and thus 1. The Angels Job 38.7 2. Adam Luke 3.38 3. Christ according to his Humane Nature was the Son of God Luke 1.35 Not that Christs Humane Nature was a Son or a Person lest we make two Sons or two Persons in one Christ And thus believers are Gods Children by virtue of their new and spiritual Creation 2. By Generation and this is 1. Eternal or temporary eternal as in Christ John 1. ver 1 14 18. compare Isa 53.8 Temporary as in other men 2. Natural or spiritual natural as in the Son of God and the sons of men though with infinite disproportion spiritual as in Regeneration James 1.18 3. By contract of Marriage Or as some think the legal Son of Jacob the natural Son of Heli. and thus Joseph was the Legal son of Heli Luke 3.23 but the natural son of Jacob Mat. 1.16 And thus we are Children of God by marriage with Christ his Natural Sonne as Leah and Rachel were both daughters of Isaac by marriage with Jacob See 2 Cor. 11.2 4. By Adoption which is 1. External and federal Exod. 4.22 Rom. 9.4 by virtue of external profession and Church-member-ship Gen. 6.1 compare Job 1.6 By Sons of God in this last place may be understood either Professors or the Angels This Sonship may be lost as is evident by the Jews who are now cut off Rom. 9.7 8. 11. ver 15 19 20 23 31. yet so high is this priviledge that in comparison of such Adopted Children Persons without the Pale are called Dogs Matthew 15.26 2. Adoption is internal and real which leads me to the particular Explication Only before I proceed let me subjoyne a word of general Application in two Heads General Application 1. What comfort doth this speak to every Believer who bears so many indearing relations to God in point of filiation and otherwayes Relations we say are minimae entitatis but maximae efficaciae and if one endearing relation draw so much love what wi l all do especially considering God and Christ will be sure to fill every relation with love and grace the Church and by proportion every true believer is Christs childe and mother his brother and sister his Spouse body and member Cant. 5.1 Matth. 12.50 1 Cor. 12.27 Yea his Childe not one way but every way by Creation Regeneration Marriage Adoption external and internal how much love may such expect from Christ in every kinde No wonder Gods people are such gainers by their losses and sufferings for Christ who is an hundred fold better to them in this life than all the relative comforts they part with for his sake Matthew 19.29 2. How doth this by proportion oblige us in point of reciprocal duty who stand in all relations of subjection to God and Christ as owing to him all the duty of a Creature Servant Chiâ—de Subject Friend Wife c. and particularly the duty of foure filial relations as chiâ—dren by Creation Marriage Regeneratâ—on and Adoption both external and internal Particular Explication I shall now proceed to the particular Explication and open 1. The doctrine of Adoption according to the order of the Text. 2. The doctrine of Regeneration and remember we are now speaking of internal and real Adoption Quest 1. What is this Adoption Answ It 's considerable 1. For its name or notion 2. For the thing it self For the first It s name The word Adoption is used but five times in the New Testament Rom. 8.15 23. 9 4. Gal. 4.5 Ephes 1.5 In the Original its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies the putting or placing one for a Son It 's applyed to other things besides man thus we are said to Adopt a name when we take a new name to Adopt a Plant when we give it a name as Lysimachus did to the herb Lysimachia and Artemisia to the herb Artemisia and thus one branch is said to adopt another by inoculation according to the Poet Venerit insitio fac ramum ramus adoptet which Metaphor as it is very elegant so it serves to illustrate the Nature of Adoption Compare Rom. 11.24 For the thing It s nature Adoption is the acceptance of a stranger into the Relation and Priviledges of a Son It was much in use among the Romans and was ratified by the Law of the chief Magistrate and the approbation of their Pontifices or chief Priests wherein great respect was had to the ho inesse and dignity of persons whence a Patrician might not adopt a Plebeian c. lest the dignity of the Adopter should be stain'd by the meanness of the Adopted There was also great care used to prevent all fraud on the part of the Adopter or the Adopted Thus our Adoption is ratified by the Law and gracious sentence of God the Father and by the Approbation of God the Son our High Priest without any fraud on Gods part or any reflection on the dignity of God and the holiâ—esse of Christ though in this gracious act those two most glorious persons stoop infinitely below themselves Thus Moses was the adopted son of Pharaohs daughter Exod. 2.10 and Esther was the adopted childe of her cousin Mordecai Eâ— her 2.7 both which illustrate Gods singular grace to us who are before Adoption Captives slaves and lost creatures
then his * Cant. 2.14 v ice will be sweet when he shall call to them to come up to * Isa 25.6 this Mountain to a feast of fat things a feast of wine on the Lees of fat things full of maâ—row of wines on the Lees well refined Laetissimè excipientis 3. 'T is the speech of one that bids us welcome to the feast too Come my friends I it is Come and welcome now Come poor heart thou hast been coming a long time I went my self to call thee I * 2 Chron. 36.15 sent my Messengers rising up early and sending them continually to invite thee to come in I sent my holy Spirit also like a Dove from heaven and it did light upon thee and gave thee an Olive branch of peace in the Wildernesse of thy fears when it allured thee and call'd thee from all thy wandrings then I sent my black rod for thee by that grim Serjeant death to strip thee of thy soul body of sin not to be touched but by the Angel of death then I sent my Angels to bring thy soul to the Courts of thy God and now by the sounding of the last Trumpet I have call'd for thy sleepy body to arise out of the * Psal 22.15 dust of death And now after all these Messengers thou art come I will not upbraid thee for thy delays but come come blessed soul with as many welcomes as there are Saints and Angels in glory I have * John 14.2 prepared a place for thee * Cant. 5.1 thou at come into my Garden Eat oh friends Drink yea drink abundantly oh beloved And so I have done with the explication of the several branches of the Text now let us see what fruit they bear that may be * Cant. 2.3 sweet to oru taste First 1. Infer Then if there be a Kingdome prepared before the foundation of the World for the blessed Saints and holy ones then what manner of persons are * 2 Pet. 3.11 we in all unholy Conversation and godlessnesse in this generation Men are as dead to Religion as if heaven was but a dream and as hot upon sin as if hell had no fire or was all vanished into smoak as atheistical and wretched as if neither heaven hell nor earth neither did feel a God or any memorandum's of his Providence Therefore a little to fortifie this notion which artificial wickednesse hath endeavoured to expel and expunge out of natural consciences I shall endeavour to confirme your faith by Scripture and reason The Socinians deny the revelation of eternal life and a state to come to have been propounded under the Old Testament and the reward being only earth their Law and obedience to be but carnal and low which is to level the Jews to the order of brutes that so the Gentiles under the Gospel might be advanced to the state of men and so by vertue of rhe new prize of immortal life proposed they should have a new command as their care to run which is all as true as that all the Tribes of Israel were converted into Isacar's * Gen. 49.4 strong asses couching down between two burdens but * Luke 7.35 wisdome is justified of her children and the Chaldee paraphrase renders those words * Gen. 4.7 Remittetur tibi in saeculo futuro if thou dost well shalt thou not be accepted by this glosse Amend thy works in this world and thou shalt be forgiven in the world to come and the â—argum says the very dispute betwixt Cain and Abel was concerning a world to come and those carnal Hereticks that * Jude ver 10.11 19. are sensual not having the spirit in what they know naturally as brute beasts corrupt themselves they are gone into the way of Cain But when God tells Abraham * Gen 15.1 I am thy exceeding great reward and Jacob cries out * Gen. 49.18 I have waited for thy salvation O Lord even when about to dye God stiling himseâ—f their God is not by our Saviours authority * Mat. 22.32 the God of the dead but of the living therefore God held out eternal life in the promises yea and in the very command too * Levit. 18.3 Gen. 3.12 do this and live the reward of that obeeience there enjoyned was no lesse than this everlasting life as appeareth by our Saviours interpretation when the Lawyer came to him * Luke 10.25.28 saying Master What shall I do to inherit eternal life and he said What is written in the Law how readest thou and he answered thou shalt love the Lord c. and Jesus said Thou hast answered right this do and thou shalt live that is thou shalt have that thou desiredst viz. inherit eternal life and the very reproach of the Sadduces and the distinction of their Sect from Pharisees and others argueth sufficiently the world to come was a very common notion among all the Jews and indeed the whole land of Canaan was but a comprehensive type and shadow of heaven and all their Religion but a * Hebr. 10.1 shadow of good things to come in the Kingdome of heaven as well as in the Kingdome of the Messiah * John 8.56 whose day they then saw and were glad and if the Gospel contain the promise of eternal life then they had it in Abrahams days * Gal. 3.8 for the Gospel was preached before to him yea and before to Adam * Gen 3.15 that the seed of the woman should break the S rpents head and the skins of the Sacrifices wherewith he was cloathed might suggest the putting on of that promised seed and his obedience who was * Isa 53.5 to be bruised for the iniquities of his people But now to awaken Atheistical souls that deny not only the revelation of this Kingdome of God under the old Testament but its reality and existence under old and new consider these foure things very briefly as the limits of this Exercise command 1. The whole Creation is a Book which always lyeth open wherein we may read that there is a God who made the goodly Structure and Fabrick of Heaven and Earth Who else could be able to * Job 26.7 hang the vast body of the Earth upon nothing or to * Ver. 10. girdle the Sea and all its mountainous Waves with a Rope of Sand * Psal 104.2 to spread the heavens as a Curtain and hang up those vast Vessels of light in the Skies there must be a being existent from and of himself and so being improduced is infinitely perfect and comprehendeth all those perfections dispersed through the whole Creation and infinitely more yet what he makes is like himself every creature bears his footsteps but * Psal 8 3. Gen. 1.27 the heavens are the works of his fingers and man bears the very image of God We see in the several stories and degrees of the Creation love and